Nibbana Gaminipatipada Volume 4
Nibbana Gaminipatipada Volume 4
Nibbana Gaminipatipada Volume 4
NIBBĀNA GĀMINIPAŢIPADĀ
VOLUME IV
LAKKHANĀDI CATUKKA
BY
Page (A To I)
TRANSLATED BY
EDITED BY
First Edition
Copyright (c) 2007 Dr Nyunt Lwin (SURGEON)
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
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Translated by-Dr Nyunt Lwin (SURGEON) * 3
INTRODUCTORY TREATISE
PAGE – A
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4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
of these defilements are totally prevented by attainment of Noble Path _____ to such kind of
practice, the Commentary teachers
PAGE-B
want to accept as “Distressing practice with Sluggish Supernormal Knowledge". So, to this
times of practice (= Vara), the Commentary teacher gave the term “Distressing Practice with
Sluggish Supernormal Knowledge". (The Commentary teacher wanted to accept the practice;
in which the defilements are discarded in three times and totally abandon these finally with
Noble Path, as Distressing Practice with Sluggish Supernormal Knowledge. So, there is no
doubt that other practices which need more than three times to discard the defilements are
accepted as Distressing Practices. It means that the practices which are able to discard all the
defilements with Noble Path after one or two times of abandonment of these, are known as
“Pleasurable or Comfortable Practices” (= Sukhapaţipadā).
It may not be clear with these explanations only. So, it is necessary to explain
the words “Distressing practice with Sluggish Supernormal Knowledge” with following
fundamental statements. Wider explanation is as follow:_____
Pāli-Text
(Abhi-ţţha-1-260)
Pāli-Text
(Mūlaţī-1-112)
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Translated by-Dr Nyunt Lwin (SURGEON) * 5
PAGE-C
Pāli-Text (Abhi-ţţha-1-260)
(Mūlaţī-1-112)
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6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-D
In this case; the words “When the 3 characteristics of Existence are preceived
with Knowledge “(= Lakkhanani pativijjhanto) means _____ the Basic Knowledge of
Physical and Mental phenomena in the light of the three Characteristics of Impermanence,
Suffering and Not-self (= Sammasana ñāņa).
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Translated by-Dr Nyunt Lwin (SURGEON) * 7
Again, the Buddha classifies two types of procedure in each person as: _____-
1. The type of Practice = Effort (= Paţipadā). and
2. The type of Supernormal Knowledge = Realisation (= Abhiññā).
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8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
9. The Knowledge of ability to persue the foregoing steps and adapt one's powers of
perception to the attainment of the right Path and Fruition (= Anuloma ñāņa)
All these above mentioned (9) types of Insight Knowledges are included in the
“Purity of having practised the adaptation to the right path “(= Paţipadāñāņa dassana
Visuddhi).
The last Knowledge ie: --
10. The Knowledge of the Noble Path to Nibbāna (= Ariyamagga ñāņa)
_____- this Knowledge of the Noble Path to Nibbāna is included in the section of
“Purity of Intellect and Knowledge of the Right Path” (= ñāņa dassana visuddhi).
(The meanings of all these Steps of Knowledge will be fully explained in the
Chapter of Insight Meditation). These two Sections of “Purity of having practised the
adaptation to right path”- and-“Purity of Intellect and Knowledge of the Right Path”
(= Paţipadā ñāņa dassana visuddhi, Ñāņa dassana visuddhi) are classified as the type of
Supernormal Knowledge (= Abhinna) in the Commentary and Subcommentary Scriptures. So
_____
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1. If a meditator finds difficulties in both Practice and Supernormal Knowledge, such kind of
person is known as person with “Weary practice and sluggish Supernormal
Knowledge” (= Dukkhapaţipadā dandhabhinna puggala).
2. If a meditator finds difficulties in the Practice, but not tiresome in attainment of
Supernormal Knowledge, he is known as a person with Weary practice and Swift
Supernormal Knowledge (= Dukkhapaţipadā khippabhinna puggala).
3. Another meditator finds no difficulties in the section of Practice, but he may find
difficulties in the attainment of Supernormal Knowledge, such kind of person is known as
a person with Pleasurable Practice and Sluggish Supernormal Knowledge (=
Sukhapaţipadā dandhabhinna puggala).
4. Another meditator may find no difficulties in both the Practice and Supernormal
Knowledge, such kind of person is known as a person with Pleasurable Practice and
Swift Supernormal Knowledge (= Sukhapaţipadā khippabhinna puggala).
_____ these are the basic definitions, mentioned in the above Commentary and
Subcommentary Pali scriptures. In the section of Practice (= Paţipadā), it is also mentioned
to discern the Charapter-Essence-Perception-and Proximate cause of the Corporeality-
Mentality-Cause and Effect = Conditioned phenomena (= Sańkhāra dhamma).
There is a question why to discern in this way. If you meditator want to know
the answer to this question, read further following explanations written in the: _____
1. Great Life History of the Buddha (= Mahā Buddhavamsa)
2. The Dictionary of Burmese-English for Tipitaka Scriptures.
Explanations in the Great Life History of the Buddha _____ (4) Types of
Compactness (Ghana)
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Translated by-Dr Nyunt Lwin (SURGEON) * 9
PAGE-G
2. The Mentalities such as Contact (= Phassa) and Materialities such as Earth elements
(= Pathavī) etc; etc; are aggregated in various Groups of Mentality and Materiality and
perceived as single entity of ultimate nature. It is known as Compactness as Mass
(= Samuha ghana).
When, the Mentalities or Materialities arise, these never occur as single unit.
There are at least eight types of Mentalities (ie:- Eye-consciousness and seven Mental
concomittants present in every occurence of consciousness = Cakkhu vinñāņa citta +
Sabbacitta sadharana cetasika) in Mental process and at least eight types of Materialities
(ie:- Eight types of Corporeal group = Attha kalāpa rūpa) on Corporeality side. So, arising of
at least these eight natural phenomena which seemingly merge into a single natural entity is
known as Compactness as Mass (= Samuha ghana).
3. The Mentality and Materiality exist in single unit or; type of Mental group and Material
group (= nāma kalāpa, Rūpa kalāpa) arise to perform their respective duty. In such
occasions, it is very hard for a person who has no intellectual ability of the Knowledge in
Higher Doctrines (= Abhidhamma panna) to analyse like “It is the function of Contact, or It
is the function of Feeling, or It is the function of Perception etc; etc; or” It is the duty of Earth
element, or It is the duty of Water element, or Fire element or Air element etc; etc. So, when
the Mentality and Materiality perform their respective functions, that performance seemingly
merge into a single natural entity which is difficult to know. This is the Compactness as Duty
(= Kicca ghana).
4. When various Mentalities in each Group of mentality take up the Sense object collectively
and when various Materialities in each Group of Materiality exist as a single
Sense-object, their occurrence seemingly merge into a single natural entity in Ultimate
natural sense. This is known as Compactness as Sense object (= Arammana ghana).
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10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
According to this phrase, you will attain Knowledge of Ultimate reality, only
when you discern the original nature of various Materialities and Mentalities with Insight
Knowledge (= Ñāņa). Only when you attain the Knowledge of Ultimate reality, you will
realize the nature of Compactness (= Ghana). Only when you realize the nature of
Compactness, you will attain Knowledge of Not-self (= Anatta). If one does not discern
original nature with knowledge, he will not realise the Ultimate reality. If one does not realise
the Ultimate reality, he will not realise the nature of Compactness. If he does not realise the
nature of Compactness, he will not realise the Knowledge of Not-self. So, the wise men say
that the nature of Compactness (= Ghana) conceals the Characteristic of Not-self (= Anatta
lakkhaņā)
(Mahā Buddhavamsa - volume IV, page-323-325.)
PAGE-H
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PAGE-I
Pāli Text
[ Remark -- These are the explanations for (4) types of Compactness written in the Great
Life History of the Buddha (= Mahā Buddhavanisa) and the Dictionary of Burmese-English
for Tipitaka Scriptures. The explanations for (4) types of Compactness in this “Practical Way
to Nibbāna” Scripture (= Nibbānagāmini paţipadā) are already described in the First
Volume of this Scripture. ]
You Meditator should discern the Corporeal Aggregates and Mental Aggregates,
known as Corporeal Compactness and Mental Compactness (= Rūpa ghana, nāma ghana)
with Analytical and Discriminating Knowledge so as to attain the Knowledge of Ultimate
truth for the Ultimate phenomena. So, you meditator should definitely seize on and analyse
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12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
12
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
VOLUME IV
LAKKHANĀDI CATUKKA
BY
Page (1 To 33)
TRANSLATED BY
EDITED BY
First Edition
Copyright (c) 2007 Dr Nyunt Lwin (SURGEON)
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by-Dr Nyunt Lwin (SURGEON) * 3
PAGE-1
(Homage to Him, the Blessed, the Worthy, and the Fully Enlightened One)
(Veneration to the Exalted One, the Homage Worthy, the Perfectly Self-Enlightened One)
= O....... Monks,.... here in this Teaching (= Sāsanā), a monk _____ has repeated
contemplation in the phenomena of the (5) Groups of Existence which form the objects of
Clinging (= Upādanakkhandhā) as Natural Phenomena (= Dhamma sabhāva) in the
following way, (Dī-2-239. Mahāsaţtipaţţhāna sutta dhammānupassanā khandhapabba.)
_____
1.(a) This is Corporeality,
(b) This is the nature of cause and arising of the Corporeality,
(c) This is the nature of degeneration and passing away of the Corporeality.
2.(a) This is the phenomenon of Feeling,
(b) This is the cause and arising of the Feeling,
(c) This is the nature of degeneration and passing away of the Feeling.
3.(a) This is the nature of Perception,
(b) This is the nature of cause and arising of the Perception,
(c) This is the degeneration and passing away of the Perception.
4.(a) These are the nature of Mental Formations (Mental concomitants),
(b) This is the cause and arising of these Mental Formations,
(c) This is the nature of degeneration and passing away of these Mental Formations.
5.(a) This is the consciousness,
(b) This is the cause and arising of consciousness,
(c) This is the nature of degeneration and passing away of consciousness.
Again, in the above Discourse of the Practice in the Foundation of Mindfulness (=
Saţtipaţţhāna) _____
The Buddha teaches the meditators and Monks to have repeated contemplation in the
phenomena of the (5) Groups of Existence which form the Objects of Clinging as
Natural Phenomena in the following ways: _____
1. This is the nature of Corporeality = Iti rūpam.
2. This is the nature of Feeling = Iti vedenā.
3. This is the nature of Perception = Iti saññā.
PAGE-2
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4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Question _____The Buddha instructs the Meditating monk to contemplate the (5) Groups of
Clinging (= Upādanakkhandhā) repeatedly as _____ this is Corporeality ; this is the Feeling;
this is the Perception; this is the Mental formations and this is the consciousness. If so, there
in a question how to contemplate the (5) Groups of Clinging with the Knowledge of Right
view (= Sammādiţţhi ñāņa) by the meditating monk.
1. This is corporeality. This is the extent of the Corporeality. The Corporeality is not more
than that. The nature of alterations (= Rūppana sabhāva); that is the occurrence of
Corporeality-continuum (= Rūpa santati) of the preceeding Corporeality and the following
Corporeality are quite different due to various causes like heat and cold _____ and varieties
of different (28) types of Materiality like Primary elements and Derived Materialities, are
completely seized on with Insight knowledge in terms of Character-Essence-Perception and
Proximate cause. (= Lakkhaņa, Rasa, Paccupaţţhāna, Padaţţhāna). So; it means that, all the
Corporealities should be completely discerned to know their nature in terms of Character,
Essence, Perception and Proximate cause.
In case of, “This is the phenomena of Feeling” etc: _____
the meditator should discern like,
2. This is the Feeling, This is the extent of Feeling, The Feeling is not more than that.
3. This is the Perception...... etc.
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2. Various nature of the Aggregate of Feeling like Bodily Agreeable Feeling etc etc.,
3. Various nature of the Aggregate of Perception like Perception as Corporeality etc etc.,
4. Various nature of the Aggregate of Mental Formation like the Contact, Volition etc etc.,
5. Various nature of the Aggregate of consciousness like Seizing consciousness etc etc.,
Since, the Buddha wants to mention the total and complete discernment of the
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6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-5
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Translated by-Dr Nyunt Lwin (SURGEON) * 7
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8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
3. The intellectual ability to know the natural meaning and phenomena which are known as
the Truth of Suffering and the Truth of the Origin of Suffering; especially the Ability to
produce logical explanations of grammatical meanings of difficult words in the Doctrinal
Scriptures is known as “Analytical intellect of grammatical usage” (= Nirutti
Paţisambhidā ñāņa).
4. The ability to explain lucidly in above Analytical intellect in the meaning, Analytical
intellect to discern various phenomena and Analytical intellect of grammatical usage (=
AţţhaPaţisambhidā ñāņa, DhammaPaţisambhidā ñāņa, Nirutti Paţisambhidā ñāņa) is
known as “Analytical intellect- ability to explain in terms of grammatical and
contextually designated meaning”(= Patibhāna Paţisambhidā ñāņa). (Abhi-2-307-
308. Vs-2-70-72.)
As described above, the Venerable Sariputtara, Mahāmoggallana and
Bahiyadaruciriya attained the Analytical intellect as soon as they reached the Path and
Fruition of Holiness. So, to attain above special intellects and knowledges , the two
Pre-eminent disciples (= Aggasavaka) had already developed the Perception of Virtues
and various causes to fulfil the attainment of these knowledges for one infinite number of
years plus one hundred thousands world-cycles and the Venerable Bahiyadaruciriya for
about hundred thousands world-cycles in their past existences in the Teachings of Previous
Lord Buddhas. Among the (5) causes, the causes in connection with former actions (=
Pubbayoga) will be specially mentioned in this instance. These Venerable Holy Arahats had
already contemplated repeatedly the Conditioning phenomena (= Sańkhāra dhamma) until
they reached Perceptivity to regard Conditioned phenomena with indifference (=
Sańkhārupekkhā ñāņa) which arises near the Adaptation knowledge and Maturity-
knowledge. (= Anuloma ñāņa, Gotarabhū ñāņa). In other words: _____
PAGE-7
1. These Venerable Holy Arahats had already discerned and known the (5) groups of
existence which form the Objects of Clinging (= Upādānakkhandhā) and exist in (11)
aspects like Past, Future, Present, Internal, External, Gross, Subtle, Low, Lofty, Far-
away, Near _____ (= Atita, Anāgata, Paccupana, Ajjhatta, Bahiddha, Olārika,
Sukhuma, Hina, Panita, Dura, Santika) -- all these are known as the Truth of Suffering
(= Dukkha sacca) . All these phenomena were repeatedly discerned with knowledge in
terms of Character, Essence, Perception and Proximate cause.
2. The relation between Cause and Effects = Dependent Origination which are the Truth of
Origin of Suffering (= Samudaya sacca) had already discerned and known. The various
constituents of Dependent origination were repeatedly contemplated with knowledge in
terms of Character, Essence, Perception and Proximate Cause.
3. 3. All these Conditioned phenomena (= Sańkhāra dhamma) which are known as the
Truth of suffering and the Truth of Origin of Suffering had already discerned with Insight
Knowledge in terms of the (3) Characteristics of existence (= Ţī- lakkhana). The nature
of Impermanency, Suffering and Not-Self (= Anicca, Dukkha, Anatta) in these
Conditioned phenomena had already perceived by themselves with Insight Knowledge
and Right view. They had tried to attain Perceptivity to regard Conditioned phenomena
with indifference (= Sańkhārupekkhā ñāņa) and with this Knowledge they felt
indifferent (= Udasina) to the nature of Impermancy, Suffering and Not-Self of these
Conditioned phenomena.
All these facts are the Causes in connection with former actions (= Pubbayoga) of
these Noble and Holy persons. So, among these Holy persons, the two Pre-eminent
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Translated by-Dr Nyunt Lwin (SURGEON) * 9
PAGE-8
all these (4) kinds of Noble Ultimate Truths are taught by the Lord Buddha who is
known as the One Who Has Trod the Path of Reality (= Taţhāgata). The Lord Gotama
Buddha who is the Noble Holy Arahat also, and named Great monk (= Mahāsamana) accept
such kind of deology “. _____
The two Pre-eminent Disciples attained the Fruition of Stream-Winner after hearing a
part of above Doctrinal Verse. If you noble person ask and assess yourself whether you are
able to attain the Fruition of Stream-Winner after just hearing or reading the above Doctrinal
Verse. If the answer is “Unable to attain the Fruition of the Stream-Winner”; then scrutinize
the descriptions in the various scriptures that the Conditioned phenomena should be
thoroughly discerned in terms of Character, Essence, Perception and Proximate cause with
Knowledge.
Again, listen or read the practice of _____ Ditthe ditthamattam _____ taught by the
Buddha to Future Venerable Bahiyadaruciriya which was mentioned in the Chapter of
meditation on Mentality. After listening or reading that Pāli verse, assess yourself as whether
you are able to attain the Fruition of Holiness (= Arahatta phala) like Venerable
Bahiyadaruciriya Arahat. If the answer is “Unable to attain the Fruition of Holiness”, -- then
you are not suitable to stand shoulder to shoulder with Venerable Bahiyadaruciriya Arahat.
So, all you man and woman of good lineage or family who want to attain true and right
Doctrinal teachings should have belief and pure wise attention to the Doctrinal teachings
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10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
given by the enlightened Buddha or to the explanations given in the various Commentaries to
know the meanings of these teachings .
1. Character _____ There are two kinds of Character; Real or Natural Character (= Sabhāva
lakkhana) and General Character (= Samanna lakkhana). The Character of Impermanence,
Character of Suffering and Character of Not-Self, known as (3) characteristics of Existence
(= Ţī -lakkhana) are concerned with all conditioned phenomena. So these are named General
Characters. Since, this General Character for all phenomena is concerned with the Section of
Insight Knowledge, the meditator should discern it by self with Right view in the Section of
Insight knowledge.
The alternate occurrence of the Corporeal continuum of all Materialities in which the
occurrence of the following Material Continuum is not similar to the preceding Material
continuum due to the opposite conditions like heat or cold; i.e.,:- the Ever-changing Character
(= Ruppana lakkhana) is the General Character (= Sāmañña lakkhana) of all Materialities.
The nature of inclination to respective sense-objects by all Mentalities;
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ie: -the Character of Inclination (= namana lakkhana) also is the General Character (=
Sāmañña lakkhana) of all Mentalities. These Ever-Changing Character and Character of
Inclination respectively of the Materialities and Mentalities, ie:- the General Characters are
concerned with the Section of the “Knowledge of the distinction between Mind and Body”(=
nāma rūpa pariccheda ñāņa). So, a meditator should completely discern all these nature by
himself with Penetrative perception and the Knowledge of Right View (= Samā diţţhi ñāņa)
in the section of the Knowledge of the Distinction between Mind and Body.
The specific and own nature of the various Materialities and Mentalities which is not
in common is known as the Natural Character (= Sabhāva lakkhana). A meditator should
also completely discern all the Natural characters of the respective Ultimate real phenomena
by himself with Penetrative perception and the Knowledge of Right view in the section of the
Knowledge of the Distinction between Mind and Body.
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3. Perception _____
The nature of obvious existence of the Materiality and Mentality as Ultimate real
matters, acting as true Sense objects taken up by the Knowledge is known as Perception (=
Paccupaţţhana). It is also of two Kinds known as Taken up Perception (= upaţţhāna kāra
paccupaţţhana) and Effect-Perception (=aţţhana).Between these two; the Taken-up
Perception is the nature which is perceived in the Knowledge, when respective Ultimate real
element is discerned by a meditator. The Effect-Perception is the nature by which the effect
of respective phenomenon arising together is perceived. So, it is the result obtained by the
Functional Essence (= Kicca rasa).
4. Proximate Cause _____Asaññākāranam padaţţhānam nāma. (Abhi-A-1-105)
Padaţţhānam āsaññākāranam, tenassa paccayā yatta vuttitā dassitā.(Dī-ţī-2 -53.)
Among the far and near causes of various Ultimate elements, the nearest cause is
known as the Proximate cause (= Padaţţhāna). By means of the words “Proximate cause", it
indicates the nature related to the cause of that Ultimate phenomenon.
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Preliminary Notes
Since, Materialities and Mentalities should be completely discerned with the
Knowledge, in terms of Character-Essence-Perception and Proximate Cause, and since
the Materialities and Mentalities never occur alone or since these occur in association as
Groups of Materiality (= Rūpa kalāpa) and Groups of Mentality (= nāma kalāpa);- only
when a meditator should perceive each and every Group of Materiality and Mentality with
differential Knowledge and only when a meditator is able to realize and understand these
phenomena and reaching the nature of Ultimate reality of these, he will be able to understand
the methods of meditation in terms of Character-Essence-Perception and Proximate Cause.
In this Section of “Lakkhanadi Catukka”= Section of the Four Kinds of features in
regard to Ultimate realities (started from the Character, Essence etc.,); The Pāli phrases are
mentioned for those who want to study in Pāli. For those who are not familiar with Pāli;
Burmese translation in short is also given for easy understanding . In this case, note these
features in sequencial order as follow: _____
1. Character (= Lakkhana),
2. Essence (= Rasa),
3. Perception (= Paccupaţţhāna),
4. Proximate cause (= Padaţţhāna).
In translation, shortest and easiest way is used with reference to “Visuddhi magga
Nissaya “(= Word by word translation of the Path of Purification) by Venerable
Pyay Sayadaw and various translated books by other teachers who translate Pāli texts.
Although the method of word by word translation of Pāli texts (= Nissaya) is
excellent and the pracise way of translation, it is not easy to study and memorise for those
who are not familiar to Pāli Literatures. So, only the Burmese translation is written in this
scripture.
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12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
1. Earth Element
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Remark _____ The above translation is the shortest and briefest one. It may need
more explanations to understand that translation. So, another short translation will be
mentioned so as to memorise the Character, Essence etc, in similar way in the next section;
and to make the words compact. Although it is written in shorter way, try to memorise as
above translation, if you want to do so. But the meaning should be memorised as above
translation. Note the remaining Character-Essence etc, etc, in similar way.
1. Earth Element
Method of Meditation
The Earth element is always incorporated in every Groups of matter of (6) Doors (=
dvāra) and (42) Body-parts (= Koţţhāsa) and the consciousness produced groups of matter,
Temperature produced groups of matter, and Nutriment produced groups of matter (= Cittaja
kalāpa, Utuja kalāpa, Āhāraja kalāpa) which are included in the
secondary matters. You, disciple can not discern completely each and every Earth elements
included in each and every groups of matter amounting to about a quarter of a viz (= Approx-
408 gram) in the body. But so as the perceive the Ultimate nature of the existence of the solid
matters in Compacted state (= Rūpa ghana) with Insight Knowledge, a meditator should be
able to discern with Knowledge all Earth elements included in every Groups of matter
incorporated in (6) Doors and (42) types of Body parts in terms of Character-Essence-
Perception and Proximate cause.
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Translated by-Dr Nyunt Lwin (SURGEON) * 13
So, a meditator should analyse the Group of matter in which the Earth element you
want to seize on is included. Only after you perceive the Ultimate real matter, select the Earth
element you want to seize on and discern it, in terms of Character-Essence-Perception and
Proximate cause.
But, the better method is to discern completely, the nature of 8 types, 9 types,
or 10 types, in respective Groups of matters in which (8), (9) or (10) types of matter are
included. In Eye-door (= Cakkhu dvāra), there are (6) types of Group of matters and (54)
kinds of Corporeality. A meditator should discern each and every kinds of these (54)
Corporealities in term of Character-Essence-Perception and Proximate Cause. After
discerning the (54) Corporealities in interior (= Ajjhata), discern External (54) corporealities
(= Bahiddha rūpa) in similar method. Then similar method in applied to other Doors like
Ear-door etc, or (42) types of Body parts. To be able to discern in this way, a noble meditator
should learn by heart; the Character, Essence, Perception and Proximate causes of the (28)
types of Corporeality at first. Only after then, you will be able to discern the Ultimate nature
of the various materialities in single Group of matter (= Rūpa Kalāpa) completely, after
recognition of their existence in Compacted state (= Ghana) with the Knowledge.
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Example _____ If a meditator wants to seize on each and every types of matter
included in the Eye-decad group of matter (= Cakkhudasaka kalāpa) of the Eye door (=
Cakkhu dvāra) in terms of Character, Essence, Perception and Proximate Cause;___ discern
the (10) Ultimate real matters included in the Eye-decad group first. There are so many Eye-
decad groups of matter in the eye. But, a meditator should discern first, the (10) Ultimate real
matters in the Eye- decad group he wants to discern. Only after then, select the Earth-element
included in that (10) types of matter and discern that Earth-element in terms of Character,
Essence, Perception and Proximate Cause. Then, sequencially discern further, the remaining
(9) types of matter like Water-element, Fire element, Air element, Color, Odour, Taste,
Nutritive essence, Life faculty and Eye transparent element (= Āpo, Tejo, Vāyo, Vanna,
Gandha, Rasa, Oja, Jīvita; Cakkhupasāda) one by one excluding the Earth element in that
particular Eye-decad group of matter. Next, sequencially discern various groups of matter
like the Body-decad group, Sex-decad group, consciousness produced octad group,
Temperature produced octad group, and Nutriment produced octad group in similar way.
Again, completely discern the (54) types of Corporeality in both interior and exterior (=
Ajjhatta, Bahiddha) according to the tables of Material Meditation, mentioned in the section
of Material Meditation. Similar method of discernment is also applied in (6) Doors, (42)
Body-parts etc,etc
The Earth Element _____ Among the (10) Ultimate real matters in the Eye-decad group,
select the Earth-element and discern the nature of toughness = hardness of the Earth element.
That is the natural Character of the Earth element. In the Discourse of Mahārahulovada etc;-
that Earth element is mentioned, having two Characters like hardness and roughness (=
Kakkhalam kharigatam). A meditator can discern both kinds of Character. Again, that Earth-
element performs supportive function for the remaining (9) types of matter in the same
groups. Discern also that nature. There are so many Eye-decad groups in the Eye-door. That
Earth-element performs supportive function only for the matter in the same group. It can not
perform supportive function for those matters, not in the same group. Instead, it supports the
matters in the same group excepting by itself. Try to understand in similar way in other
remaing groups of matters.
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Since, the Earth element performs supportive function to the materialities in the same
group excepting itself, a meditator discerning that Earth element perceives, in his Knowledge
as a phenomenon which supports the units of matters in the same group excepting of itself.
This is the Perception. This kind of Perception is Taken-up Perception (= Upaţţhānākāra
paccupaţţhana). So, since the Earth element is acting supportive function for existence of
units of matter in the same group excepting itself, a meditator discerning the Earth element
will perceive in his knowledge as a phenomena where the Earth element exists at the bottom,
on which the remaining matters in the same group depend and situated on top of it. Try to
perceive in this way with Insight Knowledge.
Pathavīdhātu āposańgahitā tejoanupālitā vāyoviţţhambhitā tiññam mahābhūtānam
paţiţţhā hutvā paccayo hoti. (Vs- 1-365.)
PAGE-13
The nearest cause of the Earth element is the remaining (3) types of great elements in
the same group. Only when the Water element enhances the cohesion of the matters in the
same group, the Fire element looks after the maturation of the matters in the same group with
it's heat and the Air element pushes or moves the matters in the same group; the Earth
element will be able beneficial as a support for other Great elements and associated
materialities in the same group. Only then, it will be able to perform supportive function for
the matters in same group. Without other (3) Primarty great elements, it can't perform the
supportive function in the same group. That is why, the nearest cause for the
Earth element is the remaining (3) Primary element in the same unit group of matters. That is
the Proximate cause. (= Padaţţhāna).
Again, the Earth element which is organised by the Water element, looked after by the
heat of Fire element, and supported by the Air element, performs as a foundation for the
remaining Water, Fire and Air elements in the same group of matter. So it is benificial for
those (3) Primary elements as a foundation. By getting the foundation on the Earth element,
the Water element is able to organise the matters in the same group. The Fire element is able
to give heat and cold to the matters in the same for maturation. The Air element, getting firm
base on the Earth element, also becomes able to support the matters in the same group. When
a house is propped up with a buttress-wood block, that block of wood may need support on
the firm ground. When a wooden block is pushed from place to place, people who are
pushing the block may need support on the firm ground. Take these examples in mind when
considering the Earth element.
That is how the (4) Primary or Fundamental Elements are mutually beneficial among
each others. Like “the island and the land formed by the process of silting” are intimately
related. Aiming to this mutual reliance, the Buddha teaches in the Paţţhana Discourse as
follow: _____
14
Translated by-Dr Nyunt Lwin (SURGEON) * 15
phenomena of Ultimate truth field will lose opportunity to perceive. Even the wise man may
miss it.
2. Water Element
(Āpo dhātu)
1. Āpodhātu paggharaņa lakkhana,
2. Bruhana rasa,
3. Sańgaha paccupaţţhāna,
4. Avasesadhātuttaya padaţţhāna .
(Abhi-A-1-368. Vs-1-362. Vs-2-73.)
PAGE-14
2. Water Element
1. The nature of flowing _____ _____ _____ _____ _____ _____ Character,
2. Multiplication of the materialities arising together _____ _____ ____ (Function) Essence,
3. Organisation and Cohesion of the materialities arising together ____ Perception,
4. Remaining (3) Promary elements in the same group of matters _____ Proximate cause..
Water Element moves to various directions (i.e., to the remaining (3) Primary
elements) by flowing and trickling. So it is named Āpo in Pāli. These words are based on the
quality of water element in natural aggregation (= Sasambhāra āpo dhātu). That is right
_____ That Water element in aggregation moves to various direction where the Earth element
etc, etc, in aggregation exist; by the nature of liquid or by flowing.
If so, since all the Ultimate truth phenomena pass away at the same place where these
arise, there is a question that “Is it possible of moving to other place ?”. For that question it is
explained that, “the Subcommentary teacher mentioned above words based on the quality of
Water element in aggregation.(= Sasambhāra āpo dhātu)”.
Water element in natural aggregation (= Sasambhāra āpo) _____ that water is not
completely broken down into Conventional designation (= Pannatti) like Compactness of
Continuity (= Santati ghana) etc, etc . If so, there is another question. “Does the Water
element with Ultimate true character (= Lakkhana āpo) not have the nature of flowing or
seeping ?”. To answer that question _____ the Great Subcommentary teacher again explains
as _____ “Lakkhanapavaseneva va” etc, etc.
The Water-element which is Ultimate true element, integrated in a group of mater (=
Rūpa kalāpa), not designated and broken down into Compactness of materiality (= Rūpa
ghana) like Compactness of Continuity, Compactness of Grouping and Compactness of
Function (= Santati ghana, Samuha ghana , Kicca ghana); is known as Water element with
Ultimate Character (= Lakkhana āpo). That Water element of Ultimate Character is
beneficial to remaining (3) Primary elements of the same unit group by ways of Co-nascence,
Mutuality and Support Conditions. (= Sahajāta, Aññamañña, Nissaya). So, it is able to
organise, cohere and prevent scattering of remaining (3) Primary elements in same group to
form a whole with it's nature of fluidity and flowing . That is why it is stated as moving to
various places. (Mahāţī-1-430.)
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-15
According to above statements in the Commentaries and sub commentaries, if you see
the nature of flowing like natural or ordinary water, it means that you see the Water element
in natural aggregation (= Sasambhāra āpo). It is in the field of Conventional designation (=
Paññatti). If a meditator develops Concentration (=Smādhi) with meditation of Elements (=
Dhātu kammaţţhāna) or develops Concentration up to the Fourth-Absorption Concentration
(= Catuttha jhanasmādhi) or Neighbourhood Concentration (= Upacāra smādhi, Appanā
smādhi) with one kind of meditation like Mindfulness of Breathing (= Ānāpāna
kammaţţhāna), and when he further discerns (4) Primary elements ( = Mahābhūta) so as to
seize on the Materiality, then before seeing the various unit-groups of matter with Insight
knowledge, he will have to start the development of concentration with the Earth element,
Water element, Fire element and Air element in natural aggregations. (= Sasambhāra pathavī
dhātu, Sasambhāra āpo dhātu, Sasambhāra tejo dhātu, Sasambhāra vayo dhātu). When
the degree of Concentration reaches higher levels, and when the meditator becomes able to
analyse the Groups of matters with Insight knowledge, he perceives the Earth element, Water
element, Fire element and Air element with Ultimate characters (= Lakkha dhātu).
Such kinds of the Earthelement with Ultimate character etc,etc, are somewhat like properly
treated pure gold and liberated from the field of Conventional designation and broken down
from Compactness of Materiality like Compactness of Continuity, Compactness of Grouping
and Compaction of Function. These are the real elements and Ultimate elements. If a
meditator is able to discern Ultimate real matters in a single unit group of matter
systematically with Insight knowledge in terms of Character, Essence, Perception and
Proximate cause, he has already broken down the Compactness of Continuity, Grouping and
Function ; and escapes from dirty Conventional designation. So, if one is able discern the
natural character of the Earth, Water, Fire and Air-elements in a single unit group of matter
with analytical Insight knowledge, he will see the Utimate Character of Earth, Water, Fire
and Air-elements.
That Water element with Ultimate Character (= Lakkhana āpo) does not flow like
ordinary natural water. It means that it flows, moisen and seeps into the remaining (3)
Primary elements of the same group with it's nature of fluidity. That nature can organise ,
cohere and prevent scattering of the (3) Primary elements arising together in the same group
of matter. So, an explanation like _____ the Water element has the character of organizing
the units of matter in the same group (= Yam abandhana lakkhanam, ayam āpodhātu)
(Visuddhi- 1- 346), is given again. It is to be noted that, the flowing, seeping or trickling of
the natural water is also due to more and more aggregation of the groups of matter where the
natural power of the Water element is in excess and repeated occurrance of the preceeding
and following groups of matter in succession.
This Water element has the function (Essence) of multiplication of the materialities
arising together. Consider that, the increasing number of trees in forest, and the growth of
living beings due to multiplication of the materialities are caused by this function of the
Water element. The trees are developed by the Fire element. That Fire element can produce
new generations of successive Temperature produced nutritive- essence- octad group (=
Utuja- ojaţţhamaka kalāpa), only when it gets supports from the Earth, Water, and Air-
elements which are beneficial factors by way of Co-nascence condition (= Sahajata
paccaya). The trees grow by using the Earth essence and drinking the Water- element fluid
essence. Similarly, the multiplication of Nutriment produced materialities in continuum of the
living beings taking up the nutrition, can occur only when it gets support from beneficial
factor of the Water element- fluid essence.
16
Translated by-Dr Nyunt Lwin (SURGEON) * 17
PAGE-16
The Water element; which gets support from the Earth element, looked after by the
Fire element with heat and cold and propped up by the Air element; is beneficial to remaining
(3) Primary elements by the process of organisation. It prevents scattering of these Earth, Fire
and Air elements by Cohesion. To this function, it is stated that the Water element gives
beneficial effect to the remaining (3) elements of same group by way of Co-nascence,
Mutuality and Support condition.
Again, the Water element can perform organisation only when there are (3) Primary
elements to be organised in the same group of matters. The nature of organisation is possible
only when there are phenomena to be organised. So, remaining (3) Elements of same group
again support the Water element to stand. The Earth element gives foundation. The Fire
element makes mature with heat and cold. It prevents decaying. The Air element pushes and
props up. That's why, Water element can stand, and able to perform it's function for
multiplication of materialities. And on this ground, Water element is the nearest cause or
Proximate cause of the remaining (3) Primary elements in the same group. Like in case of
Earth element; seize on the Water element after analysing the group of matter which the
meditator wants to discern and choose the Water element to be discerned from these Ultimate
real materialities.
3. Fire Element
(Tejo dhātu)
3. Fire Element
(Tejo dhātu)
1. The nature of heat (= the nature of Cold) Character,
2. Gives maturity to other materialities of same group (Function) Essence,
3. The nature which gives softness to other materialities of same group accordingly
Perception,
4. Remaining (3) Primary elements of same group Proximate cause.
PAGE-17
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Tejeti paripācetiti tejo _____ Like various substances are cooked, heated and burnt
by natural fire, the gaseous element which cooks, heats up and burns the materialities of the
same group is known as Fire element.
Tejodhātu paţţhavipatitthitā āpo sangahitā vāyovitthambhitā tiññam
mahābhutānam paripācanam hutvā paccayo hoti. (Vs-1-365.)
That Fire element can give maturity to remaining (3) Primary elements only when it
gets support (like inflammable material) on the Earth element; moistened and organised (like
fuel) by the Water element and pushed (like blowing wind) by the Air element. So, the
remaining (3) Primary elements of the same group are the Proximate cause (= Padaţţhāna) of
the Fire element.
The Fire element, which has character of heat, exists as heat element and has ability to
digest the swallowed foods, drunk fluids and will cook, warm and make alert all materialities
(= All materialities exist in same group with every Fire elements) only when it gets support
from the Earth element, organised by the Water element, pushed and propped up by Air-
element. It also give color and brightness to all these materialities. The special effect is that,
these materialities = Body groups (=Rūpa kāya) which are cooked, warmed and made alert
by the Fire element having qualities described above; never grossly decompose.
(Vs-1-361.)
That Fire element is perceived in the knowledge of a medifactor who is discerning it,
as a nature which soften the materialities in the same group, like the natural fire can soften
the sealing wax and candle wax. That is the Taken up Perception (= Upaţţhanakara
paccupaţţhana). Due to this power of the Fire element, those with good body temperature
have delicate skin and good complexion.
The natural temperature in the body is known as Normal body heat (= Usmatejo)
which makes the body warm in the winter and cold in the summer. Apart from that Normal
body heat there are (4) types of Fire element like Alternate-day heat (= Temperature) = the
heat that makes the body hotter (= Santappana tejo) etc, etc.
PAGE-18
When the natural temperature or Normal body heat (= Usama tejo) becomes
abnormal, the temperature is increased and febrile episode occurs every one or two alternate
day. That is the Alternate day heat = Heat that makes the body hotter (= Santappana tejo). If
the degree of heat is more than this Alternate-day heat, there will be very hot Fire element
known as Excessive Heat of fever (= Dāha tejo), when the sufferer is groaning from
unbearable rising temperature so much so that he or she may ask for application of butter
(100) times cooked and cooled in cold water, or Sandalwood paste all over the body and
fanning with hand-fan to make a current of air blow over the body. It burns like fire. The Fire
element which makes a person's hair white, teeth lost, vision blurred, skin wrinkled and age
older _____ is known as Heat that causes maturing and ageing process (= Ziraņa tejo).
All these (3) types of Fire elements known as; Alternate-day heat, Excessive heat, and
Heat that causes ageing process are not always present in the body. The Alternate-day heat
18
Translated by-Dr Nyunt Lwin (SURGEON) * 19
and Excessive heat are the Fire elements occurring at the onset of fever, when the normal
body heat is lost and degree of temperature arises. For the Heat for ageing process, it is
explained as follow: _____
Pāli Quotation (Vs-1-435)
(Mahāţī-1-430)
This Heat for ageing process (= Ziraņa tejo) produces ageing and deterioration of the
materialities of Body groups (= Rūpa kāya). The various faculties become defective like, the
vision is blurred, the hearing is deafened. The body is weakened, the skin is wrinkled and the
hairs are whitened. (Vs-1-345)
The commentary teacher explained the above description so as to know that the
occurrence of ageing process in the Body groups (= Rūpa kāya) produced by the Fire
element should be known by means of the Obvious ageing phenomena (= Pākata jarā).
(Mahāţī-1-430.)
So, the Great Subcommentary teacher explained that the Heat for ageing process (=
Ziraņa tejo) is meant for the Obvious ageing phenomena (= Pākata jarā). This Fire element
is nothing but, abnormality in the natural body heat existing in the material groups of this
physical body, when a person gets a disease or becomes older. But, it is also to be noted that
the ageing process is always occurring.
PAGE-19
All the foods and fluids, eaten, drunk, chewed and licked are digested by the power of
Digestive Fire element, also known as Action produced Digestive faculty = Internal gastric
heat (= Gahani) which equally digests all these nutritions. If all these nutritions taken are not
fully digested by the above Digestive Fire element, these will be partially digested by Internal
gastrie heat. These digested nutriments when mature and purified, will become: _____
1. Essence (= Rasa) = Nutritive fluid essence
2. If this nutritive fluid essence becomes mature, it will change into Blood (= Rudhira)
3. If this blood.becomes mature, it will change into Flesh (= Mamsa)
4. If this flash becomes mature, it will change into Fat (= Meda)
5. If this fat becomes mature, it will change into Sinew, Tendon (= Nharu)
6. If this sinews becomes nature, it will change into Bone (= Atthi)
7. If this bone becomes nature, it will change into Bone marrow (= Atthiminja)
8. If this bone narrow becomes mature, it will change into Semen (= Sukka)
So, sequential changes of matters occurs in this way. This is the statement of
Conventional designated world. (In, Ultimate truth sense, this is sequential changes of
particles in the groups of matter. It is the repeated and sequential occurrence of the
preceeding and following groups of matter.)
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
The taken up nutriment will change into Essence fluid only when it gets support of
digestion by the Digestive Fire element of gastric heat, known as gahaņī (Internal gastric
heat = Digestive faculty). That Essence fluid when supported by the Digestive gastric heat, it
becomes mature. Based on this mature Essence fluid, the blood arises. So, try to note this
sequential changes until the development of semen (= Sukka).
That Digestive Fire element always occurs in the body. It exists in the neighbourhood
of the stomach. It is the Fire element, included in the Life-nonad group of materiality (=
Jīivitanavaka kalāpa) in which Life-faculty (= Jīvita) is the ninth factor. These are the
Action produced materialities (= Kammaja rūpa) formed by the Action of past life.
According to the quality of that Action, this gastric heat is active and digest properly in some
person. In some, it is defective and can not digest the foods properly. In some, it is over-
active. The support by Digestive Fire element will be better, if some manipulation of the
consciousness, Temperature and the Nutriment(= Citta, Utu, Āāhāra) near the Digestive Fire
element in over-active or defective person are made by expert medical persons who know the
Consciousness, Temperature and Nutriment produced Fire elements. In manipulation of
mind, if highly noble consciousness (= Adhicitta) like consciousness of Tranquility
meditation and Insight meditation are occurring successively in the Mind continuum, these
consciousness are Wholesome Impulsion consciousness. (in Ordinary and Noble learner =
Puthujjana, sekkha). These are the Wholesome actions of the present life. Weak and faint
Wholesome actions of the Past time will get chance to give effects when these are supported
by strong Present Wholesome action.
PAGE-20
If so, the Digestive Fire element = Digestive gastric heat will also have strength if it is
supported by the Wholesome action. But it is to be noted that the Past action is not
changeable. Only by performing numerous strong Wholesome actions in Present time, one
can give pathway to give effect for Past actions which are still not gaining chance to give
their effects. When getting support by Present action, the Actions which do not have chance
to give effects will attain chance to give effect. When, Past action gets chance to give it
effect, the Digestive fire element which is included in the Action produced materialities (=
Kammaja rūpa), formed by Past action will become strong. That Digestive Fire element or
Digestive gastric heat is concerned only with Past action.
When, the Mind is manipulated with Wholesome deeds, especially with Tranquility
and Insight meditation, there will be numerous occurrence of noble (= Panita) consciousness
produced materialities (= Cittaja rūpa). Similarly, living in suitable weather and having
appropriate medicines and diet, will give support for occurrence of better Temperature and
Nutriment produced materialities. Only when noble consciousness, and better Temperature,
Nutriment produced materialities give their support, the Action produced Fire element or
Digestive Gastric fire element will become strong.
When discerning the Character, Essence etc, etc of this Fire element; select and
discern the Fire element after analysing the various Groups of materiality you want to discern
among the groups of matter in (6) Doors, (42) Body parts and consciousness Temperature
and Nutriment produced groups of matter included in the secondary corporeatlities. As
described in the Earth element, it is better to discern completely each and every unit of
matters included in each and every group of matter (= Rūpa kalāpa).
4. Air Element
(Vāyo dhātu)
20
Translated by-Dr Nyunt Lwin (SURGEON) * 21
PAGE-21
21
22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
supported by the Fire element included in the previous groups of matters produced by
preceeding (6) Impulsion consciousness. The Air element included in the consciousness
produced groups of matter formed by Seventh Impulsion consciousness _____when
supported by the Air element included in the consciousness produced groups of matters
formed by preceeding (6) impulsion consciousness:-- will give following effects on the
Materialities = Body-group (= Rūpa kāya) which are arising together with it: _____
PAGE-22
The Air element, moving along the various body parts large or small; having character
of Pushing or Propping up;--when gets foundation on the Earth elements, cohered and
organised by Water element and taken care by gaseous nature of Fire element, will give
support and strength to all materialities or this Body-group (= Rūpa kāya). Due to that
support and strength given by Air element, this physical body is able to stand upright, not
falling to the ground. Various body postures like walking, standing, sitting and lying are also
maintained by the Air element. The phenomenon which maintains this Body = Body-groups
= Corporealities in various above postures, is the Supporting Character (= Vitthambhana
lakkhana) of the Air element.
PAGE-23
When consciousness produced Air element _____ which has the Pushing Character
(= Samudirana) included in the consciousness produced groups of matters, formed by
seventh Impulsion consciousness which in turn gains support from consciousness produced
22
Translated by-Dr Nyunt Lwin (SURGEON) * 23
Air element included in consciousness produced groups of matter formed by preceeding six
Impulsion consciousness of Mind-door _____give support to Corporealities=Body groups
and if it gives effects of new genesis of all (4) Conditions produced materialities (=
Catusamutthanika) at newer places apart from the original site of occurrence; there will be
obvious Materiality of Intimation (= Viññatti rūpa) in various bodily postures and movement
(= Iriyā paţha) like walking, standing, sitting and lying down. The Air element which has
Character of pushing (= having Function of pushing) included in the consciousness produced
groups of matter arising repeatedly in newer sites, produces Materiality of Intimation like
walking, standing, sitting and lying. The consciousness produced Air element which has
Character of pushing, forms Materiality of Intimation that again causes flexion, extension,
and movements of limbs. The ability to perform this function by the Air element depends on
the foundation provided by the Earth element, organisation provided by the Water element
and taking care by the gaseous Fire element. So, the Proximate cause of the Air element is the
remaining (3) Primary elements of the same group.
Note : _____- In above Section of Perception, although the consciousness
produced Air element formed by seventh Impulsion consciousness of Mind door Thought
process is mainly described; consider that the support from consciousness produced Air
elements formed by preceeding Impulsion consciousness are also essential. Note that, so
many seventh Impulsion consciousness can arise in very very short period, the duration of
which is not longer than a twinkling of eye, a flash of lightning or a snap of fingers; and note
also that there are so many consciousness produced groups of matters continuously arising
which are formed by above described seventh Impulsion consciousness. In this case, it is not
essential to know which consciousness produced Air element formed by seventh
Impulsion consciousness can carries the materialities arising together from here to there. The
main thing is just to perceive in the Insight Knowledge that consciousness produced Air
element carries the materialities arising together from here to there.
Again, it is questionalbe that the consciousness produced Air element alone can carry
the materialities arising together from here to there. Do other elements like Action,
Temperature and Nutriment produced Air elements not carry the materialities arising together
from here to there ? Does consciousness produced Air element alone has Perception of
Arising at newer places (= Abhinihāra paccupaţţhana) ? Do other elements like Action,
Temperature and Nutriment produced Air elements not have Perception of Arising at new
places ?. The answer is:- “Yes, the other Air elements also have this nature”.
In carrying of materialities arising together from here to there,-- in other words,
making repeated continuous arising of materialities in new places; the consciousness
produced Air element takes the main role. So, the explanation is meant for decisive factor.
PAGE-24
23
24 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
these stop flowing and if the river continues to flow, these also flow again. Likewise, three
Conditions produced materialities follow the nature of consciousness produced materialities.
(Abhi-ţţha-1-126.)
So, it is to be noted that, not only the consciousness produced Air element has the
nature of carrying the matarialities arising together from here to there, but other Action,
Temperature and Nutriment produced Air elements also have that nature (ie:--Perception as
Arising at new places = Abhinihāra paccupaţţhana).(In this instance, note that the Air
element carries the materialities arising together from place to place means making the
materialities arising at newer places. For wider explanations, refer to Meditation of
Materiality.)
1. (a) The nature which deserves impingement, (striking) to Sense object of Sight, the nature
which clears up the Primary elements Character,
(b) The nature which cleans up the Primary elements produced by Action, based on craving
of Visual object (= Rūpa taņhā) and having desire to see Sense object of Sight
Character,
2. Taking the persons or Thought process to Visual objects (towards the Sense object of
sight) (Function) Essence,
PAGE-25
Discern the Ultimate true nature of (10) types of materialities included in the Eye-
decad group of matter(= Cakkhu dasaka kalāpa) at the Eye-Door(=Cakkhu dvāra). Among
these materialities, select the Eye transparent element and discern it. In the eye, there are (2)
kinds of Transparent elements known as Eye transparent element and Body transparent
element. Eye-transparent element is included in the Eye-decad group and Body-transparent
element is included in the Body decad group. Between these two groups, the nature which
clears up the (4) Primary elements included in the Eye decad group which deserves
impingement and striking to Sense object of sight is the own natural Character (= Sabhāva
lakkhana) of the Eye transparent element. Whether really striking (= impinging) or not to the
Sense of sight; the nature which deserves impigement is the Character of the Eye transparent
element.
Impingement = Striking
(Abhighāta)
24
Translated by-Dr Nyunt Lwin (SURGEON) * 25
PAGE-26
Desire to feel various living and non-living pleasurable worldy enjoyments (= Kāma
vatthu) known as Sensuous Cravings (= Kāma taņhā); basic cause of Action which in turn
produce physical body (= Attabhāva) with complete or incomplete Bases (= āyatana)-and-
desire to perceive Sense of vision known as Craving of visual object (= Rūpa taņhā)-
(Craving of Auditory object, Olfactory object, Gustatory object, Tactile object, Mental object
= Sadda, Gandha, Rusa, Photthabba, Dhamma): _____ both of these desires lead to get
existences = lives (= Bhava) with various Sense-Bases (= āyatana) or Sense-Organs like
Visual base, Auditory base, Olfactory base, Gustatory base, Tactile base, and Mind base (=
consciousness)-(Cakkhāyatana, Sotāyatana, Ghanāyatana, Jīvhāyatana, Kāyāyatana,
Manāyatana). So, the words striking or Impingement (= Abhighata) are used to express the
desire to see sense object of sight. That is why Commentary teacher gave again, second
explanation for own natural character of the Eye-transparent element. Note in similar way for
other Transparent elements like Ear-transparent element etc, etc. (Mūlaţī-1-147. Mahāţī-2-
89.)
Performing Wholesome Action of Conditioning forces (= Kusala Sańkhāra kamma)
with desire to see or hear various senses _____ ie:- desire to see Sense-of sight, or to hear
Sense of sound _____ and performing Action of Conditioning forces (= Sańkhāra kamma)
with desire to attain an existence (= Bhava) like Happy Course of Sensuous existence (=
Kāma sugati bhava) with complete Bases (= āyatana) (eg:- Visual object, Visual organs =
Rūparammana, Cakkha yatana) or Brahma-existence (= Brahma bhava) with incomplete
Bases; -- whatever it may be all these performances and desires are appropriate to accept as
“Desire to see visual object or Desire to hear Auditory object etc”. The volitional action
performed with desire to see Sense of sight or to attain an existence with complete or
incomplete Bases, whatever it may be; the Action performed with such desires is based on
Sensual Craving (= Kāma taņhā) = Craving for Sensual existence and Craving for Fine-
25
26 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
material existence (= Rūpa taņhā). The nature which clears the (4) Primary elements on
which the Eye-decad group of matters (Ear-decad, Nose decad, Tongure decad and Body
decad groups of matter etc etc) _____ produced by that Volitional action (= Kamma)
depends; should have the name Eye transparent element (= Cakkhu pasada). (Understand in
similar way how other Trasparent elements like Ear-transparent element etc, etc-get their
names).
Desire to see (= Datthukāmatā) _____ Craving to see Sense object of sight is known
as Craving for visible objects (= Rūpa taņhā). Craving to hear Sense object of sound is
known as Craving for audible objects (= Sadda taņhā). Try to understand in similar way for
other cravings like Craving for Olfactory, Gustatory, Tactile and Mental objects (= Gandha,
Rasa, Photthabba, Dhamma taņhā). These (6) kinds of Desires or Cravings like _____
Craving for visible object etc, etc; when occur after the Action which can produce the
Physical body with Corporeality and Mentality; their effects will be obvious. If these Craving
do not occur after performing Action, which produces the physical body with Corporeality
and Mentality; their effects will exist as dorment elements unless these are totally abolished
by the appropriate Noble Path (= Ariya magga). It means that, since the Vicious Circle of
Defilements (= Kilesa vatta) which is known as Craving (= Taņhā) can produce Vicious
Circle of Actional process and Conditioning forces (= Kamma vatta), these Defilements (=
Kilesa) like Craving for visible object etc naturally occur before performing respective
Action. Before performing various Actions i.e.,: Vicious circle of Actional process and
Conditioning forces (= Kamma vatta); if Vicious circle of Defilements (= Kilesa vatta) like
Craving for visible object (= Rūpa taņhā) do not occur; and if these Defilements are not yet
abolished by Noble Path -- this non abolished dorment elements can produce various Vicious
circle of Actional process and Conditioning forces (= Kamma valta). That Vicious circle of
Actional process and Conditioning forces again is enough to produce in turn various Vicious
circles of Defilements (= Kilesa valta) like various Existences with complete Bases and
various Existence with incomplete Bases. (Refer to Mahāţī-2-89.)
PAGE-27
If various Cravings like Craving for Sense object of sight evidently arise in various
Body and Mind continuum after performing various Actions, these are known as Obvious
cause for Vicious circle of Defilements = Uppannata. If these Cravings do not evidently
arise with Arising phase, standing phase and Passing away phase in various Body and Mind
continuum after performing various Actions and since these are not abolished by Noble
Paths; these remain as Dorment elements (= Anusaya). This nature of existence as Dorment
element is known as Obvious cause for existence as Dorment phenomena = Atthita . Both
of these Causes ie:--Cause for Vicious circle of Defilements and Cause of existence as
Dorment nature: _____can make the Action (= Vicious circle of Actional process and
Conditioning forces) to become the cause of it's effect. That is why all the Cravings like
Craving for visible objects etc, etc:-are accepted as obvious phenomena. (Mahāţī-2-89.)
So, if an Action is performed based on desire of Sense object of sight (Craving for
visible object) or if the Action is performed at the time when the desire of Sense of sight
(Craving for visible object does not arise evidently in 3 phases of Arising, Standing and
Passing away; and these exist as Dorment nature since these are not abolished by appropriate
Noble Path:-whatever it may be; the Action is said to be the one which is based on Craving
for Visible object. That is why the phenomenon produced by that Action making the (4)
Primary elements clear is suitable to get the name as the Eye-transparent element.
Sometimes, when meditators are searching for Past causes, like the Action that
produce respective effects or effect of Body and mind, they could not find the Ignorance,
26
Translated by-Dr Nyunt Lwin (SURGEON) * 27
Craving and Obsession (= Abijja, Taņhā, Upādana) arising evidently in (3) phases. (ie:-
arising, Standing and Passing away) of that Action. But, they do obviously recognise by the
knowledge of the cause and effect relation; that the Action is giving it's effect. That Vicious
circle of Defilements , the basic cause of Vicious circle of Action and Conditioning forces,
are the main causes for existence as Dorment phenomena (= Atthita) ie:- the obvious
existence of Ignorance, Craving and Obsession, all remains as Dorment elements, since these
are not totally abolished by the Noble Paths.
PAGE-28
So, it is metaphorically expressed that the living being in whom Eye transparent element
exists is taken towards the Sense Object of Sight. Such kind of expression is known as
“Thanyupacara” in Pāli text. Due to attraction of the Eye transparent element, the living
beings of Sensuous sphere look at the Sense object of sight. People who can't control their
mind may look at sense of sight all of a sudden for a moment, even though they restrain from
seeing that scene. Hearing of Sense of sound due to attraction of Ear transparent element,
breathing in the Sense of smell even after knowing the bad odour of it, tasting the substances
even after knowing the bad taste of it, abusing the narcotics and intoxicants even after
knowing bad effects of these and feeling the various senses of touch even after knowing the
troublesome nature of these etc, etc, are examples of attraction by various Transparent
elements, to be considered in this world.
Question _____ Why various Transparent elements like Eye transparent element etc, are
able to attract respective Thought processes towards various Sense objects ?
Answer _____ These Transparent elements are produced by the Action (ie:- Action
produced materialities = Kammajarūpa) which is based on Ignorance, Craving and
Obsession (= Avijjā, Taņhā, Upādana). That Cravings, as described above are nothing but
desires to feel (5) types of Sensuous objects (= Kāma guna) ie:- Sensuous Craving (= Kāma
taņhā) to see, hear, breathe in, lick and touch . Since these are the effects produced by the
Action which is performed aiming to feel various senses; the Transparent element (produced
by Action based on Craving) are able to attract the beings with various Transparent elements
27
28 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
and their Thought processes towards the Sense-objects. If a person do not discern in time
with Insight Knowledge , the Causes of these Ultimate materialities and Mental phenomena
before or at the time of attraction like: _____
1. Visible phenomenon, seeing phenomenon,
2. Audible phenomenon, Touching phenomenon,
3. Tangible phenomenon, Touching phenomenon
4. Perceptible phenomenon, Perceiving phenomenon -- etc, etc, _____there will be further
continuous arising of Sensuous cravings later. There will be new occurrence of Immoral and
Moral actions (= AbhiSańkhāra kamma) based on these Sensuous cravings, all of these,
having desire to feel Sense-objects and will produce new life or rebirth. Due to this Action,
the Transparent elements (like Eye-transparent element etc, etc,) will occur again in the later
new life. So, there will be Ceaseless cycles of Dependent origination with rebirths (= Paţicca
samuppāda samsāra cakka) if Dorment defilement elements led by Ignorance, Craving and
Obsession are not abrogated by the Insight Knowledge, Knowledge of the Path and
Knowledge of the Fruition (= Vipassanā ñāņa, Magga ñāņa, Phala ñāņa) in time.
PAGE-29
Again, if there is no Eye-transparent, not only the Eye consciousness, but other
consciousness of Eye door Thought process like Eye-door adverting consciousness, receiving
consciousness, Investigating consciousness, Determining consciousness, Impulsion
consciousness and Registering consciousness, also can not arise. Only when the Sense-object
of sight strikes both the Eye transparent element and the Subconsciousness (= Cakkhu
pasada, Bavanga citta) simultaneously, all consciousness of Eye door thought process can
arise. If there is no Eye-transparent element , Eye-consciousness and associated phenomena
do not arise. There will be no Eye-Impression = Eye-contact (= Cakkhu samphassa). Only
when Eye-Impression gives benefit or support, all other consciousness of Eye door like
receiving consciousness etc, etc, can arise. That is why, for the development of Eye-door
thought processes, Eye transparent element also give beneficial support. To such kind of
support it is stated that, Eye transparent element affects arising of consciousness of Eye door
thought process. (= Samava saraţţhana); or Eye-transparent element give good effects to
consciousness of Eye door thought process (= Samavasaradana). Since, Eye transparent
element affects arising of consciousness of Eye-door thought process or give effects to
consciousness of Eye door thought process; that Eye transparent element will be perceived in
the Knowledge of a meditator as: _____
28
Translated by-Dr Nyunt Lwin (SURGEON) * 29
PAGE-30
surrounded by sclera of the Eye ball (ie:-Structural Eye), where the images of people at the
face to face direction are mirrored. At that place, Eye transparent elements are dispersed in
(7) layers of eye-coats, like the oil is soaked in the (7) layer of cotton pads, and as a prince,
who is carried, bathed dressed and being fanned by (4) guardians; _____ these Eye-
transparent elements are guarded by: _____
1. Earth element, taking the supportive function,
2. Water element, taking the organizing function,
3. Fire element, giving maturity and
4. Air element, taking the function of pushing and propping up.
By these (4) kinds of function, (4) Primary elements of same group (= Kalāpa) give
beneficial effect to Eye transparent elements.
So, Eye-transparent element, is dispersed in an area about the size of a louse-head,
supported by Temperature, consciousness and Nutriment produced materialities of different
groups which are collectively known as Materialities arising together with structure Eye
organ (= Sasambhāra cakkhu); [ in other words _____ supported by consciousness,
Temperature and Nutriment which can form seperate groups of consciousness, Temperature
and Nutriment produced Materialities arising with Eye-organ (Mahāţī-2-93-94.) ]; and
guarded by Life-faculty materiality (= Jīvita rūpa) and associated other materiality like
“Form, Scent, Taste and Nutritive essence “of the same group of matter. That Eye transparent
element is acting as Base matter (= Vatthu) for the Eye consciousness and the Eye-Door (=
dvāra) for the development of the Eye consciousness and associated other consciousness of
Eye-door thought process. (Vs-2-75,76)
29
30 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-31
30
Translated by-Dr Nyunt Lwin (SURGEON) * 31
PAGE-32
Proximate cause _____ The proximate cause of this Eye transparent element produced by
Action (= Kamma) based on Craving for visible objects (= Rūpa taņhā) with desire to see
Sense object of sight (= Rūparammana), is the (4) Primary great elements (= Mahābhuta
dhātu) of same group of matters on which it depends. In the Eye, there are so many Eye-
decad groups of matters. The Eye transparent element depends only on the (4) Primary
elements of same group (= Kalāpa). It does not depend on (4) Primary elements in other
groups of matter; because the Eye-transparent elements mean, the matters which are able to
clear up only the (4) Primary elements on which these depend.
The Character noted in (b) of this Eye transparent element and Method of meditation
of this Proximate cause are the methods which can be undertaken only by noble person who
has already attained the Knowledge of Seizing on the Cause and Effect (= Paccaya
pariggaha ñāņa); described in the Section of Dependent Origination (= Paticca samuppāda).
If a person performed an Action in the past life so as to be reborn in this human world and if
that Action was based on the Sensuous Craving (= Kāma taņhā) with desire to attain Five
aggregates of Human existence, and if that person attain the Five aggregates of Human
Existence due to this Action based on Sensuous Craving; the Sense object of sight is also
included in that Five Aggregates (= Khandha). So, in the desire of Human life and human
body; the desire to attain Sense-object of sight is also included . In this case, some teachers
accept that the desire to attain Sense-object of sight is a separate nature. So, you noble person
may or may not have seperate desire to see the Sense object of singht in your Body and Mind
Continuum of Past life, at the time of performing the Conditioning Fores of Moral Volitional
Actions (= AbhiSańkhāra kusala kamma) based on Sensuous Craving to attain human-life.
But desire to have Sensuous Craving (= Kāma taņhā) ie:-Desire to have existence as man or
woman, is definitely present as Arising, Standing and Passing away phases or Dorment
elements (= Uppāda, ţhiti , Bhańga, Anusaya dhātu). So, discern first with knowledge, that
the (4) Primary elements on which the Eye transparent element depends are produced by the
Past (5) causes or Formative Volitional Action (= Sańkhāra kamma) done in the past
existence based on Ignorance, Craving and Clinging (= Abijjā, Taņhā, Upādāna). After
seeing the Primary elements produced by the Action on which the Eye transparent element
depends with Knowledge; further discern the nature which cleans these Primary element. At
that time, the phenomena that Eye-transparent element which has the natural character to
clear the Action produced Elements (= Kammaja mahābhuta) (ie:--Action produced Element
on which Eye-transparent element depends) formed by the Action based on Sensuous
Craving; and the Proximate cause of that Eye-transparent is Action produced elements of
same group, will be clearly seen by yourself with Knowledge of Right view.
The Character shown in (a), is able to be discerned by a meditator who has not
attained the Knowledge of Seizing on the Cause and Effect, as yet. But the Character shown
in (b) and the Proximate cause are able to be discerned only by a meditator who has already
attained the Knowledge of Seizing on the Cause and Effect (= Paccaya pariggaha ñāņa). So,
in this scripture of Nibbānagāmini paţipadā (Practical Way to Nibbāna), the method of
31
32 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-33
Knowledge of Distinction between Mind and Body (= nāmarūpa pariccheda ñāņa) and
Knowledge of Seizing on the Cause and Effect (= Paccaya pariggaha ñāņa) are not
completely attainable with first time of discernment. Actually, these arise only after repeated
and frequent penetrating awareness which is known as repeated attainment of these
knowledges . It means that the required destination is not obtainable with one time of
awareness; instead it is obtained only after repeated awareness. So, these two kinds of
Knowledges are known as Knowledges of Recognition ( = Anubodha ñāņa). (Dī-ţī-2-89-
90.)
Try to understand about other Transparent elements like the Ear-transparent element,
etc, etc, in similar way as explained for this Eye-transparent element.
32
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
VOLUME IV
LAKKHANĀDI CATUKKA
BY
TRANSLATED BY
EDITED BY
First Edition
Copyright (c) 2007 Dr Nyunt Lwin (SURGEON)
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by-Dr Nyunt Lwin (SURGEON) * 3
PAGE-33
1. (a) It clarifies the Basic-elements which are destined to grasps the impingement of the
Sense object of sound. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Characteristic;
1. (b) It clarifies the Basic- elements resulted from the Volitional action caused by craving
of sound matter which has desire to hear Sense- object of sound . . . . . . . . Characteristic;
2. It draws the attention of a person, or a thought-process towards the Sense-object of sound.
. . . . . . . . . . , , . . . . . . . . . . . . . . . ( Function ) Essence;
3. It acts like a dwelling place of the Consciousness of ear. . . . . . . . . . . . . . Perception;
4. The Base-elements of same group resulted from the Volitional action caused by craving
of sound matter which has desire to hear Sense -object of sound. . .. . . . . . . Proximate
cause.
PAGE-34
In the earlier description of Mindfulness of materiality; it is noted that the ear has two
parts known as Ear organ ( Sasambhara sota ) and Ear -transparent -element ( Pasada sota ).
The Ear transparent-element is interspersed in a delicate, smooth, crimson red, ring like area
with very fine cilliary processes in the internal ear which is known as eye organ ( Sasambhara
sota ) in Conventional truth world. This Ear-transparent-element is reinforced by the Earth-
element, organised by the Water-element, made matured by the Fire-element and supported
by the Air-element. It is propped up by the Consciousness > the Temperature and the
Nutriment all of which can form the Consciousness, the Temperature and the Nutriment
produced materialities, Finally; the survival of the Ear-transparent-element depends on the
Life-faculty unit of same group and it occurs in association with other units of matters of the
same group, like Colour, Odour, Taste and Nutritive-essence units. The resulting Ear-
transparent-element acts as a dependable matter for Consciousness of ear and being as a door;
it gives the pathway for occurrence of Consciousness of ear and -associated Eye-door
thought-process, ( Visudhi- 2- 76. )
7. Nose Transparent-Element
1. (a) It clarifies the Basic-elements which are destined to graspe the impingement of the
sense object of smell . . . . . . . . . . Character,
(b) It clarifies the Basic-elements resulted from the Volitional action caused by craving of
smell which is the desire to breathe in the Sense object of smell. . . . . . . . . . Character,
2. It draws the attention of a thought-process towards the Sense object of smell . . . . . . . .
(Function) Essence,
3
4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
As mentioned in previous chapter on Meditation of matter, the nose has two parts;
known as Nose-transparent-element (Pasadaghana) and the Nose organ. (Sasambhara
ghana). There are 53 types of materiality in nose organ. This statement is based on the
Ultimate truth sense. In Conventional truth sense, the Nose transparent-element is situated on
an area which looks like a hoof of a goat in the nose. The Nose-transparent-element is
reinforced by the Earth-element, organized by the Water-element; made matured by the Fire-
element and supported by the Air-element. It is propped up by the Consciousness,
Temperature and Nutriment all of which can form consciousness; Temperature and
Nutriment produced materialities. The vitality of Nose-transparent-element depends on Life-
faculty unit of same group and it occurs in association with other units of same group, like
Colour, Odour. Taste and Nutritive-essence. The resulting Nose-transparent-element acts as a
dependable matter for Consciousness of nose and being as a Door, it gives the pathway for
occurrence of Consciousness of nose and associated Nose-door thought-process. (Vs-2-76.)
PAGE-35
8. Tongue Transparent-Element
1. (a) It clarifies the Basic-elements which are destined to graspe the impingement of the
Sense object of taste . . . . . . . . . . Character,
(b) It clarifies the Basic-elements resulted from the Volitional action caused by craving of
taste which is the desire to lick, drink and eat the Sense object of taste . . . . . . . . . Character,
2. It draws the attention of thought-process towards the Sense object of taste ............ Function
(Essence),
3. It acts like a dwelling place of the Consciousness of tongue . . . . . . . . . . Perception,
4. The Basic-element of same group resulted from Volitional action caused by craving of
taste which is the desire to lick, drink and eat the sense object of taste . . . . . Proximate cause.
The Tongue transparent-element is situated in an area which looks like a distal part of
a halved lotus leaf on the dorsum of the middle part of the tongue. It is reinforced by the
Earth-element, organised by the Water-element, made matured by the Fire-element and
supported by the Air-element. It is propped up by the Consciousness, Temperature and
Nutriment which also form the Consciousness; Temperature and Nutriment produced
materialities. The vitality of Tongue transparent-element depends on Life-faculty unit of
same group and it occurs in association with units of matter in same group, like Colour,
Odour, Taste and Nutriment-essence. The resulting Tongue transparent-element acts as a
dependable matter for Consciousness of tongue and being as a door; it gives the pathway for
occurrence of Consciousness of tongue and associated Tongue-door-thought-process.
(Visuddhi-2-76.)
4
Translated by-Dr Nyunt Lwin (SURGEON) * 5
9. Body Transparent-Element
Pāli Quotation (Abhi-A-1-35, Vs-2-74)
1. (a) It clarifies the Basic-elements which are destined to grasps the impingement of the
Sense object of touch ------- Character,
(b) It clarifies the Basic-elements resulted from the Volitional action caused by craving of
touch which is the desire to feel Sense object of touch —————— Character,
PAGE-36
2. It draws the attention of thought-process towards the Sense object of touch ———
(Function) Essence,
3. It acts like a dwelling place of the Body-consciousness —————— perception,
4. The Basic-elements of same group resulted from Volitional action caused by Craving of
touch which is the desire to feel Sense object of touch. . . . . . . . . . . . . . Proximate cause.
5
6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Answer :....................
Why? Because, ———— various groups of matters (rupa kalapa) are never
intermingled. Ten units Body groups (kaya dasaka katapa) and ten units Eye groups are
interspersed like rice flour and turmeric flour are mixed together. Although these 2 kinds of
flour are mixed together, these are seperable. Likewise; although the Body transparent-
elements are spreading throughout the places where action produced groups of matter are
situated; it only means the possible sites of existence (dvara) of the Body transparent-
elements. It does not mean that all the groups of matter are the Body transparent-elements.
And it means that in the body, where Consciousness of body which can perceive the Sense of
touch (photthabbdhatu.) occurs; there will be Body transparent-elements and associated ten
units Body group of matters.
PAGE-37
The Body transparent-elements are present in any parts sensitive to touch. So; except
in nails and hairs the 10 units body group of matters are present in entire body intermingled
with other groups of materialities. Don't think, that the body is composed of 10 units body
group of matters only. In Ultimate truth sense; the Body sense-base (kayayatana) can't exist
alone in the absence of other groups of matters. Even in very small area of louse-head size;
where Eye transparent-element exists; both the Body transparent-element and Eye transparent
element are present in mixture as 10 units Body groups and 10 units Eye groups. Similar
nature presents in other sites.
Although the particles of groups occur in mixture; these are seperate particles, like
seperate existence of sand particles. Since group-matters occur seperately, the Basic elements
on which Body transparent-element and Eye trans-parent-clement depend are different. The
Body transparent-elements depends on 4 Basic element of same ten unity body group.
Similarly, Eye-transparent-element depends on 4 basic elements of same ten units Eye-group
of mattcrs. The Body trans-parent-element never depends on 4 Basic elements of 10 units
Eye group of matter on which Eye transparent-element depends and vice versa. Both have
their own respective Basic-element to depend. It means that Body and Eye transparent-
elements have different dependable Basic element and seperate nature and characteristic of
their own. The differences in dependable Basic elements explain that the two transparent-
elements although exist together; these are seperate matters.
So, it is impossible to say the sites where only 10 units Body group excist alone in the
abscence of other groups of matter like 10 units Eye-group. On this ground it is described
that. the Body sense-base (kayayajatana) exists at any places where the Action produced
materialeties are distributed.
Since the groups of matters are not intermingled and exist seperately, if one can
discern the materiality by analysis to perceive the Ultimate nature of matters in the Insight-
knowledge, he will realise that even the small units of matter like Colour; Smell, Taste and
Nutritive-essence which arc present in the same 10 units Body group have seperate nature
6
Translated by-Dr Nyunt Lwin (SURGEON) * 7
and characteristics of their own. It should be noted, that even in the same group; the matters
have seperate, distinct characteristics of their own and that the differences in natural
characteristics of materialities of seperate groups of matter is very obvious. (Referred to
Abhi-ttha-1-349-353 etc:)
PAGE-38
The character of the Eye-consciousness; which does not occur in the other Sense-
objects (non-existence = anannatthabhava), apart from the Sense-object of sight is known as
'Visaya' = (place of existence). It is the special site of existence for eye-consciousness. The
frequent occurrence of eye-consciousness in that sense-object of sight (frequent occurrence =
tabbahulacarita) is known as "Gocara".
Take for example; although other animals of various kinds are going about here and
there; only the catties are main group of animals living on the grass in the meadow. Likewise;
in the meadow of sense-object of sight; it is the Eye-consciousness which occurs frequently.
Other kinds of consciousness (eg: Reception consciousness = Sampaticchana citta) take in
Sight-object as well as other kinds of senses. Therefore the sense-object of sight is the only
place where Eye-consciousness frequently occurs. "Gocara" is the description to denote the
frequent occurrence of Eye-consciousness in Sense-object of sight (tabbahulla= frequent
occurrence).
7
8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
sight. If there is alteration in appearance the look will change. The changes in look shows like
an obvious object.
PAGE-39
The external appearance changes with the alterations in the underlying state of mind.
If one is in a state of ecstasy; there will be a clear look and if in a state of grief, the look will
be of despair. The statement is appropriate only for living sentient beings. There should be
more explanation which is suitable for both the living and inert objects.
Rupayati dabbam pakasetiti rupam-
The name "Sense object of sight" is given to a matter which shows the site of its
existence. The group of matters in which the Sense of sight exists the particles of groups of
matter, become obvious due to their color and light. So; in this sense, all the color and light
such as white; red; black; stripes etc: are known as Sense object of sight (Rupa).
The texture and the length are not seen with the eye = Eye-consciousness, but are felt
by palpation. That's why the length and texture are not Sense-object of sight. The color of an
object are not palpable, but are seen with Eye-consciousness. Therefore only the color and
appearance are the Sense-object of sight. The meditators are able to see the unit-groups of
matters due to the color of sense-object of sight present in these units. That is; the various
colours known as sense-object of sight are showing the unit-groups of matters. Again; the
meditator will be able to analyse the phenomena of physical matters within the individual unit
group of matters with Insight-knowledge only when he sees the unit-group of matters. Only
after breaking down the three kinds of compactness (ghana) of materiality in each and
individual of unit-group of matter with In- sight-knowledge, the meditator will obtain
knowledge of the Ultimate-reality.
Only after obtaining the knowledge of Ultimate-reality; the inherent non-self nature
(anatta) will becomes obvious in its own true natural character. When one sees the Three
characteristics of existence (ti-lakkhana) with pure Insight-knowledge, he will reach Nibbana
through the Path-consciousness (magga) and the Fruition-consciousness (phalla). That's why
it is stated previously; that the Primary-materialities (4 Great-elements = bhnta-mpa) and
Secondary-materialities (Derived-materialities = upada-rupa) are interdependent, Now; the
statement that " without clear knowledge of 4 Basic-elements one can't attain clear
knowledge of the Derived-materialities and vice vasa " is understandable.
PAGE-40
8
Translated by-Dr Nyunt Lwin (SURGEON) * 9
The voice which is uttered is known as sound. (Sadda). The phenomenon which is
heard with ear = the object which is sensed by the Ear-consciousness is known as sound.
(Sadda). All the voices produced by inert or living objects which are the Sense-objects of the
Ear-consciousness are known as sound (Sadda).
The nature presents in the object and making the object become obvious by good or
bad odour is known as smell (Gandha). The smell of a rose indicates where it is; even the
rose is covered. The smell of durian also indicates where the fruit is; even it is covered. So;
the various flower and fruits give various odour to indicate where these are present. The
various odour point out the Sense-object are known as smell (Gandha). Therefore, the odour
which may be sweet or foul are known as smell (Gandha).
PAGE-41
9
10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Since all living beings are pleased with various taste which may be good or bad; the
various objects taken up by the Tongue-consciousness are known as Sense-object of tastes.
Therefore all the senses which are sweet, sour, salty, hot, astringent and bitter are included in
6 kinds of taste.
All the transparent-elements mentioned are able to clear the 4 Basic-elements of same unit-
groups of matter on which the individual element depends. The nature of making clear the 4
Basic-elements is the same. If so; what is the underlying cause which differentiate these
elements into Eye-trans-parent-element, Ear-transparent element etc; etc;?
10
Translated by-Dr Nyunt Lwin (SURGEON) * 11
Ignorance, Cravings and Clinging which are the underlying causes of that particular
Volitional-action. (Refer to Anuti-1-158.)
PAGE-42
PAGE-43
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
The meditator reaching the Insight-knowledge up to this level has throughly attained
the mind and matter meditation objects; and able to take up that all mind and mental
phenomena occur only in group nature, (ie:-unit-groups of mind and unit-groups of matter
=Dhammapunja ). According to the Law of nature; the Eye-transparent-element occurs as
10- units-Eye matter group ( Cakkhudasaka ka. i0. pa ). If one analyes this group of matter
with Insight-knowledge; he will see the constituent 10 units of matter in it. Again the Sense-
object of sight also exists naturally as unit-groups of matter. It is grouped as 8, 9 or 10 units
of matter. The Sense-object of sight taken, up by one is the object included in one of the
above unit-groups of matter. That is; it is the Sense-object of sight in 8, 9, 10 units-group of
these Ultimate-matters.
It should be noted that there are 4 dependable Basic- elements in Eye-transparent-
element and so also in the Sense-object of sight.
Once the Sense-object of sight is perceived by the Eye-transparent-element, the 4 Basic -
elements on which the Sense-object depends do not come into direct contact with 4 Basic -
elements of the Eye-transparent element.
Again the Sound-object according to the Law of nature exists as 9 units-group of
matter with sound as ninth- factor of the group. (Saddanavaka kalapa \. That is; the type of
sound matter is included in that group of matter. Once the Sense-object of sound is perceived
by the Ear-transparent-element, the four Basic-elements on which the Sense-object of sound
depends do not come into direct contact with 4 Basic -elements on which the Ear-transparent-
element depends.
So, in these statements it is mentioned that the Eye and Ear-transparent elements take
up the Sense-objects of sight and sound with dependable 4 Basic -element of their own,
which are not reachable to the 4 Basic-elements of the individual transparent element. (ie—
Nonreachable support = Anallma nissaya ).
In other words, the consciousness of Eye and Ear occur at the Sense of objects of sight and
sound with dependable 4 Basic -elements of their own;
which are not in touch with 4 Basic-elements of Eye and Ear-transparent elements.
Although there is no direct contact between the dependable Basic-elements of transparent-
elements and. sense-object, these Sense-objects of sight and sound are one of the various
causes of development of Eye and Ear-Consciousness. There are many causes for the
development of Eye-consciousness and Ear-consciousness. Some more explanations will be
given here for the beginner of meditation:—
PAGE-44
12
Translated by-Dr Nyunt Lwin (SURGEON) * 13
Please keep m the mind for "the Law of Dependent-origination" (Paticcasamupada); where it
is stated that the Eye-consciousness is produced by various underlying causes:——
1. The Eye-transparent-element. which is the Pre-existent Base-support condition
(Vatthupurejata nissaya paccaya ) = The Eye -transparent element which occurs
simultaneously with Vanishing-mind of thought-process (Atllabhavahga) before the Eye-
consciousness; is acting as Pre-existing supportive Base,
2. The Sense-object of sight is the object-condition (Arammana paccaya )=-The sight is
taking the role of being as a Sense-object,
3. The associated Mental-concomitants- (Cetasika)- like sense-impression=contact
(Phcissa ) which are beneficial as Co-nascence- Conditions (Sahajata paccaya ),
4. The illumination ( Aloka )-It is essential as Decisive-support condition (Upanissaya
paccaya );
5. The five-door Adverting- consciousness (Panca du'ara-vajjana ) which are also
known as Mental advertences (Manasikara ); are the conditions for the immediately
following stage in the thought-process. (Anantara paccaya= Proximity condition);
6. The Volitional activity (SankhUra kamma=karmci. formation ) done in the past life;
lead by the Ignorance; Craving and the Clinging (Avijja; Tanha; Upadana) is finally
promoting with underlying Karma condition (Kamma paccaya )and Decisive- Support
condition (Upanissaya paccaya ). When the Sense-object of sight is in direct contact with.
Eye-transparent-element; there will be no more light in between. If one tries to approximate
index finger and thumb; again there will be no more light in between these two fingers.
Likewise, there will be no more illumination if the Sense-object is in direct contact with the
Eye-transparent elements. Only when these two elements are seperated, one of the factor
(ie—Illumination -•Aloka ) of seeing-process is obtained. Therefore, the Eye -transparent -
element on which the Eye-consciousness depends can perceive the Sense of sight only when
it. is not in contact with the Sense-object of sight.
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-45
In this case; if one closes the nose; the smell is not taken up; even if it is near the
nose. Only when external air (Bahiddh-a vayo )is inhaled with opened nose, the Basic-
elements in units-group of matter of Sense-object on which this smell depends, come into
direct contact with the Basic-elements of the 10 units-group of nose-matter (Chanadasaka
kalapa ) on which the Nose-transparent element depends. The nose -transparent element can
take up the smell only when such direct contact is present.
PAGE-46
14
Translated by-Dr Nyunt Lwin (SURGEON) * 15
So, the Body-consciousness does not arise even when the tactile-objects are near the
body. Only when this Sense- object of touch reaches or comes into contact with Basic-
elements of the Body -transparent element, there will be Body-consciousness.
It is the Natural law; that the Body-transparent- element exists as 10 unit- groups of body
matter ( Kdyadasaka kaldpa ). There are 10 units of Ultimate Real matter ( Paramatta rupa
)in 10 unit-groups of body-matter in which 4 Basic-elements are included. These are the
Basic -elements on which the Body-transparent-element, depends. The Body-transparent can
clean these Basic-elements. So; keep this nature of the Body-transparent in mind with
Insight-knowledge.
Again, the Sense-object of Touch, which is composed of 3 Touch-elements also
naturally exists in the unit-groups of matter. It may exist as 8-unit, 9- unit, orl0 unit groups of
matter. But, the Body -transparent element which the meditator takes up in the Insight-
knowledge and the Sense- object of Touch are not in the same unit-groups of matter. They
are from the different unit-groups of matter.
After having discerned the Body-transparent.-element with Insight-knowledge (eg:-In
Mundane-world; when you are establishing mindfulness on meditation object with cross-
legged and overlapped palms, after having discerned the Body-transparent- element among
the |44) kinds of physical matters of the lower palm with Insight-knowledge; the meditator
should also try to discern the various Touch -objects ( Phottabba dhlitu ); which are the
nearest to the above Body- transparent element (ie:- Those elements among the 44 kinds of
physical matters of upper palm )with Insight-knowledge.
It is to be noted that, only the Basic-elements are able to come into contact with
each other. Apart from the Sense -object of Touch, the other Sense- objects and
Transparent-elements have no character of Tactile-nature, and can not. come into contact
with each others, So, the terms such as Reachable, Nonreachable are meant only for the
Basic-elements.
PAGE-47
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
The Body-transparent element can exist only in the presence of the 4 Basic-elements
of same unit-group. So the 4 Basic-elements of the same unit-groups are Support-conditions
(Nissaya. paccaya) for the Body-transparent element. Only in the presence of Support-
condition (ie; -Earth-element) in the conditioned thing (ie:-Body-transparent, element), there
will be Body-consciousness. Body-consciousness does not arise without that Earth-element.
When external (Bahiddha) Basic-element sense-object of Touch strikes the Body-transparent
element through, the Body-door (Kayadvara); it comes into contact with Sup-port-condition
Basic-element on which the internal (Ajjhatta)Body-transparent element depends. The sense-
object reaches not only to the Body-transparent element, but up to the Basic-elements on
which the Body-transparent element depends. Among the Basic-elements; the Earth-element
takes part as major role and main causative factor. That is why the Earth-element is known as
a causative factor for the production of the Body-consciousness.
PAGE-48
16
Translated by-Dr Nyunt Lwin (SURGEON) * 17
perceives the Earth-element only in the period of one Body-consciousness moment. It takes
up the sense of the. Earth-element.
The hot water is composed of many units of Temperature-produced-nutritive-essence-
as-eighth-factor unit-groups of matters and so there are Earth-element as well as Air-element.
The person who wants to know the temperature of water keeps in his mind the Fire-element
only since. he wants to knows whether the water is hot or cold. At that time, the Body-
consciousness perceives the Fire-element only in the period of one Body-consciousness-
moment. It takes up the sense of the Fire-element.
If one stands near the opened window to feel. the breeze, that bzeeze is composed of
many units of Temperature-produced-nutritive-essence-as -eighth-factor unit-groups of
matters. There are Earth-element as well as Fire-element. But the person who is felling the
breeze is taking up the Air-element more in his Mind-attention. So, at that time; his Body-
consciousness perceives the Air-clement only in the period of one Body-consciousness
moment. It takes up the sense of the Air-element.
So, the Body-consciousness will perceive only one kind of sense-object of Touch at a
time in accordance with the power of Mind-attention. (Abhi-ttha-1-369.)
.
The Power of Dominent Sense-Object (A)
(Ussada)
If a person falls down on the ground, and strikes a tree with his head or chews a. small
grain of sand during taking meal; in all these examples the tree, the ground and the sand-grain
are composed of many unit-group of Temperature-produced-nutritive-essence-as-the-eighth-
factor unit-groups of matter,
PAGE-49
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Apart from the dominent nature of the sense-objects of Touch, the Body-
consciousness arises under the influence of numerous Transparent-Elements, If a person takes
up one of the Basic-elements like the Earth, the Fire or the Air-elements, although many
sense-objects of Touch reach. many Body-transparent-elements; multiple Body-
consciousness which depend on each and every Body-transparent never occur
simultaneously. If a person is pricked with a tie-up bundle of needles; the needle-bundle
touch many Body-transparent elements simultaneously. But the Bo4y-consciousness arises at
the needle-point where there are many Body-transparent-elements. So, the Body-
consciousness arises at the site where the touch-sense of Touch-element is more significant or
present in excess.
If a person cleans a wound with a feather, many filaments of that feather may touch
the Body-transparent. The Body-consciousness arises at. the site where many Body-
transparent elements exist. That is how the production of Body-consciousness depends on the
presence of many Body-transparent elements. (Abhi-ttha-1-370.)
PAGE-50
Here; a meditator who is practising mindfulness of mentality should know how the
mind changes in taking up from one sense-object to another. How does the mind take up from
one object to another? For this nature, it is explained in Atthasalini Commentary as follow:—
—
The mind changes in taking up one object to another due to:---
1. The desire of underlying Interior will (Ajjhasaya), and
2. Excessive stimulation by the sense-object.
These two phenomena are the causes which make the mind changing
to take up from one object to another.
How the Will changes the Mind to Take up Various Sense-0bject = Ajjhasaya
A person going about in the pagoda, festival with will to pay homage to Buddha
Image or to-enjoy the festival-decorations, after paying homage or enjoying decoration he
still want to wander about the festival to pay homage to another Buddha Image 'and enjoy
other decorations in the festival. That is how the mind shifts from one object to another
according to the will (Ajjhasaya) of a person. (Abhi-ttha-1-370.)
A person paying homage to Mahacetiya Temple which looks like Keiwsa-Hill, once
hears the music played from various musical instruments, his mind shifted from taking the
sense of Temple to sense-of the music. In this case; the mind does not move physically from
one place to another, since the nature of the Ultimate realities are to pass-away at the place
where they arise. In fact; in the Process of consciousness (Citta vlthi) which follows the
mental-continuum (Nama santati); the Process of Consciousness which takes up the sound-
sense will arise only after the passing-away of the Process of consciousness which takes up
the vision-sense.
18
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
VOLUME IV
LAKKHANĀDI CATUKKA
BY
TRANSLATED BY
EDITED BY
First Edition
Copyright (c) 2007 Dr Nyunt Lwin (SURGEON)
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by-Dr Nyunt Lwin (SURGEON) * 3
PAGE-51
Again; when that. person breathe-in the sweet smell from the flowers or fragrant
woods brought to offer the Buddha Image; his mind releases the sense-object of musical
sound and takes up the sense-object of smell, (ie:-the Process of Consciousness which take up
the sense-object of sound is released and the Process of Consciousness which take up the
sense-object of smell arises in his mental-continuum.) That is how the mind shifted from one
object to another in accordance with the excessive stimulation by the various sense-objects.
(Abhi-ttha-1-370.)
From now; its time to mention the Character, Function, Perception and Proximate
causes of the Sense-object of Touch. But; as mentioned before the sense-object of Touch is
nothing but the 3 Basic-elements like the Earth; the Fire and the Air-Element, about which
arc explained before. So; in this portion, the power of 4 Basic-elements will be further
explained.
PAGE-52
3
4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
The Water-Elements:- The element which has the quality of cohesion to other
primary Basic-elements like Earth, with wet and sticky nature.
The alloy is a block of metal in which various kinds of metals are stuck to each other
by the cohesive quality of the Water-element. Due to cohesive quality of the Water-element,
all the physical matters are compacted as alloy mental block. All physical objects eg:
mountain, tusk, ox-horns etc etc are compacted by the Water-element. All these matters exist
as solid state due to the cohesive character of the Water-element contained in them. (Abhi-
ttha-1-371.)
PAGE-53
In the sphere of Ultimate reality; there is no such things as metal block, Soil-block.
Actually these are compacted various types of matters known as Utujaojatthamaka
mpakalapa " r Temperature produced- nutritive-essence-as -the eighth-factor unit-group of
matter. In these unit-group of matters (R= pa kalapa)', there, are 8 units or types of different
matter such as; the Earth -element, the Water-element, the Fire-clement, the Air-element, the
Colour, the Odour, the Taste, and the Nutritive essence. (= Pathavi, Apo, Tejo, Vayo, Vanna,
Gandha, Rasa, Oja). The Earth-element in each individual unit-group is the Ultimate-real
Earth-element and the Water-element in each individual Unit-group is also the Ultimate-real
Water-element.
The Earth-element in the same unit-group of matter which has the quality of being
compacted by the Water-element, and which can support the groups of matter in same unit-
group (Sandharana) at present moment;-and the. Earth-element of the previously existed
4
Translated by-Dr Nyunt Lwin (SURGEON) * 5
unit-group of matter are the causes of metal and soil block. Based on these underlying causes,
the Water-element can perform its function of cohesion to produce blocks of metal and soil.
(Anuti-1-167. )
If the meditator can discern the matters in living and non-living object, continue to
discern the 4 Basic-Elements in these soil and metal blocks, exist in the external world.
(Bahiddha loka). He will see particles of group of matter only. On analysing these groups of
matter again, he will see that one group of matter is composed of 8 units (8 types) of
Ultimate-real matters. These are the Temperature (= the Fire-element)-produced-nutritive-
essence-as-the eighth-factor unit -group of matters which arc arising one after another in
succession in a group of matter. These are continuously arising so far as the power of the
Fire-element (=Temperature) is persisting. Since, the life-span of these matters are equal to
the time occupied by 17 Consciousness-moments (17-Cittakkhana), new groups of matter
will be arising before passing-away of the. previously formed groups of matters. This is the
natural J. aw of matters and this is how the newer groups of matter are arising before the
passing-away of previously existing groups of matter in the solid block of soil or metal. So;
in these natural processes; the Water -element of the same unit group of matter in solid block
like alloys; exerts its power of cohesion only when there is underlying supports which arc
exerted by the Earth-element which are present in previous unit-group of matters at the period
of static-moment (thiti) of matter, still not passing-away and the newly arising Earth-element
of the same unit-groups of matter. The nature of cohesion can take place only when there is
organizable matters like the Earth-element. That is why the Basic-elements like the Earth-
elements in the previously formed groups of matters and those which are arising along with
the Water -element in the same unit -group are the main proximate causes for the Water-
element to exert its function of cohesion. In case of metal blocks, the Space -element (Akasa-
dhatu ) among the various groups of matter is narrow; so that the each and individual matters
occur in very intimate relation. So the metal blocks are condensed and heavy. In soil blocks;
the Space-element is wide, so these are not heavy as metal block.
The Earth-Element:- Is the Earth-element; dependable matter for the remaining 3 Basic-
elements?
PAGE-54
5
6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
It is right; that the 3 -Basic-elements which are the sense-object of. touch are
dependable on each other by touching among them. But on the contrary these are dependable
on the Water -element not by touching, since the Water-element is not tangible-object. This is
what the Commentary Teacher means. Again, it is impossible to say that the 4-Basic-
elements in the same unit-group of matter are not dependable to each, other since they are not
separable into different units and since these are also conditioned to each other by way of
mutuality ( AfiHamanKa' paccaya satti ). So it is to be noted that, it is not suitable to criticise
the nature of Touch or Nontouch among the Basic(Primary)elements and Derived
Corporeality (Secondary-elements) — ie:— Mahdbhuta rupa and Upadarupa) which occur
in single unit -group of matter, since these are inseparable units of matters in a unit- group.
These are inseparable units in same group of matter, ( Avinibbhoga rupa. (Mulati-1- 1. 54-
155. ). In conclusion, it is important to understand that the nature of touch or nontouch are
criticised only in different unit-groups of matter. It is not suitable to criticise this nature
among the 3-Basic-elements of sense- object of Touch vs the Water-element and among the
3-Basic-elements of Sense of Touch; which are aggregated into same single unit-group of
matter.
The Fire-element and The Air-element — The functions of these two elements on the Earth
and the Air-element are same as above. ———The Fire-element makes the Earth-element in
same unit-group hot and mature. Although the Earth-element is heated; it does not possess
the nature of heat. If the Earth- element, when heated becomes hot; it will possess character
of heat. (Unhatta. lakkhand ). (Abhi-A-1-370)
PAGE-55
So, by saying that the Earth-element, although it is heated, it is not hot, since the
Earth-element does not have the nature of heat; which is the character of the Fire-element.
And on the contrary; the Earth-element does not have the nature of cold as well. The phrase
— "No. unhahutva jhayati which means that the Earth-element although it is heated, it is not
hot"- -also denies the nature of cold in the Earth-element. That is right. It is the Fire -element
which has dual nature of heat and cold (Sila = the cold ). How do you know the presence of
the (Cold )Fire-element? In snowy day or at the time of snow storm, the (Cold )
Fire-element burns the surrounding objects. (The fish-flesh and meat submerged in
the ice-land are burnt and cooked ).
Although the nature of cold and heat are opposite phenomenon; there is no two
different kinds of Fire-element like " Heat Fire-element and Cold Fire-element." So, it is the
Fire-element which is cold (Sita). It is to be noted these two nature are opposite, so the nature
of heat-element does not occur in the. group of matter which has excessive nature of cold-
element and vice versa. That is why it is better to accept that Fire-element has the dual nature
of heat and cold. (Mulati-1-155.)
If a febrile person recovers, his body becomes cold. The lessened nature of heat is the
cold (Sita). (ie:-the higher temperature hot and the lower temperature is cold). So the heat by
itself is the cold. (*the lack of heat is the nature of cold). It. is just a name given on the same
natural process at a given time. For example, if a person enters a shelter, from sunshine-area,
he feels cold (Sita) and for a person who comes out from underground-cold-room and enters
that shelter, he feels hot (Unha). (Anuti-1-168.)
6
Translated by-Dr Nyunt Lwin (SURGEON) * 7
For a person living on the east bank of a river; the opposite-bank is the west bank and
vice versa, Likewise, a shelter which is cold for a person comes from the sunshine; is hot for
a person who comes out from the underground cold room. So the nature of cold (Sa) is
recognisable at a particular moment of time; it is said that. the nature of heat is the nature of
cold and vice versa. But; it should be noted that these two natural processes does not occur in
the same unit-group of matter. The well defined or excessive heat is known as "Unha. " and
the lessened heat is known as "Sita"; and the two natures do not exist in same unit-
group of matter. If these two natural processes occur in same unit-group; there will be doubt;
since the heat is-the nature of the Fire-element; the other Water-element and the Air-element
have the nature of cold (5f (a). Actually, the Water-element and the Air-element have no
nature of cold. If these two elements are cold in the nature; the nature of cold will exist with
the nature of heat in the same unit-group of matter. But these two nature never occur in the
same unit-group of matter; so both of these two elements do not have the nature of cold. In
the groups of matter which have excessive nature of the Water-element and the Air-element;
there is not always the nature of cold-So the nature of cold is not the character of the Air and
Water-elements. (AnutI-1-168.)
The hot water in which the Water-element is in excess; has no nature of cold and the
hot air, blowing across the hot land, . composed of many groups of matter, which has the
nature of Air-element in excess, also has no nature of cold . So, the nature of cold is not the
feature of the Air and Water-elements. If the nature cold is owned by the Air and Water-
elements, that cold-nature will exist with the nature of heat. in the same unit-group of matter.
But it's not true. So; in conclusion, the nature of cold is the feature or character of the Fire-
element.
If, one makes sugar blocks from sugar cane juice, Is the Water-element in the juice
becoming hard or not? The Water-element does not become hard. It has character of flowing.
The hardness is the feature of the Earth-element. In this case; the Water-clement which has
weaker power follows the Earth-element which is stronger. (The nature of the Water-element
which is weaker, is over-whelmed by the strong nature of the Earth-element and it gets the
state of solid-blocks).
It is true; that the Water-element loses it nature of existence as fluid. (ie., fluid. ( ie:-
It's fluid state in sugar-cane juice is lost, when it becomes sugar-cake). But, the nature of
flowing (Paggharana) is not lost. Again, if the sugar-block is crushed and dissolved; the
Earth-element in it does not transform into fluid state; because; the Earth-clement has the
nature of hardness (ie:-Kakkhala lakkhana). In this case, the Earth-element with weaker
nature of its own follows the state of the Water-element with stronger nature and transform
into sugarcane fluid. That is, the Earth-element lost it's nature of existence in the state of
solid, but the nature of hardness (= kakkhala) is not lost.
PAGE-57
7
8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
when the power of the Earth-element becomes stronger than that of the Water-element, the
sugar cane juice transformed into hard sugar cake. That is the process of " BhavaKnathatta'.
"Ananda. . . . . . . . . . may there be the character of the Earth, the Water; the Fire and
the Air-element changes from one to another = Annathatta-Lakkananna thatta (Actually there
is no such thing), the deep confidence based on conviction (Saddha) in the Buddha with the
knowledge of Right view (Samrnaditthmhana) by a noble disciple never changes. That is, the
misbelief in the Buddha by that noble disciple never, never occurs. (Tikaanguttara,
Anandavgga, Nivesakasutta.)
PAGE-58
8
Translated by-Dr Nyunt Lwin (SURGEON) * 9
aggregate of matter composed of 10 unit sex group of matter (in which Female-sex
materiality exists ) is known as "Female- Sex- character (Itthi-linga ). There are differences in
the characters of hands, foot, neck, chest between female and male. It's right. Lower part of
the female body is simple not like upper part. The hand and foot are small and the face as
well. (Abhi-ttha- 1 -375. )
(C) Itthi kutta : ———- Female manner-Woman in young age (girl) usually plays with toys
of house -hold untensils= e:-= toy-pot, toy-tray, etc. ) or they may play with attractive dolls;
or they may play spinning and weaving. All these are examples •of female manners. (Abhi-
ttha-1 -375. )
(D) Itthi akappa : —-Female appearance-The appearance of walking, standing, lying down,
sitting, eating etc in woman is peculiar. So, if a man behaves like a woman, it. is said that
man looks like. a woman in his appearance or attitude. (Abhi-ttha-1-357-358. )
PAGE-59
Itthibhava = Itthisabhava --= The characteristic features which express a person being as a
female is known as Female-Sex materiality.
Purisabhava = Purisasabhava = The characteristic features which express a person being as
a male is known as Male-Sex materiality. (Abhi-ttha-1-358.)
Ayam kamrnajo patisandhi samutthito. ItthilingSdmi pana ittthidriyam paticca
pavatte samutthitani. (Abhi-ttha-1-358.)
Sakena sakena kamrnacittddin'a paccayena samutthitanapi itthilingadTni
indriyasahifi sarTre uppajjamanani tar'nta dak'arani hutva uppajjantTti
"Itthindriy am paticca samutthahanti" tivuttani. . (Mulati-1-150.)
When living beings developed meritorious deeds in the past life to get the human
life in the future time; a woman performed these deeds based on the Cravings or desires for
her female-sex-character (Linga), female-signs (Nimitta)-female manner (kutta) and female
appearance (Akappa). That Cravings are based on the Ignorance (Avijja) for existence as
female-being. So, all these Volitional actions are the causes of feminity.
Likewise, a man developed; deeds to get present human life, based on Cravings of his
male sex character; signs, manner and appearances. So; this Craving is also based on the
Ignorance (Avijja) for existence as male-being, and all these Actions are the causes of
masculinity.
The Volitional actions based on Ignorance, Craving and Clinging (Avijja,
tanha,upadana) produce female-sex materiality (or Male-sex materiality.). That sex-
materiality appears right at the first moment of conception and. continues to appear along the
whole life at every phases of mind-moments (ie:- arising, standing and passing-away phases
9
10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
= Upada, thiti, banga), until the arrest of the result of the Volitional action done in the past
life.
Although, the Sex-materiality is attained right at the first moment of conception, the
female sex character (Itthilinga); or the male sex character (Purisalinga) etc.. etc occur late
in the present life (pavatti). Only those who have Female-sex-materiality, will obtain the
female-sex-character, signs, manner and appearance. Likewise, only in those who have Male-
sex-materiality; male-sex-character, signs, manner and appearance will appear in their
physical body. Why? Because, there is difference in the Volitional action. And that difference
in the Volitional action is again due to the difference in the Ignorance, Craving and Clinging
on which that Action is based. The Consciousness based on the Ignorance, Craving and
Clinging which is ambitious to become female or male is very miraculous. Due to this
miraculous Consciousness, different Actions are done and the resulting sex-materiality
becomes different. The difference in the sex-materiality determines the generation of sex-
character, signs, manner and appearance which may be female or male.
PAGE-60
Example;—-When we plant seeds in the ground. the plants will grow into tree with trunk;
branches, almost reaching the sky. Likewise, Female -sex-character (= Itthilinga) etc will
develop if there is Faculty of feminity (= Itthindriya) known as Female sex-materiality (=
Itthibhava rupa) and Male -sex-character etc (= Purisalingoj will develope if there is Faculty
of masculinity (= Purisindriya) known as Male-sex-materiality (= Purisabhdva rupa).
The Faculty of feminity or musculinity are similar to the seeds which have genes. The
tree grows from seed. Likewise, the sex-characters (Linga ) etc develope from Faculty of sex.
(Abhi-ttha- 1 -358. )
The basic causative factors of the materialities are the Action, the Consciousness, the
Temperature and the Nutriment. The nature of aggregates of these materialities differ in the
bodies of male and female in character, signs, manner and appearance. And all these
differences are controlled by Sex •- materiality produced by the Volitional action, based on
Ignorance and Craving. The Female-sex-materiality controls the production of female-sex-
character and not male-sex -character and vice versa. That is why the Female-sex-materiality
is known as Faculty of feminity (Itthindre) and Male -sex-materiality as Faculty of
masculinity (Purisindre ). (Mulati- 1-150. )
10
Translated by-Dr Nyunt Lwin (SURGEON) * 11
PAGE-61
So, it is. to be noted that, the Sex- Materiality can't produce materialities even in the
10 unit-sex-groups of matter (Bizava dasaka kalapa ) in the same group---ie:-it is not a direct
causative factor (Janaka satti). Ml the materialities, including Sex-materiality aggregated in
the 10 unit-sex-group of matters are produced by the Volitional action which is the direct
causative condition done in the past life, based on the Ignorance and Craving-ie:-these
materialities are produced by Volitional action, and so these are Action-produced
materialities. (Kammaja rupa). Again, the Life-faculty unit (= Rupa jwitindre ) protects the
action produced materialities in the same group with protective power (=Anupalaka satti ).
The Sex-materiality has no such protective function on the matters of same group. Unlike, the
Nutriment materiality (= Ahdraja cy'o) which has • supportive function on the group of
materialities in the seperate groups of matter, (as described in the Meditation of Materiality ),
the Sex-materiality has no supportive function on the same -unit groups of matter, ie:-the
Sex-materiality is not a supportive factor (Upatthambhaka satti). So, in conclusion, the Sex-
materiality has no. supportive power for the same groups of matter and it is not direct
causative, supportive, nor protective factor for the materialities of the seperate groups of
matter. That is why the Buddha does not say the Sex-Materiality as Faculty, Presence and
Non-disappearance -conditions. (= Indriya, Atthi, Avigata paccaya ). (Mulati-1-150-151.)
(These are already described in the Chapter on Dependent Origination = Paticcasamuppada.)
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
grouped to form the sexual characters, he will see that there is sense-object of sight ( =
Rupayatana) in every groups of matter.
So, these collections of sense-object of sight ( = Rupayatana ) are perceptible with the
Eye-consciousness and the Mind-consciousness-element. That is why these Sex-characters
(ie;- Rthilinga, Purisalinga) etc- are described as the nature which can be taken up by both
Eye-consciousness and the Mind-consciousness. (ie:- these are Percept-able with Eye-
consciousness = Cakkhu virineya dhamma and the Mind-consciousness = Manovinneya
dhamma. ). (Abhi-ttha-1-358, Mulati- 1-151. )
PAGE-62
(A) Purisa linga. =( Male sexual-character). . . . Unlike female; the upper part of the body of
male is clear. The hands, feet, neck and chest are different. Male has big hands and face.
(B) Purisa nimitta = (Signs of male ). . . . . . . The breasts of male are not complicated.
There are beard and moustache on the face. There are differences in hair style and dressings,
(C) Purisa kutta = (Male manner). . . . . . . . . Man in young age, plays with hoarse cart
or ploughing tools; and behave like a business man or ploughman.
(D) Purisa akappa = ( Male appearance ), . . . . . . . . The male has peculiar attitude in
walking, eating and drinking, If a woman behave like a man. it is said that woman looks like
a man in her attitude and appearance. (Abhi-ttha-1-358. )
Meditation :—- Select the Sex-materiality which is one type or unit of matter in the 10 unit-
sex-materiality group of matter exists in the 6 Door-matter and 42 Body-parts. Try to discern
that sex-materiality in terms of Character, Essence etc; with Insight- knowledge.
Like; 10 unit-body group of matters; the Sex-materialities are distributed throughout
the body-These do not exist only in a particular part of the body. So, discern the Sex-
materiality wherever it exists in 6 Door-matter and various Body-parts (Dvara, Kotthasa).
Although; the Sex-matters are distributed throughout the body; the Basic-elements on
which these matters depend are also different, and so the natural character of these matters
differ from the other materialities.
12
Translated by-Dr Nyunt Lwin (SURGEON) * 13
PAGE-63
General Knowledge
Both kinds of Sex-materiality (lithmdre, Purisindre) occur in the physical and mental
continuum of primitive human occur only in the present life in the Early World System. (The
Sex-materiality appeared in these early human beings only when they took up fragrant rice or
paddy after the disappearance of liquorice and fertile top-soil of the earth. And only at that
time, the passages of wastes from alimentary and urinary tracts appeared followed by the
development of Female and Male-sex-materialities), But, in case of human beings after the
Early World System; the sex-materialities occur right at the time of conception, (Di- 3-70-
73.)
The Sex-Materiality which occur at the time of conception =- or the Sex-Materiality -
which arises at the time of conception, and occurring continuously after the conception, may
change and transform in the present life. (Pavattti kala j. The Sex-materiality occurring in the
present life may also change and transform in the present life.
In this case, the phrase that "Sex-material is produced by wholesome deed" - is meant
for the Happy Course of existence ( Sugati bhava ), In case of Woeful Course of existence
(Duggati bhava ), it is the unwholesome deeds which can produce or destroy the original Sex
-character. Why ? — Because the Sex-materiality in the Woeful Course of existence is
produced by unwholesome deed (ie:- Unwholesome Volitional action produced ). The
conception or rebirth in the Woeful Course of existence is due to the nonmeritorious deed in
the past life; so the sex-materiality produced at the time of conception is the result of
unwholesome deed. Likewise, the Sex-materiality produced in the present life (Pavatti) is the
result of unwholesome deed. ' (Mulati-1-151. )
PAGE-64
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
When Sex -materiality changes from one type to another, the Sex -character (Linga)
and signs of sex (Nimitta); which are the sequential results of the Sex-materiality _also
changes from one type to another. The manner (Kutta) and the appearance (Akappa) changes
gradually after sometime. The Sex-materiality; since it is the Action- produced matter, arises
continuously at each and every phases of Arising (Upada); Standing (Thiti) and Passing-
away (Bhanga) in every Mind -moment (Cittakkiana ). The process occurs repeatedly in the
whole life; except at the moment of passing away of life). At the period near the
transformation of Sex -materiality; the original Sex-materiality occurring in succession will
stop and the new Sex-materiality will arise due to the Volitional action. After the cessation of
original Sex -materiality, the Action, Consciousness. Temperature and Nutriment produced
materialities which are related to the previous Sex -character, sexual signs cease to occur.
The Action, Consciousness. Temperature and Nutriment produced materialities which are
related to Sex -character and sexual signs of the new Sex-materiality again arise as the result
of new Sex -materiality. This phenomenon is known as "Transformation of Sex".
Question:. . . . . In a person with bi -sexual organ produced by two sets of Volitional action (
one can produce Feminity = Female-sex character. the other one masculinity == Male -sex
character ), does only one type of Faculty of sex or both types of Faculty of Sex occur in that
person ?
Answer;. . . . . . In a person with bi-sexual organ (-'Hermaphrodite) there is only one kind of
Faculty of sex = ( one kind of Sex-materiality ). There is Female sex materiality or female
Faculty of sex in (= Itthindre; ItthibhSva rupa) the female hermaphrodite. So also, there is
Male -Faculty of sex or Male-sex-materiality in the male hermaphrodite. ' '
Question:. . . . . . In a hermaphrodite, if there is only one kind of Faculty of Sex = Materially
of sex; there should be no second kind of sex-organ. Why? Because the cause of the
respective Sex-organ as already mentioned; is the respective Faculty of Sex = the respective
Materiality of sex. And there is no second faculty of sex in the hermaphrodite. If there is no
second faculty of sex; Does that hermaphrodite has second sexual organ ?,
Answer:. . . . . . . In a hermaphrodite, the Faculty of sex =- Materiality of Sex is not the
causative factor of sexual organ. Why ? Because; the Faculty of sex in them is. never
persistent. Further explanation will be given. At a time when female hermaphrodite has an
intense desire to have another woman with lust or greed ( Raga ); the male-sex organ
becomes prominent in that female hermaphrodite. And at that time, the female sex-organ is
less prominent or obscure. (—ttthibyanjanam paticchannarhhoti— ).
If; that female hermaphrodite has desire for another man the female •-sex-organ (
Itthibyaryana ) will become prominent and the male sex-organ is obscured.
PAGE-65
In male hermaphrodite, at a time when he has desire to have a female partner; the
male sex -organ will be come prominent and the female-sex organ becomes obscured, . .
Again; if he has intense desire to have a male partner, the female -organ becomes
prominent/and male-sex organ becomes obscured.
Again; if the Faculty of Sex = Sex-Materiality is the prime cause of second sex -
organ, the two kinds of sex -organs will be persistent the whole time in a hermaphrodite. But
14
Translated by-Dr Nyunt Lwin (SURGEON) * 15
it never occurs. So, the Faculty of Sex ( Indre) (= the Materiality of sex = Bhava rupa) is not
the prime cause of the Sexual-organ (= Bycmjana). (Abhi-ttha-1-359)
Again, it is to noted that there is only one kind of Faculty of sex = Materiality of sex;
in a hermaphrodite, a female hermaphrodite may take conception by herself; (if she has sex
with a man ) and able to give conception to another woman (if she has sex with a woman ).
In case of a male hermaphrodite, he is able to give conception to a woman (if he has sex with
a woman), but he can not take conception with another man. (if he has sex with a man. )
(Abhi-ttha-1-359. )
The two sexual organs " not always exist at the same time ", probably mean, the
obvious non-existence of one of these two organs. It. is known by the following Pali- phrase:
——. " Purisabyanjanam pakatam hoti, Itthibyunjanam paticchannam gurhlham. hoti " =
which means that in a female hermaphrodite, if there is desire to have sex with a woman, the
male sex -. organ becomes prominent and the female sex-organ becomes obscured. So,
according to this Pah -phrase; it is to be noted that in a male hermaphrodite, there is
prominent male organ and obscured female organ; and in a female hermaphrodite, there is
prominent female organ and obscured male organ, (AtthasalinTbhasatTka-4-10. )
PAGE-66
Tayidam dvayam yasma san. ta. Jie saha na pavattati "Yassa itthindriyam uppajjati,
tassa purisindriyam uppajjatiti ? no" ti adivac-anato, Tasma ubhatobyanjanakassapi
ekamevindriyam hoti ti vultarh. (Mulati-1-151. )
The two sex-materialities (Female Sex Faculty and Male Sex Faculty) can not exist
together in a person. This fact is known by referring Indriya-yamaka. Pali -discourse given
by the Buddha; which says as follows:---"
Translation:——Does Faculty of Male sex can occur at the same time with obvious Faculty
of Female Sex in the same person ? The answer is " No ".
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
So, according to this discourse; the two Sex-materialities can not occur.
simultaneously in the feature of a person. That is why; the Commentary Teacher, based
on'this discourse mentions that in a herimaphrodite (Ubhatobyanjana) there is only one kind
of Sex Materiality = only one kind of Faculty of sex. (Mulati- 1-151. )
The surgeons of the modem time are able to transform the sexual organs of these
hermaphrodites according to their whishes, by surgery. Therefore the concept that “the Sex
materiality, since it is produced by Volitional action is only changeable by the Action" —
should not always be accepted.
As described above, it should be noted that, only one kind of Sex-organ becomes
obvious at a time according to the desire or lust (Raga) accompanied by the Volitional action
in these persons.
Again, the hermaphrodite, had done Volitional action, based on Ignorance, Craving
and Clinging to have two sex organs in the past life. The result of that Action done in the past
life, may get chance to occur only when it is accompanied by present-life-causative factory
like Time, Existence, Effort and Basis (= Kala, Gati, Payoga, Upadhi).
Although that hermaphrodite had done Action which can produce two sex-organs, he
may probably had undertaken another Volitional action which can also produce single sex
organ after surgical operation. And at a time (Kala) when the effect of Action which can
produce one sex organ overcomes the effect of action which can produce two sex organs, the
effort (Pa-yoga) of the Surgeon upgrades the result of that action. That is how, the effect of
Action done in the past life to get only one kind of sex organ is obtained in the present life
with the many concomitant factors like Time, Existence, Effort and Basic. (= Kala, Gati,
Payoga, Upadhi). And it should be noted that the Sex Materiality is Real Action produced
matter, (Ekanta kammaja rupa.); and it's nature is always influenced by the Voli-tional
action. After operative transformation of sex; the signs (Nimitta)', the manner (Kutta) and the
appearance (Akappa) of sex-life will change gradually to new sex-life only after some time of
operation.
PAGE-67
1. It takes care of Action produced materialities in the same group of matter. . . . . Character,
2. It sustains the life of these Action produced materialities in the same group from
the arising phase to the passing-away phase. . . . . . . . . . (Function) Essence,
3. The ability to keep alive, _the Action produced materiality in same group of matter
before the passing-away phase. . . . . . . . . . Perception,
4. The Action produced Basic-elements, to the life of which it sustains in the same
group of matter.
16
Translated by-Dr Nyunt Lwin (SURGEON) * 17
PAGE-68
The Action produced materialities in the group are taken care by the Life -Faculty unit
of the same group of matter, somewhat like that the wet-nurse looks after the prince born by
the other. Like a man who rows the boat reaches the other bank of the river along with his
boat. , _ ie:- the effort taken by him carries the boat and himself to reach the other bank __
the Life-Faculty materiality arises-•••in relation with the Action produced materiality in the
same group, the life -'span of which is sustained by it. It cannot arise by itself. So, by means
of taking care of itself; the Life-Faculty materiality accomplishes its function of looking after
the. Action produced materialities arising in the same group.
If there is relationship between the existence of the Life-Faculty materiality and
Action produced materialities; Why the Life-Faculty materiality is unable to maintain the life
of these Action produced materialities for long time ? Because, both of them are unable to
exist beyond the passing-away phase of materiality. Although it can not prolong the life
beyond the phase of passing-away, the nature of Life-Faculty materiality to sustain the life of
Action produced materiality arising in same group is not lost. This nature is carried
continuously by the newly formed Life-Faculty Materialities which can sustain the life of
Action produced materialities arising together in the same group in each and every Mind -
'Moments from the-arising phase to passing-away phases. ( Visudhi-2-77, )
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Why both the Life-Faculty and Action produced materialities which are made vital by
the Life-Faculty could not exist beyond the phase of passing-away?
PAGE-69
The direct causative factor (Root condition = Hetu) and the potent causative factor (=
Janaka kamma) for the materialities are the Ignorance, the Craving, the Clinging and the
Volitional Action (= Avijja, Tanha, Upadana, Sankhara kamma) done in the various past
lives. The supportive factors (= Upatthambhaka = paccaya) are the Consciousness, the
Temperature and the Nutriment. The function of the Life-Faculty Materiality is to look after
(= Anupalaka satti) the Action produced materialities arising together in the same group of
matter.
Because; the causative and supportive factors themselves are impermanent, agonising
and non-self in nature; the resultant Life - Faculty materiality and the Action produced
materialities which exist with the Life-Faculty Materiality in the same group of matter are
also impermanent, agonising and non-self in nature. That is why; the Life-Faculty matter as
well as the Action produced matters, the lives of which are sustained by the Life-Faculty can
not exist beyond the passing-away phase.
The looking after (= Anupalana kicca) and the prolongation of life (= Pavattana-
kicca) from arising to passing-away phases of the Action produced materialities arising
together in the same group is accomplished by the peculiar power of vitality exerted by the
Life-Faculty materiality. The difference between the materialities which are in association
with various Faculties like Eye-faculty, known as “Indriya baddha” as the materialities of
dead body known as "Mata rupa” and the difference between the Action-produced
materialities vs the Consciousness, Temperature and Nutriment produced materialities are the
product of the vitality exerted by the Life-Faculty materiality. (= Jivitindriya). The
differences of these materialities are due to the effect of Life-Faculty materiality. Again; the
function of Life-Faculty matter is not only to sustain the Action produced materialities arising
together from arising to passing-away phase (ie:- Khanatthiti), but also to continuous
production of continuum of Action produced materiality. If one assumes that the Life-Faculty
matter is. not the factor for continuous formation of continuum of Action produced
materialities, there should be no death due to cessation of life - span = Ayukkhayamarana
(Mahati-2-96.). The formation of new Action produced materialities before the passing-away
of previous Action produced materialities is known as “Pabandhathiti =
Pabandhanupaccheda”. So, the function of Life-Faculty (Jivitindre) is not only to look after
18
Translated by-Dr Nyunt Lwin (SURGEON) * 19
(= Anupalaka satti) the Action produced materialities in same group; but also to produce new
Action-produced matters before the passing-away of previous Action produced materialities.
(ie:-Pahandhathiti).
This Life-Faculty materiality is distributed in all Action produced groups of
materialities including digestive Fire-element known as "Pacaka tejo” which digests the all
sorts of foods taken, and the Action produced groups of materiality throughout the whole
body except in tips of hair; follicles; nails and the dry scaly skin. So, try to discern the
Character, the Essence etc of the Life-Faculty unit selected by analysing the group of Action
produced materiality as described above.
PAGE-70
After gaining above various functional bases, the Heart-element is reinforced by the
Temperature, the Consciousness and the Nutriment all of which have the power of
reinforcement (Upatthambhaka satti) and able to form respective materialities. The life-span
of the Heart-materiality is sustained by the' Life-faculty materiality (Jivitindre) and finally the
Heart Materiality exists as a Base-materiality on which the Mind-element, the Mind-
consciousness element and Mental concomitants depend. (Visuddhi-2-78.)
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Ultimate-World. This nature is applied to all the other natural phenomena as well. (Pyi-
Visuddhimagganissaya-3-216)
PAGE-71
The Heart-base (Hadaya) is in colour somewhat like a lotus flower (i.e., faint-reddish
hue) and in shape it looks like and inverted lotus flower with peeled off petals. The outer
surface is smooth. The inner surface is rough and variegated somewhat like a stringy mass of
fibers from the dried fruit of the sponge gourd. In the clever person its upper end is a little bit
opened and in less clever person it's upper end is closed. In a small cavity inside the Heart-
Base, the Heart-Base Blood is composed of so many 10 units group of Heart-Base Materiality
(Hakayadasaka kalapa). (As described in Materiality-Meditation, the Heart-Base blood is
composed of 6 kinds of unit-groups of matter = 6 kalapa, and in this aggregate of unit-
groups, there are 54 types or units of materialities.) The Heart-Base materiality = Heart-
materiality = Heart-Base = Hadaya vatthu is one kind of unit or type in 10 unit-group of
Heart-Base Materiality (Hadaya dasaka kalapa). The mind-element (Mano-dhatu) and the
Mind-consciousness-element (Mano vinnana dhatu) are produced by depending on this
Heart-Base materiality (Hadaya vatthu). This Heart-Base blood has various colours as
follow;_____
1. It is red in person with severe attachment to sensuous objects (Raga),
2. Dark in person with anger (Dosa),
3. Looks like flesh-washed water in person with delusion (Moha),
4. Looks like boiled-bean soup in person with ever changing initiation of thought
(Vitakka),
5. Colour of flower (Mahahleiga) in person with deep conviction. (Saddha),
6. It has color of specially cut, properly polished, bright, pure, clean ruby in person with
wisdom. (Panna) (Abhi-A-2-228, Vs-1-248)
PAGE-71
The Heart Materiality (Heart Base = Hadaya vatthu ) which pervades. and distributed
on the Heart-Base blood associated with above color and hue in individual persons and
situated in the Heart is the Base Materiality in Ultimate Truth sense on which the Mind-
clement and Mind consciousness-element = ( Mano dhatu, Mano vinnana dhatu ) " ( Citta,
Cetasika) reside. In other words the Base-material (Vatthu-rupa) which is dispersed in the
Heart-Base blood is also known as the Heart (Hadaya ). The pharases like above, in which
the words or. terminology used for two subjects which are in functional relationship (ie:- par-
tially related in function ) are known as (Ekade supacdra) in. Pali-text.
" Hadayanti hadayarnansah". (Abhi-ttha-2-228. Visuddhi-1-248. )
The Heart, the Heart-base or the whole portion of heart is known as "Hadaya". This
collective term, the Heart (Hadaya) is given also to the Heart-materiality dispersed in the
Heart-base blood situated in the cavity of heart. So, this phrase is known as "
Ekadesupacara" (also written as Ekadesyupacara. )
20
Translated by-Dr Nyunt Lwin (SURGEON) * 21
PAGE-72
" Yam niparh nissaya mano-dhatu ca marioviifi. ana dhatu ca vattanti, tam rupam
mano-dh'atuya ca manovmhanadhatuy'a ca tarn sampayuttakanan-ca dhammanam
nissaya-paccayena paceayo ".
(Patthana- 1-5. )
Why the Buddha does not Mention the Existence of the Heart-materiality in
"Dhammasangani Pali-Discourse"
21
22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
base materiality; but in the sphere of 4 aggregates of existence = Catuvokara. bhumi, the
Mind-consciousness-element does not depend on the Heart-base-matter = Hadayavatthu).
This is another explanation for the Buddha's omission of existence of the Heart-base.
materiality in his discourses.
Again, in the Two as unit phrases of Base-materiality discourses (Vatthu. duka.
desana) which is described for the dependable natural processes; it is mentioned as follow:—
—.
1. Atthi rupam cakkhuviFi'fi'amaSsa vatthu^Atthi rupam cakkhu-vrnKanassa na
vatthu.
2. Atthi rupam sotavmKanassa vatthu, Atthi rupam sotavm. Kana. ssa na vatthu.
PAGE-73
3.
4.
5.
Translation; --—
1. Atthi rupam cakkhuvinnassa vatthu = There is base-matter on which the Eye-
consciousness depends, (ie:. Cakkhu. vatthu).
Atthi rupam cakkhuvinnassa na vatthu = There are base-materialities on
which the Eye-consciousness does not depend, (i.e., all the materialities except the
Eye-base matter.)
So, the Buddha preaches the Ear-base, Nose-base/Tongue-base and Body-base on
which the Ear-consciousness, the Nose-consciousness, the Tongue-consciousness and the
Body-consciousness depend respectively and next in the contrary the various materialities
which are not the Base-matters for above respective consciousness. According to this
discourse, the Mind-consciousness (ie:- Manodhatu and Manovinnana dhatu) depends on the
Heart-base matter (Hadaya-vatthu rupa) in absolute sense. If so; the next phrase in regard to
the Mind-consciousness-element will be:-----
22
Translated by-Dr Nyunt Lwin (SURGEON) * 23
for Sense-objects)will differ in pattern from the above "Vatthu. duka" = Two-as-unit phrases
for Base-materialities.
Here, will be the explanation why the phrases suitable to be used for one
subject are not appropriate for another subject.
1. "Atthi rupam cakkhuvinndnassa arammanam,
Atthi rupam cakkhuvmnanassa ndrammanam. ".
2.
3.
4.
5. "Alibi riTpam kdyavin'^dnassa. drammanam,
Translation:.............
1. There is Sense-object for the Eye-consciousness. ' (ie:-Sense-object of sight). There are
materialities which are Sense-objects not perceived by the Eye-consciousness. (All the
materialities except the Sense-object of sight).
2. There is Sense-object for the Ear-consciousness. (ie:-Sense-object of sound). There are
materialities which are Sense-objects not perceived by the Ear-consciousness. (All the
matters except the Sense-object of sound).
3. ..................................................
4. ..................................................
5. There is Mense-object for the. Body-consciousness. (Sense-object of touch). There are
materialities which are sense-objects not perceived by the Body-consciousness. (All the
materialities except the Sense-object of Touch).
PAGE-74
The Buddha preaches above 5 two-line stanzas (Duka) and after these five
stanzas; -the following one:___________
23
24 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-75
Consideration in Common-Sense
24
Translated by-Dr Nyunt Lwin (SURGEON) * 25
Masculinity" = Itthindriya and Purisindriya. Again these two elements do not depend on the
Life-faculty matter also (Jivitindriya); because this Life-faculty matter is specialised to
support the action-produced materialities arising in the same unit-group of matter. It is
somewhat like that-a person appointed to do one work is unable to do another work, the Life-
faculty. matter can't be a dependable matter for other matters except the Action-produced one
as described above.
So, by the way of taking the remainder (Pdrisesa. naya)', the materiality on which the
Mind-element and the Mind-consciousness-element depend is definitely the Heart-
materiality. (Mahati-2-97.)
It's right. The Mind-element and the Mind-Consciousness-element are dependent on
the Derived-corporeality. Why? because, in the Sphere of Five aggregates, the Materiality
and Mentality are arising in definite relationship. That is; the Consciousness arises in relation
to the Physical matter, All the arisen Consciousness depend on the Produced-dependent-
corporeality (Nipphanna. upada-Tupa); (eg:. -The Eye-consciousness-element =
Cakkhuvinnana dhatu). The sphere of Five-aggregate mentioned here is only for the Mind-
consciousness-element. There are no Five-door-consciousness (Pancadvardvajjana) and 2
Reception-consciousness (Sampaticehana dve) which are collectively known as the Mind-
element, does not occur in the Sphere of 4 aggregate (ie:-Catuvokara-bhumi). (Mahati-2-97.).
PAGE-76
Question; -In the realm of 5 aggregates; if the Heart-materiality is dependable base for
the Mind-element and the Mind-consciousness-element, it will also perform the nature of
Faculty-support-condition (Indriya. nissaya paccaya) = i.e: it is beneficial to the Mind-
consciousness with the power, of being as Faculty -condition and Support-condition (Indriya-
paccaya. satti, Nissaya. paccaya satti). If so, -Is the mode of conditionality of the Heart-base
the same or not as the Faculty condition (= Indriya. paccaya) mentioned in the Discourse of
24 modes of conditionality. (Patthdna desand)?
25
26 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
In accordance with the Pali-text and reasonable consideration; it is obvious that there
should be a base-matter (ie: Heart-materiality). The existence of that Heart-materiality in the
Heart is known by following description: —
If a stressful stimulus (especially an agonizing one) is driving a person to despair;
there is strain on the heart and the Heart becomes strenuous. Based on this physiology the
fact that, 'the Heart-materiality is situated in the Heart is easily known. (Mahati-2-98.)
If a person considers the unpleasant sense, the Hatred-rooted consciousness produced
materialities are continuously arising and the heat from the Fire-elements present, in every
unit-group of conscious produced matters is increased. The heat from this Fire-element again
heat up the Fire-element of near by groups of matter; Basic-elements and the base matters on
which this consciousness depends. In terms of Conventional world (Samuti sacca), the
heat spreads throughout the 10 unit-heart base groups (Hadayadasa kalapa = Heart decad-
kalapa) in which the Heart-materiality exists and on which the Hatred-rooted consciousness
depends. Since, these Heart-materiality (Hadayavatthu) arc dispersed throughout the blood in
the Heart, the heat from them; makes the chest hot.
When a person is frightened or, suddenly hear a loud noise; the mind is excited and
there is tremble in the Heart and in the chest.
"When a person is in severe grief; the Heart may burst; somewhat like
'Manopadosika-Deity; who died from burst-heart due to severe sorrow; and finally if a person
is happy, he finds a sort of mentally agreeable feeling.
Based on these statements, it is acceptable that the Heart-base materiality on which
the Mind-consciousness depends is present in the Heart. Since, this base-materiality exists in
the Heart; it is known as the Heart-base materiality.
(Also refer to Sangraha bhasa sub-commemtary-400.)
26
Translated by-Dr Nyunt Lwin (SURGEON) * 27
The surgeons of the modern time are trying to transplant the heart with success; and
now it is the time to explain the heart transplantation in the view of the Buddha's
Abhidhamma.
There are some explanations given in the various books of Venerable Buddhist monks
which you have already learnt. From now; the further discussion will be given in this
scripture
Pali Quotation (Abhi-A-2-228)
(Vs-1-248)
PAGE-78
= In that heart, there is a cavity of???\\\\\\\(ykef;nufaph) size. In this small cavity the
blood ammounting about half a cupped-hand exists. In this blood, there are so many 10 unit
group of Heart-matters (Hadaya dasaka kalapa). The Heart-materiality (Hadaya Vatthu
rupa) is one unit of that group. The Mind-clement and the Mind-consciousness-element arise,
depending on this Heart-materiality. (Abhi-ttha-2-228. Visuddhi-1-2-248. Mahati-1-306-
307.)
According to the statements discussed in the Commentary and Sub-commentary, you
should keep in mind that the Heart. -materiality on which the Mind-element and the Mind-
consciousness-element depend is present in numerous 10 unit-groups of Heart-Base-
materiality which arise and dispersed in the blood exists in the small cavity of the heart. It is
very important to note that the Heart-materiality is not situated in the heart', but it pervades
and distributed on the blood exists in the small cavity of the heart,
1. The blood which is collected and stored in the pool, known as "sannicit" = Pooled Blood.
2. The blood which is circulating along the vessels, known as "samsarana" = Moving Blood.
The Pooled Blood has colors of boiled, sticky sealing wax. The moving Blood has
color of clear sealing wax. They take the shape of the place where they exist. The production
place of the pooled blood is at the upper part of the body. The moving blood flows along the
net-work of vessels and distributed throughout the whole body, which is assumed as self by a
person with the Craving, Conceit and Wrong view (Tanha, Mana, Ditthi), and known as
"Upadinnaka sarira", with the exception in the parts of hair, follicle, tooth, nails and dry
scales free from skin attachment.
PAGE-79
27
28 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
moist. It's right. if this blood does not moisten these organs; the person becomes
thirsty. (Abhi-ttha-2-233. Visuddhi-1-253.)
According to these statements in Commentary; the blood which
exists in the small cavity of the heart is the moving blood (= samsarana) flowing or
circulating along the network of vessels.
In the detail method of mindfulness of Elements, (Dhatu kammatthana), 42 kinds of
Body-parts are mentioned. (Abhi-2-86, Vs-1-359). Among these 42 Body-parts (42 kotthasa)
these are 6 kinds of Body-parts in which the Air-elements is predominant Air-element; one
type is the Air that pervades through limbs. (i.e. Angamanganu sarino vata vayokotthasa)
The Air that pervades through the limbs (ie- Angamanganusarinovata) is the air
which flows along the net work of vessels and reaching the various organs small or large in
the whole body; making flexion and extension of the body-parts. (Abhi-A-2-66, 67)
The moving blood is circulating along the vessels and distributed throughout the
whole body with the energy supplied by the Air that flows along the network of vessels
throughout the body (i.e Abgamanganusarino cata). This is the explanation given in terms of
conventional truth-World (Samutisacca).
From now the explanations in terms of the Ultimate-truth world (Paramattha sacca)
will be given;...........
Among the 24 parts of the Body, there are 44 types of materialities produced and
conditioned by 4 causes namely the Action, Consciousness, Temperature and Nutriment.
(kamma; citta; Utu; ahara) in each part of the body.
In above 24 parts of the body; the blood is one part and known as "lohitam kotthasa".
As mentioned in the meditation of materiality; try to discern the 4-elements in the blood. You
will see the particles of group of matter (rupakalapa). These group of matter are as follow;.....
PAGE-80
So, there arc 5 kinds of group-matter (or unit-matters) and 44 types of materialities in
the blood. But the blood in the cavity of the heart contains following kinds of group and types
of materialirty.
Manodvare hadayavatthukaya. bhava dasakavasena ceva utusamutthanadwasena ca
catupapinasameva. (Visuddhi-2-259)
28
Translated by-Dr Nyunt Lwin (SURGEON) * 29
So; the blood exists in the cavity of heart has 6 kinds of group of matter (KU. pakala.
pa) and 54 types of matteriatities.
In terms of Ultimate real world (Paramattha sacca) there are no such things, like the
Heart (the Heart organ), the Heart-base and the blood. There are only 54 types of ultimate-
real materialities. This 54 types is counted qualitatively. In quantity; there are so many
matters and groups in these parts of the Body, and all these Ultimate-real matterialities are
passing-away very quickly after arising phase. Their life span is very short, exist for only
about-1/5000 million of a second (ie:-, 1 second = a twinkle of eyes; = a snap of fingers = a
Hash of lightning). In terms of mind-moment; their life-span in equal to the period of
17 mind-moments. So, the life span of the materiality is very short.
Translation : —The nature of the materiality is that, these are passing away at the site of
arising. They never move from one place to another. This is the natural phenomenon of the
Ultimate-real world.
Again, the Air = 'Angamanganusrino Vata' that pervades and flows along the net
works of vessels, reaching the various organs, small or large, in the whole body and forcing
the blood to circulate, is composed of 33 types of matters grouped as a part,
PAGE-81
There are 4 kinds of group matter and 33 types on units of materiality. The meditator
should try to discern the Air-element-predominant body-part (Vayokotthasa) with insight-
knowledge. If you see the Air-element, try to the discern the 4 elements in that body-part.
Then, you will easily sec the particles of group-matter. On analysing these group-matters, you
will sec that these are composed of 33 types or units of matter, and in every group-of matter,
the Air-element is predominant. But all these materialities follow the nature of impermence
(Anicca), and these pass away after arising phase. But; -—---——
1. the materialies moving along the vessels known as Moving blood (= Samsarana lohitam)
and,
29
30 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
2. The materialities moving along the vessels to various organs, small or large
known as Angarnanganusarino vata, are occurring repeatedly in the arising and
passing-away continuum of the materialities; as far as the casative factors like
the Volitional actions, the Consciousness, , the Temperature and the Nutriment (
Kamma, Citta, Utu, Ahara) are persisting, since these materialities are the re-
sult of these 4 causative factors.
Those who have not obtained the concept of the Ultimate-reality in the continuum of.
materialities with the Insight-knowledge, based on the right-view of their own, will see these
matters as "the Blood" or as "the Air", That is the view of Conventional truth world,
(samutisacca). So, further explanation in terms of the words used in the Conventional world
will be given as follow.
The blood, in the cavity of the heart, in which the Heart-materiality (Hadaya. uatthu)
and 10 units- Heart-groups are distributed is the moving blood (samsarana lohitam) which
circulates along the vessels. It does not persistently exist in the heart. But it should be noted
that although the moving blood is circulating throughout the body, the Heart-materialities are
not following along with the blood. These Heart-materialities in 10 units heart-groups with
the nature of impermenance (Anicca) exist in the blood only when that blood is in the heart. .
PAGE-82
The moving blood is circulating throughout the body due to pushing force of the Air-
element which is also circulating along the vessels, and that Air-element is known as
"Angamanganusarino vTita". These Air-elements which push the blood are the Action,
Consciousness, Temperature and Nutriment produced Air-elements. (-catusamutthamka.
vayo. dhatu)
Among these various causes, the effect of Volitional action which produces the
Action-produced matters in the moving blood and the moving air will be explained further.
The meritorious action done in the past life when supported by:—
1. Time-condition (Kalasampatti)-good suitable time to bring the effect,
2. Personality-condition (Upddhi. sapmpatti) = smart feature to bring the effect,
3. Effort-conditoion (Payogasampdttij = effort and means to bring the effect,
4. Existence-condition (Gatisampattij = good existence to bring the effect, —
The result of that meritorious action will have good chances to occur. But on the con-
trary, if there are inappropriale time; bad personality, less effort and unproper existence
(=Kalauipatti, Upadhivipatti, Pa-yoga-Vipatti, Gativipatti\ the effect of that wholesome deed
is obstructed. (Further explanation is given in the chapter on the Mental Formation Aggregate
=
Sankharakkhandha )
When the meritorious deed done in the past life; if supported by above conditions for
success (Sampatti- cakka), there will be appropriate ratio between the moving blood
(Samsarana lohitam)and the air (Angamahganusdrino -vata) in the vessels.
If the meritorious deed forms good proportion of Action- produced materialities, and
if the remaining causative conditions like ( Consciousness, Temperature. Nutriments
)produce the respective materialites in appropriate manner, — there will be proper circulation
30
Translated by-Dr Nyunt Lwin (SURGEON) * 31
of the Moving blood and Air in the vessels, which arc produced by the above 4 causative
factors. For that circulatary process; the heart is very important organ.
PAGE-83
The so called air which is pushed by the mechine = in the collection of the
Temperature-produced-nutritive -essence as 8th factor groups of matter, (ie: -Utuja-
Ojatthamaka rupa kalapa ). When the Air -element in these matters take the pushing-function
(Samudirana kicca) the Air known as 'Ahgdmahga nusdrino vdtd' which is moving along the
vessels becomes continuously powerful to push the Moving blood (Samsarana lohitam ) in
the circulation.
Although there is temporary absence of the function of the heart, the pushing force of
the air in the vessels and the circulation of the moving blood is still occurring. Due to the
power of the Air -element in the Air (Angamanganusarino vdtd); the materialities known as
Moving blood (Samsarana lohitam) are arising in the new places.
The Heart-materiality, being as 10 unit- Heart-groups (Hadayadasaka kalapa), which
is Action -produced matter due to Volitional-action in the past life, still distributed in that
blood and arising as new generations. These materialities are continuously arising in the
Moving blood which is passing temporarily through the heart, the place where the Moving
blood is usually produced. And these Heart-materialities will be continuously arising as far as
the effect of the past-life-action is present. So, at the same time the Mind -element and the
Mind- consciousness-element will still be occurring, accordingly. •
After transplatation of the heart, the Moving blood will continue to circulate through
the new heart due to the pushing force of the Air- element in the Air, (AngamangSnusarino
vata) as far as the effect of Volitional action exists. But; circulation will stop, when the effect
of volitional action is passing away. .
1. The time, during which the surgeons can operate and the patient can accept the
treatment (known as Time-condition for success = kalasampatti),
2. The existence of the patient m a place where such operative treatment may be
undertaken (known as Existence-condition for success = Gatisampatti),
3. The effort of the surgeon in operation and the coordination of the patient for treatment
(known as Effort- condition for success-Payoga- sampatti),
4. The strength of the patient to accept the operation (known as Personality- condition
for success (Upadhi- sampatti)
When the Volitional- action of the past receives above supportive conditions, the
Action-produced materialities in which the Heart-base -materiality is included; will arise in
succession. And; if there is strong support condition of Action-produced materiality
31
32 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-84
The heart is situated in the middle of the thoracic cage. There is a depression in the
thoracic cage and the heart in situated in the middle of that depression. Somewhat like the
joining place of spokes of an umbrella, the depression is the joining place of ribs of the
thoracic cage which is known as "Uratthi panjara = sternum, (Abhi-ttha-2-57. Visuddhi-1-
351 Mahati-1-440. )
Based on this introduction of Commentary; the Venerable Mahagandayone
Sayadaw of Amarapura gave a remark in his "Sammoha-vinodane bhasatika"
(Subcommentary) as follow:———
"According to the statement in these Pali text; the heart = Hadaya" is not the actual
heart organ which is known by the modem doctors (medical persons), which is situated in the
left side of the chest below the nipple". "But there may be some relationship to this heart
organ". (SammohavinodanT bhasatlka-1-178. )
In the region of depression in the chest, there are large blood vessels which arc in
connection with the heart. There may be other blood vessels as well. If there is exccessive
movement of the blood and air in these large vessels, there may be exccessive movement of
the chest as well. The increase in movement of the blood and air depend on the Action,
Consciousness, Temperature and the Nutriment. The exccessive movement of the blood and
air may be due to the Volitional- action, or the Consciousness or the Temperature or the
Nutriment. If there is exccessive stimulation of the' Mind, the Consciousness produced Air -
element (Cittjavayo dJ-iatu) which exists in the Consciousness -produced-nutritive -essence
as 8th factor groups materialities of the blood in the heart, and of the Air (Ahgam. anganusan.
no v'ata) in the Vessels;—- is excited and becomes strong. Due to the energy exerted by that
Consciousness produced Air-element, the blood and the air which are the materialities,
32
Translated by-Dr Nyunt Lwin (SURGEON) * 33
PAGE-85
It is to be noted, that there is no cavity in the middle of the depression in the chest,
where such amount of blood exist. There are large vessels only. This is one reason to accept
the existence of Heart-materiality (HadayaVatthu) in the heart-cavity. In assessment of the
meditators, the majority of the meditators accept that the Heart-materiality on which the Mind
and Mind-consciousness-elements depend distributed in the blood exist in the left lower most
chamber, out of 4 chambers of the heart which is nearest to the large vessels. So,
in conclusion —— the statement that "the Heart-materiality exists in the middle
of a depression in the chest" is taken as a phrase to mention the proximate relationship, and it
is known as "Samipupacara" in Pah' scriptures.
The remains or relics of the Buddha after his passing away and cremation are known
as pagoda (Cetiya). The sacred building enshrining these relics is known as the House of
Pagoda or building of pagoda. The reconstruction of the pagoda means the reconstruction of
33
34 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
the Pagoda-building in which the Buddha's relics are enshrined. We can't reconstruct the
enshrined relics.
The relics are somewhat like the Heart-base-materiality and the sacred building is like
the heart. The transplation of the heart is somewhat like reconstruction of the sacred building,
(Pagoda-building). You can reconstruct the pagoda-building, but not the relics or remains of
the Buddha. So also, you may be able to reconstruct the heart but not the Heart-materiality,
since this matter is true-action produced materiality.
PAGE-86
The nutrient (Ahara) is the nutritive-essence (Oja) present in the food (eg:-cooked
rice) taken. These food are composed of Temperature-produced-nutritive-essence as 8th
factor groups of matter (Utujaojatthamaka rupa) as already described in the meditation of
materiality. These remain as this kind of groups of matter from the time of preparation as
meal, to just before the distribution in the body after ingestion as new undigested food. Try to
discern the 4 Basic-elements in the swallowed undigested foods (parts of food = Kothasa)
with Insight-knowledge. The particles of group of matters will easily be seen. These
materialities are nothing, but the Temperature-produced-Nutritive essence as 8th factor
groups of matter which are continuously formed by the Fire-element = Temperature in the
group. To the collection of these Temp-prod-Nutritive essence-as-8th-unit group
materialities; the terms like foods, undigested foods, etc are given. The Nutritive-essence
(Oja) which is included in these collection of groups of matter alone can not be eaten or
swallowed. Only the foods (eg., -cooked-rice) in which the Nutritive-essence exists can be
taken as a whole. Why? — Because, the Temp-produced-nutritive-essence as 8th unit group
of matters are compounded with 8 types of matter, and these different types or units
of matter are inseperable one from. another, which is known as "Avinibbhoga-
rupa".
PAGE-87
34
Translated by-Dr Nyunt Lwin (SURGEON) * 35
PAGE-88
35
36 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
matter exist in the swallowed food (eg: cooked-rice); when supported by-digestive Fire-
element (Pacaka. tejo. dhatu)-digestive faculty which is the 9 unit-Life- faculty-as-the-ninth-
factor group of matter (Jwita. navaka. rupa. kalHipa ), exist nearby the stomach;——
(Refer to the chapter of Meditation of Materiality). So, this highly specialised pure
type (or) unit of matter; depending on 4 Basic-elements of same unit groups of matter and
able to support and give strength to various nutritive-essence described above is known as
"Nutritive-essence"
"Yo lake rasadhdtuti vuccati" To that " Nutritive-essence" the name "Fluid-essence-
element of Nutriment" is given. (Mulati-l-154. Anuti 1-166. )
According to these discussion:— The name "Kabalikarahara = kabalkara ahdra =
the Nutriment- materially is actually given to- the "Fluid-essence-element of Nutriment" =-
Rasa-dhTitu which takes tbe-nutrients to various organs, large or small in the body via the
nourishment vessels (Rasaharani) and —— to the Nutriment-produced-nutritive-essence
36
Translated by-Dr Nyunt Lwin (SURGEON) * 37
PAGE-89
37
38 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
The explanation for Pali grammatical way to use the term of function on the place of
function (=Thariyupa cara) is already described. Now, Pali grammtical way of using a term
to point out the cause (= Karanupacara) will be mentioned.
As already described the Nutriment -produced-nutritive-essence-as-8th factor unit
groups of matter which are known as "Fluid-essence-element of Nutriment" -- Rasa dhatu are
formed by the Temperature-produced-nutritive-essence (= Utuja Oja ) exists in the
swallowed foods when supported by the Action-produced-Fire-element (=Kammaja-tejo-
dhatu ). So, this Temperature-produced nutritive-essence (= Utuja OJa) is the causative
factor and the Nutritive-essence (Oja) which exists in the Nutriment -produced-nutritive
essence as-8th- factor unit groups of matter, known as the "Fluid-essence-element of
Nutriment" is the effect. So, the name of causative Temperature-produced-nutritive-essence
(Utuja Oja) ie:'- Kabalikara ahara is applied to the resultant Nutriment-produced-nutritive-
essence (Aharaja Oja). Thus, the Nutriment-produced-nutritive-essence (Aharaja Oja ) is
also given the name Kabalikara ahara in the way of using a term to point out the cause (Ka.
ranupacara ).
PAGE-90
38
Translated by-Dr Nyunt Lwin (SURGEON) * 39
physical body with Nutriment- condition only when it exists in the swallowed foods, (ie-
Kabalikara ahara). That's why the statement is known as "Tthanupacara ".
The Nutriment -Base-Matter and The Nutritive -Essence (Vatthu and Oja).
The Nutritive -essence matter (=7iha. ra=0jdrupa) is the core element of the
Temperature -produced-nutritive-essence-as-8th unit group of materiality exists in the
ingested or swallowed foods. That Nutritive-essence can not be taken up as such without the
foods in which it contained. In other words; it can be taken up along with the Temperatrure-
produced-nutritive-essence-as-8th unit group of matter which are collectively known as
foods. So, the matter in which the Nutritive-essence exists in known as. the Nutriment -Base-
Matter (Vatthu). Alternatively, the collection ofTemperature-produced-nutritive-essence-as-
8th unit group of matter in the foods (eg; cooked rice) with the exception of the Nutriment-
essence is known as the Nutriment-Base-Matter. The living beings take up the Nutritive-
essence along with the Nutriment-Base-Matter like foods. If so, there is a question as follow:-
—— Question; --- Between the Nutriment -Base-Matter and the Nutritive Essence; what is
the function of Base-Matter (Vatthu) and what is the function of Essence ( Oja)?
PAGE-91
39
40 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Alternative Statement
PAGE-92
40
Translated by-Dr Nyunt Lwin (SURGEON) * 41
PAGE-93
41
42 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-94
42
Translated by-Dr Nyunt Lwin (SURGEON) * 43
PAGE-95
Character —-— The Delimiting Materiality (Akasadhatu) is not the space high above the
sky (=Ajatakasa), nor the space bounded by frame eg- the doors, windows, (-= Paricchanna-
kasa) nor the unobstructed-empty space (= kasinugghatimakasa) obtained after releasing of
external meditation device (= kasina patibhaga nimitta) and which is the object of the first
Immaterial Absorption. (= Jhana) described in the sphere of Boundless space (=
Akasanancayatana jhana). It is the name given only to the nature which keeps each groups of
materialities from mixing with one another or prevents mixing of materialities in one group
of matter with those from another group. And, it is known as boundary space (=
Paricchedakasa ) among the groups of matter.
This Delimiting Materiality prevents mixing of the 10 unit-Eye groups of matter from
the 10 unit-Body groups of matter. By doing so; the various types or units of matter in one
group are not mixed with various types of matter in other groups of matter. In case of unit or
types of matter in the same group the seperate own nature and character of the individual
units of matter prevent mixing of these unit in the same group. So; keep in mind that these is
no mixing together among the various groups of matter and among the various types of
matter in the same group.
The Delimiting Materiality prevents the adjacent groups of matter from mixing
each other and the groups of matter in turn keep a space among them which becomes
Delimiting Materiality. Due to the adjacent groups of matter there is space among these;
and that space element (= Akdsadhatu) prevents mixing of the groups of matter. By this
statement, it shows that the character of the Delimiting Materiality is causative factor to
keep each and every unit-groups of matter from mixing each other.
43
44 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Essence :-—-- Since Delimiting Materiality gives dividing lines among the groups of matter,
it shows the boundaries and the relation of the groups, so that one knows which is above,
below, front, back or sides of the groups of matter. That is the (Function) Essence of the
Delimiting Materially. However the groups of matter are closely approximated each. other,
the boundary is still) in between them. The Delimiting Materially indicates that boundary. If
these is no boundary of Delimiting Materiality all the groups of matter will be intermingled
and amalgamated and there will be no indices like above, below, and sides of the groups of
matter. Actually the Delimiting Materiallity does not divide the groups of matter by divisions.
It is somewhat like; appearance of a potential space when the two fingers are kept together.
So, if the groups of matter are kept in close-relation; there will be a potential space among
them. That is how the Delimiting Matereality divides the groups of matter. Such statement is
known as " Taddhammupacara " in Pali -texts.
PAGE-96
44
Translated by-Dr Nyunt Lwin (SURGEON) * 45
Among the so many groups of matter which exist in closed contact with each other to
form solid and bulky masses, the Basic-elements in one groups of matter are in contact with
Basic-elements of other groups. In these closely related groups of matter, there is direct
contact among the Basic-elements. But there is a place were the Basic-elements are absent
and that is the periphery or boundary of groups of matter. That boundary is the Delimiting
Materiality (=Akasa dhatu). That is why the Basic-elements can not touch the Delimiting
Materiality which is the boundary of these Basic-elements.
PAGE-97
If one accepts that. the Basic- elements situated in each and every groups of matter
can exist in contact with the Delimiting Materiality; there will be no more boundary among
the groups of matter and among the various types of matter in a group. Then the various
Basic-elements will be dispersed haphazardly. ( = Byapitabhava= Spreading, nature ), ( This
means that the Basic-elements among one groups of matter and other groups of matter can
not be differentiated and all these Basic-elements will be amalgamated, intermingled and
form homogeneous solid masses j.
Why the Basic -elements of various groups of matter are scattered haphazardly ?
Because; the nature that the Basic-elements can not touch the Delimiting Materiality is same
as the nature that the Basic-elements in various groups of matter are in touch with each other.
The Basic elements do not come into contact with the Delimiting materiality means that. the
Basic-elements do not spread to reach the Delimiting materiality. If one assumes that the
Basic-elements can spread to reach the Delimiting Materiality, it means that the Basic -
elements come into contact with the Delimiting Materiality. ( The concept becomes totally
different from the Buddha's teaching, j So, if (. he Basic-elements reach and spread to the
Delimiting Materiality, the function of this materiality to provide the boundary is impossible,
and there will be no matrerialities which are bounded together and the different types of
matter or different kinds of groups of matter will be amalgamated. To prevent the wrong
concept, it is better to accept the nature that the Basic-elements exist in the various groups of
matter are not able to reach or contact with the Delimiting- Materiality.
And only with this concept, one will agree with the existence of the Delimiting
Materiality which can seperate the groups of matter, and the existence of groups of matter
which are seperated.
But; it is to be noted that it is difficult to understand the different existence of various
kinds of Basic-element in aggregated groups of matter like " this Basic-elements are from this
group, and that Basic-elements are from that group ". ( Keep in mind that the statement is "
difficult to understand " — and not " unable to understand". ).
Only the different types of matter exist in the same groups of matter are inseperable units
(Avinibbhoga dhamma), and the Basic-elements of different groups of matter are not
insepersable units. For that reason, the Original Subcommentary teacher mentions that the
Basic-elements of one groups of unit can come into contact with those of other groups of
unit. (Mulati -1-152.).
PAGE-98
Again it is to be noted that the Basic-elements of one group of matter are not mixed
with the Basic-elements of the other group of matter. Although these do not mix together,
these are able to come into contact with each other. (eg:- If one keeps two palms in contact;
these will be in closed position, but not mixed into one unit ). Likewise, although the Basic-
45
46 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
elements in adjacent groups of matter will come into contact with each other; there will be a
place where there is no more Basic-elements. That place is the Delimiting Materiality.
(Anuti-1-165. )
In other words; _ there is Delimiting Materiality (- Akasa-dhatu ) which seperates the
various Basic= elements of different groups of matter and thus prevents the mixture of these
elements. That Delimiting Materiality is nothing, but the space where the Basic-elements are
naturally absent = it is the nature of absolute zero; and since it shows the place where the
Basic-elements end; it is denoted as free from the Basic-elements or absolute zero place. That
is why, that Delimiting Materiality is out of touch by Basic elements of the various adjacent
groups of matter as well as the Basic-elements of one group of matter. (Anuti- 1-165)
This Delimiting Materiality is not real matter since it is not subjected to change in the
natural processes. ( ie:- Ruppana lakkhana = changeable character ). But it occurs in
association with real materialities which are. subjected to change by alterations in the natural
processes. Therefore, this materiality is included in the classification of various real matter
due to its interdependent nature ( =AvindbhSva ) with other materialities. That is why the
Delimiting Materiality is metaphorically expressed as if, it is subjected to change in accor-
dance with alterations in the natural processes. ( ie:- "Taddhamrmipacara " in Pali-texts. 1.
But the Buddha teaches to discern this Delimiting Materiality in "MaharahulovSda"-
discourse ( Ma-2-86 ) to Venerable Rahula. And again, the Buddha also teaches <( Pukkusliti"
-disciple to discern the Delimiting Materiality in the Meditation of 6-Elements which is
mentioned in " Dhlituvibhanga-discourse. Ma-3-285. The meditation of Delimiting
Materiality is also mentioned in " Abhidhamma dhatu vibhanga -Pali text. ( Abhi-2-86. )
Finally; in the Commentary, it is explained as follow :———-
Atha. akasadha tum kasma vitth'aresTti, Up'adarpadassana. ttham. .
Hettha hi cotton mahabhutaneva kathitGni, no. upadarupam, Tasma '• iminU mukhena tarn
dasseturh a. k'asadhatum vitth'aresi Apica ajjhattikena ak'S. sena paricchinnarUpampi
pakatarn hoti.
Akasea paricchinam, rupam yati vibh'utatam. Tassevam 'Svibh'dvattham, tampakS.
sesinaya. ko. ( M-ttha-3-97. )
PAGE-99
46
Translated by-Dr Nyunt Lwin (SURGEON) * 47
This Delimiting Materiality prevents mixture of one group of matter to another group
of matter. The meditator who sees that Delimiting Materiality by-himself with Right-view
(Sammaditthi-nnana) will perceive the group-of matter. And, only when he sees the group of
matter; he will be able to analyse various types of matter in the group with the Insight-
knowledge and obtains the knowledge of Ultimate-truth. Only when he gets the knowledge of
Ultimate-truth, he will get the knowledge of non-self (= Anatta- nnana) finally only after
getting pure, clean Insight-knowledge of the three characteristics (= Ti-lakkhana = 3
characteristics of existence), which are the Impermanence, the Suffering and the Non-self
(Anicca, Dukkha, Anatta), he will attain the "Nibbana", through the Pathway and Fruition
Consciousness (-- Maggacitta, Phalacitta). That is why the Buddha teaches to discern the
Delimiting Materiality.
PAGE-100
The Bodily Intimation is the moving materiality, collectively known as the physical
body (Rupa kaya), the nature of which is taken up by the thought-process (= Vithi citta) of
another person or that of moving person, by which the thoughts or desires of that moving
person is communicated to another person, or the nature of perception of one's own
movements by oneself (= Vikara rupa), and that the thought process is occurring along with
the moving materialities.
That Bodily Intimation Materiality (= Kaya vinnatti), which is initiated by the
excessive power of the Basic-elements especially the Air-element in the Consciousness-
produced materiality will make movements of the associated Temperature, Action and
Nutriment produced materialities in the body along with it. That is how the various
movements like moving forward or backward etc:-- occur. (Visuddhi-2-78,)
47
48 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
48
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
VOLUME IV
LAKKHANĀDI CATUKKA
BY
TRANSLATED BY
EDITED BY
First Edition
Copyright (c) 2007 Dr Nyunt Lwin (SURGEON)
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by-Dr Nyunt Lwin (SURGEON) * 3
PAGE-101
PAGE-102
This nature which can show the peculiar action (= Vikara) is known as "Intimation"
(= Vinnatti). What does it show?
3
4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
The "Intimation " shows the Consciousness produced peculiar action which occurs at
die Body-door (= Kaya dvara). That special action causes another person to know one's
thought or desires.
The various movements such as raising hands, feet, head etc which are in the pathway
of Eye-transparent element can be perceived with Consciousness of Eye. But. the Materiality
of Bodily Intimation is not perceptible with the Consciousness of Eye. It is appreciated only
with the Consciousness of Mind (= Manovinnana). That's right. With the Eye or the
Consciousness of Eye, one can only see the movements or gesture of the hands which
produces moving image. (ie: Sense-object of sight = Rupa-rammana). (And that moving hand
is the aggregates of matters. The Eye-consciousness perceives the colour-element (=
Vanna dhatu) exists in the moving groups of matters, which is the sense-object of sight. But
in case. of Materiality of Bodily Intimation, only the Consciousness of Mind-door (=
Manodvarika citta) can perceive and —— appreciate somewhat like " Some body wants to
do this or that thing ". (Abhi-Uha-1-125.)
Note that the Materiality of Intimation is the matter of peculiar action (= Vikara rupa)
in which there is excessive power the Air-element or the Earth-element.
(A) The movements of parts of the body (eg: gesture of the hand), which is-used to show the
thoughts and desires of a person, and taken up by the thought-process (= Vithi citta) of the
another person (or even by an animal) is known as "Intimation" (= Vinnatti).
PAGE-103
The movement of parts of the body of an animal to express its thoughts and desires
which is taken up by the thought-process of the another animal or by a human is known as
"Intimation" (= Vinnatti) (Abhi-Uha-1-360.)
That Bodily Intimation is taken up by the another person, only when 4th Mind--door
thought-processes occurs in that. person. Further explanation will be given. When sense-
object (eg:-"Sight" in this case) is taken up through the 5 doors (Eye-door in this case), there
will be 5 Door thought-process with Impulsion-consciousness (= Javana citta) which may be
wholesome or unwholesome, and that process ends up with Subconsciousness. (Bhavanga
citta). Next, the same sense-object of sight in taken up by the Mind-door thought-process (=
Tada-nuvattaka manodvarika vithi) and Impulsion-consciousness of that process passes away
with Subconsciousness. Finally, the another Mind-door thought process (=
Suddhamanodvara vithi) takes up and decide the same sense-object of sight at the 5 Door and
passes away again with Subconsciousness after series of Impulsion-consciousness. After the
2 turns of above Mind-door Impulsion-Consciousness (= Mano-darika javana vara), the third
Mind-door thought-process occurs; and only at that moment, the Bodily Intimation is
perceived. So, there are 4 Cognitive Series (= Citicwithi) occur successively, starting from the
5 door thought-process. The Bodily Intimation which is perceived by the 4th thought-process
is finally taken up by the 5th Mind-door thought-process and by means of which the thoughts
4
Translated by-Dr Nyunt Lwin (SURGEON) * 5
One man is beating another man. Everyone who sees this will certainly know the
angry look of the beating man by means of thought-process which takes up the sequence of
changing sense-object-of sight. A man is sitting peacefully and meditating, and everyone who
see him know that he is meditating. All these phenomena are taken up with one Eye-door-
thought-process and the four Mind-door thought process occur in the mind-continuum of the
observer. This is the minimal example of occurrence of thought-process. Actually
there are so many series of thought-processes. Similarly; when one dog bites another dog, the
anger in one dog is known by the other, and everyone who sees the dogs knows the-anger. in
these dogs.
PAGE-104
The ability of knowing tills internal nature is due to sequential occurrence of Eye-
door and Mind-door thought' processes which can take up the sense-object-of sight and
peculiar action (= vikara) of all the materialities exist in the moving parts of the bodies of
these animals. So:
5
6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
In this Pali phrase, the moving parts of the body is not considered. The peculiar
matters (= vikara-rupa) of the Consciousness-produced Air-element exists in the materialities
(ie: hands, feet--physical body = Rupa kayo), taken up by the 5th Mind-door thought-process
is assumed as "Bodily Intimation" in terms of metaphorical expression in the Pali scriptures
of the natural processes which are partially related in function ( = Ekadesupacara).
The moving body which shows the thoughts and desires of a person, or with that
moving body which makes another person perceive that movement, ie: ——
1. The action of bodily movement that causes another person to know one's
thoughts,
2. That action is perceptible to another one.
That is why it is known as Bodily Intimation (= Kayavinnatti). (Abhi-ttha-1-360)
If someone is going to beat with. a stick to a man or an animal, that man or animal
will be frightened and runs about. The ability to know the thought and desire of the beating
man is due to the Materiality of Intimation. So, this Materiality of Intimation has the ability to
show the thoughts and desires (= Adhippayapakascincirasa) and this is the Function
(Essence) (= Kicca rasa) of the Materiality of Intimation.
PAGE-105
Actually, the Ultimate-real matters never shift from one place to another, and the life span of
the matter are not long enough to allow such movements. It is the law of nature, that they are
passing-away at the site of arising. But, new generations of matters are arising in new places
forming continuum of materialities. At the moment, when one materiality is arising: ——
1. There are so many materialities arising at the same time.
2. There are so many materialities which are passing-away, since the life-span of a matter is
not longer than 17 Mind-moments.
3. There are so many materialities in standing phase in the period of 17 Mind-moments.
In this phenomenon of Continuum of Materiality, the new generations of matters
occur or arise a. t the new different places. The Materiality of Intimation, produced by the
enormous natural power of the Air-element exist in the previous Consciousness produced
groups of matter which are in the standing phase controls the arising of newer materialities in
the new places. That is why it is said, that the Materiality of Intimation control the various
movements. On this account, a meditator will perceive in his Insight-knowledge, that the
Bodily Intimation-matter is the cause of movements of the body (ie: — all the materialities =
6
Translated by-Dr Nyunt Lwin (SURGEON) * 7
PAGE-106
1. The peculiar action of Consciousness produced Basic-Elements in which the natural power
of the Earth-elements is in excess; striking the Action-pro-Earth-element where the sound is
produced or where the peculiar voice occurs. ——--Character,
2. The communication which causes another person to know one's thoughts and. desires
through the sound of speech-— (Function) Essence,
3. The causative factor of sound of speech--——-- Perception,
4. . The Consciousness-produced Earth-element——- Proximate-cause.
The peculiar voice by which one can differentiate among various words like "Tissa",
"Phussa" etc is known as "Making of Speech". (In this case the word "Vacibheda" does not
mean the passing-away phase" Banga). Before, the uttering, one makes movements of lips,
thinking what. to say with Initial and Sustained Applications of the mind (= Vitakka, Vicara)
which are known as Verbal-conditioned phenomenon (= Vaci sankhara), -but the sound is as
yet not produced or not becoming sense-object of sound to be perceived by Ear-
consciousness; and up to this time; the term "Vaci" only in given. It is not "Vacibheda " at
that time. Only when it becomes sense-object of sound perceptible with Ear-consciousness
and only when that peculiar sound makes comprehensible voice (ie:-sense-object of sound)
taken up by the Ear-consciousness; that peculiar voice becomes or known as "Vaabheda " (''-
Speech).
That kind of speech (= Vacibheda) is not "Materiality of Intimation". Actually only
the peculiar verbal action which produces that speech, and which causes another person to
know the internal thoughts and desires ( Copana) is known as Materiality of Verbal
Intimation (= Vacivinnatti). That peculiar action is produced by very proximate arising and
rubbing each others of the Consciousness produced Earth-element and 4 condition produced
Earth-element (ie:-the Action, Consciousness, Temperature and Nutriment produced Earth-
element) especially of the Action-produced Earth-elements exist in the Action-produced
7
8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
groups of matter at the vocal place, ammounting to the production of the production of the
voice. To this phenomenon, the term "Verbal Intimation-Materiality" (= Vacivinnatti-Rupu)
produced by rubbing and striking (= Vinnattighattana) is given.
Pali Quotation
(a)
(b)
PAGE-107
(c) (Abhi-A-1-361)
By means of spoken voice which causes another person to know one's thoughts and
desires or to know himself (= Vikara rupa) with that voice produced by himself, whatever it
is, that peculiar action which expresses the internal desire (= Bhava) is known as Verbal
Intimation (= Vacivinnatti). (Abhi-ttha-1-361.)
8
Translated by-Dr Nyunt Lwin (SURGEON) * 9
PAGE-108
[Remark:——-— In this case, "Upadinnd" means the Action produced Materiality only. But,
the term "Upadinnaka " means all the Action, Consciousness, Temperature and Nutriment
produced materialities in the whole body iii which the Action-Produced Materiality exists.
(Atthasalini bhasatika-2-158.) Since all these 4 kinds of materialities are continuously
arising, standing and passing-away so long as their respective causative factors are still in
action, and at the same time, when the Consciousness-produced-groups of matters in which
natural power of the Earth-element is in excess, are formed by the desires to say this or that
words in the mind, the associated power of peculiar Verbal Intimation Materiality. (= Vikara
vacivinnatti rupa) causes friction or rubbing among the previously arisen 4 Conditions-
produced materialities— especially the Earth-element, and the Consciousness produced
Earth-element. ]
As soon as there is friction or rubbing between the Consciousness-produced-Earth-
element and 4 condition-produced Earth-element, the sound (= Sadda-rupa) arises, somewhat
like the sound is produced when the two sticks are striking. each other. This sound (= Sadda
rupa) which is produced by the Consciousness is known as Consciousness-produced sound
matter. (= Cittasamutthana sadda rulpa). That sound (= Sadda rupa) is not the Materiality of
Verbal Intimation. (Abhi-ttha-1-129.)
PAGE-109
Actually, there is a peculiar action which is the causative factor of friction or rubbing
between the Consciousness-produced Earth-element and the 4 condition-produced Earth-
element (= Catusamuttf-iana pathavTdhatu)—--- especially the Action-produced Earth-
element—-and. that peculiar action only (ie:-to say this or that words) is the Verbal
Intimation (= Vacivinnatti.) (Abhi-ttha-1-129.)
Calana--Ghattana: The different usage of these two terms is given in the Original
Subcommentary.
9
10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
So; --—
"Sattama attend pana samutthitd wyodh'atii hettha chahi cittehi
samttitam vayodh'atum upatthambhanapaccayam labhitva attand sahajdtar'n
nipak'ayam. pa. wietum. pa. sakkoti. " (Abhi-ttha-1-124.)
PAGE-110
The peculiar action of rubbing and striking among the Basic-elements should be
termed "Ghattana" (= Striking or rubbing). The sound is produced at the time of striking. It
is not produced after striking, ie:— it is not a sequential phenomenon. (Mulati-1-176.)
10
Translated by-Dr Nyunt Lwin (SURGEON) * 11
element exists or which is the causative mind which forms the Consciousness-produced
Earth-element that in turn produces the Verbal Intimation Materialities? The answer is :---—
In the ordinary Noble Learner (= Puthujjana. Sekkha); it is the Mind-door thought-process
which is composed of wholesome or unwholesome Impulsion-consciousness.
According to the Commentary Teacher, when the Consciousness produced Earth-
element formed by the 1st Impulsion-consciousness strikes the 4 condition produced Earth-
element (especially the Action produced Earth-element) exist in the pharynx and larynx
where the various alphabet are uttered; the sound is produced.
If the above phenomenon is true, (ie:-the sound is produced when the Consciousness
produced Earth-element due to 1st Impulsion-Consciousness strikes the 4 Condition produced
Earth-element (especially the Action produced), there will be 7 steps of sound or 7 kinds of
alphabet for 7 Impulsion-consciousness in each and every thought-process. But, there is no
such thing in practice. Therefore, the later Subcommentary teachers ask to accept the concept
of the Commentary teacher with careful analysis. . (Refer to AnutT-1-82-83.)
PAGE-111
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
12
Translated by-Dr Nyunt Lwin (SURGEON) * 13
PAGE-112
PAGE-113
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
14
Translated by-Dr Nyunt Lwin (SURGEON) * 15
PAGE-114
During the summer time, in an 'area where water is scanty, one. may make a mark
with a post or palm-leaf at a site where the water is available under the ground. The another
person who wants to get water first see that mark and knows with past experience that the
present of water underneath the ground is always marked with such action. He also knows at
present, that water is available underneath the ground, because of the peculiar action of
making a mark to indicate the presence of water. He knows the desire of the first person to
use the underground water. By this example, the relation between the nature of Materiality of
intimation and the expression of thoughts and desire are easily understandable.
(Visuddhimagga nissaya-3-220-222. )
May I Request
Up to now, the explanations given by Commentary, Subcommentary Pali text, and the
remarks and discussions given by the elder venerable teachers have been described. All these
remarks and discussions are not the subject for ordinary philosophers (= Atakkavacara). And
all these phenomena should be realized by oneself with Knowledge of Penetration (- Pativeda
nnana ) and Knowledge of Reasoning (=Anubodha nnana) and these are based. on the
Knowledge of Right-view. (=Sammaditthi nnana). So, a meditator who believes that that he
has already obtained these knowledges, he should endeavour, to discern these phenomena by
himself. Since the teachings of the Buddha have the value of Realization by oneself ('-
Sanditthika guna); try to learn the Ultimate truth with one's own knowledge of Right view (=
Sammaditihi nnana. ).
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
So; the quality of voice ( ie:-- sweet or husky ) is dependent on the past Volitional
actions. That past volitional action can form Action produced materialities at the site where
the voice is generated.
PAGE-115
Is it Dependent Materiality?
(= Upada rupa?)
The Bodily Intimation is due to changes in the Consciousness produced Air-element
(=Peculiar action = Materiality as Alteration = vikara-rupa) and the Verbal Intimation is due
to the Consciousness produced Earth-element (=Peculiar action = Materiality as Alteration-=
vikara-rupa). So, since this twin Materialities of Intimation are not 4 Basic-elements, there
may be a question, whether these materialities are Dependent-Materialities or not.
These two materialities are formed and depend on the 4 Basic elements. Movement is
due to excessive kinetic nature of the Air-element and speaking is due to excessive kinetic
nature of the Earth-element. So, these two elements are leading factor and expressed as
leading nature in Pali text (= Ukkattha naya). But these are inseperable matters (=
Avinibbhoga rupa), and these two materialities occur in relation with 4 Basic-elements. So
the two Materialities of Intimation are Dependent-Materiality. (Pyay-Visuddhimagga-
nissaya-3-222)
Thambhanati vSyodhatu adukanam bhutanam thambhana-khro vinnattiti attho. (Mula-
ti-1-151.)
So, the described statements are in agreement with the Original Subcommentary (=
Mulatika).
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Translated by-Dr Nyunt Lwin (SURGEON) * 17
PAGE-116
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
to know the seperate nature of these materialities. Although it is difficult to know the seperate
nature; these have different and seperate characteristics.
Dhatukkho vatapittasemhapakapo, rasadidhStunam va vikara vattha. .
Dvidh'a vuttopi atthato pathavuihatvadmam dhatunamyeva wkdroti datthabbo.
Patipafckha. paccaya sappwautu = hara lAkkhitta cittata'. (Mahati-2-l01)
These materialities occur in the animate subjects, especially in sentient beings of
sensuous sphere. Due to desperate or unstable mind, inappropriate weather, unpleasant
climatic conditions, and unbalanced nutriments, there will be abnormalities in the wind, . bile
and phlegm of the body resulting the changes in the 4 Basic elements. If the Water-element
which has the function of organization = Abandhana ) becomes abnormal or excessive, the
remaining Consciousness, Temperature and Nutriment produced materialities become heavy
and less alert. At that time, there will be no Materiality of lightness.
If the Earth-element which has the characteristic of hardness (= Kakkhala) becomes
abnormal or excessive, the 3 condition produced matters (= Tijampphanna rupa) such as
Consciousness, Temperature and Nutriment produced materialities become less firm or more
rigid. At that time, there will be no Materiality of Softness. .
If the Air-element which has supportive characteristic (= Vitthambhana) become
abnormal or excessive, the 3 conditions produced matters ( ie:- Consciousness, Temperature
and Nutriment produced materialities ) become less mobile or freely mobile. And at that time,
there will be no materiality of Wieldiness. (The Fire-element in other words, is the
Temperature which can. form the Temperature produced matter by itself; it always changes in
association with alteration in other conditions. )
At a time, when there is stable, clear mind, pleasant climatic condition and taking well
balanced nutrition, all the bodily functions are well done, and at that time there will be
normality in the Consciousness, Temperature and Nutriment produced Basic-elements.
At that time; somewhat like the bodily action of a healthy person which is active, and
alert; the 3 condition produced materialities will be active; light and aleil. The features of
alertness, lightness of the 3 condition produced matter (= Tijanipphanna rupa ) becomes
obvious. And these peculiar alertness, lightness of the 3 condition produced matters is also
known as Materiality as Alteration"(- Vikara rupa). So, that Materiality as Alteration is the
Materiality of Lightness ( Rupassa lahuta ). (Abhi-A-1-362.)
PAGE-118
At that time, when the 3 condition produced matters become soft, and flexible, ( like
well treated, well washed leather ); these are able to accept various treatments in accordance
with the desires of a person. (The body of a meditator becomes flexible and soft, so that. it is
not necessarily to be supported nor propped up intentionally, like higher psychic power
capable of producing many miracles (= Iddhipada). To this, peculiar softness and flexibility
of the 3 condition produced matters, the term Materiality of Softness as Alteration (=
Rupassa muduta vikara rupa ) is= given. (Abhi-ttha-1 -362-363. )
At that time, when the gold is properly treated; a person is able to make ornaments
like gold-necklace, gold-ear-rings. Similarly, when the body of person is smart and powerful,
he becomes able to perform meritorious deeds, such as Charity (= dana). Morality (=Sila)
and Meditation (= bhavana) without hesitation. This peculiar nature of 3 condition produced
18
Translated by-Dr Nyunt Lwin (SURGEON) * 19
matters being smart and able to perform various actions is known as Materiality ofWieldiness
as Alteration. (= Kammannata-vikara rupa). These are the differences in character among the
three kinds of Materiality as Alteration. (= Vikara rupa. ) (Abhi-Uha-l-362-363. Visuddhi-2-
79. ).
1. The Materiality of Lightness (=lahuta) is like a person free from diseases'.
2. The Materiality of-Softness (=Mnduta) is like a leather; washed and treated with a special
process.
3. The Materiality of Wieldiness (= Kammannata) is like a properly treated gold.
In this case, the Materialities like/well processed leather, and properly treated gold are
given here as good examples of the Materiality of Soft-ness and the Materiality of Wieldiness
respectively. Actually these materialities do not possess Materialities of Softness and
Wieldiness (ie:-there is no Materialities of Softness and Wieldiness - Materiality as
Alteration Vikara rupa in these matters. The Materiality of Lightness (= Lahuta); the
Materiality of Softness (= Muduta) and the Materiality of Wieldiness (=Kammannata) are
the properties of living beings who possess the various Faculties (= Indriya-baddha) like
Faculty of Eye, Faculty of Ear etc. These are the features in continuum, of materialities (=
Rupa santati) of living beings, not in the continuum of materiaties of non-livings,
which do not posses various Faculty of senses (= Anindriya baddha). (Mahati-2-102.)
Patipakkhapaccciya sappayautu-ahara vikkhittacittata. Te ca tam tamvikarassa
visesapaccaya-bhavato vutta, avisesana pana sabbe sabbesam paccaya. Yato nesam
cnnamannavijahanam. (Mahati-2-101,102.)
1. Fine, temperate climate ___ is the main cause of the Temperature produced
Materialities of Lightness, Softness and Wieldiness.
2. Well balanced diet _______ is the main cause of the Nutriment produced Materialities of
Lightness, Softness and. Wieldiness,
3. Cheerful, stable, calm mind —————— is the main cause of the Consciousness
produced Materialities of Lightness, Softness and Wieldiness,
PAGE-119
But, generally speaking, all these main causes arc the major factors for generation of
all the Temperature, Nutriment and Consciousness produced Materialities of Lightness,
Softness and Wieldiness. (ie:-the causative element of all the materialities). Therefore, all
these materialities are intermingled and interdependent among each other. (Mahati-2-101-
102.)
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-120
1. (a) The nature of appearance of Real materialities at the very beginning of one's life,
(b) The nature of increasing development further to reach completion of the Faculties
(=lndre) ——————————————————————————— Character,
2. The nature of appearance of materialities in the future- (Function) Essence,
3. (a) The nature of these materiality showing that they are the Materialities ......... Perception,
(b) The nature of complete development of Real Materialities ————— Perception,
4. ' Presently arising Materialities _________________ Proximate cause.
20
Translated by-Dr Nyunt Lwin (SURGEON) * 21
1. The nature of continuous arising of the Real matters after, the completion of the Faculties
——————————————————————————————— Character,
2. It links the continuity of Real materialities ————————— (Function) Essence,
3. The nature of linking the development of the Real materialities in continuum ———
Perception, '
4. The materialities arising in continuum ____________ Proximate cause.
Arising at the Beginnmg, Arising at the Beginning and Increasing Later and
Appearing in Continnum. = Acaya-Upaccaya-Santati)
In this instance, following remark is given in the Visuddhi magga Commentary ( with
reference to Atthasalini Commentary ):— ( Visuddhi-2-79-80).
These two types of Materialities as Growth and Continuity ' (=Upacaya, Santati) are
collectively known as "Materiality of Arising (=Jati rupa). But, depending on the peculiarity
in the appearance of these matters and depending on the will ("Ajjhasaya) of the disciples and
beings eligible for Nibbana (Veneyya) in the assembly, the Buddha teaches by dividing it (ie:-
Materiality of Arising ) into two time periods as Materiality as Growth (= Upacaya) and
Materiality as Continuity (=Santati) in his concise discourse (- Uddesa desana). In terms of
Ultimate reality, these two Materialities as Growth and Continuity are not different since
these are the terms used for "Arising" (=Upp1Sda ) of the Ultimate real matters. So, in the
long discourse (= Niddesa desana ) of these two materialities; the Buddha describes as
follow:-—- "Yo 'ayatananam dcayo, so rupassa upacayo, yo rupassa upacayo, sd rupcissa
santati. " ( Abhi-1-171-178. ).
PAGE-121
Translation:—— The moment of arising phase of the 11. 5 Physical Bases (= K= pa-
Uyaland) at the very beginning is known as " Acaya ". To that moment (= Acaya ) of arising
phase the Buddha says as Growth of Materiality (= Rupassa upacapa), because it is the very
beginning of materiality. In Pali grammatical expression, it is written as "Adito cayo
upacayo" in which phrase; the words "Upa" means "First occurrence". So, this phrase means
"the moment of first appearance of real materiality, known as "Upacaya" (= Arising at the
Beginning ).
Again, the moment of newly arising Bases of sense (=Ayatana) in these 11. 5
Physical Bases (= Rupa ayatana), which is the causative factors for future arising and
increasing of matters is known as "Rupassa upacaya" (= Arising at the Beginning and
Increasing later). And that Increasing arising moment (= Upacaya) which is the cause of
continuous multiplication in future is described as "Santati' (= -Appearing in Continuum ).
That is; the materialities are arising continuously in successive nature.
This is the translation of above Pali phase. Again in the Commentary (Abhi-tta-1-
363.), it is stated as follow:- ' "Acayo nama nibbatti, Upacayo nama vadhdi, santati nama
pavatti. (Abhi-ttha-1-363. )
Translation:- ' Arising at the very beginning is known as "Accaya". Arising at the
beginning. increasing later and multiplication later is known as "Upacaya". Appearing in
continuum is known as "Santati". (Abhi-ttha-1-363. )
The above explanation is discussed with following examples:--
21
22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
1. When one digs a hand-well in the sands of a river-bank; the moment of the first oozing of
water is like the beginning of the materialities (=Acaya ).
2. The moment when the water fills up the well is like "the arising, increasing and
multiplication. (=Upacaya ).
3. The moment at which the water overflows the well is like "Santati, at which the
matters are occurring in continuum.
And after giving this example, another description is given again:——
"Evam kim kathitam hoti ? Ayatanenahi acayo kathito, acayena 'ayatanam kathitam. . .
(Abhi-ttha-1-363. )
Before the study of the meaning of this Pali phrase which is described in the
following paragraph, refer to the explanations of " Upacaya' and = Santati in the Pali phrase -
" Yo ayatananam etc, written in the Dhammasangarvi" Pali text. (* Refer to page 120 *)
PAGE-122
So, in his teaching, the Buddha uses the word "Ayatand" (ie:-" Ayatarianam" m that
phase ) for Base of Materialities (-Ayatana rupa ) directly. By doing so, the arising "Uppada
of these Base-matterialities (= Ayatana ) which is known as "Acaya1 is already described.
This is the metaphorical expression of the name of place (=th5ha) on the work (~= i5'ni).
(ie:~ the name of work-place where the Real matters are formed = Ayatana is expressed on
the arising of the Real matter = thani). This kind of expression is known as "Thairupacara "
in Pali -text. So, the arising of the Real matter is also stated as "Ayatana ". That is why it is
described as "Ayatanena wayo kathito"= ie:- by using the word "Ayatana"; the "Acaya" is
already explained.
The terms " Acaya' (=the Arising at the beginning), "Upacaya"(= :the Arising and
Increasing later) and "Santati" (=Appearing in continuum) all are used for the nature of
arising and appearing of the materialities, and all are collectively known, as "Acaya". So, by
using "Ayatana"', all the nature of Acaya, Upacaya and Santati ( and especially Acaya= the
Arising at the Beginning) are explained by the Buddha. ( Refer to Maliati-2-103. )
Again, the nature of Arising at the Beginning (=Acaya), is impossible to happen in the
absence of place of origin of matters (= rupa ayatana). The nature of arising is actually one
of the characteristics of three phases ( ie:- Arising, Standing and Passing-away = Uppada,
Thiti, Bhanga) of the Ultimate real matters; which are the conditioned objects. (= Sankhata-
dhamma). So, these phases are not Real matters. By mentioning the nature of Arising
(=Acaya), the place of origin of matters (= Rupa-ayatana) where the nature of arising
(=Acaya ) exists, is already described. The term "Acaya" (=Arising at the beginning) which is
Thani ( = the work ) is applied to the Real matters (=Ayatana) which is Thaha (= the work-
place) in this case. This is the example of metaphorical expression of the thaha on thorn (ie:-
the name of work place on the work ) and is known as "ThSnupacara". So, "Acayena
ayatanam kathitam "= the Real matter (=Ayatana) is mentioned by the nature of Arising (=
22
Translated by-Dr Nyunt Lwin (SURGEON) * 23
Acaya). Since the Arising and Increasing (=Upacaya) and Appearing in continuum (=
Santati) are the nature of arising of the Real matters, both of these natural processes are
included in "'Acaya" (-= Arising at the beginning ). All these description are re-. marks given,
in the Commentaries. (Abhi-ttha-1-363. Visuddhi-2-79. )
So; the first arising of Real matters (which are the place of origin of matters= Rupa
ayatana) at the time of conception in the new life is known as "Acaya'. (= Arising at the
beginning ). In this new life, there are new generations of other matters which are at the
arising phase along with the first matter of conception. To the Insight-knowledge of a
meditator, these arising of matters are increasing, depending on the pre-existing matters. So,
it means that the matters are arising and increasing later (= Upari cayo vadhdi) and the term u
Upacaya " is given for that nature.
Again, following these Materiality as Arising and Materialities as Continuity, (=
Acaya, Upacaya), there are so many materialities which are at the phase of arising (=
Uppada). These phases of arising are perceived in the Insight-knowledge of a meditator as
the natural process of successive-appearance in continuum of materialities which is known as
"Materiality as Continuity" (= Santati). That is the appropriate statement. . (Visuddhi-2-79-
80. )
PAGE-123
"Adito cayo acayo, pathamuppati. Upari cayo upacayo. Pabandho santati. ' * _ (Mulati-1-
152. )
The earlist arising is the "Acayo". (ie:-The arising at the moment of conception).
Repeated arising later is "Upacayd". Successive arising in continuum is "Santati". These are
the peculiar nature of these 3 materialities.
According to this Pali-phrase, there are three categories of formation-of the
Materialities, and these are "Arising at the Beginning ", "Materiality as Growth" and
"Materiality as Continuity " (ie:- Acaya-Upacaya-Santati. ).
Although there are 3 kinds of arising of matter; the Buddha mentions only 2 kinds
(ie:- Upacaya-Santat= in his concise- Dhammasangani discourse. Why? The answer is as
follow: ———-
Tattf'ia uddese, avuttopi dcayo upacaya saddeneva vmn'ayati. _ (Mulati-1-152. )
Although the Buddha does not mention "Acaya" in his discourse, by using the word u
Upacaya" in the discourse, one may also know the nature of "Acaya". So, the Buddha inserts
the word "Acaya " in the word "Upacaya". (Mulaff-1-152. )
23
24 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
So, although these are two words ''Acaya' and "Upacaya";—— according to "Adito
cayo uppati = nibbatti upacayo"-take "Upacaya" as the word "Acaya" which means the first
arising or arising at the very beginning of Real Materialities. So, in this case the word = Upcf
of " Upacaya" takes the meaning of earlist or first and foremost (ie:- Pathamattha).
Uparicayo vadhdi santati — according to this phrase, the word "Upa1 of the "Upacaya"
means "Upari" (ie:- later multiplications = Santati). Therefore, although there are two kinds
of word as "Acaya" and "Upacaya", according. to the Pali- phrase: ——-. •
"Adito cayo uppatti ocayo, uparicayo vadhdi upacayo" _take "Acaya" for the word
"Upacaya" and take "Upacaya for the word "Santati. By taking _ "Adito cayo upacaya" ____
one may use " Upacaya for the word "Acaya" ——- although it is mentioned as "Upacayo
santati" and "Santati" for the word "Upacaya" according to the phrase "Sambandho hutva
tamyate santati, pambandho" (= successive multiplication to form Matters- continuum).
PAGE-124
In Dliammasangani Pali-text, the two terms "Acaya" and "Upacaya" are described as
same nature as follow: ———
"YO dyatananam 'acayo, so rupassa upacayo"
24
Translated by-Dr Nyunt Lwin (SURGEON) * 25
conception of living beings born from the wombs (= gabbhaseyaka), and the first arising of 7
kinds of 10 unit- group like 10 unit-Eye group, , 10 unit-Ear group etc, at the moment of
appearance of living beings borm from spontaneous rebirth (= Opapatika, ), and moisture-
born rebirth (= Samse-daja ), are known as "Acaya" as well as "Upacaya" (=Materiality as
Beginning and Materiality as Growth ), according to the following Pali phase: ———
"Adito cayo acayo, pathamuppatti = Adicayo upacayo ——— (Mniau'-l-152. ) This is the
nature of first, and foremost arising at the very beginning of all the Real materialities,
obtainable in the life. The first arising (=Upacaya) is similar to first oozing of the water in
hand-made well in the sands of river bank.
PAGE-125
25
26 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-126
According to these explanation, the words "Acaya, "Upacaya" and Santati are similar
in the sense of Arising nature (=Uppada) of the Base-materialities, (ie -. Ayatana ). But, it is
to be noted that the Base-materialities (=Ayatana), where the process of arising (= Uppada)
occurs is different. The difference in the sites of origin (=Ayatana) where the arising occurs
is as follow: ___
1. The, first and foremost arising Base-matters (= Materiality as First Arising ),
2. The arising Base-matters before and after the completion of all materialities (=Materiality
as Growth),
3. The continuously arising Base-matters ("Ayataha) or multiplication after the completion of
obtainable materialities (=Materiality as Continuity ).
That is how the sites of arising (ie:-Ayatana ) are different. (Refer to Sangaha-bhasa-
nka-410-411.-AtAasalim-bhasatTka-4-22-23. )
1. The beginning of arising of matters which do not exist previously in the new life is "
Upacaya " =( ie:- first and foremost arising of materialities in the life ) and continuous arising
of matters after first arising is " Santati" (" arising in continuum ). So, in living beings bom
after conception in the wombs, the first arising of 3 kinds of unit-group of matter (ie:- 10
unit-Body group of matter, 10 unit Base-group of matter and _10 unit Sex-faculty group of
matter = Kayadasaka, Vatthudasaka, Bhavadasaka ), , all of which are Action-produced, is
known as "Upacaya ". Continuous arising of these materialities is known as "Santati" (ie:-
Materiality as Continuity).
2. The standing phase of Consciousness of conception (= Patisandhi citta) at which the first
arising of Temperature produced materialities occur is "Upacaya" and continuous arising
of these Temperature produce materialities is known as "Santati".
3. The arising phase (= Uppadakkhana) of the first Subconsciousness (= Bhavanga citta )
which follows the Rebirth Consciousness-Consciousness of Conception (=Patisandhi-citta)
at which the Consciousness produced materialities first arise is known as = Upacaya " and
successive occurrence of these Consciousness produced matterialities at 2nd
Subconsciousness etc etc are known as "Santati".
4. The first arising of Nutriment-produced materialities at the time of distribution of
external Nutritive -essence (= Bahiddha ojd) in-the body is "Upacaya " and continuous
arising of "these matters is "Santati".
26
Translated by-Dr Nyunt Lwin (SURGEON) * 27
5. The earliest arising of the 10-unit Eye-group, 10- unit Ear-group, 10- unit-Nose-group and
10 unit-Tongue group at their appropriate time is "Upacaya". The continuous, arising of these
matters is known as "Santati ".
The above descriptions are given only for "Upacaya' ('-Materiality as Arising and Growth )
and "Santati" (= Materiality as Continuity ) in living being born after conception in the
wombs. (=Gabbhaseyaka).
6. In case of living beings born from foam (=Samsedaja) and born spontaneously (=-
0papatika ), the first arising of materialities at the. moment of conception (= -Patisandhi-
cittakkhana) is "Upacaya". After that, successive growing and multiplication of Produced
corporeality (=Nipphanna rupa) up until the death of that living being is "Santati". (Pyay-
Visuddhimagganissaya -3-226-227. )
The above remarks given by Venerable Pyay Sayadaw are based on the phrase written
in the Original Subcommentary in which it is described as:-"Adicayo upcayo, uparicayo
santati ". But, Venerable Mahagandayone Sayadaw of Amarapura points out, that the phrase
in the Original Subcommentary should be "Adicayo upacayo, uparicayo upacayo" rather
than "Adicayo upacayo, uparicayo santati ". And sayadaw gives following remark:------
PAGE-127
In the books; one may read = Uparicayo santati". Actually, that "Uparicaya" is not "
Santati". Only the continuous arising of matters after first arising is "Santati". So;- the phrase
should be "Adicayo upacayo, uparicayo upacayoti", And, Sayadaw explained further;
referring to the Pah'-phrase "Annatha hi dcayasankhatassa patharnuppadassa avuttata
apajjeya " that if one does not accept the meaning of the word "Upa" as "Adi "= (ie:- The
first and foremost arising ) and accept the meaning as " Upari " later
multiplication); there will be misleading sentence ( -Laddhadosavakya ) like " The Buddha
does not mention the earliest or first and foremost, arising of Real Matterialities " (=ie:-~
Acaya=Patharnuppatti ). (Atthasa. Urubh'asaffka-4-343-344. )
And, these remarks by Mahagandayone Sayadaw are also in agreement with the
example given above, (ie:- making a hand made well in the sand of river bank to get water ).
So, all these phenomena of "Acaya", "Upacaya' and "Scintati" are arising phase of Base-
materialities.
Now it is enough to discern with Insight- knowledge, the Character, Essence etc of
the one Real materiality at:-
1. First arising in a life, and
2. Continuous, repeated arising of that materiality in later part of the life.
But, Venerable Pyay Sayadaw, referring to the explanation given in above "Visuddhimagga
Commentary" wanted to classify the Growth and Continuity of materiality as follow:—
27
28 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
1. In a new life, the first and earliest arising of the Base- materialities (=Ayatana rupa) is
"
Acaya" = (ie:- first arising of materialities in the Life ).
2. The second- time arising of these materialities is "Upacaya".
3. The third- time and later continuous arising of these Base- materialities until death is
"Santati".
The translation of above Commentary is already given above. (Refer to page 122).
(Refer to Pyay- Visuddhimagga nissaya- 3- 299).
PAGE-128
Perception ( = Paccupatthana )—— There are two ways of Perception for "Upacaya" (=
Growth of Materiality ) :-—-
1. NiyatanapaccupatthSno = The ability of Materialities to manifest being as
Matters=perception of this nature by Meditator with Insight knowledge (=ie: Adicaya ). This
is the Perception of " Upacayo= ' with the meaning of "first and early arising.
2. Paripunnabhavapaccupatthano = The nature of complete appearance of the Real
materialities perceived by the Meditator with Insight- knowledge is al-so "Uparicaya " »
second way of Perception of "Upacaya " with the meaning of growing or arising later.
28
Translated by-Dr Nyunt Lwin (SURGEON) * 29
materiality is to carry the matters towards passing-away phase (Upanayarasa) = ie:- towards
dissolution and death (=Marana ).
Perception:-......
PAGE-129
The respective characteristics such as hardness (=Kakkhalatta) etc etc are still
possessed by the materialities in the phase of standing-ie:-aging moment ("Thiti). In standing
phase, the Ultimate Real matters do not release their own characters. But, the nature of
arising is already released by the Ultimate Real Matters at the standing phase. And up to this
moment of arising, it is known as- "Navabhaba"= existence as new matter. At the moment
of standing =at standing phase, the existence as new matter is lost in the Insight-knowledge of
a meditator. When cereal are ripened and aged, although these still posses the nature of ceral,
definitely there is a change from new to aged cereal. And, somewhat like that, although there
is no changes in the respective own character of the materialities of living and non-living,
where the Aging of Materiality (=Jara) occurs, there is a change from the nature of new
(=Uppada) to the nature of old (= Thiti -Jara). So, although there is no loss of respective
character, the nature of loss of being a new matter ("existence as "New" due to the arising
phase = Uppada ), is perceived by the Meditator with Insight-knowledge. (The life span of
Produced Corporeality (= Nipphanna. rupa) which are the Ultimate Real matters is about 17-
Mind moments (= Cittakkhana) or 51 phases of Mind moments. If the arising and passing-
away phases are deducted the time taken by the remaining 49 phases of Mind-moment is
equal to the standing phase of the materialities. And that standing phase (= Thiti) is termed
Aging or Maturing (=ie:-Jara ) of the materialities. These are the explanations about the
Aging ("Jam ); described in the above Pali-phrase.
29
30 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
highlight the casative aging process by mean? of resultant changes, (ie:- the metaphorical
expression of the cause by means of the effects known in Pali sis= Phalupacara). Because;
the true nature of the aging is not perceived by the Consciousness of Eye:— "na hi jara
cakkhu vinneya"
All the phenomena described above (ie:-White hair, decreased vision-etc ) are the
effect of Aging. • (Abhi-ttha-1-364. )
PAGE-130
Now, there is a question. Why are the features of aging like loss of teeth, whiteness of
hair, wrikled skin, more obvious in the older person than the younger ones, although both
have the natures of "Moment-aging"= = Khana jara" and "Continuity-aging" = Santati jara?
Answer:—The assault of aging process is more violent in the later part of the life;
so much so that the features of aging like. whiteness of hairs, loss of teeth, wrinkled skin
etc are more obvious in the older persons.
Farther explanation will be given:— After conception in the mother's womb or,
started from clear fluid droplet ("Kalcilo. );the living being take their existence by repeated
arising of the new matters. The arising (= Uppada ) of, later matters occur at the standing -
moment (= Thiti = Jam) pre-existing matters. The arising new matters follow the usual
nature of aging like the proceeding maters. So, the nature of aging is gradualy increasing in
the severity and subsequently transfered from pre-existing matters to newly forming matters
bit by bit. That is why, day by day, month by month and year by year, the newly formed
matter arising at the standing -moment (ie:- the aging -time of matters ) of progressively
aging matters, take the progressive nature of aging process. In this way, newly arising matters
finally possess the feature of aging like whiteness of hairs, loss of teeth and wrikled skin etc.
So» the features of aging become obvious only in the old age.
All these feature of-aging are seen with naked eye, ie:- these are percived with Eye
(=Cakkhu, -vinneya dhamma) and these are not true aging of Real materiality. . These are the
violent effects of the aging (= Jara). The true nature of aging is only perceived with the mind,
ie:-perceived by Consciousness of Mind (=-Manovinneya dhamma. ) (That is : the real nature
of aging is not taken up by the Thought-process of Eye-door = Cakkhu dvarika vithi, but taken
up by the Thought-process of Mind-door = Mano-dvarika vithi. )
Further explanation:—One may think of the occurrence of natural disaster like flood, or fire
at an area by seeing the devastated area.
Likewise, the disaster of aging, occurring in a person is known ' or seen with naked
eye by. the resulted damages like white-hairs. , lost teeth, wrinkled skin etc. The flood of
aging and the fire of aging is perceived in the mind by seeing the devastations caused by the
aging process. (Refer to -Abhi-tha-l-364'. Abhi-ttha-2-92. Mahabuddhavan-5-733-734. )
PAGE-131
30
Translated by-Dr Nyunt Lwin (SURGEON) * 31
PAGE-132
The natural disaster like flood- water destructs various trees and grass-land in an area
which is submerged. And the natural disaster of fire, burns all the trees and plants in the
forest. Although the disaster is passing away, the devastated area remains there. One may
think of the occurrence of the. disaster by seeing the ruins. Actually, the ruins are not the fire
nor the flood-water. Likewise, the aging process is known by means of changes in the aging
materialities. The feature of these aging are not the Aging (=Jara) of the Real materialities.
These are the pathways only, on which the aging process is proceeding. So, only the standing
phase of the maturing materialities is known as. Aging (-Jara). And that nature of Aging( =
31
32 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Jara) ie:- the Standing phase (= Thiti) is perceived with Consciousness of Mind)--
Manovinnana) or in other words it can be discerned only with the Knowledge of
Contemplation by Right view (-Vipassana-sammaditthi vinnana). So, the nature of aging
(=Jar5=77uft') is known as " Manovinneya dhamma "(ie:-the nature taken up only with the
Consciousness of mind ). (Abhi-ttha-l-164. Abhi-ttha-2-92. Mulatr-1-153. )
So, all these features like wrinkled skin, whiteness of hair, loss of teeth are the long-term
effects of the aging. The shortening of life span, decreased acuity of vision and other Faculty-
matters are the expected effects of the aging process :----(ie:- the natural phenomenon of
aging = Patcati dhamma. ) and these natural phenomena take some time to occur. A person
life span is shortened as he becomes old. The vision, the Faculty of Eye and other various
Faculties of sense-organs, which are delicate, clear and can easily take up the various sense-
objects in young age, become complicated, blurred 'and diminished in older ones who attain
aging process. Even the obvious sense- objects are not perceived by the various respective
sense-organs. So; shortening of life spa-n, deterioration in sense-organs are the effects of
aging. The Buddha teaches the shortening of life, deterioration of sense- organ also as "the
aging process". The terms of the effect are expressesed on the causative element and this kind
of phrase is known as "Phalilpacara " (= Metaphorical expression of the cause, using the
words of the effects). (Abhi-tthal-364. Abhi-ttha-2-93. )
Again, the aging process is classified into two. These are "the Obvious aging "(=
Pffkatajam ) and "Obscured aging "(= Paticchanna-jara). The visible feature like, lost teeth,
white hairs etc, are known as Obvious aging (=Pakatajara). In the Mentalities, the aging
process has no features of loss of teeth, whiteness of hair etc and can not be seen. So, the
Standing phase =aging" of mentalities are known as Obscured aging (= Paticchanna-jara).
In this case, the Color and Light of the various matters which manifest as whiteness of hair, ,
loss of teeth etc: are perceived with Consciousness of Eye, because the colour and light are
easily noticeable, Only after perception of the colour and light with Consciousness of Eye,
the Mind-door thought processi= Manodvara vithi) realises the aging process by means of it's
" Violent assault on the teeth, hairs etc, " It is somewhat like setting up an indicator, (eg:Bull-
horns ) at the obtainable site of under ground water, (ie:-the changes in hairs, teeth are the
indicators of the underlying aging process. (Abhi-ttha-2-93. )
PAGE-133
32
Translated by-Dr Nyunt Lwin (SURGEON) * 33
of unit groups of matter. If the groups of matter are not easily seen, try to discern the
Delimiting Materiality (= Akasa dhatu), then he will see the groups of matter easily. On
analysing these groups of matter, the meditator will realise that these are composed of
Nutriment produced matter. (Ojattamaka rupa) in which the Nutritive essence (= Oja) is 8th
factor of the unit- group. All these matters are produced by the Temperature (= Utu), which is
the Fire- element (= Tejo- dhatu) exists in the unit- group of matter. And the life span of all
these matter is 17 Mind-moments = 51 phases of Mind- moment. The Standing-phase (=
Thiti) is 49 phases of Mind- moment. The standing phase of a group of matter and the
standing phase of second group of matter which is produced by the Fire- element of the
group, can not be seen with ordinary Eye. These are seen only with Insight- knowledge of
Contemplation, based on Right- View (= Vipassana samma ditthi nnana ). The ruby etc,
since these are the Conditioned matters (= Sankhata dhamma) and follows the Law of
Conditioned phenomena (= Sankhara dhamma), has characters of Arising, Standing and
Passing- away phases. Although, these substances (ie:- ruby, gold, silver etc) have nature of
aging process definitely, the process between the, two successive events is not easily seen.
So, these have not easily perceptable aging process.
In human, the difference between 10 year-age group ( when the intelligence is not
fully developed = Manda dasaka ) and 20 year-age group ( the young age with playful and
joyful mood " Khitta dasaka ) is quite obvious. Similarly, the color between the fresh
flowers, fruits, leaves and those of decaying ones is quite different. Due to the differences in
age. color etc; the aging, maturing and decaying processes are very much distinctive in these.
So, this kind of aging is known as ''Savici jara' (ie:- the aging process with easily perceptable
interval between the adjacent two aging processes. ). (Abhi-ttha-1-364. Abhi-ttha-2-93. )
33
34 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Perception;— Since the meditator perceives the nature of disappearance and dissolution of
the materialities at the moment of passing-away phase; by his Insight-knowledge, the
phenomenon of Impermanence of the Real materialities is perceptible to the Insight-
knowledge of the meditator.
The description about the Character, Essence etc of 28 kinds of Materiality is already given.
1. . Santati- ghana = Corupactness of Continuity,
2. Samuha-ghana= Corupactness of Grouping,
3. Kicca- ghana= Corupactness of Function,
Endeavour to discern the Character, Essence, Perception and Proximate cause of the
Ultimate reality of materially in detail; so as to be able to break down the above three kind's
of Corupactness of Materiality. (=Rupa-ghana) with Insight- knowledge. In Eye- door
(=Cakkhu dvara), there are 6 kinds of group of matter (= Rupa kalapa) and 54 types or units
of matter in each. Try to discern the individual type of matter in terms of Character, Function,
Perception and Proximate- cause with analytical knowledge. '
In 10 unit-Eye group, (= Cakkhudasaka kalapa) there are 10 types of matter, and try
to discern these, starting from the Earth- element to Eye- transparent- element one after
another in sequential order. Sequential order means:-starting from the Earth- element, then
the Water- element, the Fire-element, the. Air-element, the Colour, the Odour, the Taste, the
Nutritive essence, Life- faculty and finally the Eye- transparent clement as described in the
table.
PAGE-135
After discerning the Character, Essence etc of the 10 types of matter in the 10 unit-
Eye-group one after another, similar process is taken out for the 10 types of materiality in 10
unit-body group of matter in the Eye-door (ie:- the eye), starting from Earth-element to the
Body-transparent-element in terms of Character, Essence, Perception and Proximate cause. In
this way, discern all the 54 types of materialities in the Eye-'door. It is better to include the 9
unit- Life- faculty groups (- jivitanavakakalapa) of the Eye-door along with the other types in
the meditation, After discerning the Earth- element of 10 unit-Eye-group, don't omit to
discern the Earth-element of the 10 unit-Body groups of matter in the same Eye-door (= the
Eye). Discern the each and every materialities in terms of Character, Essence, Perception and
Proximate cause in the 54 types of matter in which, if the 9 unit-Life-faculty groups is added,
there will be 63 types of materialities. It is somewhat like a process to break down the
Compactness of materially ties (= Rupa ghana) in each group of matte with Insight-
knowledge. And the process is a noble practice. Like a practice of an inspector who is
examining a large-beaten wooden block from all aspects with professional skill, the practice
of analysing an Ultimate Real nature (= Paramattha dhamma ) from various aspects with
wisdom will purify the Knowledge of Ultimate Truth (= Paramattha nnana cakkhu) and also
purify more and more the Insight-knowledge of a Meditator who is practising repeated.
Contemplation in the Ultimate Real world (= Paramattha sacca). . And finally this will
become very powerful practice (= Niyanika) which helps a person free from the vicious circle
of rebirths or relentless rounds of rebirths.
Similar method used in the Eye-door is applied to discern other Doors (=-Dvara) like
Ear-door etc. Discern in the same way in every materialities exist in the (42) Body- parts (=
34
Translated by-Dr Nyunt Lwin (SURGEON) * 35
PAGE-136
(a) The five Transparent- elements (eg:- Eye- transparent-element etc ) exist in. the Physical
body (= Attabhava), are known as "Matters inside the body"
(= Ajjhattika-rupa). The remaing (23) matters are known as "Matters outside the body"
(= Bahira rupa). . . (Visudhi-2-81. )
Ahito aham mano etthali atta, attabhavo. Tom attanam adhikicca uddisa pavatta oyhatto,
indriyabaddha dhamma', tesu bhavam qjjhattikam, cakkhadi.
(Mahati-2-106.)
35
36 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
On the physical body, one assumes as "Self" (= Atta) due to conceit (= Mono). And
all materialities of Faculty (like Eye, Ear etc ), obtained due to clinging of that "Self (= Atta)
is known as "Matters inside the body" (= Ajjhatia). The 5 transparent-elements ( like Eye, Ear
etc ) exist in the body (=Niyakajjhatta) is also known as "Ajjhattika". (Mahati-2-106. ) (In
Commentary, "Ajjhatta" is same as "Ajjhattika". The word "Nika"— has no meaning ).
(b). (5) Transparent-elements (- Pasdda rupa) and (7) matters of sense- object (=Arammana
rupa), altogether (12) kinds of matter are the transparent element and the sense-object ( ie;-
receiver- element and striking- element = Visayi visuya). The meditator takes up the sense-
object due to striking between these two-elements. So, these matters are Rough materialities
( -Olarika rupa) ( Ghattanavasena gahe tabbato-visuddhi-2-81. ). The remaining ( 16 ) kinds
of matter are Delicate materialities (= Sukhuma rupa ) since there is no phenomenon of
striking between the Door-elements and sense-objects (=Dvara, Arammana == Visayi-
Visaya). ( Keep in the mind, the methods of meditation from the chapter on the Discernment
of Materiality; in which the Eye-transparent element is accepted as transparent-element
which receives the impingement of the color of sense-object of sight. ) ( Visuddhi-2-81. )
( c ) The delicate matters are difficult to be taken up with Insight-knowledge of a meditator,
or in other words;-these are far-away from perception in the knowledge of a meditator. So,
these matters are known as Far-away matter. ( Dvara rupa). The rough-matter is easily seen
with Insight-knowledge, or this matter is, near the Insight-knowledge of a meditator; so it is
known as Near-matter (Santika rupa). (Visudhi-2-81. )
( d ) The (18 ) kinds of Real-materialities are :—
1. Not Delimiting Materiality ( Pariccheda-rupa) which keeps each groups of matter from
mixing with one another,
2. Not Materiality as Alteration (= Vikara-rupa) which is the peculiar action of Real-
materialities,
3. Not Materiality as Characteristic (= Lakkhana-rupa) which is the Arising, Standing
and Passing-away of Real-matters.
And these matters are taken up with the Insight-knowledge of a meditator by their
own distinct characteristics such as hardness (= kakkhalatta) and these are produced by four
conditions like " Action, Consciousness, Temperature and Nutriment (= Kamma; Citta; Utu;
Ahara. ). So, these are known as Conditioned matter. (= Nipphanna-rupa). The remaiing ( 10
), Non-real matters are. not taken up by their own disctint characters and not condition-
produced; and known as Non-conditioned matter (= Anipphanna rupa ). ( Visuddhi-2-81. )
PAGE-137
The Delimiting Materiality (== Akasa dhatu) is the space among the groups of matter.
The Materiality of lntimation (= Vinnatti rupa) are peculiar nature (= Vikara) of the
Consciousness produced matters, and Materiality as Alter-action( Lightness, Softness and
Wieldiness = Lahuta, muduta, kammannata) are peculiar nature (= Vikara) of Consciousness,
Temperature and Nutriment produced(= Cittja, Utuja, Aharaja) 'matters. Materialities as
Growth, Continuity, Aging and Impermanence(= Upacaya, Santati, Jarata, Aniccata) are the
arising, standing and passing-away of the Real-materialities. So, all these (10) kinds of matter
can not exist without any Real-materialities. They are not produced by the(4)Conditions like
Action, Consciousness etc etc. So, the meditator can not take up the Non-real matters with
Insight-knowledge by their own characteristic. He can only discern these non-real matters
along with the Real-matters.
36
Translated by-Dr Nyunt Lwin (SURGEON) * 37
Take care of the translation of "Adatalam viya vippasannatta' -which means that:-
"Transparent-elements are as clear as mirror. It is very important fact in Discernment of
Materiality. In the Transparent-elements ie:- (5) kinds of clear matters;
1. Eye transparent-element (= Cakkhupasada ) exists only in the Eye.
2. Ear transparent-element (= Sotapasada ) exists only in the Ear.
3. Nose-transparent-element (= Ghanapasada ) exists only in the Nose.
4. Taste-transparent-element (=Jivhapasada ) exists only in the Tongue.
5. Body-transparent-element (= Kayapasada ) exists in the Eye, Ear, Nose, Tongue> Body
and Heart-base, ie;- dispersed throughout the whole body. ( in all 6 Doors ).
PAGE-138
The nature that, all the Eye, the Ear, the Nose, the Tongue and the Body are the
transparent-elements = clear matters (= Pasada-rupa), arise de-. pending on the Basic-
elements (= Maha-bhuta) of the same unit-group of Matters, is pointed out by the Buddha in
37
38 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
clear and distinctive way, And these are the solemn utterance (= Mukhapatha) of the Buddha
after seeing and knowing with Self-enlightenment. If one try to discern the Delimiting
Materiality (= AkSsa dhatu) in this clear, homogeneous object, he will first see the particles
of unit-groups of matters. . .
(f) (5) Transparent-elements, 'Female and Male Sex-materiality and Life-faculty matter,
altogether, (8) kinds of matter possess the nature of control over the respective matters; these
are known as "Control-materiality" (= Indriya rupa). (Refer to Faculty- condition - Indriya-
paccaya as well). The remaining (20) kinds of materialities do not possess the nature of
control and known as "Anindriya rupa" (=Non-control materiality). (Visuddhi-2-81. )
(g) The-Volitional action considers the materiality as a result of it like "This materiality is the
result of my action". So, the Action produced materiality is known as " Upadinna=
Upadinna rupa". Other matters such as Consciousness, Temperature and Nutriment produced
matters are not the result of the Volitional action and known as "Anupadinna = Anupadinna
rupa. (Visuddhi-2-81. )
PAGE-139
38
Translated by-Dr Nyunt Lwin (SURGEON) * 39
1. The Earth, Water, Fire, Air, Colour, Odour, Taste, Nutritive-essence which are the
inseperable (8) kinds of matter (= Avinibbhoga rupa) and sound (= Saddarammana), the
Delimiting Materiality, the Bodily Intimation, Verbal Intimation, Materiality of Lightness,
Softness and Wieldiness all together (15) kinds of matter are known as Consciousness
produced matter. (= Cittaja rupa ).
2. The Action, Temperature and Nutriment produced matters are known as "Acittaja rupa",
since these are not produced by the Consciousness.
3. The (4) kinds of Materiality as Characteristic are known as "Nevacittajam nacittajam
rupa".
1. The Earth, Water, Fire, Air, Colour, Odour, Smell, Taste, and Nutritive-essence (ie:——
(8)-kinds of inseperable matters, and the Delimiting Materiality, Materiality of Lightness,
Softness and Wieldiness:— all (12) kinds of matters are produced by the Nutriment. So,
these are = Ahdraja rupa".
2. The Action, Consciousness and Temperature produced materialities are "Anahara rupa",
3. The (4) Materiality of Characteristic are known as "Nevacittajam nacittajam rupa".
1- The Earth, Water, Fire, Air'-elements, the Colour, Odour, ' Taste, Nutritive essence (ie;-
8 inseperable matters) and the Sound=sense-object of Ear (= Saddarammana), the
Delimiting Materiality, the Materiality of Lightness, Softness and Wieldiness, all together
(13 ) kinds of matter are known as Temperature produced Matters (= Utuja rupa).
2. . The Action, Consciousness and Nutriment produced matters are non-temperature
produced (= Anutuja rupa) matters.
3. The (4) kinds of Materiality as Characteristic are known as "Nevautujam ananutujam
rupa”. (Visuddhi-2-81. )
PAGE-140
(c) The Consciousness of Body takes up the sense of object of Touch, which reaches the
Faculty of Body. So, all these 3 kinds of sense-object are known as'= Muta".
4. The remaining (21) kinds of Matter are the Mind-object-base of the Mind-
Consciousness (= Manovinnana). So, these are known as "Vinnata".
1. (18) kinds of Conditioned Matters (= Nipphanna rupa) are known as "Rupa rupa"
2. The Delimiting Materiality is known as "Pariccheda rupa ". '.
39
40 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
3. The Bodily Intimation, the Verbal Intimation, the Materiality of Lightness, Softness and
Wieldiness, all these (5) matters are known as Materiality as Alter action (= Vikara rupa).
4. The Materialities of Conception, Aging and Dissolution (= Jati, Jara, Bhanga) = . The
Materialities of Growth, Continuity, Aging and Impermanence (- Upacaya, Saniati, Jarata,
Aniccata) All these (4) kinds are known as Materiality of Characteristic (= Lakkhana rupa).
PAGE-141
40
Translated by-Dr Nyunt Lwin (SURGEON) * 41
41
Chapter of Speech on Consciousness Aggregate
1. All Mental phenomena which have Character of feeling the eleven varieties of Sense-object in terms of
the Past, the Future and the Present etc;
etc-- are grouped as Feeling Aggregate. ( VedanUkkhandh'a ) . r 1^ •
2. All Mental phenomena which have Character of perception and recognisation of the eleven varieties of
Sense-object in terms of the Past , the Future , and the Present etc; etc— are grouped as Perception
Aggregate. ( S'ah'ridkkhandh'S ).
3. All Mental phenomena which have Character of Active state of effort, Passive state of formation and
Endeavour ( Bydpdra) ; exist in eleven varieties according to the Past, the Future and the Present etc; etc-
are grouped as Mental formation Aggregate. ( Sahkh'Eirakkhandd ).
4. All Mental phenomena which have Character of taking-up and realization of eleven varieties of Sense-
object in terms of the Past, the Future and the Present etc; etc— and the nature of realization differs from
that of Percep tion and Wisdom ( ScmKd, PanKa}; are grouped as Consciousness Aggregate. (
Vi^Kdnakkhandha ).
Among these four Mental Aggregates; if someone knows Consciousness Aggregate ;
the remaining three mental groups are easy to understand . So, Consciousness Aggregate , will be
described first .
( Visuddhi-2-82. )
Character of Recognition (
Vijanana lakkhana )
J\?6-o^ 8(^^c^ . .....o-o^ c >•'- ^-?^^')
" f^
<?^-> 01-; ...... ^ 8 ->^ 3 - ^ « OJ ^
1. ViPtf^dna = Consciousness
2. Citta ' = Mind
3. Mana = Mono = Mind
These three words are synonymous . ( Visuddhi-2-82. )
To enforce the condition ( bwasddhana) that the Ultimate natural phenomena are
fundamentally resulted natural events ( Pavattidhamma ) , the term " Recognition-character " (
Vijdnana lakkhanam ) is used. These is no such
thing acting as a subject to recognise the object apart from natural phenomenm. Sothe natural
phenomenum . So the natural phenomenum is assumed as a subject and ( Vijdnati) is used for it . The
phenomenum that takes up Sense-object is ( Vijananattha) = Consciousness = which means recognition of
Sense-object. That nature is also ( Cintanattha) = Thought =which means thinking of Sense-object and (
Mananattha) = Mano = Mind = which means awareness. These three terms :——
(1) Vinnanam = Consciousness ,
(2) Cittam' . = Thought,
(3) Mano = Mind are used synonymously to describe the meaning for " Consciousness ". (Pyi -
Visuddhimagga- nissaya-3-241.)
The terms — Phassa (Contact) , Vedana (Feeling), Sa^S (Perception), Cetand (Volition)
and Vinnana (Consciousness) ; which are used for Ultimate truth phenomena can be explained generally
by three ways , such as " Kattus^dhana " [ ie:- explanation to enforce the meaning as a doer or subject), "
Karana sadhana " (ie:- explanation to enforce the meaning as an act of doing );
" Bhavasadhana " (ie:- explanation to enforce the meaning as just natural condition). Among these three
ways , explanations to enforce the meaning as a doer (kattus'adhana) and explanation to enforce the
meaning as an act of doing (KaranasTidhana) are not suitable exact explanations for the Ultimate natural
phenomena. The two ways are used as alternative preliminary explanatinons to aboiish the concept of
persons with " Ego-belief". (The group of words, grammatically used to explain the meaning of Ultimate
natural phenomenum is known as " Viggaha " ).
Some ordinary person ( puthujjana ),who are unfamiliar with the phenomena of Ultimates
assume that " there is Ego (personality or self =soul or spirit) in their body which performs (k'araka) the
various actions and feels (vedaka) the results of these action. They think that the action of knowing the
Sense -object is the Consciousness (citta) and the subject who accomplishes the action of knowing the
Sense-object is Ego or soul (atta). To abolish the above wrong concept; although "Consciouness"(cz'tta)
has no power of being as a subject ( kattu satti), the explanation to enforce the meaning as a subject (kattu
s'adhana Viggaha)=(ie:-Vijanaffti vmHanam=being, able to know the Sense-object; that nature is termed
as "Consciousness" ) is stated for " Consciousness ". To such most likely explanation: ie- " Ego acts as a
subject which feels Sense- object;
although it has no such power",- the term ( Taddhammu-pacara} is given in Pali texts.It is somewhat like
words "Rabbit with horns" ;although rabbit actually has no horns. In conclusion ; "Ego (atta) can't know
the sense-object and Ego (atta) by itself does not exist ; only the Consciousness feels the Sense -object and
there is no such thing like Consciousness which is able to take part as a subject to recognise the Sense-
object."
Some persons assume that; by means of Ego(atta), the other mental concomittants, like
"phassa" (contact) know the Sense- objects and Ego accom-plisJ'ies the action of awareness.To abolish
that wrong concept;the explanation to
enforce the meaning as an action ( Karanasdddhana Viggaha )=ie:- " Vijdndti etendti ViKnanam " which
means " Consciousness is the awareness of sense-object " is given in Pali- texts( taddhmmupacdra)
although the Consciousness (Citta) is not awareness of Sense-object. In conclusion; knowing the Sense-
object by Mental concomitant (eg: " phassa "= contact) is not due to Ego (atta); and Ego by itself does not
exist ; only the Consciousness ( Citta) is the mean by which the Mental concomitants ( eg: phassa= contact)
can take up Sense-object.
So, although these two explanations ( Kattusadhana Viggaha and Karanasddhana
Viggaha ) are used to abolish the one's Ego-belief since the Consciousness (citta) can't act as a subject
(Kattusatti) and not able to aware the Sense-object (Karana-satti), these two explanations are not suitable to
express the nature of the "Ultimates". Actually the Consciousness (citta) is just a natural phenomenon which
merely recognises the Sense-object. That is why to emphasize the power of "Consciousness" (citta); another
explanation to enforce the meaning as "just natural condition " —ie:- " bhavasadhana uiggaha " =
" cintanam cittam = vijananam vmKdr^arh " which means that the Consciousness is a natural
phenomenon which just recognizes the Sense-object - is again given. Only this explanation can really reach
the true sense of the " Ultimate" , because all the Ultimate natural phenomena are effortless phenomena (
Nibydpdra -dhamma ) .
3. Sometimes, innocent children happily offer articles of charity and pay p \ u, c hom-age to monks
without hesitation , because they are accustomed to do so, to imitate the manner of offering and paying
homage to the monks by their parents and relatives. At that time, third kind of Great wholesome
consciousness arises in their mind. (ie:-The Unprompted great wholesome consciousness with pleasure but
not connected with wisdom.) (Visuddhi -2 -83.)
4. Sometimes, children offer and pay homage to monks , because they are persuaded by their parents
and relatives somewhat like " 0..... children ! do offering, pay homage and give alms to monks "— and at
that time the fourth kind of Consciousness = the Prompted great wholesome consciousness with pleasure
not connected with wisdom arises in their mind .
5-8. Finally, at sometimes the 4 kinds of above Wholesome deeds ( Kusala ) are performed
not associated with pleasure since the articles of offering and the persons who accept these
offering are not in perfect condition ,and there is no
delightful satisfaction in performance of other Wholesome debris like donation ( Efana), morality
conduct ( S^lu}, mindfuElness and meditation ( SaiffdtSm' VifJassciim} ; the rcmamg [bur kinds of great
wholesome consciousness with indifferent mental feeling ( Upc'kkha ^dhagato } arises in the mind of
performer, ( So; in total there are 8 kinds of Great wholesome consciousness |
|Visuddhi - 2 - 83.
-—————( s ] lands ,
2.Wholesome consciousness of F'ine material sphere ( Kupavacafa kfisala aiTfa )
________________^ 5 ( kinds,
3. Wholesome consciousness of Immaterial sphere ( Awp^Svacara kusfllct cifta)
—--—^^.—-__( 4 } kinds, 4,SiipramLindane Wholesome consciousness ( Loku.ttar^i kv^ala citta}
__________________(4 ) hindB
Total ———( 21 } kinds, Pl45 ( visuddhi - 2 -83-84.)
(12 ) Kinds of Unwholesome Consciousness
In terms of the sphere of excistence ( BhUmibheda); Unwholesome consciousness is only one . ie:- all
Unwholesome deeds are present only in sensuous sphere . But, by means of Root- conditions ( Mula) ,
there are classified into 3 kinds ; ie:- Greed- rooted = ( Lobharmlla citta ) , Hatred- rooted = ( Dosamula )
and Delusion- rooted ( Moharmlla) Unwholesome consciousness respectively . Again the Greed -rooted
unwholesome consciousness is divided into ( 8) kinds. . ( Refer to Meditation of
metality . )
1. Sometimes, a person with Wrong Annihilalion-view ( Uccheda ditthi} thinks that " Sense - objects are
wholesome and it is not a sin to enjoy them " and feels Sensuous objects ( Kamaguna) willingly with
unprompted mind . He believes in auspicious seeing ( Dittha mangala), auspicious hearing ( Suta
mangala) and auspicious touch ( Muta mangala), like gamblers of this time.
( He studies in auspicious blessing of the Mundane-world . He believes also in astrology and employs
certain means as suggested by astrologers to achieve success and to advert impending misfortune. ) At that
time , the first kind of Unwholesome greed- rooted consciousness which is unprompted pleasure-
associated; and connected with wrong-view arises in his mind.
(Visuddhi - 2 - 84.)
" Life starts in cradle and ends in coffin. It ends after death . After dissolution of the body
at death in a coffin ; all physical and mental processes will come to be annihilated ." The living beings with
above wrong-view:- ie:- annihilation- belief ( Ucchedaditthi) will enjoy at their best all sorts of Sensuous -
object, keeping in their mind that there is no sin in these pleasures and without thinking the ill effects of
these; because they do not believe in future life after death and think " Etdvako jwavisayo yavaindriya
gocaro " = the life ( Jwa} of a living being is limited in an area within the reach of the Eye -faculty.
Some persons believe that - " By seeing children faces and get children will reach fearless celestial realm
and Nibb^na , seeing the children's faces is the only way to reach celestial realm " , and this pathway is
even known by animals ; so the animals may get sexual- intercouse even with their own mother .
The person who believes such wrong view that is " seeing the son's face ( Puttamukha - dassana) may
bring him to celestial realm, will enjoy sensuous objects at their own wish , and at that time , the first kind
of Unwholesome greed - rooted, umprompted -consciousness with pleasure ; connected with wrong view
arises in his mind . ( Mahatf- 2 - 120. )
In case of theft , ( Adinndddna) only stealing of gold owned by Brahmana amounts to theft . Committing
stealing of properties owned by other persons is not guilty . In taking away the properties of other persons
with this kind of misconception ( micchdgdha) ; the Greed - rooted Consciousness , with the craving of the
objects is also the first kind of Greed - rooted unwholesome Consciousness . Telling lies for teachers , for
catties , for self , for own life and for wedding ceremony of own daughter are not sin . Other lies are guilty
. Slandering for teacher is not guilty ; unlike for other . The speeches about battles among Bharata - kings ,
taking away Sitadevi etc: can abolish Unwholesome actions . In telling lies , slander , battles of Bharata -
kings , taking away of Sitadevi etc -with misconception , ( micchdgdha) , the Consciousness with mental
attachment to all sorts of these verbal action is also the first Greed - rooted consciousness .
(Mahatf-2 - 121 .)
^' 2. At sometime , when a person enjoys sensuous objects happily with wrong - view and belief in the effects
of auspicious hearing , seeing etc ; but not willingly , so persuaded by - self or other ; a second kind of
Greed - rooted consciousness which is known as " Pleasure - associated wrong - view connected , prompted
greed - rooted unwholesome consciousness " ( Somanassasahagata ditthigana sampayutta sasankhdrika
lobhamula akusala citta ) arises in his mind. ( Visuddhi - 2 - 84 .)
3. When a person enjoys sexual misconduct happily , very willingly , so not pensuaded by other
, and not led by wrong - view ; tries to get the properties of others with severe desire to obtain them , using various
unlawfal ways ;
takes properties not given by owners through stealing , robbering ; and takes bribery —— in all these situations ,
third kind of Greed - rooted unwholesome consciousness , known as " Pleasure associated , wrong - view
unconnected , umprompted -greed -rooted consciousness ( Somanassasahagata ditthigata -vippayutta asankhdrika
lobhamula citta) arises in the mind of that person . 3147 • (Visuddhi - 2 - 84.)
4. Sometimes a person enjoys unchastity happily not connected with wrong -view nor wrong
concept and unwillingly persuaded by others or by-self ;
he tries to get the properties of others with desire to obtain these by various unlawful ways ; he takes
properties what are not given by others through stealing , robbing and he takes bribery ( ie: - he may take
bribery although not willing to do so ). In these situations , fourth Greed -rooted prompted consciousness
which is pleasure associated -wrong -view unconnected arises in the mind of that person. ( Somanassa -
sahagata ditthigata vippayutta sasankhdrika lobhamula citta ).
( Visuddhi - 2 - 84 .)
5 — 8 . At some times , when enjoyable Sense - objects are not in perfect conditions , and there is no
delightful satisfactory state ; and although all these Unwholesome consciousness ( may be Wrong - view
connected or not, Prompted or Unprompted ) are devoid of Glad - mindedness ( Somanassa), some persons
may perform Greed -rooted unwholesome deeds. At that time ; the remaining (4 ) Greed - rooted
unwholesome consciousness with Indiferent mental feeling ( Upekkhasahagata ) arise in their minds .
( Visuddhi - 2 - 84. )
How [ 2 ] Kinds of Hatred-Rooted Unwholesome Consciousness ( Dosa mula citta } are Formed
sala vinnana ) , even those formed by Higher Psychic Power or Supranormal Knowledges ( = Abhinna )
have endeavour ( = Byapara) to produce the resultant effect . So , these Wholesome Consciousness are
diligent minds ( = Saussaha) . ( Visuddhi -2-86. Mahati - 2- 127 .)
All the Unwholesome Resultant Consciousness are rootless phenomena ( = Ahetuka) .
Wholesome Resultant Consciousness without root and Wolesome Resultant Consciousness with root take
up the desirable objects of perception ( = Ittharammana, Itthamajjhattarammana) . But , the
Unwholesome Resultant Consciousness ( = Akusala vipaka vinnana) takes up the undesirable objects of
perception ( = Anittharammana , AnitthamaJJhattarammana) .
So , there are ( 23 ) kinds of Resultant Consciousness in Sensuous ' sphere ( = Kamavacara
vipaka citta ) . p 151 1. Unwholesome Resultant without root ———————— ( 7 ) kinds
2. Wholesome Resultant without root —————————( 8 ) kinds
3. Wholesome Resultant with root ——————————( 8 ) kinds
f
The Resultant Consciousness in Sensuous Sphere :—— Total ( 23 ) kinds
pl50 by-self or by other , these consciousness are umprompted ie:- Asakharika citta
and if appear with effort by-self or by other , these are prompted ie:-sasankharik). Again in case of the
Registering consciousness (=Tadarammaa),ifthe preceeding wholesome Implusion consciousness , that
Registering consciousness is also umprompted and if that Implustion consciousness is prompted , that
Registering consciousness is prompted . Keep is mind like that.(Mulati-l-127.)
by self or by other, these Consciousness are unprompted ( ie'.-Asahkharika-citta',) and if appear with effort
by-self or by other,these are prompted (ie: Sasahkhdrika). Again in case of the Registering Consciousness
(= Taddrammana citta ), if the preceeding Wholesome or Unwholesome Impulsion Consciousness (=
Javana -citta) is unprompted, that Registering Consciousness is also unprompted and if the Impulsion
Consciousness is prompted, that Registering Consciousness is also prompted. Keep in mind like that .
( MulatT-1-127. )
pl52
kicca ); the Mind-door Advertence consciousness ( =Mano-dvaravajjana )is collectively described first .
By doing so ; the (14 )functions of consciousness are described in order of sequence as first mentioned in
the earlier summary of this chapter. (Mahati-2-132) ] .
4—-8. Seeing , Hearing, Smelling ,Tasting, and Touching Function ( Dassana, Savana ,Ghdyana,
Say ana, Phusana-kicca)
After the cessation of the Five-door Adventence Consciousness which interrupts the Subconsciousness
and considers the Sense-object of sight (=Ruparammana ), the Eye-consciousness which
(=Cakkhuvmn'ana citta ) depends on the Eye-transparent element arises, immediately to take over the
Seeing Function=ie:- the function of seeing the Sense-object of sight {= Dassana kicca) at the Eye-door. (
=Cakkhu- dvdra). The Ear-consciousness which depends on the Ear-transparent element arises ,
immediately to take over the Hearing Function (=Savana kicca) =ie:- the function of hearing the Sense-
object of sound at the Ear-door (=Sota dvdra). The Nose-consciousness which depends on the Nose-
transparent element arises, immediately to take over the Smelling function (=Ghdyana kicca) = ie:-the
function of smelling the Sense-object of smell at the Nose-door(= Ghana dvdra). The Tongue-
consciousness which depends on the Tongue-transparent element arises, immediately to take over the
Tasting function (=Sdyana kicca) = ie:- the function of tasting the Sense-object of taste at the Tongue-
door [=Jivhd dvdra). The Body-consciousness which depends on the Body-transparent element arises,
immediately to take over the Touching Function (=Phusana kicca)= ie:-the function of perception the
Sense-object of touch at the Body- door. [=Kdya dvdra). [ The interval between the Five-door Advertence
consciousness and Receiving consciousness (= Sampaticchana citta) is known as a " Pancavinndna -thdna
" = the place where the Five-door consciousness occur. Here ;these are collectively described since the
place of occurence is the same. But in terms of Cognitive- process( =VTthi); these occur in seperate single
Cognitive process. The place in the Eye-door-Cognitive- process ( thought-process ) where the Eye-
consciousness occurs is the same as the place where Ear-consciousness occurs in the Ear-door-Thought-
process. That is why these are collectively described in general. ]
These Five-door consciousness are Wholesome Resultant consciousness ( =Kusala uipdka vinndna) in the
perception of the desirable and median-desirable (=Itthdrammana , Itthamajjhattarammana) Sense-
objects . These are Unwholesome Resultant consciousness [=Aksula-vipaka virmdna ) in the perception of
the non-desirable and median non-desirable (=Anitth'drammana, Anitthamajjhattdrammana) Sense-
objects. So, (10) kinds of Resultant consciousness =Coupled-Five consciousness ( =Dvepcmca vmndna )
occur to perform the Seeing, Hearing, Smelling , Tasting and Touching-Functions. (Visuddhi-2-88.)
it is perceived in the appropriate Door( = Dvara), (eg ; Eye-door). Since, it can not survive beyond the
cessation of the Registering Consciousness ( = Taddramman.a citta )and survive only up to the cessation of
the Impulsion Consciousness ( •=Javana citta}, that Sense-object is classified as "Large" Sense (=
Mahantdrammana.} }.
In Mind-door Cognitive-process ( =Manodv'dra vTthi), after the cessation of the Advertence
Consciousness of the Mind-door ( =Maodvdrdvaj[jana citta), the process is as follow :——- One"the
above (29) consciousness will follow and takes over the Impulsion- Function in the Thought- process
which ends up with Sensuous-Impulsion Consciousness ( =Kamdjovara maodvTIra mthi) . ———and in
the process which ends up with the Full Concentration Impulsion-Consciousness ( =Appandjovdra
manodvdra vTthi), one of the following Consciousness, ie:—— (5) kinds of Wholesome, (5) kinds of
Mere-action Consciousness Pl57 m pine- material Sphere ; (4) kinds of Wholesome, (4) kinds of Mere-
action Consciousness in Immaterial Sphere ; (4) kinds of Path- consciousness, (4) kinds of Fruition-
consciousness in Supramundane ; will immediately follow and take over the Impulsion- Function after the
cessation of the ( 4 ) moments of Impulsion-Consciousness of Access-Concentration of Sensuous- sphere (
=Kamavaca upacara saniddhijavana citta) (ie:— Preparation , Access, Adaptation and Maturity moments
= Parikamma , Upacara , Anuloma , GotrabhH ) .So, one of the consciousness among the above ( 55 )
kinds of the Impulsion-Consciousness when conditioned by " wise attention " ( = Yoniso-manasikara )
arises as Impulsion-Consciousness . In conclusion , these ( 55 ) kinds of Wholesome, Unwholesome,
Mere-action and Resultant consciousness [=Kusala, Akusala , Kiriya, Vipdka- Viri'riana), arise with speed
and energy to take over the Impulsion-Function( =Javana-Kicca) is to be noted . (Visudhi-2-
89.)
13. Registering Function ; ( Tadarammana
Kicca }
After cessation of the Impulsion consciousness, and if the Sense-object is very large (
^Atimahantarammana) in Five sense-door Thought-process, or if the Sense- object is obvious=clear (=
Vibhutdrammana ) in Mind-door Thought-process, the Registering consciousness arises, in the living being
of Sensuous sphere [=Kdmavacara sattaud ); taking up above very large or obvious Sense-object,
immediately following that Impulsion consciousness of Sensuous Sphere ( =Kdmdvacara javana citta ).
And, that Registering consciousness is conditioned by the following phenomena:——
1.The effect of Desirable, Median-desirable, Non-desirable and Median-non-desir-' able, Sense-object.
2.The effect of Volitional-action done in the past Existences and • 3.The effect of various Impulsion
consciousness . So,due to the effect of these conditions, one of the (11) kinds of Registering Consciousness
( = Taddrammana citta=Vipdka vmriana ) arises one or two times following the Impulsion consciousness
which takes up the Sense-object different from that of Subconsciousness (It is somewhat like water current
which follows along the direction of the boat , rowed up the river.).That Resultant consciousnes (= Vipdka
vmridna) although it ought to take up the same Sense-object as the original Subconsciousness,it takes up the
object taken by the Impulsion-consciousness.So,it is kown as "tad. dra mmana" which means "that Sense-
object" literally.Thus,(ll)kinds of Resulant consciousness take over the Registering Function= Tadara
mmana Kicca = taking over the Sense-object of the Impulsion -cosciousness. (Visuddhi-2-89-90.)
In above, the (3) causative factors of the Registering Consciousness is described. In which:—
The PaH-phrase " Tayidam drammanena vedandparivatti dassanattharh vuttarh ". (MahSti-2-133.)
The occurence of the Registering Consciousness due to the effect of Sense-object is
described to show the changes in Feeling ( =Vedanafd\ie to the Sense-object . So ,
1.(5) kinds of Mentally agreeable feeling associated -Registering consciousness ( = Somanassa-
tadarammana )arise when taking up Desirable Sense (
=Itthdrammana } •» •/
2. (5) kinds of Wholesome-Resultant-Mentally indifferent feeling associated -Registering Consciousness (
=Kusala vipaka Upekkha-tadarammana ) arise when taking up Median-desirable Sense. (
=Itthamajjhattdrammana).
3. Unwholesome-Resultant, Mentally Indifferent feeling associated Investigation and Registering
consciousness ( =Akusala vipaka upekkha-santfrana-taddrammana) arise when taking up Non-desirable
Sense ( =Anittharamana ).
So, the Feeling ( =Vedana) changes due to the effect of Sense-object . Again, the Registering
consciousness also arises due to the effect of Volitional action. This phenomenon is described as follow:—
" Purimakammavasend " ti idam taddrammanavisesadassa-nattham .Na hi patisandhijanakameva
kammarh taddrammanam janeti , atha kho annakammampi , tarn pana patisandhiddyind kammena
nibbattetabbataddrammanato visadisampi nibbatte tTti. (Mahati—2-133-134.)
This PaJi-phrase, which describes how the Registerring consciousness occur due to the effect of the past
Volitional-action also shows the existence of various kinds of the Registering consciousness. The
Registering consciousness is not only produced by the Volitional action which also cause the rebirth (
=Patisandhi), but also by various action apart from the Action which can produce rebirth . These variuos
actions can produce the other Registering cosciousness which are different from the Registering
consciousness , produced by the Volitional action causing Rebirth phenomenon. (Mahati-2-133-134.)
Registering consciousness arises after the turbulent Impulsion consciousness. Again, the current of water
does not follow the smoothly floating leaf, and somewhat like that, the Subconsciousness not always arises
after the Mere-action Impulsion -Consciousness which occurs in the calm mental continuum of the Holy-
one ( =Arahat) who has Indifferent Feeling on six kinds Sense-objects ( = Shalangupekkh'd ) ( =The
Registering consciousness does ot arise =The Resulting Consciousness which takes up the same Sense-
object as the Impulsion -Consciousness does not arise.) —This is reasonable concept; and is given by the
Venerable teachers who do not want to accept the arising of the Registering Consciousness after the Mere-
action-Impulsion Consciousness (=Kiriyd javana citta).
(Mahati-2-134.) The Venerable Great-Subcommentary teacher pointed out to consider above descriptions.
In Pali-texts; the Buddha does not mention some phenoena although these exist in nature . For examples,
the Buddha does not mention the Predominent- concomitant( =Adhipati Cetasika ) in " Dhamma-sangam
Pali- scripture " in which the Unwholesome deed is extensively described [ie-.-Akusalaniddesa
=Elaborated accounts on Unwholesome deeds ). But in case of the examples given above (ie:-the boat and
leaf), it should be noted, the leaf and the Mere- action Impulsion consciousness are actually not similar in
every aspects and , the nature of the boat and leaf that follow the water-current of the river is also not
similar in particular details . And, it is understandable the nature of water-current that follows the boat
and that does not follow the leaf. But in case of Registering Consciousness , the Mere-action Impulsion
Consciousness and the other Wholesome and Unwholesome Impulsion-Cconsciousness are similar in
nature to take over the Impulsion-Function ( = Javana Kicca). So, it is better to consider the statement
which is not approprate ( ie:- " The Registering Consciousness not always follows the Mere-action
Impulsion Consciousness and the Registering-Consciousness always follow the Wholesome and
Unwholesome Impulsion Consciousness ) ( Mahati-2-134.)
All these statements given by the Great-Subcommentary teacher based on the descriptions by
the Original Subcommentary teacher, which he does not want to accept. So, the opinion of the Original
Subcommentary teacher will be given:——as follows—The Opinion by the Original Subcommentary Teacher
Impulsion Consciousness, although there may be. So, it ought to consider the opinion of the Venerable
Monk Mahddatta .
That's right. Somewhat like the water current follows the violently rowed boat ,
the Subconsciuousness ( =Bhavanga citta) follows the Impulsion Consciousness . And on contrary,like the
water current never follow the floating leaf-cup ; the Registering Consciousness never arises after the
Mere-
P160 action Impulsion Consciousness which occurs in the calm Mind-continuum of the Holy-one ( =Arahat) who has
Balanced-Feeling on ( 6 ) kinds of Sense-object
• ( = Chalangupekkha) . So, keeping these facts in mind, it ought to consider the opinion of Venerable Monk
Mahddatta . (Mulati-1-134.)
These phrases are the opinion of the Original Subcommentary (=Mulati'ka}
Teacher; the Venerable Monk Ananda . To this concept, the Venerable Great Subcommentary Monk
Dhammapala did not want to accept and gave rebuttal not only in the Great Subcommentary, but also in the
Commentary on the Subcommentary ( =AnutTka). ( Anuti-1-141).
J^ e^o"-^ „ o <? ^
L
C ^2,-^^)
= " In the Doctrine or Teaching of the Buddha ( =Sascmo),the Holy One( =Arahat), who is Cankers (
=AsaL>a)-free , never pleased nor sad whenever he sees Sense- object of sight, and lives with the balance
of Consciousness and Mental-factors, since he has already attained Mindfulness ( =Sati) and Com-
prehension (= Sampajana-'nndna) ". (Am-2-247.).According to this Pali- scriptures , when the (6) kinds of
desirable ( =Ittha) or non-desirable [=Anittha) Sense-objects are perceived in the Mind -continnum
through the (6)doors ( =Dudra} of the Holy One {=Arahat) who is totally free from all kinds of Canker
{=Asava), there will be Mental concomitant which is very pure in every aspects and associated with bal-
anced Consciousness to take up the Sense-object. This kind of Mental-concoini-tant ( =Cetas!'/ca)is known
as " Tatra.majjhattatd "(=Equanimity=Equipoise=Mental Balance), which is mostly known by the name of
" Upekkhd " ( =Idifferent Feel-, ing). But only to this particular kind of Mental concomitant arises in the
Holy-One , the name " Chalangupekkhd " ( =Balanced-feeling on 6 kinds of Sense-. objects) is given .
( Visuddhi-1-155.)
The Holy-Ones (=Arahat) who realize the Fruition of Holiness (=Arahatta-phala), are able to take up
desirable(6) kinds of Sense-object'as non-desirable and Non-desirable (6) kinds of Sense-object as
desirable. They are able to keep Consciousness ( and Mental factors) in balance, wherever they take up
(6)kinds of Sense-object through(6)doors.That high ethical quality is known as
"Equanimity=Equipoise=Mental- Balance" ( =Tatra-majjhattata cetasika). And the name " Balanced -
Feeling on (6)kinds of Sense-object " ie:— " Chalangupekkh'd" is given to that Mental factor .
14.Dying -Function ( Cuti
Kicca }
After cessation of the Registering Consciousness, the Subcon-sciousness arises to sutain the Mental -
continuum. ( It means only for Present Existence ( =Pavatti). It does not necessarily mean that after
Registering Consciousness only the Subcosciousnes arises, and not the Dying Consciousness. (MahatT-2-
134). If that Subconsciousness stream is broken off, Cogitive- series or Thought-process ( =Citta-vTthi)
arises starting with Adverting Consciousness [=AvaJJana-citta). In this way, the stream of consciousness
occurs with rapid succession, like Adverting Consciousness after the Subconsciousness, the Eye-
Consciousness which takes over the Seeing Function=seeing of Sense-object of sight after the Adverting
consciousness etc; etc; in a single life again and again, so long as the Subconsciousness ceases to occur in
that particular life, obeying the Natural Law of Consciousness Process. ( = Citta-niyama). That is right—
the Subconsciousnes which is the last arising consciousness among other consciousness in a particular
existence ceases from one life to other and known as Death '162 Consciousness. ( =Cuti citta). So, that
Death Consciousness ( which is similar in nature with Rebirth Resultant Consciousness and Resultant
Subconsciousness ) is of (19) kinds. So ; (19) kinds of the Resultant Consciousness arise to take over the
Dying Function. ( Visuddhi-2-90.)
Again, in the new life, Rebirth Consciousness arises immediately after the Death
Consciousness (of previous life). After cessation of the Rebirth Consciousness, the Subconsciousness ( of the
new life-stream )arises. In this way, the endless Consciousness-process ( =Mind -continuum^ Life-stream)
occur again and again in the Life-continuum of the living-beings :——exist in (3) kinds of Existence ( =Bhava
)=Sensuous Existence, Fine-material Existence, and Immaterial Existence ( =Kdma-bhva, Rupa-bhava, Ampa-
bhava):— exist with (5) courses of Destiny ( =Gati')=Hell,Animals kingdom, Ghost-realm, Human and
Heavenly world (=Niraya, Tiracchana, Peta, Manussa, Deva ):—-exist in(7)
/
Abodes of Consciousness, where the Consciousness exists ( = Vi^anatthiti) and ' ' • *«
in (9)Abodes of Beings , where the Living-beings exist( =Sattavdsa) .
Perception ( PaccupatthTina ) ——
Sandahanam cittantarassa anuppabandhanam. (MulatT-1 -87) Sandahana =means " Arising in continuity
" ie:—to connect the another Consciousness in continuum. In otherwords; the arising of next Consciousness is the '
process which connect the vanishing and arising Consciousness to prevent the pl64 interruption of Mind- continuum.
That is ; the vanishing Consciousness, is beneficial to the next Consciousness with Proximmity and Continuity
Condition so as to prevent the interruption of the Mind-continuum .
Proximate Cause ( Padatthana) ..... Consciousness never occur alone without any associated
Mental Concomitants. So, the associated Mental concomitants are the Proximate causes of the
Consciousness. Again, Consciousness (ie:— Mentalities ) can not arise without Physical Base ( = Vatthu ) on
which it is based, in the 5-Group-Existence ( = Panca. vokara. bh'umi) where 5 kinds of aggregates
( = Khandha) occur. So , the Physical base is also the Proximate cause of the Consciousness. Finally, if
the Sense-object of the Consciousness is the materiality {= Rupa dhamma ] like Sense- object of sight ( =
Ruparammana ), that Sense-object is also the Proximate cause of the Consciousness. The nature of
Consciousness can arise only in the presence of the nature of Sense-object to be taken up. The Physical
base (= Vatthu ) are the Base-Prenascence. Support Condition. ( = Vatthu pure jata nissaya paccaya ) and
the Sense-objects matters are Object-Condition ( = Arammana paccaya) to the production of the
Consciousness. So, in the Five-Group-Existence ( = Panca-vokara-bhava =bhumi), the Proximate cause of
the Consciousness is the Materiality and Mentality (ie:- Nama.rupa }. In the Immaterial Sphere ( =
Arupa.bhumi), there is no materiality. So, the Proximate cause of the Consciousness in this Sphere is the
associated Mental concomitants ( = Cetasika) .
All the described Character , Essence , Perception , and Proximate cause are the statements
for all Consciousness in general , included in the Consciousness aggregate . If a Meditator wants to discern
individual Consciousness , discern as follow .
1. The awareness = taking up of one of the (3) kinds of Sense- object like " The Action " - " The Signs of
Action " - and " The sign of Destiny " perceived by the Death-proximate Impulsion-Consciousness ( =
Maranasanna javana citta ) of the Past-life .......... Character,
2. It links the two Consciousness in continuum of the two proximate existences ( =Bhava),
.......... Function (Essence),
3. The nature that links the two Consciousness in continuum of the two proximate existenc.
......... Perception,
4. The associated Mental concomitants and the dependable Physical Base ( = Vatthu ).
......... Proximate cause.
Now, it is to be noted that Rebirth Function and Subconsciousness Function of the Rebirth
Consciousness and Subconsciousness are described in terms of the Function ( = Kicca). It is also the main
leading Essence {=Pubbangama rasa ) of these Consciousness . Because, the Aggregate of Consciousness
is always the main factor= essence , among the groups of associated mental phenomena which takes up the
Sense- object in a Mind- moment .
1. Arising prior to other Consciousness like Consciousness of Seeing ( = Cakkhu vinnana) and taking up
the Sense-objects like Sense of Sight .......... Character,
2. Consideration of Five-senses ( = Pancarammana) like Sense of Sight (=Ruparammana)
.......... (Function) Essence,
In other words, to discard the original Sense-object, so as to change the pre-existing Mind-continuum to
another ..........(Function) Essence,
3. The nature which directs the attention to Sense-object like Sense of sight -etc .......... Perception,
4. Interruption of the continuum of Subconsciousness = Cessation of Subconsciousness
........... Proximate cause.
The consideration of the Sense- object in the function of that Consciousness. It's function is just to bear in
mind like " What's that ? " , when a Sense-object strikes the Physical door. ( = Dvara). It is not a complete
and effective way of consideration . For those who are not satisfied with this description, further
explanation is given by the Great-subcommentary Teacher as follow:——
Before the Advertence- consciousness ( = Avajjana citta) (ie:- The Five-door Advertence-consciousness =
Panca. dvaravajjana citta ), there is successive occurence of the Subconsciousness ( = Bhavanga citta). It
is known as Sub-consciousness - stream (= Bhavanga-sota). That Subconsciousness takes up the same
Sense-object taken by the Death-proximate Impulsion Consciousness (= Maranasanna- javana kicca) of
the past-life. To this phenomenon, ie:- the Sense-objects, like sense of sight, exist prior to the process of
striking between the senses and respective door ; the term ( = Purimakara) is given . This phenomenon
which is occuring before the Mind-continuum ( = Purimakara) is broken off when the Sense-objects strike
the respective Physical doors, (ie:- the Subconsciousness stream is interrupted). Immediately after the
Subconsciousness is broken off, the taking up of Sense-object perceived by the Death-proximate Impulsion
consciousness ( one of the 3 kinds of sense ,like "the Action"- "the Sign of Action"- "the Sign of Destiny"
=Kamma- Kammanimitta- Gatinimitta) is released. The interruption of Subconsciousness stream occurs
before the arising phase (= Uppada) of the Advertence- consciousness ( = Avajjana citta), and at the time
of passing away phase (= Bhanga) of the Subconsciousness which is known as Interrupted
Subconsciousness ( =Bhavangupaccheda). When the Advertence Consciousness arises, the Mind-
continuum does not take up the Sense-object of the original Subconsciousness- stream ie:- the Sense taken
up by the Death-proximate Impulsion Consciousness;- instead, it takes up the present Sense-object ( =
Paccuppannarammana) eg:- Sense object of sight (= Ruparammana) which appears in the respective
Physical door [=Dvara). The Advertence Consciousness changes the Mind- continuum from taking up the
previous Sense-object to another new Sense-object . This is the function of the Advertence Consciousness
= the function which releases the previous Sense-object so that the Mind-continuum changes from previous
sequence to another new sequence. When the Mind-continuum
changes from previous sequence to another sequence, it releases the previous continuum and occurs
as new continuum = ie:- it releases previous Sense-object and takes up new Sense-object, But ; the
Consciousness that Takes up previous oriRLnal Sense-object and the Consciousness That Takes up
The new Sense object are different. The words " Single Mind-continuum ?' in metaphorical expression of
the phenomenon as a unit, which is known as w Ekafta naya " in Poli-te^.
1. It ariaes before Lhe Eye-consciousness ] = Cakkhu uinnana} and Perceives -knows the Seritie-objecL
of Sight ................................................ Character,
2. It eonsiderti Lhc Scnae oF Sight ..,.,,....,.....,..-..,..,..,..,..,.... (Function) Essence,
in other words -— It tries to discard the Sense-object or the Subconscious-ness , so as to change the
pre-existing Mind-continuum to another eontinuuni-
..,.....,....„.„...,„....,,..,,...,,^^^'i^fe^.TiS:^,
3. The nature which directs attention to Sense-object of Sight .......... Perception,
4- Cessation ot Lhe Sub consciousness- Continuum - Bha.va'n.gii.pac^hedn
- Interrupted- Subconsciousnesa .......................................... Proximate cause.
There are past and present causative factors in the development of the Eye-
consciousness. ( Keep in mind the Doctrine of the Dependent Origination = Pfsticca samuppada}. The
Eye- Iran sparcnL element, Reuse-object of Sight, Illumination and Mental advertences [ = Cakkhzi
pasada, R^parafimcina, Ahka, Man-asikara} arc prescuL causative phenomena, Among these causes.
Sense-object of Sight is not only Lhe causative sense for Eye-consciousness; but also for Five-door
Advertenoc-coiiseiuLianess, Receiving- consciousness ( - Panca dvuravajjana r^ifTa, Sarnpaticc^iana
citta} of the Eye-dour Thought process [ - Cakkhu dvain vithi} and various Consciousness of the Mind-
door Thought-proeesaes which may or may noL follow the Eye-door tlloug^IL process (ie:
Manoduara uithi, Sfiddhamatwdvara vithi}. So, to give the name or Eye consciousness in relation to
Rpnse-obiec-t of Sight is not. suitable, since that name is common for oLher Consciousness as w^ll . In
case of Eye-ti-anspai\;nL element; it is related ki Eye Consciousness only , That is ; the Rye-transparent
element is dependable base ( ie:- Vatthu ] and Support-condition ( ie:- ^iissayu paccaya ) only for Eye
eohacEousness. So , the name Ey^-Lranaparent element ; the causative factor which it> not related to other
phenomena apart from Eye ConsciuLianess is used for this particular Consciousness . That is why it is
stated that the Eye Consciousness ( - Cakkhu vinnarso } is :—
1. The Console LI aness of the Eye-t ran spare IIL element, depending on which that Consciousness aritifST
2. The ConsciousnctiS which arises due to the Eye-Lransprent element,
3. The Consciousness which arises by depending on the Eye-tranapa rent element.
The drum-sound ( =Bheri saddo}. Although the word "sound''|= Radda} is used for all sorts
of sound; when the word "Drum" is added in front of it, it is taken ^s the sound produced by beating
the drum or the Dmm-sound (- Fihe'i sodda } ={Bhen = d.rum'i'Sddda - sound ). Likewise, Lht; word
"Ankara is us^d for all sorts of sprout ; if the wurd " Yava " is added in front uF it, (ie:- <( Yavn.nki.iirf
) it is taken as the " Barley sprout ". So, thf* name Ey e -con sciOLEti ness is given to that particular
Consciousness which is not related to other phenomena apart from the Eye-transparent element. That
ia, Lhe name " Eye consciousness is given by cxclLiaion of the non-related phenomena ( - Asadhamno
}. In Original Subcommcntary ( - Mulatika); apart fi-om the way of exclusion of the non-related
phenomena f= Asadhvruna }, the name Eye consciousness ia also given by
rctcrri.n.s the predominant nature ( = Adhika} of the Eye-tram; parent clement. If the power of Ey e -T
ran s parent element is sharp, Lhe a-warenctiS of the Eye Consciousness is also sharp and powerul. If
the Eye-trana parent clement is weak, the Eye Consciousness is also weak and blur. So, the Ey^-
transparent clement is the predominanr factor for the development of Ey^ consciousness. The word ft
Eye = Cakkhu " is used in front of thai particular Consciousness, so it gets the name Eye Consciousness -
Cakkhu ifiiinana . So, this name is based on the predominant nature ( = Adhika}. The similar method is
used in giving the names for other Consciousness, like Ear Consciousness, Nose Consciousness etc.
[Abhi-ttha-1-303. Mulati-1-124. Anuti-1-132,}
PI 69
= Do not know any detail account—— means " do not know whether it is Wholesome or Unwholesome etc,
etc ,( -Manopubbangamet dhamma} iyQ Amiatra abhmipatamattalL annatra apatamatta, (Abhi-2-333,)
Apart from taking up or striking the various sense , the Five consciousness [=Panca Vmnana) are not
aware of the oLiiLT phenomena like Wholesome, Un-p 171 wholesome etc. In this case , the Laking Lip of
Sense (eg:- Sense object of sight ) means the meeting or striking of Lhe Five (--unaeiousness and the respective
senses. This mere meeting or striking is known as " Abhmtpatamatta ".
In shorts—Even in the very wise man, apart from the striking the respective senses , the Five
consciousness are not aware of other accounts of the various senses; like good or bad or Wholesome
or ill etc. So, Lhe role of Five consciousness are :---—
I .The Eye consciousness can merely ( -Malta} sec the Sense of sight , 2/The Ear consciousness
can mtrely ( -Malta } hear the Sense of sound ^ S.The Noae conHciousneati can merely ( =Matfa}
smell tne Sense of fimell ,
4.The Tongue consciousness can merely ( - Malta ] taste the Sense of taste ,
5.The Body consciousness can merely ( - Malta } feel the Sense of touch .
AparL irom mere taking up of Senses [ eg;- Sense of sight), the Five consciousness do nut know
or realise the other particular accounts | eg:- good or P bad, Wholesome deed or Unwholesome deed etc , etc
) of these Senses. 171 ( Abhi-ttha-2-387-388. }
.
J
According to the descriptions in these Subcomcntarics , although it is stated that the Eye
consciousness knows the color- or impression, actually it does not know the real natural states ( -
Dhamma sabhava} in detail like, Sense object of sight , the various colour such as brown , golden etc etc.
It is only the nature of meeting or merely picking up the yensc object of sight by the Eye-eon seiousnes
a. Apart from that nature of picking up the Sense of sight; the Eye consciousness docs not know
further. Similar phenomena is applied in other Consciousness like Ear-consciousness , Nose-
consciousness etc,
( MulaTi 2 20 L Anuti 2 202. |
Perception ——Since Trie Eye'-conacinuRness arises hy taking up the fiense object of sight ^ it
appears as a phenomenon which aims towards and pick up the Sense ofsi^ht in the Insight-knowledge of
a meditator who is discerning the Eye-consciousness . In otherwords it is perceived as natural
phenomenon which is directed towards and taking up the Sense object of sight in the Insight, knowledge
of a meditator ( = Ri^pahhimffkl^rf bh/ivapar.aipfJTthananz = A natural phenomenon which is directed
towards the Sense object of sight | .
(Mahati-2-125.)
Proximate cause --"—-—rn Lhis case, Lhe Mere-action Mind element (= Kinyamano-dhatu) means the
Five-door AdvcrLence conscioLLtiiieys ( = Pwca-duaravajjan.a ciita'}. This is the first Consciousness which
considers ( - Auajgwa-dtta) the Sense object of sight reaching the Eye transparent clement and Mm.d-basc ( ^
Eye -door and Mind - door - Cakkhu dvara, Manodvara) pl72 All the completely passing away Mental
phenomena , immediaLfly aricr
cessation of them, give chance for the uccLirenr-'e of Lhe folluwing Mental phenomena , with the power of
pl71
ProximiLy , CunLigLiiLy , AuBcencf and DisappeaJ'ance CondiLiona eLc ( = Anurduru , Sumwmuitlru,
NuUhi, Vigata paccaya}. So, the Baae-maLLerH [ -'Valthu } arid Sense-objects ( = Arcifttmana} arc the
proximate causes of Lhc respeL-Livc menlcd phenomena , Likewise; tlic Eye-consciousness can arise
immediately alter cessation cf the Advertence Consciousness , So ^ the cessation ut liic Advertencf
Consciousness is the Proximate cause of the arising of the Eye coiisciuLisneas . This nature is also
applied to the Kar, the Nose -Con-s^uusnessctc . ( Mahati-2-125.)
1
Among tile present causative factors of the Mental phenomena:-(eg:- the Ey e-C on scio Lianas (—which
arc-1 1 | Kye transparent element , [9.} Sense object of sight, (3) light, (4) MenLal Advertence consciousness ( =
Cakkhnpasada, ^172 RuFUrammuna . Aloka. Mmasikafa }-, onEy the Mental advertence ( - Manasikara } is
dcscnbcd as Proximate cause> ( = Padaft^ictna }. 1, iron-dissolution of the Bye transparent element ——The Rye-
traniiparent clement of a dead person is already mined , So also the Eye-transparent element of a living person-
which has already passed if'R life Rpan like " Arising phase, Standing phase and Passing-away phase " | =
Uppada, Thiti, Dhaizga}
—— is already dead. Again , the Eye transparent element which is interfered by disorders in bile, phlegm
and blood ( =pittam, semham, lohitam} is also ruined, since it ia nuL able Lo be a dependable cause for the
Eye-consciousness . The Eye transparenL elemcnL which has capaciLy Lu become dependable cause fur
the Eye consciousness is known as non-dissoluled ( - Asumbhinnu} Eye Lranyparcnl element- Similar
nature is applied to other Transparent- elements as well / like Ear transparent cl-cmcnt etc etc ,
2 Inpingement of the Sense-object of Sight ——Jf the external ( = Bahiddha} Sense-object of sight ( =
BGhirayaiano.} does not strike the Eye-door; the Eye consciousness does not arise even in the normal, non-dissolved
Eye transparent element.
3.The propagating media for Sense object of sight ( ie;- light 1 ——Again, the Eye consciousness docs
not arise, if these is no propagating media (ie:- light in this case ) which carries the sense , even wh^n this Sense
objects of sight is directed towards the Eye-door and ( Mind door (.
pl72 4.The arising of the Mental advertence ( - Manasikara } -——
Even when the I'^hi. is present sufficiently , if the Mere action Mind element { ?-
KiFayamanodhQtu } which is also known as Five-door advenetence Consciousness ( =
PancaduaraVajjama citta} ie:- Five door adventence consciousness and it's Mental conconmitants do not
interrupt the Subconsciousness
( = Rhaiwiga drra ] of the Mind-continuum ; the Eye-consciousness can not anse - Only when the
Subconsciousness is hro^en off; and the Adventence consciousness aefing as The Funefionflt mind-element { -
Kinya-mfmodhfitu } grasping the object and breaking through the SuhconKciousnesi! stream, the Eye con-sciouaness
will wise. To this Five door adventenee eonseiouRness | = Panca-dvornV^jjann } T^^e term " VithipatipadakQ." or
" Maizasikaro " (ie:- Mental pl72 advenfence ) is given .
That Rye-consciousness always arises in association wish Mental concomitants, So, the Rye
consciousness ( = The Rye consciousness and related Mental concomitants ) arises due to the effect of above
( 4 | causative factors. |Abhi-ttha-l-32 1.} Here , about The Mental concomitant like " Contact " | = Phassa}
in Less mentioned , since the Eye consciousness and associated phenomena are being discussed. (Refer to
the doctrine of Dependent Origination- Puliccu vumuppada ).
Meditation ——-There are ( 8 ) kinds or MentaliLy, including Lhc Eye conscioLisness , arise En a
Mind-momenL [ = CilUikkhanu} ol the Eye conscious-P112 ness . Among that ( 8 ) kinds of Mentality, select the
Eye CunBciuuailcas and discern it .
/
J
pi 73
In " Niddfl^avara "of DhamrrLasangam " Pali- text ( Abhi-1-105- ), based on the dependable Base
matter , the Eye consciousness is stated by the Buddha as innicent nature* | = Pandara}. It is to be noted
that the wholesome deeds |-kusala dhamma} are innocent in comparison with the Unwholesome deeds . BuL
in case of the Transparent-elements and Heart-Base matter ( - Pasada rupa , Hadaya Vatthu |, on which the
Mentalities depend , these are not opposite nature of Unwholesome deeds [ = Akusala-dhamsna}, which are
ill ibu.nd^d pro-cessea ( ie;- Kanrsa dhamma}. These Batic inalLfra are innocent in Lheir original nature .
So, the ResulLanL contiek) nances ( - Vipaku <^itta } , since these depend on the innocent Transparent.-Baa
e and H^arL-Base , are iimocent as well ;
somewhat like a Myamar proverb which sLaLes as " A parroL resting on a gilded tree ia gilded as
well ".
The Wholesome deed ( - Kusala dhartvna} is innocent { Pandara) because it is pure and simple in iL's
own naLure . The Unwhole^unn; dceel ( - A^usalo. dhamiria) is innoccnL { = Pundara} because iL is the
rcsult&uit of yubeonscious' nesB . Thv Resulting Conacieusncss ( - Vipaka vinriana} is innocent (= Pandara}
because iL's dependable Base matter is innocent in it's original nature.
lAbhi-ttha-1-303.) The above csplanaticn described in the Commentary i^ not applied in (4 [ Groups or
Aggregate of existence | - Catat?okQra bhunn } - Immaterial Sphere (= Ampa bhwii}. There is no such
thing as tt Innocent Dependable Base " = Vatthu pandurci in Immaterial ypherc since there is no Base
matter in this sphere, IT is to be noLed thai there are Resultant consciousness ( - Vipaka mnnana} su^h
as Rebirth Conaci-ousncss, Subconscioiisness and Death Consciousness Pati-^andhi citta. Bhavanga
citta. Cuti citta} in the Immaterial Spliere and also that the innocent nature of the Resultant
Consciousness is due to the innof.enf nature of the Base matter as described in the above Commentary [
= ie:- Vipakam vatthu pandarataya}. So, according to this Commentary, tne iiiiio^nt nature ( - Pandara \
of the "Resultant Consciousness (ie.- the Suhronsciousness) of the ImmaLerial sphere is impossible
since there is no Dependable Base matter in the Immaterial sphere. So also tlie innocent nature of tb^
Unwholesome deed i^ doubtful, since this is the resultant ^fSubconaciousness. So, further study should
be taken about the ^auae of the Innocent nature { - Pandara} ol Lh-c Resultant consn^usneas ( = Vipaka
dhamma) and the Unwholesome deed of the Immaterial sphere (= Anspa bhiimi} where there are 4 kinds
| - Ayyrfyates } of Mentalitips only. ( MLilau-1-125, )
The Remark of the Venerable Original- Subcommentary Teacher
PtJbhassararmdam bhikkJTave dttam. Tanca kho agan.tukeb.i upakkilesehi upakkilittbom . (Am'1-9.)
Translation: rf 0 —, Monk ,,-,, the Consciousness shines brightly with glittering flashes of Tight. It is
faded and polluted by rhe dirt of the Unwholesome deeds acting as Guest Concomitants "
(Am-1-9.)
According to this teaching hy the Buddha, the Consciousness is
.^^ innocent in i^s own nature . It is contaminated by the dirt of the Guest-Unwhole-' '" some deeds. So, Lhe term "
Innocent " f - Pai'idara} is given to the Consciousness
according Lu iL's original nature, and not due to the dependable Base-matters, on pi 74 which the
Consciousness depends. This is the concept of the Original
Subcommentary teacher. |Mulati-l-125,)
(Abhi-ttha-1-322,)
Among rh^se (4^ kinds of causes , cosmic apace ( - Akasa) should exists between the fipnse-ohjpcf of
sound and Ear-transparent clemeiiL. The Ear consciousness can arise only in The presence of the
dependable ^pace or media { - Akasa}. If there is no propagating media or space, there will be no Ear cun-
sciouaness. That's right. If thp external meatus of the h;ar is obstructed, Ear consciousness can'L arise in
that person . (Abhi-ttha-1-322,)
1. Depending on the Noac-ba^e ( = Ghana vciilhu }, it has the nature of taking up and realisation o^ the Sensc-
obJtCl of amell ......................... ^. .„...„.. Character,
2. It has the nature of merely taking up and realisation of the odour of the Sense of smell
.................,....,..,..,.,..,„,„,,,,.,,,,„,.,,.-..-..,.,..,..,..-..,;., (Function) Essence,
3. The nature that directs towards the Mere-action Mind clfm^nL - The Adver tsnce consciousness | = Kiriya
monodhatu - Avajjaw citta} which eynaidtrs the Sense-object of smell, ................................................. .-..„.„......
PruxEmaLe cause,
1. Depending on the Tongue-case;, ( = Jivha uatthu }, it has the nature of taking up and realisation of the
Sense-o Inject of taste .......-,.-.,,............-....-...., Character,
2. It has the nature of merely taking up and realisation of the Sense of taste
.,.,,.-... Inunction) Essence,
3. The nature that directs towards the Sense of taste ..................... l^erception,
4. Cessation of the Mere-action Mind element = The Advertence consciousness (=Kinyfl maiii'irlhaTu =
Avajjana cirta) which ccnsiders The R^nae-object of taste
,.,..,.-.„.... Proximate cause,
'
J
1. Depending on the Body-base ( = Kaya vaTthn), it has The nature of Taking up -_^ and realisation of the
Setise-obfect of Touch .......... Character,
2- It has the nature of merely Taking up and realisation of the Sense of touch
,,,,-,-,,- (Function) Essence,
3. The nature that directs Lowards the Sense-object of touch ,.,..,.-.. Perception,
4. Cessation ul" the Mere-action Mind. clement - The Advertence consciousness ( -Kiriya munodfiatu -
Avajjana citta } which considers the Sense-object of touch .......... ProximaTe cause ,
Depending on The following ( 4 ) causes; The Body consciousness arises in association with other MenTal
concomitants [ = Sampayuttd dhnrnma }.
(Abhi-Tthfl-1-322.)
1. Non-dissoiutcd or intaeT Body transparenT eleEnent ,
2. Impingement of The Sense-object 01' touch, to the Body-door ( fi Kaya dvara) ,
3. Dependable Earth-element ( = Pathanidhattt} ,
4. The associated Mental advertancft ( - Mnn.a^iknin,} ,
Among These ( 4 | kinds of CFUJRCS, the Mental advertencfi ( = Manasikara} is noted as the Proximate cause [
= Padatthona} .
Tattha pathavisannissitanri kayapasadcipaccayam pathavisannissayam
laddhava uppanati.na rena vina.
Kai^advarasmmhi babfd''J^llrIliloJ^trlh{^s/Ialnmmo^^am
ajjhattikam kaifapasadam qhattetva pa.^adap^r.^yfi.vi
mfihnbhut^-Li palihcmnati .
(Abhi-ttha-l-322.i
Amorig Thpse (4) kindR of causfts, depending on the Earth-elemenL meHns, thaT The Body
consciousness in association with Mental concomiLciuls can arisfi only whe-n it gpts support or Support
condition | - Nismaya paccuyu } by the Eflrth-elemenr exists in the ]4) Dasic-elements of the same LiniL
gruup of matters in which the Body transparent element is included, ThaL ia right. When the external |
:£
Bahiddha) Sense-object of LouL-h ( = Phulthabba arummana} in which The Earth, ths Fire and the
Air ie:- Daaic-ekmcnLs ( "• Muhubhutu rupa} arc included, strikes the internal ( = Ajjhattika} Body
transparent eIcmcnL = Body door {^Kaya-pasado = Kayfidvard\, the Sense of touch does not stop only
at Lhc Body transparent element or Body door. It reaches down Lo the Basic-cl^iricrUs, included in the
Stime unit group of matter with the Body transpar^iiL clement ( ^ Body door). Among these Basic
elements, the Earth el^mfnL m Lhe major clement. So, only when the Basic elemenLs [ tht Earth, the
Fu'e and the Air) in the Sense-object strike the EarLh element on which the Body transparent depends;
the Body con-scioLisnrtiy will arise in association with other Mental conconiitants. |Abhi-ttha-l-322.i
N<JW, iL ia better to read the following statements w as to undersrand further about the External Basic-
elements and the Internai Basic elements [=Bahiddha -
tnaticibhuta rupa, Antfattika mahabhuta mpa} .
The Buddha mentions the Indifferent mental feeling | = Upakkha vedaria} in relation to
the Eye, the Ear, the Nose -ind the Tongue consciousness (^Cctkkhr vinn^nn, SoTai/iifnana, Ghana
vinr^cm.a, Jivha umnana ) . Dut, En caae of the Body eon fin outness, The Buddha mentions the Bodily
agreeable feeling (^Sukha fffidana } for Desirable Sense-object ( - Ittharanimana} and Lhe Bodily
disagreeable feeling ( - Dukkha vcdana} fur Lhe Nun-desirable Sense-object, The different feeling |
=Vcdfna} in relation Lu liv^ euriB^iousncss is due to the different nature of impingemcnL between Lhc
various yensc-objccts and the Sense-doDr.
In case of the Eye, Lhe Ear, Lhe Noae and the Tongue Doors, the Sense objects of Sight, Sound, Smell
and TasLe wliich arc the Derived ( =Depen-dent ) Corporealities strike the respective Transparent
elements lie;- Eye, Ear, Nose etc. ) all of which are also " Lhe Derived CurpyrealiLics ", Since the
impingement ia between the two Derived or Dependent Curporeaiities, the striking nature is weak.
Somewhat Like Lhe force, ui-'cLiring ^hcn hammering the four cotton-wool baLLii, placed on Lhe
luLir anvils with another pieces of cotton-wool, the Rtrik-ing force beLween Lhe Derived. Corporeaiitic&
is weak , So, in taking up of The feeling of reypeclive Sense-objects by the Eye, Ear, .Nose and Tongue
conKcious-ness, that feeling ia weak; known as the Indifferent mental feeling ( = Upekkha vedana )..'
Tn Body-door, the Basic-elemenLti ( like the Earth, the Fire and rhe Air elements ) in the
external ( ° Bahiddha } Sense-objects of touch , which, exist in the seperate groLip of matLer From the
Body transparent elemenf (on which the Body cunseii-mynesti depends), strike the Basic elements
which are the support condition tor the Body transparent elemenr and exist m the same uniL group with
internal Body transparent element {= Aifhatfika kciiJfi po^add}. When a cuLLon-wool baU placed on
Ehe anvil is beaten with iron hammer, the hammer as well as the beating force exerted passes beyond
the cotTon find reaches the anvil, sinc^ the striking force is enormous. Somewhat like this example, the
striking lurce of
>
In case of rhe Body-dour (- Kaya dfwra}, it is mentioned En Lht commentary that. the exTernal Basic-
element-sense of Touch ( -Bahiddha MahabhuiQ-phorrhahhommmana ); sLrikcs the Basic-elements on
which the Body transparent element depend and En Lhe same unit s;roup with ir; oniy afLer striking
with that internal Body transparent clement. (Abhi-tTha-1 304.|. Actually, the striking process between
rhe Basic figment on which the Body transparent clement depends and the Body-transparen.L element
occur at the same time (- Samciwkaki}, That is , the sense of lunch ( - PhoUhabhan-ammina | strikes the
Body-transparent element, and the Basic -element on which the Body transparent clement: depends, at the
same Lime, Sr^, in the Commentary, the example of striking a cotton-wool hall placed on an anvil with
an iron hammer in given just to express the process occuring on boLh sites [ic:- the anvil and The
cotton|. (- Abhi-ttha-1-304.). Tt does not necessarily mean that the striking process aL the cotton-wool
ball and The anvil are uceLiring oric after another, (M^ilati-1-125,)
In conclusion, when the B ay k; -element- sense of touch su-ikes the pl79 Basic elements in
the same unit group wiLh Ihe Body-transparenc elemEnt , it means that the Body-transparent element is already
struck by it. This is rhe remark ^ivcn by aubcomirenT;iry teachers Lu ^unyidcr the striking process be-Lween Ihc
Transparent element and the Basic-element . ( Anuti 1-133.)
All the above descriptions are given lo take up in the consideration of discernment of the Five-door
consciousucss-Mental-i-ties in terms of Character-Essence- Perception- and Proximate -caLitic ,
Uenerally, the CommRnTary teacher does not mention the Proximate cause ( - PadaStharva) for some
natumi phenomena in this Chapter on Four kinds of Charaeier { - Lakkhanddi cal^ikka}. And, aL tliat time,
pia so as to able to consider rationally, some facts about the Present causative factors of various Mentalities | -
Manovimiuna dhamnia } will be further mentioned,
o
llf*
The Present Causative Factor of the Mind-coiiBciousness = Mentality
( Mano vin.na.TiQ | There are two causative factors , Present and Past for the Resultant
Consciousness which are known as Mind-consciousness { - Mano-wnona}. In ease of Wholesome; Unwholesome
and Mere-Action (ie:- Functional) Conscious-ncss^ there is no Past causative factor. There is only Present cause
for these Consciousness. En the Commentary, all abuuL Lhc Present causative factors for all Mind-consciousness
| - MarLo-uiimuna} in the " Five-^i-oup existence " ( " Panca vokcira bhai?ci} is described as follow ,
'
y
1. Non-dissolution of the Sub con scions ness ( -Bhavan.ga citta) - Mind-door ( = Manodvarci) ,
2. Striking of Mind-ob loot-base = Mind object element ( - Dhammarammana ) to the Mind-
door ( - Manoduara} ,
3. Exialencc oJ dependable Heart-base f = Hada^fa vatThu) ,
4. Arising of Mental advertence ( = Manasikfiin }-.—
So, there are (4 ) kinds of causes for the development of Mind-Consciousness ( - Mano-mnnana} with
assorted Mental concomitants. In this case, M Mano - Mana " = " Mind " means Suhconsoiousness ( -
Bhavanga cilia}. or Mind-door [ - M^no-dirara}, The Subconsciousness which passes away beyond the
life span I ic;- passes away beyond the Arising, Standing and Passing away phases | , is impossible to be
Proximity -condition for the Mind door advertence Consciousness ( -Munodvaravajjana citfa}, So. also
the Suboonsoiousness, arising in its natural Mil id-continuum, which is feeble in original nature, is not
able to siipporL For Lilt; development of Mind-door advertence consciousness | = Mano-dvaravu]}ana}
by Proximity condition [ = Anaritarn pnccaya ^atti}. To such Sub-con sciousn ess which is not able to
support for the arising of Advertence-consciousness [ = Auojjana citta} by Proximity condition ( -
Ananiara paccuyu Gatti ], the term " SambhinnG " [ = Broken up Ruhconsciou SUCKS ) is given .
2. Rupadinam sampaSicchanara.sa [ =
R^tpai:iisa'ftpaticchanarot^a.}
Mind-element ( - Manodha.tu ) ——
Question:——In Commentary, it is stated that these[ 3 )kinds of Consciousness ( ie:- Five-door Advertence
consciousness and two Receiving consciousness -" Panca duaravajja'n.a, SampaticcJiana citta} are known as
Mind-element which Just merely realise the Rense object, bearing the nature of delmite existence m Uitimate
Truth sense f = Sabhai/a ^hamma), the nature of Non-sell ( - Su'triata dhamma} and the nature of Non-living being
( = Nissalla d}n.iirima }. IF so , the question is'— Should other Consciousness , like Five Consciousness, Mind-
consciousness ( - Panc-a v'rtrnina, Mano mnnana } which also possess the nature of definite existence in Ultimate
Truth sense , the nature uf Non-self , and the nature of Non-living being ( - Sabhaua dhamma, SunnuUi dhanma ,
Nissatta dhamma) be appropriate to get the name as " Mind-elemtnl " ?
Answers— The ° Mind element " which isjusL ordinary nanic | = Samarina iwna} is not suitable
to give for Five consciousness, Mi rid-consciousness, because these have more peculiar realization-
funcLiun Lhail Lhc Mind-element ,
The Buddha mentions the Rootless- Wholesome- Resultant Mind-Consciousness Element ( = Ahetuka
kusala vipaka manovinnana dhatu ) into two kinds , ie :— Pleasure associated and Neutral Feeling in "
Dhamma sangani-Pali-Text ". Based on this PaH-Text; in the Commentary where Character- Essence etc
are described, that Consciousness is classified as two kinds ( = ie:- Duvidha). In " Abhidhammattha
sangaha " Scripture, these two kinds of Consciousness are named as " Rootless Wholesome Resultant
Pleasure-associated Investigating " ( = Ahetuka kusala vipaka somanassa santirana ) and " Rootless
Wholesome Resultant Neutral-Feeling-associated Investigating " ( = Ahetuka kusala vipaka upekkha
santirana ) Consciousness. The above name is well known for all. So,for simplicity's sake only the name "
Investigating consciousness " (= Santirana citta) is given above. Actually, it has more than one function
ie:- Investigating Function ( = Santirana) .
The Rootless Wholesome Resultant Pleasure-associated Mind-Consciousness- Element ( = Ahetuka
kusalavipaka somanassa sahagata manovinnana dhatu ) = Pleasure-associated Investigating
Consciousness certainly ( = Ekanta ) arises when taking up the Desirable Sense-object ( = Ittharammana},
it always associated with Mentally agreeable feeling ( = Somanassa vedana ); not only performing
Investigating Function , but also the Registering Function after the Impulsion Conscioiusness in case of
Five-door Thought-process ( = Panca dvaravithi). So, it has two functions , performing at two places ie:-
Investigating Department and Registering Department ( == Santirana thana , Tadarammana thana }.
The Rootless Wholesome Resultant Indifferent mental feeling associated Mind-consciousness-Element (
= Ahetuka kusala vipaka upekkhasahagata manovinnana dhatu ) = Neutral Feeling associated
Investigating consicousness, arises when taking up Median-desirable Sense-object [=Ittha
majjhattarammana), it is associated with Indifferent mental feeling ( = Upekkha vedana), performing (5 )
kinds of function known as Investigating, Registering, Rebirth, Subconscious-ness and Dying . So, this
consciousness arises to perform it's respective function at appropriate places known as Investigating,
Registering, Rebirth, Subconscious-ness and Dying departments ( = Thana ).
There is another kind , known as the Rootless Unwholesome Resultant Mind-Consciousness-Element ( =
Ahetuka akusala vipaka manovinnana dhatu). In the " Sangaha " scripture , this Consciousness is named
as Unwholesome Resultant Neutral Feeling associated Investigating Consciousness ( = Akusala vipaka
Upekkha santirana citta ). This Consciousness performs Rebirth Function,
Subconsciousness Function and Dying Function in the 4 Lower Worlds
(= Apaya). In case of Present existence ( = Pavatti ),in (11) Sensuous Worlds, it performs Investigating Function
and Registering Function appropriately .
In discerning the Character-- the Essence of the above Wholesome and Unwholesome Resultant Neutral
feeling associated Investigating Consciousness, in performing the Rebirth and Subconsciousness Function,
refer to the method, applied for the Rebirth and Subconsciousness-consciousness. In this part, the
discerning of the Character and Essence of these (3) kinds of Investigating Consciousness when
performing the Investigating and Registering Function will be mentioned . First, discernment of the
Character and Essence at the time of •performing Investigating Function will be mentioned again . In
Commentary, all the Investigating consciousness , similar in nature, and taking up ( 6 ) kinds of Sense-
object are collectively described . In practice , the Wholesome Resultant Investigating Consciousness
takes up the Desirable Sense-object, and the Unwholesome Resultant Investigating consciousness takes up
the Non-desirable Sense-object . It is to be noted , that single Investigating Consciousness can not take up
both kinds of Desirable and Non-desirable various ( 6 ) kinds of Sense-object in one particular Mind-
moment ( = Cittakkhana ) simultaneously. So, discernment should be carried out seperately for a single
Sense-object. The method of discernment will be described , taking the Sense-object of Sight
( = Ruparammana) as an example .
Ahetukavipaka santirana kicca Manovinnana dhatu ——-
1. Ruparammana uijanana lakkhana ,
2. Santiranarasa ,
3. Tatha bhava paccupatthana ,
4. Hadaya vatthu padatthana . It means that:——
The Mind-consciousness Element which is performing the Rootless Resultant Investigating Function has
following nature :—-
1. Taking up and realization of the Sense-object of Sight ................... Character ,
2. Investigation of Sense-object of Sight ....................... ( Function ) Essense ,
3. Ability to investigate the Sense-object of sight ............................. Perception ,
4. The Heart-base matter on which it depends .............. .......... Proximate cause .
Similar method of discernment is applied for other Investigating Consciousness which take up the Sense-
object of Sound, Smell etc , etc . These (3) kinds of Investigating Consciousness, when performing the
Investigating Function ( = Santirana kicca), take up the appropriate Sense among the ( 5 ) kinds of Sense-
object from Sense of sight to Sense of Touch. When performing the Registering Function ( =
Tadarammana kicca), it takes up appropriate Sense-object among the ( 6 ) kinds of senses . If the
Investigating Consciousness is associated with Mentally agreeable Feeling ( = Somanassa vedana ), it is
connected with " Rapture " ( = Piti ) and there will be ( 12 ) kinds of Consciousness and Mental
concomitants ( = Cetasika) (ie:- One Investigating Consciousness and eleven Mental Concomitants ) . If
it is associated with Indifferent meiiLal feeling, i-t is not connected with " Rapture " | = Piti |; there
wil] be eleven kinds of Consciousness and Mental Concomitants | = Cflffi^kn } | ic: One Investigating
ConscioLisneBs dild ten Mental Concomitants ). From above group of MenLaliLy , selecL Lhe
Consciousness and discern the Character— Essence etc. The discernment of Lhe ChdracLer-Essence
aL the time of performing the Registering Function will be described laLer in the part of Kepis'
tering Function . Now , the Character- Essence ol Lhe Determining Consciounsness ( - Votthapana
cilia} which sequentially follows, the Investigating Consciousness in trie Thought: process ( - ViLht)
will be described first -
Next Question
In this case, some nobEe persons put on anoTher question. The Determining Consicousness is
composed of ( 12 | kinds of Mind and Mental conco mi tents including ;< Energy ' ( - Viliya cctasika}. If
so. which one ( ie:- the DeLermining Consciousness or associated concomitant ^ Determination " -
Aciliiniokkha cclcmiki.i) decides the nature of the Sense-objects into desirable or no n-desirable .
Catubhurfiakuciltuithi no vijanana lukkhunam nama nallhi. Sabbam ifijanana takkhunumeru .
{ Abhi-LLhti-1-155. ) PI 87 There is no Conyicousnca^ whi^h ducy not possess the Chy.riicLer (?r
awareness or Sense-object [ - Vijananaldkkha.na ) in ( 4 ) classes oF ExisLence like acnsuous sphere , Fine
maLenal sphere, Imm^Leria] ypht;re and Suprainundane . All kinds of Cunseiouyneas possess the Character ur
Aware rn; as urSense-DbjccLa [= Vijananaktktana}. ( Abhi-LLha-1-155.)
The Determining consciousness has Lhe CharacLer ul LAkmg up - Lir Realization of yense-objeet only- The
Mental eoneuiiiilani t1 DetermiJiaLiun ° ( - Adhunokkha cetasika} which occurs in association with (tie DeLei-
mining Consciousness has Character of Decision { = SwiniUhunu lukkhaii.a } or the Sensc-o bicct.
As. already described in above Great Subcommcntaiy, the Determining Consciousness actually does
not decide the Desirable or .Non-desirable nature of Sense-object already taken, up by the Investigating
Consciousness . it just determine the va^-ie nature of Sense-object . It merely takes up - realises the
P18
B
Sense-object . Only the Determining concomitant ( - Adhiniokkha cetasika } decides the nature of
Sense-object. But^ the Determining Concomitant docs not arise without Determinmp, Consciousness.
All the various kinds of Consicousness perform the essential role——Frecidin^ Function ( -
Pubbhoffc/omctrosci'n } in taking up of Reuse-objects hy associated Mental Con corn itanrs . Ro, in
This case the awareness of Desirable or Non desirable Sense object by the Determining Consciousness
is also the esseniial leading factor for Lhe Mental cuneumiLanL in Laking Lip o[ Desirable or N en-
desirable Senses, That is why , it is stated, in the way of Connected Conduct "( - 3o.hacarana nos/o } "
that the Determining Consciousness .decides the Sense-object whether it is Desirable or Non-desirable
.
-Actually, the decision on
Method of Meditation :——There are ( 12 ) kinds ofMenLaIEly in the Determining process, ( - Vultho }.
9elcct the Determining conaicuuBntati among Lheae , and discern the Character— Ksscnec —etc , etc -
1. Afiniwjj^^vkhwipakii
Isikkharics'n kusalam
2. AkH^sffa sadrfhiii-n Abhi-ttha-1-105.1
^ffrtarasain ,
3. Vn^ann pa^^palTh^niiin
,
4. Yonisomarmsikara
padatthanam.
L The naturp of Non ^uiEly and givrng good effect ..-.-.-,-...-...-......-. Character ,
2. Deletion of Unwholesome deed ...............„.„.——......... | Function ) Essence ,
3. The pure nature ..... ( Appearance to the mind^ Upatthanakara}... Perception ,
p 4. WEae attention ................-..-..-..-....,..-..,....-..-..-..-.......-..-....-... ProximaLe Cciuse .
i Another concept: ——The opposite phenomenon of guilt - cunnecled | = Savajja} Unwholesome
f deed .
f 1. The nature of Non-guilty ........................................................... Character ,
i 2. Purity ........... [ Association = Sampaiii} Esaeiice ,
3. Having good tITecL - Detiirable Result ( - Itthav^tka}.... { Fruition ) Perception,
The nali-irc which can delete the guilty UnmeritorioLly ( - Akn&ala dhamma) is known
as Wholesome deed, ( Ir refers to The Wholesome ConsicouHnesa and all it's associated Mental
concomiTnnts. ) These Wholesome Mentalities can abandon and delete momeiltarily [ - Tadanga
pahanu} Lhe guilty and inferior Unwholesome actions by mean-; of Momentary abandoning | =
Tadanga pafmnu }; or elimination by discarding ( = Vikkhambhanu pahana ) 01- relinquishing by
extirpation ( - Sanw^^a pohana}. So ,due Lo ability to give Lip the Umncriluiiuus phenomena by ( 3 )
ways of abandoning ( = Puhana }. these groi-ips of MenLal-iues are known as Wboleson-iR deeds . (
Abhi-LLha-1-ai.)
Next explanation'— —Unwholesome phenomena exist in the life curiliimum of living bciiLg;-; as
loathsome or detestable nature . So, these Eire known as " Kusa p -Evil - Sin. Some gi^ups of Mental
phenomena dpstory the Unwholesome phenomena which arc known as " Ki/^/i ", exist in the life
conlinumn oJ" liviri^ beings aa loathaonic or detestable nanire . fto, there MentaEitiea Lire Imown as "
Kusafa " | = Meritorious deeds ]. Tbe Unwholesome phenomen-a are asaucial^cl wil-li loathsome ,
Hatred , Delusion , Concftir | ^ Roga, Dosa. MoS-iti, Muna} CLC, and these are the causes of Various
sufferings like ,Existence in Lhe IUWLT Workls( ^Apaya} Round of Existences 01- Rehinths ( -
Samsara vaiia}. So, theye ai<; the Loatl-isome phe^iomena. These loathsome Unwholesome deeds are
cuL oil" by riK.an.s of Mo-menrary abandoing , Discarding and Extirpation ( ~ Tadunyu puhana ,
Vikkhniribbana pahana . Samuccheda pahana } m apprupriaLc instances. The Gi-pat WhnlesomF deed (
= Maha knsula cilia} whk;h is led by Insight knowledge, The Wholesome deed ol' Developed
LxiaL^iici-' [ - Mahaggata kusaia dfta} and the Wholesome deed of SupramLiiLdanc, ( - Lukuttara
magga kusolo citta) cut off the loathsome UnmeritorioLlii deeds by ( 3 ) kindti of abandoning like Mo-
mentary, Discarding and Extirpation respectively , (Abhi-ttha-1-yi.)
debris by Extirpation ( = Sumuccheda pahana 1. So, these various kinds ur Insight knowledge are
known as " JCnaa ". These Insight knowledge; known fis u Kusa " ought t'o be attained or desimbie Lo
arise. ^o, these Mentalities are Meritorious deeds [ = Kusah}. In this case, " desirable to arise "
means, the effect of Insight-knowledge on the Wholesome deedti associated with Wisdom ( - Nnana -
sairtpf]/siT!n lai^ala dhammu }, by way of Co-naseence-Condition ( - Sahajuta-paccaya ^ofti} ^nd on
Lhe Wholcsocmc dr-cds not as^nciated with Wisdom ( = Nnfiana vippayuita kimaii.i dfiamma } by way
of Original Support-Condition [ •= Pak/s^pa nissaya-paccuyu }. ( Abhi-ttha-1-81, )
Next explanation:—If, someone grasps the long and sharp hiaded graay wi.th the hand?,, his or her palm wdl
be cut by the sharp blade of 1-hc grass ——and somewhat like that, these WhoLcyomc deeds cut the varioiJis
classes oF ddik-mciits ( = KHe^a} which have already uccured or not> The^e Wholesome deeda behave P^^
like sharp hiaded grass, HO known as " Kzzsala n ( = Meritorious deeds ) ,
—ft Anaturalaya, agelartnena, iiibifdhstas/a " =- lt Free from disease " { = Aro'Jyfi } means free from
above all ( 3 ] kinds of illness ie;- Lack of ache and pain» lack of febrile illness, lack of sores and
ulcers .
v
Kacci tin bhoto kusalam " { Khu-5-327. Khu-6-77. | = 0 ..... monk ..-,. have you good
state of health ? f =- Are you In ^ood health? )"—— in this Pafi-phrasc mentioned In Mahahamsa
jaiaka --Pafi text, the Buddha f.iv^ the meaning of Lhe Aurd " Kusata " as free from above ( 3 ) kinds
of illness like ; ache. and pain; lever, and vaiiuLia acres of the physical body ( =• Rupmkaya). Similarly,
in Mentality, lice Iruni ( 3 j kinds of illness ( = Defilements = Kifesa} Like Defilement o£ ache and
pain. Defilement of fever- and Defilement of sores Is mentioned as t1 Kusuki". {'• In Lhis case various
Defilements =- Ktiesa arc expressed as dis-eaaey.). Su ,Wh(Jkaumc de^d [ - Kusala) means the
phcnocnon which is free From Lhe Delilemc'nLa ( - Ksl^a}. (Abhl-ttha-1-105.1
Anavajjattha { = Noii-gLiilLy phcnumena ) ——Th<-' Wholesome phenomena are free from
dctilin^ lai-'tor like misdeed, haLied, mental impurity, and anxiety . So, these are Lhe non-guilLy
phenymL'iia , For this non-@,uilLy nature these phenomena are known as MerikJriuLia ur
Wholesome deeds ( - Kusa!a } .
Kosallattha ——" Kusala " - the word "Wholesome" has following meanings:-—
1. Arogya = hcallhinfb&, lack of disease i
2. Anavajja = frc-e [roriL guilL ,
3. SukS-savipakfi = giving good and pleasant effect,
4. Chefca - Clevc-rnesa
Kusala^Li bliiiuo kv^uUufn -——in this, Pafi -phrase, the word " Wholesome " - " Ko^alUi" is
Lit>cd Ibr the state of healthiness | - Arogi.fG } , non-guiltiriess ( - Anavajja} and giving pleasant, effect
( - Gukhauipaka}, By the wDrd ;< Cbcka " = Ck-verncaa, iL .llao give^ nieanin^, of Wisdom -
Knowledge - Intelligence: . So, in the- CummenLary iL is sLatcd as " Kosaftam i'uccati Panna " { ~
Wisdom is clove me as). [ Abhi-ttha-1-1 05- |
The Nature which has ability to make a person intelligent is known as " Kosalla " ( = WiBdom ), All
Lhe Wholesome Mentalities are produced by the WiB-dum which i^ kno^n as. " Kosalla ". Due to the
meaning •' properly produced by thf WiadDm or liiLelligence " these groups of Mental phenomena are
known as " Kuauiu" { = Wholesome = Meritorious Deed? ) , ( Abhi ttha-1-105. )
Ekadesiipacara-- f = Metaphorical expi-e^ftion of pbenomena which are partially related In function
( ——The Term " K'o.^a!!a " which is used for all kinds of Wholesome deeds is also used for the
Wisdom which is partit.i.lly included in Lhc Whoktiome phenomena . This kinds of expression of
phenomena which are parLiall^ related in function is known as " Ekfi^^^ipGcara " in Pali -text .
It is agreeable to ^ive the tftrm " Kusala " ( - Wholesome d^cd ) for the Meritorious action a-
isoomted with Wisdom ( = Nn.afici-Gampa'yulla } wlin-'h Is properly produred hy that Wisdom, known
d.s " Ku^alla ". BLLL, wliat about the Wisdom no-n nssociaTed Wholesome deed ( - Nnwia
vippatfutia.}, which is also n^med as Whuleaume dee^. That is a question, f This question Em^es ,
beeaLise the Wisdiom-
191 non associated Wholesome deed is lack of Wisdom and not properly produced by Wisdom,).
Example:—The name " Tata-ranta" { =Palm- frond -fan ) IK given to the hand-fan made from the
Palmyra palm ( = Toddy-palrri } fronri. The other hand-fan made from bamboo strips whcih looks like
the palm-fan is al'so given the name " Taiu-uanlu " { = Palm-Frond-fan }. aomewhat like that, the
Wisdom non-associated Wholesume deeds ( - Niicinanippayiitta kusala dhamma} are also given the
term. "Wholesome " ( = Ku^da } . |Abhi-tthal-105,)
Next:— In " BaWka S^Tta" of" Ma^hiiftv puimasa " Pn^ text f Ma-2-318> ), the Venerable
Monk Arsnn^a mentions the Bodily good conduct, Verbally ^ood conduct and Mentally good
conduct ( = Kaya^aJnacara, vacisamac.mn, Mnnn sama cura} of Lhe Buddha as - Anavaija ". The "
Anarajja " mentioned in that
discourse ia not opposite of •t A/wj;n ". The noble Menially good conduct known aa ct AfiyG phala " { ~
Noble Supra m-un dan e Fruition ) among lh<-' MenLal.Lv good conducts ( =- Manosanwcara) which is
attained by extirpation with Noble
supramundane PaLh ( - Am/a magga } - Effect of Kxtirpation alL^r Complete
seeing by Knowledge ( - Patipas^acJd^ii pn^^na satti} ———and other {3) guiltless ordinary good eonducL ( -
Samaca^-a^amn^^a } are ^ivcn the UTm " Anavajja ". In this section ic'-abyuL (he Unwholesome deed ( - Akusda
), the term " Anuvajja " is not similar to thai merLuoned in the " Bn'hnikn discourse ". On the conLrary,
" A " f = Na} of Ihc " AkLisala " ( ^ Unwholesome ) de^iotcs the oppoaik- naLLire (= Patipakkha },
?192
Simil^riy, J' Na " of the " A-n^vqija " indicates the uppositi,; ridlLire of guilt { - At?aija puupakklsn} =
Guiltlessnftas whifh is opposite to CrUiLL , Sinct', all the opposite nature ( - Pahpukkha} of Guilry phenoi-
iiena f - Arajja dhamma} are known as Non.(;uiity ph^num(?nd ( - Anavajjo ), thfi word " Anaua'!Ja " (-
Non^JilTy ) is used for Wholesome de-eds which has The nature of cutting off, natui-fi of ah]1]Ty to cut off
aii sorts ol uppr^in? phenomena ( - Patipakkhn). Hence, the ahiliry of Wholesome deeds k) diacard Lhe "
Avajja " - " Aks^aSa "
( - Guilty nature = Unwholesome deeds ) is already described . | Mulati-1-31. [
Again, by usms the word " Anavujja " ( - No ng Hilly/Opposite nat-ure), the character of rhe Wholesome
deeds are sUiUxi aa (.he phenomena which oan cut off the Unwholesome deeds . So. the seperaLf L-
haracLer of Wholesome deed, which is not related to the Unwholesome deeds and rndcLermiiia.te
phenomena
j ~ Akusala dhomina^ Abij^k.cit.a dhammo.} is alrcadv given. If so ; Why is " Sukhavipaka Lakkhana
[ - Character of Giving good Effect ) " of the Wholesome deed is further described ? The Character of
" Ability Lo give effect " - " E I II'e livenea a " - Savipaka I.akkba^n, although it is not prcscnl in Lhc
Indelermi-pl93 naLc plienomena , it is related to both kinds of Wholesome and Unwholesome
phenomena . In this case, the Character of giving ^ood effect ( = Sukhavipaka LukkhaiKi} of the
Wholesome deed is different from the Character of giving ill eirecL of Ihe Unwholesome deed . To
inentjon that special character, Lhe word
t1
Sukhavipaka "|=good effect | is added for the Wholesome deed , (MulaLi-1-31.)
The desirable ( - Itffin } good effect of the Wholesome deeLLd tire obvious - So, Lhe Wholesome deeds are
known as phenomena having ^ood desirable effect ( - 5-akhavipaka } . " Abie to give effect " =• " Able to
anse effect " is the oridinarv plieuuiiK-Tia [ - Samumia sabhava} which is related to both Wholesome' and
Unwholesome dc^ds . DirecLly, Lhe word ^ Sukhauipak.fi" means " Able to give good durable ( = Illhu)
effecL. AcLuijUy, t.hilt word is used not only for -—
" Ability to give good desirable effect " --hut it also indicates the nature of having " Power of Action
" ( -= Kominfi ^ni} which can produce ?;ood desirable effect. In conclusion, it is to he noted, by usin^
the word " S-sikha-uipoka ". it indicates that the Wholesome deeds, even at. the time of their arising have
" Power nf Action " ( - Ka7itina ^aUi} which can give rise to later effect. ( Although the Wholesome
deeds expire afLer corn pie Lion of Lneir lite-ypdn ie:—Arising phase--Standing phase" Pass infi
phase
- Uppada-Tftifi-Bh anga \ their power of Action = Kamrria ^fiftr , persists generally in the Mmd and
Body Continuum - Kupa nama santana, until their effects are taken place aL some time later ) .
|Mu1ati-l-31.)
So, the Wholesome deed? are guiltless, and these have good effect ie:-can give rise to ^ood effect -
Due to rhese twn- Characters, the Wholesome deeds are known as Guiltless and Good effect giving
phenomena ( = AnacaJfa sukharifwka dhamma}. Th^t is , the Wholesome deeds have Character of
Guiltlessness and Giving ^ood Kffect .
Between the two words ie:-Guiltlessness and Giving good effect, ( = " Ar>avajja ", " Ss/k-.hompaka " | the "
Guiltlessness " means ability to p,lvc pleasant effecr ^r ll-ie Tilne when rhe Wholesome deeds are arising ( =
Present good P193 effect - PavaWstikha }. By rhe word " Giving good effect [ = Sukha-mpaka} it
means that wh^n the Wholesome deed gives effect, it. gives good desh'ablel = Ittha} effect = Pleasant
effect ( - Vipaka sukha} .
That is right. The word " Anavajja " { = Guiltlessness ) indicate the mnocenr or guiltless nature of the
Wholesome deed. by itself at the time of it's arising - Character of the WhokaLnne deed al the Lime of
arising. The word c SvkSi.auipaka " ( - Giving good elfeet} indicates the nature of giving gnod desirable
effect in Later period after arising of the Wholesome deed ( = Kusaia cic^sppada} = Character of
Wholesome deed having Power of Actiori ( - Kmnma saiti} . (Mulati
1-31. )
Again, by the word " Anavajja v ( = Guiltlessness ), it means that the wholesome deeds are innocent
in it's own original nature ( = Atta suddhi | = free from various dirty delilcmcnts [= Kilesa). And, by
rhe word "Sukhavipaka" (= Pleasani cITeei.), it iridicates that the wholesome deeds have cl^a]i and,
pleasant eiTecL
Again, by the word " Ariavnjja" [ - Guiltlessness ), the Unwholesome nature is Ifsacned in the Wholesome
deed . | When the Wholesome deeds are arising with ^Anym^," a landing and "Passing PhaseR"(= Uppada. Thili,
Bhanga), the occuranee ol the Wholesome Consicosness ( - K^saSa ciltupada } is associated P194 with various
Mental concomitants coum-ing ( 34 s^3 32 j etc . and Lhese Mental
concomiLant^ are free from ^-i-ilty, loathiome defilements ( = Kil^-u ] like "Greed" (= Ruyu } eLc- Ho,
the Unwholesome nauture is lessened in Lhc Wliolesome deeds even at the titnc of their occurence .
Next, by the word " Sukh^uipaka" [ = Pleas anL effect}, it means that Wholesome deed can give gr-n-id
desirable effect ( - ftfha vipaka) and in this respect it differs from the IndcLcnmnatc nature ( =
Avyakata dhammu} ^hich has no such effect . f Mulflti-1 32. }
Again—by the word " Ar\ovajja " ( - GuilLlesyiKSs (, it shows thf opposite nature of the Wholesome
d^eds to the guilty denicincnLs ( = Kiiesa } and in Functional essence f - Kicca Rasa} it has the of
devtiatatin^ effect on the Un-wholesunn-' dc^ds. By the second word L Sukhaifipaku " { = Pleasant
effert ). it shows the accomphshment with good effect as " Associated Essence " ( - Sampa-ttirasa}.
•' (Mulati-1-32. )
JNext, —-by the word " Anuvvjju " { = Guiltlessness ), it indicates the Impression ( =
Uponhanakara} and Perception ( - PQ^fpnttha^a | to the Wholesome deed in the Insight knowledge of a
meditator as clean and pure nature which is free
from the defilements f - Vodaw dhamma}. That is the Perceptible Impression ( - Upatthanakara
pctccupatthanci} of the Wholesome deed i^ defilements free
pure phenomenon . ( - Vodano dhammG }. By the next word " Svkhavipoka " { - Pleasant effect ]. it
denotes the Perception [ = Pawipatthana | to flip Wholesome deed as having effect ( = Phata } = or
Perceptible Effectiveness ( - Phalapacc-upatthana ) of the Wholesome deeds. [Mulati-1-32-1 is having
good desirable effect ( = ftThampaka}.
Further more = ———By The word " Amsvajja " it indicates the prominate cause ( = Pacf^lthann )of rhe
Wholesome deeds is ° the Wise attention ( =YorLisomana
-':ikara}. By Wise attention which takes up the Sense-object with prcper and right view, the
Wholesome deeds becomes Defilement free phenomena . By Lhe next word " S^ikbn^pokn " ( - Pleasant
effect) it indicates that Wholesome deeds ( = Kff^a!^ dhnmnso \ are rhe Proximate Cause ( =
Padatthana) of Whole so me-Resn Iran f-phenomena ( =' Kusala uTpaka dSiam.m.a }. That is right.
These Wholesome deeds are The Cfli-ises of Pleasant, good Resultant phenomena. (MuliALi-i-3^,,}. So,
hy usin^ Two words -ie' c Guilrlessness ", and " PTeDsant effect " ( =Anava-
-jjit, Ssikh^iaipnka } the natural Character of the Wholesome deed is explained by rhe Commentary
teacher .
In two ways of explanation of Character—Essence eLc:" of the Wholesome deed in the Commentary
Lhe Character En u'n-' second, way indicates "Anavajja lakkhana " { = GLLLlLkssiii-'ss ( uii-ly. For lt
Sukhai^ipaka " [ = Pleasant effect) EL is described as " Pcrc^pLbl^ ELTccUvcncss " [ = Phalo.
pciccupatthana } which has Lhe meaning as h having good., pleasant, desirable effect"[ == ftthampoka-
paccLipaUhiinum}. In liic lirHL way " ihc Essence " ( - Rasa } is stated as "Ability to destroy the
Unwholesome deeds " ( - Akissala viddhcunso.n.a rosam 1; and that Essence ( - Kicca rasu} of Ihe
Wholesome deeds , In Lhe second way " the Essence " is described as InnucenL and piirc nalurc f -
Vodanabhaua rasam } and that Essence is Associated Essence ( - Sampatit rasa}, That essence in the
qual ity obiained due lu the FLiiiCLional Essence ( = Kicca rcisa} .
a
Kilesatli.'vTnyn n^arogyatthcna kilGsam.ijjcmubbhuuut'J
savajjciUhena anjfasamhhulotaya ako^lya ^nTnbbiitatthcna
akii^ala '' nti ca ——
In this phrasf, Lhc Original Subcommcntaiy teacher stated that in descripLiun (JF Lhc CharaclcJ- of
Unv,'holcsomc deed, apply the sequences used in the Whulesome dt^d to (-^ntiidcr the meaning and
comparative analysis of the meaning [ - Yojanci). lie alac pumLed ULL.L appruprialc comparison (=
YaTho^am.bJ'iauam.} of the meaning in. the | Ai3LELik.d-l-33.-32-),
fiavajja dukkhavipaka lakkhana akiisula. { Abhi-ttha-1-85.) The Rub corn men tary teacher explained
LhaL Lhe Unwholcaomc phenomena occur with guilt, and give Ell eITects. In Lhis (-aye, by Lhc tirst word
" Saua[}<l"
3
( - Guilty IT it shows the Unwholesome deeri-^ , having Defilements like Greed I - Raga} etc , which
arc not praiseworthy phenomena . There -ire ReHulLanL lndeieimin.aie Unwholesome phenomena ( -
/Mai^ola vipaka avyakala dhamirm } apart from the Unwholesome deeds, All these Resultant
Indeterminate Unwholesome phonomenei are iNon-desirnhle ill effects ( = Amttha} and HUL
praiseworthy phenomena . So, if only the word " Savajja " | = Guilty ) is uyed LD mention the
Character of the Unwholesome deeds, these Unwholesome Ri^aullant Endetermi-natc plicnomena ( -=
Akusafa wpnko nvyakata dhamma} will bc^cilue Unwhole-somc deeds. To avoid suoh mistake, The
Suhcommentary teacher add anuLher word " Dukkhatnpaka " { = Unpleasant effect ) in the further
explanation of the Unwholesome deeds . | Anuti-1-31, )
Next:——The word " Avajja " in the Sovajja indicates real Unwhok'yome nature like t( Greed " ( =
Raga }. So, only the natural precedes which arc associated
with there Unwholesome phenomena (eg:- Greed = Rayu } are known as " Guilty " plicnomena ( -
Savflfja }. Ry rhe word " Savajja T', Lhe diflerciicc of Unwholesoine deeds from the Wholesome deed^
from the Wholesome IndeLerminaLc Phenomena is aLready stared . But, there is Char^ct-Rr of
Ability to give EflcL-t \vhieli is rcalated to both Wholesome and Unwholesome deeds | - Sauipakala-
lakkftunu ). but not related to Indeterminate phenomena | - Avyakata dhamniu |. So, to differentiate
that Character of Ability to ^ive Effect between the Wholeaonn; and Unwholesome deeds, the word tt
Giving 111 effect " = " Having ill effect " ( - Du kkhavipaka lakkhanam ) is adried m the description of
l}i<^ Unwholesome deeds,(AnuTi-1 -31 .|
Again, although the direcL meaning of the " Dukkhof'ipakn " is Having bad non
desirable effect ,that word noL only mentions the presence of non-desu-able effert , b-i]t also indicates
Lhe POW<JI- or action | = Kamnici salli ] to produce ill non-desirahle effect by the Unwholeaumc
deed Jn conclusion, by The word " Dukkhacipaka " [ ~- III Effect), it indi^atea LhaL thi.
Unwholesome deeds liavc Power of Action ( = Kciirnna satti} ie:- ability to produce non-desirable
( - Amttha'} effect En the later period even at the linn; of their arising .
In the word, " SUIIVJJU dukkha {fipaka lakk^t^na " [ = Character of guiltiness anri giving Ill-effecL j
, tlie Itrst word " Sowjjn " iTieans thai Unwiiolc-some phenoine-na have Ill-effecL even at the time of
arising . The next word
" Sfukkhn vipaka " ( - givEng Ill-effect ) mean^ thflt The Unwholesome deeds , when giving effect,
prodLiee Ill-effects like Bodily disagreeable Icthng a-nd Men-tfllly disagreeable reeling
J - Kayika dukkba, Cctasika dukkha }, { Consider Lhe development of Bodily and Met^ly riis^gree^bE^
feeling at Lhc- time of cummlLlmg Evil conduct - Duccw'ita like hilling of Jiving Beings etc eLc,-- and
consider also the various sufferings
= Di^kkhn in the Lower Worlds = Apuya . when the Unwholesome deeds yield their III- effects .)
f Anuti-1-3^ |
That's right By the word " Savujju " iL shows the Character of the Unwholesome deed at (-he time
of it's occurence. By Lhc second word " Dkkfw
mpokfi " { - lit effecr |, it indicates Lhe Povv-r 01" Action [ - Kamma satti} of the Unwholesome deed
to produce Undesirable ElU'eL [ = Anittha uipaka} in the later period iifter it's arising ( - afLer Lhe
arising of the Unwholesome Con fit foulness
- Akuf^ala cittLippada. ] . { Anuti 1-32. | Nexi, by the lirl word " Sarcijja " it
shows the h Avisud^hnb^i^va"
( ^ Impure nature ) of Lhc Unwholt-'&omc deeds. By the second word " D^kkha uipfika " it shows
the !i Aui^uddhu vipuka " { - Impure Resultant Effect | of the Unwholesome deed;; .
Next, fay the firsL word " Savujja ", it abolishes the nature of Meriton-ous deed in the Unwholesome
dcf-'da, AL Lin,' Lime of occurence of the Unwholesome deeds ( ie:-di-iring Lhe tirising phatiL: of Ltic
Unwholesome coriftfiousness -Alaisala cirtuppda} Lhe good Menial conconltants known a^ '' Ixiffy
factors "
| - Sobhana ciia^iku}. which occur alonfi with the ^ood and I-ofTy Consciousness, | = Sobhana cilia }
do not arise In association. It is the Natural Law, LhaL Lhe Wholesome and Unwhoktiumc Phenomena,
never ocfnr si in ulta CO-LI sly in d single Mind-momenL | = Ciliukkhuna) or In a single Mind-contimi-
iJin ( = Vithi}. AL Lhe time of occurence of Unwholesome phenomenon, Meritorious phenomena which
are associated with pure, innocent, and pleasant nature ; liice Greedlessness, Hstelessness and Nun-
deluaion ( = Alobha, Ado-sn , Ain^a ] do not accompany that Unwholesome Consicousness f - Ak-usah
r:it!n }. Sci, by the first word
" Scwajja ", iL dirien;nuatc the nature of Wholesome deeds from thaL of Lhc Un-whulesume deeds.
Again, by the second word " Df/kkha vipaka ", which means the various ill eHccts , it differentiafe the
Unwholesome deeds Ironi the Indeterminate naLLire ( - Avyakaia dimmma } whirh is lack of giving any
clleel - At some time, Lhe UifLv Mental factors ( '•= Sci^oii^ C^To^ika} occur in astioCJauen with some
Mere-acLion Resultant Indeten-ninate nature | = Kinya vipuka-uvifakata dhamma (.But, all Lhe
Indeterminate phenoniena ( = Auyakala dhamrna )» al-pl97 though these occcLir in association with
Lt^fty Mental concomiLants ( - Sobhana cctasika), Lhese do not give any effect , {
Anuti-1-32, )
Alternatively -—By the first word ' Surujju ". IL obviously shows the ill ef-fecLa, ic:-Defilements
[ - Kf^.^a} of the Unwh^e^mc deeds. So, ir indicates the funcLion of ^Ivin^ ill effe^t-^ which is the
Functional Essence . By me^ns of second word " Ds/kkhn i/ipaka ", it showy Lhe accompaniment of
undesirable iU effects ( - AwTfhti vipaka}. So, it indicates the associated phenomena ie:- it is the
" Associated Essence ", (Anuti-1-32-) Next , by the first word " Sovojja " it
indicates the Perception
( = Paccupdtfhana } of Impression ( - Upat^anakaro ) in the Insight-knowledge of Meditator that Unwholesome
deed are the phenomena which ccintamlrLaLe
( = SankHesa dhamn^a} The Mind-continuum . So, it is the Perceptible Impression ( =
Upctttha.na.fca.ra. paccupatthana }. Oy the second word " Dilkkhwipaka" it 'shows The Effect ( =
Pbala} of the Unwholesome deeds . So the Unwhoicsoe deeds are percieved as phenomena, which can.
.^ivc Hl-ciTeeLs ( - Dttkkha mpaka} This is the Perceptible Effect | - Phala-paccupatthana}
(Anuti-1-32. )
Next, hy The first word " Savajja ", it obviously shows Lhe Unwise attention [ = AsfOf^oTinnci^ikara}
which is the Proximate cause 1= Padatthana} of the Unwholesome daeds . Due to this Unwise attention,
Lhe Unwholesome deeds become Umrienforioiis phenomena .By the second word " D'.tkkhu vipaktf, it
shows obviously that Unwholesome nature ore the Proximate cause
( = Pa.dattha.no.} of the other Unwholesome Re^LilLinl Phcri.OJiicna. [ - Akitsala lApaka dhamfna};
heca.'uae these Unwholehomt phenonicna by them self are the causative factors of the Ill-enects [ - Dukkhn
Vipaka }. 9o. in conclusion, the Commentary' teacher used. to explain. Lhi; natural character- Sabhf^w
fnkkiui'na)
of the Unwholesome Phenomena ( = Aku^uki} by using these two words,
[e:- " Crui]t iissociated '' and " ILL-elTecLLVfcncbh " ( - Sa^ajja, Dukkhauipaka}..
(Anuti-1-32.)
Meditation of Perception
The Mcditator should already attain partially, the Knowledge of the cause of Physical and Mental
Phenomena | - Faccaya pariggafia itiianci) by means of Knowledge of Ki^ht •view ( - Sormnaditthi
n.nai'ia }, so as Lo discern the Perception of the effect ( - Pha.f^ pnca.ipatt.bana } of Lhe ^ood and
desirable result of LiL!-' Wholesonic deeds [ - Sfthci mpokfi Paccfspatthana) and Lhe bad and Non-
desirable elleeL [ - AniUfiQ mpaka par^ipnnhana} of the Unwholesome deeds. Only afler dLLamiiig
the Knowledge of Ri^ht View [ - SammadiUhinnuna } on the good elffeLs Whylesome deeds produc'.ed
hy the Ignorance, Craving and din-sm^ (= Auijju, Tafiha, Upadcrno.} in the 3 periods ( ie:- Past,
FutLire and present ) and on the bad effect of Unwholesome deeds producing rebirLha in the Lower
Worlds {•= Apuyu paTtSimdhs} in the vflrous past lives, the MedlLalor wili a^ree to accept these
pliciLomena by himself- Only after partial obLalmii^ of the Kowled^e of the Cause of the Physical and
Mentai Phenomena ( = Puccaya patigqaha winn |, the MedlLator will sec by hin-iselfthe Perceplion. of
the Effect [ - PhaSa paccupailhanu } using knowledge of Right View ( - Samrfia dttlhi nnana}. For these
reasons, it is advised to discern rhe C ha racLer-E^e nee -Perception and Proximate Cause only after
partial attainment of Lhe ECnowledgc of the Cause of Physical au-d Mental Phenomena [ = Paccaya
puri^guh'-i 'sriana ) .
The Character and Essence |
Lctfchhana-Rasa }
All the Consciouyiifss have the Character of taking up and realisation of the Sense-object ( ^
Vijananu lakkhana}, The Wholesome and Unwholesome Implosion coiisicousness ( - Ku^ala jovano
citta, AkLisola jsivana citta) also have the Character or talcing up and realisation of the Sense-obfect .
BuL, above descriptions about: the natural character? of til c Wholesome and Unwholesome
Consicousness are superadd^d so as to signilieantly express the peculiar Actional Effect f = Kumma
^nfti ] possessed by these Consicousness in conLrast to other remainin& Consciousness ,
In the Absolute Truth acnce ( - Paromattba succa |, there is no such thing that — " Should it be
Subconseiousneas, or should iL be Advertence Cone 101.1?; n ess or should it be Eye-consciousness
which lakes up the Sense- object of ai^ht or should it be Receiving Consciousness or should ]T be
J^ivcatigating C on soi outness or should -it be Determining ConsicoutinesH or should it be Impulsion
consciousness etc ,eTi-' ,", There is no person who can give command iikc above by himscir or ysk to
the another person to ^i-vo command like that ,
fAbh]-nha-l-3l2>)
There is no person who can do by himself, or urge (.he other persons to give command like " Should it
be Advcrlenoe consciousness or should it he linpLiision consicousnesa e[c, etc , " in the development of
various Consciousness When Sense obfect is striking the respective Transparent-clement . In. contrast
when the Sensc-objeeL attack The Transparent- element, naturally the 5 Ooor Advertence
ConaeioLisness - The Mcrc-a.etion Mind-element | c Fancadi'af'Qt?Q_(fuit(i citta = Kin^a maitu dhatu}
e^-ites the Subconsciousness stream ( ^ Bhavanga sola), and interrupLs (.he Suhcor-iscioustie^s. The
Eye-Con-scioLisne^s performs (.he Seeing Function ( = Dassona kicca }. The Resultant Mind element
( = Vipuka inann dhahf} performs the Receivmg FuneLion ( = Sam.-paticcnna kicca}. The Resultant
Mmd-Consciousness-ElcmcnL ( = Vipo^o Ma'io vinnaw-dhcdu } performs Investigating FLinction ( =
Sardiwf.u kicca). The Mere-action Mind'consciousness elernent ( = Kiriya mar^o ninnana dhciUi =
Mano dvaf-avojjanG citta. - Mind Door Advertence Consciousness ) performs the Determining function
[ = Votthabbana idc^ii -- Votthi^ kicca } and classifies the Sense 1^ object aS Desirable or -Non
desirable ( - IfTha. AniUhu}. Finally, the Ji-npulsion
conseio Lioness ( = Jaucma ciSta} Lakes up the taste "1" Lhe Sense ohjert. All these sequences are
known as Natural Law of the Process of Consciousness and Mental Concomitants ( - Citta niyama ) ,
[Abhi ttha-l-314> )
Actually, only The Impulsion Consciousness ( - Jauana citta} can perceive the essence of the Sense-
object. The Resultant Consciousness ( - Vipaka ci,tta } like the Eye consciousness arc only the- good or
bad | = ^ikha, Dukkha } effort of the Wholesome and Unwholesome deeds . So, these Consciousness
can not properly differentiate the dcairabk or nun-desirable (= Rtha,Amtthd} nature of The Senses .
Only the Impulsion Conyciousiiess is able to classify the Sense- objects a^ Desirable Sense { =
Rajjana} or Non-desirable sense { - Virqjjanri ),ap, The i~afte may be . So. only the Ei up nisi on
consciousness can definitely feel the proper sensation of the yense- object, A^ain, among Lhe various
Impulsion Consciousness , the 5 Door Impulsion consciousness only directs Ihe alLenLion towards
the 5 ^en^es ( = Pancaivmmanci}. So, these 5 Door Impulsion Consciousness ( - Panaa dl'anka jaucma
citta ) do not take up Lhe sense definitely like Mind-door Impulsion Consciousness which can Lake up
the Sense-object, perfectly and completely . Unly the Mind-door Impulsion Consciousness ] = Manf>
cSswiika jcivcmo citta) can Cake up perfeeLly the various Senses^ and feel Desirable or No n -
desirable nature as the case may bf . These Lake up the Sense-object with grent n-i omen turn. Such
nature of taking. Lip Lhe S^nse-object wiLh great momentum i^ known as Impulsion-Funetlon [ ^
Juvwiti kiccu }. The Wholesome and Unwholesome Impulfiiori consciousness can take over this
Impulsion-Function . This Impulsion Function is the one included in the ( 14 ) Functions of the
Consciousness or Menmiities [ - Vinnfnci kic-c-a}, The Meditator, who is dis-. corning the
WholeisoniR, ^nd Unwholesome deeds with the Knowledge of Right View | •= Sninma f^lthi nnanii} will
perceive the nature of these Impulsion consciousness as the phenomena which take up and feel the
Sense-object with great momentum .
'
It is Lhe rLLndameiiLal wav, to describe the Determining mentalities | -= Vuttho nama dhamma ) in
the Five-door Thyughl-proec&s (- Pancaduara uithi} as Wise attention or Unwise
iM[.t:n[.ion^Yoiii^vmufiu^a'-ct, Ayomsomanci-sskaf-a }. Again, Ehc Five-door Advertence
Mema.Mes[=Pancadvarai/ajjana nama dhamma }
15. Mind Door Advertence Consciousness = Mono dvara vajjana citta ( Neutral Feeling Associated-
Root less-Mere-act ion-Mind-Conscious ness-Element = Upekkhasahagata Ahetuka
KiriyamanovinnaTia Dhatu )
4, Bhnvangapayamu pudcdthana .
The Neutral Feeling associated-Rootless-Mere-Act ion-Mind -Consciousness Element ( -
Upekkha -whogata aPsclukv kiriyQ nianwrrsnana dhutu } = the Mind-dour Advertence Consciousness (
^Mwwdiwrai'djja'ifi dtta } is:-—
1. The nature of realisation = taking up of Sense-object of sight ......... Character ,
2. Considers the aense-objerT of sight arises ( ^ Sense-object of si^ht striking 1 in the Mind-dour ,,-
,,,.,..,„,,-,,-..-..........,..-..,.,,,,,,,.......-.,,-,-( Function) Essence ,
3- The natLire which can consider the Sense-object of sight arise?; in the Mind-door
.......................................................................................... Perception ,
4. Cessation - Dissolution of aubconsciousnfss- stream ..,.-,,,,, Proximate cause .
In this Mind-door Advertence Mentalities; there are (I 2| kinds of associated mentalities, '3o, select tlie Mind-door
Advertence Consciousness from these mfnt;i lilies .And discern th^; Character—Essence etc of ir . The sume
method is nsfid in MediLiAti^i of Mind-door Advertence Consciousness which arises by P taking up of other
Senses like Senae-object oF Sound etc etc-
203
1. The Eye door The Light-process ! =- Cakkhu duara fithi } which takes up Present Sense-object of Sight ( =
Paccuppnramniana } , { First Thought-process )
2. " Todori-nvattaka manudf/afa uirhi " [ - Follower- Mind -door tlionght-proL^sy ) which follows the
Eyc-d^or Thought-pro cess and Lakes up the P-]st Sense-object of aight already taken by the above
Eyi* door Thought-process ,
| Second Thought-process 1
3. " Sn-^^a manoduara uiihi " ( = Rpperate, pLire Mind-door Thought-process ) wriirh decides colois
1-ikc brown, yeiiow, btLn; etc ,ctc, of the Past-Scnse-object of Sl^ht which is already taken up by the
dbov^ Eye-door Thought-process and Follower Mind-door Thought-process . ( Third The
Light -process ) 4- * RvddJia manvdvat-a nthi " { = Seperate, pure Mind-door Tho Light- process )
which rakes up and designate rhe features like man; woman, pot , clothing etc etc ; of the Sens^-objcct
of Si^ht, already aecn, realized and classified by above f3) kinds of Thought-process , [
Fourth Thought-process | 5. " The Mind-dour Thought-process | - Maii^dwicivithi} which realises the
definite namp of the Sense-object, already taken and desi^nared the feature by the previous (4) kinds of
Thought-process . ( Fifth Thought-process |.
So, only after this fifth Mind-door Thought-process , Laking up of designated feature ( = AWia pa^naUi)
like man, woman, pot, clothings etc, etc is finished and definite realization of Sense-objects like man,
woman, pot, clothings is possible. And, only after this final decision of thp Sen Re-object, the nature like "
re^pfict ", " iove ", " affection " etc , etc tc the Sense- object of sight arises. The awareness of Lbe Mind-door
Thought Processes following this lifUl Mind-door Thought-process is more and more precise and definite.
The abi-iity of determination by thf
" Adhimokkba r^tn^ika " { = DeTermi nation concomitant } associated with Mind-door Advertence
Consciousness ( = Manoduarauajfana citta } and Impulsion Con-acioi:JKness { = Javana CiTta } occurin^
in the various Mind-door Thought- processes startins from the above fifth one, becomes more and more
precise and finally reaches the highest quality .
The Mind-door Advertence Consciousness arising in the Mind-door Thought-process is similar to
Impulsion- Consciousness in the naLure of Wise and Unwise attention ] = Yoisciniariastkarci,
Alfoiiisofnawsikai'a }. { Refer lo Meditation of Mentality ]. The Unwholesome impulsion
Consciousness take up the Sense-object as " Permanent " " Pleasant ", " Self ", and w Attractive - Pure -
Beautiful " ( = Nwa , Sukha , Afta , Subha} with Unwise Attention, Similarly; the Mind-door
Advertence Consciousness, not only considers the Sense object, but also takes up and decides the Sense-
object as " Permanent ", " Pleasant ", " yeEi"» P^ and " Attractive = Pure = Beautiful ?? | = Nicca,
Sukha, Atta , Subha ) with Unwise Attention ( = Ayoniso-tnanasikara ). In ease of Impulsion
Consciousness of the Insight Meditation ( = Vipassana bhauafia jaiwna citta }, those Consciousness take
up. consider and decide the Phenomena of Formations and Changes in the | 3 ) Spheres of Existence f =
Tebhumaka safikhaf'a dhan'nna ) as "Impermanent B, " Suffering ", " Impersonal " and " U^ly ^
Loathsome - Impure " f = Anicca, Dnkk!^a, Anatta , Asubha} with Wise Attention [ - Yoniso-
mariasikfira }. Likewise, the Mmd-door Advertence Consciousness which arises prior to the-^ Impulsion
Consciousness of the Insight Meditation takes up; considers and decides these Phenomena of
Formations and Changes ( - Sarfkham. dhowrio } as Impcrmanancc. Suffering , Impersonal and U^ly ( -
Impure == Loathsonie ) v/ith Wise Attention. So, that Mind-door Advertence Consciousness, not only
considers the acnsc-objcct, but also decide the Sense-object although the decision m^iy be right or
wron^ That is why, the Commentary teacher gave The Remark of that Consciousness as follow; ——
' Tins Mind-door Advertencs Consciousness arises in all the living-beings of { 3 } Spheres oF Existence
2 like " Sensuous Sphere, Fine Material Sphere and Immaterial Sphere " ( - Kama, ^upa, Arf^pa ] where the
0 Consciousness occurs . It is iiirpr^^bic that , it does not arise in the Mind continuum of any living-beings
3 where Consciousness occurs . Tf This Consciousness arisfs, iL pcrfonrLS the ' DcLerniinin^ Function in
Five-door Thou gilt-process and. Advertence Function in the Mind-door Though t-prncesE! . Even the ( 6 )
kinda or Unique wisdom ( - Asadbaiana nncina } possessed only by Lhc Perfectly Enlightened One with
Perfect Wisdom { = Sabbannu samma sambuddha} which are not shared by the Disciples ,can take up ,
only the Sense-object, already realised by ihe Mind-door Advertence Consciousness. This Mind-door
Advertence Consciousness is known as the Consciousness which is similar in nature to the Husky,
Full-gruwn Male Elephant ( - Mahagaju dtl<n }. There is nu Sense-object , nor able to be taken Lip
by the Mind-door Advertence Consciousness rL someone asks - " Which is Lhe phenomenon, similar
to the Perfect Wisdom ( = Sabbanriutn. nnana), bLiL actually not Perfect Wisdom ? " The answer
is:—— "This Mind-door Thought-process only". | Ahhi-ttha-1-133- |
Since, [his Mind-do^r Thought-pruccss [ ^ Manodvnrnvajjana} precedes the PerrecL Wisdom, and
because of being su-eng Like the strong husky, full-^rown male elephant known as '• Mahagaja " it
i^ able to take up the ail kinds of Sense-object like Llie great Perfect Wisdom . So, Lhe nature this
Consciousness is similar to that of husky full-^rown male elephanL in strength. ,
3. Tathabhava puccupcitthcinfi ,
4. EkanTato haduya vatthu padi^tthana . { Visuddhi-2-
87> !
AIE the Bodily Actions ..... ( Verbal Actions and Mental Action as well | follow the Wisdom possessed by
the Buddha , and it consists of [ 3 ] kinds, like . Lhe Wisdom not obstructed to consider the Past-phenomena
, thf Wisdom not obstructed to consider the Put Lire -phenomena and the Wisdom not obstructed to take
up the Present phenomena . According to this statement, the Original Sub^mnmentary teachfr is doubtful
about the " Existence of this Mirth producing ConsciousneHs not associated wirh rhe Wisdom " -
( MulLi-1-137. )
In. this Mirth Producing Consciousness, there are (12) Icinds (-if associated Mental concomitt^nis,
likp: -Contact - Menial ImpressLon ). Feeling, Perception., Volition , Om poinledness of the Mind,
Menial Vitality, Attention , Thought Conception, Discursive Thinking Determination, Energy and
Rapture. ( -Phassfi, Vcdana, Snnna. Celm/i, Ekaggata. Jiuiia, Mann^ikara, Viwkku. Vicarn,
Adhimokkha . Viriyil , Pili}. Lf Mirth Producing Consciousness is added , Lhere are altogether ( 13 )
clasps or Mentalities , But, it is to be notfrd lhat, the Wisdom ( - Panna |, also known ay Faculty uf
Wisdom ( = Panfvn^riyu} , If-, not included. Since» the Minh Producing C oil scion sues?; is not
associated with Wisdom, the Original fl ub commentary teacher men.uoried to reconsider the
cxplan.aLions given in the above Commentary ,
...................................{!}}dnds
'With these (5| kinds of consciousness, the smile is produced.
'So, alto^eTher, there are {13} kinds of Cunscionancys v/hicn. can produce mirth or smile ,
-'
2. Cavana rasam .
3. Tulfiubhuvu p^ccupatthunam ,
4- Javana tadara'nmana bha^anganam annaiarapagama padatthan am .
1. The nature of realisation ( = taking up ) of one of The Senses among the ( 3 | kinds of Sense-objects
; like " Action " - " Sign of Action " and " Sign of Destiny ' [ = Kamma , Kamma nimitta , Gati nmiTTfi
] previously taken Lip by The Death-proximate Impulsion Consciousness ( = Maranasarinn javana.
citta } of the Past-Life ( - Atita bhaf'a} ............................................................... Character ,
2. Dissolution from the Present M^tencp ( - Rhava} ........ { Function | Essence ,
3. The nature of dissolution from the Present Existence ( -Bhava}..... Perception .
4. (a) Cessation, of Impulsion Consciousness ( = Javarsa citta} ; if the Death-Consciousness -is trie
Follower Mind of Impulsion Conscicuyne^s (h) Cessation of Registering Ccmaciouaness ( -
Tadaraininam.f cillu } , i-f the
De^th Consciousness is ihe Follower-Mind ol" Rc^i^Lcrmg Consciousness (c) Cassation of
Subconsciousneas ( ^Bfusranyu i^sUa ] ; if the Death Consciousness is the Follower-Mind of
SLLbcunsciousncss ,,,,,,,-,, Proximate cause ,
SelecL Lhe DcaLh-Consciousncss from the Death-Mentalities group ( - dili namu Dhamum } , and discern
the Character-essence ere, etc, of that ConsciousncyH .
^JO ^
Dr . Aung Thu Kyaw Ma San fian Lwin MLI Moe Moe Lwin
Ma TDC T^ Lwin Ma Wai Wal Hiainfi Dr , Nyunt Lwin , M R,
0-^ R3 . M Med Sc ( Surgery
r
J
(9-12-2005.Friday-3.15pm] .
Aroga su.kh.ita. hotha . Saha sabbehi nnatibhi . { - May you have bliss , be free from disease and be happy
together with all your relatives )<
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
VOLUME IV
LAKKHANĀDI CATUKKA
BY
EDITED BY
First Edition
Copyright (c) 2007 Dr Nyunt Lwin (SURGEON)
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by-Dr Nyunt Lwin (SURGEON) * 3
PAGE-209
(Visuddhi-2-91)
1. The nature of taking up the sense of desirable tactile object ------------------ Character,
2. The nature which promotes accumulation of associated phenomena -- (Function) Essence,
3. The pleasant nature arises in the Body --------------------------------------- Perception,
4. Faculty of Body = Body transparent element ---------------------------- Proximate cause.
Character-----The natural Character of the Ultimate phenomena are the separate natures
which are not shared with other various phenomena. Taking up and feeling the Sense-
object (= Anubhavana); is present in every occurence (= Sadharana lakkhana) of all kinds
of Feelings. (= Vedana). So, to mention that taking up of the Desirable tactile object is the
separate natural Character owned by the Bodily agreeable feeling, the Commentary teacher
stated as:-“Itthaphotthabbanubhavana lakkhanam sukham” which means “the Character of
the Bodily agreeable feeling is the nature of taking up the sense of Desirable tactile object”.
There is no doubt that taking up of the Desirable tactile object = the Character of Bodily
agreeable Feeling is the nature of taking up the Desirable tactile object. (=
Itthaphotthabbanubhavana lakkhana).
Character- The natural Character of the Ultimate phenomena are the suparate natures which
are not shared with other various phenomena. Taking up and feeling the Sense-object (=
3
4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-210
4
Translated by-Dr Nyunt Lwin (SURGEON) * 5
(Visuddhi-2-91)
1. The nature of taking up the sense of Undesirable tactile object -------- Character,
2. The nature which can lessen and fade the associated phenomena. ----- (Function) Essence,
3. The nature which arises in the body and causes suffering---------------- Perception,
4. Faculty of Body = Body transparent element -------------------------- Proximate cause
To understand the detail accounts, refer to above described Bodily agreeable feeling.
This Bodily Disagreeable Feeling (= Dukkha vedana) is the Feeling which arises in
association with Pain associated Body-Consciousness (= Dukkha sahagata kayavinnana
citta). So, select the Bodily disagreeable Feeling among the (8) types of Mentalities at the
time of arising of Pain associated Body-Consciousness which takes up the sense of
Undesirable tactile object (= Anitthaphotthabbarammana).
PAGE-211
Essence-------If a person takes up and feels the Natural Desirable sense as desirable,
it is the right feeling. When a person takes up Assumed Desirable sense as a desirable sense,
it is the wrong feeling. The Mentally agreeable Feeling always takes up the sense as desirable
one (= Ittha), whether it may be Natural Desirable Sense or not. That is, it always takes up
the sense repeatedly. (Mahāţī-2-138)
5
6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Proximate cause:---------
Passaddhakayo sukham vedayati. (Sam-3-135) = A person
with tranquil body has quiet and peaceful feeling ----Referring to these words taught by
the Buddha; the Commentary teacher explained that the proximate cause of the Mentally
Agreeable Feeling is the Tranquility (= Passaddhi). But it is to be noted that in the words
“Passaddhi padatthanam” (= Tranquility of Consciousness and Mental concomitants
as Proximate cause):-that feeling is Mentally Agreeable feeling which is not related to
sensual desires ie:- it is free from sensual desires (= Niramisa somanassa vedana).
(Mahāţī-2-138).
In the “Atthasalini Commentary”, the Character, Essence etc etc; of the
Mentally Agreeable Feeling is described as follow:____
Vedayatiti vedana,
1. Sa vedayita lakkhana,
2. (a) Anubhavana rasa,
3. Cetasika assada paccupatthana,
4. Passaddhi padatthana. (Abhi-A-1-152)
The nature which recognises and takes up the taste of Sense-object is known as
Feeling (= Vedana).
1. The nature which takes up the taste of Sense-object --------------------------- Character,
2. (a) Feeling of Sense = taste of the Sense object-------------------- (Function) Essence,
(b) Next----Consumption of the desirable nature of the Sense-object --(Function) Essence,
3. The pleasant nature which depends on the Consciousness ------------------- Perception,
4. Tranquility = Tranquility of the Consciousness and Mental concomitants ------ Proximate
cause.
PAGE-212
Actually, in the main function of taking up the taste of Sense-object, other associated
mental phenomena apart from the Feeling-concomitant, can only partially take up a little bit
of the taste of that sense. The Contact (= Phassa) can just only touch the sense. The
perception (= Sanna) can just recognise the sense. The Volition (= Cetana) can just urge and
put up the associated phenomena to the sense and finally, the Consciousness (= Vinnana) can
just aware of the sense. So, just only touching the sense by the Contact, just only recognizing
6
Translated by-Dr Nyunt Lwin (SURGEON) * 7
the sense by the Perception, just urging and putting up the associated phenomena to the sense
by the Volition, and just awaring the sense by the Consciousness, are partial taking up and
feeling of the taste of the Sense-object. Actually, the Feeling (= Vedana) only is the
deserving lord with full authority which can accomplish in taking up of the taste of the sense-
object with the best of it's ability. So, that nature is known as the Essence of taking up and
feeling of the Sense-object (= Anubhavana rasa). (In this explanation----- both the Character
and Essence are same. ie:--taking up and feeling of the Sense-object)
(Abhi-A-1-153)
Another Example
The Feeling (= Vedana) is like a King. The remaining associated phenomena apart
from the Feeling are like royal chef. After cooking the various delicious foods, the chef
prepares the meal in the ornamental container to serve the King. Before serving the meal to
the King, the container is properly sealed (So as to prevent adding of poison to the foods).
Then, the ornamental container is taken to the King, and the seal is removed after putting the
container near the King. The lid of the container is opened. Then small amount of each and
every foods in the container is taken as sample and put in a bowl. The chef eats these samples
of foods first, so as to ensure the King that these are not poisoned. Only after then, the chef
serves the King, various delicious foods. Then the King partakes of foods as a deserving
monarch with full authority and accomplishes to feel the taste of the required food one after
another with the best of his ability.
In the above example, the chef eats samples of food to ensure the King that these are
not poisoned, is similar to partial feeling of various associated phenomena to the taste of the
sense-object. That's right----- the chef takes up only small amount of the foods is similar to
the partially taking up the sense by associated phenomena, apart from the Feeling (= Vedana).
In contrast, the King partakes of foods as a deserving monarch at his own desire is somewhat
like the Feeling (= Vedana), which perceives the Sense-object with the best of it's ability. So,
that nature is explained as---the “Essence of taking up and feeling of the Sense-object”(=
Anubhavana rasa). (Abhi-A-1-153)
PAGE-213
Next Explanation
(Abhi-A-1-160)
1. The nature which makes the living being in which it exists and the associated
phenomena, to be pleased in taking up the Sense object------------------------------ Character,
7
8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
The nature which gives pleasure is known as Bodily and Mentally Bliss (=Sukha). If
the nature of Bliss (= Sukha) arises in the body and mind contnuum of a living being, it is
able to please that living being. In other words, it has ability to bite and excavate both kinds
of Suffering (= Dukka) known as Bodily Suffering (= Kayika abadha) and Mental Suffering
(= Citta abadha). In this case, the Bliss (= Sukha) is the name of Mentally Agreeable Feeling
(= Somanassa vedana). (Abhi-A-1-160)
The above mentioned Character-Essence etc;-of the Mentally Agreeable Feeling are
the Character-Essence etc;-of the Great Wholesome Mentally Agreeable Feeling of the
Sensuous Sphere (= Kamavacara maha kusala somanassa vedana). This kind of Mentally
Agreeable Feeling is explained by the Commentary teacher in the Section of Aggregate of
Contituents of Mental absorption (= Jhananga rasi) as described above. So, this statement is
especially indicated to Mentally Agreeable Feeling in association with Impulsion
consciousness of Neighbourhood Absorption (= Upacara jhana javana citta) arising at the
time of Neighbourhood Concentration (= Upacara samadhi), and the Mentally Agreeable
Feeling in association with Impulsion Consciousness of Meditation (= Vipassana
javana cittaa) in the section of Meditation. In case of Wholesome Consciousness of Fine-
material Sphere (=Rupavacara kusala citta), the Mentally Agreeable Feeling is in
association with First, Second and Third Meditative Absorptions, according to classification
of (4) types of Mental absorption.
In the”Atthasalini Commentary”(Abhi-A-1-213), it is stated that--“These (56) types of
phenomena, stated in the Section of First Consciousness of Great Wholesome deed in
sensuous Sphere (= Kamavacara pathana mahakusala citta)----from the Contact (= Phassa)--
ellipsis..... to the Concentration (= Avikkhepa = Samadhi);---- are also stated in first
Absorption of Fine-material Sphere (= Rupavacara pathama jhana). The only difference is
the Sensuous Sphere and the Great Fine-material Sphere (= Kamavacara, Mahaggata
rupavacara). Note also that other remaining phenomena, are similar to these phenomena,
explained in the First Consciousness of Great Wholesome deed in Sensuous sphere “.----So,
note that method of meditation for Character-Essence etc; of the Mentalities of Sensuous
Sphere and those of Fine-material-Sphere are generally same. If there is difference,
explanation will be given again.
PAGE-214
So, keep in mind that the Character-Essence etc; of the Mentally agreeable feeling,
finally described above concern with the Mentally agreeable feeling associated with both
kinds of the Great Wholesome deed in Sensuous Sphere and Wholesome deed in Fine-
material Sphere. That is why these are the method of Meditations for the Feelings (=
Vedana) associated, especially with Neighbourhood absorption (= Upacara jhana) and
Attainment absorbtion (= Appana jhana) in the fields of Neighbourhood Concentration and
Attainment Concentration. (= Upacara samadhi, Appana samadhi).
8
Translated by-Dr Nyunt Lwin (SURGEON) * 9
The Feeling (= Vedana) is generally associated with the Rapture (= Piti) at the time of
Neighbourhood and Attainment Absorptions. So, the Commentary teacher continued to
describe the special accounts on the Rapture and the Happiness. (= Piti, Sukha).
Although the Rapture and Happiness occur simultaneously when the Rapture
associated Consciousness arises, the nature which evokes in taking up the Desirable Sense
(= Ittharammana) eg:-The Desirable Sense like Counter-Image of
Mindfulness on In-and Out Breathing (= Anapana patibhaga nimitta), is known as the
Rapture (= Piti). The feeling of the taste of already attained Desirable Sense is known as the
Happiness (= Sukha). If the Rapture arises in association with a certain Consciousness, the
Happiness arises in association. On the contrary, if the Happiness arises in association with a
certain Consciousness, the Rapture not always exists in association. The Rapture is included
in the Aggregate of Mental formation (= Sankharakkhandha). The Happiness (= Sukha)
is included in the Aggregate of Feeling (= Vedanakkhandha). Note the Rapture is like hearing
and seeing by an exhausted visitor in the desert about the forest where the Great
“Zatassara”lake is situated. The Happiness is similar to the drinking of the cold, clean water
of the lake by that visitor.
One man, was going on a very difficult long journey, uneasy to reach the end. Under
severe heat of the sun, that man was very much tired and thirsty. On the way, he found
another man and asked where the drinking water was available. The another man replied
like” O.... my friend..... just beyond this forest, there is another large forest, in which is a
great “Zatassara” lake, where you will get water”. On hearing that, the tired visitor was very
much pleased.
After going further, he felt very happy on seeing the petals, stalks and leaves of lotus
flowers discarded by the other visitors. Further, he found men with wet cloths and hair. Next,
he heard the crow, cry and sweet songs of common moorhen, peafowl and other birds. Again,
he saw a large verdant and gloomy forest which looks like network of rubies surrounding the
great lake “Zatassara”. In the lake, there were various lily flowers like blue lolus, sacred
lotus, fabulous white water lily etc; (= Uppala, Paduma, Kumudra) and very clean water.
That man with much pleasure, took bath in the lake and drank the water. After bathing
and drinking enough, all the sufferings caused by hot sun, tiresome journey and thirst were
relieved. He also ate stalks and stamens of lotuses.
PAGE-215
He adorned his hair with lily flowers and got on the bank after taking some aquatic herbs.
Then he changed the wet cloths and dried up these in the sun-heat. Finally, he took rest by
lying on the ground and breathing gentle breeze. At that time, he was able to utter like “O...
what a good pleasure”(= Ahosukham). Take this example in the mind.
9
10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
breathing the gentle breeze and uttering like “O... what a good pleasure... O... what a good
pleasure”is similar to the Happiness (= Sukha).
It is obvious that the Rapture and Happiness occur at the time of hearing the forest
where Zatassara Lake is situated, at the time of entering the forest, at the time of seeing the
water and at the time of bathing and drinking of water. So, late Subcommentary teachers
explained as:--“The Rapture is the nature of having pleasure at the time of taking up the
Desirable sense and the Happiness is the nature of feeling the taste of already attained
Desirable sense.” Actually, it is suitable to state that “The Rapture is associated with a
certain Consciousness; and to that Consciousness the Happiness is associated too”.
(Abhi-A-1-160-161)
The above mentioned Method of Meditation of the Character-Essence etc; are the
method for Wholesome Mentally Agreeable Feeling of the Sensuous and Fine-material
Spheres. For Unwholesome Greed rooted Mentally Agreeable Feeling, the Method of
Meditation for Character-Essence-Perception etc; are same as above for Wholesome Mentally
agreeable Feeling. But, in Proximate cause (= Padatthana), the Tranquility, (=
Passaddhi) is concerned only with the Mentally agreeable Feeling free from sensual desires
(= Niramisa somanassa vedana) which is not related to Sensual pleasures (=
Kamaguna).So, that Tranquility is not the Proximate cause of the Greed rooted Mentally
agreeable Feeling.
1. The Heart as a physical Base (= Hadaya vatthu) is the Proximate cause of the Mentally
disagreeeable Feeling (= Domanassa vedana). So, also, the Heart as a physical Base may be
PAGE-216
10
Translated by-Dr Nyunt Lwin (SURGEON) * 11
3. Unpleasant nature depending on the mind = The nature which depends and tortures the
mind--------------------Perception,
4. The Heart as a Physical Base definitely --------------------------------Proximate cause.
The Natural Undesirable Sense is the Undesirable sense object in it's own natural way.
The Assumed Undesirable sense is originally the Desirable sense, but taken up as
Undesirable due to the Unwise Attention (= Ayonisomanasikara). The heretics who are
against the teachings of the Buddha, assume the Buddha who is actually Extremely Desirable
sense (= Ati ittharammana) as Undesirable one. If someone takes up the Natural Undesirable
sense as undesirable way; it is the proper way of sensual uptake. If someone takes up the
Natural desirable sense as Undesirable one by assumption in undesirable way, it is the
unproper way of sensual uptake. To this phenomenon----the explanation that “Whether it is
right or wrong, taking up of the Natural Undesirable or Assumed Undesirable Senses, in an
undesirable way is the (Function) Essence of the Mentally Disagreeable Feeling”--- is
given.
Perception:-------If someone is angry with others, that person usually says like “It is
very hurtful to me “. It's a kind of grievous mentality. To this kind of grief, the statement
as the unpleasant nature depending on the mind or the nature which depends and tortures the
mind; is given. That is, it is conceived as mental grief in the knowledge of a meditator,
discerning the Mentally Disagreeable Feeling.
Proximate cause-----Since, Mentally Disagreeable Feeling occurs in the Cosmic
entity of sensual pleasures (= Kamaloka dhatu), also known as the (11) realms sensual
pleasure (= Kamabhumi) or planes of existence where craving for sensual pleasures is
intrinsic (= Kamadhatu), it definitely depends on the Heart as a physical Base (=
Hadaya vattu) for it's occurence. So, the Heart as a physical Base in the most important
Proximate cause of the Mentally Disagreeable Feeling. (Mahāţī-2-138)
Select the Mentally Disagreeable Feeling among the various mentalities of the group
of Hatred, group of Hatred-Envy, gorup of Hatred-Stringiness and group of Hatred-Remorse.
(= Dosa, Issa, Macchiriya, Kukkucca). Then discern the Character-Essence etc etc; of that
Mentally Disagreeable Feeling.
PAGE-217
1. The nature of Neutral feeling of the Natural and Assumed Moderately desirable object -----
-------------------------Character,
2. The nature which neither promotes accumulation nor lessen the associated phenomena ---
-----------------(Function) Essence,
3. The nature of calmness and quietness --------------------------------Perception,
4. The Consciousness lack of Rapture = The Consciousness which is not associated with
Rapture ---------------------------Proximate cause.
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
This Indifferent Mental Feeling has the Character of taking up the Moderately
desirable object which may be natural or assumed. In other words it has the Character of
taking up the sense with equanimity. That is, the taken-up Sense as well as the feeling are
neutral in nature. So, the Indifferent Mental Feeling has the Character of taking up
Moderately Desirable Sense (= Majjhattarammana) which may be natural or assumed with
equanimity (= Majjhattavedayita lakkhana).
Since, it has the feeling of Moderately desirable sense which may be natural or
assumed with equanimity; it aslo has the nature which neither promotes accumulation nor
lessen the associated phenomena as it's (Function) Essence.
The statement that “It is perceived in the Insight knowledge of a meditator as the
nature of calmness and quietness”(= Santabhava paccupatthana)---is meant for the pure,
sinless Indifferent Mental Feeling (= Upekkhavedana) which is not concerned with sensual
pleasures (= Kamaguna). The statement is not meant for all kinds of Indifferent Mental
Feelings. (Mahāţī-2-238)
PAGE-218
Next-----It gives benefit of not being anxious about the excellent pleasure by the
associated phenomena -------------------------(Fruition) Perception,
4. The nature of dislike of happiness = The nature which overcomes happiness = Rapture
(= Piti) --------------------------------
Proximate cause.
12
Translated by-Dr Nyunt Lwin (SURGEON) * 13
absorptions. But in these occasion, the function of that Indifferent equanimity Mental
concomitant is not distinct.-----So, Buddha does not mention as “accompanied with
Indifferent equanimity mental concomitant”= Upekkhako ca viharati----Only in this third
Mental absorption, Buddha says as “accomphished with Indifferent equanimity mental
concomitant”= Upekkhako ca viharati. Since, the Thought conception (= Vitakka) and the
Discursive Thinking (= Vicara) are overwhelming in First absorption and the Rapture (= Piti)
is overwhelming in Second Mental absorption, the function of this Indifferent equanimity
Mental concomitant is not distinct. But, in the Third Mental absorption, the nature of
Thought conception, Discursive thinking and the Rapture (= Vitakka, Vicara, Piti) are not
overwhelming, but the Indifferent Equanimity is arising like a leader. So, the Buddha
specially mentions the Indifferent Equanimity mental concomitant. (Abhi-A-1-218)
In this instance, the Indifferent Equanimity keeps the associated mentalities in the
middle ignorant way so as to prevent enthusiasm or retreat in taking up of the sense object of
Image of Tranquility meditation (= Samatha nimitta) such as Counter-Image of Mindfulness
on In-and Out-breathing (= Anapana patibhaga nimitta), and Counter-Image of Meditation
device (= Kasina pannatti patibhaga nimitta) etc. Select that Indifferent Equanimity mental
Concomitant (= Tataramajjhttata cetasika) among the mentalities of Third mental absorption
(= Tatiya jhana) and discern it's Character, Essence----etc.
PAGE-219
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
According to this nature; note that the Sense object of the Indifferent Mental Feeling
in the Fourth Mental Absorption is the Moderately Desirable Object. Again, the
Feeling exists in the middle way (= Majjhatta) and has the Function of ignorance. So,
taking up the Sense is also with the Middle feeling. That is, both the Sense-object and the
Feeling have the nature of middle status.
The Pleasant Feeling (= Sukha vedana) arises by taking up the very clean and
glowing Sense of Counter-Image of Mindfulness on In-and Out-Breathing before reaching
the Fourth mental absorption. But, from attainment of Neighbourhood Concentration
(= Upacara samadhi) in Fourth absorption, that Pleasant Feeling (= Sukha vedana) is
abolished. The Indifferent Mental Feeling (= Upekkha vedana) begins to arise. Due to the
support of the Equanimity Mental Concomitant (= Tatramajjhattata cetasika)-----which gains
sharp and energetic power at the time of Third absorption----the Indifferent Mental Feeling
and associated mentalities in connection with the Fourth Absorption are gaining full power
and able to keep the Sense of Counter-Image of Mindfulness on In-and-Out Breathing in the
Middle status (= Majjhatta). So, the Fourth absorption and associated mental phenomena;---
14
Translated by-Dr Nyunt Lwin (SURGEON) * 15
supported by the power meditation based on the Equanimity Mental concomitant and
Indifferent Mental Feeling;
PAGE-220
---are able to keep the Sense object in the Middle status and feels the taste of the Sense object
in the middle way. That is why, both the Sense-object and Feeling are middle in nature.
Proximate cause--------
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-221
PAGE-222
Pāli Quotation
16
Translated by-Dr Nyunt Lwin (SURGEON) * 17
(Abhi-A-1-154)
(Mahāţī-2-139)
In (6) Doors and various Body parts where the naturel power of Earth
element is excessive, the materialities in the respective groups of matters like Water
elements, Fire elements, Air-elements, Appearance, Smell, Taste and Nutritive
essence which arise together with Earth element are known as Structural
materialities (= Sambhara). The
Earth element arising together with these structural matters is known as Earth
element of Structural matters (= Sasambhara pathavi dhatu). In the field of
Conventional truth; using the words of mundane world, the Earth element of structural
matter is the soil or ground which you can see. It is the Earth elements. In Ultimate
truth sense, this earth is nothing but, it is the collection of groups of Temperature-
produced nutritive essence-octad matter (= Utujaojatthamaka rupa kalapa); in which
natural power of the Earth element is in excess. Since the natural power of Earth
element is excessive in each and every groups of matters (= Rupa kalapa), the earth or
ground has character of hardness (= Kakkhala lakkhana). Since, the
remaining materialities apart from the Earth element in the groups of matter follow the
nature of Earth element which natural power is in excess, the whole earth or soil
which is formed by groups of Temperature produced octad matter (= Utuja attha
rupa kalapa) also follows the Earth element which has the nature of hardness. So, the
earth or soil also has the nature of hardness. (In this instance, it means that in the
earth, the natural power of hardness owned by the Earth element which natural power
is in excess is obvious. It does not mean that the Character of Water, Fire and Air
element change into the Character of hardness. There is no such thing that the natural
Character of the Ultimate phenomena transform. Only the level of the natural power
may increase or decrease. So, it means that, in this earth, the natural power of
hardness owned by the Earth element is in excess and the natural power of Water, Fire
and Air element are less.)
The fire is the Fire element of structural matter (= Sasambhara tejo
dhatu). Discern to conceive the (4) Primary elements in the fire. For a meditator like
you noble one, who is able to discern materialities and mentalities in both livings and
non-livings of external World, discernment of (4) Primary elements in the fire is not
difficult task. If (4) Primary elements are perceived with knowledge, particles of
Nutrive-essence octad groups of matter (= Ojatthamaka rupa kalapa) will be
conceived soon. Fire is nothing but collection of Sound-nonad groups of matter (=
Sadda novaka kalapa) where there are sound of Nutritive-essence octad groups of
matters. When the remaining matters apart from the Fire element in respective groups
of matter have less natural power, they follow the nature of Fire element with
excessive power.
The Air also is the Air element of structural matter. (= Sasambhara
vayo). Discern to conceive the (4) Primary elements in the air. You will see only the
paricles of groups of matter. The air in the non-living external world is the collection
of Nutritive essence octad groups of matter and Sound-nonad groups of matters.
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-223
In these various groups of matter, remaining materialities apart from the Air element,
follow the nature of Air element which natural power is in excess.
The water is the Water-element of structural matter (= Sasambhara apo)
(which means the water in the non-living world.) Discern that water so as to see the
(4) Primary elements. Particles of groups of matter will easily be seen. In these groups
of matter, the matter apart from the Water element will follow the nature of the Water
element which natural power is in excess.
Pāli Quotation
(Mahāţī-2-139)
18
Translated by-Dr Nyunt Lwin (SURGEON) * 19
PAGE-224
Character ------- If one perceives brown, yellow, white, red as brown, yellow,
white red or; long, short as long, short or; father, mother, aunts, uncles as father,
mother, aunts, uncles or; sweet, sour as sweet sour or; designted names of Ultimate
realities like Contact, Feeling etc, as Contact, Feeling or; nature of striking (=
Phusana sabhava) and nature of feeling (= Anubhavana sabhava) of these Ultimate
realities like Contact, Feeling as the nature of these etc etc ---- what so ever it may
be, if a meditator becomes able to take up the real nature of Ultimate truths with
Insight knowledge or, if one realizes these as Contact or Feeling, somewhat like
children just remember various object as such:--- such kind of recognition is known
as " Character of Recognition of Sense by memory "
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
(= Sanjanana sabhava lakkhana). Note that, recognition of the true nature of Ultimate
realities follows, as described above, the Wisdom.
Essence ---------The carpenters usually make marks on wood blocks with
pencil so as to remember the correct sites to work again when they are making or
repairing wooden objects and structures. They remember again by seeing these
marks. Making marks so as to remember again is the function of Perception.
Recognition in accordance with these marks is the natural power or natural Character
of Perception.
If these two Character and Essence (Function) are considered in connection ---
---- it is to be noted that Perception notes down for future rememberance. It also
recognises according to that note. In knowing again that note, Perception further
notes down again the marks for better recognition in future ----. So, that kind of the
nature of Perception will be obviously seen. Preceeding Perception notes down the
Sense-object so as to remember again. Similarly, following Perception also notes
down the Sense-object so as to remember again.
PAGE-225
So, note equally that all Perceptions make marks so as to remember again.
Such awareness by repeated recognitions may be right or wrong. The
Perception which arises in connection with Insight Knowledge is right perception and
since having some natural power to attain Nibbana, it is beneficial to associated
phenomena like Right view of Insight meditation etc; etc; with Conditioning powers
(= Paccaya satti) like conascence condition, Mutuality condition etc. If Insight
Knowledge deeply knows the materialities which are real Ultimate truth phenomena,
the Perception also recognizes these Materialities as real Materialities. Again, if
Insight knowledge deeply knows the mentalities which are real Ultimate truth
phenomena, the Perception also recognizes these Mentalities as real Mentalities. If
Insight knowledge deeply knows the nature of cause and effect, the Perception also
recognizes these nature as cause and effect. If Insight knowledge deeply knows the
Formative conditions as Impermanence, the Perception also recognizes as
Impermanance. If Insight knowledge deeply knows the Formative Conditions as
Sufferings, the Perception also recognises these as Sufferings. If Insight Knowledge
definitely knows the Formative conditions as Not-self, the Perception also recognizes
these as Not-self. So, the Perception always follows the Insight knowledge which
deeply and definitely knows the signs of Impermanence, Suffering and Not-self. That
kind of Perception is very valuable. It doesn't mean for Perception which recognizes
the Materiality, Mentality, Causes, and Effect etc; etc; by hearing the teachings of
others or masters.
Again, deep and wrong remembrance due to repeated Perception in wrong way
may cause Perverted perception (= Sanna vipallasa). That kind of Perverted
perception can not be abolished even by the teachings of successive Omniscient
Buddha.
In conclusion, just remembrance of Sense object, may be due to previous
awareness or awareness of new one; is the natural power of Perception. That
remembrance may be right or wrong.
20
Translated by-Dr Nyunt Lwin (SURGEON) * 21
Proximate casue ------- The wild deer living in a jungle near the hill-side
cultivation, on seeing a scarecrow resembling a watchman, wrongly thinks it as a real
man in the mind.
PAGE-226
Similarly, the Perception, without any consideration, usually note down the Sense-
object striking the respective Sense-Door as such in the mind. So, all kinds of Sense-
objects are the Proximate cause for Perception.
Since, the Perception conceives every kinds of Sense objects without
any further consideration, all kinds of Sense-objects are the Proximate Cause for
Perception.
The Perception in connection with Wisdom (= Nana sampayutta sanna)
always follows the Wisdom. Since, Wisdom is the Right view (= Samma ditthi), and
the Right view has the nature of endless penetrating knowledge without any mistakes
to perceive the Right view of belief in Actions and their results, Right view of
Absorption, Right view of Insight knowledge, Right view of Path and Right view of
Fruition. So, in other words it is also able to comprehend
the four Noble Truths. That is why the Perception which always follows that
Knowledge of Right View (= Sammaditthi nana) recognizes properly and there is no
such thing as wrong taking up of the Sense (= Micchabhinivesa) or unproper taking
up of Sense (= Viparitaggaha). If the Perception is connected with
Concentration
(= Samadhi sampayutta sanna) like Neighbourhood Concentration, Attainment
Concentration and Wisdom not associated Insight Concentration (= Upacara
samadhi, Appana samadhi, Nana vippayutta vipassana samadhi) etc; etc;- the
Perception always follows that Concentration. So, there is no such thing that
Concentration connected Perception has the nature of short fixing of Concentration
on a single Sense object. So long as the Concentration exists, the Perception also
21
22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
exists. If the Perception is associated with Greed, Wrong view, Conceit and Delusion,
ie:- if it is Unwholesome Perception (= Akusala sanna), note that, it always arises
following the Greed, Wrong view, Conceit and Delusion.
(Mahāţī-2-139.)
22
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
VOLUME IV
LAKKHANĀDI CATUKKA
BY
EDITED BY
First Edition
Copyright (c) 2007 Dr Nyunt Lwin (SURGEON)
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by-Dr Nyunt Lwin (SURGEON) * 3
PAGE-227
(Visuddhi-2-92.)
1. Accumulation = the nature of formation to accumulate, the nature of effort to form,
the nature of service to form (= Vyapara) --------------------- Character,
2. Endeavour to accumulate -------------------- (Function) Essence,
3. Service to form and accomplish the effect -------------------------------------
Perception,
4. The remaining (3) Aggregates of Mentality (= Namakhandha)
-------------------------------- Proximate cause.
Pāli Quotation
(Vs-2-98)
(Mahāţī-2-139)
(Vs-2-22)
(Mahāţī-2-112)
3
4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
deeds, is the setting up of various causes for respective good or evil effects. That
nature of organization or accumulation is the mark for the phenomena which are
PAGE-228
4
Translated by-Dr Nyunt Lwin (SURGEON) * 5
Resultant Mentalities (= Vipaka nama dhama) in the same way. Try to understand the
successive past and successive future in similar way. So, the meditation of the
Character, Essence, Perception and Proximate cause this Aggregate of Mental
Formation are the phenomena, understandable only by noble persons who partially
attain the Knowledge of the cause of physical and mental phenomena (=
Paccayapariggaha nnana).
In this instance, the Volitional action (= Kamma) or the Ignorance, Craving,
Clinging, Formation and Volitional Action, give their respective effects only when
these get support from the (4) kinds of Attainment (= Sampatti), or these will get
chance to give their effect only when these are in association with (4) kinds of
Attainment like Desirable Existence, Perfect Personality, Being born in and era of
prosperity and Having Diligence (= Gati, Upadhi, Kala, Payoga). In regards to these
facts,
PAGE-229
since it is not fully discussed about the Chapter of Dependent Origination as yet, it
will be discussed in fuller account in this section.
5
6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-230
6
Translated by-Dr Nyunt Lwin (SURGEON) * 7
Pāli Quotation
(Abhi-2-351)
(a) Among these powers (= Nana) = Wisdoms; which Wisdom perceives definitely
the nature of the Effects (= Vipapa) truly caused by the Actions (= Kamma) which are
done in the Past, Future and the Present time.? To that fact, only the Buddha definitely
knows in this world.
1. Some demeritorious Unwholesome actions (= Akusala kamma) done in the past
do not give bad effects when a person is born in good desirable existance (= Gati) =
Happy course of existence (= Sugati) like (Human world, Celestial realm of gods,
Fine-material Sphere and Immaterial Sphere). Truly, there are such kinds of Actions.
2. Some demeritorious Unwholesome actions done in the past do not give bad
effects when these are hindered by Perfect personality (= Upadhi) attained by a
person. Truly, such kinds of Actions exist.
PAGE-231
3. Some demeritorious Unwholesome actions done in the past, do not give their bad
effects when hindered by an era of Prosperiy (= Kala) like presence of good kings or
Noble persons. Truly, such kinds of Actions exist.
4. Some demeritorious Unwholesome actions, done in the past do not give bad
effects when these are hindered by having proper Diligence (= Payoga). Truly there
are such kinds of Actions. (Abhi-ttha-2-351.)
Pāli Quotation
7
8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
(Abhi-2-251)
(b)
1. Some demeritorious Unwholesome actions done in the Past give their bad effects,
if a person is born in the (4) Lower Worlds (= Apaya) = Unhappy Course of existence
(= Dugati) where their effect is favourable. Truly there are such kinds of Action.
2. Some demeritorious Unwholesome actions done in the Past give their effects
based on being born with bad, ugly personality (= Upadhi). Truly such kinds of
Actions exist.
3. Some demeritorious Unwholesome actions done in the Past give their effects
based on bad era (= Kala) with the presence of the cruel kings, immoral persons.
Truly such kinds of Actions exist.
4. Some demeritorious Unwholesome actions done in the Past give their effects
based on lack of Diligence (= Payoga). Truly such kinds of Action exist.
(Abhi-2-
351.)
Pāli Quotation
(Abhi-2-351)
(c)
PAGE-232
1. Some meritorious Wholesome actions done in the Past do not give good effects, if
a person is born in the (4) Lower Worlds ie:- bad unhappy existence (= Gati) hinders
their effects. Truly there is such kinds of Actions.
2. Some meritorious Wholesome actions done in the Past do not give good effects, if
a person is born with bad and ugly personality (= Upadhi) ie: that bad personality
hinders their effect. Truly there is such kinds of Actions.
3. Some meritorious Wholesome actions done in the Past do not give good effects, if
their effects are hindered by the presence of bad, cruel kings and immoral persons.
Truly there is such kinds of Actions exist.
4. Some meritorious Wholesome actions done in the Past do not give good effects, if
these actions are hindered by lack of Diligence (= Payoga). Truly there is such kinds
of Actions exist. (Abhi-2-351.)
Pāli Quotation
(d)
(Abhi-2-351, 352)
(d)
8
Translated by-Dr Nyunt Lwin (SURGEON) * 9
1. Some meritorious actions done in the Past give their good effects based on
rebirth in the Happy course of existence like Human-world, Celestial realm of gods,
Fine and Immaterial Spheres. Truly there is such kinds of Actions exist.
2. Some meritorious actions done in the Past give their good effects based on having
good perfect personality by that person. Truly their is such kinds of Actions exist.
3. Some meritorious actions done in the Past, give their good effects, if that person
is born in an era of prosperity like presence of good kings, and Noble persons. Truly,
such kinds of Actions exist.
4. Some meritorious actions done in the Past, gives their good effects if that person
has diligence and try with good effort. Truly such kinds of Actions exist.
(Abha-2-351-352.)
PAGE-233
Among the (10) perceptive powers (= Nana) of the Omniscient Buddha; the
above Stated Mental power = Knowledge = Wisdom (= Nana)... ellipsis.... the Non-
delusion (= Amoha), the Doctrinal Investigation (= Dhamma vicaya), the Right View
(= Samma ditthi) is included. That Right view is the Knowledge (= Nana) which
definitely perceives the Wholesome or Unwholesome Consequences of various
Actions done in the Past, Future and the Present time.
(Abhi-2- 352.)
9
10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
when get support from (4) kinds of Fulfilment, these are favourable to give their
effects and when there are (4) kinds of Dissolution, they can not exert their effects.
Above Actions (= Kamma) are grouped in four as (a-b-c-d) as described above.
There are (4) kinds of Actions in each group. So, there are total (16) kinds of Action
(= Kamma) all of which will be mentioned in detail as follow:------
PAGE-234
and sphere of Higher beings ie:- that person is attaining the Fulfilment of Existence
(= Gati sampatti) which is the effect of some Wholesome actions done, then the
Unwholesome actions do not get the favourable situations to give their effects.
Actually, it is the turn of the Wholesome action to give it's effect. So, the
Unwholesome action done by a person are hindered by the Fulfilement of Existence
(= Gati sampatti), to exert their effect. In other words these are not mature enough to
give their effects. The Buddha clearly knows these phenomena.
(Abhi-ttha-2-421.)
2. In next one, there are so many Unwholesome actions in the body and mind
continuum. The Unwholesome actions will exert their effects, if that person get
Dissolution of
Personality (= Upadhi vipatti) like ugly face, deformed body parts and loathsome
features. But, if that person has” Fulfilment of Personality” , like good looking face,
smart physical body, well formed body parts like a noble high class of beings (=
Brahma) all of which are due to the effect of some Wholesome action in the past, the
Unwholesome action are not in favour to give their effects. Again, if a person is
reborn as a slave, but he has
Fulfilment of Personality, he will not be appointed as elephant keepeer, hoarse keeper
or cowherd;-istead, he is provided with good clothes and rank of treasurer. If that
preson is a woman, she is provided with good clothes and appointed as higher house
keeper or appointed as an intimate personal assistance like” Sama devi”.
Next--- Once;- people who ate beef were arrested and taken to the king
“Bhatika”. for punishment. The king Batika asked his royal servants, how to punish
these people. Since, royal servants could not give any idea of punishment, the king
appointed the arrested people as dustmen and ordered to collect all the rubbish in the
palace ground. A daughter of one of the arrested people was very pretty and could
please everybody. When the king Bhatika saw that girl, he took the girl to the palace
and appointed as an intimate personal assistance. All the relatives of the girl became
10
Translated by-Dr Nyunt Lwin (SURGEON) * 11
wealthy due to the power of Fulfilment of Personality possessed by that girl. That's
right. The Unwholesome actions are not favourable to give the effects in such kind of
person who has good personality. That is how the Fulfilment of Personality hinders
the effect of Unwholesome actions. The Buddha precisely knows like that.
(Abhi-ttha-2-421-422.)
PAGE-235
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-236
PAGE-237
So, all the Unwholesome actions which are hindered by the Fulfilment of Period will
give their ill-effects when a person is reborn in a Period of Dissolution. Like this, the
Buddha precisely knows.
(Abhi-ttha-2-423.)
4. A person has so many Unwholesome actions done in the past in his body and mind
continuum. These can not give their effects, if that person has good diligence in
bodily, verbal and mental action; ie:- that person has Fulfilment of good Diligence
12
Translated by-Dr Nyunt Lwin (SURGEON) * 13
(= Payoga sampatti). Although these Unwholesome action do not give their effects at
that time, and if that person has Dissolution of Diligence in turn by performing
Unwholesome action (= Akusala kammapatha) = 10 kinds of Evil-conducts (=
Ducarita) like killing the other's life, he will be arrested with properties stolen and,
carried to the king. Then the king will sentence him to death after torturing. So, the
Unwholesome action do not give their effect when these are hindered by having
Fulfilment of Diligence. But, they will give their ill-effects when that person in a state
of Dissolution of Diligence (= Payoga vipatti).---- In this way, the Unwholesome
actions will not give their evil effects if these are hindered by (4) kinds of Fulfilment
(= Sampatti) and these will give the evil effects only when these get support from (4)
kinds of Dissolution. (= Vipatti).
(Abhi-ttha-2-423.)
PAGE-238
So, the only Fulfilment you, noble meditator need is the Fulfilment of Diligence (=
Payoga sampatti). That is why try: ---
1. To have pure bodily action.
2. To have pure verbal action.
3. To have pure mental action.
So, as to have full purity in all bodily, verbal and mental actions, you
have to follow and practise the pure Noble Eight Fold Path (= Magga) of the Noble
Diciples (= Ariya puggala) at your best.
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
1. Try to have purity in the Path of Morality (= Sila magga), like Right Speech, Right
Bodily Action and Right Livelihood.
2. Try to erect the Path of Concentration (= Samadhi magga), like Right Effort, Right
Mindfulness and Right Concentration.
3. Try to have the Path of Wisdom (= Panna magga) like Right View and Right
Thought. Try to attain the Knowledge of Right View in the (4) Noble Truths. (=
Catusacca sammaditthi nana).
If you, a Noble Meditator have: -----
1. Purity in Morality (= Sila),
2. Clear “ Neighbourhood Concentration” (= Upacara samadhi) and “Ttainment
Concentration” (= Appana samadhi), and
3. The Knowledge of Right View (= Samma ditthi nana) which has true penetrating
perception of the (4) Noble Truths ------ Then, these (3) kinds of Noble Training (=
Sikkha) ie:- Morality, Concentration, and Wisdom (= Sila, Samadhi, Panna) is the
clean water of the Noble Path (= Ariya magga), which will purify your Bodily, Verbal
and Mental action. The effort to purify the Bodily action, Verbal action and Mental
action is known as Bodily Diligence, Verbal Diligence and Mental Diligence (= Kaya
payoga, Vaci payoga, Mano payoga). Having such kinds of Diligence is known as the
Fulfilment of Diligence (= Payoga sampatti). If you attain that Fulfilment of
Diligence, you meditator will have complete set of all (4) Fulfilments (= Sampatti)
like Existence, Personality, Period and Diligence. All these (4) kinds of Fulfilment
will prevent the effects of Unwholesome actions done in Past-successive rounds of
rebirth. So, if you meditator do not want bad and miserable consequences, try to erect
the (3) Noble Trainings in Morality, Concentration and Wisdom which are able to
purify your Bodily, Verbal and Mental action. Transform the mind. According to
Burmese proverb like “The god never help a man with no diligence” , if the Diligence
is less or lost, the Unwholesome actions will take over to give effects and the
Wholesome action will not be in favour to give effects. So, take care of this nature.
PAGE-239
similar to a monkey which does not know how to open the packet of rice and curry,
and discards at a place by cutting into pieces. Similar to that monkey, the man does
not know how to collect and use the entitled revennue he collected and he does not
follow the general rules. That makes him dissoulted.
So, that man takes away forcefully all the carts, man-servants, woman servants
and the farms of farmers who lives in the village from which he gets revenue
regulerly. The villagers, thinking that “ He is the intimate person of the king”nd dare
not to tell against him.
14
Translated by-Dr Nyunt Lwin (SURGEON) * 15
Again, that man insults the another high official of the royal Court who is the
intimate friend of the king. Then, the royal official captures, beats and takes the man
to the king and tells the king like “Your majesty,- this fellow destroys your village”.
On hearing that, the king sends him to the prison and announces by beating the drum
acrors the town so as to know the persons from whom that man forefully takes away
the properties. The villagers came to the king and complaing about their properties
taken by that man. The king is very much angry on hearing the villager's complaints
and order to torture that man and finally sentence him to death; and discard the dead
body to cemetery. The king also order to take back the handcuffs which fastened
round the wrists of that prisoner. Take this example in the mind.
(Abhi -ttha-2-423-425.)
PAGE-240
and the effect of another Action will set in the person who is in the hell. That's right.
There are so many living beings suffering in the hell for the whole complete world
cycle due to the Unwholesome action done which can give its effect for the whole
complete world cycle. So, there are numerous and uncountable number of living
beings suffering in the hell. (Abhi-ttha-2-424.)
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Fulfilment of Perfect Peronality (= Upadhi sampatti). (ie:-These will give their effect,
if that person is in the state of Fulfilment of Personality). But, due to a certain
Unwholesome action, that person has no Fulfilment of Personality, he is ugly and
deformed like a ghost. If that person is reborn in the royal family; due to his deformed
body and ugly face, all the people will not coronate him as a king after his father
king's death; saying like “what kind of benefit will we get by having such a deformed
king ? “. Again if he is reborn in the family of Commander in chief, he will not attain
that rank. In this instance, the story of the “King Dipa”will be mentioned so as to
understand the above statements.
Once, the Great king who was the father of future King Dipa had a son who
was going to be the King Dipa. The Great King told the Queen to ask for the reward
she desired, since the king loved her very much. So, the queen got the reward.
When, the prince reached at seven or eight year of age, a cock-fight was set up in the
palace ground. One of the fighting cock flew and perforated both eyes of the prince.
When that prince came of fifteen or sixteen years of age; the queen went to the king
and said, “You majesty, you had promised to give me
PAGE-241
16
Translated by-Dr Nyunt Lwin (SURGEON) * 17
hinders the effect of the Wholesome deeds. The Lord Buddha precisely knows in this
way. (Abhi-ttha-2-425.)
4. The next one has done a lot of Wholesome actions in the past. These
Wholesome actions will give their effects when that person exists with Fulfilment of
Diligence (= Payoga sampatti). (ie:- The Wholesome actions will give their effects if
that person has Fulfilment of Diligence by taking Trainings in Morality, Concentration
and Wisdom (= Sila sikkha, Samadhi sikkha, Panna sikkha) so as to purify the Bodily,
Verbal and Mental actions.)
PAGE-242
But, that person, although exists with Dissolution of Diligence, performs (10) kinds of
Unwholesome Course of Action (= Akusala kammapatha) like killing the other's life
etc;-or he performs all kinds of Unwholesome actions which will make him an
immoral person without any dignity. He is avoided even by the people of same
immoral class. The people of same immoral class refuse him to marry their daughters.
They accuse him as a person with excessive indulgence in gambling, drinking alcohol
and sexual misconduct. He is treated as a social outcast. Due to lack of Fulfilment
with Diligence (= Payoga sampatti), all the Wholesome deeds can not give effects.
That is how the Dissolution of Diligence prevents the effect of Wholesome deeds
done in the past. The Lord Buddha precisely knows in this way.
So, the effects of Wholesome actions which will give in association with (4)
kinds of Fulfilment (= Sampatti) are hindered by the (4) kinds of Dissolution (=
Vipatti)
(Abhi-ttha-2- 425-426.)
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
princes by thinking like “This prince is brave and handsome and so if he is a king, the
people of the country
PAGE-243
will be pleased and prosperous “. So, due to the Fulfilment of Perfect personality (=
Upadhi sampatti), that prince will be selected as a king by the royal family. If he is
reborn in the family of Crown prince, he will be the Crown prince after his father's
death or will be Commander in-chief or the richest person in the city. That is how the
Wholesome actions which are hindered to give effects by the Dissolution of Perfect
personality give their effects if these are in association with the Fulfilment of Perfect
personality. The Lord Buddha precisely knows in this way. (Abhi-ttha-2-426.)
3. Next person has done a lot of Wholesome actions in the past. These Wholesome
actions do not give their effects if that person is reborn in the Dissolution of Period
like existence of cruel king, or immoral persons. But, due to a certain Wholesome
action that same person is reborn in the Fulfilment of Period like existence of good
and clever king or noble wise men; and at that time the Wholesome actions are
favourable to give their good effects. In this instance, the story of Venerable Noble
Holy “ Maha Sona Arhat “ is worthy to mention.
(Abhi-ttha-2-426.)
PAGE-244
and all (24000) monks went into the forest in deep valley and ultimately passed away
with the Full Extinction of the groups of Existence (= Khandha parinibbana) or Death
without the groups of existence remaining (= Anupadisesa nibbana) in sitting posture.
18
Translated by-Dr Nyunt Lwin (SURGEON) * 19
After the cessation of the rebellion catastrophe, the later Buddhist monks took the
sacred relics of these supreme Buddhist monks with the help of the King of the
celestial gods (= Sakka); and enshrined collectively in a stupa. (Abhi-
ttha-2-426.)
In the Original Subcommentary = Mula tika, (= Mulati-2-211), it is stated that,
all the above accounts are written in the Mahapaccari Commentary.
The rebel Brahman tissa robbed the properties from the villagers and destroyed
the villages. The Buddhist monks after discussion about the occasion, decided to get
help from the King of Celestial realm god (= Sakka) for prevention of the rebellion,
and sent (8) monks to the King of gods. The King of gods replied like “O ---
Venerable monks --- I can't prevent the already appeared rebel. So, all of you better
cross the ocean and go to the other bank (India). I, your obedient donor --- King of
gods will take care of the monks when crossing the ocean”. Then all the monks from
surroundings gathered in Nagadipa Island and built a large 3 floored raft at the”
Jambukola Habour”. Lowest floor of the raft was submerged in the water, the middle
floor was for the monks and the top-most floor was used to put the bowls and robes of
the monks.
Three great monks known as Culasiva, Isidatta and Mahasona all of them had
learnt Collection of Discourses of the Buddha given on account of certain persons
(= Samyuttanikaya); are the leaders of the group of monks, Venerable Culasiva and
Isidatta requested Venerable Mahasona to get on the raft.
“What about you?”won't you follow? asked Venerable Mahasona to the two
leader monks.
“O --- Venerable Mahasona, whether we die on the land or in the sea -- it is
same thing to us. So, we won't follow to cross the ocean. But, for you; since the future
accounts of the Buddha's Teachings (= Sasana) depends on you, you should not die
here. So; please follow the group of monks”; replied by the two leaders.
Venerable Mahasona refused 3 times to follow with the group of monks across
the sea. So, all three great monks went back from the harbour.
Then, Venerable Culasiva said to venerable Isidatta as” --- Veneable Isidatta --
- Buddha's Teaching in the future solely depends on Venerable Mahasona. So, take
care of Mahasona.”
Then, Venerable Culasiva, giving some instruction to Venerable Isidatta and
Mahasona and left them after saying” am going to pay homage to the Great Temple”
(= Maha cetiya)”. After following the pathway to Mahavihara Great Monastery for
sometimes,
PAGE-245
finally Venerable Culasiva reached the Great Monastery. There were no more
residing monks in the Great Monastery. The castor oil plants (Ricinus communis)
were growing thickly on the flat ground around the temple. The temple was covered
with mosses and surround by clumps of bushes.
Then, Venerable Culasiva, aiming to the living Buddha, payed obeisance at the
temple and entered the ruined resthouse built on sacred premises on the west side of
the temple. He was sitting there and thinking like --” nce this temple was payed
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
obeisance by all beings here since it is the enshrined place of the relies of the Buddha
who is worthy of offerings and reverential salutation. But now this temple is neglected
and not payed obeisance by any body else”.
At that time, a guardian spirit (= Rukkha deva) of near by tree assumed the
form of a traveller and offered small amount of rice and a block of molasses and asked
Venerable Culasiva like “..... Venerable Monk..... Where are you going ?”
“O..... my donor..... I am going to south” replied Venerable Culasiva. Then the
guardian spirit said “If so..... let us go together”.
The Venerable Culasiva, said, “..... My donor..... I am very weak since I have
not taken foods for long time. So, I can't follow you and please go on and leave me
alone”.
But, the guardian spirit taking the alms bowl and robes, and requested he would
go along with Venerable Culasiva.
Arriving on the bank of Tissavapi lake, the guardian spirit offered some fruit
juices to the monk. The Great Monk attained some strength after drinking the fruit
juice. After shortening the distance of the journy by creation of the guardian spirit
they reached a monastery near the Venu river, left by some monks. The guardian spirit
cleaned up the place and requested Venerable Culasiva to take rest.
In the next morning, the guardian spirit offered boiled rice and alms food to the
Great monk. Then, the Great monk coverd the alms bowl with hand and said “ --- My
donor --- keep some foods for you”. But, the guardian spirit told that his journey is not
far away and offered all the alms food to the Great monk. After that, the guardian
spirit taking the alms bowl and robes, shortening the distance by creation, took the
Venerable Monk to the Jajjara River.
PAGE-246
Then, the guardian spirit told the Great monk like “You..... venerable Great
Monk,..... this is the place where vegetarians live, and I see the smoke from cooking. I
will go ahead” and after saying like that, the guardian spirit disappeared and went
back. Venerable Great monk Culasiva lived there, depending on the vegetarians of
that place all the time of the rebellion of Brahmanatissa.
Venerable Isidatta travelled along with Venerable Mahasona and reached
Alanazana Village. Near the Village, the villagers discarded the outer shells of the
unriped (= Bassia longifolia) illipe nuts from hardwood tree after taking out the seeds.
On seeing the shells of illipe nuts. the Venerable Isidatta Great Monk told like “.....
Monk Mahasona...... I think, we will get alms food here” and took out the alm bowl
from the sling and paused at that place to receive offerings of food. The children when
seeing the monks thought as “with these outer shells of the illipe nuts, there may be
some benefits for the monks” , and then they cleaned up the dirt from the shells, and
put into the alms bowl. Two Venerable monks took up these as foods. These shells of
illipe nuts provided nourishment for about seven days to these two Great monks.
When the two Great monks continued to travel, they reached Coriya Lake,
where people picked up the white water-lily flowers and discarded the stalks of white
water lilies. Then, Venerable Isidatta Great monk took up the alms-bowl from the
bowl sling, saying “..... Monk Mahasona...... I think we will get some alms-food here”
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Translated by-Dr Nyunt Lwin (SURGEON) * 21
nd paused to receive offerings. When young villagers saw the two monks, they clean
the stalks of water-lilies and put into the alms-bowl as offerings. The two great monks
ate these stalks, and the white water lilites stalks provided them nourishment for two
weeks.
Then, the two Great monks continued to travel and reached the village of
vegetarians. At that village, the parents before going to the farm gave instruction to
their daughter like “..... my dear daughter, if a venerable monk came to our house for
alms-food; don't let him go round the village for food; instead ask where that monk
temporarily stay” --- then they left to the farm.
When that young girl saw the two Great Monk, she took the alms-bowl and
requested the monks to rest in the house. There was no rice in the house at that time.
Then the young lady gathered together the sheaths of Jeweller's weights plant(Abrus
precatorius) stems of banana plant with stalks, and leaves of Jeweller's weights plant
then chopped up into small pieces with a small knife. Then she made small pieces of
leaves, shealk and stalks into 3 fistful-sized balls. She offered one ball to Venerable
monk Isidatta and next one to Venerable monk Mahasona. Since, Venerable Monk
Isidatta is senior in years of monkhood, the young lady aimed to offer the last ball of
vegetables into the bowl of Venerable Isidatta. But as soon as her hands stretched to
the bowl of Venerable Isidatta, her hands were spontaneously withdrawn from that
bowl and instead, the last ball of vegetables was spontaneously offered into the bowl
of Venerable Mahasona.
PAGE-247
Then, Venerable Isidatta said like” How much effect will be given by that
action if it is in association with Fulfilment of Period ? But now it is just only able to
give the effect of fisful-sized vegetable ball in this time of rebellion of Brahmatissa
rebel”. After taking up vegetable balls as meal the two Great monks left the house and
went back to their dwelling place. The young lady told about all events and dwelling
place of the two monks when her parents returned from the farm. Then the two parents
went to the two great monks, payed obeisance and requested like “..... Venerable
monks...... we get some nourishment here,..... we will offer you these alms-food.
So...... please stay here and receive our
offerings”. From that time, the two Venerable monks live there for the whole period of
the dangerous catastrophe of rebellion.
Some times later, the rebel Brahmatissa died. The King Pitumaharaja ruled the
country again. After hearing the good new that “ Rebellion of Brahmatissa is already
abolished and the country, becomes prosperous again”The monks who took refuge on
the other side of the ocean (ie:- India), returned to Ceylon and arrived at Mahāţīttha
habour. Then they asked the dwelling place of Mahasona the great monk and went to
him. At that time Venerable Mahasona monk reached Mandalarama Monastery of
Kalaka village where 500 monks lived. There were above 700 houses in that village.
At night time, some celestial gods declared the people like “ Venerable Mahasona the
great monk, now arrives at Mandalarama monastery where 500 monks take as
dwelling place.So, every body of the village better offer cloth of 9” x18” length and
alms food worthy of one kyat-money.
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22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Next day, all the visitor-monks entered the Kalaka village for alms-foods. The
people of the village offered boiled rice after giving them place to sit. Among the
monk audience, Venerable Tissabhuti of the Mandalarama monastery was the most
senior in years of monkhood, so took the place of chairperson of the meeting. At that
time, one of the old male donor, paying obeisance to Venerable Tissabhuti monk and
asked “which one of the monk-audience is Venerable Mahasona monk ?”. Among the
monk-audience; Venerable Mahasona was most junior in years of monkhood, and
sitting at the periphery of the monk-audience. Venerable Tissabhuti monk pointing to
Venerable Mahasona and replied to the old donor like “..... old donor..... Venerable
Mahasona monk is that person”. On knowing that, the old donor took the alms-bowl
of Mahasona monk after paying obeisance. But, Venerable Mahasona refused to give
his alms-bowl.
The reason of not giving the alms-bowl was that, Venerable Mahasona monk
considered, how the old donor knew him and thought like “ Somebody who knows
me, tell ahead the presence of me in this monk-audience.” So, by thinking like that,
Venerable Mahasona did not give the alms-bowl to the old male donor. (ie:- Thinking
that one of the monk told ahead.).
PAGE-248
Then, Venerable Great monk Tissabhuti replied like “..... Venerable Sona.....
like you do not know us; all the monks of the audience do not know you. But; the
celestial realm gods know who is the person with glory in the monk and prepare the
alms -food already for you. So, please give the alms-bowl to the old male donor and
make companion monks in residence pleased with your glory and honour.”.
After hearing that, Venerable Great Mahasona gave the alms-bowl to the old
donor. Then, the old donor took the alms-bowl and offered alm-foods worthy of one
kyat money and a bowl Sling made from 9” x18” length of cloth. The other donors
took the alms-bowls of other monks and again offered as above, but to Venerable
Mahasona only. So, all the cloths and alms-food from (700) houses of that village
were only offerd to Venerable Mahasona.
Then, Venerable Mahasona; properly shared the offerings among the monk-
audience; left the village and continue to travel to Mahavihara monastery. Finally he
reached that monastery. He payed obeisance to Mahabodhi banyan tree and Maha
cetiya (Great temple), after washing the face. Then he entered the Thuparama town
together with the monk audience and attained so many alms-food from the south gate
of the town to the Valanjanaka dwelling edifice. From that time Venerable Mahasona
attained uncountable properly prepared offerings, gift and fame. ------ So, even the
outer shells of the illipe nuts and stalks of the white water lilies are the rarity of
occurence (= Dullabha) at the time of Dissolution of Period. On the contrary, a lot of
offerings, gifts and fame are attained are attained at the time of Fulfilment of Period (=
Kala sampatti). (Abhi-ttha-2-426-430.)
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PAGE-249
dislodged from the hilt and dropped to the ground. Then the old teacher thought, “This
young novice wearily climb up the tree”. “ Now; what will he do?”. But the novice
was a clever person. He made twines from fibers, obtained by cutting the stalk of
toddy palm frond into strip, and tried to get a long rope by tying up the twines. Then,
he fastened the handle of the kife with the frond rope and dropped to the ground. After
that, he humbly requested his preceptor like”.... my teacher, it is better if you put the
blade of the knife into the handle”. On hearing that, the preceptor monk, put in the
blade of the knife into the handle and thinking like “This young novice is very clever
in expedience”.
Then the young novice took up the knife and cut the palm-nuts from the bunch.
The senior monk told to drop the kife first and he peeled off the sheels of the nuts; and
said”.... Young novice, you eat first since your are weak and very tired”.
“..... Venerable teacher...... I never take any meal before you” replied the novice
and he cut the nut sheels taking out the bowl from the sling, put the seeds into the
bowl and obediently served to his preceptor monk first. Only after then, he ate the
seeds. So long as the toddy-palm were there, the novice and his teacher stayed there
and lived on the palm-nuts. When there were shortage of palm-nuts there, the novice
and his teacher continued to travel and reach a monastery discarded by some monks,
near a village where vagetarians lived. The novice cleaned up the monastery and made
a dwelling place for his teacher. Then, the preceptor monk gave some admonishments
to the novice and entered the monastery. The novice thought like : -----
Anayatanenatthanam attabhavanam pamanam natthi, Buddhanam upatthanam
karissami. (Abhi-ttha-2- 431.)
“There are uncountable living bodies, who die from various causes and who die
at various places (= There are uncountable lives in the rounds of rebirth of a living
beings, where death occur without any reasonable cause and at any place). So, from
now, I am going to give personal attention and service to the Buddha” and thinking in
this way, he cleaned up thick grasses and bushes growing on the flat ground around
23
24 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
the temple. Since, the novice was starving for seven days, he was very weak and fell
down. The novice, even after falling down on the ground, continued to clean up the
grasses.
At that time, some villagers came back from the forest taken some vegetables,
and honey. When they saw the grasses moving to and fro, they thought, “s that
moving object an animal?” and they finally found the novice falling on the ground.
“what are you doing..... you, young novice?”They asked.
PAGE-250
“O.... donors,...... I am cleaning the grasses growing on the flat ground of the
temple” replied the novice.
The villager then enquired like”.....young novice, is there any monk with
you?”.
“Yes, of course.....there is my preceptor monk in that dwelling place” replied
the novice.
Then, the villagers offered some honey and said “..... young novice, please
offer the honey to your teacher first and then take some for you.”
Then the villagers went back to the village after saying like “..... Young novice,
we will drop some leaves bit by bit along the way to our village and please follow our
village by seeing these bits of leave along the way, taking your preception monk with
you”.
The novice took the honey to his teacher. Waiting outside the dwelling room,
the novice said “..... Venerable teacher, I pay homage to you”. On hearing that, the
preceptor monk thought like “The young novice came to me with burning sense of
hunger”nd remained silent. Then novice repeated like”...... Venerable teacher, I pay
homage to you”. At that time the preceptor monk asked”..... you, young novice why
are you disturbing the old weak monk taking rest for a while ?”nd opened the door.
Then, the preceptor asked,”You, young novice, what do you have now?.”.... my
teacher villagers give me some honey. So, it's time to take up honey” , replied the
novice.
Then the preceptor instructed “Young novice.... It is better to make honey juice
to drink, rather than taking it as such”. Then, the novice prepared honey juice and
served to his teacher. After having honey juice, the preceptor asked whether the
novice enquired about the dwelling place of those villagers. The novice told like”....
Venerable teacher,..... they, themselves told me the route to their village”.
One hearing that, the preceptor decided to go there at that moment, thinking
that they would be tiresome, if they go next morning. Then the novice took the alms
bowl and sling, and went to the village. At that night, they slept at a place not far away
from the village.
PAGE-251
24
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
VOLUME IV
LAKKHANĀDI CATUKKA
BY
EDITED BY
First Edition
Copyright (c) 2007 Dr Nyunt Lwin (SURGEON)
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by-Dr Nyunt Lwin (SURGEON) * 3
PAGE-251
At that night, the novice thought like “ Since I attained the novice-hood, I never
sleep near the village where I cant take austere practice of residence in a rustic
monastery”. [ ie:- He always sleep in a sylvan monastery situated at least a thousand
yards from the nearest village = Arannakanga dhutanga ]. So, the novice took the
bowl and went into the forest, a thousand yards away from the village where he spent
the whole night by taking austere practice of residence in a rustic monastery.
When, the preceptor did not see the novice sleeping, he thought that the novice
was arrested and taken away by the human flesh eaters of that place.
Next morning, at dawn, the novice took a bowl of water for face washing and a
twig, frayed at one end to clean the teeth and came back to the village.
Then the preceptor monk asked “where are you going last night, you young
novice?” You make me worried and thinking in a rambling way”. “ So, for that
wrongful behaviour, you should carry sand and fetch water as punishment (= danda)”.
“Yes.... I will carry sand and fetch water as punishment” replied the novice.
The preceptor monk, after washing the face, put on robe and went to village with the
novice. The villagers offered fruits, nuts and leaves. After taking these as meal, they
went back to the monastery. At the monastery, the novice washed the feet of his
teacher with water.
Again, the preceptor monk asked “where are you going last night, you young
novice?” “You make me worried and thinking a rambling way”.
Then, the novice replied like”You venerable teacher, since after attaining the
novice-hood, I never sleep near the village where I can't persue austere practice of
residence in a rustic dwelling place. So, I went into the forrest and slept there”.
“If so, young novice, you should not be punished. Instead, I should carry sand
and fetch water as punishment” said the preceptor monk. After living there for
sometime, at one day, the preceptor monk warned the novice like : ------
“O..... young novice, I am very old. I don't know what will happen to me later”.
So, you should try to take care of yourself”. [ You should live by taking care of
yourself. I am very old. I can't do anythings; and I can't take care of myself since I am
old = I can't try further
PAGE-252
to attain the Fruition of Holiness (= Arahatta phala.) ---- that was what the preceptor
monk wanted to say. ]. Since, the preceptor already attained the Fruition of Non-
Return (= Anagami phala), he foresaw that he would be eaten by human flesh eaters in
future. So, he warned ahead the novice to take care of himself. (Mulati-2-211.)
The Venerable guide monk was the noble one who already attained the Fruition
of Non-Return. (= Anagani puggala). For sometimes later, the people who ate the
human flesh (= Manussa khadaka), killed him, and ate.
After the death of his guide monk, the novice lived by taking care of himdelf.
After the Rebellion of Brahmanatissa was abolished, the novice took another new
3
4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
guide monk and lived. [ So, note that a novice can take another new guide monk when
their first teacher of ordination ceremony passed away. ]
The novice, when he came of age, was ordained as a Buddhist monk. He learnt
Pali scriptures of Buddha's teachings (= Buddha vacana). He was able to relate the
three repositories of Buddhist Scriptures (= Tipitakattaya) from memory, and later
became Venerable Buddhist monk known as”Tipitakadhara Vattabbaka nigrodha”.
At that time, the King” Pitumaharaja” reigned the Island of” Lanka dipa”. All
the monks came from other side of the ocean (ie:- India) asked the dwelling place of
Venerable Vattabba nigrodha, and accompanied him. Then Venerable Vattabba
nigrodha travelled to the Great Monastery (= Mahavihara) with these follower monks
and pay obeisance to Great Banyan Tree, Great Temple and Thuparama Temple. Then
they entered the town. As soon as Venerable Vattabbaka reached the south gate of the
town, Ensemble of three robes for a monk (= Ticivara) appeared at (9) places; and he
obtained so many properly prepared offerings.
So, the toddy-palm nuts, fruits and leaves are the Rarity of occurrence (=
Dullabha) at the time of Dissolution of Period (= Kala vipatti). But, at the time of
Fulfilment of Period (= Kala sampatti) a lot of offerings, gifts and fame are easy to
obtain.
That is how, although the Wholesome actions done in the past are prevented to
give their effects by Dissolution of Period, these are favourable to give their effects at
the time of Fulfilment of Period. ----- The Buddha precisely knows in this way.
(Abhi-ttha-2-430-433.)
4. The next person also has so many Wholesome actions done in the past. These
Wholesome actions
PAGE-253
are prevented to give their effects when that person is in the state of Dissolution of
Diligence (= Payoga vipatti). (That person with Wholesome deeds, does not practise
in three kinds of Trainings = Sikkha, like Morality, Concentration and Wisdom so as
to purify the Bodily, Verbal and Mental actions, instead he performs (10) kinds of Evil
conducts (= Ducarita) with Manifestations of Immoral actions (= Akusala
kammapatha dhamma). He also performs immoral action led by Wrong view (=
Miccha ditthi). At that time, that person is said to be in the state of Dissolution of
Diligence, and Fulfilment of Diligence is abolished. If that person exists in the
Dissolution of Diligence due to Evil-Conducts as described above, the Wholesome
actions done in the past are not favourable to give their good effects.)
But, if that person who had done Wholesome actions exists in the state
of Right Diligence (= Samma payoga), and performs good bodily, verbal and mental
actions, observed the five or ten sets of precepts, even the King will send his daughter-
princes with numerous prosperities to that person at the time of Fulfilment of
Diligence. The people send to him so many gold, silver and rubies or chariots,
thinking that he deserves these various gifts.
If that person, is reborn in the human world at the time of Fulfilment of Period
with Fulfilment of Diligence, and attains monkhood or novice (ie:- If he is a novice or
a monk), he will have a large crowd of monk audience and have great power and glory
4
Translated by-Dr Nyunt Lwin (SURGEON) * 5
PAGE-254
5
6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-255
the counsellor was free from guilt. Then the king released the counsellor from the
prison and employed again for original official position. From that time, that
counsellor received uncountable amount of gifts from the various regions of the city.
Since,the gifts and money were too much, the treasurers of the consellor could not
accept further.
In the above marvellous example, consider the similarity of the occasion of that
consellor imprisoned by the king due to insignificant guilt; to the occasion of an
ordinary person suffering in the hell.
Next, consider the similarity of the occasion of releasing and employing
originalal rank to that counsellor by the king; to the occasion of an ordinary person
feeling pleasures in the Celestial realm of gods.
Finally consider the similarity of the occasion that the treasurers of the
counsellor could not further accept the gifts and prosperities; to the occasion of giving
effects by the Wholesome actions done in the past, when these are favourable by (4)
kinds of Fulfilments (= Sampatti). The Wholesome actions done in the past when
favoured by the (4) kinds of Fulfilment, these can give the effects of existing to and
fro between the human world and Celestial realms of gods for about the period of one
hundred thounsands (100000) complete world cycles (= Mahakappa) and finally reach
the Nirvana = Nibbana (= liberation from the endless rounds of suffering.).
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Translated by-Dr Nyunt Lwin (SURGEON) * 7
(1) The Action done in the Past already Given it's Effect in one of the Past Live
(Ahosi kammam ahosi kammavipako)
The action which was done in the past occured in the past life. That action had
already given it's effects in the past life. That kind of action which occured in the past
life and gave it's effect in the past life; is known as “hosi kammam ahosi
kammavipako”e:--- occured in the past life and gave it's effect in one of the past
life.(Abhi-ttha -2-434.)
PAGE-256
so many Actions ripening during the life-time, Actions ripening in the next birth and
Actions ripening in later births. (= Dittha dhamma vedaniya, Upapajja vedaniya,
Aparapariya vedaniya) occur.. If a person performs so many acts of donation,
uncountable numbers of Actions will occur. Note in the same way in performing other
Acts of Morality, and Meditation. In this instance, the Act of Meditation is meant for
the Actions done in realms of sensuous pleasures = Kamavacara kamma). (For about
7
8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
(3) The Action done in the Past, giving the effect in the Present life.
(Ahosi kammam atthi kamma vipako)
A certain Action was done in the Past Life, and it is giving it's effect in the
Present Life. It is known as “hosi kammam atthi kamma vipako”.
(Abhi-ttha k- 2-434.)
(4) The Action that Has Been, but not giving Effect
(Ahosi kammama natthi kamma vipako)
A certain Action was done. Similar in case of No (2):- “The Action that has
been, but Ineffectnal (= Ahosi kammam nahosi kamma vipako)” , that Action has no
effect. (ie :- The Action ripening during the life-time which does not give it's effect,
among numerous Action ripening during the life-time;-- the Action ripening in the
next birth which does not give it's effect, among numerous Actions ripening in the
next birth;-- the Heinous Action = Anantariya kamma which does not give it's effect
of existence in the hell, among the numerous Heinous Actions;--and the Action of
attainment =Samapatti kamma which does not give it's effect, among the numerous
Actions of attainment). That kind of Action is known as “The Action arises, but
produce no effect” (= Ahosi kammam natthi kamma vipako).
8
Translated by-Dr Nyunt Lwin (SURGEON) * 9
(Abhi-ttha-2-434.)
PAGE-257
(5) The Action had been done, will give effect later
(Ahosi kammam bhavissati kammavipako)
A certain kind of Action had been done in one past-life. It will give it's effect in
future time. Such kind of Action is known as “The Action had been done, will give
effect later” (= Ahosi kammam bhavissati kammavipako). These are also known
“ctions ripening in later births” (= Aparapariya vedaniya kamma) (Abhi-ttha-2-434.)
(6) The Action that has been, But Ineffectual in Future time
(Ahosi kammam na bhavissati kamma vipako)
A certain Action has been done in the Past- life. That Action as described
above will not be able to give it's effect in Future- time. This kind of Action is known
as”hosi kammam na bhavissati kammavipako” = Action that has been done, but not be
able to give it's effect. (These are the Actions ripening in later births = Aparapariya
vedaniya kamma, done in numerous Past-lives; but are not able to give their effects in
the Future after ultimate passing away of that person. (Abhi-ttha-2-434.)
The above described Actions are (6) Actions done in the Past. Now, (4) kinds
of Actions performed in the Present Life which are described in the Pali-scripture of
the Path of Analytical Intellect (= Patisambhida magga) will be mentioned.
(1) The Action is there, the Effect of that Action is still there
(Atthi kammam atthi kamma vipako)
A certain Action is performed in the Present life, and it is still giving it's effect.
That is “Tthi kammam atthi kamma vipako” (= the Action is there, the Effect
of which is still there). (Abhi-ttha-2-435.) (This is the Action ripening during the life
time = Ditthadhamma vedaniya kamma).
(2) The Action is there, the Effect of that Action is not there
(Atthi kammam natthi kamma vipako)
A certain Action is done in the Present Life. Among these Actions there are so
many Actions, ripening during the Present life time (= Dittha dhamma vedaniya
kamma). The Action which may give it's effect becomes ineffectual. That is, the
Action which is still there, but ineffectual (= Atthi kammam natthi kamma vipako).
(That is; other Actions among the numerous Actions ripening during the Present time
(= Dittha dhamma vedaniya kamma) which are not favourable to give their effect, if
one of the Action ripening during the life-time has already gives it's effect.).
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10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-258
(1) Future Action will be there, and will give Effect in Future-time
(Bhavissati kammam bhavissati kammavipako)
A certain Action by itself will occur in future and the effect of that action will
occur in Future. That kind of Action is known as “The Future Action will be there and
will give the effect in Future (= Bhavissati kammam bhavissati kammavipako).
(Abhi-ttha-2-435.)
(2) Future Action will be there, but it will not give effect in future
(Bhavissati kammam na bhavassati kamma vipako)
The Action by itself will occur in Future, but if won't give any effect in Future-
time. Such kind of Action is known as Future Action without Future effect (=
Bhavissati kammam na bhavissti kammavipako). (Abhi-ttha-2-435.)
Now, it is understandable by refering same method.
The innate Knowledge of perception that whether the Consequences will be
morally Wholesome or Unwholesome (= Kammantara vipakantara janana nana),
possessed by the Perfectly Enlightened Buddha (= Samma sambuddha);also known as
the One Who Has Trod the Path of Reality (= Tathagata), and who knows all accounts
of various kinds of Action and various Effect of the Actions, is unshakeable by
others. So, it is known as Second Physical and Mental Power (= Wisdom) of the
Buddha (= Dutiya bala nana).
(Abhi -ttha-2-435.)
Now, you noble person have already known following two facts: -------
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Translated by-Dr Nyunt Lwin (SURGEON) * 11
1. The (4) Fulfilments (= Sampatti) can prevent the Unwholesome actions to give
their effects and they give support and favour to the Wholesome actions to give their
effects, and
PAGE-259
2. The (4) Dissolutions (= Vipatti) can prevent the Wholesome actions to give their
effects and, favour and support the Unwholesome actions to give their effects.
Now, discussion on the Action causing Fulfilment or Dissolution will be
mentioned.
PAGE-260
At one time, the Blessed One, Lord Buddha was dwelling at the monastery of
Anathapindika in Jeta Grove near the city of Savatthi. At that time, Subha the lad, son
of Brahmin Todeyya approached the Buddha and engaged in polite and pleasant
conversation with the Buddha. After that, he took suitable place to sit and asked the
Buddha some questions. Before mentioning the questions of Subha the Lad,
something about Brahmin Todeyya will be described first.
Subha the Lad (= Subha manava) ----- That young man had good looking
appearance and respectful attribute. Due to his pure appearance and body parts he was
named “ Subha” = Purity. When he was young, he was known as “ Manava” = a lad.
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
When became of age, he was also named as” Subha the Lad”. He was a precious son
of the Brahmin Todeyya. That Brahmin Todeyya was the Court Brahmin who
officiated at royal ceremonies and was the advisor of the King Pasenadikosala. He
was known as Todeyya, because he was entitled by the king, to a portion of revenue
collected from a village which was known as”Tudi village” , near the city of Savatthi.
Although he possessed a lot of prosperities amounting to (870) millions, he was a very
very stingy rich man. He kept in mind that “To whom, who are all the time offering,
shortage of prosperities is possible”. So, he never offered anything to any body else.
He always taught his son not to donate by saying like --”The brownish stone
(probably; jaspar) used to smear around the eye, will be thinned out when repeatedly
ground. Similarly, the prosperities will become less; if a person is offering all the
time. So, my son, a wise man who is married and living in the human world, should
save the prosperties like the termites and the bees (ie:-- these insects always collect the
foods and nectar)”.
He had not offered even a ladle of boiled rice or a spoon of alms cooked rice to
the Perfectly Enlightened Omniscient Buddha (= Sabbannu sammasambuddha), who
always performs duties (= dhura) compulsory for a Buddha like development of
Insight, through Contemplation (= Vipassanadhura). Todeyya, at the proximate time
of his death, there were so many Greed rooted Impulsion Consciousness occuring with
attachment to his properties. These Greed rooted Impusion Consciousness were taking
the role of Near death Impulsion Consciousness (= Maranasanna javana). Due to the
Greed (= Lobha) in wealth which was strong attachment to the properties, he was
reborn in his own house as a dog. The young man” Subha” felt great affection for that
dog. He fed that dog, the meal he took. He gently took that dog and let the dog to
sleep on the delicate bed. At the dawn of one day, the lord Buddha after contemplation
to develop Attainment of Mental absorption in the Great compassion (= Mahakaruna
samapatti), looks with the all-seeing eyes (= Samanta cakkhu) for beings eligible (=
Veneyya sattava) for Liberation from the Endless rounds of suffering (= Nibbana).
Then the Buddha sees that dog. When the Buddha continues to look, the Buddha
foresees like ---- “The Brahmin Todeyya is reborn as a dog in his own house due to
the Greed in wealth which is strong attachment to the prosperities. If I go to that house
of Subha the lad, that dog will bark on seeing me. At that time I will tell the dog a few
words. Then, that dog thinking like-- ' Gotama the great monk knows me ', and will
hide and sleep on the heap of ashes in the tripod stand. For that occasion, something
will be talked between I and Subha the Lad. The young lad,
PAGE-261
on hearing teachings from me, will have firm belief in the Three Gems or Refuges(=
Sarana gamana). The dog will reborn in the Hell after death.” So, foreseeing Subha
the Lad taking firm belief in the Three Gems, the Lord Buddha after cleaning the body
and hands, entered the village alone. When Subha the lad left the home, the Buddha
goes there for alms food.
When the dog saw the Lord Buddha, it barked and came near the Buddha.
Then, the Buddha tells the dog like:---”..... Todeyya, when you were human in the past
12
Translated by-Dr Nyunt Lwin (SURGEON) * 13
life, you scolded me, the Buddha; as “ Hey Gotama..... Hey Gotama”. Now you are
reborn as a dog and barking at me. You will be reborn in the Hell very soon”.
The Lord Buddha tells like that. In this instance, the cause of Brahmin Todeyya
to exist in the dog life and later reborn in the Hell is the Unwholesome action fulfilling
the desire of the Greed (= Lobha).
Pāli Quotation
(A-2-377)(M-ţī-3-371)
(M-ţī-3-371)
The destination of a person who fulfil the desire of the Greed (= Lobha) is the
Hell (= Niraya) or animal world. The Buddha mentions this in the “ Discourse of
Aditta pariyaya”. (Sam-2-377.) as follow: -------
“O..... Monks, [ If one perceives, one of the (6) kinds of senses or all of the
(6) kinds of Senses (= Arammana) as man, woman or as eye, eye brow or as gold,
silver etc etc; ]; at that time of perception, there is a Mind continuum which is
attached to that images like man, woman etc;- with severe desire. That kind of Mind
continuum can give the effect of conception in the next life. That is, it is the
Consciousness of Action.
(= Kamma vinnana). If that peron dies at that time with severe desire and attachment
to such images, it is sure that, the destination of that person in the next life is one of
the Hell or one of the animal worlds.
(Sam-2-377.)
In this Discourse, the occurence of Greed rooted Impulsion consciousness
(= Lobha javana) as Near-death Impulsion Consciousness (= Marana sanna javana)
at the time of death is speicially mentioned. (Sam-ttha-3-51.)
PAGE-262
If a person done some Action which can give the effect of rebirth in the Hell,
the effect of that Action can not be prevented even by the Buddha. That is, the Action
is already mature enough to give it's effect.
When the dog heard the Buddha's words, it felt very much unhappy and down-
hearted. So, the dog hid and slept on the heap of ashes in the tripod stand. The
servants of that house were unable to take the dog on the delicate bed to sleep. When
Subha the Lad came back, he asked “who put down the dog from the bed ?”. All
aswered that no body put down and told the whole occasion happened. When the
young man heard, what happened, he thought like “ My father is definitely reborn in
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
the Brahmin world. There is no such animal like Todeyya the dog. Gotama the old
monk makes my father dog. Gotama the monk uses the untrue and abusive words”
So, he felt very angry and went to Jeta monastery so as to suppress the Buddha for
telling untruth (= Muasavada).
When, the young lad asked, the Buddha replied what happened. The Lord
Buddha so as to express his words lacking untrue nature, asks the young man like
“Then.... Subha the Lad;..... Have you any property, which your father had not told
you, before his death ?”.
Then, the young man replied, “Yes.... Gotama the monk, there are spray of
golden flowers wich is worth hundred thousands money, the golden shoes which is
worth hundered thousands money, the golden bowl which is worth hundred thounds
money and one hundred thounds as free money”.
Then the Buddha said to Subha the lad like : - “if so; you young man, go back
to your home and let the dog sleep on the bed after feeding it gruel made of milk and
rice. When the dog felt asleep, ask it for the hidden properties. The dog will tell you
the hidden place of these properties. Then only you will know that the dog in your
own father”.
Subha the Lad was very happy by thinking like “If it is true, I will obtain
properties and if it is not true, I will suppress the Gotama the monk for telling untruth
(= Musavada). Then, he went back home, performed as he was instructed by the
Buddha. The dog felt very unhappy and down-hearted by thinking like “ My son, now,
knows me as his father in my last human life” making some unpleasant voice, and
went to the place where it burried the properties and raked the soil so as to make the
young lad know the place.
Buddhanubhavena kira sunako tatha dasseti, na jatissarataya.
(Ma-ti-3-372.)
The dog was able to point out the place where the properties were burried due
to the power and glory (= Anubhava) of the Buddha. It was not, that the dog obtained
mental faculty to recall it's past existence (= Jatissara nnana). (Ma-ti-3-372.)
PAGE-263
14
Translated by-Dr Nyunt Lwin (SURGEON) * 15
described above. So, Subha the Lad thinking in his mind like--”will take these
problems to the Gotama the monk as gifts of talk on doctrinal matters.” and
approached the Buddha for second time to put up the following (14) sets of problems.
(This account of Subha the Lad and Brahmin Todeyya is extracted from the
Commentary of Uparipannasa 175-177).
PAGE-264
Then, the Lord Buddha gives a brief answer first, as follow: ---
Kammassaka manava satta kammadayada kammayoni kammabandhu
kammappa sarana, kammam satte vibhajati yadidam hinappanatata yati.
(Ma-3-244.)
= “Subha the Lad..... the only property ultimately owned by a person is his
Action (= Kamma = Karma); He is heir to his Action; the Action only is the
proximate cause; the Action only is relative and the Action only is refuge for him. The
Action determines the living beings to have superior or inferior status.” the Buddha
teaches in this way.
[ Subha the lad could not understand the essence of the Buddha's answer. It was
somewhat like, taking up the honey with his mouth plugged with thick cloth. That
young man had excessive pride in himself. He had full of Conceit (= Mana). He
thought himself as a great wiseman. (= Panditamani puggala). He could not see
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
anybody else who was a wise as him. Since he was thinking himself as a great wise
man, he had excessive pride like
----- “Whatever the Gotama the great monk says, I have already known about it.”
So, to suppress the Conceit (= Mana) of the young man, the Glorious Ommscient
Buddha
thinks as : ------
“I am going to teach difficult doctrine first. Then, the young man will request
me ----- “O..... Gotama the great monk..... I don't know your words.
Please explain me further, so as to perceive your words in my knowledge '. -- Only
after then, I will give more teachings to him. If, I teach like this, that young Subha will
have effective doctrinal teaching” --------
So, thinking in that way the Buddha gives difficult doctrine first. Since young
Subha could not understand the teaching, he requested as follow. ]
“O..... Venerable Gotama...... since the teaching is too brief, I could not get it's
wider essence. I must apologize to you for giving wider teaching so as to understand
the deeper essence of the doctrine”..... resquested by the young man.
Then, he Lord Buddha says “.... Young Subha..... If so, I will give you further
teaching. So, listen carefully and keep it in the heart.” After replying like :”... Yes....
Venerable Omniscient Buddha” by the young man,
PAGE-265
the Lord Buddha gives the Young Subha, the son of Brahmin Todeyya further
explanations as follow: --------
Answer---- There are (4) sets of Action (= Kamma) as:-- Counter -active or
Suppressive Action (= Upapilaka kamma); Destructive Action (= Upacchedaka =
Upaghataka kamma); Regenerative or Productive Action (= Janaka kamma) and
Supportive Action
(= Upatthambhaka kamma).
16
Translated by-Dr Nyunt Lwin (SURGEON) * 17
“If I realize you first, I won't give you the chance of being reborn in the human
world, on the contrary I will take you to the Hell. Now, let it be. But, since I am
Suppressive Action, (= Upapilaka kamma), I will try to squeeze you, like sugar cane
is ground in the grinding mechine, so as to make you powerless and useless at any
time and any where you exist” :------
So, Suppressive Action, (although it is an inert phenomenon) as if it is a living
being will say as above. What does that Suppressive Action perform ? It takes danger
and trouble to that person. It destroys the properties of that person. (Ma-ttha-177-
178.)
How it performs : ----- As soon as that person is conecived in his mother's
womb, the mother feels unpleasant and miserable. Only the unpleasant and miserable
feelings
PAGE-266
arise in both parents' mind. That is how, that Action takes dangers and troubles. (Note
the story of Venerable Losakatissa, the parents of whom were endangered by
starvation and various kinds of troubles as soon as he was conceived.). Again, as soon
as that person is conceived, all the properties in the house are destructed like common
salt disappeared when dissolved in water, due to various hazards of flood or fire. All
the cows kept on farms do not produce milk. The strong oxen becomes weak, blind
and limp. All the cattles are stricken with deseases. The slaves and workers do not
obey the orders. All the paddy plants transplanted are no longer ripe. The prosperity in
the house is ruined. The prosperity in the farm is ruined. There is progressive
regression and finally even the little amount of foods and clothings becomes rarity. (=
Dullabha). There is no person for antenatal care. Mother does not produce milk at the
time of his birth. The baby, since there is no person to take care of him, suffers from
various miserable conditions. The baby is thin and emaciated with long illness. That
kind of Action (= Kamma) is known as Counter-active or Suppressive Action (=
Upapilaka kamma). (Ma-ttha -4-178.)
Now, you noble person; stop and consider the above description ---You will
find that the Counter-active or Suppressive Action (= Upapilaka kamma) is the
Unwholesome action. That Unwholesome action is suppressing the Wholesome action
to give it's good effect by producing it's evil effect at that present lifetime (= Pavatti).
Not also that the ill effects of that Suppressive Action is suffered, not only by the doer
of the deeds, but also by the doer's parents and relatives.
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
human world due to the Wholesome action which can give long life-span is killed
suddenly by the Destructive Action which can shorten the life. How does it performs?
It persuades that person to go into the forest where the thieves and robbers live.----
(That Destructive Action creates the occurance of unrestrained desire to enter the
forest.). It may take that person to swim in the river where various carnivorous aquatic
creatures exist. It may take him to the place where numerous dangers exist. That kind
of Action is known as Destructive Action (= Upacchedaka kamma). The another
name of that action is “ Upaghataka kamma” (ie:- The Action which cuts the life all
of a sudden). (Ma -ttha- 4- 178.). It is somewhat like an Action which takes the snake
to the mongoose or which takes a person with packet of jewellery to the forest where
robbers live.
3. Productive Action (= Janaka kamma) --- An Action which can produce conception
with the forming of new life(= Patisandhi) is known as Productive Action(= Janaka
kamma).
PAGE-267
18
Translated by-Dr Nyunt Lwin (SURGEON) * 19
The Action of Killing Living Beings, manages the body and mind continuum
of a person who is accustomed to commit the Action of killing Living Beings, to have
shorter life. If the Action of killing Living Beings occurs in the body and mind
continuum, that Action will definitely have desire to manage that body and mind
continuum to have shortened life. To that body and mind continuum only, the effect of
shortening life of that Action of Killing Living Beings exerts. So, even at the time of
performing Wholesome deeds, the power of shortening the life possessed by the
Action of killing Living Beings is associated and produce destructive nature. (=
Upaghata sabhava). So, the Wholesome action performed has less effect.
(Ma-ti-3-375.)
You, noble person who want to have prosperity and glory like long life etc; etc;
should take special care of these statments described in the Buddha's Doctrinal
teachings, explanations in the Commentaries and Subcommentaries. It is a very
miserable fact, that the power which can shorten the life always exist even in the
Wholesome deeds of a person who is accustomed to commit the Action of killing
Living Beings, although he is now performing various Wholesome deeds like
Donation, Observance of the precepts and meditation (= Dana, Sila, Bhavana).
Somewhat like Burmese proverb which says “ Performance is new, Occurence is late
manifestation, that's the nature of cause and effect” , the Actions performed now
PAGE-268
are the new causes and the effect suffered now are the results of the Actions done in
the successive past rounds of rebirth (= Samsara) and the Actions done in the past
time of the present life. If an Action is accomplished, it is very difficult to abolish the
effect of it. It can be extracted only with the Noble Path. (= Ariya magga). Take care
of this fact.
Like the paddy plant cultivated in the field produces the grains same to it's
seeds of origin, ie:- The power to give the grains which are similar in nature to the
seeds cultivated; is implanted in the material continuum (= Rupa santati) of that paddy
plant. Similarly, in the Wholesome action done by a person who is accustomed to
perform Action of killing Living Beings, the Natural Law (= Niyama) which causes
shortening of Life resulted from the Destructive Action (= Upaghataka kamma) is
always implanted.
(Ma-ti-3-375.)
2. The Action of killing Living Beings is able to shorten the Life-span, even of the
conception by giving permanent fixed appointment to give it's effect.
(Ma-ttha-4-179.)
The Action of killing Living Beings (= Panatipata kamma) shorten the Life-
span of conceived Mind and Matter continuum (= Rupa nama santati), which is
formed by Wholesome deed, by implanting permanent and fixed appointment. That is
why it is said, that Action is able to shorten the life by giving fixed appointment even
to the conception. (Ma-ti-3-375.) If a Living being is conceived due to Wholesome
action, the Action of killing Living Beings implants the power of shortening life in
that conception. Due to that power, the Life-span of conceived living being is
shortened.
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Next explanation
In committing the Action of killing Living Beings ------
1. Volition before the act (= Pubha cetana), ---Volition before commiting the Action
after decision to commit,
2. Volition at the time of Resolution (= Sannitthana cetana)----- Volition arising at
time of comitting the Action after decision to commit,
3. Volition after the act (= Apara cetana) ---- It is the Volition arising after comitting
of the Action ------
Among these (3) kinds of Volition (= Cetana), rebirth in the Hell is caused by
the Volition at the time of Resolution (= Sanitthana cetana) and the remaining two ie:-
--
Volition before the act and Volition after the act (= Pubba cetana, Apara cetana)
cause shortening of Life-span as described above. (Ma-ttha-4-179.)
In this instance, the Action of Killing Living Beings (= Panatipata) has definite
awful effect. So, the Volition at the time of Resolution (= Sanitthana cetana) or at the
time of commiting Killing is the causeof rebirth in the Hell. On the contrary, the
remaing, Volition of before and after that action can not give serious awful effect like
Volition of Resolution. So; it is explained that these two Volitions only, shorten the
Life-span of a Living being.
(Ma-ti-3-375.)
PAGE-269
20
Translated by-Dr Nyunt Lwin (SURGEON) * 21
at that Life time (= Pavatti kala), the Wholesome deed of this abstaining from killing
Living Beings (= Panatipata) may come and say, as if it is a Living being like :-------
“If I realize you first; I won't give you the chance of being reborn in the human
world;- on the contrary, I will take you to the Celestial realm of gods. Now, let it be. I
will support you anywhere you exist, since my name is Supportive Action”
(= Upathambhaka kamma).
So,” Supportive Action” (= Upathambhaka kamma), (although it is an inert
phenomenon); as if it is a Living being will say as above and support that person. How
does it perform?. It removes all dangers to him. It takes properties for him.
(Ma-ttha-4-179.)
As soon as that person is conceived in his mother's womb, the parents feel
pleasant and joyful. All the events are happy occasions. All the dangers produced by
human being, devils and natural disasters are removed. So, all the dangers are
vanished away.
Again, as soon as that person is conceived, there is uncountable increase in
prosperity of that house. Many pots of gold, silver and gems burried under the ground,
are uncovered and rolls into the house from front and back doors. The properties
entrusted by the passing grand parents to others are regained.
PAGE-270
The properties are given back to his parents. All the cows kept on farms yield more
milk. The strong oxen help well. Paddy plants grow well and give more grains. The
money on loan and the properties borrowed by others are repayed without any request
to give back.
The slaves and workers obey the commands. There is progress in trade and
other business. The baby is taken care by attendances as soon as he is conceived in the
mother's womb. Lady doctors and lady medical persons also take care of the pregnant
mother. If that person is reborn in the rich family, or in the royal official family; he
will get the rank of great wealthy person or commander in chief. That is how he will
get properities. That person will live long in great weath without any dangers. That is
how the Action of abstaining from killing Living Beings, makes a person to live long.
That is the nature, that the effect is equal to the causative Action (= Kamma).
(Ma-ttha-4-179.)
When that person performs the Wholesome Action, that Action will make him
reborm in the human world, and implants the powers in his mind to abstain from
killing other, to drop the cudgels and weapons, to have shame to commit killing, to
have pity for others and to have wishes wealth for all living beings. The Action in
which the great noble powers of mind in wishing long lives and wealth for others are
implanted, when giving the effect, it will give the effect similar in nature to it, ie:- it
will give the effect of long life-span and great wealth.
Next ----- The Action done by a person who is accustomed to avoid killing others,
can also give great effects. It can give conception with quality of long-life. It gives
definite determination for conceived being, to have long life-span.
Next ----- The Wholesome Volition (= Kusala cetana) arising at the time of
performing Wholesome deeds like, Charity, Morality and Meditation are known as
21
22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-271
in the Hell where, persons who commit evil conduct exist and where pleasures,
desires are lacking and where the haphazard dissolution always taking place. If he is
not reborn in the Hell, and if he is reborn in human world, he will suffer from so many
diseases. So, Young Subha...... torturing the living beings with free hands, stones,
sticks or various weapons are the practices which cause the suffering from various
diseases by that person who performs these Actions.
(Ma-3-245.)
Vihethana kammadinipi ti pi- Saddena kodhaissananaka maccherathaddha
avidda subhava vasena pavattita kammani sannhati.
(Ma-ti-3-375.)
Unwholesome action of torturing the living beings with various ways,
Unwholesome action based on Anger (= Dosa), Unwholesome action based on
jealousy, Unwholesome action based on unbearable nature on one own possessions
may be living or inert coming in relationship with the others = Stinginess (=
Macchariya), Unwholesome action based on rudeness and arrogance = Conceit (=
Mana), Unwholesome action based on lack of consideration and wisdom (= Moha) ---
-all these Unwholesome actions, acting as Suppressive or Counter-active Action (=
Upapilaka kamma) makes a person, lacking, decreasing and dissolution of properties
and make that person helpless. To the body and mind continuum of that helpless
person, various kinds of dangers and sufferings such as having various diseases, arise.
Again, the Wholesome action done by the persons who are accustomed to torture
other living beings will never give much developments or can not prevent from
diseases. It determines that person to be full of diseases even at the time of his embryo
life, conceived in his mother's womb. That is; the Unwholesome action of torturing
living beings implants it's Powers of Action (= Kamma satti) to give rise that person
full of diseases, even at the very early time of his genesis = his zygote-life. In other
words, at the time of performing the Unwholesome action of torturing living beings,
the associated Determining Volition (= Sannithana cetana) takes that person to the
Hell; or as already described, the Foremost Volition and Exultant Volition (= Pubba
22
Translated by-Dr Nyunt Lwin (SURGEON) * 23
cetana, Apara cetana) will give him in the present human life, the evil effects like
having body, full of diseases.
(Ma-ttha-4-180.)
PAGE-272
So, you noble person;-- If you do not want to be a person, full of diseases, do
not torture the living beings. Do not kill the living beings. Don't be angry. Don't be
jealous to others who are superior to you. Don't be stingy. Don't be rude. Don't be a
person who is lack of proper consideration and wisdom. All the ill effects are caused
by adoption of wrongful attitude.
23
24 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
But, foreseeable noble persons try to purify their mind with various practices of
Good morality, Concentration and Wisdom.(= Sila, Samadhi, Panna). They try to
keep away to have the minds of torturing the living beings. They clear their mind from
evil mentalities such as Envy, Stinginess and Conceit. (= Issa, Macchariya, Mana).
PAGE-273
By such practices, when the Wholesome actions, associated with pure mentalities
have a chance to give their effects, these will construct a physical body without any
diseases. These practices are noble actions undertaken by Noble persons.
PAGE-274
24
Translated by-Dr Nyunt Lwin (SURGEON) * 25
destructive mentality and never stand opposite to others. They do not express their
anger, destructive mentality and dislike. That kind of person who are not aggressive,
due to that right Action, reborn in the Celestial realm of gods where persons of good
conducts exist after his death. If he is not reborn in the celestial realm of gods but
reborn in the human world, he will be good looking and attractive. Young man
Subha..... having less aggressive nature, not bearing grudge, and not being angry on
hearing even few words against him, not standing opposite to others, and not
expressing anger, destructive mentality and dislike are the practices to have good
looking and attractive personality”. (Ma-3-245-246.)
To the above noble mentality, if some one adds Loving-Kindness as subject of
meditation (= Mettabhavana kammatthana) or if he tries to have Mental absorption of
Loving- Kindness (= Metta jhana), he will reach the acme of good looks or reach the
acme of beauty if that person is woman. That is the Buddha's way to improve the
physical appearance, without going to beauty parlour. So; it is very important to
rectify the mind.
Making endeavour to rectify the mind will be rewarded with attainment of
enlightenment. Again, rectification of mind is the basic cause to have Fulfilment of
Personality (= Upadhisampatti) among (4) kinds of Fulfilment (= Sampatti).
PAGE-275
he will be bereft of friends and attendants. Young Subha.... having envious feeling =
having jealousy to others who are superior; having envious feeling for advantages,
possessions achievements and dignity of others, swearing the others with envious
feeling in their mind are the practices which produce a person bereft of friends and
attendants”. (Ma-3-246.)
Such kind of person when reborn in the human world next time, he will be
powerless and less distinct, like an arrow shot in the darkness of the night. He will
have no attendants. The Wholesome action performed by that person will not give the
prosperous effect; and has no power to produce conception with many attendants.
That is how a person with envy is lack of friends and attendants. That envious feeling
determines the conceived one, bereft of companions. The Determining Volition (=
Sannithana cetana) in the Unwholesome Impulsion Consciousness (= Akusala javana
citta) at the time of arising of Unwholesome phenomena based on the envious feeling,
25
26 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
is the cause of rebirth in the Hell. The Foremost Volition and Exultant Volition (=
Pubba cetana, Apara cetana) cause that person bereft of attendants in the human
world.
You noble person should not forget that the Envy (= Issa) = Unwholesome
action based on envious feeling will produce rebirth in the Hell. The arising of Envy,
if not suppressed by the Tranquility and Insight Meditation (= Samatha bhavana,
Vipassana bhavana) in time, that person will further Continue to commit great
Unwholesome conducts like swearing the others. All these great Unwholesome
conducts are very miserable dangers. They have the powers of equal and opposite
reactions. Remember the stories of Venerable Jambuka Monk and Losakatissa Monk.
PAGE-276
The mind without Envy (= Issa) has the power which will further promote the
status of life of noble person like you. Persons with pure and high quality mind,
lacking envious feeling will be reborn even in the higher celestial realm of gods. So;
reform your mind to promote your life status. You, yourself is the refuge for you. The
others are not your refuge.
The Wholesome action performed without Envy (= Issa) is also able to give
great effect. It can give rise to conception with many attendants, dignity and fame.
Due to this power, Wholesome action lack of Envy can give the effect of having many
attendants. It produces dignity and fame. It determines the person to have many
attendants, even at the time of conception of that person in his mother's womb.
Among the various Wholesome actions done, the Determining Volition (= Sannithana
cetana) will produce rebirth in the celestial realm of gods. The Foremost and Exultant
Volition (= Pubba cetana, Apara cetana) cause that person to have many friends,
attendants and good reputation in the human world.
26
Translated by-Dr Nyunt Lwin (SURGEON) * 27
So, in this instance, rebirth in the Hell is not due to lack of offering, but due to
Unwholesome action based on the Stinginess (= Macchariya).
Kammenati tena macchariya kammena. (Ma-ttha-4-180.)
PAGE-277
27
28 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
and open oil lamp to novices, monks and brachmins. That person, due to that good and
right establishment of Wholesome action, will be reborn in the celestial realm of gods
where person with good conduct exist. If not so, he will be reborn in the human world
where he is endowed with wealth in whatever social class he exists. Young Subha.....
offering of foods, beverages, cloths, vehicle, flowers, fragrance, dwelling place to
sleep, monastery and open oil lamp to novices, monks and brahmins is the practice
which causes a person being endowed with wealth”.
(Ma-3-247.)
Tanca kho silavato vadami, no dussilassa. Ijjhati bikkhave silavato cetopanidhi
visuddhatta. (Am-3-71.)
Charity (= Dana) cultivated on the field of Morality (= Sila) will give great and
prosperous effect. If the donor wants to be as rich as a magnate of royal blood (=
Khattiya mahasala) or as a wealthy brahmin (= Brahmana manasala) or as a wealthy
householder (= Gahapati mahasala), that Wholesome action is able to make him a
man of great weath. If that person wants the pleasures and wealth of gods; that
Wholesome action will give rebirth in any levels according to his wish among the (6)
levels of Celestial realm of gods. That is due to the fact, that the desire of a person
with good morality is definitely fulfilled at all times.
PAGE-278
The donors, generally have wishes for the benefits of recipients. The mentality
arising in the mind continuum of a donor who is cultivating the seeds of Charity on
the field of Morality and who is wishing the benefits of various recipients; is very
noble, great and powerful mentality. That Wholesome action of Charity associated
with such great powers is able to give rebirth in a wealthy sphere.
In other words, that action determines a person being endowed with wealth
even at the time of conception in his mother's womb. Next----- Among the various
Volitions of Wholesome Charity; the Determining Volitions gives the effect of rebirth
in the celestial realm of gods. The Foremost and Exultant Volitions cause a person
reborn in the human world endowed with wealth.
Answer No (11) -- The Cause of Rebirth in Low Lineage and Low Social Class
“Young Subha.... in this world; some person, may be man or woman, have
harsh temperament and very arrogant. They never pay homage to revered ones. They
never welcome the respectable guest. They never give seats to respectable persons.
They never give pathway to respectable persons. They never give respects to revered
ones. They never make a respectful gesture to resptctable persons. They never give
adoration to cherished ones. They never give worhip to revered ones. That person, due
to these wrongful actions performed, will be after his death reborn in the Hell, where
there is no pleasures, no desirable senses, full of haphazard dissolution and where
persons with evil conduct exist. If not so, he will be reborn in the human world of low
lineage and low social class. Young Subha..... having harsh and arrogant temperament,
not paying homange to revered ones, not welcoming to respectable guests, not giving
seats or pathway or respectful gesture to respectable persons, not giving adoration to
cherished ones and not giving worship to revered ones are the practices to cause a
28
Translated by-Dr Nyunt Lwin (SURGEON) * 29
person reborn in human world with low lineage and low social class”.
(Ma-3-247.)
In this case, the persons who deserve obeisance, homage and worship are :------
The Omniscient Buddha (= Sammasambuddha), the Lesser buddha (= Pacceka
buddha), the Noble ones (= Ariya puggala), Parents and grand parents, elder brothers
and sisters, older and younger sister of parents, older and younger borthers of parents
and other respectable persons who are older, having more honour and training. Note in
similar way in other occasions like welcoming the respectable persons etc; etc.
The harsh and arrogant temperament, temperament to gain the upper hand over
others and oppressive temperament over the others are possessed by a person who
always looks down on others and who always consider others inferior to him. These
mentalities, by themselves can take a person to the Hell. A man known as”
Suppabhuddha” , did not give pathway to the Buddha and due to that evil practice he
was reborn in the Hell. The natural powers which can give rebirth in the family of low
lineage and low social class also exist in these ill mentalities.
PAGE-279
Again, if a person performs Wholesome action, associated with the harsh and
arrogant mind, that Wholesome action will not give great and prosperous effects. It
can't produce rebirth in the family of high lineage and high social class. That is how
the harsh and arrogant person will be reborn in the low social class with low lineage.
The Wholesome action associated with conceit (= Mana) will determine the
conception of a person in a mother's womb of low social class. That is, that action
order the person to be conceived in the mother's womb of low lineage. In other words,
among the Unwholesome Impulsion consciousness, the Determining Volition causes a
person to be reborn in the Hell, like a man named Suppabuddha. The Foremost
Volition and the Exultant Volition produce rebirth in the human world of low lineage
or low social class.
But, it is to be noted that, that kind of Unwholesome action based on Conceit
(= Mana) which can produce rebirth in the family of low lineage and social class has
no features of Suppressive Action (= Upapilaka kamma) and Supportive Action (=
Upatthambhaka kamma). That Action can not make a person to be in the family of
low lineage and social class in the present lifetime (= Pavatti kala). Similarly, the
Wholesome action which can produce rebirth in the family of high lineage and social
class described below has no featurres of Suppressive Actionn and Supportive Action.
This Action also, can not make a person to be in the family of high lineage and social
class in the present lifetime. So, rebirth in the low social class is determined by the
Action which produces the low social class only at the time of conception; and rebirth
in the high social class is in the same way. It is to be noted, the existence of a person
in the low or high social class in the present lifetime is the function of the Action
which will produce conception in the family of low or high lineage, respectively.
(That is; it is the function of Productive Action = Janaka kamma and not the function
of Suppressive Action and Supportive Action = Upapilaka kamma, Upatthambhaka
kamma).
(Ma-ttha k- 4-180. Ma-ti-3-376.)
29
30 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
A leper named Suppabuddh kutthi was, in one of his life, a son of a wealthy
man in the City of Rajagaha. One day he found on his way to the royal park, a Lesser
Buddha named Tagarasikhi who came to the city for alms foods. When he saw the
lesser Buddha he asked like” Kvayam kutthi, kutthi civarena vicarati = Who is this
leper, dressed as a leper, wandering in the City ?”nd he spat spittle and went away
without paying any respect. He was arrogant for being as a son of rich man. He had a
low opinion on the Noble Lesser Buddha. He did not pay homage to revered Lesser
Buddha. Due to that Unwholesome action he was reborn in the Hell after his death.
After he was freed from the Hell, he was reborn as a human in the family of lowest
lineage and lowest social class at the City of Rajagaha. That Unwholesome action
makes him a lonely beggar leper-life.
(Udana Pali Text-136.)
“Young Subha..... In this world, some persons, may be man or woman, are
gentle and polite. They are not arrogant. They pay homage to revered ones. They
always welcome to respectable ones. They politely give seats to respectable persons.
They humbly give pathway to respectable persons. They give respect to revered ones.
They make a respectful gesture to respectable persons. They give adoration to
cherished ones. They give worship to revered persons. That kind of person, due to the
accomplishment of right and good Action; will be after his death; reborn in the
celestial realm of gods where the persons with good conduct exist.
PAGE-280
If not so, and if he is reborn in the human world, he will be a person of the family of
high lineage and social class. Young Subha.... having gentle and tender mind without
arrogance, paying homage to revered ones, welcoming to respectable persons, politely
and humbly giving seats or pathways to respectable persons, paying respect to revered
ones, making a respectful gesture to respectable persons, giving adoration to cherished
ones, and giving worship to revered persons are the practices to cause a person reborn
in human world with family of high lineage and high social class”. (Ma-3-247-248.)
These kinds of practices have great power to upraise the status of noble person
like you without any expenditure. The special great powers, which can take to
celestial realm of gods and human world with high lineage and social class exist in the
body and mind continuum of a person who is always performing such kinds of
Wholesome practices. In fulfiling such practices, there are humble feelings and, he
always keeps other respectable person who are older, having more honour and
training, in superior place to him. Such kinds of humble feelings give him the effect of
rebirth in noble life. The other Wholesome deeds done by that that person with good
practices also give great and prosperous effects. These can produce conception in high
lineage. That is how these practices produce a person being born in the family of high
lineage. Next ----- That Action determine the person to be reborn in the human world
30
Translated by-Dr Nyunt Lwin (SURGEON) * 31
with high social class even at the time of conception of that person in his mother's
womb. Next ----- In performing practices which make a person to be reborn in the
high lineage, the Determining Volition will produce rebirth in the celestial realm of
gods. The Foremost Volition and Exultant Volition give the effect of rebirth in the
human world of high social class.
All these practices are the basic principles of the Buddhist culture. A person
who is practising these basic principles, may be he is a gravedigger or a beggar, the
Wholesome Volitions he performs have great power to make him reborn in the
celestial realm of gods. The story of old woman beggar named Candali is described in
the Vimana vatthu Pali text (= The text in which the reason of having palatial
dwelling is mentioned). When, the Buddha with follower-monks goes round the City
Rajagaha to accept offerings of food, an old woman beggar payed homage and gave
worship to the Revered Buddha. Due to that Wholesome deed, she was reborn in the
celestial realm of gods after her death as a goddess named Candali who possessed
great and grand edifice. The Wholesome action of giving worship to the Buddha who
in the venerable, noble and revered one, by making a gesture of reverence with the
palms putting together and raising above the head; done by that old woman beggar
took her to the celestial realm of gods. (Vimana vatthu-25.). Such kind of Wholesome
action can support to attain Fruition of Holiness (= Arahatta phala) even by a faeces-
collector like Sunita. These are the effects attained by reformation of mentality.
PAGE-281
31
32 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-282
“This thing is suitalbe to do and this is not suitable to do”. If so, he will avoid things
ought to do and will perform things oughtn't to do. Due to, not performing things
ought to do; and performing things oughtn't to do, a person is reborn in the Hell.
(Ma-ttha-4-180.)
PAGE-283
32
Translated by-Dr Nyunt Lwin (SURGEON) * 33
accustomed to ask such questions will know as: ----” This thing is suitable to do and
this is not suitable to do”. By knowing like that, he will perform Wholesome deed
which are ought to do and avoid Unwholesome deed which oughtn't to do. Due to
avoiding the Unwholesome deed oughtn't to do and performing the Wholesome deeds
ought to do, that person is reborn in the celestial realm of gods and possesses wisdom.
(Ma-ttha-4-180.)
In the world, it is obvious that there are Wholesome phenomena and
Unwholesome phenomena, whether the Enlightened Buddha is present or not. But
when the Buddha attains enlightenment --- the disciples definitely have chance to
know like, this is Wholesome and that is Unwholesome, this is sinful and that is
sinless, this is worthy to accociate and that is not, and this gives good effect and that
gives evil effect etc.... etc. They will also know that this Unwholesome action will
give evil effect and this Wholesome action will give effect. The disciples also
definitely know to avoid Unwholesome deeds and to perform, have and multiply the
Wholesome deeds. By having chance to know like that, the men and women of good
family who have confidence (= Saddha) practise, multiply and have Wholesome deeds
which are classified as Three Trainings (= Sikkha). They attain Insight knowledge
which realises the Fruition of Holiness (= Arahatta phala). This Insight Knowledge of
Fruition of Holiness (= Arahatta phala nana) has great power to save the Living being
who attains it, from Conception (= Patisandhi) in new life which is the danger of
Rebirth (= Jati); from danger of Ageing (= Jara), from danger of Illness (= Byadhi)
and from danger of Death (= Marana). It is the great Insight Knowledge which has the
great power to reach Nibbana where there is no Rebirth, Ageing, Illness, Death and
Danger. That kind of Knowledge is the great Wisdom. (= Nana, Panna). This great
Wisdom is attainable by disciples (= Savaka) only at the time of Buddha's teaching.(=
Sasana). Again : ------
1. Penetrating Knowledge attained by discernment of the nature of Corporeality as
described in Meditation of Corporeality = Rupa pariggaha nana,
2. Penetrating Knowledge attained by discernment of the nature of Mentality as
described in Meditation of Mentality = Arupa pariggaha nana,
3. Penetrating Knowledge attained by discernment of the Cause and Effect of physical
and mental phenomena (= Paccaya pariggaha nana) in three moments (= Kala) as
described in Dependent Origination (= Paticca samuppada);
4. Penetrating Knowledge attained by discernment of Character-Essence-Perception-
Proximate cause of the respective Ultimate Realities like Materiality and Mentality,
now describing in this Section of “ Lakkhanadi catukka “.(=Namarupa pariggaha
nana).
5. Insight Knowledge which will be described in the section of Insight meditation
(= Vipassana nana) : ----
PAGE-284
All these Knowledges are attainable only at present time of Buddha's Teaching;
and all these are great Wisdom. So, noble persons who attain these Wisdom are also
Great wise persons. These Knowledges are not attainable by any philosophers and
scientists of nowadays who are not followers of Buddha's teaching, but attained only
33
34 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
by the disciples of Buddha. Every noble persons with consideration ought to attain
these Knowledges. So, you noble person should try to get and don't let these
Knowledge loose.
PAGE-285
......like exposing a covered thing,.... like telling the right way to a person who is
following wrong way; and like illuminating open oil lamp in the darkness with the
hope to see various objects by persons with good vision. Similarly...... O Lord
Buddha...... you teaches me with various ways. So, Lord Buddha.... I take my refuge
in the Lord Gotama (= Buddha); I take my refuge in your Doctrine (= Dhamma)
and I take my refuge in the Order (= Sangha). So, You Lord Gotama, from now please
recognise me as a disciple who has firm belief in the Three Gems and I take my
Refuges in Three Gems (= Tisarana) --------
Young Subha requested in that way. (Ma-3-243-249.)
34
Translated by-Dr Nyunt Lwin (SURGEON) * 35
PAGE-286
35
36 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-287
Young Subha..... if a person does not take care of, or does not look out for
arising of affection and hatred in the Consciousness; it means not taking care of
Bodily action,Verbal action and Mental action. In that person who does not take care
of the Bodily, Verbal and Mental action; these Bodily, Verbal and Mental Actions are
soaked with Defilements (= Kilesa). When contaminated with Defilements, these
Actions will deteriorate. A person with such deteriorated actions will never die
peacefully.
Young Subha..... a house with pinnacle, if not properly roofed, it can not
prevent pinnacle, rafters and walls from rain. The pinnacle caught in the rain and get
soaked. The rafters are caught in the rain and get soaked. The walls are caught in the
rain and get soaked. Then,the roof can not prevent the pinnacle, rafters and walls from
decaying.
My donor Subha..... similarly, if you do not look after the Consciousness, it
means not taking care of the Bodily, Verbal and Mental Actions. The Bodily, Verbal
and Mental Actions of a person, who does not take care of the these Actions are
soaked with defilements. Then, the Bodily, Verbal and Mental Actions (of a person
36
Translated by-Dr Nyunt Lwin (SURGEON) * 37
whose Bodily, Verbal and Mental Actions are soaked with defilments) will decay. A
person with decaying Bodily, Verbal and Mental Actions will not die peacefully.
My donor..... if a person looks out for arising of affection and hatred in the
Consciousness, it means taking care of Bodily, Verbal and Mental actions. In that
person who looks after the Bodily, Verbal and Mental actions, these Bodily, Verbal
and Mental actions are not soaked with defilements (= Kilesa). When these are not
contaminated with defilements, these will not deterirote. A person without
deteriorated actions will die peacefully with dignity.
My donor..... a house with pinnacle, if properly roofed, it can prevent the
pinnacle, rafters and walls from rain. The pinnacle, the rafters and walls are prevented
from the rain; and not soaked in the rain. So, the roof can prevent the pinnacle, the
rafters and the walls from decaying.
My donor.... similarly; if you look after the Consciousness, it means taking care
of the Bodily, Verbal and Mental Actions. The Bodily, Verbal and Mental Action of a
person who takes care of these Actions are not contaminated with Defilements (=
Kilesa). Then, the Bodily, Verbal and Mental actions (of a person whose Bodily,
Verbal and Mental actions are not soaked with defilements),
PAGE-288
do not decay. A person without decaying Bodily, Verbal and Mental action will die
peacefully with dignity.
(Am-1-264-265.)
My donor...... if the Consciousness is destructed and deteriorated by the nature
of Cravings, Anger (= Raga, Dosa) etc; the Bodily action, Verbal action and Mental
action will be damaged. A person with these damaged Bodily, Verbal and Mental
Actions; will not die peacefully with dignity.
My donor.... if a house with pinnacle is not properly roofed, the pinnacle, rafter
and the walls will decay.
My donor..... similarly; if the Consciousness is deteriorated, the Bodily, Verbal
and Mental Action will be deteriorated. A person with damaged Bodily, Verbal and
Mental action will never die pracefully with dignity.
My donor..... if the Consciousness is not deteriorated, the Bodily, verbal and
Mental actions are not damaged. A person without damaged Bodily, Verbal and
Mental action will die peacefully with dignity.
My donor... if a house with pinnacle is properly roofed, the roof will prevent
the pinnacle, rafters and the walls from decaying.
My donor.... just like to this example; if the Consciousness is not deteriorated
and dissoluted by Greed, Anger (= Raga, Dosa) etc; the Bodily, Verbal and Mental
actions will not be damaged. A person with not damaging Bodily, Verbal and Mental
actions will die peacefully with dignity. (Am-1-265-266.)
O..... Monks..... the Consciousness which is not upgraded with the power of
Tranquility and Insight Meditation (ie:- the Consciousness still exists in the field of
inexorable Circling of sufferings = Vatta) it is not easy to transform to attain the
Foundation- forming Absorption (= Padaka jjhana) which is used as a foundation for
Insight (= Vipassana); ---- and to attain Insight knowledge, Knowledge of Path,
37
38 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Knowledge of Fruition and finally Nibbana. I can't see another thing which is not easy
to trasform similar to the above Consciousness which is not upgraded. O.....
Monks..... the Consciousness which is not upgraded with the power of Tranquility and
Insight meditation is not easy to correct and transform.
(Am-1-4.)
O..... Monks...... I can't see another thing which is easy to transform similar to
the Consciousness which is upgraded with the Tranquility and Insight meditation.
PAGE-289
O.... Monks..... the Consciousness which is already upgraded with the power of
Tranquility and Insight Meditation is easy to correct and transform.
(Am-1-4.)
O..... Monks...... I can't see another thing which causes no desirable effects,
similar to the Consciousness being not upgraded by the power of Tranquility and
Insight Meditation and which can't give any desirable effects. O...... Monk...... the
Consciousness which is not upgraded with the power of Tranquility and Insight
Meditation will give so many undersirable effects.
(Am-1-5.)
O..... Monks...... I can't see another thing which causes many desirable effects,
similar to the Consciousness being upgraded by the power of Tranquility and Insight
Meditation and which can give so many desirable effects. O..... Monks,..... the
Consciousness which is upgraded by the Tranquility and Insight Meditation will bring
so many desirable effects.
(Am-1-5.)
O.... Monks..... I can't see another thing which causes so many undesirable
effects similar to the Consciousness which is not upgraded, not repeatedly and
intensely contemplated and giving somany undesirable effects. O..... Monks..... the
Consciousness which is not upgraded and not repeatedly and intensely contemplated
will give so many undesirable effects. (Am-1-5.)
O..... Monks....... I can't see another thing which causes many desirable effects
similar to the Consciousness which is upgraded, repeatedly and intensely
contemplated and giving so many desirable effects. O..... Monk..... the Consciousness
which is upgraded, repeatedly and intensely contemplated will bring so many
desirable effects.
(Am-1-5.)
O...... Monks...... I can't see another thing which brings miseries and sufferings
(= Dukkha) similar to the Consciousness which is not upgraded, not repeatedly and
intensely contemplated and bringing miseries and sufferings. O.... Monks...... the
Consciousness which is not upgraded, not repeatedly and intensely contemplated, will
brings miseries and sufferings. (Am-1-5.)
O..... Monks...... I can't see another thing which brings the pleasure and
happiness (= Sukha) similar to the Consciousness which is upgraded, repeatedly and
intensely contemplated and bringing pleasures and happiness. O..... Monk..... the
Consciousness which is upgraded, repeatedly and intensely contemplated will bring
pleasures and happiness (= Sukha). (Am-1-5.)
38
Translated by-Dr Nyunt Lwin (SURGEON) * 39
PAGE-290
O...... Monks..... the Confidence (= Saddha) which always follows the Wisdom
(= Panna) firmly exists in the mind continuum of a wise noble disciple (= Ariya
savaka). The Diligence (= Viriya) which always follows the Wisdom firmly exists.
The Mindfulness (= Sati) which always follows the Wisdom firmly exists. The
Concentration (= Samadhi) which always follows the Wisdom firmly exists.
(Sam-3-195.)
So, as described above; in the Mundane World, the Consciousness is the chief
in that Mundane phenomena. It is fundamental and decisive factor. It is the leader
also. In the phenomena of Supramundane World; the Wisdom is the chief in that
Superamundane phenomena. It is fundamental and decisive factor. It is also the leader.
(Abhi-ttha-1-111.)
The Truth of Suffering --(= Dukkha sacca) in which (5) Groups of Clinging
(= Upadanakkhandha) exist in the three Spheres like Sensuous World, Fine- material
World and Immaterial World, --- is known aas Inexorable Cycle (= Vatta). The basic
cause to attain this Inexorable Cycle is all Wholesome and Unwholesome actions
which are known as the Foot (= Basic factor) of Inexorable Cycle (= Vattapada).
This is the Truth of Origin of Suffering. (= Samudaya sacca). The (9) kinds of
Supramundane phenomena are known as the nature of Absence of the Cycle of
existence (= Vivatta). All the Wholesome actions which are the basic causes to attain
these (9) kinds of Supramundane phenomena, known as the Absence of the cycle of
existence are --- named “The Foot (= Basic factor) of the Absence of the Cycle of
existence” (= Vivattapad). Among these;- the seeds of Perceptive power (= Vijja) and
the Conduct (= Carana) planted in the various past lives are also included. The
Wholesome deeds of Morality, the Wholesome deeds of Concentration, Wholesome
deeds of Insight, and the Wholesome deeds of Noble Paths, performed in the present
life are also included (Am-ttha-1-40.). In this instance, although the
Consciousness which arises with the power of Inexorable Cycle (= Vatta) will gives
effects of obtaining pleasures and prosperties in human world, celestial realm of gods
and the highest class of beings (= Brahma), it will also give various sufferings (=
39
40 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Meditations will gradually increases the status of the pleasures and bliss.
(Am-ttha-1-40-41.)
The Consciousness of highest grade which is impregnated with Morality,
Concentration and Wisdom has the power of giving very high grade-effects of
attaining various pleasures and bliss like escape from all Defilements (= Kilesa) and
Intoxicants(= Asava) and attainment of Nibbana.
PAGE-291
On the contrary; the dirty, wicked and loathsome Consciousness will give
various kinds of troubles and sufferings, like rebirth in the Hell.
The basic fundamental causes which manipulate the arising of noble high-grade
Consciousness or dirty loathsome Consciousness are Mental concomitants. Naturally,
the water in clean and colorless. If the dyes with various colors like red, yellow, blue,
black etc; etc; are dipped in the water, it changes into red water, yellow water, blue
water, black water etc. Similarly, although the Consciousness is naturally pure and
clean; if it is associated with Wholesome Mental concomitants it changes into noble
high grade Consciousness and if it is associated with Unwholesome Mental
concomitants, it changes into dirty, loathsome Consciousness. If these Mental
concomitants are classified :-----
1. Mental concomitants with Dual Mode ........... 13 kinds
40
Translated by-Dr Nyunt Lwin (SURGEON) * 41
So, there are total (52) Mental concomitants. Among these (52) Mental
concomitants, the Feeling (= Vedana) and the Perception (= Sanna) are already
described. Now, other Mental concomitants like the Contact (= Phassa) etc, etc,-- will
be mentioned.
41
“namo tassabhagavato arahato sammasambudhassa”
NIBBĀNAGAMINIPATIPADA
VOLUME IV
PAGE 292-324
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
U MYINT SWE (M.A London)
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Page 292
Consciousness
(1) Phassa
1 – Its characteristic is the contact (meeting) with the object.
2 – Its function is to strike the object and consciousness, or to join consciousness to the object (or to
join the object and consciousness together), or to create the meeting of the base (i.e. sensitivity) and
object.
3 – (a) Its manifestation is the state that arises due to the meeting of three things-bases (sensitivity),
object and consciousness,
(b) Or the state that makes arising of the result, sensation.
4 – Its immediate cause is the object that appears (on the sensitivity).
(i) Characteristic – As explained in the section on consciousness-aggregate, there are three ways of
explaining analytically the real (original) meaning of ultimate realities by using the nominative,
instrumentive and impersonal; of them the analytical explanation using the nominative and
instrumentive is not correct, but the only explanation having (meaning) the impersonal (abstract) sense
is said to be correct, and so it is said that the characteristic of Phassa is “contact”.
Among these three methods of explaining the ultimate realities,
(1). in the first case of explanation by using the nominative case, it is to be understood that there is
not other agent except Phassa itself that makes contact with the object, for it is Phassa itself,
but not Attā (soul) that makes contact with the object. This is not a true statement but a
figurative speech used in order to reject the soul-theory that Attā or soul makes contact with the
object.
2. It is only due to the Phassa that the associated things come into with contact the object.
Coming into contact (meeting) with the object is achieved (accomplished) by Phassa, but not
by Attā or soul. This also is not a true statement but a figurative speech used in order to reject
the soul-theory that contact (meeting) with the objects achieved by Attā soul, but actually
Phassa has not power to achieve (accomplish) the contact with the object.
Page 293
It I a true statement that Phassa has the characteristic of coming into contact (meeting) with the
object, but Phassa’s contact with the object and consciousness is not like the touching of two
fingers on a material things, and so, it is just a state that arises in the manner of meeting (contact).
In the worldly (common) sense the two things touching or being attached to each other exist
side by side. However Phassa’s contact with consciousness and the object is not like touching of
the two wooden sticks existing side by side. Just as, when the visible object strikes the eye-
sensitivity, the meeting of the eye-sensitivity and the visible object, is a mere elemental contact not
being attached to each other, even so Phassa contacts with consciousness and object, without being
attached to them.
Sanghttarasa – This term express the twofold Rasa or function, namely – kiccarasa and
Sampattirasa of them.
1. Kiccarasa – Just as the visible object elementally strikes the eye-sensitivity, or the audible
object the ear-sensitivity, without being attached to each other, even so Phassa , contact also
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Translated by U Myint Swe (M.A London)
arises as if elementally striking its associated consciousness and object without being attached
to them. This is kiccarasa. It is due to the Phassa’s elementally striking that there is meeting
of consciousness and object, which are joined (connected) by Phassa. If Phassa strikes only
the object but not consciousness, or only consciousness but not the object, there cannot be the
meeting of consciousness and object. Therefore sangattana or striking is only a phenomenon
by which there is the meeting of consciousness and object; in other words, the meeting of
consciousness and the object is due to Phassa. This (their) meeting is indeed called striking”.
This means that striking is not a separate thing from the (their) meeting. Phassa is just a
condition which causes the mind’s elemental striking at the object.
2. The striking of one palm at another (one) is just the striking of material elements which have
the stronger force (power) of air-element. In clapping, the two palms strike each other. The two
palms also are just a group of material elements which are ultimate realities; each of the two
palms has five kinds of material groups, or (in other words) the forty four kinds of mater. (If
vitality nonad is included, the number of material qualities will be more than forty four material
qualities. (See the section on meditation). The force (power) of the mind-born air-element is
the greatest of material qualities existing in these two palms. The mutual striking material
groups, existing in the page – 294 two palms, which have more powerful force of mind-born air
element is in other words (metaphorically) called clapping, or touching (striking) of two palms.
Exactly in the same way, the mind’s attention to the object and the being (becoming) of the
object to be known is called the touching (striking) of mind and object. Phassa, a special
phenomenon, depending on mind (consciousness), which arises in the mode (manner) of
striking, is metaphorically, called by the commentator, sangattana the mind’s striking at (on)
the object. (See Mula TT 1-86; Anu TT 1-93)
The Phassa’s elemental striking (at the object) is in some cases as evident as the physical
contact. Regarding the mode of Phassa's striking is explained by the sub-commentary by three
similes, viz.
1. There arises the trembling in a frightened person who is looking at (watching) someone on
the top of the tree, who is about to fall down.
2. There arises the driveling (slavering) in a person who sees someone eating sour things
(fruits) such as lime, mango fruits etc.
3. There arises the trembling of the body of a virtuous and compassionate person when he sees
someone beaten and tortured.
In such cases, Phassa's contact with the object is very evident. (see AnuTT 1-93)
Sampatti-rasa: - As Phassa arises due to the striking (meeting) of its base (heart) and object
know that it (Phassa) has also a full (complete) function as its Sampatti-rasa due to the striking
of its base and object, which is called Sanghattana-rasa. Here “Sampatti” means not
perfection (completeness) but a natural process in full, as stated by Anutikā, a sub-commentary.
Page 295
Five-door and Mind-door Processes
It is explained in the great commentary. Every Phassa arising in the four spheres
(realms), namely, Kāma, Rūpa, Arūpa and Lokuttara, has truly a characteristic of touching in
the manner of striking (meeting with) the object. “Sanghattana-rasa” (function of striking), is
said to be obtained in Phassa arising only in the Five-door process, but it can be (also) obtained
in Phassa arising in the Mind-door process, in the sense of Function, though not in the sense of
“Sampatti”.
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
True - Phassa arising in the Five-doors has the characteristic of touching and also the
function of striking (Sanghattana-rasa), but Phassa arising at the Mind-door has only the
characteristic of touching, but not the function of striking.
The above statement is again explained in the great commentary, quoting the passage of
the “Milinda-pañha”:-
"Great King!, for example, when the two goats strike each other with their horns, note
one goat as the eye-sensitivity and the other one as the visible object, and the meeting of those
two goats as Phassa. Thus Phassa has the characteristic of touching (contact) in the manner of
meeting with the object, and also “Sampatti-rasa”, that is, function of being complete (perfect)
due to the meeting of the base and the object. (It is the same in the similes, the striking of two
cymbals, or of two palms and so on.)
Or, in the phrase, “Cakkhunā rūpam disvā”, stated in the canonical texts, Cakkhu (eye)
is taken as eye-consciousness, not as eye-base or eye-sensitivity, and so this phrase means that
the eye-consciousness sees the visible object, being taken as a figurative speech, meaning that
eye consciousness is used in the name of eye, “Cakkhu”. In the above mentioned Milinda-
pañha also, eye-consciousness is similarly used in the name (term) of (just) Cakkhu or eye,
and so on.
Then, in the “Milinda-pañha” also, Phassa is said to have “Sanghatta-rasa” in the sense of
function, as it strikes both the mind (consciousness) and the object. (Abhi-A -1- pp. 151-2)
Page 296
It is decided in the above said commentary that Phassa arising at the mind-door can
have 'Sanghattana-rasa' in the sense of function, though not having it (Sanghattana-rasa) in
the sense of 'Sampatti' (completeness or perfection). This means that Phassa arising at the
mind-door has kicca-rasa, which is the arising the manner of connecting the consciousness
with the object, and in the manner of striking the consciousness and the object.
Paccupatthāna - Manifestation -
1. Upatthākāra-Paccupatthāna -As the Buddha said in the canonical texts, Phassa is
manifest to the knowledge of a meditator who contemplates it (Phassa) as a phenomenon
arising due to the conjunction of three things-bases (sensitivity), object and consciousness.
This is Upatthākāra-Paccupatthāna.
Phassa is manifest to the knowledge of a mediator who contemplates it (Phassa) in the
mode of arising due to the conjunction of three things - base (sensitivity), object and
consciousness, as the Buddha said to his disciples by way of Phassa's condition which is
(said to be) the conjunction of three things - base (sensitivity), object and consciousness.
True, in the canonical texts, it is said that Phassa arises due to the conjunction of those
three things, and so the conjunction of those three things is said to be Phassa's condition. ---
Thus, as the Buddha said that Phassa arises due to the conjunction of three things - base
(sensitivity), object and consciousness, and is manifest to the knowledge of a meditator in
the mode of conjunction of three things, this manifestation is called 'Sannipāta-
Paccupatthāna', meaning that Phassa is manifest to the knowledge of the meditator as a
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Translated by U Myint Swe (M.A London)
phenomenon that arises due to the conjunction of three things - base (sensitivity), object and
consciousness.
2. Phala-Paccupatthāna - In accordance with the formula of Paticca- samuppāda, Phassa
brings about produces the result of feeling (vedanā). This is ' Phala-Paccupatthāna'. In
the case of Page 297 Phassa's bringing about feeling, the following simile is given in the
commentary: -
Look at live coal, (stick) lac, heat (vapour) - the live coal is an external thing cause to soften the
hard lac. When the lac is placed (roasted) upon the live coal, there arises the heat element
(vapour) in the lac. Though the heat element (vapour) arises due to the live coal, it just softens
the lac on which it depends, but not the coal. In the same way-
1. the external cause - base (sensitivity) and object,
2. consciousness, and
3. Phassa (contact), of these three things (phenomena) Phassa that arises due to any cause of
base (sensitivity) and object which are evident, cannot be said to cause Vedanā (sensation) to
arise, but actually the only Phassa that arises depending on consciousness causes Vedanā to
arise in consciousness. Although the base (sensitivity) and object are the cause of Phassa, this
Phassa does not cause Vedanā either in the base (sensitivity) or in the object.
Here, 1. the base (sensitivity) and object are like the live coal,
2. the consciousness is like the lac,
3. Phassa is like the heat element (Vapour), and
4. Vedanā (feeling) that arises due to Phassa is like softness of lac due to the heat element
(vapour).
In the case that Phassa brings about produces the result of Vedanā, it is said that it causes
Vedanā only in consciousness; and it shows (means) that Phassa is a phenomenon or a mental
factor that depends on consciousness and (that) can strike just Vedanā, unmixed with the base
(sensitivity) and object. But its depending on the corresponding material base (sensitivity) is
not rejected, but Phassa associates only with consciousness, not with material base (sensitivity)
on which it depends.
Padatthadāna = proximate cause: - Phassa's proximate cause is the object that appears without
obstruction: due to the proper attention or adverting consciousness and eye-sensitivity or
faculty and so on, which create the appearance of Phassa. (Abhi-A- 1-152)
Page 298
In the statement that Phassa has as its proximate cause, the object that appears it means that
there exists, eye-sensitivity (faculty) etc. on which Phassa depends turning to the object and
also the adverting consciousness attending to the object, thus creating (helping) together the
appearance of the object (on the sensitivity). This helping together (of sensitivity and adverting
consciousness) causes consciousness (mind) to take that very object as its object.
Because no god (creator) can prevent the arising of consciousness in such an object thus helped
together, it is said that consciousness arises on that object without obstruction. When
consciousness arises, Phassa also arises together with it (simultaneously). And as Phassa
arises invariably, without obstruction, in such an object that is thus helped together, the object
is to be the proximate cause of Phassa. (Mūla Tī -1-86)
The point to be contemplated - This Phassa touches (strikes) the objects belonging to both the
moral (wholesome) and immoral (unwholesome) consciousnesses, and so it arises in both the
good and bad consciousnesses. It is a mental factor (concomitant) common to all
consciousnesses. Of the mind-moments that arise according to the bases and doors, select
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Phassa from the associated mental factors which exist in one mind-moment which you want to
contemplate and contemplate its above mentioned characteristic, function etc. Contemplate
both Phassa's kicca-rasa and Sampatti-rasa of Phassa arising at the five-door cognitions, but
only kicca-rasa of Phassa arising at the mind-door cognition.
2. Cetanā = Intention
Cetanā (intention) is that which motivates and binds to the object, those things (phenomena)
associated with itself, causing them to arise continuously.
1. Its characteristic is to motivate its associated things (states) to be fixed on and to attain to
the object, (together with itself).
2. Its function is to urge and organize its associated things (states) to exert their own works in
the object thoroughly and unitedly.
3. It is manifest (in the meditator's knowledge) as managing (the associated things).
4. Its proximate cause is (its) associated things (states), headed by the base (sensitivity),
object, Phassa and attention.
Page 299
Lakkhana = Characteristic: - Cetanā binds its associated things (phenomena) to an object,
making them arise in the object continuously due to the motivation of Cetanā, the associated
things (states) are to arise continuously and repeatedly.
Āyūhan-rasa - Every Cetanā (intention) that exists in the four kinds of plane - Kāma, Rūpa,
Arūpa and Lokuttarā - has indeed the characteristic of motivation and there is no Cetanā that
has not such characteristic. But 'Āyūhan-rasa’ is only in the wholesome and unwholesome
cittas, and it is the function that puts together and unites not dispersing, the associated states in
the object which causes the wholesome and unwholesome cittas.
Further explanation: - When doing (exerting) moral (good) and immoral (evil) deeds, the
associated states (each) except Cetanā do partly their own respective work(s), but Cetanā
exerts excessively and two times more than them, (meaning its great business). So, the
commentators says - "This Cetanā is like a field-owner". When mental states take their
objects, Cetanā is excessively busy, in order to bind itself to that object and also to bind its
associated states to it. The field-owner takes his fifty-five workers; he (himself) reaps
continuously the rice-crops in the field together with his workers, and at the same time urges
them to reap, pointing out them to the places where to be reaped, and also has to prepare things
to eat and drink. Thus the field-owner is busier than others. In the same way, Cetanā works
harder than its associated states in wholesome and unwholesome works to bring about moral
and immoral deeds; in other words, it does busily the work of organizing its associated states in
order to bring about the wholesome and unwholesome states incessantly.
Here, Cetanā is like the field-owner, and the fifty-five workers are like the fifty-five
wholesome states, such as Phassa, Vedanā etc. arising by virtue of consciousness. Cetanā
double work (exertion) in doing wholesome (moral) and unwholesome (immoral) deeds is like
the field owner's double work (exertion). Thus Cetanā’s function of exertion (Āyūhana-rasa)
is thus to be understood. (Abhi-A- 1-155)
Page 300
Paccupatthāna - This Cetanā is manifest to the knowledge of the meditators as the state of
management, and is like the management of the chief pupil or chief carpenter etc. who manages
his own work as well as that of others.
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Translated by U Myint Swe (M.A London)
To explain further - The chief pupil (disciple), when seeing his preceptor Sayādaw coming at a
distance, recites his own lessons and also makes other pupils recite as he does. It is true - when
that chief pupil exerts to recite his lessons, other pupils also have to recite their respective
lessons following the example of that chief pupil.
Another simile - The chief carpenter himself does his own work - cutting and planning the
wood and also causes other pupils of his do their respective works, - cutting and planning etc.
It is true when the chief carpenter does his own work, cutting and planning the wood etc, those
other pupils of his do their respective works, such as cutting and planning etc.
Another simile - In waging war at the battle-field when the general, the chief of the army,
himself is engaged in fighting, he causes his own solder to fight bravely and courageously. It is
true - when the general begins to fight bravely, those soldiers of his have to fight bravely
following the general's example.
In the same manner, when this Cetanā arises in the object by his own function, its seems
(appears), as if managing its other associated states such as Phassa etc. to carry out their
respective functions such as striking (samghattana) etc., thus is this Cetanā is manifest to the
knowledge of meditators who contemplate Cetanā. It is true - when that Cetanā does (exerts)
its own work, its associated states also do their respective works. Therefore, it is said that
Cetanā is to be understood to be like the management of the chief pupil (disciple), the chief
carpenter etc. who accomplishes his own and others' works as well.
In remembering the works to be done quickly etc., note that this Cetanā is evident when it
arises as a state causing its associated states to exert or strive (do their respective works). Here,
the state causing (others) to exert (strive) is not Vīriya, but it is a respectful attention to the
object. Cetanā itself respects the object and also causes its associated states to respect (the
object).
Page 301
Therefore, note that Cetanā is a state causing (others) to exert (unsahana-bhāva), which causes
its associated states to exert (strive), by way of motivating, impelling and organizing its
associated states, in order to put (place) them onto the object and make them do their respective
works there. (Abhi-A1-155, Mūla-tī 1-87)
What kamma is - As Cetanā is busy in taking an object, its associated states also are very
active as if having great concern. As mind and mental concomitants are very active, the mind-
born material qualities born of active mind become very active. As the mind-born materiality is
very active, its co-existing material qualities born of Kamma, Temperature and Nutritive
essence also have to become very active, like a lump of dry cow-dung thrown on the swift
current of a river. Therefore, in (when) doing either a good deed or an evil one, the whole body
as all material and mental aggregates become active (vigorous) as much as the mind is active
(intense); but they are inactive, passive, sluggish and weak if Cetanā which is the main (root)
cause of all good (moral) and evil (immoral) deeds is said to be kamma by the Buddha.
"O-monks, one, being motivated by Cetanā, does bodily, verbal and mental deeds, and so
Cetanā, the main cause of those deeds is said by me to be kamma." (Ain 2-463, Abhi 4-290)
Kamma is the actual (real) name of bodily, verbal and mental actions. But those deeds are
achieved due to Cetanā and Cetanā is metaphorically called kamma (Mūla-tī 1-77).
Padatthāna - In the commentaries, Cetanā's Padatthāna (proximate cause) is not stated. In the
Visuddhimagga, however, while stating the characteristics, functions etc. of mental
concomitants included in the "formation-group" (SañKhārakkhan-dha), the proximate cause of
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Cetanā is said to be the remaining three groups (aggregates), viz. the feeling-group, perception-
group and consciousness-group.
Again, in the "Satta-tthāna-kusala Sutta, khandha-vagga, Sainyutta-nikāya, (Sam 2-51-52),
and also in the paĪisambhidā-magga and lisuddhimagga which contain the chapter on the
detailed explanation of "Udayabbaya-ñāna" (knowledge of rise and fall) where the connection
of cause-and-effect of the conditional states is contemplated, it is stated thus: -
Page 302
In these texts, it is taught that the (three) aggregates of feeling, perception and formations arise
due to Phassa, and that the aggregate of consciousness arises due to mentality and materiality.
(Sam 2-51-531, Patisam 54, Vs 2-266-7) (Furthermore, it is taught thus)
1. The four mental aggregates are mutually related to one another by the forces of co-
existence etc. (Path 1-5).
2. The (six) bases, eye-base etc., are related, by the forces of Dependence, Pre-existence
etc., to the mental states which arise depending thereon. (Path 1-5)
3. The six objects, visible object etc., are related, by the forces of object condition etc.
(Path 1-1)
Therefore, there are indeed the proximate causes which give rise to Cetanā. Speaking (Stating)
briefly, those causes are of three kinds, namely 1. the base, 2. the object and 3. Phassa (the
associated mental states headed by Phassa).
That those (three) causes are not specifically mentioned in the commentaries is perhaps because
there is no special cause to mention to be a more prominent cause out of those three causes in
giving rise to Cetanā.
In the case of some mental states, such as "Santirana" (Investigating consciousness), the
proximate cause is the base on which they depend. In the case of some mental states, such as
Phassa, the proximate cause is the object that appears. In the case of some mental states, such
as Paññā (wisdom), the proximate cause is Samadhi (concentration) which is its associated
state.
This Cetanā also is associated either with Santirana or with Phassa or with Paññā. It
must have its proximate cause, as there is a proximate cause in its associated states. Therefore,
note that 'Cetanā's proximate cause is either one of, or all of these three states, Page 303
namely - the base, the object and (its) associated state(s) headed by Phassa. (See also the
explanations - Abhi-A1-321-322) They have been stated. Note similarly in the case (place)
where the proximate is not specifically mentioned in the remaining mental concomitants.
The point to be contemplated: - Cetanā also is verily a mental concomitant common to all kinds of
consciousness. Selecting (Extracting) Cetanā, which one wishes to contemplate out of the associated
states which arise (exist) in the mind-moments, contemplate its characteristic, function etc. In
contemplating so, contemplate the Āyūhana-rasa of Cetanā only associated with the wholesome
(moral) and unwholesome (immoral) Javana (Impulsion) moments. Do not contemplate the Āyūhana-
rasa of Cetanā associated with the (remaining) indeterminate resultant and functional consciousness or
mind-moments. If so, one may ask - "Isn't there Rasa (function) in the Cetanā associated with the
(remaining) indeterminate resultant and functional consciousness?" As the very characteristic of some
ultimate realities, such as Vedanā (sensation), is their function, here also contemplate that 1.
motivation is Cetanā's characteristic 2. and its function as well.
The essential (necessary) meaning of all the explanations given in the commentary, Mūla-tīkā and Anu
tīkā, is that Cetanā is a (mental) state that establishes its associated states in their respective works or
causes them to do their respective works. This means that Cetanā motivates its associated states,
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Translated by U Myint Swe (M.A London)
together with itself, to reach the object, or binds them to the object or causes them to be (stay) in the
object. That which causes its associated states, together with itself, to do (to be in) their respective
works, can be called Cetanā's function. The wise men should think wisely and know the true meaning
in this case.
Page 304
3. Ekaggatā = Samādhi
Samādhi is a (mental state that fixes (places) the mind well or unitedly (equally) on the object.
Or, just fixing (placing) the mind well and unitedly (equally) on the object is (called) Samādhi.
1. (a) Its characteristic is (the state of being) a chief of associated states being (together) in
the object.
(b) Its characteristic is, by its nature, being undistracted (from the object) or being fixed
unmoved in the object.
(c) Its characteristic is the cause of being undistracted of its associated states from (in)
the object.
2. Its function is to unite (put together) its associated states, (just like the water that unites
(gathers together) to fine particles of soap-powder.
3. (a) Its manifestation (Upatthānākāra) is a calm (peaceful) state.
(b) Its manifestation (Phala = result) is a state that produces wisdom (insight
knowledge) as its result, or is the cause of wisdom.
[The Buddha said - A man of concentration or concentrated mind fixed in the object
knows (the things) Sam 2-12]
4. Its proximate cause is generally a happy sensation (happiness).
"Cittassekaggatā" (cittassa + ekaggatā) means a state of mind that has one-pointedness in a
single object. This term, "Cittekaggatā" is really a name of Samādhi (concentration). Its being
a chief as its characteristic (Pāmakkha-Lakkhana) is explained first in the great commentary
(Mahātthakathā), thus;
(a) Pāmakkha-Lakkhana - Just as a pinnacle which is the centre of a graded turret binds and
puts together (all) the remaining timbers, such as, cross beams, rafters and so on, and therefore
is a chief or principal part, even so Samādhi (concentration) has the characteristic of being a
chief of all moral (wholesome) states, because all the moral (wholesome) states are achieved
due to consciousness (mind) associated with Samādhi (concentration). Therefore, Rev.
Nāgasena said, -
"Great King, all the roof rafters on the graded turret reach and incline to (lean on) the pinnacle
and join together on it. And so the pinnacle is said to be the best and most important part.
Page 305
In the same way, great king, all the moral (wholesome) states incline to Samādhi
(concentration), and so Samādhi is said to be the best of all the moral (wholesome) states.
(Milinda-pañha - 38; Abhi-A-1-161).
In the case of charity and morality also, there is Samādhi (concentration), a mental concomitant
but Cetanā (intention) is the chief in the case of charity, and Saddhā (faith, confidence) in
morality. Therefore, the above statement that Cetanā has the characteristic of being the chief is
to be understood regarding the moral developments of concentration (calm) and insight-
knowledge.
(b) Avisāra-Lakkhana, (b) Avikkhena-Lakkhana - "Avisāra-Lakkhana" means the state of
being un-distracted of just Samādhi itself in the object. "Avikkhena-Lakkhana" however,
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
means that Samādhi is not only the characteristic of being undistracted itself in the object, but
also causes its associated states to be undistracted in the object. Only
page-29
due to Samādhi, its associated states are undistracted in the object. Therefore the state that causes the
associated states to be undistracted in the object is (called) “Avikkhepa Lakkhana”. Proximate
concentration and Jhānic concentration is the object of calm-meditation, such as replica image
(Patibhāgre-nimitta) of (in) the in-and-out breathing and kasina-meditations etc., and also
concentration of insight-meditation in the mental and material objects thus such and such concentration
is fixed calmly in such and such corresponding objects. This concentration is not only fixed calmly
itself in that object, but also causes its associated states to be fixed co-exist calmly in the object.
Therefore, consciousnesses of both calm and insight meditations or developments are fixed calmly in
the objects (i.e., Kasina and phenomena) of calm and insight meditations, but do not go astray to other
objects. For, the concentration, called “Avikkhepa” (undistractedness) is an adversary (opponent) of
Uddhacca (Distraction) that goes astray to other objects except the objects of calm and insight
meditations. Of the mundane concentrations are so powerful as such, the supramundane
concentrations are much more powerful than those mundane ones.
When fighting (waging war) in the battle-field takes place, the king has to go to this and that place
where fighting fails and wherever the king arrives, many more soldiers come in full, because the king's
army follows after him due to his management. The other (opponent) army is broken and the soldiers
follow after their king and retreat only to the place where their king is. In the same way, concentration
(Samādhi) does not give its associated states to any chance of scattering in this and that object, and
therefore it (Samādhi) is a state that causes its associate states to be undistracted: this is called
“Avikkhepa Lakkhana”.
Sampindanarasa - Just as water unites (puts together) the fine particles of soap-powder so that they do
not scatter, and become a solid lump-soap, PAGE 306 even so Samādhi or concentration has the
function to unite (put together) its associated states not to be distracted in the objects such as Kasina
and phenomena of calm and insight meditations. It is due to the power of concentration that all the
mental states exist calmly in the single object which is a replica image etc. in the in-and-out breathing
and Kasina meditations. In the case of insight meditation also of the consciousness of insight is
associated with knowledge (wisdom) and happiness, 34 mental states contain in the phases of
impulsion Javana calmly co-exist in the object of phenomena which is to be contemplated by the
insight knowledge. That they can co-exist as such is due to the power (force) of concentration
associated with insight knowledge. The Path and Fruition consciousnesses and their concomitants
remain fixed in Nibbāna which is their object. That they (Path and Fruition consciousnesses) can
remain fixed in Nibbāna as such is actually due to the power (force) of the supramundane
concentration associated with those Path and Fruition consciousnesses. Therefore Samādhi
(Concentration) is said to have the function of collecting (gathering together) its associated states so
that they exist together in one object.
(a) Upatthānākāra-Paccupatthāna
Samādhi (Concentration) is manifested as tranquility (calmness) of mind, Upasama-Paccupatthāna,
because it has the characteristic of tranquility and is opposed to Uddhacca, the mental distraction, and
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because it is manifested to the knowledge of the meditator who is the contemplating Samādhi in the
mode of mental tranquility. This is Upatthānākāra paecupatthàna.
(b) Phala paceupatthàna
"Monks, develop Samādhi (concentration). A monk of concentrated mind knows truly exactly and
distinctly.
1. the five aggregates of clinging, 2. their arising and the cause of their arising, 3. their cessation and
the cause of their cessation (Sam -2-12).
"Monks, develop Samādhi. A monk of concentrated mind knows truly, exactly and distinctly: 1. This
is the Noble Truth of Suffering. 2. This is the Noble Truth of its Cause. PAGE 307 3. This is the
Noble Truth of its Cessation. 4. This is the Noble Truth of Path (leading) to its cessation" (Sam-3-
363).
"Monks, develop Samādhi, build it up. A Yogi of concentrated mind placed fixedly in the object
knows truly and exactly. (Khu-10-50, Khu-11-38)
As the Buddha said thus, Samādhi has the manifestation of fruit or result (Phala paceupatthàna),
which produces Yathā-bhūta-ñàna, that is, the knowledge that penetrates truly the four Noble Truths.
Samādhi produces Yathā-bhūta-ñàna as its result, as the latter arises due to the former.
Padatthàna
Happiness (Pleasant feeling) is an approximate nearest cause of Samādhi, because generally Samādhi
arises in a man of happiness and his Samādhi can became strong. Generally, Samādhi arises if there is
happiness, but there are some other (stronger) kinds of Samādhi, such as the fourth Jhānic Samādhi,
not associated with happiness and therefore the author of Anu- tīkā explained the word "Visesato' as
meaning "excessively" (Atisaya), although the author of Mūla-tīkā explained the word "Visesato" as
meaning generally (Yebbuyyena).
As the Buddha he said that the mind of a happy person is concentrated (DT-3-252), the feeling of
happiness is an excellent cause of concentration (Anu- tī -95).
Just as the flame of a lamp stands still in the place where there is no wind (or the wind is calm), even
so the mind is tranquil or calm (when there is no mental suffering). As in the illustration of 'standing
still of the flame of a lamp', Samādhi is said to be a state of mental tranquility, not of continuous series
of mind, like the flame of a lamp continuously burning. (Abhi-A-1-162, Mūla-tī -1-88, Mahā- tī -2-
142)
[Remark: As the proximate cause of Samādhi associated with the fourth Jhāna and indifferent feeling
is not mentioned, note that the associated states led by the base, object and Phassa (contact) are their
proximate cause.]
Review the above statements regarding the Samādhi, and it is clear that the moral Samādhi (associated
with wholesome states) is endowed with the powers (forces) that produce Yathā-bhūta-ñàna (true
knowledge). If so, why are you, noble man, disgusted with the building up of Samādhi?
PAGE 308
Samādhi can help to get Yathā-bhūta-ñàna (the knowledge that knows truly), penetrate the four Noble
Truths, and produce the Insight Path and Fruition knowledges. Yathā-bhūta-ñàna, the knowledge that
knows truly, can destroy the defilements (by degrees) up to the Arahatta Path-and Fruition knowledges
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
and (thereby) can cause (help) one to escape from the suffering of round of existences. The Noble ones
such as the Buddha etc. appreciate and admire Samādhi of such a great power.
The Sammāsambuddha, who is more excellent than the three kinds of Buddha, namely, Suta-Buddha,
Sāvaka-Buddha and Pacceka-Buddha, admires Samādhi associated with Ariyan Path, which is said
by the Buddha to produce immediately after itself its own result, the Ariyan Fruition, and so there is
no other state equal to that kind of Samādhi associated with Ariyan Path. This Jewel of Samādhi
associated with Ariyan Path is excellent. By uttering this truthful word, may all beings be happy and
free from all dangers. (Suttanipàta-312).
In the above stated "Ratana-sutta", the Buddha admired and revered the Path-concentration (Magga-
Samādhi), associated with Ariyā Path. But Ariyā Path-concentrations or Ariyā Path states can come
into existence, only when they are helped (aided) by successive insight knowledges and concentrations.
According to the teachings stated in the Patthāna 1-146, Abhi-A3-443 and Sam 1-344, the Ariyā Path
knowledge and concentration come into existence only when they are helped by the powerful forces of
successive Insight Knowledge and concentrations. Again, according to the Buddha's teachings stated
in the discourse on Samādhi, Sacca-Samyutta (Sam-3-363), as explained above, one must try to first
attain one of the two kinds of concentration, viz., Proximate and Jhāna, in order to attain the right
knowledge of truth (Yathā-bhūta-ñàna) that penetrates the four (Noble) Truths.
PAGE 309
That concentration is one of five powerful forces which (can) promote your (noble man's) mental
continuity to the higher and higher stages up to Nibbāna. Therefore, may you noble man revere the
concentration, understanding (knowing) its value.
The points to be contemplated regarding Samādhi's characteristic, function etc., as presented above,
are the points (facts) explained in detail (in preference) for the concentration associated with moral
(wholesome) states, but in the same way (manner) one can contemplate (other) kinds of concentration,
associated with immoral (un-wholesome), resultant and functional (indeterminate) consciousnesses.
4. Jīvita
1. Its characteristic is to guard (protect) the states which co-exist inseparably with itself.
2. Its function is to establish and prolong its co-existent states from arising (uppāda) up to
cessation (bhanga).
3. It is manifested as a state that maintains its co-existent states until the (instant of) cessation.
4. Its proximate cause is a state (phenomenon) that is established and prolonged by itself.
The term "Sampayutta" means the associated mental states. But here, in order to explain the sameness
of both "life-faculties", mental and physical, regarding their nature and characteristic etc., it is
explained by the words, "Attanā avinibhuttānam dhammānam", which means that it (Jīvita) has the
characteristic that protects the states which co-exist inseparably with itself. (Mūla-tī -1-90).
Therefore, as the "material life-faculty" is explained in the chapter one "Matter", if "the mental life-
faculty" only is explained, its characteristic, function etc. can be noted as following:
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1. Its characteristic is to protect its associated states.
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2. Its function is to establish and prolong its associated states from arising (upāda) up to cessation.
3. It is manifested as a state that maintains its associated states until cessation.
4. Its proximate cause is those associated states that are established and prolonged by itself.
It is due to this (mental) life-faculty that its associated (and co-existent) states live or exist alive and
live long. Therefore, Jīvita is a state that causes its associates to exist alive and live long. It (Jīvita) is
called "Indriya", because it exercises its control over its associated states in its protecting and
prolonging them (associated states).
"Anupālana-lakkhane indattham kāreti"
The mental concomitant, Jīvita, maintains (protects) its associated states so that they live long, and in
this case, its associated states make it (Jīvita) their lordship and sovereign. Without Jīvita, its
associated states have no protective power and so it seems that it causes its associated states to make
itself their chief.
(The same is applied to other states of faculty.)
The word "Jīvitindriya" is made by combining the two words, "Jīvita and Indriya". Jīvita (life-
faculty) is the chief of (continuity of) the aggregates, named "Pavatta", which are in continuous
existence linked together according to the law of cause-and-effect (Paliccasamuppàda), and which are
grasped by Karma as its result by means of craving (Tanhà) and wrong view (Ditthi).
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It is due to Life-faculty (Jīvitindriya) that its associated (co-existent) states can exist from (their)
arising up to (their) cessation. At the time when Life-faculty exists for three instants of arising, static
and cessation (vanishing), its associated states can exist, due to life-faculty, from (their) arising up to
(their) cessation, and so it is said that, due to life-faculty, its associated states can live. Again, the
preceding Life-faculty causes its associated (co-existent) states to become together with itself (even)
after itself. It is due to the help (service, assistance) of life-faculty that the continuity of the aggregates
of clinging that become (arise) in succession, exists for long, and if those aggregates (associated states)
do not receive the help (assistance) of life-faculty, they may expire. Therefore, it is said that, due to
life-faculty, its associated (co-existent) states, that is, aggregates of clinging, can continue to exist or
live long.
The existence for long of the continuous aggregates of clinging due to the help of life-faculty, if it is
associated with the special karmic force that produces this and that (new) existence, can continue (to
be) incessantly till death or even till Parinibbāna (Total extinction), as it is helped till that time. [As
the continuity of aggregates of clinging can continue for long due to the help (assistance) of life-
faculty, this life-faculty, if it is associated with the special kammic force that produces this and that
(new) existence, can exist incessantly till death or even till Parinibbāna (Total extinction).] (See:
Mūla-tī 1-90, Anu-tī -1-97)
Lakkhana - By the word, "Sampayutta", is meant the (associated) mental states. But here, the co-
existent (sahagāta) mental and material states are to be taken, as they both are inseparable from life-
faculty, which is said to have the characteristic of protecting them. Water is said to protect the lotuses,
but it can protect the lotuses etc. that are existent and worthy of protecting. If there are no lotuses
worthy of protecting, water cannot protect anything. In the same way, in the case that life-faculty
protects its co-existent states, it can protect them only at the time when they exist, but it cannot protect
them not to disappear. (So that they cannot disappear.)
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Just as a nurse guards (suckles) another's baby (born by another), even so the life-faculty also protects
the resultant mental and material phenomena, which are produced by such causes as "Avijja, Tanhā,
upādānā, sainkhāra, Karma", or "Citta, utu, āhāra", or "Base, object, Phassa (contact) and so on.
Just as a boat-man who conveys only the boat to the thither shore by rowing it, as he himself is
together with that boat conveyed to thither shore, is said to convey himself also to the thither shore,
even so Jīvita (life-faculty) is connected with (other) phenomena that are caused by itself to live long
from (the instant of) arising up to (till) cessation and can live (exist) up to that moment, and so Jīvita is
said to guard (maintain) itself in turn, by guarding (maintaining) its co-existent states. (Abhi-A-1-167).
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Rasa (Function) - Jīvita is said to have the function to cause its co-existent states to arise and maintain
them from (the instant of) arising till cessation, but it cannot cause its co-existent states to arise after
(the instant of) cessation. It is because both Jīvita itself and its co-existent states caused by itself do
not exist after (the instant of) cessation. Here, although Jīvita is said to cause its co-existent states to
arise from (the instant of) arising up to cessation, it means that they are still present (existent) without
dissolution. (But) note that it does not cause the un-arisen states to arise. There are two separate
causes (forces), viz. the generative cause Janaka that causes the un-arisen states to arise, and the
supporting cause (Upatthambhaka) that supports the arisen states. This Jīvita is only a state that
maintains the states that have arisen due to the conditions concerned, by the force of "Anupālana"
maintenance). This Jīvita not only helps the states that are to be protected by the force of
"Anupālana" to exist for the state moment or from (the instant of) of arising up to (till) cessation, but
also helps them to exist (arise) connectedly and continuously in succession (Pabandha thiti)as a
continuously of mental and material states.
The causes of resultant mental states and resultant Kamma-born material states are Sarikhāra
(formations) and Kamma surrounded by Avijjā, Tanhā and Upādāna. Citta (mind) is the cause of the
mind-born materiality states, Utu (Temperature) of the temperature-born materiality, and Āhāra
(Nutriment) of nutriment-born materiality. Vatthu (base), object, Phassa (contact), proper attention,
improper attention etc. are the causes of wholesome, unwholesome, functional and indeterminate
states, according to circumstances causing those mental and material aggregates arising due to those
corresponding causes (conditions) to live and live long during the period, from (the instant of) arising
till cessation, is called "causing to arise".
In the above-mentioned simile of (a) nurse, the baby nourished by the nurse does not come into
existent due to the nurse, but it (baby) is caused by the nurse to live and live long in order not to die
and the continuity of the baby's mental and material aggregates is maintained (by the nurse) before
death. In the same way, in the case that Jīvita causes its co-existent states to arise, note that it is just
like the causing the body to arise (live exist) by the nurse.
Paccupatthāna - Jīvita can maintain its co-existent states only before the (instant of) cessation. At the
moment of cessation, however, as Jīvita itself is disappearing (dissolving), it cannot maintain (keep) its
co-existent states to exist (continue), and note that it is just as the wick and oil which are exhausting
cannot maintain (keep) the flame to continue.
Jīvita can maintain its co-existent states only at the moment of "presence" when itself is present, and
can neither cause them to arise after the moment of cessation, nor maintain them at the moment of
cessation but it is not without the following) three powers:
a. the power of protection (maintenance),
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
3. It is manifested (Paccapatthāna) to the Yogi's knowledge as a state that directs (adverts) the
mind to the object.
4. Its proximate cause is the object.
This mental concomitant, Manasikāra, is included in the formation aggregate.
As it makes the object appear or it touches the object, it is a state that makes its associated states go
(run) to the object, like a charioteer who drives the well-bred horses.
Three kinds of Manasikāra
1. Ārammana-patipādaka-Manasikāra that makes the object appear (arise),
2. Vīthi-patipādaka-Manasikāra that makes the consciousness of cognitive process appear
(arise),
3. Javana-patipādaka-Manasikāra that makes the consciousness of impulsion appear (arise).
Thus there are three kinds of Manasikāra. Of them,
1. “Ārammana-patipādaka-Manasikāra” means is the mental concomitant called "Manasikāra".
It is included in the aggregate of formations.
PAGE 315
2. ‘Vīthi-patipādaka-Manasikāra' means (is) the Five door adverting consciousness
(Pañcadvārāvajjana), which makes arising of 'eye consciousness, accepting consciousness
investigating consciousness etc.' after itself. It is included in the aggregate of consciousness.
3. 'Javana-patipādaka-Manasikāra' means (is) Mind-door adverting consciousness, which makes
arising of series of impulsive consciousness after itself. It also is included in the aggregate of
consciousness. (Abhi-A-1-177, Vs-2-96)
Of them, the two kinds of Manasikāra, namely, ‘Vīthi-patipādaka-Manasikāra' and 'Javana-
patipādaka-Manasikāra' are in the texts used (in the name of) as ‘Yoniso-manasi-kāra and Ayoniso-
manasi-kāra'. In fact only the mentality of impulsion obtain(s) the names of ‘Yoniso-manasi-kāra and
Ayoniso-manasi-kāra'. The adverting consciousness (Āvajjama-Citta) obtains the names of ‘Yoniso-
manasi-kāra and Ayoniso-manasi-kāra' only because they are like (the consciousness of) impulsion.
How the two kinds of adverting consciousness obtain the name of ‘Manasi-kāra' is explained in the
commentaries thus: -
"They are so called because they make the series of impulsive consciousness different from the
preceding subconsciousness. (Abhi-A-1-177, Vs-2-96). The above-mentioned characteristic, function
etc. are not the characteristic, function etc. of the two-fold “Manasikāra”, but are only the
characteristic, function etc. of the mental concomitant, Manasikāra, Known as “Ārammana-
patipādaka-manasi-kāra”.
Ārammana-patipādaka-Manasikāra = the concomitant manasi-kāra
‘Manasi-kāra' is a concomitant associated with consciousness and has the function that joins the
consciousness = associated states to the object, and so it can make the mind (consciousness) reach or
get to the object. Therefore if it makes the mind reach straight to the object it is said to makes the
object also reach to the mind. Therefore “Manasikāra” means (is) a state that makes the mind advert
(turn) or attend to the object, or makes the object enter (into) the mind or conveys the object to the
mind.
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Translated by U Myint Swe (M.A London)
“Attention” (Manasi-kāra) means the making the object so to say enters (into) the mind and the object
appear in the mind. In fact, this ‘Manasi-kāra' cannot persuade the object to enter (into) the mind, but
due to the power of ‘Manasi-kāra', the mind has always an object, and so ‘Manasi-kāra' can be said to
bring so to say, the object to the mind.
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Lakkhana - Just as a charioteer who drives the chariot drawn by the well-bred horses makes the well-
bred horses go (reach) straight to the (desired) destiny, even so this concomitant manasi-kāra, which is
like the charioteer, so to say, drives the (its) associated states towards the object, and so it is said to
have the characteristic of driving the (its) associated states to the object. This means that it (Manasi-
kāra) directs and pushes the (its) associated states, and makes them go straight to the object.
Rasa - So, it is also said that it has the function to join the (its) associated states to the object.
Paccupatthāna - The Paccupatthāna of “Sati” is the attention to the object in order not to forget it.
But the Paccupatthāna of “Manasi-Rāra” is the adverting (directing) the associated states to the
object by joining them to the object. This is the difference between Paccupatthāna of 'Sati' and that of
“Manasi-kāna”. (Mahā-ti-2-147)
It is due to the power of the concomitant manasikāna that the mind and its concomitant states have
always an object, and are never without the object “Manasi-kāra” is like the charioteer, the (its)
associated states are like the well-breed horses, and the object is like the destiny towards which the
chariot goes.
Padatthāna - The object is the nearest cause of Manasi-kāra (attention) because the attention is
possible only when there is the object of attention.
The note of Pyi Sayādaw
The object appears only when it is attended by the concomitant 'Manasikāra'. The five-door cognition
is possible only when the five-door adverting consciousness makes the succeeding series of cognitive
consciousness different from the preceding Bhavanga Citta (life-continuum). Likewise, only when the
Mind-door adverting consciousness (Mano-dvārāvajjana) makes or creates the following series of
impulsive (Javana) consciousness different from the preceding Bhavanga or subconsciousness, the
impulsive consciousness of the mind-door cognition takes place (arises). Vitakka mounts the (its)
associated states onto the object; Cetanā urges (impels) them; Manasikāra takes them to the object.
Of it is so, these three states seem in different from one another. (But) How are they different from one
another?
Vitakka seems to mount the (its) associated states on to the object. Cetanā joins the states mounted on
to the object by Vitakka with (to) itself. It is like the captain (major) who joins his soldiers in the
battle. Manasikāra joins the states in the object being mounted by Vitakka. It is like the charioteer
who yokes the well-bread horses with the chariot. Thus is the difference between Vitakka, Cetanā and
Manasikāra.
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The eminent teachers make this admonition that one should well make phamma as his own real refuge,
bearing in mind that sleeping after eating and living merrily is not the business (work) of a monk, in
order to know thoroughly the characteristics of the states (things) by means of learning, questioning,
memorising etc., with the perfect confidence in the Buddha who has known truly and taught the
different characteristics of manifold states (things). (Pyi-translation of Visuddhi magga)
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
This is the end (of the explanation) of the characteristic, function etc. of the seven mental concomitants
common to all consciousness, included in the aggregates of feeling and Perception. Now I am going to
explain the characteristics, function etc. of the six particular concomitants.
1. Vitakka
Vitakka is a state of thinking of an object. 'Thinking' means 'mounting the mind on to the object' so
that the mind reaches the object. Its characteristics etc. are as follows:
1. Its characteristic is to mount the mind on to the object.
2. Its function is to initially knock at the object, all round, again and again.
3. It appears to the contemplating knowledge that it is a state that persuades the mind towards (to
reach) the object.
4. Its proximate cause is the object (base + object + contact.)
Lakkhana (characteristic): - Vitakka makes the mind reach (mount on to) the object. Just as a man
unfamiliar with the king has an opportunity to get into the palace depending on (with the help of) a
friend or a kinsman familiar with the king, even so the mind has to mount on to the object depending
on (with the help of) Vitakka. Therefore, it is said that Vitakka has the characteristic to mount the
mind on to the object, and so Vitakka is at the same time said to mount the mental associated states on
to the objects as the mind and its associated states are inseparable.)
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The Milinda-pañha
Rev. Nāgasena said "Vitakka has the characteristic to initially knock (ākotana) the object. Great king,
just as a drum is initially struck and afterward the drum sounds continuously, even so Vitakka is noted
to initially knock the object, just like the initial striking of the drum, and Vicāra to reflect the object
again and again just like the continuous sounding of the drum". (Milindapañha - 641 Abhi-A-1-157).
Rev. Nāgasena or the commentator said this characteristic of “Ākotana " (= knocking), depending on
(regarding) the function of Vitakka (Anu-tī 1-94).
The statement that knocking at that object, so to speak, means "attending to the object and
contemplating the meditative objects, e.g., the in-and-out breathing" etc. in undertaking the calm-
meditation, "Pathavī, Pathavī" etc. in contemplating the earth-kasina object, "matter matter" in taking
up (acquiring) the materiality, "mind mind", in taking up (acquiring) the mentality, "Anicca Anicca"
etc. in undertaking the insight meditation. The initial knocking (at the object) is Vitakka, and
continuous knocking is Vicāra.
Rasa = Function - Due to the function of Vitakka to initially knock at the object (āhanana) and to
knock at the object all round (pariyāhanana, the Yogi is said to initially knock at the object with (by)
Vitakka and to knock at the object around with (by) Vitakka. (Abhi-A-1-157).
Paccupatthāna - It is manifest to the Yogi's knowledge that Vitakka is a state that leads and takes the
mind to the object. (Abhi-A-1-157).
Padatthāna - There is no special statement regarding Vitakka's Padatthāna. Therefore, the very
object is stated to be its (Vitakka's) approximate cause. Or, 1. base, 2. object and 3. the associated
states led by Phassa are noted to be the approximate cause of Vitakka.
Kattu-sādhana = sense of agent, Bhāva-sādhana = impersonal sense
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1. The commentary says that Vitakka is so called because it thinks of an object. Here by the word
"think of", it is meant (pointed out) that the very state "Vitakka" is an agent that does the action
(function) of "thinking", in order to reject (object) the agent or actor known as "Attā", a state other
than Vitakka, which does the action of thinking.
2. Again, the commentary explains in impersonal sense that "thinking" itself is Vitakka. The
impersonal sense that just thinking is Vitakka is made (used), in order to object (reject) the sense
that Vitakka is brought under (Attā's) power (influence). (Mūla-tī -1-88).
"Thinking" is a mode of thinking, which is just becoming due to the (its) respective (corresponding)
causes. Therefore, the explanation in impersonal sense is made in order to reject (object) the arising of
Vitakka according to the wish of another person (Attā). It seems that Vitakka initially knocks at the
object and knocks at the object again and again, so that the mind is made to take the object by Vitakka.
Therefore, the commentator explains that Vitakka has the characteristic of initially knocking at the
object and the function of knocking at the object again and again. The Vitakka's characteristic of
initially knocking at the object ākotana-Lakkhana is said by Rev. Nāgasena in the Milinda-pañha
depending on Vitakka's function of knocking at the object again and again (āhanana-parihanana-
rasa). True, the ultimate realities have no other mode of action than that of their own, and similarly
they have no mode of taking (getting) the object. Just as, though an ultimate reality is a natural
phenomenon which has just a characteristic (of its own), it is explained by many ways using many
synonyms, in conformity with the disposition of people (beings) capable of the four (noble) truths, in
the same way, this Vitakka also is explained with many synonymous words. It is explained thus, that
explanation is a well-done one. (Anu-ti -1-94)
How the Cittas dissociated with Vitakka can take an object.
The fivefold pair of Cittas (ten in number), though dissociated with Vitakka, can mount onto ascend
the object by their own power, as the contact of fivefold objects with the fivefold bases, such as the
eye-base is evident. This means that Vitakka need not place mount the states (associated with fivefold
consciousness) on the very evident object.
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There is no Vitakka in the second Jhānic consciousness etc. The higher Jhānic consciousnesses such
as the second Jhānic consciousness and so on, though having no Vitakka, can mount onto ascend the
respective objects of calm meditation, such as the replica-object of "in-and-out-breathing" by the
power of development. Here, the teachers have difference of opinion regarding the power of
development.
1. There is an opinion that the Jhānic power of the lower Jhānic is taken as the power of
development; and
2. There is another opinion that the power of Proximity-development is taken as the power of
development.
The author of this treatise has the opinion that the second and higher Jhānas, having no help of
Vitakka, can mount onto ascend the object, due to this twofold power viz "the Jhānic power of the
lower Jhāna", and "the proximity-development, which is the development-Citta of kāmāvacara"
which is in proximity before the arising of second Jhāna and so on.
19
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
20
Translated by U Myint Swe (M.A London)
It is true, due to the power of Vitakka which arises continuously in the mental continuity, the act of
ascending the object of mind has been accustomed for long. Therefore, that mind, though without
Vitakka sometimes, arises in that object. The mind contemplating with insight knowledge, the mental
and material phenomena by applying the three characteristics to them, is the great wholesome (and
functional) consciousness associated with knowledge. When that consciousness (mind) associated
with knowledge, contemplates, with insight knowledge, the mental and material phenomena repeatedly
it gets accustomed, and it becomes smooth (or automatic). When the practice succeeds, the mind of
insight knowledge sometimes becomes the one dissociated with knowledge. That mind dissociated
with knowledge also arises continuously by the power of contemplation. Page 322 Likewise, the mind
without Vitakka also can ascend the object even without Vitakka, by the (repeated) practice, known as
the development of Vitakka arising continuously in the continuity of mind.
Another example, The mind with defilements, though completely free from defilements in the mind of
an Arahat, who has attained to the Arahatta-Path and existed in the Arahatta-Fruition, continues to
arise in habituation (nature) of defilements practiced habitually in the round of existences gone-by.
Likewise, that mind, though without Vitakka, can arise in that object. (Mahā-ti -1-166)
What is Appanā?
In the canonical text of Dhamma-sanganī (Abhi 1-18), the Buddha calls Vitakka an Appanā, saying
"Vitakko Appanā byappanā" etc.
In the Atthasālinī - commentary, (Abhi-A1-210), however, Vitakka is explained to be with "Appanā =
Jhāna". Regarding this point, Mūla-tīka Sayādaw explains as follows;
The state associated with Appanā (Jhāna) is Vitakka and Vicāra. In the canonical text, the Buddha
said, giving Vitakka a name of Appanā, with the words, "(Vitakka) Appanā byappanā" etc.
Therefore, a question arises, "How can Vitakka or Appanā be a state associated with Appanā?" The
answer is, "Though Vitakka is said to be an Appanā in the canonical text, according to the
Commentarial usage, however, Vitakka is used as Appanā, in the first Jhānic concentration which
arrives at firmness due to the Vitakka's special function, and also in the second Jhānic concentration
etc., which is like the first Jhānic concentration, as it is far away from the opposite obstactes
(Nīvarana). This is the usage in (of) the commentary. Therefore Vitakka associated with the first
Jhānic concentration can be said to be a state associated with Appanā. Likewise, according to the
commentarial usage, the (higher) Jhānas, second Jhāna etc. are also called Appanā. If we take the
meaning according to the canonical usage, except the commentarial one, as Vitakka itself is Appanā,
there cannot be association with that Vitakka = Appanā. (Mūla-tī -1-101)
Note that every Jhānic concentration is called Appanā or Appanā-Jhāna, according to the
commentarial usage.
2. Vicāra
The mind wanders about on the object, due to that state (of Vicāra). Therefore, Vicāra is a state by
which the mind wanders about on the object, or which causes the mind to wander about on the object.
That means the (mind's) wandering about well on the object.
1. It (Vicāra) has the characteristic of polishing, reviewing the object again and again.
2. It has the function to cause its co-existing states to associate with the object again and again.
3. It is manifest (to the Yogi's knowledge as a state that binds (ties) the mind uninterruptedly to
the object taken.
21
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
4. Its approximate cause is the object (or base, object and Phassa = contact).
Vitakka and Vicāra (Abhi-A-1-158)
Although Vitakka and Vicāra associate with the 55 consciousnesses associated with Vitakka, Vitakka
is a states that initially causes the mind to fall on (arrive at) the object as it (Vitakka) mounts its
associated states on to the object, because it is rough and fore-runner in taking the object, just like the
first sound of the bell or gong struck (by a baton).
Vicāra is a state that binds (ties) the mind to the object uninterruptedly, because it is smooth (subtle) in
taking an object, and is polishing and reviewing the object again and again, just like the successive
sound of the bell or gong struck (by a baton).
Again, of these two states - Vitakka and Vicāra, Vitakka which is the cause of mental agitation when it
arises first in the object, has the nature of agitation in taking the object. This Vitakka is like the
flapping of a big bird wishing to fly up in the sky, or like a bee flying towards the forest of lotuses,
following after the perfume of flowers.
page 324
Vicāra, however, has the tranquil nature, having no mental agitation. It is just like the hovering of a
big-bird stretching its wings after flying up in the sky. It is also like the hovering of a bee over the
forest of lotuses after flying towards it. (in order to know whether there is any danger or not)
Another opinion: In an old Mahā-atthakathā (great commentary), however, Vitakka arising as a state
to mount the mind on to the object is like the flying of a big bird in the sky, taking the force of the
wind and placing its wings well in the sky. True, that Vitakka attains to Appanā (Jhāna) when it gets
only one object.
22
“namo tassabhagavato arahato sammasambudhassa”
NIBBĀNAGAMINIPATIPADA
VOLUME IV
PAGE 324-385
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
U MYINT SWE (M.A London)
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Vicāra which arises as a state investigating, examining and rubbing caressing the object
again and again is like the flying of a big bird flapping its wings in order take the force of
the wind. True, that Vicāra investigates, examines and rubs caresses object again and again.
Thus it is explained. The explanation of that old Mahā-atthakathā (great commentary) is
very appropriate at the moment of the proximate and Jhanic (Appanā) concentrations when
it (Vitakka) fixes the mind continuously at the object. (Vitakka’s taking the object or sign of
calm-meditation is also very tranquil as it arises continuously, existing at (on) a single
object, such as the counterpart sign of the in-and out breathing.)
To say further, it is thus: - The above said difference between those Vitakka and Vicāra is
evident in the first and second Jhānas ( Absorptions ). The mode of mounting the mind on
to the object, which is its particular characteristic, is gross, and therefore is evident at the
moment of first Jhāna, according to the fivefold Jhanic, system; and according to the
fivefold system, as there is no Vitakka at the moment of second Jhāna, Vicāra’s special
mode of examining and reviewing the object is evident. (Mahā-ti-1-167).
The second Jhāna is more tranquil (calm) than the first one. As Vitakka is associated only
with the first Jhāna and not associated with the second one, the second Jhāna, being
devoid of Vitakka, is more tranquil (calm) than the first one. Therefore, it is evident that
Vitakka is gross, and Vicāra is subtle.
Further similes :- In the case that a dirty bronze cup is tightly grasped or gripped
(taken hold of) with by a hand and polished with soap- powder and brush etc- by another
hand, Vitakka is like the hand which tightly takes hold of a bronze cup and Vicāra is like
the hand which polishes it ( with soap powder etc. )
Again in the case of turning the potter’s wheel (around) and making a (earthen) pot, Vitakka
is like the potter’s hand which presses the pot, and Vicāra is like his another hand which
turns the wheel around.
P.325 In making a hole (holes) in a brass tray, a plank etc. with a drill, Vitakka
which mounts the mind onto the object is like the awl or drill which is put right at the
centre, and Vicāra which examines or reviews the object is like the awl or drill which is
turned around. (Abhi-A-1-158; Mahā-ti-1-167)
3. Adhimokkha
Plunging into the object and deciding the object is Adhimokkha. Its charactetistic etc. are as
follows:-
1. Its characteristic is to decide the object firmly.
2. Its function is to oppose ‘Doubt’ (Vicilkiccha) which cannot decide the object
moving to and fro.
3. It is manifest (to the Yogi’s knowledge) as a state that decides the object.
4. Its proximate cause is the object that is to be decided.
Lakkhana - characteristic: - Here, plunging in to the object is to be understood to be
plunging into the object, by means of deciding it firmly. But it is not a kind of plunging into
the object, as (by means of) confident faith that decides and believes firmly in the objects
(things) of inspiring confidence. Making decision (in) the object whether right or wrong, is
(called) ‘plunging into the object (Adhimuccana). For, in him who cannot decide the object
whether right or wrong, there cannot be cognitive process regarding both the evil deeds,
such as killing etc. and good deeds such as charity, morality etc. (The evil deeds such as
killing etc. and good deeds such as refraining from killing etc. can be achieved due to this
Adhimokkha’s firm decision of the object, whether right or wrong.) ‘Saddhā
( faith, confidence ), however, is pasādādhimokkha, a kind of deciding confidently
regarding the objects ( things ) of inspiring confidence, such as, true Buddha, true
2
Translated by U Myint Swe (M.A London)
Dhamma, true Sangha etc, that are worthy of being confidently ( knowingly ) believed.
This is the difference between this ‘
Adhimokkha’ and ‘Saddha’. (Mahā.ti-2-146 ).
According to these statements (or remarks), it is to be understood that the belief of non
Buddhist or heretics who believe decidedly in their so - called Buddha, Dhamma and Sangha is
not ‘Saddha’ in true sense, but it is only this Adhimokkha, a mental concomitant, that is, a wrong
decision ( Micchādhimokkha ), which is Adhimokkha, a mental concomitant associated with
‘Ditthi’ ( wrong view ).
P.326 A question to be raised: - The five door congnitions take the ultimate reality only as
(their) object. The deciding consciousness (Votthapana) in the five door cognitions arises, whether
right or wrong, deciding the object, an ultimate reality, investigated by its immediately preceding
investigating consciousness, and helps by means of Anantara paccaya etc. Its succeeding Javana (
impulsion ) consciousnesses ( a ) in order to bring about ( produce ) the wholesome Javana
consciousnesses according to the proper ( right ) consideration ( Yoniso. manasi.kāra ) produced
by the right decision of those succeeding Javana consciousnesses, or ( b ) in order to bring about (
produce ) the unwholesome Javana consciousnesses according to the improper ( wrong )
consideration ( Ayoniso. mansi. Kāra ) produced by the wrong decision of those succeeding
Javana consciousnesses. If it is so, one may ask “How does the deciding consciousness help
(serve) the Javana consciousnesses associated with Vicikiccha (sceptical doubt)?” The answer is
thus (as follows):-
Votthapana (deciding consciousness) is to be understood to help, in deed, those Javana
consciousnesses associated with Vicikiccha (sceptical doubt), as a cause of wavering or wandering
about (Samsappana).
That is to say, Votthapana actually helps (serves) also those Javana consuiousnesses
associated with Vicikiccha. This means (implies):- If there is doubt, (wavering = Samsappana) ‘Is
it a true Buddha?’ regarding the All enlightened Buddha, that Vicikiccha (sceptical doubt) is also
helped by Votthapana, with a mode of deciding, “ Is it a true Buddha ?” It means that
Votthapana’s mode of deciding, “Is it a true Buddha?” is said to be given by Votthapana to the
Vicikiccha’s associated Jananas, called ‘ Samsappanākāra (mode of wavering). The same is
applied to the mode of having doubt in the true Dhamma etc.
Asamsappana.Rasa :- (Sceptical) doubt is called ‘Samsappana’, which means ‘wandering
about in the objects around, being unable to decide or stand fixed in one object. Adhimokkha has
the function to be opposed to that ‘Samsappana’ (doubting or wavering) and to decide an object,
whether it is right or wrong. ‘Asamsappana’ is a mode of mind (or thought) which is opposed to
‘Samsaya’ (doubting or wavering), being unable to decide, whether it is to be done or not,
wandering about in this and that object, just like a child unable to stand still. ‘Adhimokkha is said
(meant) to have the function of ‘Asamsappana’ (not doubting, not wavering). (Mula-ti-1-935-
Mahā.ti-2-146 ).
Padatthāna :- ‘Adhimokkha’s proximate ( nearest ) cause is the states ( phanomena ) which
are the objects of the consciousnesses associated with ‘Adhimokkha’ arising there in and which are
to be decided by Adhimokkha, having the characteristic of deciding the object there of. Mahā-ti-2-
146).
P.327 Considering this ( above –said ) statement, as ‘Adhimokkha’ (concomitant) is associated
with Votthapana ( deciding ) Citta, it is (only) the ‘Adhimokkha’ (concomitant ) associated with
the Votthapana Citta that decides the (very) objects, either pleasurable or displeasurable, the
objects which are to be decided by the Votthapana Citta. Or it (Adhimokkha) is said arises as a
mode of deciding the object.
As this ‘Adhimokkha’ concomitant stands still in the object, it is like a large pillar (post)
erected firmly (in the ground) at the city-gate. (Abhi.A-1-177; Visuddhi-2-96).
4. Vīriya
3
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
1. Its characteristic is a state of exerting well and zealously in doing this and that work, or a state of
ever enduring any sufferings (mental and physical)
2. Its function is (a state) to support or reinforce the co-nascent states.
3. It is manifest (to the Yogi’s Knowledge) as a state not shrinking and reluctant.
4. Its proximate cause is (a) The religious emotion, as the Buddha said;- “A man of religious
emotion, exerts himself properly and methodically” Or, ( b ) the things or objects to be exerted (to
be done zealously ).
327 1. The state causing some one to be brave is Vīriya. ( Abhi-A-1-163 )
2. The work (deed) done by the brave ones with their effort is metaphorically called Vīriya. (Abhi-
A-1-163).
3. Or Vīriya is a state caused to do some work by preparatory ways and means (devices) prepared
in advance (called) Pubba.yoga.vidhi). It is an effort, a great and successive exertion done to
achieve this and that work. ( That is, there arises an effort, exertion to do some work, when
considering the disadvantages ( faults ) of one who does no work out of laziness and also
advantages of one who does work with effort (exertion) or zealously. Referring to that kind of
exertion, it is said to be a state caused by preparatory ways and means. That very effort (exertion) is
(called) also a Faculty Indriya in the sense of predominance (chief), as it dominates laziness, the
cause to make one lazy. Or, it is (called) also a faculty, as it causes its associated states (co-
adjuncts) to make itself their predominance (chief), according to its characteristic of continuously
helping or supporting its associated states. By combing the two words, Vīriya and Indriya, it is
called ‘Viriyindriya’. The characteristic of Vīriya is explained as following;-
That Vīriya has the characteristic of helping (assisting) and also supporting its associated
states (co-adjuncts). (Abha-A-1-163).
Just as an old house about to fall down exists erect being supported by temporarily
supporting posts, even so the mediator (yogi) being supported by Vīriya, does not fall away from all
the merits (wholesome states). Thus it is understood that Vīriya has the characteristic of supporting
(Upattha-mbhana) its associated states. (Abhi-A-1-163).
Therefore, Rev-Nāgāsena said thus:-“great king, just as a house about to collapse is supported
another post and thereby does not fall down, even so Vīriya has the characteristic of supporting
(assisting) its associated states. All the merits (wholesome states) being supported by Vīriya, do not
decrease (decline). (Khu-11-35; Abhi-A-1-164).
Another simile:- When a small and weak army is fighting against a large and strong one, the former
has to retreat. This situation is reported to the king, who for that reason sends out a large and strong
reinforcement.
The king does not let his (small and weak) army assisted by his large and strong reinforcement, be
lost to (or rather defeat) the rivalry army. In like manner, Vīriya does not allow its associated states
to retreat (hesitate, flinch), but it assists (helps, favours) them. Therefore it has the characteristic
also to assist (favour) its associated states (co-adjuncts). [Commentators Sayādaw, quoting the
Milinda-pañha (p-35-6) explains that Vīriya has the characteristic of both supporting and assisting.
This characteristic of supporting is also used in the sense of the function to support (its co-
adjuncts). (Abhi-A-1-163-164 ) ].
P.329 ‘Ussāha’ means ‘threefold exertion’ namely:-
1.‘Arambha. Vīriya’, to exert well this and that work.
2.‘Nikkhama. Vīriya’, which is stronger than ‘Arambha. Vīriya’,as it escapes from the state of
laziness by which someone becomes lazy.
3.‘Parakkama. Vīriya’, which is much stronger than ‘Nikkhama. Vīriya’, as it can reach (attain to),
step by step, the higher and higher stages (such as Jhāna, Path, Fruition and Nibbāna) which can
be reached (Attained to) only by making successive (continuous) efforts.
4
Translated by U Myint Swe (M.A London)
The explanation of only the (two) ‘Arambha.Vīriya’ and ‘Parakkkhama.Vīriya’. done in the great
Commentary, is noted (understood) to show only the beginning and the end of the threefold Vīriya
(omitting the middle kind of Vīriya).
Vīriya is a state by which someone becomes (a) brave or courageous (one). This Vīriya has the
characteristic of bravely enduring the (mental and physical ) pains. A zealous (industrious) man is
courageous in (doing) every work, and so Vīriya is the cause of a courageous man. A zealous
(industrious) man can endure (resist) all pains about to get (have) in doing any (difficult) work
(enterprise). Such kind of endurance (resistance) as called ‘Ussaha’. (Sangha.bhāsā.tikā-100).
Upatthambha.Rasa- It is Vīriya’s function to favour (assist), hold up (maintain) and strengthen
(give suitable strength or energy to) its associated states (co-adjuncts), not allowing (giving) then to
fall into laziness by which someone becomes a lazy man. (Mahā-ta-2-141). Just as an old house
about to fall down is supported by the posts in order not to let it fall down, even so it is Vīriya’s
function (or Vīriya’s functions) to support (assist) its associated states in order not to let them lose
in any work (enterprise). Being support thus, the states associated with Vīriya become active and
energetic in doing such work as charity morality and meditation etc.
Asanisīdana.bhāva.paccupatthānā-
The unwholesome, states associated with or headed by sloth and torpor (Thina-middha) are the
causes of making men lazy and un-energetic (weak-minded) in doing such works as charity,
morality and meditation etc. and they are called ‘Kosajja’ (laziness). And reluctance (hesitation) in
doing such (moral) works is called ‘Samsidana’ (reluctance, hesitation, losing heart). Vīriya
overcomes laziness sluggishness and reluctance. Therefore, Vīriya is opposed to reluctance
(hesitation). It is manifest. (Or appears) to the knowledge of a yogi (meditator)
P.330 who contemplates Vīriya as a state not retreating (turning back) in such matters (cases,
works) as charity, morality development (meditation) etc. overcoming laziness and reluctance
(hesitation). Note that Vīriya is not a mere absence of laziness and reluctance (hesitation). (Mahā-
ti-2-240).
Vīriya’s proximate cause is mainly the knowledge of religious emotion.
Vīriya’s proximate cause are eight places causes of religious emotion, namely;-
1. Danger of rebirth (Jāti),
2. Danger of old age (Jarā),
3. Danger of disease (Byādhi ),
4. Danger of death ( Marana ),
5. Danger of suffering in falling down to woeful states,
6. Suffering which is ( causes ) misery of past existences,
7. Suffering which is ( causes ) misery of future existences,
8. suffering which is the search for food ( and wealth ) in this present life.
When considering (thinking of) those eight places (causes) of religious emotion, there arises the
knowledge associated with the moral dread which is the cause of religious emotion, and it is called
‘Sahottappañ. āna’, (knowledge associated with moral dread ), which is itself religious emotion
(Samvega). One who has that knowledge of religious emotion acts (does) ardently such works as
charity, morality, and meditation etc; and so, that knowledge of religious emotion is a proximate
cause for arising of Vīriya.
Take as the ultimate realities great wholesome states (mind and mantal concomitants ) for those
worldling and non-Arahats ( learners ) having eight fold knowledge of religious emotion as a
dominant factor, and take great functional states for Arahats having such knowledge, ( Mahā-ti-2-
141 ).
5
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Depending on (referring to) Sangītisutta in the canonical Sutta.pātheyya, eight causes of making
effort (Vīriya) is explained (in Mula.ti-1-89, and Mahā-ti-2-141) briefly thus:-
(Vīriya arises) in such eight critical moment as, 1-about to travel, 2-just after traveling, 3-about to
do some work, 4-just after the completion of work, 5-about to be sick, 6-just after recovery, 7-not
getting enough food 8-getting abundant food.
The (later) Sub. Commentators explain following (according to) the order of these eight things,
mentioned in the Commentary, but this order is somewhat different in the canonical text;
nevertheless, the meaning is the same.
P.331 These eight things (factors) associated with knowledge of proper (wise) reflection
suitable for arising of Vīriya are the causes for arising of Vīriya ( Vīriyārambha vottha) or the
mental states (mind and its concomitants ) =proper (wise) reflective knowledges, having root
causes of those eight things (factors) are called the causes for arising of Vīriya
(VīriyArambha.votthu).
Here in order to understand more how to reflect properly (wisely) or improperly (unwisely), the
VīriyArambha.valthu Sutta, stated in the eighth section in (of) the Anguttara.nikāya, is further
presented;-
VīriyArambha.vatthu Sutta
Monks, these eight are the causes of laziness. What are they? : -
1. “Monks, a monk of (living in) this Buddhasāsana, will be having to do a certain work. He
thinks, I will be having to do some work. Doing that work, my body will be get tired (painful).
Now I will take a (short) sleep.” He (that monk) sleeps. He does not make an effort to attain and
realize the supernormal mental states (Jhāna, Insight Knowledge, Path and Fruition that he has not
yet Attained and realized. Monks, this is the first cause of laziness.
2. “Monks, another monk, again, has finished (achieved) a certain work. He thinks, “I have
finished some work. Having done that work, my body is tired. Now I will take a (short) sleep. He
(that monk) sleeps. He does not make an effort to attain and realize supernormal mental states that
he has not yet Attained and realized. Monks, this is the second cause of laziness.
3. “Monks, another monk, again, will be having to travel. He thinks, “I will be having to travel.
Going on a journey, my body will be (get) tired. Now I will take a (short) sleeps.” He does not
make an effort to attain and realize the supernormal mental states that he has not yet Attained and
realized. Monks, this is the third cause of laziness.
4. “Monks, another monk, again, has traveled. He thinks, “I have gone on a journey. Having
gone on a journey, my body is tired. Now I will take a (short) sleep.” He sleeps. He does not make
an effort to attain and realize the supernormal mental states (Jhāna, Insight Knowledge, Path and
Fruition) that he has not yet Attained and realized. Monks this is the fourth cause of laziness. Page-
332
5. “Monks, another monk, again, goes to a village or a (small) town for alms-food, and (but)
does not get (receive) enough food, rough or soft. He thinks, “I went to a village or a (small) town
for alms-food, and (but) did not get (receive) enough food, rough or soft. Going for alms-food, my
body is (gets) tired. It is not proper yet (for me) to undertake a meditation work, calm and insight,
for Attāining the supernormal mental states, such as, Jhāna, Insight Knowledge, Path and Fruition.
Now I will take a (short) sleep.” He sleeps. He does not make an effort to attain and realize the
supernormal mental states (Jhāna, Insight knowledge, path and fruition) that he has not yet
Attained and realized. Monks, this is the fifth cause of laziness.
6. “Monks, another monk, again, goes to a village or a (small) town for alms-food and gets
(receives) enough food, rough or soft. He thinks, “I went to a village or a (small) town for alms-
food and get (received) enough food, rough or soft. (Having taken food at my will ), my body is
(becomes) heavy. It is not proper yet (for me) to undertake a meditation work, calm and insight, for
6
Translated by U Myint Swe (M.A London)
Attāining, the supernormal mental states, such as, Jhāna, Insight Knowledge, Path, and Fruition.
My body is heavy like wet peas. Now I will take a (short) sleep.” He sleeps. He does not make an
effort to attain and realize the supernormal mental states (Jhāna, Insight Knowledge, Path and
Fruition). Monks, this is the sixth cause of laziness.
7. “Monks, another monk, again, has (suffers from) a slight (negligible) disease. He thinks, “I
have (suffer from) a slight (negligible) disease. It is proper (for me) to take a (short) sleep. Now I
will take a (short) sleep.” He sleeps. He does not make an effort to attain and realize the
supernormal mental states (Jhāna, Insight, Knowledge, Path and Fruition) that he has not yet
Attained and realized. Monks, this is seventh cause of laziness.
8. “Monks, another monk, again, begins to recover from (after) my disease or illness. It is not
long to get recovery. He thinks, “I begin to recover from (after) my disease or illness. It is not long
to get recovery. Not long to get recovery, my body is weak. It is not proper yet (for me) to
undertake a meditation work, calm and insight to attain the supernormal mental states, such as,
Jhāna, Insight Knowledge, Path and Fruition. Now I will take a (short) sleep.” He sleeps. He does
not make an effort to a attain and realize the supernormal mental states ( Jhāna, Insight
Knowledge, Path and Fruition ) that he has not yet Attained and realized. Monks, this is the eight
cause of laziness.
P.333 Monks, these are the eight causes of making an effort. What are these eight?
1. “Monks, a monk of (Living in) this Buddha.sāsana, will have to do a certain work (sewing
and dyeing the robes, baking the bawls etc). He thinks, “I will have to do some work. Having to do
some work, I am not able to given attention to the teaching (admonition) of the Buddha. Now I will
make an effort in advance to attain and realize the supernormal mental states (Jhāna, Insight
Knowledge, Path and Fruition) that I have not yet Attained and realized that monk makes an effort
to attain and realize the supernormal mental states (Jhāna, Insight Knowledge, Path and Fruition)
that he has not yet Attained and realized. Monks, this is the first cause of making an effort.
2. “Monks, another monk, again, has finished (achieved) a certain work.” He thinks, “I have
finished some work. Doing that work, I could not give attention to the teaching (admonition) of the
Buddha. Now I will have to make an effort to attain and realize (Jhāna, Insight Knowledge, Path
and Fruition) that I have not yet Attained and realized. That monk makes an effort to attain and
realize the supernormal mental states (Jhāna, Insight Knowledge, Path and Fruition) that he has not
yet Attained and realized. Monks, this is the second cause of making an effort.
3. “Monks, another monk, again, will be having to travel. He thinks, “I will be having to
travel. Going on a journey, it is not easy for me to give attention to the teaching (admonition) of the
Buddha. Now I will make an effort in advance to attain and realize the supernormal mental states
(Jhāna, Insight Knowledge, Path and Fruition ) that I have not yet Attained and realized.” That
monk makes an effort to attain and realize the supernormal mental states (Jhāna, Insight
Knowledge, Path and Fruition ) that he has not yet Attained and realized. Monks, this is third cause
of making an effort.
4. “Monks, another monk, again, has traveled. He thinks, “I have gone on a journey. Having
gone on a journey, I could not give attention to the teaching (admonition) of the Buddha. Now I
will make an effort to attain and realize the supernormal mental states (Jhāna, Insight Knowledge,
Path and Fruition) that I have not Attained and realized.” Monks, this is the fourth cause of making
an effort.
P.334 5. “Monks, another monk, again, goes to a village or a (small) town for alms-
food and (but) does not get (receive) enough food, rough or soft. He thinks, “I went to a village or a
(small) town for alms-food and (but) did not get (receive) enough food, rough or soft. (Taking)
little food), my body is (becomes) light. It is proper for me to undertake a meditation work, calm
and insight. Now I will make an effort to attain and realize the supernormal mental states (Jhāna,
Insight Knowledge, Path and Fruition) that I have not yet Attained and realized.” That monk makes
an effort to attain and realize the supernormal mental states (Jhāna, Insight, Knowledge, Path and
7
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Fruition) that he has not yet Attained and realized. Monks, this is the fifth cause of making an
effort.
6. “Monks, another monk, again, goes to a village or a (small) town for alms-food and a get
(receives) enough food, rough or soft. He thinks, “I go to a village or a (small) town and gets
(receives) enough food, rough or soft. (Taking enough food) my body is (becomes) strong. It is
proper for me to undertake a meditation work, calm and insight. Now I will make an effort to attain
and realize the supernormal mental states (Jhāna, Insight Knowledge, Path and Fruition) that I
have not yet Attained and realized.” That monk makes an effort to attain and realize the
supernormal mental states (Jhāna, Insight Knowledge, Path and Fruition) that he has not yet
Attained and realized. Monks, this is the sixth cause of making an effort.
7. “Monks, another monk, again, has (suffers from) a slight (negligible) disease. He thinks the
disease is liable to grow. Now I will make an effort to attain and realize the supernormal mental
states (Jhāna, Insight Knowledge, Path and Fruition) that I have not yet Attained and realized.”
That monk makes an effort to attain and realize the supernormal mental states (Jhāna, Insight
Knowledge, Path and Fruition) that he has not yet Attained and realized. Monks, this is the seventh
cause of making an effort.
8. “Monks, another monk, again, begins to recover from (after) his disease or illness. It is not
long to get recovery. He thinks, I begin to recover from (after) my disease or illness. It is not long
to get recovery. The disease is liable to occur (come) to me again. Now I will make an effort in
advance to attain and realize the supernormal mental states a (Jhāna, Insight Knowledge, Path and
Fruition) that I have not yet Attained and realized.” That monk makes an effort to attain and realize
the supernormal mental states (Jhāna, Insight Knowledge, Path and Fruition) that he has not yet
Attained and realized. Monks, this is the eighth cause of making an effort.
“Monks, these are the eight causes of making an effort.”
One who is zealous or one who has right or wise reflection (consideration) and review
(reasoning), however, considers the Buddha’s admonition and inclines (is willing) to undertake the
meditation work. He works hard, makes an effort and puts forward the zeal of the great men
considering (depending on) these eight factors, namely,
1. going or about to do a certain work,
2. just having finished or achieved some work,
3. going or about to travel,
4. just coming back from his journey,
5. not getting enough food,
6. getting enough food,
7. beginning to suffer from illness, and
8. just having recovered after illness.
( 1,2 ) If one is going or about to do a certain work, such as dying the robe, baking the bowl etc.,
one engages oneself in the meditation work zealously, before doing such worldly works,
considering that one will fail to undertake the meditation work at the tine of doing such works. *
And also if one has just achieved a certain work, one engages oneself in the meditation work with
double effort, considering of one’s having failed to undertake the meditation work while doing such
(worldly) works.
• ( 3,4 ) If one is going or about to travel, one engages oneself in meditation work zealously,
considering that one will fail to undertake the meditation work at the time of going on a journey.
• And also, if one has just traveled, one engages oneself in the meditation work with double
effort, considering of one’s having failed to undertake the meditation work while going on a
journey.
8
Translated by U Myint Swe (M.A London)
• (5, 6 ) If one gets (receives) not enough food, one engages oneself in the meditation, one
engages oneself in the meditation work zealously, considering, my body is now light, and fit to
undertake the meditation work. So I will now make an effort to do that.” * And also, if one gets
(receives) enough food, one engages oneself in the meditation work zealously with double effort
considering “My body is now strong, and fit to undertake the meditation work. So I will now make
an effort to do that.”
Page 336
• ( 7,8 ) If one begins to suffer from illness, one engages oneself in the meditation work,
zealously, considering that one will fail to undertake the meditation work at time of one’s being ill (
sick ). * And also, if one has just recovered after illness, one engages oneself in the meditation
work with double effort, considering of one’s having failed to undertake the meditation work while
being ill (sick).-
• Thus, if there is precedence of if they are preceded by wise reflection (consideration) and
review (reasoning), these eight factors are the causes of making an effort, and so are called
VīriyArambha.Vatthu.” However it there is no precedence of if they are not proceeded by such
wise reflection (consideration) and review (reasoning), the same eight factors are (become) the
causes of laziness, for a greatly lazy one whose mind shrinks back from (undertaking) the
meditation work.
• ( 1,2 ) A greatly lazy one who lacks the wise reflection (consideration) and review
(reasoning) if he is going or about to do a certain (worldly) work, sleeps, considering (thinking) that
he will get tired in doing some work. * And also, if he has achieved some work, he sleeps,
depending on his getting tired, when one was doing that work.
• (3, 4 ) And also if he is going on about to travel, he sleeps, thinking that he will get tired
when going on a journey. * And also, if he has traveled, he sleeps, depending on his getting tired
while going on a journey.
• ( 5,6 ) And also, if he has not enough food, he sleeps, arguing that he has not enough food
while going for alms-food not yet strong. * And also. if he has enough food, and eats it till he is
full, he sleeps, depending on his bodily heaviness
• (7, 8 ) And also, if he feels sick slightly, he sleeps, arguing that he should sleep. * And also,
if he has just recovered after illness, he sleeps, thinking of his being weak.
Thus, these eight factors are the causes of laziness, for a lazy man who lacks the precedence of wise
reflection (consideration) and review.
This Vīriya is a mental concomitant, both good and bad (wholesome and unwholesome). It is an
exertion not only to generate (bring about) the bad (unwholesome) states, such as, greed, hatred,
delusion, envy, avarice, wrong, pride, evil, deed, defilement etc., but also to generate the good
(wholesome) states, pertaining to charity, morality, calm and insight meditations, and to develop
the insight knowledge till its perfection. It is two-fold, wrong effort and right effort. Avoiding the
wrong effort, it is necessary to make a right effort. Making an effort, one can become a Buddha.
No work that cannot be done (achieved) by a diligent man.
Every (courageous) man exerts (makes an effort). A wise man should not be lazy.
A wise and virtuous man must indeed make an effort,
1. not to make the unarisen evil states arise,
2. to eradicate the arisen evil states,
3. to make the un arisen good states arise, and
4. to develop the arisen good states.
Every man has energies (potencies) which, if rightly used, can lead one to attain to, even Buddha
hood; and Attāining to other states lower than Buddha hood) however, is not necessary to be said
of Vīriya (exertion) is one of the ten perfections fulfilled (done) by the Buddha. Every virtuous
man wishing to attain to Nibbāna should not forget this fact (point).
9
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
5. Pīti
To please, delight gladden and develop (increase) one’s mind and body is (called) Pīti.
1. Its characteristic is to like (love) the object.
2. Its functions are (a) to please and develop one’s mind and body, and (b) to pervade the
whole body with good (noble) mind-born material forces (qualities).
3. It is manifest (to the Yogi’s Knowledge) as a state that gladdens and elevates (arises) one’s
mind and body.
4. Its proximate cause is the object, (or base, object, contact).
This ‘Ubbegā Pīti’, being strong, has the strength to raise up the body filled with it and lets it hover
in the sky, like the heap of cotton blown upward in the sky. Rev. Mahātissa, living in a place
named ‘Punnavallika’’’, one full-moon night, went to the courtyard (compound) of the pagoda
situated. In the ‘Punnavallika’’’ monastery and proceeded towards ‘Mahā-ceti’ (great pagoda),
looking at moon-light. He thought them, “Oh, at this time, long a go, the four kinds of audience,
monks, nuns, laymen, and laywomen-were then worshipping the great pagoda!” Recalling
(remembering) the object (scene) seen before by his own, eye and taking the object of the Buddha,
he flew into the sky, like a velvet-ball that hits on the hard platform and goes (rises) upward, and
stood on the courtyard of the great pagoda.
Again, a certain lady of the village which is a resort for alms-food, also, had flown up in the sky, by
the force of the very strong Ubbegā-Pīti, taking the object of the Buddha. The detail of that story is
as follows.
When the parents of that lady were, one evening, about to go to a monastery named ‘Girikandaka’,
situated on the mountain called ‘Girikandaka’, in order to listen to the sermon, they said to her,
“Dear daughter, you have heavy pregnancy. You are not able to go at night. We will listen to the
sermon, making a share of merit for you” So saying they departed.
That lady, though wishing to go with them, was unable to object (reject) their words and left behind
alone in the house. Standing at the door, under the moon light, she saw from afar the oil lamps
offered by the people to the pagoda on the top of the mountain situated in the compound of
‘Girikandaka’ monastery, and also four kinds of audience (who were) giving the pagoda offerings,
such as the flower, perfume etc. and going around it clockwise. She also heard the voice (sounds)
of the monks reciting the sermons collectively in honour of the Buddha.
Then she thought, thus, “Fortunate are those people who got a good chance to go to the monastery
and to see ( worship ) the pagoda going round in its compound, and also to listen to the sermons
similar to the sweet and delicious taste!”
10
Translated by U Myint Swe (M.A London)
Then, while looking at, from afar, the noble pagoda similar to the heap (cluster) of pearls, she
Attained ‘Ubbegā Pīti’, which has the force of rising levitating her body and of flying up (in) the
sky. She flew up in the sky and was (stood) there listening to the sermons before her parents, after
having descended from the sky to the compound of the pagoda and worshiped the pagoda. (But her
parents arrived later, being (having) to climb the mountain where the monastery was situated.)
Page- 339
After the lady had arrived, her parents who arrived later, asked her, "Dear daughter, by
which way did you come?"
She replied, “I came by air, not by ordinary way."
They asked her again, "Only the Arhats can go (travel) by air. How can you come and
arrive here?"
She told them thus, When I stood at the door in the house looking at the pagoda standing in
grandeur (splendor, magnificence) under the moon light, there occurred in me the (Ubbegā) Pīti
incessantly, having the full force of great strength, caused by the recollection of the Buddha's
virtues. Then I did not even realize that I was standing up right and sitting as well. Indeed, I flew up
(in) the sky, having the only object of the Buddha’s virtue and stood in the compound of the noble
pagoda.
Thus, Ubbegā Pīti' has such a force of enabling one to fly up the sky. (Abhi-A I-159-160).
'Pharanā Pīti, however, is the one that lasts longer than Ubbegā Pīti, and pervades the
mind-born noble material things in the whole body. When this 'Pharanā Pīti' arises, the whole
body, in which that Pīti immanents, becomes like a balloon filled with air, or a valley flooded by a
current falling heavily rapidly from the mountain, is incessantly touched all over by the noble
material qualities born out of mind associated with that Pīti (Abhi-A I- 160).
'Khuddikā Pīti', raises the hair on the body, and if (when) it disappears, it appears no more.
It is a kind of Pīti which rises sometime only. 'Khuddika Pīti', however, rises again and again
(many times). 'Pharanā Pīti', more tranquil (calm) than, 'Ubbegā Pīti, has no trembling (shaking)
and lasts longer, and so is more excellent than the former.
When that fivefold Pīti takes pregnancy (that is, takes root in mental continuum) and
matures, it generates the twofold tranquility- of mind and mental concomitants. (So, it is said
metaphorically that, if Pīti matures, there tranquility of mind and mental concomitants, and so 'the
maturity of Pīti to generate the tranquility or Passaddhi' is metaphorically said that it (Pīti) takes
pregnancy to give birth to the child of Passaddhi. When tranquility or Passaddhi takes pregnancy
and matures, it generates the twofold Sukha or happiness, mental and physical. When Sukha takes
pregnancy and matures, it generates the threefold Samādhi or concentration, viz., Khuddikā =
temporal, Upacara = proximate, and Appanā = absorption (Jhāna). (Visuddhi I- 139- 140, Abhi -A-
I - 159- 160)
Pīti and Sukha
Page- 340
Pīti has the function to make the mind and body joyful and develop them, that is, it pervades
the body with the excellent mind- born material qualities, and so, when Pīti arises and is blooming,
the mentality also becomes joyful and develops. Due to the mentality associated with Pīti, the
excellent mind- born material qualities arise over the whole body. The pervasion of the excellent
mind- born material qualities over the whole body is metaphorically said that Pīti pervades
(inundates, floods) the whole body. As Pīti floods (inundates) the whole body, it (whole body) is
said to be developed with the excellent mind- born material qualities. (Note that Pīti can arise
depending on the heart- base only)
11
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Mental happiness (Cetasik Sukha) has the characteristic of causing a being in whom it
arises and its associates to enjoy the object. It has the function to develop its associated states. Its
proximate cause is the associated states held up (encouraged) by it.
Although Pīti and Sukha inseparably associate with (in) some consciousness, Pīti is that
which likes (loves) the desirable object, and but, Sukha is that which enjoys the taste of it
(desirable object). There is Sukha in whatever consciousness in which there is Pīti. But there is not
always Pīti in every consciousness in which there is Sukha. Pīti includes in the formation
aggregate, while Sukha includes in the feeling-aggregate. Pīti is (like) the delight of a tired
(fatigued, weary) traveler in a desert, when he hears of and sees a great forest and a big lake (called
atassara) full of water and also when he enters the forest and sees the water, whereas Sukha is the
satisfaction (happiness) in his entering the forest and drinking water. (Abhi-A- I- 160).
Paccupatthāna Pīti's characteristic and function are evident. When the yogi practises the
meditation-calm and insight and Attāins different stages of concentration and insight knowledge
not yet Attained before by him, and also when he knows the (Buddha's) teaching, not yet known by
him - he is filled with Pīti or rapture and sheds tears, born out of pleasure and delight. Having the
two fold smile, physical and mental (Or, being lifted or elevated physically and mentally), he
becomes whole-hearted and energetic in his meditation work. As this condition is due to Pīti, in
such a case Pīti's nature that refreshes and pleases or delights (the yogi's) mind and body is
manifest (clear) to the yogi's insight knowledge.
Padatthāna (proximate cause) is not separately mentioned in the commentaries. Therefore,
the very object itself is stated as (Pīti's) proximate cause. In other words, 1- the base, 2- the object
and 3- (Pīti's) associated states headed by phassa (contact) are Pīti's proximate causes. Page - 341
In the eases of health, education and business (economics), or of charity, morality, calm and
insight meditation works, those who exert all their strength are one day destined to achieve their
aim and object. Then, they become happy (pleased) to review the works done by themselves.
Even the Buddha himself, after getting up from his cross-legged sitting at Mahābodhi had
been gazing at Mahābodhi with his open eyes for seven days, because of (due to) his Pīti, satisfied
and pleased (joyful).
The noble mediators also, when being satisfied with Dhamma and successful in their
meditation work, are encouraged by Pīti so that they do not want to get up from sitting. Thus the
noble Pītis also arise greatly in the industrious men (Yogis).
Another Pīti of great value- A virtuous man can recollect and review, on the verge of his
death, any of his meritorious deeds done by himself, such as charity, morality, calm and insight
meditations. If he dies, filled with great Pīti, born out of recollecting and reviewing his meritorious
deeds done successfully by himself, that kind of Pīti is an invaluable state for those who can not yet
make an end of his journey in the round (cycle) of rebirths.
In this Buddha sāsana (Buddha's dispensation), the would-be Rev. Pañca sila
samādhāniya' who Attained Arahatship at the age of five (years), observed the unblemished and
perfect 'fivefold precepts for one thousand and hundred years, at the time of the 'Anoma dassi
Buddha, who appeared in the world one Asankhyeyya and one lacaeons ago. When he recollected
and reviewed his morality observed, on the verge of his death, he found it perfect and unblemished
even once, and so there arises Pīti blooming out of his satisfaction. The moral Javana Cittas
headed by Pīti, taking his morality as the object, could arise in place of his dying mind- moments
and so was reborn in the world of gods. Due to that morality, he was not reborn, even once, in the
woeful nether worlds for one Asankhyeyia and one lac aeons, land (instead) was alternately reborn
only in the worlds of men and gods. He became the one who was handsome, wealthy and wise, in
his succeeding existences in the round of rebirths. These are the things that every being longs for.
You, noble man also wandering in the round of rebirths, should necessarily observe such kind of
morality, perfectly and without blemish. (Apādāna- I- 84)
12
Translated by U Myint Swe (M.A London)
6- Chanda
Page- 342
'Chanda' means' a state of willing to do or to get something, or to take something as an
object.
1- Chanda has the characteristic of willing to do something or to take something or to take
something as an object.
2- It's function is to search for an object.
3- If appears or manifests (in the yogi's knowledge) as a state of longing for, or desiring an
object.
4- Its proximate cause is the object that is desired.
Lakkhana (Characteristic)
In the canonical texts (Abhi- 2- 266 etc.), the Buddha used the word 'Chanda' in the sense
of craving Tanhā, or in the sense of effort (Vīriya) in such texts as (Abhi- 2- 255). To exclude
'Tanhā' and 'Vīriya', the commentator explains the word. 'Chanda', in the sense of willing or
desiring to do something or some object.
In the canonical text, mātikā (Table of contents), the Buddha expounded the two kinds of
Ultimate Realities, namely, those, (Dhammas) taking the objects and those not taking the objects.
The mind and mental concomitants are included in the ' Dhammas ' taking the objects, one of
which is 'Chanda', a mental concomitant; and so 'Chanda' is a state of willing or desiring to do
something or some object; and it also is a forerunner in doing something. Therefore, Chanda is said
to have the characteristic of willing or desiring to do something, or to take something as an object.
Chanda is of six kinds, viz.,
1- Wishing to see a visible object,
2- Wishing to hear a sound,
3- Wishing to smell a smell,
4- Wishing to taste a taste,
5- Wishing to touch a tangible object,
6- Wishing to think of a mental object,
It is Chanda's characteristic of wishing to do all these six kinds of objects. But unlike
lobha's being Attāched to an object, Chanda's wishing to do (or to have) something is not a state of
being Attāched to an object. Though 'Lobha' and 'Chanda' are different in nature, they both can
exist together in one moment of consciousness.
Chanda however, is subordinate to and has to follow the dominant lobha, in desiring the
sensual objects which enitable to arouse lobha (craving). Lobha is a state of being Attāched to an
object whereas Chanda is a state of (just) desiring that very object.
Likewise, also in the states associated with 'Dosa' (hatred) etc., Chanda is subordinate to
and has to follow the dominant 'Dosa' etc. 'Dosa's (has) the harsh and rude nature, while ' Chanda'
is (has) the nature of wishing to be harsh and rude. Note the following facts (points) to understand
easily these phenomena;
"Chanda', associated with 'Lobha", is (has) the nature of wishing to be greedy.
'Chanda', associated with 'Ditthi' (wrong view), is (has) the nature of wishing to perceive
wrongly.
'Chanda', associated with 'māna (pride), is (has) the nature of wishing to be proud (haughty,
puffed up).
'Chanda' associated with 'Dosa' (hatred), is (has) the nature of wishing to be angry (hateful).
'Chanda', associated with 'Issā' (jealousy, envy), is (has) the nature of wishing to be jealous.
'Chanda', associated with 'machariya' (avarice, miserliness), is (has) the nature of wishing
to be avaricious (miserly).
13
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Page- 344
Rasa, Paccupatthāna, Padatthāna- 'Chanda' has the characteristic of wishing to do
something or to take something as its object, and so it has the function to search for an object it is
manifest (to the yogi's knowledge)as a state of longing for an object, an its proximate cause is the
desired object.
'Chanda', in taking an object, is like the stretching of mind's hands. Chanda's longing for an
object is like the turning of the hands towards the object to take it. The statement that the mind is
like the hands is figuratively said to clarify Chanda's wishing to do (something), though the mind
has no hands. (Abhi-A -1-177-Visuddhi-2-96).
When Chanda occurs in the continuum of beings, its nature is very evident (clear). A child,
wishing to go (move) from its father's hands to its mother's hands, stretches its hands towards its
mother. This wishing to go is Chanda. Chanda includes all kinds of wishing to go here and there,
to meet with someone, to see, to hear, to smell, to eat, to take, to touch, to understand' and so on.
Moreover, the wholesome (good) Chanda includes all kinds of wishing to give charity, to
observe the precepts of morality, to have firm morality, to develop the concentration, to have firm
concentration, to develop or to attain the insight knowledge, to realize or to attain to Nibbāna, to
become the omniscient Buddha or the private Buddha, or the chief disciple, or the great disciple, or
the ordinary disciple, or a king, or a wealthy man, or a god, or a Brahmāgod or a monk, or an
ascetic'. For, those wholesome Chandas, rooted in the wise thought, can occur (arise) in the
(continuum of) noble men, who have proper (wise) thought.
In wishing moderately Chanda is weak, while in wishing strongly, it is strong. Having
fulfilled the perfections with great zeal (Vīriya) based on this Chanda, one finally at will has to
become the omniscient Buddha, or private Buddha, or the chief disciple, or the great disciple, or
the ordinary disciple, or a man, or a god, or Brahma-god.
Without the basic desire (Chanda) to attain to the top-rank, one will not (never) make a
great effort to attain to the top-rank. Therefore, one must initially make Chanda arise to attain (get)
the noble advantage. This kind of Chanda is called ĀsāChanda (wish-to-be or hope). Then,
knowing that one cannot attain to the top-rank by having merely wishing or praying, one must
ardently make an effort with great zeal.
Page- 345
Also those who would be in future the omniscient Buddha, the private Buddha, the chief
disciples, the great disciples and ordinary disciples have to fulfill, ardently, their respective
perfections to attain to their own individual enlightenment with great zeal. They become such and
such noble men only having fulfilled their respective perfections, but not otherwise.
14
Translated by U Myint Swe (M.A London)
And also those laymen and monks of today who have Attained to the higher position (rank)
become so only having ardently made a great effort, but they are not the self born persons not
making any effort. Therefore you who have luckily Attained the human life which is hard to attain,
if lazy and foolish (stupid) not wishing to attain to the higher rank and not making any effort for it,
are sure to be born in the four woeful nether worlds. Therefore, you should (must) have the noble
wish (desire) to attain to the higher rank (position) and also to the path and fruition, either in this
life or future existences.
There is nothing not to be achieved for (by) anyone of strong desire (wish).
The noble desire (inspiration) can produce (bring about) a noble effort and its noble result,
and happiness as well.
Page- 346
Section on the 14 Immoral Cetasikas (concomitants)
1. Moha = Delusion
1. (a) Moha has the characteristic of being blind of the wisdom's eye to see, or being unable
of the mind to see the true nature of ultimate realities.
(b) Or it has the characteristic of being opposed to wisdom, or being unable to see the true
nature of Ultimate realities.
2. (a) It has the function to be unable to see the true nature of the ultimate realities or the
objects.
(b) It has the function to conceal the true nature of the ultimate realities or the objects.
3. (a) It manifests (to the Yogi's knowledge)as a state that causes to act (follow) the
improper (wrong) practices, or not to act (follow) the proper (right) practices. Or as a state being
opposed to following the right practices.
(b) It manifests as a state that blinds the wisdom's (mind's) eye.
4. Its proximate cause is the improper (unwise) attention to the (impermanent, painful)
objects that they are permanent, happy (pleasurable) Attā, or soul, pleasant etc.
(Abhi-A- I- 291; Vs - 2 - 98)
It is Paññā that knows the ultimate realities rightly. It is Moha that causes to blind the
wisdom's (minds) eye. So, Moha has the characteristic of causing to blind the wisdom's (mind's)
eye. (Mahā.ti -2-149).
1. It is Moha that by which the (its) associate states are ignorant of, or that makes the (its)
associate states ignorant of, the objects or ultimate realities.
2. Or, it is Moha that itself is ignorant of the objects or ultimate realties.
3. Or, it is Moha that is merely ignorant of the objects or ultimate realities. [Abhi-A- 1- 290,
Vs -2- 98]
Page- 347
This delusion (or ignorance) is not knowing the true nature of the objects. Or, though
Paññā (Ñāna= wisdom) knows the true nature of the ultimate realities, but Moha, not knowing
that true nature wrongly or reverely knows the impermanent painful nature of the ultimate realities
that they are permanent, happy, Attā or soul, pleasant etc. Therefore, Moha is the opposite to
Paññā or Ñāna. Here regarding Moha's reverse (contradictory) knowing, it is explained in the
commentaries and sub- commentaries thus;
(1) Asantain bujjhati= knows not really existing things. Moha, by (means of) concealing
the true mature of the objects, the ultimate realities, is the cause of clinging to the wrong views
such as 'Pakati (prakrti), Attā (soul) etc. Which are not nearly existing, and so it (Moha) knows the
wrong views such as 'Pakati, Attā, SAttā, Puggala' etc. Which are not really existing.
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Page- 348
'Moha knows 'Pakati, Attā, SAttā, Puggala' etc, that do not exist in the sense of ultimate
reality, and also knows perversely (wrongly) the ultimate realities". This explanation should be
noted to be (as a) figurative speech. 'Moha' does the function of concealing the true nature of the
ultimate realities. '"Clinging to the (wrong) views of 'Pakati, Attā, etc, and also clinging to the
wrong notion or perversion that the five aggregates are 'Nicca, Sukha, Attā and Subha" these
(factors, concomitants) headed by Ditthi (wrong view), in which Moha however is included. Being
concealed by Moha the true of ultimate realities, the mental states headed by (associated with)
'Ditthi" know 'Pakati, Attā etc. That are not really existing, and also know perversely (wrongly) the
true nature of ultimate realities, (that is, these two 'wrong and perverse' knowledge arise due to the
mental states headed by or associated with 'Ditthi'). Therefore, the above-mentioned resultant
wrong and perverse' knowledge two in number, are figuratively based or depending on the cause
'Moha'.
The above-stated meaning is to be noted by virtue of Moha associated with 'Ditthi'. The
arising of 'Moha', dissociated with 'Dtthi is to be understood depending on 'how the ten fetters
arise', described in the chapter on 'the meditation on the mental states'. Here, 'Pakati' is the main
doctrine (view) of Kapila the ascetic.
Rasa (function)-'Moha', being a wrong notion of the five aggregates or mental and material
(physical) qualities as 'Nicca, Sukha, Attā, Subha, is not able to penetrate (1) The five aggregate
which have the true mature of 'ANicca, Dukkha, Anatta, and Asubha', (2) the connectedness of
cause and effect Paticca samuppāda in (of) those five aggregates (3) the impermanent, suffering
and ego less (Anicca, Dukkha, Anatta) natures of the five aggregates together with their causes, (4)
Nibbāna, the unconditioned state, which is the cessation of those five aggregates together with their
causes.
Therefore, 'Moha' is the virtue of being unable to penetrate the true nature of the ultimate
realities. Or, 'Moha' has the function to make (of making) the mind unable to penetrate well the true
nature of the ultimate realities.
The penetrative knowledge of the four noble truths is (called) 'Catusacca samma Ditthi'
.The four noble truths penetrated by this penetrative knowledge are the true natures of the ultimate
realities. The true natures of objects are also the relations (relationships) between 'cause and its
effect', that is between moral and immoral actions and their resultants penetrated by this
knowledge, knowing. 'Kamma is verily the real property of beings". But these true real ties are
included in the knowledge of the four noble truths, which knows 'how the truth of suffering arises
16
Translated by U Myint Swe (M.A London)
due to the truth of cause (tanha)'. This knowledge of four noble truths (catusacca sammā Ditthi) is
also called the knowledge of the cause and its result. It is 'Moha's function that conceals not to
know the true natures of those realities.
Page- 349
Paccupatthāna- Due to the Moha's concealment that hides the true nature of the objects
(the ultimate realities), even the wise men who know well the true nature of good and evil deeds,
when Moha arises in them, do (can) not know (see) the faults of the evil deeds and so (happen to)
commit the evil deeds. Therefore, Moha is manifest (to the Yogi's knowledge) that it is a state that
leads to the improper and wrong practices. This is (called) 'Phala Paccupatthāna'.
(A) Again, the way to the attainment of the right knowledge called 'Catu sacca sammā
Ditthi' is the right practice. Moha, being the opposite to the right knowledge, is also the opposite to
the right practice.
(B) Again, just as Moha which is the opposite to the right knowledge knows only the
wrong, not knowing the right or truth, even so 'Moha' which is also the opposite to the right
practice lets (someone) practice only the wrong practice, not letting (someone) practice the right
practice. By practicing the wrong practices, there will not arise the right knowledges or views such
as 'Catu sacca sammā Ditthi'. The right knowledge's, included in the 'Catu sacca sammā Ditthi'.
Which is 'knowing rightly the materiality (material qualities), knowing rightly the mentality,
(mental qualities), knowing rightly the cause, knowing rightly the result, knowing definitely and
rightly (truly) the impermanent, painful and soulless natures of all conditioned states (materiality,
mentality, cause and effect, are the special (super normal) knowledge's which can be attained only
due to (by virtue of) the right practice which is the eightfold noble practice. Therefore, 'Moha' has
the nature of practicing only the wrong practice, turning away from the right practice, and so it
(Moha) is a state that blinds the eye of wisdom, which is the right knowledge. Thus also 'Moha is
manifest to the yogi's knowledge. This is (called) 'Upatthānākāra Paccupatthāna '. (Maha-ti- 2 –
149)
Padatthāna- In him who has wrong (improper) consideration, there (will) arise the
defilements or unwholesome states that have not arise and the defilements or unwholesome states
that have arisen will develop (increase). (Ma- 1- 4)
According to these teachings as such, the unwholesome states (will) naturally develop in
him who has wrong (improper) consideration, and so wrong (improper) consideration is the
proximate cause of Moha.
Page- 350
Avijjā- This very Moha is said (described / taught) as Avijjā (ignorance). This Moha or
Avijjā itself neither knows nor lets (makes) the mind and mental states associated with it, and also
the person in whom there arises (exists) Avijjā, know the four noble truths etc; that should be
known by the noble men. Just as a person whose eye is covered by a catarat does not see, due to
that catarat, those things that should be seen, even so those beings who are blinded (concealed) by
Avijjā, cannot know, for this reason, the four noble truths etc; that should known. Those who are
devoid of right knowledge cannot distinguish between right and wrong, and so are sure to commit
the evil or immoral deeds, perceiving the wrong as right and the right as wrong. Therefore, this
'Moha' is said to be the root cause of all evil or immoral states.
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
'Anusaya in pali means the latent disposition. 'Pariyutthāna means the outburst'. So, Moha
that always (ever) exists (lies) latently (dormantly) in the beings is called 'Anusaya Moha. 'Moha'
that sometimes arises (burst out) together with consciousness is called 'Pariyutthāna. Moha'.
'Moha' that reaches the transgression stage is called 'Vitikkama Moha'.
Anusaya Moha- Just as the potency that bears the poisonous fruits exists (lately) in a
poisonous tree, even so in the beings there exists (dormantly, latently) the potency that conceals
(hides) the four noble truths etc, to be known (so) that they cannot be known. That 'potency' is
called 'Anusaya Moha' (Moha lying dormant). Being concealed by this 'Anusaya Moha', the
worldlings whose 'eye of insight knowledge' is blind, do not know thoroughly (penetratively) the
impermanent, painful and ago-less natures of the conditioned states, nor the four noble truths, nor
the 'chain (connectedness) of cause and effect or conditionality of the conditioned states.
The worldlings cannot know the potency (nature) of the 'Anusaya Moha' by their little
(limited) knowledge. [or the potency (nature) of the 'Anusaya Moha' cannot be known by the little
(limited) knowledge of the worldlings.] Now- a- days although those who have no (right) insight
knowledge by learning the scriptures are said to know the impermanent, painful and ego-less
natures of conditioned things (states), they know them superficially (perfunctorily) by inference.
Their knowledge is just a kind of inference, not a kind of insight knowledge that penetrates into the
ultimate realities. That 'Anusaya Moha' becomes (still) lesser and lesser by degrees, up to the
stages of stream winner, once- returner and non returner, but is not totally exhausted (ceased) yet.
Only when one attains to Arahatship, that 'Anusaya- Moha' is totally exhausted. Therefore, as long
as one has not yet attained to Arahatship, so long the Anusaya Moha' exists (lies) latently in him,
even when one is doing good deeds. When there is a suitable condition, there will surely arises this
'Moha'.
Page- 351
'Pariyutthāna Moha- When, 'Moha' but bursts bring associated (together) with mind, then
evil or unwholesome consciousness is said to have arisen. Being concealed by this 'pariyutthāna
Moha', one cannot know the bad effects of evil deeds, surely experienced either in this life or in the
next.
Vitikkama Moha- When Moha arises (violently) being forced by that 'pariyutthāna Moha'
even the wise and virtuous (noble) men happen to commit the evil deeds, not knowing (being
unable to know) their (evil) faults or effects. This 'Moha' is a great (the greatest) evil in the
unwholesome (evil) matters. All foolish acts in this world are rooted in this 'Moha'.
18
Translated by U Myint Swe (M.A London)
The would be Buddha, named 'Haritaca', being of gold complexion, gave up (abandoned)
his great wealth amounting to eighty cores and retired (resorted) to the Himālaya forest, at the
death (demise) of his parents, and became an ascetic. He attained the Jhānas and super intellects
within seven days after his ascetic hood, fulfilling the (ten) perfections. He lived there for long,
eating the bulbus roots and fruits of the forest, and then went from the Himālaya mountain to the
city of Benares in order to take (eat) sour and salt. He was living in the royal garden. The king of
Benares, the would be Rev-Ānanda, was his old fellowman in fulfilling the (his) perfections.
Therefore, he revered greatly the ascetic as soon as he saw him. Instantly he invited the ascetic to
his palace and served him with various delicious meal (eatables and drinkables), letting him sitting
on the throne under the canopy of white umbrella.
Page- 352
After the meal, the ascetic admonished (taught) the king with a thinks giving discourse. The
king of Benares , too being pleased with his (ascetic's) thinks-giving discourse and revering him
very much, requested the ascetic to live in the royal garden, appointing his gardener as the ascetic's
servant and having prepared the resting places by day and by night etc. there. The Buddha would
be (Bodhisat) ascetic, too, has ever taken his meal at he king’s palace since that day and lived in
that royal garden for twelve years.
One day when the king was about to go out to subdue the rebels ravaging at the borders, he
repeatedly asked his queen to serve unneglectfully (mindfully) the teacher ascetic who is like a
fertile field where the seeds of merit are sown and set out. The queen, too, personally served the
ascetic with meal punctually. One morning, however, as the ascetic has not come (arrived) yet, the
queen was lying down on the throne enjoying fresh air, after having bathed herself with scented
water and put on smooth clothes.
The Buddhist ascetic, too, come through the sky by the force of the supernatural powers and
arrived at the window. The queen, too, hearing the sound of his robe (sack clothe) got up hurriedly
from the throne and the waist cloth slipped off her waist. When he saw her female organ, Moha
lying latently in him (his continuity) so pure for many years, bursts out instantly; that is his
'Anusaya Moha' reached the stage of ' Pariyutthāna Moha'. Moha, bursting out in him, arose in
association with lust (attachment), and so he took her by the hand and committed evil adultery
behind the curtain. (Jatakattha Katha-3- 473-4).
In this story, it is to be noted that 'Anusaya Moha', not stopping at the stage of
'pariyutthāna Moha' and being combined with lust (attachment) reached (rose up to) the stage of
'Vitakkama-Moha' (transgression stage of Moha). If this kind of Moha did not arise in him, the
ascetic could not commit this kind of in proper (evil) deed as such, even if he was allowed to do so
by the king. Now that the thick darkness of Moha oppressed him with its greatest force, the ascetic,
not being able to see the evil consequences in this life and in the next, happened to commit this
kind of evil (adultery). The super-natural (Psychic) powers which he attained after long exertion
could not defeat (overcome) and destroy, at this critical point (moment), the darkness of Moha, too
thick to be destroyed, but (rather) even disappeared in him.
The ascetic, however, originally having perfectly matured (good) nature, felt, greatly repent
when the king returned and having again made an exertion to regain his lost psychic powers,
returned to the Himalaya forest far from human beings, with great remorse that he happened to
commit such a sin (crime), due to his stay near the human society.
Page- 353
(Before returning to the Himalaya forest, the ascetic admonished the king thus "Great king,
these four things (states), namely, Rāga= lust, Dosā = hatred, Mada= madness (conceit) and
Moha= delusion, are very powerful and strong (violent). Paññā or wisdom cannot stand, being
influenced by these four things (states), just like the men drifting about helplessly in the large
(wide) current so deep and so swift (Violent)". [Jataka–A-3-476]
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Unmindfulness (pamāda)
"Monks, I do not see such a thing (state) as this unmindfulness that brings about (is for) so
great ruin. Monks, unmindfulness (negligence) is for great ruin. (Am-1-14)
Unmindfulness (Negligence) in the wholesome (moral) states or acts is a group of
consciousness and its mental concomitants headed (influenced) by Moha. A commentary entitled
'Sammoha vinodani' retold the story of a virtuous man turning to the life of a charcoal carrier.
Page- 354
Some young novices followed after those monks. When seeing him (the old man), the
novices who followed the monks, looking at one another, and talking laughingly, thus: "Hey,
novice, if he were your father, grand father, or uncle"; and they asked him too, "Lay devotee, what
is your name?"
That lay- devotee, being asked his name and feeling sad (unhappy), put down the bundle of
wood put on his clothes well and said to the reverend monks, worshipping them, "Your reverends,
stop (stand) here for a moment." the monks, too, were standing in favor of him. The young monks
and novices came and laughed at him, even in the presence of the elder monks. Then the lay
devotee said thus:-
"Your reverends, you see me (in this form) and laughed at me. Do you think that you reach
the highest spiritual stage by merely putting on the robes for long. I, too, was formerly a monk like
you. You have not yet Attained to (even) the concentration, called one pointedness of mind; (He
was saying so, being laughed at) I was formerly a monk possessed of supernatural psychic powers
(even) in the order of this Buddha Gotama. I could turn (change) the sky into the earth and also the
earth into the sky. I could make a long way short and also a short way long. I could travel (through)
thousands of universes in a moment. Now look at my hands. My hands at present look like the
monkey's hands. I could once touch the sun and the moon with these my hands (even) while sitting
on this earth (ground). I could rub the sun and the moon with these my feet, as if they were used as
shards (potsherds) to rub my feet. These supernatural psychic powers of mine had disappeared due
to my negligence in the moral states (deeds). Your reverends should live in this Buddha sāsana
vigilantly (mindfully), having mindfulness in the moral states (deeds) such as the four foundations
of mindfulness. Due to negligence, those like me are brought to ruin.
"Having mindfulness (vigilance) in the moral states (deeds). Such as the development of the
four foundations (Applications) of mindfulness, the virtuous (wise) men living in this Buddha
sāsana could make an end of 'birth, disease and death.
Therefore your reverends, taking me as an object (example), should have (keep) vigilance in
the moral matters".
Page- 355
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Translated by U Myint Swe (M.A London)
Thus the lay devotee, charcoal bearer, admonished the monks, giving them religious
warning. While being admonished by that lay devotee, those thirty monks Attained to the
knowledge of religious emotion and practiced the in sight meditation, and thereby they Attained to
Arafat ship on the spot.
Thus, even the virtuous men who have attained (mundane) calm and insight knowledge's
may lose them and are ruined, when they are oppressed and over powered by Moha. (Abhi-a-A-2-
282-3).
21
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
among the birds caught in the net, there are only a few that are free, even so there are only a few
who, after death, attain to heaven.
2. Ahirika (Shamelessness)
1. Its characteristic is being undisgusted with unwholesome states and evil deeds, or being
shameless in unwholesome states and evil deeds.
2. Its function is to do evil deeds in shameless way.
3. It manifests (to the Yogi's knowledge) as not shrinking from doing evil deeds.
4. Lack of respect for oneself is its proximate cause.
Ahirika means (1) a shameless person, (2) shameless mind and (3) mental states associated
with Ahirika, a concomitant.
Page- 357
Note that up to this Ahirika, a mental concomitant cannot be taken yet.
(1) A state causing a person to be shameless, (2) a mind to be shameless and (3) associated
states to be shameless.
This is Ahirika concomitant. It is a cause that causes a man shameless to do evil and
unwholesome deeds. It is also a Ahirika concomitant that causes a mind and its associate states to
be shameless. It is shamelessness that causes a person to be shameless, a mind to be shameless, and
(its) associate states to be shameless. Ahirikka (an abstract noun form) is used as Ahirika, by
dropping one 'k'.
3. Anottappa = Dreadlessness
A state that is dreadless (fearless) in doing evil and unwholesome deeds is Anottappa
concomitant.
Page 358 Any evil deed and defilements such as 'Lobha, Dosa, Moha' etc. Which are the
root causes of those evil deeds are really disgusting things, when they are viewed (considered) by
the wisdom of the holy (noble) Ariyas such as the Buddha etc. The persons who are dominated
(over powered) by 'Lobha, Dosa and Moha' and who commit evil deeds are very disgusting in the
midst of the holy (noble) Ariyās such as the Buddha etc. But like a pig that eats excrement, a man
dominated by Ahirika does not despise, but greatly like such disgusting evil deeds without
despising them, being concealed by Moha and blinded by its darkness. After doing evil deed, again,
(the evil doer) will surely meet with the following dangers:-
1. Attānuvāda, a danger that (he) accuses himself, without respecting himself,
2. Parānuvāda, a danger that he is accused by other,
3. Danda, a danger that (he) incurs punishment by the king,
4. Duggati, a danger of being reborn in the woeful states after death, though he may escape the
above said (present) dangers by his tactful means.
And so those evil deeds are really fearful and dreadful things. But like a moth (fire-fly) that
dashes against the fire, the people dominated by Anottappa do (commit) those evil deeds fearlessly,
not being reluctant.
"Moha, Ahirika, Anottappa and Uddhacca" these four concomitants are common to (all)
unwholesome consciousnesses: so it is natural that whenever 'Ahirika nad Anottappa' arise, there
arises Moha as well, and whenever. Moha arises, there arise 'Ahirika and Anottappa as well. So
even the wise men (being dominated by Moha, Ahirika and Anottappa) sometimes happen to
22
Translated by U Myint Swe (M.A London)
commit the evil deeds, shamelessly and fearlessly. So the so-called wise or virtuous men should
consider, by their own experiences, whether this statement is right or wrong.
Page- 360
But this was quite a fearful crime. His crime was quite dreadful. It is clearly a danger of
self-censure that could not respect even himself. The bad news that the king's teacher ascetic had
offended the queen during the absence of the king spread in the whole city, and so, he (the ascetic)
had at present met with the danger that he was censured by others.
If the king were not would-be Ānanda who was a fellow man to fulfil the perfections
together with the Bodhisat, he would not value (would destroy) even the ascetic’s life. As the king
was a virtuous man, the ascetic narrowly escaped (from) the danger of life being influenced
(overpowered) by evil states such as Raga, Moha, Ahirika, Anottappa etc.", the ascetic, not
thinking of anyone (else), dared to commit such a scandal or adultery very close to the danger of
death. It is natural that a man may be wise, but hardly be mindful (at the same time).
Only the sexual matter is not too, shameful among the audience, but all evil states such as
(i) anger (Dosa), that abuses (scalds) other rudely and harshly out of great anger (ii) pride (Māna)
that is puffed up, haughty like a man, regards much of oneself, highly boastful and regards little of
others, and regards others as not equal to oneself, and (iii) envy (Issā) that envies, censures and
scolds others are verily disgusting, shameful and dreadful.
1. Just a pig is not disgusted with excrement; even so a shameless one abhors no evil.
2. Just a fire fly fears not the flame, even so a dreadless one fears no evil. (Mahā –ti- II- 149)
23
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
The characteristics, functions etc; of these Ahirika and Anottoppa are clear. The point to be
contemplated is to contemplate a mental concomitant each selected from the mental concomitants
associated at present with a corresponding unwholesome (immoral) consciousness. But, as you,
wise man is not at present committing any evil; you can just contemplate attentively one of the
series of consciousness that arose when you had committed an evil. Again,-
According to the statement of the Mahātikā, thus described above, shamelessness and
fearlessness do the foul, disgusting and evil deeds are the natures or characteristics of Ahirika and
Anottappa, and so, taking the objects that cause the defilements to arise, such as 'Lobba, Dosa,
Moha, Māna etc. one can take as objects the natures or characteristics of Ahirika, Anottappa
which are shameless and fearless to do evil deeds. Those two mental concomitants (Ahirika and
Anottappa) are common to all kinds of unwholesome consciousness. There cannot be any evil
deeds whenever unwholesome consciousness arises. Therefore even if unwholesome consciousness
arises, while not doing evil deeds, those two mental concomitants surely arise, and so it is possible
to contemplate any objects that cause the defilements to arise. In saying thus, shamelessness and
fearlessness in arising of the defilements, such as 'Lobha, Dosa, Moha, Māna etc; are respectively
Ahirika and Anottappa.
4. Uddhacca
Page- 361
Uddhacca is that which causes the unwholesome consciousness to be agitated, distracted
and excited. Or Uddhacca is that which causes the states associated with it (Uddhacca) to be
agitated, distracted and excited. The consciousness (mind) and mental states associated with
Uddhacca are to be agitated and distracted at the object due to Uddhacca. Uddhacca is meant to be
a state that agitates and distracts the mind and its mental concomitants.
1. Its characteristic is the agitation of mind, like the water that trembles being whipped by the
wind.
2. Its function is to agitate the mind, just as the wind shakes the flag.
3. It appears to the Yogi's knowledge that it (Uddhacca) is a mental agitation just like the
ashes that go upwards, as a stone is thrown on them.
4. Its proximate cause is an improper consideration to the objects that agitate the mind.
The mind (consciousness) associated with Uddhacca cannot remain calm on an object, and
it appear (looks) as if rising up and scattering about. It is agitated, not remaining calm. Agitation or
not remaining calm means 'not remaining together' of mind and its mental concomitants on one
object. It is Uddhacca that cannot take an object calmly, just like the trembling of water being
whipped by the wind.
Page- 362
Rasa, Paccupatthāna- Just as a flag on the post cannot remain calm, being blown away by
the wind; even so it is Uddhacca's function that causes the mind not to remain calm on one object.
Being incited by Uddhacca, all the states associated with it cannot take an object firmly. Even
Samādhi called 'Ekaggatā' can merely fall (arrive) at one object, at the moment when it is
associated with Uddhacca. Ekaggatā called Samādhi, associated with the consciousnesses of calm
and insight meditation of path and fruition can take well and for long, the objects of calm and
insight meditation and of Nibbāna, but Ekaggatā associated with Uddhacca cannot take the object
well and firmly. Therefore, just as the ashes rise upwards, when the heap of ashes into which a
stone is thrown, even so "Uddhacca is a state of mind that cannot remain in (at) one object, and is
agitated and distracted" thus it appears (manifests) to the knowledge of the Yogi who contemplates
Uddhacca and this is called 'Paccupatthāna'. In the case, of Padatthāna, the commentary
explained thus:- "Just as some one kills a panther in order to get its leather (or in other words, a
24
Translated by U Myint Swe (M.A London)
panther is killed due to its (leather), even so due to improper (unwise) reflection (consideration)
there arises disquietitude of mind, and again , due to disquietitude, there arises improper (unwise)
consideration, too. Therefore, (even) the very improper (unwise) conderation resulting in (from) the
disquietitude of mind is the proximate cause for arising of Uddhacca (mental distraction).
Or, the object is figuratively said to be the cause of mental disquietitude (Avūpasama). For
example, in saying that phlegm is the (lump of) molesses or treacle, the treacle which is the cause
of phlegm is figuratively is said to be phlegm which is the result of treacle; in the same way, in the
case of arising of mental disquietitude, taking something as an object, that object itself which is the
cause of mental disquietitude is (figuratively) said to be disquietitude (Avūpasama). The name
'Avūpasama' which is mental disquietitude, the result, is figuratively said to be 'an object; the cause
of mental disquietitude. According to this second explanation, the very improper (unwise)
consideration which is the cause of mental disquietidude is to be understood to be the proximate
cause of 'Uddhacca'.
Page- 363
Just as, when a stone falls on the heap of ashes, the ashes rises upward, even so the state of
going to this and that object without remaining fixed on (at) one object, is (called) 'Uddhacca', and
so the mind (consciousness), too, associated with 'Uddhacca' is (said to be) the distracted mind; and
when Uddhacca is strong, the physical body, too, is moving to and fro, desiring to do this and that,
and finally the man of strong Uddhacca becomes a tramp. Although a man of distracted mind is
sitting and meditating on the meditative object, his (distracted) mind does not attend to the
meditative object, but is thinking about the affairs of his children, business etc. Which are one by
one disturbing (entering into) or wandering in his mind; and this (state) is due to the force of
'Uddhacca'.
Since prince Nanda has received (taken) ordination, his mind frequently goes to
Janapadakalyāni, his would-be wife; and this (state) too, due to the force Rāga (attachment, lust)
associated with 'Uddhacca'. And a wise and virtuous man called 'Kudala-pandita', too, is changing
his life from monkhood to a layman (alternately) for seven times, and is frequently thinking of his
hoe without attending to his monk's religious duty and (he) cannot control (subdue) his mind. This,
too, is due to the force of Uddhacca associated with lust. It is Uddhacca that cannot remain fixed at
his monk's religious duty. But when he has received ordination at the seventh time, he can
successfully subdue his lust and has attained the Jhānas and psychic powers.
This Uddhacca, by its nature, does not remain fixed at any object, but is distracted, going to
this and that object; and though it is an unwholesome (immoral) state, it does not commit any evil
by itself and so unlike Lobha, Dosa' etc, it has no force to throw anyone into woeful states, but it
may weaken concentration and make the mind (someone) flippant or negligent. For, an
unwholesome or evil intention headed by this Uddhacca may (can) produce bad result during life-
time.
5. Lobha = greed
Page- 364
It is Lobha (greed) by which the (its) associate states are attached to the object. Or, it is
Lobha that itself is attached to the object. Or, just attachment to the object is Lobha.
1. Its characteristic is the grasping (to grasp) at the object thus: "It is mine," just like the
money catching gum.
2. Its function is clinging (to cling) to the object, just like a piece of meat thrown into the very
hot iron-pan and stuck on it.
25
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
3. It appears (manifests) to (in) the yogi's knowledge as a state that cannot abandon (give up)
its object, just like grease or engine oil that soils the cloth. (Or, just like the cloth that is soiled by
grease or engine oil).
4. Its proximate cause is the wrong view that sees (thinks) the unpleasant objects, the causes of
fetters, as pleasant (pleasurable).
In taking hold of an object by Lobha (ārammana gahana), according to the degrees, great
or small, of Lobha, it is Lobha that cannot abandon (given up) the object or that firmly clings to the
object, by firmly attending to the object, with Tanhā or craving. Therefore, Lobha's taking hold of
an object is compared with 'catching the monkeys by means of the very sticky monkey- catching
gum.
In old days, the hunters used to trap and catch the monkeys, in the plain of Himālayas, by
means of the very sticky monkey- catching gum. A flirting or wanton monkey of curious nature
went near the place besmeared by the monkey-catching gum and touched the gum with one hand,
which was firmly seized by that gum. In order to separate that hand from the gum, he used another
hand to push at the gum. That second hand of his was also firmly seized by the gum. In order to
separate both of his hands from the gum, he used his mouth to bite the gum. His mouth also was
again firmly seized by the gum. In order to separate them all from the gum, he used both of his feet,
to kick at the gum. Both of his feet too, were again seized by the gum. Then, he tried to separate
them all by pressing the gum with his body. His whole body was firmly seized by the gum. Then
the monkey came to be treated, roasted and devoured by the hunter at his will.
Page- 365
In the same way, when any of the six fold objects strike at (contact with) one of the six fold
doors, Lobha is greatly attached to that object, and seizes the person dominated by Lobha so that
he cannot keep away from that object. Just as the monkey seized by the gum comes to be carried to
the fire-place (live coals), even so that Lobha, too, that cannot keep away from the object, will
mature and increase (develop) and fling the man full of greed in to the ocean of woeful states, like
the rapidly flowing current of the rivers that finally flows into the ocean.
Rasa, Paccupatthāna- Just as a piece of meat thrown into the very hot iron pan at once,
sticks at that iron-pan, even so Lobha, that meets with an object and cannot keep away from it,
greatly clings to it. That clinging is Lobha's function. Just as a cloth that is spoiled by grease,
engine oil etc cannot easily be washed clean, even so Lobha that is contemplated by a yogi appears
(manifests) to (in) his knowledge that it (Lobha) clings to an object and cannot keep away from it.
This is 'Upattanākāra. Paccupatthāna'.
Padatthāna- When one is attached to the sensual objects, animate or inanimate, all of them
are the objects of attachment (fetters). According to Abhidnama, they are six fold objects. These
objects of attachment (fetters) are actually the unpleasant (loathsome) objects in the eye of wisdom
of the Ariyā (Noble) persons like the Buddha etc. But those who lack such an eye of ultimate
reality think (consider, view) those six fold sensual unpleasant (loathsome) objects, animate or
inanimate, as pleasant. When these unpleasant objects are thought (considered, viewed) as pleasant,
there arises attachment to (craving for) those sensual objects. Therefore Assādaditthi, meaning the
wrong view that view (considers) the unpleasant objects of attachment as pleasant is the proximate
cause for arising of Lobha (greed).
Here, the statement that Assāda Ditthi is the proximate cause of Lobha, is said only for
Lobha associated with wrong view. However, for Lobha dissociated with wrong view and (but)
associated with Māna (pride) only, or for Lobha dissociated with both wrong view and pride, it's
proximate cause is (just) unwise or improper consideration (thought), for this unwise (improper)
consideration is the root cause of all immoral (unwholesome) states.
Lobha and Chanda - According to the above-mentioned characteristic, function etc; the
difference between Lobha and Chanda should be understood. Lobha has adherence or sticky
nature (gum) in desiring the objects, and having the sticky nature it sticks to (in) that object.
26
Translated by U Myint Swe (M.A London)
Chanda, however, has no such sticky nature in desiring the objects, and having no sticky nature it
does not stick to (in) the object. Therefore, Lobha is a state that has attachment (adherence) to the
object, whereas Chanda is a state that has no (such) attachment (adherence) to the object but has
just desire to do. The above statement that Chanda has no attachment to the object but has just
desire to do means that it (Chanda) has merely no attachment to the object, but (it) does not mean
that Chanda is not as strong as Lobha, in every case. Chanda, while (at the time of) being
associated with Lobha complies with (yields to, concedes to, gives concession to) the Lobha's
nature, and said not to be as strong as Lobha, but the predominal moral (wholesome) Chanda that
desires anyone of the Enlightenments of Omniscient Buddha-hood, private Buddha-hood, Chief
Disciple-hood, Great Disciple-hood, Ordinary Disciples-hood is said to be stronger even than
Lobha. Such kind of moral Chanda is so powerful that it can elevate (raise) someone's noble life.
That moral Chanda (desire) is manifold, namely, the desires to attain to 'Nibbāna, insight
knowledge, path- knowledge, fruition- knowledge, and other spiritual progresses.
Other commonly used synonyms of Lobha
its many synonymous names (terms) such as 'Pema, Tanhā, Rāga, Samudaya and so on. (Abh. t.
215).
The word 'Pema' is used to mean (express) 'affection for oneself (mutual) affection between
the husband and wife, affection for sons and daughters, (mutual) affection between the brothers and
sisters, 'Pema' means 'affection, love (family love)', which is also called 'fetter' in the world.
Although 'fetter' is of ten kinds, this 'Tanhā, Lobha' named 'Pema' is commonly known as 'fetter'
(samyojana). Like a rope that binds the bulls together that they can not separate from each other,
this 'Tanhā, Lobha' that binds the two beings (persons) together that they cannot separate from
each other is verily called 'fetter'.
Like being thirsty and hungry, being thirsty, hungry for and being Attāched to the six fold
objects, viz, form, sound, odour, taste, tangible and Dhamma objects, that cannot separate from
them, is also called Tanhā, as explained in Abhi-1-215-6. Like a cloth soiled with oil, excessive
attachment (to the object) is called 'Rāga'.
Page- 367
In the discourse on Truth, this 'Lobha is called 'Samudaya' (cause of suffering) as a chief
factor. 'Samudaya' means 'the root cause of suffering'. Not being free from this Lobha' called
'Samudaya, Pema, Tanhā, Rāga, beings are miserably wandering incessantly in the round (cycle)
of existences. Now, various sufferings, great or small which everyone has to meet with, are
produced by this 'Tanhā, Lobha' and so 'the stronger Lobha is, the greater suffering is (will be), or
the weaker Lobha is, the lesser suffering is (will be)'. If there is no Lobha, there will not be any
suffering. The mind or consciousness associated with lobha is called the mind or consciousness
associated with Lobha, Tanhā, Rāga and Samyojana (fetter), and the man possessed of those (evil)
states is also called he who has great greed, attachment, lust and fetter.
If this Lobha, also called 'Tanhā, Pema, Samudaya, Sañyojana' is left as it is, without
being controlled, overcome (subdued) by the (meditation) practice of pure and noble eight fold
path, then this Lobha will never recede (retreat). Just as when a calf grows up, its horn, too, will be
longer, even so this 'Lobha, Tanhā' arising together with rebirth consciousness will be greater
(stronger) when an individual concerned grows up.
As long as this 'Samudaya, Tanhā, Lobha' is not eradicated (uprooted) by Ariyā Path
(Magga), it will still exist as a dormant (latent) disposition in the continuity (continuum) of beings.
Due to the force (forcing power) of that latent disposition (Anusaya) of Lobha, a child since his
child hood will naturally love his parents, grand parents, brothers and sisters. Being guided by this
innate state (Lobha), a person concerned enjoys the sensual pleasures, and the more he enjoys, the
more he is thirsty for them and will finally remain engulfed in the whirlpool of the ocean of
27
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
existences not being able to see Lobha's faults, just as a man who is thirsty drinks salty water, and
the more he drinks it, the more he becomes thirsty.
The force that can throw one into the woeful states
Even little or negligible 'Lobha', if not being supported (helped) by wholesome or moral
states, has a the strong force that can throw one into the woeful states, just as even the smallest
stone, if (being) thrown into the water, will surely sink down in the water. Therefore, a person who
is clinging to his children and wealth, at the advent of death can be thrown by his Lobha, Tanhā,
into the fourfold woeful states, just after his death, as the Buddha taught (explained) in the
following discourse, called Āditta. Pariyāya Sutta'.
Page- 368
(1) "Monks, it is better to pierce the eyes of him who is sleeping on his back with a red hot
iron-rod burning with flames. But it is ignoble (bad) to grasp and cling to various visible objects
cognized by the eye- consciousness, (A) by taking in mind the forms of their whole body such as
"This is a man, a woman, (my) husband, (my) wife, (my) son, (my) daughter, (my) grand -child"
etc., (B) by taking in mind the marks (actions) of their limbs such as, hands and feet, and also their
smiling and laughing etc.
"Monks, when one clings to them, then the volitional consciousness (Kamma Viññāna)
which has a great force that can produce the result of rebirth in the (his) next existence-
May exist (a) either as a mental continuity, bound with delight and pleasure taking in mind
the forms of their whole body such as man, woman, (my) wife, (my) husband, (my) daughter, (my)
son etc, (b) or as a mental continuity, bound with delight and pleasure taking in mind the marks
(actions) of their limbs, such as hands and feet, and also their smiling and laughing etc.
"At that (such at) time, if one were to die, then one would (might) be reborn either in hell or
in animal world. Monks, seeing such a fault (sin) I taught thus (as stated above).
(2) "Monks, it is better to pierce the ears (of him who is sleeping on his side) with a red hot
iron rod burning with flames. But it is ignoble (bad) to grasp and cling to various sounds cognized
by the ear consciousness, (A) by taking in mind the forms of their whole body such as "This is a
man, a woman, (my) husband, (my) life, (my) son, (my) daughter" etc., (B) by taking in mind the
marks (actions) of their limbs, such as hands and feet, and also their smiling and laughing etc.
"Monks, when one clings to them, then the volitional consciousness (Kamma. Viññana)
which has a great force that can produce the result of rebirth in the (his) next existence-
May exist (a) either as a mental continuity, bound with delight and pleasure taking the
forms of their whole body such as 'man, woman, (my) wife, (my) husband, (my) daughter, (my) son
etc., (b) or as a mental continuity, bound with delight and pleasure taking in mind the marks
(actions) of their limbs, such as 'hands and feet, and also their smiling and laughing etc.
Page- 369
"At that (such a) time, if one were to die, then one would (might) be reborn either in hell or
in animal world. Monks, seeing such a fault (sin) I taught thus (as stated above).
(3) "Monks, it is better to cut up the nose to piece with a small sharp red hot (nail clipping)
knife, burning with flames. But it is ignoble (bad) to grasp and cling to smells (odors / odorous
28
Translated by U Myint Swe (M.A London)
objects) cognized by the nose consciousness (e.g.) the embracing and kissing one's young son,
daughter, and grand child etc), (A) by taking in mind the forms of their whole body such as, "This
is a man, a woman, (my) husband, (my) wife, (my) son, (my) daughter etc"., (B) by taking the
marks (actions) of their limbs, such as hands and feet, and also their smiling and laughing etc.
"Monks, when one clings to them, the volitional consciousness (Kamma. Viññana) which
has a great force that can produce the result of rebirth in the (his) next existence.
May exist (a) either as a mental continuity, bound with delight and pleasure, taking in mind
the forms of their whole body, such as 'man, woman,( my) husband, (my) wife, (my) son, (my)
daughter etc"., (b) or as a mental continuity bound with delight and pleasure, taking in mind the
marks (actions) of their limbs, such as 'hands and feet, and their smiling and laughing etc.
"At that (such a) time, if one were to die, then one would (might) be reborn either in hell or
in animal world. Monks, seeing such a fault (sin), I taught thus (as stated above).
(4) "Monks, it is better to cut up the tongue with a small sharp red hot razor, burning with
flames. But it is ignoble (bad) to grasp and cling to the tastes cognized by the tongue consciousness,
(A) by taking in mind the forms of chicken, pig, potato etc., (B) by taking in mind the marks of
their limbs, such as 'the liver, gizzard', salted (pickled)fish, kneaded fish' etc.
"Monks, when one clings to them, the volitional consciousness (Kamma Viññāna) which
has a great force that can produce the result of rebirth in the (his) next existence-
May exist (a) either as a mental continuity, bound with delight and pleasure, taking in mind
the forms of their whole body, such as 'chicken, pig, potato etc., (b) or as a mental continuity
,bound with delight and pleasure, taking in mind the marks of their limbs, such as 'the liver,
gizzard', salted (pickled) fish, kneaded fish 'etc.
Page- 370
"At that (such a) time, if one were to die, then one would (might) be reborn either in hell or
in animal world. Monks, seeing such as fault (sin), I taught thus (as stated above).
[Note:- carrying (one's) babies or young children and grand children is a kind of enjoyment
or appreciation. This is called 'Sambhoga Rasa', which is included here.]
(5) "Monks, it is better to pierce the body with a sharp red hot spear burning with flames.
But it is ignoble (bad) to grasp and cling to tangible objects cognized by the body consciousness,
(A) by taking in mind the forms of their whole body such as "This is a man, a woman, ,( my)
husband, (my) wife, (my) son, (my) daughter etc". (B) by taking the marks (actions) of their limbs
such as "This is the hand, the foot, the check, the ear etc" and also their smiling and laughing etc.
"Monks, when one clings to them, the volitional consciousness (Kamma Viññana) which
has a great force that can produce the result of rebirth in the (his) next existence-
May exist (a) either as a mental continuity, bound up with delight and pleasure, taking in
mind the forms of their whole body, such as 'man, woman, ,( my) husband, (my) wife, (my) son,
(my) daughter etc". (b) or as a mental continuity bound with delight and pleasure, taking in mind
the marks (actions) of their limbs, such as 'hands and feet, and their smiling and laughing etc.
"At that (such a) time, if one were to die, then one would (might) be reborn either in hell or
in animal world. Monks, seeing such a fault (sin), I taught thus (as stated above).
(6) "Monks, it is better to be falling asleep (sleeping soundly), which indeed I taught as a
kind of barrenness of living beings, and as a kind of nature or a time that is fruitlessness of living
beings. [‘Falling asleep' is said (meant) to be continuousness arising of series of sub consciousness,
without having (seeing) dreams. Those sub consciousnesses are series of consciousness that do
(can) not produce any result in future. So 'sleeping soundly' is said to be a kind of barrenness, or a
kind of delusion of living beings. At the time when series of sub consciousness arise in those
(beings) who are not free from proclivity (dormant disposition), they (beings) are said to have
proclivity of 'Moha or Avijjā']
Page- 371
29
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
The (evil) thoughts that can cause one to break the united sañgha (order) will not arise at
the time of sleeping soundly, when only the series of sub consciousness arise (take place). Monks,
seeing such a fault (sin) of living beings, I said. "It is better to be falling asleep (sleeping soundly).
(Sam -2- 377- 8)
In order to escape from the cycle of misery such as the suffering of woeful states, the
Buddha further taught us to contemplate earnestly and continuously the three characteristics of all
mental and material phenomena, together with their conditionality, having acquired (taken up)
those mental and material phenomena such as "1- the sixfold doors, 2- sixfold objects, 3- sixfold
consciousness, 4- sixfold contacts, and 5- sixfold feelings. (For the detailed explanation, see 'Āditta
pariyaya sutta'- Sam -2-337-8)
As explained in the previous section on 'Meditation of Mental elements, Vatthu (Base),
means 'the primary and derivative material factors; 'Aramana (object)' means all the mental and
material objects', 'Viññāna, Phassa, Vedanā' mean 'the mental phenomena headed by each of
them'.
30
Translated by U Myint Swe (M.A London)
thus, fore-seeing well, with his Omniscient wisdom, a great misery to be suffered in hell for many
hundred thousands years.
Page- 373
The reason is thus:- This Rev.Kokālika was the son of the Millionair Kokālika in the city of
Kokālika in the Kokālika country. After having entered the Buddha sāsana and been ordained, he
was staying, by the name of junior Kokālika, in the monastery constructed and donated by his
father. He was not a chief disciple of Rev. DevadAttā, who was named Mahā. (Senior) Kokālika of
Brahman family.
While the Buddha was sojourning in the city of Sāvatthi, the Buddha's two chief Disciples,
named Rev. Sariputta and Rev. Mahā Moggallāna, was going on a religious tour, being
accompanied by their five hundred disciples. When rainy season (Lent) came near, they wanted to
live a secluded life endowed with three kinds of seclusion, namely, 1- Kāya viveka- bodily
seclusion, 2- Citta. Viveka= leading solitary life, mental seclusion, entering the Jhāna attainments,
and 3- Upadhi viveka = entering the Arahātta Fruition attainment, taking as object Nibbāna free
from fourfold Upadhi.
And so, having sent back their follower monks, they took up their bowls and robes, and
went to the monastery situated in that town named 'Kokālika', where Rev. Jonior Kokālika was
residing.
When the two chief disciples arrived at that monastery, they were given services by Rev.
Kokālika. They exchanged pleasing and delightful words with that Rev. Kokālika. And then they
said:-
"Rev. Kokālika, we both wanted to stay here for rainy season (lent of three months). Please
do not tell anybody about us (that we are Buddha's chief disciples.)"
Having his (the other's) promise, they spent the rainy season there.
Having done the 'invitation ceremony' at the end of the rainy retreat, they said to Rev.
Kokālika, "We are going back". Then Rev. Kokālika requested them to stay for one day more and
go back on the following day. And next day he entered early into the town and said to the lay
people:-
"Lay people you do not know that the two chief disciples have stayed here for the rainy
season, and even one of you has not invited them with fourfold requisites".
Page- 374
And the lay people replied:- "Where are the two chief disciples", Why do (did) you not tell
us about them?
The Reverend said. "What is the use of telling (explaining) you the reason? Don't you see
the two reverends sitting on the throne of senior reverends? They are the two chief disciples".
Then the lay people quickly assembled and brought there the butter, molasses etc and pieces
of cloth etc to be sewed robes.
The thought of Rev. Kokālika:- "The chief disciples have great contentment (are very
contented), desiring little or nothing. They do not enjoy any gains by urging (impelling) the people
that they want to give the four requisites. If they do not want those requisites, they will tell the
people to give them to the resident monk."
And then he brought those gifts (requisites) to the chief disciples.
31
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
['Payutta Vācā"- means 'the words that urge or persuade (give hints to) the people who are
not one's relatives and who have not invited beforehand (in advance) with four requisites, (so) that
they (people) want to give the requisites. These requisites obtained by such means (by urging with
such persuading any words) are not fit to be used by all fivefolds disciples.]
The chief disciples, too, know that these requisites are obtained by means of 'Payutta Vācā"
and that they are not fit to be used by themselves and by Rev. Kokālika as well. And so, not telling
the people to give those requisites to Kokālika, they departed without receiving them.
Then Rev. Kokālika was disappointed thinking "If the chief disciples do not accept the
requisites (by) themselves why (for what reason) do they depart not giving them to me?" and so he
bore a grudge against them.
Page- 375
The two chief disciples, too, went to the Buddha; and then, next time they went on a
religious tour in the countryside, taking follower monks, and gradually they arrived again at that
town 'Kokālika', in the country (district) called 'Kokālika'. This time the citizens recognized well
the two chief disciples, and having gathered the gifts (requisites) in the pavilion they constructed,
they gave a great donation to them. On seeing a great donation to the chief disciples and their
follower monks, Rev. Kokālika thought thus again, "These chief disciples were formerly content,
but now they have evil will, being afflicted by greed. Formerly they seemed to live (and behave)
like those who desired little, were content or contented (had contentment) and wanted seclusion.
Now these monks have evil will (intention) and disclose the virtues that they don't really have in
them".
Not stopping at this stage, that Rev. Kokālika approached the two chief disciples and said;-
"Your reverends, you seemed to be like those who desired little, were contented and wanted
seclusion. But now you are really (indeed) evil monks!" So saying he took his bowl and robes, and
instantly he departed in a hurry, towards, the city of Sāvatthi, thinking (intending):- I will report
this matter to the Buddha". Gradually he arrived at the place where the Buddha was residing.
He approached and paid respect to the Buddha, and, sitting at a suitable place, he said thus:-
"Blessed one, Rev. Sāriputta and Rev, Moggallāna have evil desire (will) and follow the course of
evil desire".
Then the Buddha replied:-" Kokālika, don't say so. Kokālika, don't say so. Sāriputta and
Sāriputta love (esteem) morality. Appease (laden) your mental attitude towards them".
Second time Rev. Kokālika said so as before and third time he did so as before. The
Buddha also prevented him as before not to say so for three times.
Page- 375
[Note:- The Buddha reflected with His (omniscient) wisdom upon the attitude of Rev.
Kokālika who approached himself and instantly know well:- "Kokālika came here wishing to
rebuke and offend the chief disciples". Then the Buddha considered:- "Can I prevent (stop) him?"
and know: "No, I cannot (prevent him)". Moreover, he knows also:-" When (If) he offended the
chief disciples, he would surely be reborn in Paduma hell, at (after) his death". So the Buddha
prevented Rev. Kokālika for three times, in order to be free from being blamed (censured) by
others:- :Why did not the Buddha prevent him (Kokālika) not to do so, when he himself heard his
words rebuking even the chief disciples" and also in order to disclose the grave consequences of
evil or sin done to (to censure) the Ariyās.]
Then Rev. Kokālika departed, after getting up and paying respect to the Buddha. Soon after
his departure, there appeared (arose) the blotches as big as mustard seed everywhere on his whole
body.
Then the blotches gradually developed from the size of mustard seed to that of green bean-
seed, from that size to that of chick pea-seed, from that size to that of juju beseed, from that size to
32
Translated by U Myint Swe (M.A London)
that of myrobalan-seed, from that size to that of small (tender) bael fruit, and from that size to that
of big bael fruit.
Those blotches as big as the as the big bael fruit outburst, and pus and blood oozed (flowed)
out. Then Rev Kokālika died due to that disease; after death he was reborn in the hell named
'Paduma' due to the sin that he offended Rev. Sāriputta and Rev. Moggallāna. (Sam-1-152); Sam.
A-1-198- 9; Suttanipāta- A- I- 194-5).
"One who is born has (already) a big dagger in his mouth. With that dagger the fool cuts off
himself, speaking ill of others.
"The fool praises the blame worthy one and blames the praise worthy one, accumulates the
sin with his mouth and cannot attain happiness due to that sin.
Page- 377
"The loss of his body and all his wealth in gambling (playing dice) is very little (negligible),
but it is verily weighty (severe) sin that one offends (transgresses) the noble Ariyās who, having
practiced the Eightfold noble path, attain to Nibbāna well, and who have reached the highest stage
of the Buddha's, the Private Buddha's and the Buddha's Ariyā disciples. Who are therefore called
'Sugata' (who rightly tread on the path to Nibbāna). (Sam- t-154; Suttanipāta- A-1-197-8).
Rev. Kokālika, due to the sin that offended the two chief disciples, suffered pitiably in Avici
hell, for full years equal to the life span in the Paduma hell. In this case, the root-cause is the
attachment (Tanhā, Lobha) to the fourfold requisites. That 'Tanhā, Lobha' at the stage of latent
disposition (Anusaya) rises up to the (second) stage of outburst (Pariyutthāna), and being unable
to overcome that Lobha, which reaches the (third) stage of transgression (vitikkama), that is,
bearing (personal) grudge accompanied by hatred (Dosa). That immoral (unwholesome) Kamma
leads Rev. Kokālika to Avici hell. The mind (attitude) associated with Lobha (craving) is really so
powerful.
You virtuous man has also a big dagger in your mouth at the time of your birth. You should
take care of that dagger that it would not cut off yourself.
Page- 378
Rev. Upananda, a Sākyan monk, possessed of good personality, was a good preacher.
Concerning him, the rules laid down (by the Buddha) were many. The rule 'not to accept (receive)
gold and silver (money)' was laid down concerning Rev. Upananda who accepted them. And the
rules 'to spend the rainy season in one monastery, (but) not in the two monasteries' were laid down
concerning him, and so on.
At one time, Rev Upananda resided in a forest monastery. He taught some sermons
regarding the virtues of monks who use the four requisites frugally and who have little desire and
contentment etc. Hearing his sermons, many monks each honored him with threefold robes and
took the vow to practice the austere practices. Rev. Upananda took all of those requisites
abandoned by those who practiced the austerity. Moreover, when the rainy season was near, he
went to the countryside. Then the monks and novices who resided in a monastery were fond of him
(Upananda) as a good preacher and requested him to spend the rainy season in their monastery.
Being asked by him, "How many robes for the rains do you receive in this monastery?” the
(resident) monks replied, "Each monk receives a pair of robes", and then he left his slippers there
and went on to another monastery. There, in that second monastery, he left his walking stick, when
getting the information that the monks each received two pairs of robes and went on to another
monastery. There, in that third monastery, he left his drinking bottle, when getting the information
that the monks each received three pairs of robes, and went on to another monastery. There, in that
fourth monastery, he got the information that the monks each received the four pairs of robes, and
so he decided to spend the rainy season in that fourth monastery, delivering various sermons to both
laymen and monks. He was honored by them with many robes. At the end of the rainy season, he
sent the messages to the monasteries where he left his slippers, walking stick and drinking bottle,
telling the monks living there to send him the robes that he should get as his share, and then he
went (departed) in a cart, being filled up with those robes.
Page- 379
At that time, when he passed by a monastery situated on his way and his foot was entangled
with a creeper, he thought (interpreted) that it was a sign of good luck and so he entered into the
monastery. There, the two monks spending the rainy season, received the two pairs of rough cotton
robes and one pair of velvet robes and were disputing being unable to divide them among
themselves. On seeing Rev. Upananda, they requested him to divide the robes among themselves.
Being repeated requested by them, he asked them, "Will you accept my word of decision?” When
they said, 'yes', then Rev. Upananda gave them each one pair of cotton robes and he took the velvet
robe which, he said, was fit to be worn by a good preacher like himself. Being displeased with his
decision, the two young monks went to the Buddha and reported the matter to him. Then the
Buddha replied, "This Upananda did thus to you not only now but also in the past, and retold them
the following past story.
In one existence in the past, there were two otters-one who resorted to the river side and
another who resorted to the deep water in the river Ganges. They two got a big fish together and
could not divide it among themselves. They two were indeed the two would- be young monks who
were disputing over the robes which they got.
The would be Rev. Upananda was then a fox who resorted to the bank of river Ganges was
wandering to search for a fish as his wife named 'Māyāvi had a longing to eat fish.
[You who are reading this story may perhaps have a mistress who is urging you to get an
ear-ring of diamond for her and therefore have to search for it.]
That fox, when going out to search for fish along the way, got his leg entangled with a
creeper and thought (interpreted) that it was a sign of good luck which would bring him something.
When going down the bank of river Ganges, he met with the two otters, who requested him to
34
Translated by U Myint Swe (M.A London)
divide the fish among themselves. Being requested repeatedly by them, he asked them, "Will you
accept my word of decision?" When they replied, 'Yes, then the fox cut the fish into three pieces
(parts) and took the middle part of it as a share right of the judge, giving away the other two parts
(the head and the tail) to them each, and ran away. The two otters stood being disappointed, looking
at the fox.
Page- 380
The two young monks, as the otters in their past existences, had disputed with regard to
dividing a fish among themselves, and also now disputed with regard to dividing the velvet robe
among themselves. And Rev. Upananda had exploited as a fox in his past life in the case of fish of
the two latter's, and also as a senior monk in his present life, in the case of velvet robe of the tow
young monks. He, though being a sākyan monk who happened to meet with the Buddha, should
search (strive) for noble truth, but instead he strove just to get the four requisites, being contented
with his life as a good preacher, and therefore he was censured as (being) a wanton monk who was
too greedy for the requisites. By those dispositions of his, he was made (kept) for away from the
noble truth, and he missed the noble truth, though he happened to meet with Buddha Sāsana.
After narrating this past story, the Buddha said to the two young monks. Thus this
Upananda had made you unhappy in his past existence as well". Then the Buddha, wishing to
reproach Upananda, said "Monks, he who wants to exhort others should first well establish himself
in Dhamma (Truth)". He then said again in verse:- "A wise man should well establish himself first
in the Dhamma (good virtue), and then only should exhort others, and should not defile himself
with defilements (impurities)". (Dhammapada -158 Dhammapada- tnra- II 88-90).
He who exhorts others without exstabling himself in the Dhamma is sure to be blamed by
others and his mind is also defiled. On the other hand, he who has first exstablished himself in the
Dhamma and then exhorts others is later to be praised. Therefore his mind is not defiled. By doing
thus, the wise man may not be defiled with defilements. (Dhammapada- A- 2-90)
Page- 381
Susumāra Jātaka - Once upon a time, the would-be Buddha (Bodhisat) in one of his
existences was born as a monkey in the Himālayas. He when grown up had a big and splendid
body, and was as strong as an elephant. He lived in the bend of a river. At that time there lived in
that very place the two crocodiles, husband and wife who were the would-be Rev. Devadatta and
the would-be ciñcamānavika. Then the wife crocodile told her husband that she had a peculiar
longing that she wanted to eat a monkey's heart and that she would die unless she ate (had) it. Then
her husband soothed her by giving promise that he would try to get it by all means. So saying, he
went to the Bodhisat monkey who was resting (staying) near the bank of river Ganges after
drinking water.
And he said, "Friend monkey, why do you resort to the usual pasture here, eating (only)
bananas? On the other side of river Ganges there are plenty of sweet and delicious fruits, big and
35
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
small such as the mango, jack- fruit and so on. Shouldn't you go to the other side of river Ganges to
eat such like fruits?”
The monkey replied "Crocodile, the river Ganges has much and deep water, the surface of
which is very wide. How can I go to its other shore?” The crocodile said, "If you want to go there, I
will take you there, putting you on my back". The Bodhisat, believing him, said 'Yes'. 'If so,' the
crocodile said, 'come and get on my back " and the monkey did accordingly. Then the crocodile
went a little far away and drowned the monkey in the water.
Then, the bodhisat asked "Friend, you have suffocated me in the water. What is the reason
(cause) of doing thus?" The crocodile replied, "Monkey, I did not carry you in good intention.
Indeed my wife has a longing to eat your heart. I want her to eat your heart. That is why I carried
you".
The Bodhisat said "Friend crocodile, you have done what is right and good by saying thus.
If the heart were in my womb, it would be broken into pieces when (while) I was running on the
tops of trees." When the crocodile asked. "Where do you place your heart," the Bodhisat said;
pointing to a fig-tree full of flowers and fruits that are seen nearby "Look at that fig- tree, on the top
of which I hang my heart."
The crocodile said; "Monkey, if you give me your heart, I will not kill you". The Bodhisat
replied: "If so, take me to that fig-tree. I will give you my heart which I hang on it (its top)."
Page- 382
Then the crocodile carried the Bodhisat to that fig- tree. The Bodhisat jumped from the
crocodile's back and ran onto the fig-tree (Jataka-A-2-145-6).
In this story, the lady ciñcamāna (now) was then the she-crocodile who had a longing to eat
the heart of Bodhisat. The ill- dispositions to harm the Bodhisat have ever been latently in
ciñcamāna throughout the cycle of existences, but not 'Alobha' (non- greed) in her towards the
Bodhisat.
"The strong 'Lobha' cannot defeat the weak 'Alobha'. Being unable to control (restrain) that
'Lobha', Ciñcamāna has been reborn in hell till now".
36
Translated by U Myint Swe (M.A London)
father, after death, was reborn in a certain kind of swan, whose feathers were golden (made of
gold). That swan gave daily one gold feather to his wife and daughters who belonged to him in his
past human life. Monks, the wife who was then Thullanandā was not content (unsatisfied) that the
swan gave her only one gold-feather each day, and so, taking hold of the swan (coming next time),
she plucked all his feathers off. All that swan's feather, when grew up again, became white, (and
the swan never came there again).
"Monks, the nun Thullanandā, in that past existence of hers too, had lost all gold, being too
much greedy. And now too she has lost all garlic.
"One should be content with what one has obtained. A very, greedy one is indeed evil. The
woman who taking hold of the swan, plucked out all his feathers and so lost all gold. (Yi-2- 339-
40)
37
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
reverend too, not seeing his lay-woman, asked: "Where is the lay woman?". The female servants
(house maids) replied: "She is ill, and wants to see you."
Page- 385
That Cūla.pindapātika.tissa, being bound (tied) with the 'lust for taste' broke the 'vow of
austerity' (Dhutalñga) and went alone into her bed-room. That lay-woman, telling him the cause of
coming here, persuaded him with all her artifices (guiles), and the Reverend, being bound (tied)
with the 'lust for taste', was inclining to turn to lay-man. Latent craving (lust) hidden in him began
to burst out. Then that lay-woman, after letting him disrobe, and sit in the carriage together with
her, took (brought) him back to Rājagaha, being accompanied by a number of retinues. Tissa, the
monk also followed after the prostitute in (under) the guise of a rich lady. That news spread among
the circle of monks. Then the Buddha said "Monks, this monk followed after that lady, being
Attāched to taste, not only in this life, but also in his past existence," and then narrated his past
story.
38
“namo tassabhagavato arahato sammasambudhassa”
NIBBĀNAGAMINIPATIPADA
VOLUME IV
PAGE 385-441
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
U MYINT SWE (M.A London)
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
bring (take) him to the palace,” the king gave the gardener honey as much as he wished.
Sañjaya took honey to the garden and besmeared with honey, the grass on the place
where that deer resorted to, but hiding himself in one place and watching the deer which
came to the place. When the deer, Vātamiga came there and ate the honey-besmeared
grass, he being attached to that taste did not go to any other place but resorted to that
royal garden. When the gardener knew that the deer was too much attached to the taste of
the honey-besmeared grass, he showed himself to that deer. When the deer saw the
gardener and ran away for two or three days. But when he frequently saw the gardener, he
did not go away and gradually became friendly with the gardener. The deer then began to
eat the grass placed on the gardener’s palm.
When the gardener knew well the deer’s friendliness with him, he made a passages way
covered (fenced) on both sides, with the mat, made of bamboo up to the palace and
scattered the branches along the way. Then he scattered the honey-besmeared grass here
and there in front of that deer and thereby took the deer towards the palace. As soon as
the deer, Vātamiga arrived at (entered) the palace, the door was closed. When the deer
saw the people, he was running here and there in the royal courtyard. When the King of
Benaresẹ descended from the palace and saw the deer running about in fright, he
remarked as follows:-
Page 386 “the deer Vātamiga does (will) not come, for seven days, to a place where he
sees a human being even once, and does (will) never come to a place where he runs away
in fear (fright). The deer Vātamiga of such nature which used to stay in the big forest
only, being tied (bound) with lust for taste, has now come to the royal courtyard of such
kind. Friends, there is indeed no evil thing (state) worse than ‘lust for taste’. After saying
so he (the king) said again in verse as follows:-
“sambhoga.rasa” which is attachment to living ever together with one’s
(husband), wife, son, daughter etc. is evil. Hundred, thousand and hundred-thousand
times worse (more evil) than that sambhoga-rasa’ is the enjoyment (taking) of food with
lust for taste without intending (just) to maintain one’s life-faculty ( vital life) called ‘
Jīvitindriya’. Though Vātamiga, a kind of deer used to stay in the big forest, he, being
tied (bound) with ‘lust for taste’, has fallen into the hands of the gardener ‘Sañjaya’.
There is no evil thing (state) worse than the enjoyment (taking) of manifold taste with lust
(attachment). Having said so, he (the king) let the gardener send the deer ‘Vātamiga’
back to the forest.
In this story, the prostitute named ‘Vanna.dāsī’ was at that time the gardener
‘Sañjaya’ and the deer ‘Vātamiga’ the Rev. Cūla.pīnda.pātika.tissa’. (Jātaka-A-1-172-
5).
You virtuous man, too, might perhaps have taken (eaten) the honey-besmeared
grass. You should take religious emotion (fear)’ that one cannot separate oneself from the
honey-besmeared grass due to lust for taste.
Due to this very lust for taste, people drink various intoxicating drinks (liquors).
Depending on this very lust for taste, people commit various evil (immoral) deeds. Due to
those evil deeds, they are (have to be) reborn in hell. Therefore, the Bodhisat, King of
Benares told (us) how evil the lust for taste was, in the above-stated story.
The four rich sons (or sons of rich men), well-known as ‘Du-Sa-Na-So’ are now
still having to suffer in the hell called ‘Lohakumbī’ as they were too much addicted to
sensual pleasures, drifting in the flood of sensual enjoyment.
Rev- Cūla.pīnda.pātika.tissa’described above, however, was (like) a log drifting
in the river Ganges which is the eightfold Noble practice flowing towards the ocean of
Nibbāna, as described according to the Dārukkhandhopama sutta’. As it happens to
2
Translated by U Myint Swe (M.A London)
reach (come to) thither shore and is taken away (by somebody), the log does not arrive at
the great ocean of Nibbāna. One should be mindful of the power of the ‘honey-
besmeared grass’.
Though there is lustful attachment between each other, that attachment if supported
(helped) by merit, becomes too weak to make one fall into hell. For example, though a
stone thrown into water is drowned, it is not drowned if it is put in the boat and carried by
it. Therefore, many persons who have lustful attachment between one another are found
in the Jātaka stories to become close friends who fulfill their perfections for Nibbāna. To
take an example of the ascetic named Sumedha and the lady Sumittā.
Page 388 To take another example – a man afflicted by disease, if he does not seek
(go to) a physician who can cure that disease – not going to that physician and not letting
that disease to be cured, is the fault of that man (patient), but not of that physician. In the
same way a man afflicted by the disease of defilements, if he does not seek (go to) a
teacher who can cure that disease of defilements – not seeking (going to) that wise
teacher, is the fault of that man, but not of that wise teacher.
To take another example: - A man well-adorned with beautiful flowers, if he could
give up (abandon) a corpse hung around his neck, would experience happiness. In the
same manner, I too should give up (abandon) my putrid body which is actually a corpse
without clinging to it, and enter into the golden city of Nibbāna (an eternal and peaceful
state).
To take another example: - People, men and women, after discharging their
excrement and urine, go back home without clinging to them. In the same way, I too
should give up (abandon) my putrid body which is actually a corpse and enter into the
golden city of Nibbāna which is deathless state.
3
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
To take another example: - the chief boatman (captains) naturally give up their old
and useless boats and go their own way. In the same way, I too should give up my body
similar to the old and useless boat, as it is discharging loathsome things through its nine
apertures and enter into the golden city of Nibbāna.
To take another example: - A man who, carrying various jewels (gems), happens
to go together with the robbers, being afraid of losing his jewels, gives up (abandons)
those robbers and goes his own safe way. In the same way, my putrid body is like a
robber who steals (robs of) jewels, and if I am attached to my body similar to a robber,
the jewels of dhamma which is true path to Nibbāna will disappear (be lost) in me. So I
should give up (abandon) this my putrid body similar to a robber and enter into the golden
city of Nibbāna.
Thinking of the true nature of renunciation thus with various similes, the ascetic
Sumedha abandoned his unlimited wealth at home and gave charity generously. Having
abandoned all objective and subjective lust, he left the city of Amarāvati and lived alone
page 389 in a thatched hut together with a passage for walking on the mountain named
‘Dhammika’. He was engaged in meditation-work and attained the eightfold Jhānas
(absorptions and fivefold mundane psychic powers. (Jātaka.A.1.3-7)
One day while placing himself like a bridge in the mud and laying himself flat on
the way on which the Buddha Dīpańkara and his four hundred-thousand disciples will
come walking, the ascetic Sumedha opened his eyes and saw the splendours of the
Buddha Dīpańkara. Then he thought thus: -
“If I wished, I could enter the city of Rammā as an ordinary disciple of the Buddha
Dīpańkara, after having eradicated all defilements. I should not attain to (enter) Nibbāna
as an ordinary monk (disciple) after having eradicated the defilements. Like the Buddha
Dīpańkara possessed of the ten fold strengths (powers) and ten fold wisdoms, it would be
good for me, if I would enter Nibbāna, after having attained the knowledge of
omniscience, the perfect (noblest) wisdom and save all the people from the ocean of
sufferings by teaching them the wheel of Dhamma. It would be good for me to endeavour
for attaining the noblest “Omniscience”. (Jātaka -tha-1-1-17)
In the above-stated thought of the ascetic Sumedha, there is the perfect
wholesome desire (wish). Being urged by that wholesome desire, he aspired to attain the
omniscient wisdom. The Buddha Dīpańkara too predicted (assured) that he (the ascetic)
would become the Buddha named Gotama after the four Asańkhyeyas and one hundred-
thousand aeons.
Behind these noble desires and perfections to be fulfilled for the four
Asańkhyeyas and one hundred –thousand aeons, after receiving the prediction (assured by
the Buddha Dīpańkara), there is craving for the existence, accompanied by ignorance
(Avijjā), in which he would attained the Omniscient wisdom. That craving has the power
(force) to fulfill the perfections for the attainment of the Omniscient wisdom, but it is not
craving powerful enough to throw him into the woeful existences.
4
Translated by U Myint Swe (M.A London)
In the ‘Therī -apadāna’ concerning the nun Yasodharā, however, it is stated that
her aspiration to be the wife of Sumedha did not begin just at the time of the Buddha
Dīpańkara, but she aspired so even at the times of the previous countless Buddhas. To
help him (Sumedha) for his attainment of Omniscient wisdom, she made sacrifices in her
past existences as described in the following:-
1. she sacrificed her life to save others;
2. she extracted her eyes and gave them to others;
3. she sacrificed (abandoned) her limbs to save others;
4. she gave away her children to others;
5. she gave up her life as a wife of others, just to comply with the wish of the
Bodhisat Sumedha, but not at her will;
6. she gave away her possessions, animate and inanimate, to others;
7. she fulfilled the perfections such as morality, renunciation and so on.
Therefore, the ignorance (Avijjā), craving (Tanhā) and clinging (upādāna) that urged
(encouraged) her life were the main causes that caused wholesome (moral) acts to arise.
They were just the main causes that let fulfil the perfections for the Bodhisat Sumedha’s
attainment of the Omniscient wisdom. Therefore if you, virtuous man, can consider the
Buddha as your father, then you should consider the nun, Yasodharā as your mother as
well. Many were her services to the Bodhisat for his attainment of Omniscient wisdom
she was a heroine who could do fearlessly and bravely the works that could not be done
by ordinary ladies.
Likewise, the noble persons also such as Rev. Sāriputta, Rev. Mahāmoggalāna,
Rev. Mahākassapa, Rev. Anuruddha, Rev. Ānanda, Rev. Rāhula, the nun Khemā, the
nun Uppalavannā etc., took part and helped the Bodhisat in his fulfilling the perfections.
They desired to have (attain) such kind of existence in which they could help the Bodhisat
in his fulfilling the perfections. But this kind of craving for existence was merely the root-
cause to attain the enlightenments of the chief disciple, great disciple and ordinary
disciple and also the main cause of the perfections which were the wholesome deeds,
ordinary and extra-ordinary.
Page 391 The would-be Rev.Mahākassapa and would-be Bhaddā, too, fulfilled the
perfections together for the hundred-thousand aeons from the time of the Buddha
Padumuttara up to the time of Gotama. Of them, the former fulfilled the perfections
hoping to attain the enlightenment of the great disciple who was honoured by the Buddha
as a best (foremost) disciple in practicing all the 13 kinds of austerity, and the latter too
fulfilled the perfections together with the former to attain the enlightenment that had
great force to save one (her) from the sufferings of repeated existences. Though they were
attached to their existences, yet that attachment was subordinate to the wholesome desire.
Because of the forces of the wholesome desire and perfections, the forces that could not
abandon (separate from) each other and that could renounce the sensual objects, animate
and inanimate, dwelt in them. In their final existence their mutual attachment (love)
ceased.
The young man Pippali, the would-be Mahākassapa, was very handsome and
wealthy. The lady Bhaddā too, possessed of physical radiance that illuminated the room
of twelve cubits was very pretty and wealthy. Though they became husband and wife due
to the arrangement of their parents and lived together in the same house, they did not look
at each other with attachment even once.
One day they gave away all their possessions, animate and inanimate, and agreed
to renounce the world with reference to the Buddha. On the way, when they came to the
cross-road, they agreed to take separate roads, the right road being taken by Pippali and
the left one by Bhaddā. But they had no mutual attachment and mental agitation
5
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
(emotion). This earth shook greatly, though being able to carry (hold) the Mount Meru,
but unable to hold their virtues. (Am-A-1-141).
The above mentioned virtuous people were possessed of the seven qualities of the
virtuous. It was their wholesome wish (desire) that they purposely aspired to have in
order to ever live together. They were virtuous people who fulfilled the perfections that
helped them to attain the enlightenment which they aimed.
“The virtuous one can attain everything he wishes, as their aspiration (wholesome
desire) being purified.” (Am-3-71).
Therefore, though they might have mutual love that bound them together, they had
equal wholesome wish of great force that helped them to abandon (renounce)
page 392 everything, and so they became inseparable companions (partners) according to
their wish just to fulfill the perfections.
Page. 393
"House-holders (House-lords), if the husband and wife want to see each other not
only in this life but also in the future life, they should have equal faith, equal morality,
equal charity (generosity) and equal insight knowledge (or path-and-fruition knowledge).
If they are possessed of these virtues, they will (surely) see each other both in this life and
in the next life."
The wife, like her husband, should (must) have good faith and good morality. If
one wants to give (charity) one should not be prevented by the other. If the wife wants to
give (charity), her husband should (must) agree; and if the husband gives (charity), his
wife should (must) be joyful (cheerful). They both should (must) have equal knowledge-
equal insight, path and Fruition knowledges. The same statement is given in the "Poem
called Pañcāvudha," . . .
Think of the mutual love cherished by the couples, the stream-winners, described
in this story. As they had equal love among (between) each other, they never thought of
committing the sexual intercourse with others except themselves. As they had so good
morality and noble mind, they wanted to see each other throughout their past existences,
having mutual love and esteem. In wishing (desiring) to see each other, their mutual
6
Translated by U Myint Swe (M.A London)
attachment which is noble desire based on love will tie them together, and all their noble
deeds done by them, such as, charity, morality, calm and insight meditations
(developments) will surely take (carry, convey, lead) them to happy existences, up to the
attainment of Arahatship.
"But just as excrement, even though little (negligible), is verily disgusting, even so
every existence, even a single, is verily disgusting and so I do not admire it, (Ami- I-
36)"- such a knowledge is also given by the Buddha. For every existence is verily subject
to all kinds of suffering such as birth (old age), disease, death, sorrow, lamentation, pain
(suffering), and displeasure.
Translator’s Note
[page 394 to 408 are left out because it is detailed explanation on Mora Sutta through
numerous verses in Myanmar.]
7
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Page- 408
The above-stated noble persons who were destined to enlightenment were
associated with each other by the four causes, namely, 'faith, morality, generosity
(liberality) and knowledge and could fulfill the perfections unitedly (unseparably)
throughout the cycle of existences. And you noble persons, too, who are not yet united by
these four causes, namely, 'faith, morality, generosity (liberality) and knowledge' if you
want to live unseparablly throughout the cycle of existences should read one of the
following past stories:-
The Story of (king) Assaka
Now-a-days some men who lead spiritual (holy) life temporarily (not for life) are
persuaded (tempted)to disrobe (to turn to manhood) by their ex-wives. Similarly, at the
time of the Buddha, too, a monk was persuaded to disrobe by his ex-wife, and so this
story of (king) Assaka was narrated by the Buddha as the following:-
In the past there was a king named Assaka who reigned at the city of Patali in
Kāsi Division. King Assaka had a lovely, pretty and graceful queen named'Upari'. She
was nearly as beautiful as a goddess. One day she died.
Due to her death King Assaka was greatly afflicted by sorrow, and suffered a lot,
physically and mentally. He was lying down, weaping without taking any food, under the
bedstead (cot), on which there lay a coffin in which the queen's corpse was put and some
oil page 409 was poured.
His mother, father, relatives, friends and so on and soothed him, saying:- "Great King,
don't worry, and don't be sorrowful, because all conditioned things are impermanent and
subject to change, arising and disappearing," and so on and so forth. But they failed, and
the king was still lying down being sorrow-afflicted for seven days.
After the lapse of seven days the Bodhisat ascetic living in the Himālayas who
attained the five mundane psychic powers and eight meditative attainments (absorptions)
developed the radiant light arising due to the power of Divine-eye; and with this divine-
eye, he looked at the whole Jambudipa (India) and saw that king Assaka weeping thus.
Then he thought:- "I should be a refuge for that king Assaka," and then he went up the
sky with his psychic power, and after descending on the auspicious stone slab in the royal
garden, was sitting like a golden statue.
Then he met with a Brāhman youth, through whom he sent a message (to king
Assaka):- "I know Queen Upari's present life where she is reborn, and I will let her speak
in the presence of King Assaka".
After hearing that news, King Assaka, hoping that he will meet with Queen Upari,
went joyfully and hurriedly to the ascetic living in the royal garden.
The ascetic then said thus:- "Great king, that Queen Upari, being very proud of
her beauty, failed to do (accumulate) the reliable good deeds, through negligence and so
was reborn as a she-coprophagi (dung-worm) in this very royal garden".
In order to make king Assaka believe, the ascetic made a resolution by his psychic
power thus:- "Let the male and female (husband and wife)coprophagis break their heap of
cow-dungs and come to his presence". Then he made another resolution that caused the
she-coprophagi to talk (reply) in human language:
Ascetic:- "Upari!"
She-coprophagi:- "Sir, what shall I do?"
Ascetic:- "What were you in your past life?"
She-coprophagi:- "I was the chief Queen, Upari by name, of King Assaka".
Page- 410
Ascetic:- "Now whom do you love, king Assaka or male-coprophagi?"
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Translated by U Myint Swe (M.A London)
Page- 411
This is the true word of the female coprophagi who spoke in human language to
the Bodhisat ascetic in the presence of audience. At the time when King Assaka, sorrow-
afflicted, was weeping, his late queen, Upari, now reborn as a female coprophagi spoke
openly that she wanted to wash the feet of her new mate, the male-coprophagi, with the
blood of King Assaka's throat. This was a heart-breaking scene.
The Buddha, after giving this admonition, went on to teach the discourse
connected with the four noble truths, at the end of which the monk who wanted to disrobe
himself, being persuaded by his ex-wife attained to stream-winnership.
In this Jātaka story the monk who became a stream-winner, was in the past king
Assaka who was wailing for his late Queen 'Upari', and the ex-wife who perrnaded the
monk to disrobe was in the past the late Queen Upari, who was reborn as a female-
coprophagi and wanted to wash the feet of her male-coprophagi with the blood of king
Assaka's throat. (Jā.-A-2- 142-144).
You virtuous man who is reborn as a human being, hard to be obtained, and who
is ordained as monk-hood, hard to be obtained in this Buddha-sāsana, hard to be met
with, should not forget the true nature of the whole world, in which beings live joyfully as
this husband and this wife in this life and live as that husband and that wife in
another(past) existence, but it is hard to attain all of the four good conditions, namely,
faith (confidence), morality, generosity and wisdom.
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Bhaddā laid down flat on bed because she could not help winning and marrying
that thief. Why did such intense lust arise in her? It was due to their living together in
their previous lives. Bhaddā was the 'most sharp-witted' among the lady Arahats who
attained the Arahatship.
Page- 412
Even in those noble ones who would become Arahats, this lust could give them a
great trouble before their attainment of Arahatship in their present existences. (Theri
gāthā 391-392 Am-A-1-283-288).
To attain 'the most sharp-witted' title, Bhaddā fulfilled perfections for the
hundred- thousand aeons, from the time of the Buddha Padumuttara up to the time of the
Buddha Gotama. This powerful lust could afflict even such a noble lady in her last
existence to attain Arahatship so (severely) that she fell on her belly in bed weeping. So
you noble one should think (consider) whether it is right or not to keep (maintain) such
powerful lust (craving) in you. That lust can do more pain to you than to a noble one like
Bhaddā. That craving could make he lady Patācāri mad before her attainment of
Arahatship and of the title' the best of the vinaya-dhara nuns.' "Be careful not to drink
salty water whenever you are thirsty."
Māyā and Sātheya
Pali Quotation (Mahāti-1-84)
Māyā has the characteristic to conceal one's apparent fault, where as sātheya has the
characteristic to praise (exalt) the virtues not existing in oneself. They both are verily
Tanhā or lobha (craving, lust) as an ultimate reality.
Māyā is like a conjurer. Just as the conjurer can take a stone and turn it into gold,
even so this Māyā conceals one's apparent fault in order to delude (deceive) others. One
with Māyā pretends not to have any fault though he has it really, and such a one is called
hypocrite by the people in the world. The Ariyās such as the Buddha etc. like to make
their own fault manifest and confess it for cure.
Women's artifices:- In the past there was a pupil of the professor in Taxila. His
wife committed whore with another man. In that day of her adultery she treated her
husband more kindly than before, but in other days she treated her husband badly as a
slave. Not knowing her strange behaviours, that pupil confused in mind told his teacher
all about her; and the teacher who knew well women's true nature and character told his
pupil about his wife's moral corruption.
The woman in this story pretended to treat her husband more kindly (tenderly) in
the day of her adultery, in order to hide her guilt; and that pretending is indeed this
woman's artifice, which is in some cases called 'Tankhanuppatti. ñāna' (ready-wit) but
actually is the woman's artifice or hypocrisy.
Ascetic's artifice:- There is an artifice (hypocrisy) not only in women but in men
as well. In the past, there was an ascetic- teacher in a village, worshipped (attended,
served) by a layman. Due to the danger of thieves or robbers, that layman burried (a pot
of) the hundred gold pieces (coins) near that ascetic's hermitage, requesting the latter,
"Sir, please take care of that gold." Then the ascetic replied." Layman, you should not
request the ascetics thus. We should not have any attachment to other's property."
Then ascetic thought thus, "I can live well as a householder with these hundred
gold coins," and burried them in another place. Next day after taking breakfast in that
layman's house, the ascetic said, "Layman, it is quite long since I have lived (here)
depending on you. Living too long (together) conduces to (mutual) attachment. So I will
go to another place." Failing to request repeatedly him not to go away, the layman sent
him off up to the gate of the village.
Page- 414
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Translated by U Myint Swe (M.A London)
Then the ascetic, after going away to some distance, returned and said," Layman,
a thatch from the roof of your house got hanged (stuck) in my braided-hair. An ascetic
should not take even a grass (straw, thatch) not given by the owners (others)." The honest
(silly) layman also respected him much, thinking, "My ascetic teacher has high morality".
But at that time, there was in his house an intellegent guest who was a Bodhisat,
who reminded the house-holder, "Friend, what did you deposit in your ascetic-teacher? If
you deposited something in him, go and see whether it is there or not." When they both
went there and found that there was no gold, they hurriedly followed the ascetic and
caught him with gold coins. (Jātaka- A- 1- 398-399 Kuhaka Jātaka).
In this story, it is the ascetic's artifice that he returns a thatch (to his lay disciple)
being afraid of discovering his gold theft. Thus, this kind of artifice prevails even in the
ascetics and monks, and therefore there is nobody to trust (confide) in this world
(mankind) full of countless artifices or cunning tricks. For this reason, to get a chance to
associate with honest and virtuous men will be possible only if one attains (receives) the
help of one's merit done in the past.
Sātheyya (craft, treachery):- 'Sātheyya' means a kind of greed (lust)that one
pretends to have or boasts of having good virtues not existing (arising) in oneself, in order
to be praised (or highly thought of) by others." 'Māyā' conceals one's faults and pretends
to be faultless, whereas sātheyya pretends to have good virtues not existing (arising) in
oneself. Both of them are craft and cunning. Pretending to have morality without it
(morality) to have concentration without it (concentration), to have knowledge without it
(knowledge), to have good character without it, and to have good learning without it-all
of these pretences are only a kind of Sātheyya.
In the world too, pretending to have morality concentration and knowledge
without (having) them, to have university degree without (having) it, to be wealthy
without wealth, to wear (put on) jewels hired (borrowed) from others to be highly thought
of by others, and to have courage (ability) without having it, and son on ... all of such
pretences are also a kind of Sātheyya.
Page- 415
The Story of Bilāravata
While sojourning in the Jevana monastery, the Buddha narrated this story of
Bilāravata, with reference to a monk who created a marvel in the minds of (his) lay men
and laywomen, by pretending to have threefold training, viz, morality, concentration and
knowledge (wisdom) without having them in him.
In the past, the would-be-Buddha (Bodhisat) who was born as a rat (mouse); when
he was grown up and his body became very big, he looked like a small pig. He lived in
the forest, wandering about accompanied by many mouses.
One day, a fox, while wandering about here and there, saw a group of mouses and
thought thus:-" I will deceive and eat up these mouses." So in a place not far away from
those mouses' place, he was standing on one leg of his, facing the sun and drinking air.
When the Bodhisat mouse saw that fox, while wandering about here and there in
search of food, he thought, "This fox would be a virtuous one". Believing in him thus, he
approached that fox and asked him, "What is your name?" The fox replied, "My name is
Dhammika, the Virtuous." When the Bodhisat asked, "Why are you standing on one leg
of yours, not on four instead?, the fox replied, "If I put down my four legs, the earth will
not be able to bear me and so I (have to) stand on one leg of mine."
When the Bodhisat asked, "Why do you stand opening your mouth?”, the fox
replied, “I eat just air, not any other food".
When the Bodhisat asked, "Why do you stand facing the sun?”, the fox replied, "I
am worshipping the sun".
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Hearing the fox's words, the Bodhisat thought, "This fox will be a virtuous one,"
and so, since that day he together with his mouses attended on that fox.
Then, when the mouses attended on the fox and returned, the fox caught and ate
the last of them. Thereafter he stood as before. As a result, the mouses gradually became
less and less. Then the mouses thought thus, "In the past the mouses were so many that
our place was not enough for all of us. But now they become less and less, and our
residence is not full (filled). What is the reason?"
Page- 416
The Bodhisat, too, being informed by them, suspected the fox by pondering and
decided to inquire the nature of that fox. When he went to approach the fox, he let the
mouses follow (after) him, and when returning, he followed (after) them. Then the fox ran
after the Bodhisat to pounce (attack) upon the latter, and the Bodhisat saw the fox running
after him, he turned back and said:-
"Fox, you took (observed) the religious vow, not to practise the good austerity, but
to harm (injure) others, flying the Dhamma's flag, and so you are a hypocrite of cunning
nature." (Jātaka-A-1-486).
That fox in the past time (existence) was verily the deceitful monk (Kuhaka-
Bhikkhu) in this present life, who pretended to have 'morality, concentration and
knowledge' without having them and behaved like that to be highly thought of him by
laymen and laywomen. It should be noted (borne in mind) that evil disposition fostered in
one's mind will latently exist in him throughout his future (successive) existences till it is
uprooted.
These 'Māyā and Sātheyya' (artifice and craft) are worse than ordinary greed
(Lobha). It is the greatest evil, as it deceives the whole world, like the heretical teachers
(Titthi) who claim to be Buddhas though they are actually not and thereby they deceive
others. It is such a great evil that it commonly arises in most of the people; and so those
who want to be wise and virtuous should be careful not to let it arise in them and try to be
honest and upright men (ones).
Page- 417
6. Ditthi = Micchā. ditthi
1. 'Micchā. ditthi' means 'wrong view' that sees (knows) wrongly.
2. Or, it means 'false view' that grasps something falsely.
3. Or, it means 'disgusting view,' (for the wise) as it brings about unbenifit
(unbeneficial result).
4. Or, it means 'wrong or false seeing, as it lets its associated states see wrongly
(falsely) the objects of ultimate realities. Or, it is 'wrong or false seeing' as it itself
sees wrongly (falsely) the objects of ultimate realities. Or it is just wrong notion
that sees wrongly the objects of ultimate realities.
'The wrong notion that sees wrongly the objects of ultimate realities,' means
'wrongly seeing the ultimate realities as 'nicca (permanence), sukha (pleasure), atta (soul)
and subha (pleasantness, beauty), which are actually 'anicca (impermanence) dukkha
(suffering), anattā (soullessness), asubha (unpleasantness).
1. Its characteristic is wrong (improper) attention to the objects of ultimate realities
as 'nicca, sukha, attā and subha'.
2. Its function is wrong thinking (perceiving, reviewing) them as 'nicca, sukha, attā
and subha'.
3. It appears to the yogi's mind (knowledge) that wrong view (micchā. ditthi) is
wrongly firm thinking (reviewing) them as nicca, sukha, attā and subha'.
4. Its proximate cause is not wishing to see the noble (Ariyā) persons as the Buddha
etc.
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Translated by U Myint Swe (M.A London)
Page- 418
Lakkhana, Rasa, Paccupatthāna
1. The five aggregates that are impermanent as permancence,
2. The five aggregates that are suffering as pleasure,
3. The five aggregates that are soulless as soul.
4. The five aggregates that are unpleasant as pleasantness-
Such a wrong (improper) attention is its (Micchā. ditthi's) characteristic. Such a
wrong thinking (perceiving, reviewing) is its function. It appears to the yogi's mind
(knowledge) who meditates on this mental concomitant (Micchā-ditthi, that wrong view
(Micchā-ditthi) is a phenomenon produced by repeatedly reviewing them (aggregates)
thus.
Patthāna:- If one frequently sees the noble (Ariyā) persons, such as the Buddha
etc. who have realized the four noble truths and also the virtuous worldlings, learned and
well-versed in the true Dhammas (doctrines) expounded by the noble (Ariyā) persons
such as the Buddha etc. then one can, by frequently hearing their true doctrines, attain
(acquire) the right view (knowledge) which is the understanding of the good and bad
deeds and their corresponding results. Depending on this right view (knowledge) of cause
and effect (Kammassakatā-sammāditthi), when one progressively goes on to practice the
'calm and insight developments (samatha-vissanā.bhāvanā), one will, according to the
quality of his perfections, attain (acquire) the manifold higher right views (knowledges)
concerning the Jhāna, Insight, Path and Fruition. These right views or knowledges will
gradually (step by step) rise in him.
Unwilling to see such noble persons and keeping away from them is the proximate
(nearest) cause of having the wrong view, but not the right view. If one whose right view
is not firm frequently associates with those of wrong view, one is more likely to receive
the wrong views.
To attain (acquire) the right view (understanding) of the four noble truths, that
penetrates rightly the four noble truths, listening to (hearing) the true doctrines
concerning the four noble truths from the noble (Ariya) persons such as the Buddha etc. is
the main (indispensable) cause of many causes. And listening to the true doctrines from
the noble persons, too, is possible only when one gets an opportunity (a chance) to see
and associate with such noble persons. Otherwise one will not attain (acquire) such a right
view (understanding). As long as one does not attain (acquire) such a right view
(understanding), so long the door of wrong view will ever be open to him.
Page- 419
This wrong view (Ditthi) not only knows what is real (really is) as unreal and
what is unreal (really is not) real, but also accuses (censures) others, saying “Only my
view (belief) is right and that of others is wrong".
Herein the misunderstanding that there is a creator of this world and these beings,
though there is actually not such a person (creator), and that there is a soul in the bodies
of beings, though there is actually not such a thing (soul).This misunderstanding is the
wrong view that knows what is unreal (really is not) as real.
And the (manifold) misunderstandings that there are no good and bad deeds done
by oneself, of which the potency (force) to produce their corresponding results still
remains (unaffected, undestroyed) till one attains to complete parinibbāna, though there
are actually good and bad deeds; that there are no results of good and bad deeds, though
they are actually experienced (by the people); that there is no Nibbāna in which all the
mental and material things completely cease, though it really exists; that there is no more
(next) existence in which one must inevitably be reborn until one attains to Nibbāna,
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
though it really exists; and that there is only the present existence between birth and
death, but no life (existence) after death. This (kind of) misunderstanding is the wrong
view that knows what is real (really exists) as unreal.
Killing the beings and sacrificing them to the gods is a great merit; bathing in the
very cold time; and sitting broiling oneself between the four fires in the very hot noon-
time (which is called 'pañca-tapa', the five-fold heat); and living like an ox and a dog-
these practices as such are good practices, causes of purifying oneself of defilements.
And bathing in the Ganges at an auspicious time is a good practice to be purified of (or to
wash away) the bad deeds done by oneself. This misunderstanding is the wrong view that
knows what is not true as true.
The misunderstanding that doing good deeds such as donation, morality, calm and
insight meditations etc. and practicing the Noble Eightfold Path are not good practices
that lead to the happy states and to Nibbāna is actually a wrong view that knows what is
true as untrue. Such misunderstandings are included in the manifold wrong views.
Not accepting that in the world there are noble persons who have attained to
Arhatship and Buddhahood by practising the Noble Eightfold Path that leads to Nibbāna
and who know well, by their insight wisdom, of this present life and the next life is also
included in this wrong view (Micchā ditthi).
Page- 420
It was a centre to be visited by many religious teachers known as Samana and
Brāhmana who have different beliefs. The inhabitants of this village were familiar with
various philosophical doctrines of that time (day) taught by almost all the philosophers
who arrived in that village. The Buddha arrived there as a last one of those philosophers.
The Buddha said to the inhabitants of that 'Sāla' village who came to Him:-
"Laymen, do you have an admirable, good (religious) teacher who is worthy of
taking refuge with firm (strong), confidence?" When the laymen replied that they did not
have anyone of such kind, the Buddha said:-
"Laymen, you who do not have an admirable teacher, should follow and practice
the unfailing path or Dhamma, called 'Apannaka. dhamma'. This unfailing (APannaka)
dhamma will bring about your happiness and prosperity throughout the rounds of rebirth
(samsāra). Laymen, what is this Apannaka- dhamma?
(I) Laymen, there are those recluses and Brāhmans who believe and used to say, that
1. There is no (good) result (effect) of donation,
2. There is no (good) result of great donation and generosity,
3. There is no result of small donation, such as present-giving etc.
4. There are no (corresponding) results of the tenfold good deeds and of the
tenfold bad deeds,
5. There is no present life that comes from the past life,
6. There is no future life after death,
7. There are no results, good and bad, of deeds, good and bad, done to one's
mother.
14
Translated by U Myint Swe (M.A London)
8. There are no results, good and bad, of deeds, good and bad, done to one's
father.
9. There are no beings who are reborn after death.
10. There are no recluses and Brāhmans (Arhats and Buddhas) who realize
this world and next world by their insight (special) wisdom and who well
practice the right path leading to Ariyā path (and Fruition) and Nibbāna.
Page- 421
(II.) Laymen, there are those recluses and Brahmans who believe and used to say that,
1. There is a (good) result (effect) of donation,
2. There is a (good) result of great donation and generosity,
3. There is a (good) result of small donation, such as present-giving etc.
4. There are (corresponding) results of the tenfold good deeds and of the
tenfold bad deeds,
5. There is a present life that comes from the past life,
6. There is a future life after death,
7. There are results, good and bad, of deeds good and bad, done to one's
mother,
8. There are results, good and bad, of deeds good and bad, done to one's
father,
9. There are beings who are reborn after death,
10. There are recluses and Brāhmans (Arahats and Buddhas) who realize this
world and next world by their insight (special) wisdom and who who
practise the right path leading to Nibbāna.
"Laymen, don't you think, "These recluses and Brāhman have contradictory
beliefs among themselves?"- thus the Buddha , asked.
The laymen replied," Yes, they have, Blessed one".
(I) Laymen, of those two who have contradictory beliefs, those recluses and
Brahmans who used to say that there is no (good) result of donation, etc. (and who
profess the nihilistic view) will certainly reject the threefold good deeds,- Physical, verbal
and mental, and practise the threefold evil deeds- physical, verbal and mental. Why?
Because they do not know the bad result of evil deeds and the good result of good deeds
either.
Page - 422
The view of one who deduces that there is no next existence, though really
(evidently) there is, is a wrong view. A thought of one who thinks that there is no next
existence, though really (evidently) there is, is a wrong thought. The word of one who
speaks (says) that there is no next existence, through really (evidently) there is, is a wrong
word. He who says that there is no next existence, though really (evidently) there is, is
said to directly contradict the Arahats who realize the next existence (by their divine
eye). He who lets (makes) others know that there is no next existence, though really
(evidently) there is, is said to let(make) others know wrong teaching, and thereby he
admires himself and reproaches (abuses, blames) others. Thus, such a person (who is a
nihilist ) is said to abandon a good (true) law and to nourish a bad (wrong) law.
"Thus, many evil, unwholesome things (laws) such as, 1- this wrong view, 2- this
wrong thought, 3- this wrong word, 4- this contradiction to the Arahats, 5- letting others
know the evil, unwholesome things (laws), 6-praising oneself, and 7- blaming others,
arise in such a heretic (nihilist), due to his wrong view.
(I) Laymen, of these two views (right and wrong), a wise man thinks thus, "If
there were no next existence, then this man (of 'nihilistic' wrong view) would exert
himself to enjoy happiness in this present life (having no thought of next life).
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
"Or, if there were the next existence, then this man (of 'nihilistic' wrong view)
would be reborn in (fall into) the hell devoid of even little happiness after his death.
"Whether there were the next existence or not as expounded by those recluses
brahmins, this man has 'nihilistic' wrong view and is devoid of morality at all"- Knowing
thus, the wise and noble men such as the Buddhas etc. will blame (censure) him.
Page- 423
"If there is next life, this man (of 'nihilistic' wrong view) 1- will be blamed
(censured) by the wise and noble man such as the Buddhas etc. And 2- He will be reborn
in (fall into) the hell, devoid of total happiness, after his death.
Thus, this man (of nihilistic' wrong view) will incur (meet with) the losses both in
this life and in the next; in him there exists fixed this unquestionably wrong and
unbeneficial 'nihilistic' view, (called 'apannaka. dhamma); and in him, on the contrary,
there exists no a realistic view, called 'Atthika' which is right view of other recluses and
Brahmins, and he is totally devoid of morality (or wholesome states).
III "Laymen, of these two views (right and wrong), there are in this world some
other recluses and Brahmins who have right view that 1- there is verily a good result
(effect) of donation given ... 10- and there are really recluses and Brahmins (Arahats and
Buddhas) who realize both this world and the next by their insight (special) wisdom and
who well practise the right path leading to Ariyā Path (and Fruition) and Nibbāna.
These recluses and Brahmins who believe and speak thus, will verily avoid three
fold evil deeds- physical, verbal and mental and observe (practise) threefold good deeds-
physical, verbal and mental. Why? Because they know (realize) that there is great sin and
meanness in those evil deeds and there is good result (effect) of good deeds, escaping
from the evil deeds. Again, the view that there is verily next existence is right view. And
he thinks that there is verily next existence and so his thought is right thought; and he
speaks that there is verily next existence and so his speech is right.
page- 424
He who speaks that there is verily next existence does not contradict the Arahats
who realize the next existence. He who makes others know that there is verily next
existence is said to make others know the good (noble) doctrine. He does neither exalt
himself nor censure others by making others know the true doctrine. Thus he is said to
have eliminated the evil character and to have good character.
1. Sammā. ditthi = right view,
2. Sammā. sankappa = right thought,
3. Sammā. Vācā = right speech,
4. Not contradicting the Ariyās,
5. Letting (others) know the truth,
6. Not exalting himself,
7. Not censuring others,
These and other moral (wholesome) states arise in him, because of his right view.
"Laymen, of those two views, a wise man reflects thus:-"If there were the next
existence, then this man would attain to the world of gods, the destiny of good-doers,
after his death.
"Although there were not the next existence, this man is, even in this life admired
by the wise and virtuous persons such as the Buddha etc. saying, "This man has good
morality, right view, right faith in the cause and effect, and is the one who has the realistic
view or rightly believes in the next existence."
"If there were the next existence, then this man wins these two benefits, viz; '1-
being admired, even in this life, by the noble men such as the Buddha etc.; and 2-
attaining to the world of gods, the destiny of good-doers, after his death"
16
Translated by U Myint Swe (M.A London)
Page- 425
Thus, he is admired by the wise in this life and also attains to the world of gods
after his death. Thus, he wins these two unfailing and unquestionable (Apannaka)
benefits, and avoids the evil deeds. (M. 2- 62-66).
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
existences too, and if so, he will never get a chance to escape from falling into the woeful
states.
"Therefore, a wise man who longs for his prosperity should avoid those who
believe in wrong view, like a poisonous viper. (M-A-3- 85).
Page- 427
They also prevented and censured the good deeds such as charity etc. done by
others.
One day General Nandaka died, not- giving up his fixed wrong view, Nihilism.
He was reborn as a Preta (aflicted by great hunger and thirst). He had a daughter, named
'Uttarā,' who, however, was a Sotāpanna, an Ariyā, dovoted to the Tripple Gems. When
her father, General Nandaka died , she (for her father's sake) invited a monk going for
alms-food to her house and gave him a plateful of cakes and a cup of water.
Then she said to that monk, "Your Reverence, my father died. May this merit
reach to my father."
Doing this meritorious deed thus, she gave a share of her merit to her late father.
Instantly the Preta Nandaka enjoyed divine luxuries on a Banyan tree. But there is a
Problem.
King Pingala of Surattha went to the Moriya kings, the successors of
Phammāsoka Kings, and on his return, after giving taxes to those kings, his chariot
arrived at the residence of Preta Nandaka, by virtue of the latter's power. Preta Nandaka
showed his divine luxuries to king Pingala and served him with good meal. On being
asked by King Pingala, Preta Nandaka told him in detail:- "I am not a god, but a Preta
named Nandaka. Due to my nihilistic wrong view known as 'Uccheda. ditthi, or
Natthika. ditthi, I am reborn as a Preta. As being given a meritorious deed and a share of
merit by my daughter, I have enjoyed such great divine luxuries".
"But," he continued with great. despair " I will have a chance to enjoy these divine
luxuries for six months more . After then, I will be reborn in the most fierce (terrible) hell
known as Avīci."
Furthermore, he requested King Pingala too, to take refuge in the Tripple Gems,
to observe the five basic moral precepts and to do meritorious deeds such as charity etc.
King Pingala, too, promised Preta Nandaka, "I will give up my nihilistic wrong view,
take refuge in the Tripple Gems, observe the basic five moral precepts and do the
meritorious deeds," and then returned home.
This is a valid example to show that if someone does not give up his fixed
nihilistic wrong view till his death, he is sure to be reborn in the four woeful abodes.
Page- 428
18
Translated by U Myint Swe (M.A London)
If you virtuous man want to reject the law of cause (Kamma) and its effect, you
are requested to decide after trying to realize yourself 'the law of relation (connectedness)
of cause- and- effect, known as 'Paticca-samuppāda'.
May you all exert yourselves to know and practise the unfailing or unquestionable
Path (practice) of the virtuous, at this time when you get a rare chance to be reborn as a
human and to meet with this very precious 'Buddha-Sāsana'.
Page- 429
7. Māna (Pride)
Being puffed up, saying (thinking) 'I, I, I', is Māna = Pride.
1. Its characteristic is 'being proud (conceated) and elevated mentality.'
2. Its function is 'to lift up its associated states'.
3. If appears to the Yogi's mind or knowledge, 'It acts like a pinnacle, or wishing to
be superior or to get upperhand'.
4. It's proximate cause is 'craving (attachment) associated with wrong view.
Pali Quotation (Abhi-A-1-403,404)
Page- 430
Pride is threefold basically (or) ninefold in detail:-
Concerning the (one's) 'wealth, knowledge, virtue, fame, complexion, voice,
retinue and so on,
1. Thinking of oneself better (superior) than others. This is called 'Seyya.
māna'.
2. Thinking of oneself equal to others. This is called 'Sadisa.māna'
3. Thinking of oneself inferior to others, (but needless to care others, though I
am inferior to them.)
This is called 'Hina.māna'.
Thus, Māna, pride is threefold (basically). Those three kinds of pride arise in
three kinds of persons in the world, namely:-
1. Seyya.puggala = One in the superior class.
2. Sadisa.puggala = One in the middle class, equal to others.
3. Hina.puggala = One in the lower class.
In each of these three kinds of persons there arise three kinds of pride:-
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Page- 431
3. Minding those who are superior to oneself in every respect, one thinks of oneself,
“I am inferior to you, but I do not care," and one is proud of oneself.
Therefold pride arising in an inferior person:-
1. Minding those who are inferior to oneself in wealth, education, rank etc, one
thinks of oneself, "I am superior to you," and is proud of oneself.
2. Minding those who are equal to oneself, one thinks of oneself, "I am equal to
you," and is proud of oneself.
3. Minding those who are superior to oneself in every respect, one thinks of oneself,
" I am inferior to you, but do not care," and is proud of oneself. (Abhi. 2 - 404)
Of these nine kinds of pride, the pride of superiority arising in a superior person,
the pride of equality arising in a equal person, and the pride of inferiority arising in an
inferior person- these three kinds of pride are real (true) ones, which can be eradicated by
the Arahatta-magga only. The two kinds of pride each arising in one who is not equal to
others are not real (true) ones, which can be eradicated even at the attainment of
Sotāpatti-magga. (If you virtuous person think yourself to be a Sotāpanna or Stream
Winner, examine yourself by your eye of wisdom whether the unreal (false) pride arises
in you or not, and your disposition as well.) All kinds of pride have the characteristic of
arrogance, haughtiness, boasting and being puffed up.-
To be superior to (better than) others in wealth, in education (knowledge), and
regarding one's own sons, daughters, wife or husband, and lastly in moral status- all of
these dispositions to be better than others are this pride's characteristics.
He who has the disposition of pride likes to stand on toes and stand above others,
like a flag flying in the air. When he is better than others in rank, wealth, education,
beauty, health etc., he thinks highly of himself and thinks nothing (little) of others, saying
"You are not equal to me."
He who is proud-natured, even if he is equal to others, but not better than others,
is also conceited, saying "No difference between you and me. I can do as you can".
He who is proud natured, even if he is inferior to (lower than) others in rank,
wealth and so on, is also conceited though he cannot compete with others saying:
“Though they are higher than me, I do not care them. I can eat if I have. I can get (money)
if I work. No need to stoop before others.
Page- 432
“Pride commonly arising- pride of one's clan” means “pride arising for one's
high caste (clan)”. Now-a-days, there are some persons of considerably high caste (clan),
but rare are those persons who are so high in (by) caste that they can stand on their toes
(above others) or can place others under their feet. Even if someone is born in the really
great family, he should, not being conceited, have loving-kindness (Mettā) and
compassion in their mind and speak to others of lower class, politely, kindly, gently and
sweetly, and thereby will be loved, admired and respected by those of lower class.
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Good fortune of a king enjoying his royal luxury, among the ministers is actually
momentary like the bubbles on the water. (The minister Ananta. suriya).
The Buddha-sāsana (Teaching) is against the class-distinction. The kings, the
Brāhmins, the rich men and the poor- the four classes are all the sons of the sākiyan
Buddha, when they enter (into) the Buddha-sāsana and become the monks. The junior
monks have to pay respect to the senior monks. The Sākiyan junior monks of noble race,
such as Rev. Anuruddha, Rev. Ānanda, Rev. Baddiya etc. had to respect to Rev. Upāli, a
master of Vinaya. pitaka, who was their barber. In the Buddha-sāsana, the perfection of
'sīla, samādhi and paññā' is the only main factor to be a noble person. If a person, though
of noble race, is morally corrupt, is considered to be (recognized as) an evil (a mean)
person in the Buddha-Sāsana. (See Vasala-sutta).
Page- 436
Such foolish learners, void of Path-and-Fruition knowledges, learn (study) the
Buddhist scriptures just to reveal the defects of others' views and to get free from the
censure put forward (presented) by others. Actually the Buddhist scriptures are to be
learnt (studied) to attain the Path and Fruition knowledges (by practising 'Sīla, Samādhi
and paññā or insight knowledge), but for those foolish learners who study the Buddhist
scriptures in wrong way, their learning is futile, or rather to suffer for long. Monks, this is
the evil result of their learning with wrong intention.
If they are skilful in the Buddhist scriptures and pass the (religious) examinations,
they will be famous honourable, admired and get for his easy living, many donors who
donate him many fine requisites, such as food, robes, building and medicine. And
consequently they will be proud, think little of others and do whatever they like, not
caring others, and finally their wrong learning will be for their ruin or to go downward to
hell. This is a kind of wrong learning the scriptures like wrongly catching a snake.
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
meaning of the scriptures, with their right knowledge and fulfill the three-fold holy
practice, viz.
Page- 438
Sīla, Samādhi and Paññā. They do not learn the holy scriptures just to censure
and destroy others' doctrines, and also just to defend their own doctrines and escape from
others’ censure. But rather, they learn the Holy Scriptures in order to attain Path-and-
Fruition and enjoy its bliss. The holy scriptures learnt with this right attitude are for their
welfare and happiness. Why, monks? Because they learn the holy scriptures well or
rightly.
'Monks, if you know the true meanings of the holy doctrines expounded by me,
memorise them as known by you. If you do not know the true meanings of the holy
doctrines expounded me, then you should ask me, or the monks skilled in the doctrines or
Pitakas.
"Monks, I will teach you a true doctrine, similar to a raft, which is not to be kept
(taken hold of) but to be used for crossing over. Listen it well and bear (keep) it in mind,"
said the Buddha. The monks replied, "Yes, Sir, Blessed One". The Buddha expounded
this doctrine:-
"Monks, for example a traveler saw a vast ocean. The hither shore is disgusting
and dangerous. The thither shore, however, is peaceful and safe (free from danger). That
man has no boat (raft), or there is no bridge either, to cross from hither shore to thither
shore. Then he thought thus:-
"This is a vast ocean. The hither shore is disgusting and dangerous. But the thither
shore is peaceful and safe. I have no boat (raft) or there is no bridge either, to cross from
hither shore to thither shore. It will be good if I collect the grass, leaves and the branches
to make a raft, by which I cross over the thither shore, using my hands and legs."
"Monks, then that man made a raft with grass, leaves and branches, and by that
raft he crossed over the thither shore, using his hands and legs. Having crossed over the
thither shore, that man thought thus, "This raft is useful for me. By this raft I crossed over
the thither shore, using my hands and legs. It will be good if go wherever I want to,
carrying it on my head or shoulders."
Page- 439
"Monks, how do you think of it? If he does so, does he do what is right, regarding
the raft?" asked by the Buddha. The monks replied, "No Sir, Blessed One." "Monks, if he
does in what manner regarding the raft, does he do what is right?”
"Monks, that man who crossed over the thither shore thought, "This raft is useful
for me. By this raft, I crossed over the thither shore, using' my hands and legs. It will be
good, if I go wherever I want to, leaving it on the land or in the water. Monks, if that man
does so, he is said to do what is right (proper) regarding the raft.
"Monks, in the same way, I teach you the doctrine, similar to the raft which is just
(to be used) to cross over the thither shore (Nibbāna), but not to be grasped at. Monks,
you who know (realize) the Dhamma similar to the raft, should abandon even your lust
attached to the Dhamma, of two kinds, Samatha and Vipassanā (calm and Insight
meditations). So it is needless (unquestionable) to give up the lust attached to the sensual
pleasure.
Even the true Dhamma should be abandoned:- Here , 'Dhamma' means 'Samatha and
Vipassanā (calm and insight meditations). The Buddha taught (told) his disciples to
abandon even the lust attached to the Insight knowledge and to the Jhānas as well. In
which discourse, did he tell his disciples to abandon the lust attached to Jhānas?
"Udāyī, I teach you to abandon the highest Jhāna too, called 'Neva-saññā-
nāsaññāyatana.' The Buddha asked "Udayī, do you see the fetters, great or small, taught
by the Buddha, that should not be abandoned?" Udayī replied, "No, I don't, sir, Blessed
One." (M-2- 119 Latukikopama-sutta).
24
Translated by U Myint Swe (M.A London)
Page- 440
"Monks, if you are not, by lust attached to the right view of vipassanā (Insight
knowledge), are you said to know (realize), the Dhamma, similar to a raft, which just (to
be used) to cross over the thither shore (Nibbāna), but not to be grasped at? " asked by
the Buddha. The monks replied, "We are said to know, Blessed One." (M-2- 327 Mahā.
tanhā.sankhaya-sutta).
In the above-said Mahā. tanhā. sankhaya-sutta', the Buddha told his disciples to
abandon the lust attached to the right view of vipassanā (Insight knowledge). In the
'Alagaddūpana sutta', however it is said that the Buddha taught (told) his disciples to
abandon even the (your) lust attached to the Dhamma of two kinds, 'Samatha and
Vipassanā'. So it is needless (unquestionable) to give up the lust attached to the sensual
pleasure.
Here, the true meaning is thus:- "Monks, I taught my disciples to abandon even
the lust attached to the true Dhamma which is 'Samatha- Vipassanā'. So it is needless to
abandon the lust attached to sensual or sexual enjoyment, a mean (evil) act which ends in
washing with water, done by the villagers or common people. This monk, Arittha, even
said that the lust attached to the five-fold sensual pleasures could not be an obstacle to the
attainments of Jhāna, Path-and-Fruition. The monks, like the monk ‘Arittha,’ being
similar to the rubbish are not to be included in this Buddha sāsana. Thus the Buddha
censured the monk, 'Arittha' by giving this admonishment. (M-A-2-15-16).
Rev. Arittha, who had killed a vulture, later joined the Buddha.sāsana and
became a monk. He was considerably skilled in the suttanta, but not in the vinaya pitaka.
So, he believed that if even the house-holders, like Visākhā, Anātha.pindika, enjoying
the sensual pleasures, can attain the Path-and-Fruition knowledges, then the monks too,
enjoying the sensual pleasures can certainly attain the Path-and-Fruition knowledges if
they practise the meditation works. In connection with him, the Buddha expounded the
'Alagaddūpama suttanta'.
Page- 441
Of the three ways of learning the sacred (Buddhist) scriptures, a monk learns
(studies) the Buddhist scriptures hoping to get the gains and admiration that I who study
the Buddhist scriptures well, will get (receive) the four requisites, such as the robes etc.,
and will be admired in the fourfold audience- his way of learning the Buddhist scriptures
is like that of wrongly catching a poisonous snake. Then such a wrong learning the
Buddhist scriptures is better to sleep without learning them. (M-A-2-13)
However, a monk learns the Buddhist scriptures with right way or purpose that by
studying the Buddhist scriptures, I will cultivate (fulfil) the morality and practise (exert)
the meditation works of concentration and insight in order to attain the Path-and-Fruition
Knowledges, his way of learning is said to be right, as it helps him to get out of the round
of misery and to cross over the thither shore. (M-A-2 -13-14).
25
“namo tassabhagavato arahato sammasambudhassa”
NIBBĀNAGAMINIPATIPADA
VOLUME IV
PAGE 442-463
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
U MYINT SWE (M.A London)
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
2
Page- 442
“Learning the Scriptures just to maintain (memorize) them:” Bhandāgārika-
Pariyatti' means ‘the Buddhist scriptures learnt (studied) by the Arahats, whose mind is free
from the mental defilements. They have already known the truth of Suffering (dukkhasacca),
that is, the five aggregates by the three-fold knowledge, have already abandoned (eliminated) all
mental defilements and kammic forces, called samudaya.sacca' have already developed the
truth of Eightfold path, called 'Magga.sacca' and have already realized Nibbāna the Truth of
Cessation of Craving, called Nirodha.sacca', with their Path-and-Fruition knowledges. Those
Arahats,
1- have already known the five Aggregates of Clinging; called Dukkha.sacca; existing
in eleven modes (of), such as 'past, future, present' etc, by their insight knowledge of three kinds,
viz, 'Ñāta, Tirana and Pahāna'.
2- have already abandoned (eliminated, uprooted) all the defilements and kammic forces,
by their path knowledges.
3- have already developed the Eightfold path, called 'Magga.sacca'.
4- have already realized Nibbāna, the Unconditioned and Peaceful element, called
'Nirodha.sacca', by their Arahatta-Fruition knowledge.
Therefore, the Arahats' learning the Buddhist scriptures is just to memorize the
Canonical texts, to maintain the succession of Dhammas, and to main the lineage (family) of the
Buddha. Thus, their learning of the Buddhist scriptures is termed 'Bhandāgārika. Pariyatti'.
When there arose (took place) the hardships such as the hunger and thirst etc., and the
famous and eminent Reverend monks could not live (stay) together in one place, a worldling
monk living by daily going round for alms, studied (learnt) the Buddhist scriptures with good
purpose (intention): "Let the Buddhn's sweet teachings (Buddhist scriptures) not disappear (or
last for long). I will memorize (keep in mind) these canonical texts. I will maintain (guard) the
tradition of those teachings"- If it is asked whether such as learning of his (worldling is
'Bhandāgā-rika' or not, the answer should, "No, it is not," because such a learning of his is not
that of an Arahat. It is true:- The learning of Pariyatti (Buddhist scriptures) may be one of the
two- fold learning- 'Alagadda-Pariyatti and Nittharana Pariyatti learning to cross over thither
shore). The learning of the seven-fold Ariyās or learners (Non-Arahats can be only 'Nittharana-
Pariyatti'. The learning of Arahats, totally free from defilements, can be only the
'Bhandāgārika. Pariyatti'. (Ma. tha- 2- 13- 14).
The (wrong) learning of Buddhist texts called 'Alagaddūpamā Pariyatti' is the lower
road (for going to the woeful states).
Page- 443
If someone is greatly proud of his well- learning such a pride of Pariyatti- learning, has
the force (power) to prevent (one) not to attain even the Path-and-Fruition knowledge. The
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
thorn-like pride of Pariyatti- learning, as long as it is not removed, will not let (one) realize the
Path-and-Fruition knowledges.
The Pariyatti- learning of a virtuous worldling, to get out of 'cycle of existences', is said
to be an 'upper class'. This virtuous worldling learns the Pariyatti (Buddhist scriptures) joyfully
and practises accordingly, with a good intention (purpose):- "if I know well the Buddhist
scriptures, I will have a good chance to know the Buddha's teachings. I will then have a good
(rare) chance to practise the 'holy practice, called 'Sāsana.brahma.cariya and Magga-brahma.
cariya', counted as the three-fold training, viz, ', Samādhi, Paññā". Looking frequently at the
mirror of pitaka', he tries to make his mind pure (clean) and noble, by washing or cleaning it
(mind) with clear water of 'Sīla, Samādhi, Paññā '. Standing on the ground of Sīla and grinding
the knife of Paññā on the hone of Samādhi he broke (cut) the mass of defilements into pieces,
with his sharp knife of Paññā. . He teaches others, too, to do (practice) like himself.
Having learnt (studied) Pariyatti or Buddhist scriptures thoroughly with such as noble
and admirable (upper-class) purpose, he, not caring the gains (gifts) given by many laymen and
laywomen, practised the three-fold training (Sīla, Samādhi and Paññā) according to his
primary aim (purpose). Such as Pariyatti- learning of his is a good cause of reaching the higher
stages and is verily a kind of learning for getting out of the 'cycle of misery (existences).
Although some virtuous monks who have not such a noble purpose, learn the Buddhist
scriptures just to pass the (religious) examinations and to become famous, but, when they know
(understand) them thoroughly, their attitude (mind) now changes into noble one and becomes
restful (quiet), like a calm pot being full of water. So their Pariyatti-learning goes one-step
forward for getting out of Samsāra (cycle of existences). Let the young monks walk on the right
path (road) to Nibbāna (or on the way-out of Samsāra)
Pride of beauty:- To be proud of one's beauty is called 'pride of beauty'. A lady should
not be blamed if is proud of her beauty that illumines and graceful in the audience, in this life,
due to her meritorious deeds done in her past lives, such as, purity of her morality, offering of
the flowers, sweeping in the court-yards of the pagodas and monasteries etc.
That Subhaddā was so beautiful and graceful that her radiant body illumines in the room
twelve cubits wide, is due to her meritorious deeds done in her past lives, such as,
Page. 444
1. Purity of her morality,
2. offering the gifts obtained by fair means,
3. to the virtuous (noble) monks such as the private Buddha,
4. with her very pure and clean mind,
5. believing well in the cause (Kamma) and its effect (vipāka),
"Monks, whatever a virtuous one desires (longs for) is certainly fulfilled, due to the
purity of his morality.
According to the Buddha's saying (teaching) as such, the fulfillment of whatever a
virtuous one desires is marvelous.
2
Translated by U Myint Swe (M.A London)
But considering that such as beauty in this life is obtained due to the past meritorious
deeds, such as offering the water, flowers etc., one should be careful not be proud and belittle
(think low of) others. And instead, one should mindfully try to keep one's mind pure (clean,
clear) and control oneself in every behaviour.
The noble men who have attained to Nibbāna can highly be proud of their caste etc.
Some of them are the princes who have grown up in the hands of kings and queens and so can
be highly proud of their luxurious lives, and some are so eminent in their knowledge that they
are honoured even by the Buddha with a special title 'Etadagga'. The noble ladies, too, such as
'Uppalavanna, Khemā, Yasodharā, Janapada. Kālyāni etc are so famous in the world that they
are worthy of wearing the crown of knowledge and beauty as well.
Those gentlemen and ladies of upper class should be greatly proud of their high caste etc,
but they are not at all. So pride of one's beauty and high rank etc. is said to be a great shame.
Therefore, being conceited and puffed up can prevent one not to attain to Path, Fruition
and Nibbāna, and also is an improper (shameful) behaviour that can do one fruitless. In the
future existences too, such a pride that thinks high of oneself, but thinks low of others, is a
stronger condition that causes one to be reborn in the lower caste or as an outcaste. Therefore,
one who, in this life, has reached higher rank (position) in knowledge and wealth,
Page- 445
should (may) remove this fang of pride and live like 'a fang-broken snake, a horn-broken ox, and
a feet-rubbing waistcloth', in order to reach the higher and higher stages throughout his future
existences.
Sampaggaha.rasa: As Māna itself has the nature of being puffed up and wishing to be
above others, it has (does) the function to cause its associated states to be arrogant (haughty) and
elated.
There is a difference between Viriya's lifting up its associated states and Māna's lifting
up its associated states. Māna lifts up its associated states by way of 'causing them to be
arrogant." It, being itself arrogant, has the nature of causing its associated states to be arrogant,
whereas Viriya, being itself active (industrious) in achieving its works in both cases (fields) with
moral or immoral, lifts up (encourages) its associated states, by causing them to work hard.
Although Māna thinks little (low) of itself thus, "I am inferior to others in every
respect," and is a kind of 'Hina-māna,' it thinks again, "I do not care you, though I am inferior
to you. If I have, I am to eat," and in this way, it lifts up its associated states. So it is needless to
say about "Seyya-māna, and Sadisa- māna."
Ketu- kamyatā-paccupatthāna:- Because Mānā, has (does) the function of being itself
arrogant (haughty) and of causing its associated states to be arrogant, it appears in the mind
(knowledge) of the Yogi who contemplates it with his 'Right knowledge' (Sammā. ditthi- ñāna),
as a arrogant nature, like (similar to) a flying flag (banner).
3
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Ketu:- Although ancient teachers interpretted 'Ketu' as a flag or banner, 'Ketu' should
mean 'the highest (topmost) pinnacle or banner set up on the top of a building, as described in
the commentary on the chapter, called 'Nikkhepa;
Page- 446
So, the highest pinnacle (banner) among the banners or flags set up on the top of a
building. Māna, too, when arising repeatedly in the continuum of beings, becomes the highest
(worst) Māna = pride, being supported (increased) by its preceding manifold 'Prides' by way
(the force) of 'more powerful Decisive supporting (Sufficing) Condition (= Upanissaya
paccaya), and therefore it (Māna) is called 'Ketu', being similar to the highest (topmost)
pinnacle or banner.
'Ketu. Kamya' means 'the mind or consciousness that wishes (desires) to be very high or
very proud, like the highest (topmost) banner (flag).
'Ketukamyatā' means 'Māna, which is the cause of the mind's arising that wishes to be
very high or very proud, like the highest banner. That 'Ketu- Kamyatā' concerns 'Māna', but not
'Attā' (Soul). So, note that the Buddha used, the word 'Ketukamyatā' (meaning, Māna, the
cause of the mind's arising that desires to be very proud'). It is true the mind associated with
'Māna', desires to be very high or very proud (arrogant), like the highest banner. The cause of
arising such mind is called 'Ketu. Kamyatā'. That cause is verily Māna called 'Ketu'. Therefore,
it appears in the mind (knowledge) of the Yogi who contemplates Māna with his insight-
knowledge, as a state (phenonomenon) that desires to be very high or very proud, like the
highest banner.
Pada.tthāna:- 'Ditthi' clings (takes) the mundane aggregates of clinging as Attā. 'Māna'
thinks (regards) those same aggregates as 'I'. Both 'Pitthi and Māna' each regard only the
mundane aggregates
Page- 447
1- a 'Attā' (by Ditthi), 2- as 'I' (by Māna); and So 'Māna' is smilar to 'Ditthi' by nature, but they
both do not arise together. They both, contradictory to each other, fight (combat) each other, and
so are said to be the combatants, similar by nature in arising. 'Ditthi', too, clings to the five
mundane aggregates as 'Attā' (Soul, ego), and Māna also clings to the Same aggregates as 'I'. As
their clinging is thus similar (the same), 'Māna' cannot arise with Ditthi in one consciousness. If
Māna cannot arise with Ditthi, is it possible that Māna arises together with Dosa, etc.? Māna's
clinging (to the aggregates as 'I' is possible to arise depending only on 'Lobha' that 'loves
oneself' (Atta. sineha) and so Māna can arise together with 'Lobha'. Therefore, only Lobha'
arising in the consciousness dissociated with 'Ditthi' must be the proximate cause for Māna's
arising. A conceited person, being puffed up, is considered to be like a mad man. (Abhi. tha- 1-
297 "Visuddhi-2- 99)".
4
Translated by U Myint Swe (M.A London)
5
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
But Rev. Channa, having been given holy punishment, zealously practiced the calm and
insight meditations and contemplated the five aggregates as impermanent, painful and soul-less.
But when he, did not attain the Path-and-Fruition knowledges, as not contemplating the 'Law of
Conditionality', Rev. Ānanda taught him the 'Kaccāna-gotta sutta' (Sam.1-257) and then Rev.
Channa became a Stream-winner. When he continued his meditation work, he became an
Arahat. (Sam.2-108-110).
Page-449
6
Translated by U Myint Swe (M.A London)
Just as the poisonous snakes such as viper, cobra etc., when stuck by a stick, instantly
raises their expanded hoods, so being angry and harsh (gruff) is the nature of Dosa.
The term 'Visappana' means-
1. "an expansion,
2. a particular behaviour."
Therefore, the author of Mūla. tikā, explains the former as Sampatti rasa,' and latter as
'Kicca-rasa', and the author of Anutikā, too, explains them in the same way. What these
commentators imply is thus:-
Sampattirasa:- When poison falls on the body, the parts of the body are ruined, from the
place where poison falls up to the whole body, according to the intensity of poison. In the same
way, when 'Dosa' (anger) arises, the parts of the body are ruined, from the heart on which 'Dosa'
depends, up to the whole body, due to the consciousness headed by Dosa' (anger). And as long
as there is the force (impetus), the material qualities caused by 'Dosa' are still unpleasant or in
the state of ruin. Due to the ruined mind-born material qualities, the other co-existing material
qualities born of 'Kamma, Utu (temperature) and Āhāra (nutriment), too, become unpleasant or
are naturally ruined. Therefore, the whole body of an angry man trembles and his angry manners
are evident (visible). Thus, the unpleasant material qualities pervade on the angry man's body
due to the intensified 'Dosa'. This is called 'Sampatti. rasa', that is a state of one's unpleasant
body, possessed by enemy-like 'Dosa' (anger).
Page- 451
Kicca. rasa: When poison, little or much, falls on the body, that body is ruined (becomes
unpleasant). In the same way, 'Dosa' (anger), whether it is little or great (much), is said to be a
state corrupted from the intrinsic nature of (original) consciousness. That corrupted state of
consciousness is said to be angry. Due to consciousnsess headed by (associated with) 'Dosa', the
unpleasant mind-born material qualities pervade the whole body. The other material qualities
born of 'Kamma, Utu, and Āhāra, become unpleasant in conformity with the unpleasant
(corrupted, ruined) mind- born material qualities. The whole body, when it is pervaded by the
unpleasant material qualities, trembles violently. It is Dosa's 'Kicca- rasa' that it itself is a
corrupted state and that it causes the whole body to tremble by causing its material qualities to
be corrupted (ruined).
arises, its associated states, too, become (get) heated. The material qualities, too, caused by
consciousness headed by (associated with) Dosa, get heated. The heat (hotness) of fire element
arising in the mind-born material qualities becomes very, intense. The material qualities born of
Kamma, Utu and Āhāra, too, co-existing with those mind-born materiality within the same
body become heated and then the heart-base begins to be burnt, just as a house burnt by fire
causes other neighbouring houses to be burnt: When the whole heart becomes burnt (heated), the
heat pervades whole body the flesh of which becomes red and the whole body begins tremble. If
the power (force) of Dosa = anger is very great (intense), the whole heart becomes burnt till
person concerned instantly dies, just like the gods named 'Manopadosika'. Therefore, it is
Dosa's function that its associated consciousness and the heart-base co-existing with it become
burnt (heated), just like the forest-fire.
Paccupatthāna: Just as an enemy destroys his enemy (rival) whenever he gets a chance,
even so Dosa destroys (ruins) a person (body) in which it exists, both in this life and in the next.
Therefore, Dosa appears in the mind or knowledge of a Yogi who contemplates on Dosa, as a
state which destroys both oneself and others. Or, if Dosa arises, both mind and body co-existing
with itself are to be miserable, and ruined. Therefore Dosa appears in the Yogi's knowledge
(mind) as a destructive state.
Note:- In destroying (ruining) thus, other persons are either ruined or not. But the person
concerned himself is surely ruined, his complexion being at least ruined and so on. He has
already accumulated many kinds of kamma that cause him to be reborn repeatedly in the woeful
states, and to be ugly in his many subsequent (successive) existences in the cycle of birth and
death.
Page 452
Therefore, as the fire of Dosa burns a person concerned both in this life and in the next, a
very angry (hateful) person, is said in the scriptures, to be easily old. When a man takes a lump
of excrement and throw sit on others, then they both are dirty (smeared) with it.
Padatthāna- 9 fold or 10 fold āghātavatthu
There are ten causes of harbouring enmity, namely, a man is angry and harbours enmity,
thinking -
1- That he has spoiled (ruined) my welfare before,
2- that he is now spoiling (ruining) my welfare,
3- that he will spoil (ruin) my welfare in future,
4- that he has spoiled (ruined) the welfare of my beloved,
5- that he is now spoiling (ruining) the welfare of my beloved,
6- that he will spoil (ruin) the welfare of my beloved, in future,
7- that he has done (worked for) the welfare of my enemy,
8- that he is now doing (working for) the welfare of my enemy,
8
Translated by U Myint Swe (M.A London)
9
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
The original nine-fold. Āghātavatthu' is first given (mentioned) in the Sangiti sutta (B-3-
218), the ' Āghātavatthu sutta (Ang. 3-208). All these ' Āghātavatthu' are the proximate causes
of Dosa.
The mere (simple) urine is considerably medicinal, but when it is mixed with poison or
with an improper thing and is drunk (taken), becomes (is) unwholesome (undesirabe), disgusting
and to be given up. In the same way, at the time when Dosa arises in some consciousness or
when the unwholesome state rooted in Dosa gives its (bad) result is really undesirable,
disgusting, and to be given up. Thus the commentator explains.
Page- 454
Cruelty of mind is called 'Dosa', but the mind which is violent and defiled is not smooth,
like the undefiled mind. As the mind is cruel (rough) and defiled, the mental weakness and fear
(fright) is called a kind of Dosa. The mental suffering, fright (fear), desperation, peevishness
(irritation), angriness, hatred, abuse, frightening, attacking, aggression, injuring, beating,
harming etc,- all of them are Dosa. As Dosa contains both fright (fear) and cruelty, the man of
great anger and cruelty, are easily frightened. Mental cruelty is said to high or strong Dosa; and
sorrow, despair and fright are said to low or weak Dosa.
Page. 455
10
Translated by U Myint Swe (M.A London)
Nandiya jātaka
In this jātaka (jātaka.A. 2- 183), it is stated:- "In one existence, the Bodhisat monkey
named 'Mahā. nandiya' was living in the Hinālayas. His younger brother monkey was the
would-be Rev. Ānanda named 'Cūla. nandiya'. They both, having abandoned their eighty
thousand follower monkeys, took their old blind mother and descended from the Himālaya and
lived together on a banyan tree situated on the outskirts in order to wait upon (attend on) their
mother freely and peacefully.
At that time, the would-be Rev. Devadatta was a young Brahman in Benares. He studied
all kinds of arts and sciences in Taxila city under the great professor, usually called 'Disā.
Pāmokkha' who was the would-be Rev. Sāriputta, and then requested his teacher to let him go
back home. The Professor, being well-versed in the 'Knowledge of bodily lucky and unlucky
marks', knew the cruel nature of his pupil Brahman and so admonished (warned) the latter thus:-
"Young man, you are curel-and-violent natured. Such a natured man will not always prosperous
(successful) in life, but one day will undergo much ruin (suffering). So, be not cruel, and do not
do any regrettable deeds."
After worshipping his teacher, Disā- Pāmokkha and returning to Benares, the young
Brahman was living as a married man. Being unable to earn his livelihood with his other crafts,
he decided to earn his livelihood as a hunter and departed from Benares. Living in a small
village in the countryside, he earned his livelihood, by going to the forest, killing various
animals and selling the meat. One day when he came back from the forest not getting anything,
he went towards a banyan tree situated on the edge of that forest.
At that moment, the two brother monkeys, sitting on the space between the forks
(branches) of the tree, after feeding their mother, saw that hunter coming and were watching
him, thinking, "What will he do to our mother?".
That coercive young man came to the foot of the banyan tree and tried to shoot at the
blind old female monkey with his arrow. Seeing that behaviour of the hunter, the Bodhisat elder
monkey said to his younger brother, Nandiya:- "Nandiya, that man wants to kill (shoot) our
mother. I will sacrifice my life to save our mother. When I die, you wait upon the mother". So
saying, he came out of the branches and said to the hunter:- "Hunter, do not kill my mother. She
is blind, old and feeble. I will give her life. Please kill me, instead of her." So saying, he stood
before the hunter, after getting the latter's promise not to do so.
Page- 456
That merciless hunter shot the Bodhisat monkey and let it fall down. Then again he tried
to shoot the Bodhisat's mother monkey. Then Cūlanandiya. the younger brother monkey,
decided to give his mother life and, coming out of the branches, stood in front of the hunter,
saying:- "Hunter, do not kill my mother and give her life. Kill me and take both of us, the two
brothers". But the merciless hunter shot him and let him down on the ground. Next, he shot the
11
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
old mother monkey, too and let her down on the ground. Then he took all of three monkeys and
went towards his home.
At that time, that evil-doer's house was struck by lightning (thunder), and his wife and
two children, too, died, his house being burnt. Then that man (hunter), at the gate of the village,
being informed by another villager of the whole matter, was so much afflicted with sorrow for
his wife and children that he left there his carrying-pole together with his wild game and his
bow, and went towards his home nakedly, throwing his clothes away, and raising his hands and
weeping (crying out). When he happened to enter into the (burning) house, the house-post fell
on his head, causing it to be broken. The earth broke open and the flames from the fire of Avici
hell rose up. When being swallowed by the earth, that evil-doer recalled (remembered) his
teacher's admonishment given to him and recited the following (in two verses):-
Page- 457
"Dear young man, do not do evil. You will repent (of) you sin later. Seeing this bad
consequence, my teacher said to (admonished) me thus. When a man does the deeds, good or
bad, by his body, speech (words) and mind, he will certainly experience their results, good or
bad. One will reap the fruit of the seed that one sows".
While crying (weeping) thus, that man entered into the earth and was reborn in the great
Hell, Avici. (Jataka. A. 2-183-185).
This is the example of how 'Dosa' ruins (destroys) both oneself and others.
Again, according to the Khanti.vādi Jātaka (Jataka. tha. 3-37), the drunkard king Kalābu
ordered his men to whip the Bodhisat ascetic named Khanti.vādi who said that he practise the
perfection of Khanti, patience (forebearance), cut off his hands, his feet, his ears, his nose. The
reason why he treated the noble ascetic so cruelly was that he being drunk fell asleep on the lap
of a singer lady, on the stone-slab in the royal garden and saw, when awake, his concubines who
entertained him, respectfully listening to the sermons of the Khanti-vādi ascetic at a distance,
who was therefore attacked by the king out of great anger.
Finally, when the Khanti.vādi ascetic said that his patience (forebearance) existed in his
heart, not in his skin, hands, feet, ears, nose and so on, the king replied, "Dishonest (Deceitful)
acetic, you live with your patience," and so saying, he kicked at the ascetic's chest and departed.
But the noble ascetic's attitude was thus:- "May the king who has cut of my hands, feet, ears and
nose live long. The wise men like me are not angry (do not show their anger). (Jātaka-A-3-39)
These words were said by the ascetic, when he was requested by the kings general who
came later, not be angry at (with) the king.
When king Kalābu left the royal garden and arrived at a distance beyond the ascetic's
eye-sight, this massive earth, two hundred-thousand (lakhs) and forty thousand Yojanas thick,
broke open and swallowed (carried) him together the flames arising from the Avici hell. That
12
Translated by U Myint Swe (M.A London)
king Kalābu was swallowed at the gate of the garden and was reborn in the Avici hell. (Jātaka-
A- 3-40).
Page- 458
In this Jātaka, king Kalābu was verily the would be Rev. Devadatta. The Bdhisat
Khanti.vādi ascetic died on that very day.
Cūla. dhammapāla Jātaka:- At one time, the would -be- Rev. Devadatta was king
Mahātāpa at Benares. The Bodhisat too rebirth in the womb of that king's queen named
Candādevi. When he was born, he was named 'Dhamma.pāla'. When he was seven years old,
his mother bathed him with scented water and then let him play. The king went to the presence
of his queen, but the queen being filled up with love for her son playing, did not get up in
respect to the king. Then, the king thought, "This queen is even now proud depending on her
son. I will kill him (little prince) just now". When he returned from his queen's chamber, he
sitting down on his royal place, called his executioner and ordered to fetch the little prince and to
cut off his hands, feet and head.
Queen Candādevi died, being heart-broken. King Mahātāpa, too, was swallowed by the
earth and reborn in the Avici hell. (Jātaka-A-3- 165-168).
This is the example of Dosa or Kodha (hatred), started (cherished) from the life
(existence) of a seller of 'the coloured - glass balls' which became gradually so increased that it
urged king Mahātāpa to kill even his own little son, seven years old, and also (the example) of
Dosa that destroyed oneself and others.
Mahā.Kapi Jātaka (Jātaka-tha-3- 349). In that jātaka, it is stated that the monkey, would
-be Rev. Devadatta, had killed the Bodhisat monkey, by jumping down from the top of the tree
forcibly on the back of the latter, who was trying to rescue his fellow-monkeys by letting them
to go (walk) on the back of his, who was holding a long creeper reaching to the other (thither)
shore of the river.
In the Daddara Jātaka (Jātaka. tha- 3- 511- 517), it is stated that a cunning ascetic, the
would-be Rev. Devadatta, had killed and eaten a partridge (bird) who was teaching the Vedas
and other arts to the five hundred young men.
In such and such ways, the would-be Rev. Devadatta who cherished the hatred against
the Bodhisat for numerous existences since the life (existence) of a seller of coloured-glass balls,
tried for many times to kill the Buddha, whom he lastly met with in this present life, too. He
could not have faith (confidence) in the Buddha, the peerless and noblest Peron in the world.
Evil dispositions cherished in one life (existence) followed a person concerned for numerous
existences throughout the cycle of rebirth. Due to (depending on) such defilements as Dosa
(hatred) etc. Cherished for numerous existences, Rev. Devadatta, again in this present life, too,
committed such crimes as 'injuring (wounding) the Buddha, making (creating) schism in the
13
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
united Samigha', which took (led) him to the Avici hell and let him suffer the greatest pains
there till the world would last.
Page- 459
Page- 460
One day, when the Buddha was staying in Jetavana monastery in the city of Sāvatthi,
Rev. Moliya. phagguna lived for long extravagantly (carelessly) together with the nuns'
(Bhikkhunis), thus:-
If a certain monk said the faults of the nuns in the presence of Rev. Moliya. phagguna,
the latter became angry and quarrelled with the former. If a certain monk said the faults of Rev.
Moliya. phagguna in the presence of those nuns, the latter became angry and quarrelled with the
former. In that (above-said) way, Rev. Moliya. phagguna lived intimately with the nuns.
Then a certain monk went to the presence of the Buddha, and sitting in a proper
(suitable) place, told Buddha the whole matter about Rev. Moliya. phagguna.
Then when the Buddha called Rev. Moliya. Phagguna and asked him whether the report
was true or not, the latter admitted that it was true. Then the Buddha admonished him as
follows:-
"Phagguna, you as a noble man left your layman's life and joined (entered into) the
holy- life through true faith, didn't you?- thus the Buddha asked him. Rev. Phagguna replied,
"Yes, sir. It is true".
The Buddha said:- "Phagguna, it is not proper for you, who enter into the holy life
through true faith leaving the layman's life, to live for long extrevagantly (carelessly) together
with the nuns.
"Phagguna, if someone say the faults of those nuns in your presence, you should
abandon the wrong thoughts that will arise depending on the sensual lust. Phagguna, in
abandoning thus, you should practise thus, 'my mind will be ruined and I may speak evil words.
I will live with loving-kindness, abandoning (removing) the offensive mind (attitude)'.
"Phagguna, therefore, if someone were, in your presence, to hit those nuns with his
hands, to throw stones at them, and to strike them with the stick, then Phagguna, you should
abandon the lust and the wrong thoughts that will arise depending on the sensual pleasures. In
abandoning thus, you should practise thus:- "my mind will not change (be ruined). I will not
speak
Page- 461
the vulgar words. I will live with loving-kindness associated with the (others') welfare, not being
malevolent.
"Phagguna, therefore, if someone speaks your faults in your presence, you should
abandon the sensual lust and wrong thoughts that will arise depending on the sensual pleasures.
In abandoning thus, you should practise thus:- "My will not change (be ruined). I will not speak
the vulgar words. I will live with loving-kindness associated with (other's) welfare, not being
malevolent".
"Phagguna, therefore if someone strikes you with his hands, throws the stones at you,
strikes you with the sticks, and cuts (hews) you with the sword, then in this case you should
15
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
abandon the sensual lust and wrong thoughts that will arise depending on the sensual pleasures.
In abandoning thus, you should practise thus:- "My mind not change (be ruined). I will not speak
the vulgar words. I will live with loving-kindness associated with (others) welfare, not being
malevolent". Thus the Buddha admonished (Rev. Phagguna).
Then the Buddha said to the monks:- "Monks, at one time the monks were satisfied with
the Buddha's words. At that time, the Buddha said:-"Monks, I (the Buddha) ate the meal just at
one time (a day). Monks, when I ate the meal just one time (a day), I knew that I was free from
diseases and healthy, and that I lived happily with my bodily lightness and strength (vigour).
Monks, come on. You, too, eat (take) the meat just at one time (a day). When you eat the meal
just at on time (a day), then you will know that you are free from diseases and healthy and that
you live happily with your bodily lightness and strength (vigour)". Monks, I did not admonish
you, but just reminded you".
"Monks, just as a skilled (skilful) charioteer holding a whip in his hand mounts a chariot,
yoked with the well-bred horses and, holding the ropes in his left hand and a whip in his right
hand, drives the horses straightly wherever he wishes, either in going forward or in returning, in
the same way, I did not admonish you, but just reminded you. Therefore, you, too, give up
(abandon) unwholesome things and exert yourselves in (cultivating) wholesome things. If you
exert yourselves, then you will flourish and prosper in this Buddha-Sāsana.
Page- 462
"Monks, just as a certain man who wishes the welfare and safety of a forest (grove) of
sal-trees covered with the castor-oil plants, situated not far from the villages and small towns,
cuts off the bent sal-trees and dwarfs, carries then out to clear in the forest, and cultivates the
straight and well-grown young sal-trees, in the same way, you too give up the unwholesome
things and exert yourselves in (cultivating) wholesome things. If you exert yourselves, then you
will flourish and prosper in this Buddha-sāsana.
"Monks, in the past there was a land-lady (rich lady) called 'Vedehikā' in this city of
Sāvatthi." She is gentle, humble and calm-minded"- thus her fame spread. Monks, the lady,
Vedehikā had a female-servant, named Kālī skilful (clever), industrious and able to manage well
the household affairs. Then Kālī thought thus:- my land- lady vedehikā is gentle, humble and
calm-minded. Thus her fame spread. How? It will be good if I inquire that why she does not
show (exhibit) her anger, whether being present in her, or as not being present in her, or as I well
manage the household affairs.
"Monks, then Kālī got up when the sun was up. Then lady Viedehikā called 'Hey Kālī "
who replied, "What, land-lady?" The land lady asked, "Why do you get up late?" Kālī said,
"There is nothing to do, sir. The land-lady asked, "Should you sleep till the sun-rise, though
there is nothing to do?" and so saying, she looked askance at her, being angry and displeased.
"Monks, then Kālī thought, "My landlady did not show her anger, though being present
in her. She did not show her anger, just because I did the household affairs well. It will be good
if I investigate her anymore".
16
Translated by U Myint Swe (M.A London)
"Monks, then Kālī got up very late. Then the land-lady called "Hey Kālī !" Kālī replied,
"what, landlady?" The landlady asked, "Why do you get up very late?" Kālī replied, "There is
nothing to do, sir." Then the landlady asked, "Should you get up very late, though there is
nothing to do?", and so saying, she looked askance at her, being angry and displeased.
Page- 463
"Monks, then Kālī thought again, 'My landlady did not show her anger though being
present in her. She did not show her anger, just because I did the household affairs well. It will
be good if I investigate her anymore.
"Monks, the Kālī got up again very late. Then the landlady called "Hey Kālī!" Kālī
replied, "What, landlady?" The landlady asked, "Why do you get up very late?" Kālī replied
"There is nothing to do, sir". Then the landlady said, "Should you get up very late, though there
is nothing to do?" So saying, she got (became) angry, and displeased, and stroke her head with a
door-bar (lintel), breaking (splitting) it (her head).
"Monks, then Kālī , her head being split and bleeding, cried out to her neighbours, thus-
"You look at what the polite, and humble lady did. Why did she strike the head of mine, the only
she slave, with a door-bar (lintel), being so angry at me, for getting up late?"
"Monks, then the notorious news spread that landlady Vedehikā was cruel, not humble
and calm-minded".
"Monks, in the same manner, a monk in this Buddha-sāsana, may be known as one who
is gentle, humble and calm-minded, so long as he does not meet with unpleasant conditions
(things or words). Monks, only when he meets with unpleasant conditions (things or words), he
is said (known) to be gentle, humble and calm-minded.
"Monks, I do not say that a monk who is obedient (easy to be admonished) because of
the robes, alms food, dwelling and medicine (4 requisites) is obedient (easy to be admonished).
Why? - Because that monk may not obedient (easy to be admonished) if he does not obtain
(receive) those requisites".
17
“namo tassabhagavato arahato sammasambudhassa”
NIBBĀNAGAMINIPATIPADA
VOLUME IV
PAGE 464-473
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
U MYINT SWE (M.A London)
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
Page- 464
"Monks, I (should) say that only the monk who is obedient (easy to be admonished),
paying proper respect, regard and honour to the Dhamma, is truly an obedient monk (easy to be
admonished). So, you must exert yourselves, considering that only the monk who pays proper
respect, regard and honour to the Dhamma can (will) be an obedient monk (easy to be
admonished).
"Monks, there are five ways by which others may speak to you , namely:-
1 (a) At a proper time, or
(b) At an improper time: or
2 (a) Truely, or
(b) Untruely (falsely); or
3 (a) gently = politely, or
(b) Harshly ; or
4 (a) Reasonably, or
(b) Unreasonably; or
5 (a) Having loving-kindness, or
(b) offensively.
"Monks, others may speak to you by (one of) these ways.
"Monks, you must practise thus, when spoken by others to you:- Our mind will not
change. We will not speak the vulgar speech. We will live with loving-kindness, wishing the
others' welfare, not having offensive (aggressive) mind. We will live, radiating (our) loving-
kindness to him who speaks thus. And we will live, radiating (our) unlimited loving-kindness to
all beings, thus "May they be free from dangers and sufferings."
"Monks, for example, suppose (that) a man, taking hold of a hoe and a basket, may say,
"I will make this earth empty." He digs the earth, saying 'Be (it) not earth! Be not earth," and
spread it here and there, spit and urinate here and there. Monks, what do you think of it? Can
that man make the earth empty?" asked the Buddha
Page- 465
Monks replied, "No sir, Blessed One. It is impossible." When the Buddha asked, " Why
is it impossible?", the monks replied, "Blessed One, as this earth is too thick, and unlimited in
breadth and length, it is not easy to make that earth empty, and it is just painful for that man".
"Monks, in the same way there are five ways of speech (as stated above) by which others
may speak to you. When others speak to you by (one of) these five ways, you must practise thus,
"Our mind will not change. We will not speak the vulgar speech. We will live with loving-
kindness, wishing others' welfare, not having offensive mind. We will live radiating (our) loving
kindness to him who speaks thus. And we will live, radiating (our) loving-kindness to all beings,
2
Translated by U Myint Swe (M.A London)
thus; - "May they be free from dangers and sufferings". [Just as the man who takes hold of a hoe
and basket cannot make the earth empty, so the mind full of loving-kindness of the monk (who
practises or enters the Jhānic Mettā, unlimitedly radiated to all beings) cannot be changed by
the speech of one who speaks by these (above-said) five ways.]
"Monks, for example, suppose (that) a man, taking the liquid of lac, or any liquid, yellow
or brown or reddish, may say, "I will paint a figure and make it appear in this sky". Monks, how
do you think of it? Can that man paint a figure and make it appear in this sky?," asked the
Buddha.
Page- 466
The monks replied, "No sir, Blessed One. It is impossible." When the Buddha asked
"Why is it impossible?" the monks replied, "Blessed One, this sky is formless, and not a visible
thing. It is not easy to paint a figure and make it appear. It is just weary and painful for that
man."
"Monks, in the same way..."
[It is meat that the speech spoken by 'vacana.patha'= these (above-said) five ways is like
the impossibility to paint in the sky a figure with the multi- coloured liquid, and the mind of the
monk who practises (enters) the Jhānic Mettā that cannot be changed by such kind of speech is
like this sky. So live practicing (entering) the Jhānic Mettā"]
"Monks! for example, suppose a man, taking a fire-brand red-burning with the straws,
may say:- "With this red-burning fire-brand, I will burn (heat) the River Ganges and the whole
environment." Monks, how do you think of it? Can that man burn (heat) the river Ganges and
the whole environment with the red-burning fire brand made of straw?"- thus the Buddha asked.
The monks replied, "No sir, Blessed One, it is impossible." When the Buddha
asked,"Why is it impossible? the monks replied, "The river Ganges is very deep, very broad and
unlimited. So it is not easy to burn (heat) the river Ganges and the environment with the red-
burning fire-brand made of straw. It is just painful for that man".
"Monks, in the same way ..."
Page- 467
"Monks, take another example. Suppose there is a bag made of the cat's skin, with the
inner and outer sides well kneaded (trampled) and so soft like the cotton that it makes no sound
'Kywi, Kywi'. Then a man, taking a stick or a potsherd (shard), may say, the bag made of the
cat's skin thoroughly trampled (kneaded) and so soft, will be sounded (made sound?) by me with
the stick or the potsherd (shard)". Monks, how do you think of it? Can the bag made of the cat's
skin, thoroughly trampled and so soft like the cotton be sounded (made sound?) 'Kywi, Kywi, by
that man, with the stick or potsherd?"- thus the Buddha asked.
The monks replied, "No sir, Blessed One, it is impossible. When the Buddha asked,
"Why is it impossible?” the monks replied, "This is the bag made of the cat's skin, thoroughly
3
NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
trampled and so soft like the cotton. So, that bag, made of the cat's skin, thorough trampled and
so soft like the cotton, cannot easily be sounded (made sound?) 'Kywi, Kywi', by that man, with
a stick or a potsherd. It is just weary and painful for that man".
"Monks, in the same way ..."
Page -468
"Monks, the evil-minded thieves (robbers) may saw your bodily limbs, big and small,
with a double-edged saw. In sawing (cutting with a saw), too, one who offends (him who saws
oneself) is not the one who follows and practises my (the Buddha's) exhortation (admonition) on
account of that offence. Monks, in sawing (cutting with a saw), too, you must practise, thus:-
"My mind will not change (be corrupt). I will not speak the vulgar speech. We will live,
radiating. (my) loving-kindness to him who speaks thus. And we will live, radiating (my)
unlimited loving-kindness to all beings, thus, "May they be free from dangers and sufferings".
"Monks, (you) always bear in mind this admonition illustrated by the 'simile of saw'.
Monks, ... have you heard of those unbearable ways of speech, big and small?" (asked the
Buddha). (The monks replied):-"No, we haven't, sir, Blessed one". (The Buddha continued)"
Monks, therefore you always bear in mind this admonition illustrated by the 'simile of saw'. This
admonition (advice) will be for your welfare and happiness for your welfare and happiness for
long." The Buddha thus preached (delivered) this sermon. The monks listened to and received
(accepted) this sermon with great delight and satisfaction. (M-1-172-181: Kakacūpama. Sutta).
Page-469
day when one finds an opportunity, one should whole-heartedly do a service in return. The
ancient wise men not only as a human being but also as an animal had done a service in return.
In one past existence, the Bodhisat was a parrot, who was one day caught (entrapped) in the
snare (noose), while going about (resorting) in the field of a Brahman in Magadha. The
Bodhisat parrot ate the grains in the field, and took also the cars of corn when returning home.
He was captured by the field-watcher by the order of the field-owner Brahman, to whom he was
carried. When the Brahman asked the reason of taking the ears of corn, the Bodhisat explained
to the latter that he did so in order to 1- repay the old debt, 2- to lend the new debt, and 3-to
deposit a pot of gold.
1- "to pay the old debt" means "to do a service in return for his being brought up in his
youthfulness by his parents".
Page- 470
2- "To lend the new debt" means "to bring up his unfledged children who, he hopes, will
one day serve (attend on) him in return by his children."
3- "To deposit a pot of gold" means "to give charity by serving the old and feeble
parrots, and to deposit the gold-pot of charity which will follow him through the cycle of
existences.
When the Bodhisat, parrot explained these noble things, which are absent (not present)
even in some men, the Brahmin was very much satisfied and so allowed him to take the ears of
corn as many as he wished. (Jātaka.A.4. 276-281)
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
drugs). Ānanda, I do not say that it is not a good service in return done by the pupil to his
teacher, by means of saluting, ...
"Ānanda, depending on the (his) teacher, the pupil is endowed with (possessed of) the
unshakable and firm faith (confidence) in the Buddha, in the tenfold supramundane Dhammas
Page- 471
(states), namely, fourfold Paths, fourfold fruitions, Nibbāna and the (other) Dhamma-groups, in
the Sangha (order) of Ariyās, and endowed with the fivefold precepts loved and esteemed by
the Ariyās. Ānanda, I do not say that it is a good service in return done by the pupil to his
teacher, by meanins of saluting ...
"Ānanda, depending on the (his) teacher, the pupil has no doubt in the Truth of
Suffering, in the Truth of Cause of Suffering in the Truth of Cessation of Suffering (Nibbāna)
and in the Truth of the Path Leading to Nibbāna. Ānanda, I do not say that it is a good service
in return done by the pupil to his teacher, by means of saluting, ...
(M- 3- 297; Dakkhina-vibhanga sutta). [pali quotations ...]
A good (suitable) service in return cannot be done by the pupil to the (his) teacher who
favours his pupil, by means of 'Dhammānuggaha' that is, by teaching the Dhamma to his pupil
who (there by) comes to realize the four Noble Truths, even by means of giving (the teacher) the
four requisites of immeasurable (unlimited) amount that fills up the whole universe. The
Dhammānuggaha that the teacher favours his pupil who, due to the teacher's favour, realizes
the four Noble Truths surpasses-hundred, thousand, hundred-thousand times-the
'Āmisānuggaha' that the pupil gives service in turn to the (his) teacher by means of the four
requisites of unlimited amount.
Depending on the teacher, if the pupil attains the 'Catusacca-Sammāditthi. ñāna' (the
wisdom that realizes truly the four Noble Truths) up to the Arahatta-Fruition,
1- When he becomes the Stream-winner, he is free from (falling into) the four
woeful states;
2- When he becomes the Once- returner, he has the chance to be return only once in
the abode of human beings;
3- When he becomes the Non-returner, he will not return to the abodes of sensuality
and attain to Parinibbāna in the abode of Brahma-gods;
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4- When he becomes an Arahat, he will never be reborn in any of the 31 abodes and
totally be free from fearful dangers of rebirth, old age, disease and death.
These are the greatest and the best benefits favoured by the teacher. Any true virtuous
man should never erase such a teacher's favours. A man who sits and sleeps under the tree
should never break its branches. He who offends a true friend (benefactor) is really a wretch.
6
Translated by U Myint Swe (M.A London)
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NIBBĀNAGAMINIPATIPADA (PA-AUK TAWYA SAYADAW)
carts. At that time, the 'block-head,' who gave troubles to the monks by asking them (difficult)
questions, had got further past existence as a coprophagi, which ate excrement. That coprophagi,
getting (smelling) the smell of excrement and coming to that place, drank the liquor left by those
people and got drunk. Then he ascended the heap of wet excrement, when the wet excrement
sank (lowered) he said (cried) boastingly (boastfully):- “This heap of excrement is unable to bear
(uphold) me." At that very moment, an elephant in rut came (arrived) there and departed, as
being disgusted with the smell of excrement. Then when he saw the elephant turning away
(round), he thought that the elephant ran away, being afraid of himself, and so he invited the
latter to combat with himself.
Then the elephant said to the coprophagi:- "Friend, I will not kill you either by my feet,
or tusks, nor trunk, but by the lump of my excrement: (Let) you be dead by my excrement".
So saying, he discharged excrement on the coprophagi and then urine also on it, and
thereby he made it dead on that very spot. Afterwards, he entered the forest, making the sound
like that of a crane. This is an ancient example of ruin due to anger (Dosa) of one who vies with
a superior (matchless) one.
(Jātaka-A-2-192-194 Gūthapāna Jātaka)