“Such was my seclusion, Sariputta, that I would plunge into some forest and dwel there. And when I saw a cowherd or a shepherd or someone gathering grass or sticks, or a woodsman, I would flee from grove to grove, from thicket to thicket, from hol ow to hol ow, from hil ock to hil ock. Why was that? So that they should not see me or I see them. Just as a forest-bred deer, on seeing human beings, flees from grove to grove, from thicket to thicket, from hol ow to hol ow, from hil ock to hil ock, so too, when I saw a cowherd or a shepherd. .
Such was my seclusion.”
“I would go on al fours to the cow-pens when the cattle had gone out and the cowherd had left them, and I would feed on the dung of the young suckling calves. As long as my own excrement and urine lasted, I fed on my own excrement and urine. Such was my great distortion in feeding.”
“I would plunge into some awe-inspiring grove and dwel there — a grove so awe-inspiring that normal y it would make a man’s hair stand up if he were not free from lust. When those cold wintry nights came during the ‘eight-days interval of frost,’ I would dwel by night in the open and by day in the grove. In the last month of the hot season I would dwel by day in the open and by night in the grove. And there came to me spontaneously this stanza never heard before: Chil ed by night and scorched by day, Alone in awe-inspiring groves, Naked, no fire to sit beside, The sage yet pursues his quest.”
“I would make my bed in a charnel ground with the bones of the dead for a pil ow. And cowherd boys came up and spat on me, urinated on me, threw dirt at me, and poked sticks into my ears. Yet I do not recal that I ever aroused an evil mind (of hate) against them. Such was my abiding in equanimity.”
“Sariputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.’ They say: ‘Let us live on kola-fruits,’ and they eat kola- fruits, they eat kola-fruit powder, they drink kola-fruit water, and they make many kinds of kola-fruit concoctions. Now I recal having eaten a single kola-fruit a day.
Sariputta, you may think that the kola-fruit was bigger at that time, yet you should not regard it so: the kola-fruit was then at most the same size as now. Through feeding on a single kola-fruit a day, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like a gleam of water which has sunk far down in a deep wel . Because of eating so little my scalp shriveled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my bel y skin adhered to my backbone; thus if I touched my bel y skin I encountered my backbone, and if I touched my backbone I encountered my bel y skin. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fel from my body as I rubbed.”
“Sariputta, (Sariputta was one of the two chief disciples) there are certain recluses and brahmins whose doctrine and view is this:
‘Purification comes about through food.’ They say: ‘Let us live on beans’. . ‘Let us live on sesamum’. . ‘Let us live on rice,’ and they eat rice, they eat rice powder, they drink rice water, and they make various kinds of rice concoctions. Now I recal having eaten a single rice grain a day. Sariputta, you may think that the rice grain was bigger at
that time, yet you should not regard it so: the rice grain was then at most the same size as now. Through feeding on a single rice grain a day, my body reached a state of extreme emaciation. Because of eating so little. . the hair, rotted at its roots, fel from my body as I rubbed.”
“Yet, Sariputta, by such conduct, by such practice, by such performance of austerities, I did not attain any superhuman states, any distinction in intel igence and vision worthy of the noble ones. Why was that? Because I did not attain that noble wisdom which when attained is noble and emancipating and leads the one who practices in accordance with it to the complete destruction of suffering.”
“Sariputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through the round of rebirths.’ But it is impossible to find a realm in the round that I have not already passed through in this long journey, except for the gods of the Pure Abodes; and had I passed through the round as a god in the Pure Abodes, I would never have returned to this world.”
“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through (some particular kind of) rebirth.’ But it is impossible to find a kind of rebirth that I have not been reborn in already in this long journey, except for the gods of the Pure Abodes. .”
“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through (some particular) abode.’ But it is impossible to find a kind of abode that I have not already dwelt in. .
except for the gods of the Pure Abodes. .”
“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through sacrifice.’ But it is impossible to
find a kind of sacrifice that has not already been offered up by me in this long journey, when I was either a head-anointed noble king or a wel -to-do-brahmin.”
“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through fire-worship.’ But it is impossible to find a kind of fire that has not already been worshipped by me in this long journey, when I was either a head- anointed noble king or a wel -to-do brahmin.”
“Sariputta, there are certain recluses and brahmins whose doctrine and view is this: ‘As long as this good man is stil young, a black-haired young man endowed with the blessing of youth, in the prime of life, so long is he perfect in his lucid wisdom. But when this good man is old, aged, burdened with years, advanced in life, and come to the last stage, being eighty, ninety or a hundred years old, then the lucidity of his wisdom is lost.’ But it should not be regarded so. I am now old, aged, burdened with years, advanced in life, and come to the last stage: my years have turned eighty. Now suppose that I had four disciples with a hundred years’ lifespan, perfect in mindfulness, retentiveness, memory and lucidity of wisdom. Just as a skil ed archer, trained, practiced and tested, could easily shoot a light arrow across the shadow of a palm tree, suppose that they were even to that extent perfect in mindfulness, retentiveness, memory and lucidity of wisdom.
Suppose that they continuously asked me about the four foundations of mindfulness and that I answered them when asked and that they remembered each answer of mine and never asked a subsidiary question or paused except to eat, drink, consume food, taste, urinate, defecate and rest in order to remove sleepiness and tiredness. Stil the Buddha’s exposition of the Dharma, his explanations of factors of the Dharma, and his replies to questions would not yet come to an end, but meanwhile those four disciples of mine with their hundred years’
lifespan would have died at the end of those hundred years. Sariputta, even if you have to carry me about on a bed, stil there wil be no change in the lucidity of the Buddha’s wisdom.”
“Rightly speaking, were it to be said of anyone: ‘A being not subject to delusion has appeared in the world for the welfare and happiness of many, out of compassion for the world, for the good, welfare and happiness of gods and humans,’ it is of me indeed that rightly speaking this should be said.”
Now on that occasion the Venerable Nagasamala was standing behind the Buddha fanning the Buddha. Then he said to the Blessed One: “It is wonderful, venerable sir, it is marvelous! As I listened to this discourse on the Dharma, the hairs of my body stood up. Venerable sir, what is the name of this discourse on the Dharma?”
“As to that, Nagasamala, you may remember this discourse on the Dharma as ‘The Hair-raising Discourse.’”
That is what the Blessed One said. The Venerable Nagasamala was satisfied and delighted in the Blessed One’s words. [End of this sutta]
About practicing gifting:
If any man in this world lives in poverty it is due to one of the 3 reasons or due to al 3 reasons. They are;
1) Not practicing giving away in past lives.
2) Stealing other people’s things.
3) Becoming jealous of other people’s achievements.
So the man who wishes to be rich must abandon these 3 qualities.
Firstly he should start practicing giving away, gifting. He should
practice giving up. Do not make a timetable for giving. Give any time when you can. It gives more merits when given to highly virtuous ascetics.
If there are no such persons in your area, you can give to virtuous lay people or poor people, beggars, tree gods, inhuman beings, and animals. Tree gods do not need your human giftings. However, there are inhuman beings as servants of gods. Such inhuman beings absorb the scent of foods. The scent is the food of most inhuman types. So your foods wil be beneficial to inhuman beings.
Give every day. Give to everyone. If you are very poor, you stil eat something daily. Give away a smal part of your food for al the animals.
Think may al the beings wil receive life span, beauty, pleasure, power, and intel igence from this food. You can start from there.
Also if you have space in your home you can build a place on a tree for feeding birds. Nevertheless, whoever you give to; give away to abandon desire. Practice gifting for the purpose of abandoning craving.
Do not think about do others do these things. Always think karma of other beings is not valid for you.
Even if others do these things or not; you practice giving. Because what you col ect is what is valid for you. You are your own creator. Your karma belongs to you. You alone feel 3 types of sensations. (Pleasure, pain, equanimity) While practicing giving away practice Loving-kindness meditation and Recol ection of liberality meditation often.
Your own karma is your heritage. When you died there is none to help you except your own karma. Realize the fact that you have to abandon al the material things when you die.
Abandon the desire bit by bit. Think “may I find many virtuous people for gifting”. Understand that this is about your own pleasure, in this life
and in your future lives. Give away something every day. If someone tries to stop you from giving away; understand the fact, that is an enemy of you.
Give up! Give up! Give up! By gifting other consciousness elements life span, beauty, pleasure, power, and wisdom; you receive life span, beauty, pleasure, power, and wisdom. Rishis speak only the truth. And also stop stealing and becoming jealous of other people.
Scenes saw by the divine eye segment:
A Buddhist monk whom we know wel , once sees a vision by the divine eye intel igence. This is an assembly of ghosts in a ghost world. For this assembly, there were more than 100 ghosts. Among them, there were also ascetic ghosts wearing robes. These al seemed young and middle-aged ghosts with ascetic ghosts. Even so, the ascetic ghosts who were wearing robes were not sitting in the front seats like in the human world. Because there is no speciality about ascetics in the ghost world; there, the ascetic ghost is also an ordinary ghost only. These al ghosts gathered together and started the assembly. The whole assembly is a bedlam! The whole assembly is a great tumult! Every ghost in the assembly tries to be the leader of the assembly. Every ghost in the assembly tries to speak, to preach, and to win his own view over other ghosts. Each interrupts the other. Each tries to win over others. One ghost does not let another ghost to speak freely. No ghost comes to any satisfaction. Al ghosts who came to the assembly do not become happy. Al ghosts receive pain only. And by the breaking of wishes of ghosts; the ghost assembly comes to disruption. Then al ghosts disperse from the assembly by blaming other ghosts and fighting with other ghosts. When the assembly came to disruption, these ghosts behave like persons whose heads are burning from fire. They squirm as
frenetics. That is their nature. In their whole life, these ghosts try to start the assembly. But due to their sinful karmas; their assembly always comes to disruption and they disperse fighting with each other.
Perhaps, these ghosts were human beings in previous life whose desire was to take leadership over others while stil having many virtuous suitable men more than them for leadership and also human beings who took what they wanted by sinful actions. Anyway, this is the karma of that ghost type.
Chapter 20: What are the 4 noble
truths? 卐
For a wisdom meditation practitioner, It is very important to know, understand, and have sanity on the 4 noble truths of the universe.
Cannot practice wisdom meditations without clearly understanding them.
The 4 noble truths of universe are;
1) The noble truth of woe.
2) The noble truth of the origin of woe.
3) The noble truth of cessation of woe.
4) The noble truth of the path leading to the cessation of woe.
Briefly 4 noble truths:
ʘ [ 1st truth] The noble truth of woe: Birth is woe, old age is woe, death is woe, sorrow is woe, lamentation and misery are woes, grief and despair are woes, association with those one does not like is woe, separation from those one likes is woe, the not getting of what is wished for is woe. In short, the 5 aggregates of clinging are al woe.
This is the noble truth of woe.
(What are the 5 aggregates of clinging? The forms aggregate of clinging, the sensations aggregate of clinging, the perceptions
aggregate of clinging, the formations aggregate of clinging, the
consciousnesses aggregate of clinging. These are the 5 aggregates of clinging.)
ʘ [ 2nd truth] The noble truth of the origin of woe: The desire for sense-pleasures, the desire for existence, and the desire for annihilation are the noble truth of the origin of woe.
Desire causes rebirth. Desire causes reincarnation. Everything, except the desire for existence and the desire for annihilation, is comprehended in the desire for sense-pleasure. The desire for existence arises together with the view of eternalism. The desire for annihilation arises together with the view of nihilism.
In detail, the ful cause and effect circle causes the woe. Conditioned arising method – cause and effect circle in direct order is mentioned below.
1) Conditioned by the ignorance are formations.
2) Conditioned by the formations is consciousness.
3) Conditioned by the consciousness are name & form.
4) Conditioned by the name & form are 6 sense organs.
5) Conditioned by the 6 sense organs is contact.
6) Conditioned by the contact is sensation.
7) Conditioned by the sensation is desire.
8) Conditioned by the desire is clinging.
9) Conditioned by the clinging is creation of a particular existence.
10) Conditioned by the creation of a particular existence is rebirth.
11) Conditioned by the rebirth; decay, death, sorrow, lamentation, pain, grief, and despair spring up. Such is the origin of this entire mass of woe.
(The cause of the ignorance is ignorance itself) ʘ [ 3rd truth] The noble truth of cessation of woe: The utter fading away and cessation of that very desire, leaving it, giving it up, the being delivered from it, the doing away with it, voiding the desire is the noble truth of the cessation of woe. (Extinction of existence element is a synonym for this state)
ʘ [ 4th truth] The noble truth of the path leading to the cessation of woe: The noble 8-fold path is the noble truth of the path leading to the cessation of woe.
If a person practices and moves forward in the noble 8-fold path; he comes to the extinction of existence element; ending al woe.
In short, this is the noble 8 fold path. There are 8 steps in the path. Al other steps start with the correct vision. If it becomes a wrong vision then al else be wrong. Therefore, the initial correct vision step is the most important step of al .
The person who completes the 8th step properly acquires correct distinctive intel igences and therefore; the correct freedom from grief and rebirth. He attains the supreme enlightenment; the extinction of existence. The path is;
1) The correct vision.
2) The correct thoughts.
3) The correct speeches.
4) The correct actions.
5) The correct livelihood.
6) The correct endeavour.
7) The correct sanity.
8) The correct concentration.
The correct vision:
The correct vision is general intel igence and knowledge about the 4
noble truths.
The correct thoughts:
The correct thoughts is thinking 3 types of meritorious thoughts.
Which are; none-harming, none-hating, renunciation (dispassion).
The correct speeches:
The correct speeches is separation from the 4 wrong verbal actions.
Which are; not speaking false, not speaking slanders, not speaking harsh, not speaking useless things.
The correct actions:
The correct actions is separation from the 3 wrong bodily actions.
Which are; not kil ing living beings, not stealing, not having sex with other people’s wives and other men.
The correct livelihood:
The correct livelihood is separation from the 5 wrong livelihoods.
Which are; sel ing arms, sel ing poisons, sel ing slaves and animals, sel ing liquor and narcotics, sel ing meats by kil ing creatures.
The correct endeavour:
The correct endeavour is 4 fold right exertion. Which are; the effort to destroy already aroused sins (demerits), the effort to not arouse yet unaroused sins, the effort to develop already aroused merits, the effort to arouse yet unaroused merits.
The correct sanity:
The correct sanity is the 4 foundations of mindfulness. This means practicing 4 kinds of wisdom meditations and keeping mindfulness according to them. 4 kinds of wisdom meditations are; 1) Bodily meditations.
2) Sensations meditations.
3) Thoughts meditations.
4) Norms meditations.
The correct concentration:
The correct concentration is practicing concentration meditations and having concentration levels. (Any of 10 concentration levels) Essential facts:
The truth of woe is taught first by the Buddha the most merciful, because it is gross and because it could be easily understood in this world. The truth of origin is taught next. The ending of the origin is the ending of woe. After that, the truth of cessation is taught for the purpose of ending completely. And the path is taught last.
This method is like that of a clever physician, who at first gets at the root of the disease and later inquires as to the contributory causes. For the ending of the disease, he prescribes according to the nature of the disease. Here, one should know the disease as woe, the cause and condition as origin, the ending of the disease as cessation and the medicine as the path.
This is a universal law. This is a natural law. Therefore can analyze any other thing by using this method. For an instance, in business management this method can be used by a clever businessman as fol ows. That is;
1) Recognizing the wrong of the business.
2) Realizing the cause for the wrong of the business.
3) Realizing the solution for the wrong of the business.
4) Fol owing the correct path for the solution of the business’s wrong.
The noble truth of woe removes the il usion of self. The noble truth of origin removes the view of nihilism. The noble truth of cessation removes the view of eternalism. The noble truth of the path removes al other wrong views.
Poisonous tree & the seed:
Woe should be regarded as a poisonous tree, origin as a seed, cessation as the parching of the seed, the path as fire.
Again, one should regard woe as this shore of fear, origin as the flood, cessation as the other shore that is free from suffering (woe) and fear, the path as the ship that sails wel .
And again, one should regard woe as the carrying of a burden, origin as the taking on of the burden, cessation as the laying down of the burden, the path as the method of laying down the burden.
You can see these truths with your own eyes. Because you can see nature which real y exists. The noble 8-fold path is the mechanism of ending al woes.
Liberation & wisdom meditations:
The commoner fears il -faring, because he is not supremely enlightened. If after contemplating on the fearfulness of il -faring and of beginningless birth and death, he should think of not missing this opportunity. Or on the simile of the man desirous of saving his burning head. The yogi is yet unable to understand the 4 noble truths ful y, he should proceed to discern the noble truths by way of analyzing by the mind. He should develop his wish to do and should strive earnestly.
The man who wants his liberation should do like this. At first, the yogi should learn the 4 noble truths expounded in brief or in detail or in brief and in detail. Through hearing, seizing the sense and reiteration, he should bear them in mind. At this time the yogi enters into a quiet place, sits down and composes his mind. He does not let it run hither and thither, and recal s to mind the 4 noble truths.
First, the yogi should recal to mind the truth of woe. And should check it by various ways.
One, causing to arise intel igence and knowledge of pure views, according to reality, according to nature, discerns name and form. Al these should be known as descriptive of the truth of woe. That yogi, having made manifest the truth of woe, considers the idea of a being.
Thereafter he should attend to the cause and condition of woe.
(The man who needs his liberation should do like this) That yogi knows thus; this woe has birth for cause and condition, birth has becoming for cause and condition, becoming has clinging for cause and condition, clinging has desire for cause and condition, desire has feeling for cause and condition, feeling has contact for cause and condition, contact has the 6-sense-organs for cause and condition, the 6-sense-organs have name-form for cause and condition, name-form
has consciousness for cause and condition, consciousness has the formations for cause and condition, the formations have ignorance for cause and condition. Thus depending on ignorance there are the formations, depending on the formations there is consciousness, depending on birth there are decay, death and grief. Thus al the aggregates of woe arise. Thus that yogi introspects the links of conditioned arising at length.
That yogi, after having grasped the truth of the origin of woe and transcended the uncertainty of the 3 phases of time, considers the cessation of woe. The destruction of what is the destruction of woe?
That yogi knows thus; when the birth is destroyed – woe is destroyed.
When birth is destroyed – becoming is destroyed. When becoming is destroyed – clinging is destroyed. When clinging is destroyed – desire is destroyed. When ignorance is destroyed – the formations are destroyed. Thus, with the destruction of the ignorance – the formations are destroyed. With the destruction of the formations –
consciousness is destroyed. Decay, death, sorrow, lamentation, misery and grief are destroyed through the destruction of birth. Thus al the aggregates of woe are destroyed. Thus having considered the links of conditioned arising at length, he views them in brief thus; depending on feeling there is desire. Owing to its destruction, woe is destroyed.
Thus he makes manifest the truth of cessation.
(The man who needs his liberation should do like this) Now, that yogi, having grasped the truth of cessation considers the path of the cessation of woe thus; what path and what perfection constitute the destruction of desire? He considers the 5 clinging aggregates and the tribulation of these. He thinks, “this is the path,
this is perfection”. He eradicates desire and causes the arising of the way-truth.
The effect ceases:
“If something arises from a cause, if ceases that cause, due to the cessation of that cause; effect ceases.” This is the nature. Always think about this nature.
In this way, the wisdom meditation practitioner should practice before starting the wisdom meditations and also while practicing wisdom meditations every day. He should practice this at least 30 minutes per day if he hopes for his liberation.
Scenes saw by the divine eye segment:
A Buddhist monk whom we know wel , once sees a vision by the divine eye intel igence. It is a god who lives in a heaven world. That god was sitting in Padmasana – lotus meditation posture. He was in complete solitude without any other gods or goddesses in his heavenly mansion.
He was very calm. Extremely beautiful and was like a very young human man. There was a gold crown on his head. The crown had a good head cover that also gives 2 bigger gold wheels behind his 2 ears.
Those gold wheels behind his ears were connected to the crown. His whole body was gold colour. His al garments were gold colour. His al jewel eries were also gold. It was harder to differentiate the body from garments and the garments from the body. Also, it was harder to recognize the body from jewel eries and jewel eries from the body. His body, his garments, his jewel eries could not be recognized separately.
His garments and jewel eries were like engraved things on the body itself. There was no colour of that god except the gold colour. He was like a statue made of complete gold.
Chapter 21: Practising wisdom
meditations. 卐
Student, before starting wisdom meditations, I advise you to practice concentration meditations and have at least the 1st form plane meditative level, for getting rid of hindrances and coming to the proper ground for the development of insight. (For the attainment of 1st form plane meditative level which means 3rd concentration level; I recommend Anapanasathi meditation or any of the Kasina meditations.)
1st form plane meditative level is the first great transformation of consciousness.
The higher the yogi’s concentration level; the higher is his penetrating power.
The development of the mind takes place through serenity, which eliminates obstructions to clear thinking. Without such elimination, clear vision due to analysis, that is to say, insight can never arise.
What is serenity? What extinguishes, destroys, the hostile things beginning with sense-desire is serenity; it is a name for concentration.
What is insight? What sees things in different and penetrating ways according to nature is insight; it is a name for wisdom.
These 2, serenity and insight are essential factors of the supramundane path.
4 types of wisdom meditations:
There are 4 types of wisdom meditations. They are; 1) Bodily meditations.
2) Sensations meditations.
3) Thoughts meditations.
4) Norms meditations.
Those who are interested in learning al the wisdom meditations can refer to Sathara Sathaipattana Sutta in Long sect in the basket of sutras in Pali canon. (that sutta is included in this book) By practicing only a wisdom meditation one may come to the 2nd concentration level as maximum. This is the concentration level which al yogis see the divine mind light. Divine mind light is not the supreme enlightenment.
Divine mind light occurs due to 2 factors. They are; purification of mind or unification of mind.
However, I recommend you to first attain any concentration level by using a concentration meditation and standing upon that concentration level; to start a wisdom meditation. This method gives faster results.
Al wisdom meditations are practiced using one same mechanism by yogis. Having the intel igence of origination and deterioration and dwel ing in the correct sanity are the keys for al wisdom meditations.
If you have the intel igence of origination and deterioration; you can practice wisdom meditations.
Intelligence of origination and deterioration: The intel igence of origination and deterioration is the intel igence that wisdom meditation practitioner uses to see causes for origination and causes for deterioration of anything that is created by a cause.
Everything in the universe is created by one or more causes except the extinction of existence element.
Because the extinction of existence has no cause it has no deterioration. And it is therefore permanent.
Great natural law:
“If something arises from a cause, if ceases that cause, due to the cessation of that cause; effect ceases.” This is the nature. This is the great natural law.
3 Natures of the universe:
■ There are 3 main natures of anything that is created by a cause.
They are;
1) Incapability to keep according to wil .
2) Because of incapability to keep according to wil ; that thing gives grief.
3) Because such a thing gives grief; that thing cannot be taken as “this is mine, this is me, this is myself, I am, I, my, my soul, soul”.
Also, again these 3 main natures can be described as 5 natures.
1) Incapability to keep according to wil .
2) Incapability to keep according to wil makes impermanence.
3) Because of incapability to keep according to wil ; that thing gives grief.
4) Anything that gives grief is not good to see. It is inauspicious.
5) Because such a thing gives grief; that thing cannot be taken as “this is mine, this is me, this is myself, I am, I, my, my soul, soul, atman”.
Everything in the universe has these 5 natures except in the extinction of existence.
Example 1: A wisdom meditation practitioner sees by using the intel igence of origination and deterioration about the blood inside the body. How? Everything in the body is in proper conditions due to the support of 4 things. They are;
1> By the strength of past karmas.
2> By the strength of consciousness element.
3> By the strength of seasons.
4> By the strength of foods and medicines.
Now the wisdom meditation practitioner sees what are the causes for the good condition of blood inside the body. They are; 1) Because past karma is good right now he has pure blood.
2) Because past karma is good he does not have any sicknesses related to blood like leukaemia.
3) Because his past karma is good no one comes and injures him by using a knife and takes out his blood right now.
4) Because of the strength of the consciousness element; he is alive and has pure blood.
5) Because of the goodness of the consciousness element; he does not have any impure blood disease.
6) Because of the nature around him is good his blood stays in good condition.
7) Because no one comes and forcibly give him a poison; he has pure blood.
8) Because he received food he has blood.
9) Because he received proper treatments and medicines for al his sicknesses; right now he has good blood.
Like this, he sees the causes of the origination. He does this again and again. And again he starts checking causes of the deterioration.
They are;
1) If his karma changes in a moment that is related to his blood he may even get a sickness related to blood.
2) If his karma changes; someone may come and pierce his heart by a knife and he wil have to walk oozing hot blood.
3) If his consciousness element abandons this body and if he dies; he loses al blood currently he is having.
4) If he thinks wrong thoughts like hatred, his pure blood may become impure.
5) If the nature around him becomes bad then his blood may become poisonous.
6) If he did not receive foods and could not eat; he loses blood.
7) If al good causes that keep his blood in a good condition change; he loses blood.
Like this, he checks the causes of deterioration. He does this repeatedly. And abandons the desire. This is an example of a wisdom meditation practitioner about checking causes by using the intel igence of origination and deterioration. This is it.
Check causes of origination and deterioration; then you are on this intel igence. The intel igence of origination and deterioration is nothing but this.
What is correct sanity:
The correct sanity is knowing that there is no living being – there is nothing to take (to recognize) as a living being or a person and knowing 5 natures of everything that is created by a cause.
■ Keeping that sanity always is dwel ing in the correct sanity.
The cause and effect circle:
Al wisdom meditation practitioners must learn cause and effect circle which means the conditioned arising method. Without learning this first, no one can practice wisdom meditations and attain the supreme enlightenment.
The Conditioned arising method in direct order is mentioned below.
1) Conditioned by the ignorance are the formations.
2) Conditioned by the formations is the consciousness.
3) Conditioned by the consciousness are the name & form.
4) Conditioned by the name & form are the 6-sense-organs.
5) Conditioned by the 6-sense-organs is the contact.
6) Conditioned by the contact is the sensation.
7) Conditioned by the sensation is the desire.
8) Conditioned by the desire is the clinging.
9) Conditioned by the clinging creation of a particular existence.
10) Conditioned by the creation of a particular existence is rebirth.
11) Conditioned by rebirth; decay, death, sorrow, lamentation, pain, grief and despair spring up. Such is the origin of this entire mass of woe.
Conditioned arising method in reverse order is mentioned below.
By the cessation of ignorance, the cessation of formations (occurs); by the cessation of formations, the cessation of consciousness; by the
cessation of consciousness, the cessation of name-form; by the cessation of name-form, the cessation of 6 sense organs; by the cessation of 6 sense organs, the cessation of contact; by the cessation of contact, the cessation of sensations; by the cessation of sensations, the cessation of desire; by the cessation of desire, the cessation of clinging; by the cessation of clinging, the cessation of creation of a particular existence; by the cessation of creation of a particular existence, the cessation of rebirth; by the cessation of rebirth, decay, death, sorrow, lamentation, pain, grief and despair cease. Such is the cessation of this entire mass of grief.
Al wisdom meditation practitioners must be able to recite conditioned arising method in the above both ways by memory.
What is ignorance? Not realizing 4 noble truths is cal ed ignorance.
What is the cause of ignorance? Ignorance itself is the cause of ignorance.
Here ignorance is ignorance of the 4 noble truths. Formations are karmas. Consciousness is rebirth consciousness. Name & form means the mental properties which arise together with the continuity of mind (the name) and the embryo (the form). (embryo is when compared to a human being)
6 sense organs means the 6 internal sense-spheres. Contact means the 6 groups of contact. Sensations means the 6 groups of feeling. Desire means 6 groups of craving. Clinging means the 4 clingings. Creation of particular existence means sense-plane becoming, form-plane becoming, formless-plane becoming where karma works.
Rebirth means the arising of the aggregates in becoming. Decay means the maturing of the aggregates. Death means the destruction of the aggregates.
Also, another definition for formations is bodily, verbal, and mental actions.
Also, the term ‘name’ in the name-form means 3 main attributes of consciousness element which are sensation, perception, formations and also the consciousness element. These 4 things have no form.
These 4 things are invisible and untouchable. Because these 4 things can only be known by the name, by hearing the name; there are cal ed name.
The clinging groups arise for the uninstructed commoner, because of his ignorance in the 4 noble truths. In the long night (of ignorance), he clings to self and goods thinking; “these are my goods, this is my self”.
Thus he enjoys and clings to enjoyment. The thought of becoming brings about reconception. In that thought of becoming there is no knowledge and intel igence. He clings to becoming because he desires it.
Similes for understanding:
The simile of the seeds: It is like seeds placed in a fertile field. If consciousness is extinguished, becoming is extinguished. This is the meaning of conditioned by ignorance the formations arise. Mental formations, conditioned by ignorance, enter the course of becoming and integrate. Becoming proceeds; thus it is continued.
Consciousness does not separate from the mind in becoming. (it is the same consciousness element generation and ‘name’ becomes in it) Therefore, conditioned by the formations, consciousness arises.
The simile of the sun: As without the sun, there is in the world neither light nor any increase of it, so without consciousness, name-form does not take shape and there is no growth of it.
The simile of the 2 bundles of reeds: As (in the simile of the bundles of) reeds depending on each other, so conditioned by consciousness, name-form arises. Conditioned by the (internal) sense-spheres, the other mental qualities arise together. The development of the mind-sphere is due to name. Conditioned by the 4 primaries, nutriment, and caloric order, the other 5 (internal) sense-spheres develop and increase. The other does not depend on these. Therefore, conditioned by name-form, the 6-sphered-sense arises. By the union of the other facilities, objects, elements, and consciousness, contact arises.
Therefore, conditioned by the 6-sphered-sense, contact arises.
Through the sense of touch, one experiences pain, pleasure, and neither pain nor pleasure (equanimity). Should one not be touched then there would be no feeling for him. Therefore, conditioned by contact, feeling arises.
The uninstructed (in 4 noble truths) commoner experiences pleasure and clings to it and craving for more, he experiences pain; and overcoming it (pain), he desiring ease, develops the feeling of neither pain nor pleasure, or equanimity. Therefore, conditioned by feeling, craving (desire) arises. Through craving, one clings to what is lovely.
Therefore, conditioned by craving, clinging arises. Through that clinging, one sows the seed of becoming. Therefore, conditioned by clinging, there is becoming. According to one’s deeds, one is born in various states. Therefore there is rebirth, and through birth, there is decay and death. Thus, conditioned by birth, there is decay and death.
The simile of the seed, shoot and plant: As paddy-seeds are conditioned by the paddy plant, so conditioned by ignorance the formations arise. Conditioned by the seed is the bud; so is the arising of consciousness, by the formations. Conditioned by the bud is the leaf; so is the arising of name-form, by consciousness. Conditioned by the
leaf is the branch; so is the arising of the 6-sphered-sense, by name-form. Conditioned by the branch is the plant; so is the arising of contact, by the 6-sphered-sense. Conditioned by the plant is the flower; so is the arising of feeling, by contact. Conditioned by the flower is the nectar; so is the arising of craving, by feeling. Conditioned by the nectar is the ear of rice; so is the arising of clinging, by craving.
Conditioned by the ear of rice is the seed; so is the arising of becoming, by clinging. Conditioned by the seed is the bud; so is the arising of birth, by becoming. Thus the several successions come to be. Thus one cannot know the past or the future. Thus birth succeeds beginning with the causal condition of ignorance. Of it, the past or the future cannot be known.
By what is ignorance conditioned? Ignorance is indeed conditioned by ignorance. And again from the origin of the cankers, the origin of ignorance arises.
Understand Name & Form:
What are the differences between name and form? Name has no body
– form has body. Name is hard to discern – form is easily discerned.
Name proceeds quickly – form proceeds slowly (compared to extreme fast nature of name). Name does not accumulate – form accumulates.
Name excogitates, knows, considers, is aware – form does not do these. Form walks, leans, sits, lies down, bends and stretches – name does not do these. Name knows “I go”, “I lean”, “I sit”, “I lie down”, “I bend”, “I stretch” – form does not know these. Form drinks, eats, chews, tastes – name does not do these. Name knows; “I drink”, “I eat”, “I chew”, “I taste” – form does not know these. Form claps the hands, frolics, laughs, cries and talks in many ways – name does not do these. Name knows thus; “I clap”, “I frolic”, “I laugh”, Name is fine.
Form is gross. Name cannot be seen. Form can be seen. Name is untouchable. Form is touchable.“I cry”, “I talk in such and such a
manner” – form does not know these. These are the differences between name and form. And the yogi knows name and form thus;
“only name and form are here; there is no being, there is no soul, there is no self, there is no person”.
Internal faculties:
There are 6 internal faculties. These internal faculties connect with external faculties. (These are good to remember) 1) Eye.
2) Ear.
3) Nose.
4) Tongue.
5) Body.
6) Mind.
External faculties:
There are 6 external faculties. These external faculties connect with internal faculties. (These are good to remember) 1) Forms.
2) Sounds.
3) Odours.
4) Tastes.
5) Touches. (tangible)
6) Thoughts.
About wisdom meditation practitioner:
The wisdom meditation practitioner, in every way, should attack the desire.
If there is a favorite drink that he likes to drink he should see the truth about it, what happens to it after he drank it. What is it? It becomes urine. So favourite beverages should be seen (considered by wisdom) as urine by the wisdom meditation practitioner. What he now sees is reality. (This is an extra step for faster destruction of desire) Like this, favorite foods should be seen as excrement by the wisdom meditation practitioner. He should always practice his mind to see the truth of everything. (This is an extra step for faster destruction of desire)
If he has any desire for residence, robes, medicines; he should fol ow the same method for them too. He must abandon the desire.
Because it is his goal.
If someone hurts him; that problem also should be abandoned by the wisdom meditation practitioner.
The wisdom meditation practitioner should consider everything as much as he can in the below written method.
1> When he sees a thing, he should think “just a seeing only”.
2> When he hears a thing, he should think “just a hearing only”.
3> When he feels a thing, he should think “just a feeling only”.
4> When he knows an objective by mind, he should think “just a knowing only”.
Like this he should never wet the contacting (of 3 things; External object – internal organ – that specific consciousness) by desire. This is the behaviour of the true wisdom meditation practitioner.
Vipassana yogi, Vidarshana yogi, and mindfulness yogi are synonyms for a wisdom meditation practitioner.
Mechanism of practicing wisdom meditations: This is the complete mechanism of practicing wisdom meditations. Any wisdom meditation practitioner must fol ow this mechanism.
Otherwise, it is not a wisdom meditation. These are the steps.
1) Takes anything into mind which is created from a cause.
2) By using the intel igence of origination and deterioration; see the reality of that thing by imagination.
3) If that thing is created by a cause; abandons the desire for it.
The wisdom meditation practitioner abandons the desire for anything that is created by one or more causes because when the cause changes then the effect changes and gives grief.
Everything that is created by one or more causes must be abandoned by the wisdom meditation practitioner.
Imagination means using mental images – uses of imagination.
In brief, this is the mechanism.
1> Checks the reality.
2> Abandons the desire.
When checking; the ignorance is attacked by the wisdom. When abandoning; the desire is attacked by wisdom. This is the correct path to supreme enlightenment.
Practicing of Bodily meditations:
1) Considering by wisdom meditation:
The yogi, when going forth, when coming back; does that with the correct sanity. The yogi, when looking forward, when looking around; does that with the correct sanity. The yogi, when folding hands, when stretching hands; does that with the correct sanity. The yogi, when wearing cloths – robes, when eating, when drinking, when chewing, when tasting, when defecating, when urinating; does that with the correct sanity. The yogi, when going, when standing, when sitting, when going to sleep, when not sleeping, when talking, when in silence; does that with the correct sanity. Like this, the yogi dwel s checking his nature. Like this, the yogi dwel s checking other people’s nature. Like this, the yogi dwel s checking the nature of both others and him.
Sometimes he checks the origination of these bodily natures.
Sometimes he checks the deterioration of these bodily natures. And sometimes he checks both the origination and deterioration of these bodily natures. He dwel s in the correct perception that is “there is no person, there is no being, an action is done by the body creating action air element (movement of the body is due to the movement of air element inside the body, that action air element works according to the mind), only some effects created by causes exist”. The yogi lives without thinking “these bodily natures are mine, it is me who behaves, it is me who create these actions, my actions, this is my soul” by desire.
He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and world. (Considering by wisdom meditation ends)
2) Impurities of body meditation:
The yogi sees the reality of 32 impurities of the body by the intel igence of origination and deterioration. Which are head-hair, body-hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, spleen, lungs, bile, gorge, grease, fat, brain, midriff, intestines, mesentery, excrement, urine, pus, blood, phlegm, sweat, synovial fluid, tears, nasal mucus, saliva.
Sometimes he checks 1 impurity. Sometimes 5. Sometimes 10.
Sometimes al . Sometimes yogi dwel s on checking his own nature.
Sometimes yogi dwel s checking other people’s nature. Sometimes yogi dwel s on checking the nature of both others and him. Sometimes he checks the origination (due to 4 supportive causes) of these bodily impurities. Sometimes he checks the deterioration of these bodily impurities. And sometimes he checks both the origination and deterioration of these bodily natures. He dwel s in the correct sanity that is “there is no person, there is no being, only some effects created by causes exist”. The yogi lives without thinking “these bodily natures are mine, it is me who behaves, it is me who creates these actions, my body parts, this is my soul” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and universe. (Impurities of body meditation ends) 3) Thinking of elements meditation:
The yogi checks the truth according to 4 elements. Which are earth element, liquid element, heat element and air element. He checks as; this body is only a col ection of earth element, liquid element, heat element and air element. Sometimes yogi dwel s on checking his nature. Sometimes yogi dwel s checking other people’s nature.
Sometimes yogi dwel s on checking the nature of both others and him.
Sometimes he checks the origination (due to 4 supportive causes) of
these bodily elements. Sometimes he checks the deterioration of these bodily elements. And sometimes he checks by mental images both origination and deterioration of these bodily natures. He dwel s in the correct perception that is “there is no person, there is no being, only some effects created by causes exist”. The yogi lives without thinking
“these bodily natures are mine, it is me who behaves, it is me who creates these actions, my body, this is my soul” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and universe. (Thinking of elements meditation ends)
Practicing of Sensations meditations:
1) Seeing sensations meditation:
When a yogi feels a sensation he sees the reality. That is; these sensations occur due to contacting of 3 things and the cause for sensation is contacting of these 3 things. Then when he feels a pleasure sensation he sees the truth. When he feels a painful sensation he sees the truth. When he feels an equanimity sensation he sees the truth. When he feels a pleasure sensation related to passion, a renunciation pleasure sensation, a painful sensation related to passion, a painful renunciation sensation, an equanimity sensation related to sense organs, a renunciation equanimity sensation; he knows the type of sensation and he checks the truth. Like this, the yogi dwel s checking his nature. Like this, the yogi dwel s checking other people’s nature.
Like this, the yogi dwel s checking the nature of both others and him.
Sometimes he checks the origination of these sensations. Sometimes he checks the deterioration of these sensations. And sometimes he checks both the origination and deterioration of these sensations. He dwel s in the correct sanity that is “there is no person, there is no being, only some effects created by causes exist”. The yogi lives
without thinking “these sensations are mine, it is me who feels, it is me who creates these actions, my sensations, this is my soul” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and world. (Seeing sensations meditation ends)
Practicing of Thoughts meditations:
1) Checking thoughts meditation:
When a thought occurs the yogi sees the reality. That is; these thoughts occur due to contacting of 3 things and the cause for thoughts is contacting of these 3 things. Then when he thinks a lustful thought; he sees the truth. When occurs a dispassionate thought; he checks the reality. When thinks an angry thought; he sees the truth.
When occurs in the mind loving-kindness thoughts, ignorant thoughts, wise thoughts, not lazy thoughts, lazy thoughts, form and formless meditative level thoughts, ordinary thoughts, meritorious thoughts, highly meritorious form and formless meditative level thoughts, concentrated thoughts, not concentrated thoughts, free from bondages thoughts, not free from bondages thoughts; he knows the type of thought and checks the reality.
Like this, the yogi dwel s checking his nature. Like this, the yogi dwel s checking other people’s nature. Like this, the yogi dwel s checking the nature of both others and him. Sometimes he checks the origination of these thoughts. Sometimes he checks the deterioration of these thoughts. And sometimes he checks both the origination and deterioration of these thoughts. He dwel s in the correct sanity that is
“there is no person, there is no being, only some effects created by causes exist”. The yogi lives without thinking “these thoughts are mine, it is me who thinks, it is me who create these actions, my thoughts, this is my soul” by desire. He abandons the desire for everything that is
created by a cause. He lives without any attachments to the life and world. (Checking thoughts meditation ends)
Practicing of Norms meditations:
1) Dark covers meditation:
When the cover of lust, for giving pleasures to six sense organs viz passion occurs in the yogi’s mind; he knows it. When it is not in the mind; he knows it. If it arises again in the mind; he knows it. If the aroused cover vanishes in the mind; he knows it. If that vanished cover never arises again in the mind; he knows it.
When the cover of hatred occurs in the yogi’s mind; he knows it. When the cover of drowsiness and laziness occurs in the yogi’s mind; he knows it. When the cover of uneasiness and repentance occurs in the yogi’s mind; he knows it. When the cover of uncertainty occurs in the yogi’s mind; he knows it. When these are not in the mind; he knows it.
If it arises again in the mind; he knows it. If the aroused cover vanishes in the mind; he knows it. If that vanished cover never arises again in the mind; he knows it.
Like this, the yogi dwel s checking his nature. Like this, the yogi dwel s checking other people’s nature. Like this, the yogi dwel s checking the nature of both others and him. Sometimes he checks the origination of these norms. Sometimes he checks the deterioration of these norms.
And sometimes he checks both the origination and deterioration of these norms. He dwel s in the correct sanity that is “there is no person, there is no being, only some effects created by causes exist”. The yogi lives without thinking “these natures are mine, it is me, it is me who create these actions, this nature is me, this nature is a being, this is my soul, this nature is self” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and universe. (Dark covers meditation ends)
2) Checking categories meditation:
The yogi checks 5 clinging categories. He checks the clinging category of forms as; this is the form, this is the origination of form, this is the vanishment of form. He checks the clinging category of sensations as; this is the sensation, this is the origination of sensation, this is the vanishment of sensation. He checks the clinging category of perceptions as; this is the perception, this is the origination of perception, this is the vanishment of perception. He checks the clinging category of formations as; this is the formation, this is the origination of formation, this is the vanishment of formation. He checks the clinging category of consciousness as; this is the consciousness, this is the origination of consciousness, this is the vanishment of consciousness.
Like this, the yogi dwel s checking his nature. Like this, the yogi dwel s checking other people’s nature. Like this, the yogi dwel s checking the nature of both others and him. Sometimes he checks the origination of these norms. Sometimes he checks the deterioration of these norms.
And sometimes he checks both the origination and deterioration of these norms. He dwel s in the correct sanity that is “there is no person, there is no being, only some effects created by causes exist”. The yogi lives without thinking “these natures are mine, it is me, it is me who create these actions, this nature is me, this nature is a being, this is my soul, this nature is self” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and universe. (Checking categories meditation ends)
3) Seeing faculties meditation:
The yogi checks according to faculties. The yogi knows eye faculty. The yogi knows form faculty. By connecting eye faculty and form faculty, if exists a bondage; he knows it. If becomes a bondage (to the existence) which was not before; he knows it. If the already became bondage vanishes; he knows it. If the vanished bondage never becomes again; he knows it.
In this same way, he checks ear and sound faculties, nose and odour faculties, tongue and taste faculties, body and touch facilities, mind and thought faculties.
Like this, the yogi dwel s checking his nature. Like this, the yogi dwel s checking other people’s nature. Like this, the yogi dwel s checking the nature of both others and him. Sometimes he checks the origination of these norms. Sometimes he checks the deterioration of these norms.
And sometimes he checks both the origination and deterioration of these norms. He dwel s in the correct sanity that is “there is no person, there is no being, only some effects created by causes exist”. The yogi lives without thinking “these natures are mine, it is me, it is me who create these actions, this nature is me, this nature is a being, this is my soul, this nature is self” by desire. He abandons the desire for everything that is created by a cause. He lives without any attachments to the life and universe. (Seeing faculties meditation ends)
Explained wisdom meditations:
In this book, I have explained to you, below 8 wisdom meditations. I have not explained al wisdom meditations. Explained meditations are; 1) Considering by wisdom meditation.
2) Impurities of body meditation.
3) Thinking of elements meditation.
4) Seeing sensations meditation.
5) Checking thoughts meditation.
6) Dark covers meditation.
7) Checking categories meditation.
8) Seeing faculties meditation.
Those who are interested in learning al the wisdom meditations can refer to Sathara Sathaipattana Sutta in Long sect in the basket of sutras in pali canon. This sutta is included in this book in the 25th chapter.
Difficult things in wisdom meditations:
1) Considering by wisdom meditation: In this meditation what is mentioned as ‘he knows’ is; the yogi knows when doing various activities this body creates an air inside the body according to the motive of mind and makes the movement and does various activities.
Nevertheless, there is no living being, there is nothing as a being, there is nothing as I, the is no man, there is no woman, only a form with consciousness element inside it exists, like a machine this body works by the air element created by mind. And also he sees how quickly every action comes to vanishment. Also can see according to the 3
universal natures.
2) Impurities of body meditation: Impurities should be checked according to the 4 supportive causes. Imagination should be used. Also can see according to 3 universal natures.
3) Thinking of elements meditation: 4 elements which are earth element, liquid element, heat element and air element in the body should be recognized and checked according to the 4 supportive causes. Imagination should be used. Also can see according to the 3
universal natures.
4) Seeing sensations meditation: Due to the contact of 3 things sensations happen. They are; eye + forms + eye consciousness element, ear + sound + ear consciousness element, nose + fragrance + nose consciousness element, tongue + taste + tongue consciousness element, body + tangibles + body consciousness element, mind +
thought + mind consciousness element. Should see that this is occurring due to contact of these 3 things. Its origination which is contacting and deterioration which is not contacting al 3 things together. Also can see according to the 3 universal natures.
5) Checking thoughts meditation: This meditation should be practiced in the same way as the seeing sensations wisdom meditation.
6) Dark covers meditation: This meditation can be practiced in the same way as seeing sensations wisdom meditation. Also can be practiced checking other causes too. Also can see according to the 3
universal natures.
7) Checking categories meditation: In this wisdom meditation you should check causes for the origination of forms as due to 4 elements or due to the 4 supportive causes. Should use imagination. Sensations, perceptions, formations and consciousness element should be checked as due to contacting of 3 things, as in the seeing sensations wisdom
meditation. Also should check what are forms, sensations, perceptions, formations and consciousness element. Formation general y means karma. (in the absolute sense formations means causes) A karma that is added to the consciousness element gives its effect later in the future and after spending it, it vanishes. This is the nature of formations. Formation which means karma creates a birth consciousness (first consciousness in the new existence) and then mind and its mental properties (name) and form (body). Karma also gives pleasureful or painful or equanimity sensations. Karma creates the knowing. (There are other formations also except the name formations.
Ex – forming of 4 elements by elements itself, bodily formation aka breath, etc) Also, you can see these al 5 clinging categories according to 3 universal natures. Use your imagination wel . Check the forms which are; near you, far away from you, beautiful, ugly, pleasant, unpleasant, big, smal , past forms, present forms, future forms, forms in heaven worlds, forms on the surface of earth, forms in hel worlds, kingship, poor people, riches, god kings etc. Check past, present, and future formations. Your current life is a present formation. If you do a sin and become a hel world being it is a future formation. If you become a god king due to your own meritorious karma it is a future formation. This is the mechanism. This wisdom meditation is easy.
8) Seeing faculties meditation: In this wisdom meditation what is meant by ‘he knows eye’ is the yogi knows the causes for the creation of the eye. What is meant by ‘he knows forms’ is the yogi knows the causes for the creation of forms.
4 supportive causes create the eye. Elements generations originate-exist-atrophy creating forms. The previous element was the cause of the next element. Elements chains are created like this.
What is meant by ‘he knows the bondage’ is if exists any bondage to the existence like desire or hatred or arrogance or uncertainty about dharma or any thought without correct sanity or jealousy or any other wrong view or ignorance; the yogi recognizes this is a bondage to the existence and checks origination and deterioration of it. This is the mechanism of practicing this wisdom meditation.
What is eye-consciousness? Eye consciousness is the cognizing of forms depending on the eye, consciousness becoming inside the eye.
This is cal ed the eye-consciousness element.
What is ear-consciousness? Ear consciousness is the cognizing of sounds depending on the ear, consciousness becoming inside the ear.
This is cal ed the ear consciousness element.
What is nose-consciousness? Nose consciousness is the cognizing of odours depending on the nose, consciousness becoming inside the nose. This is cal ed the nose consciousness element.
What is tongue-consciousness? Tongue consciousness is the cognizing of flavours depending on the tongue. Consciousness becoming inside the tongue. This is cal ed the tongue consciousness element.
What is body-consciousness? Body consciousness is the cognizing of tangibles dependent on the body. Consciousness becoming inside the body. This is cal ed the body consciousness element.
What is mind-consciousness? Mind consciousness is the cognizing of thoughts depending on the other 5 sense organs' places or inside the heart. This is cal ed the mind-consciousness element. This mind is the birth-consciousness created by a karma that was done in a previous life. The mind-consciousness becomes in the other 5 sense organs but does not make the contact with what that sense organ connects with.
Also can say, excepting these six kinds of consciousness elements; is cal ed mind.
What is the aggregate of consciousness? It is this group; eye-consciousness element, ear-consciousness element, nose-consciousness element, tongue-consciousness element, body-consciousness element, mind (consciousness element) and mind-consciousness element (consciousness element that contacts consciousness element itself and therefore knows thoughts).
4 supportive causes:
These are the 4 supportive causes that a wisdom meditation practitioner should check. Origination happens due to these. Those causes are;
1) Cause of past karmas.
2) Cause of consciousness element.
3) Cause of seasons.
4) Cause of foods and medicines.
Full example of a wisdom meditation practice: Everyone says “I” or “I am”. Knowing that correctly is higher than al other knowledge.
What do we cal “I”, “I am”, “me” and “self” for? When checking this we can see there is a body. Is that al ? Is that only a body? We can also see there is a mind with this body. Normal y we cal everyone has a mind and a body.
When checking what is this mind, we can see sometimes happiness, sometimes anger, sometimes arrogance, sometimes faith, sometimes loving-kindness as characteristics of this mind. These limbs which become in the mind as happiness, anger, faith are cal ed attributes of consciousness element.
Like this, there become minds in us with various attributes of consciousness element. Also, there does not become one mind always.
The mind which contains happiness is another one. The mind which contains hatred is another one. The mind which contains faith is another one. The mind which contains compassion is another one. Like this, there become various minds in us. We wil check those later.
Firstly we wil check about our body.
The body is a thing that has impurities like bones, flesh, nerves, blood and is covered by a skin. In this body, high is the solidity in bones, teeth, nails. That is cal ed earth element normal y. There are impurities inside our body like saliva, mucus, urine which has more liquid characteristics. They are normal y cal ed water element. There is also a hotness in our body. Sometimes becomes a cold too. These hot and cold nature is cal ed heat element. Inside our body there is also air.
That air has the characteristics of moving or shaking. That is cal ed air element.
Even though we see high solidity in bones and teeth, they al are a col ection of atoms. Those atoms are also a col ection of very fine bulk of forms that cannot be seen by the ordinary human eye.
Those every bulk of forms are also a col ection of 8 natures that cannot be separated which are named earth, water, heat, air, colour, odour, flavour, juice. A very tiny thing that contains above 8 things is cal ed a tiny form part. (in the absolute sense – colour, odour, flavour, juice are created by 4 elements)
Like this, every impurity which is in body like bones, hairs, nerves are a very large col ection of tiny form parts. These tiny form parts in bones are very closely attached. Hence they are tough. Tiny form parts in flesh are not as close as in the bones. So they are loose. Tiny form parts in blood are not closely attached like in flesh. Air is also a very large col ection of tiny form parts.
Like this, our whole body is a col ection of tiny form parts that are attached in various ways. Those al tiny form parts become due to 4
helps cal ed past karma energies, the minds that become due to past karmas, energy of seasons, and energy of foods or medicines.
This our whole body is a mixture of forms of karma, forms of consciousness, forms of seasons and forms of foods.
Like this, the yogi should consider the body is nothing but a large col ection of tiny form parts.
It does not stay the same tiny form parts always as they are. Now your body is bigger than when you were a very smal child. How did this happen? How did your body become this big?
It did not become big in a moment. From your childhood, your body grew always. What is this body growing always? It is when previous
tiny form parts cease in a moment and there become new tiny form parts in the next moment. When those tiny form parts vanished in a sudden moment there became more grown tiny form parts with the help of above mentioned 4 causes.
Like this, the creation of new tiny form parts again and again forth by the 4 helps which are named karma, consciousness, seasons, and foods is cal ed growing.
The reduction of new tiny form parts or the creation of weak new tiny form parts are cal ed body becoming skinny, getting sick, aging.
Like this, there become tiny form parts in every moment in the whole body. Then they vanish in a moment. Again become. Exist for a moment. Again vanish. Like this, the body is always changing due to the nature of origination – momentary existence – deterioration. The body is always changing because of these 3 natures of elements.
The tiny form parts which were before a moment are not existing now.
The tiny form parts that are existing now also vanish after a momentary existence and originate next form parts. This is the nature.
In ordinary use, we cal this body as one body. But when checking careful y and closely, there are only generations of tiny form parts that originate – exist – vanish.
Like this, these tiny form parts become in an instant and vanish in an instant. Therefore this is not permanent. Like this, the yogi should check the impermanence of the body and tiny form parts which al forms are created from.
These al tiny form parts only exist for an instant. Then dies. They are under an instant death. So this body and al tiny form parts are a grief.
There is no pleasure in it. There is nothing eternal in this. There is
nothing permanent in this. This body is not eternal. There is nothing to take as “I” or “I am” or “me” or “self” or “soul”. There is nothing as soul or self. Like this the yogi should check the body by the 3 natures of the universe which are the inability to keep according to our wil , giving grief, and inability to take as a permanent self or soul.
The yogi who does this always; destroys the wrong perception about the body which takes (recognizes) as my soul.
Then again should check the mind which becomes associating with the body. Mind is very faster than tiny form parts. Within a second there becomes an unthinkable amount of minds. It is higher than a 1000000
tril ions. It is an immeasurable amount. There is nothing in the universe that becomes and vanishes like this mind. But we can only feel one large generation of mind about the same objective and the next objective’s huge mind generation. That are the only evident things to us.
When there touches a form in the eye there becomes a mind that sees it and becomes mind generations that go according to the saw thing.
When a sound is heard; the mind comes to ear, the mind goes away from the previous objective and becomes a huge generation of minds according to that sound.
Like this, 6 types of minds as; the mind that sees forms and mind generations that become according to it, the mind that hears sounds and mind generations that become according to it, the mind that smel s scents and mind generations that become according to it, the mind that tastes flavours and mind generations that become according to it, the mind that feels touches and mind generations that become according to it, the mind that thinks thoughts and mind generations that become according to it; become in us.
In these mind generations; some minds are merits, some minds are sins, some minds are neither merits nor sins.
In these various minds, there becomes various mental properties in each moment like happiness, unhappiness, equanimity. These are like limbs of minds. These are cal ed attributes of consciousness element.
The yogi should check the origination and the deterioration of the minds with attributes of consciousness element. This experiment wil be hard.
Can consider minds that go according to one objective as; these are minds that its objective as a form, these are minds that their objective as a sound, these are minds that their objective as a fragrance, these are minds that their objective as a lust, these are minds that its objective as a happiness, these are minds that their objective as a sorrow, these are minds that its objective as a hatred.
As we have mentioned here, the yogi should check minds. When checking according to the correct method he sees the origination –
existence – deterioration of minds. He sees the inability to keep according to the wil . He sees impermanence, he sees the truth, he sees the nature, he sees the grief. He sees nothing is eternal. Because of these things he should consider there is nothing to take as soul or self. The yogi should do these things again and again continuously.
By doing this wisdom meditation repeatedly, the yogi loses the wrong perception that takes as consciousness element as “I”, “Me”, “mine”,
“I am”, “my”, “myself”, “self”, “soul”, “my soul”, “eternal soul”.
Sometimes he should check the 3 universal natures of his body and other people’s bodies. Also sometimes he should check the 3 universal natures of the minds of his and others. In this way, he comes to the realization.
He comes to the realization of 3 universal natures of al the things in the universe which were created by a cause such as; minds of beings, sun, clouds, moon, earth, water, air, sounds, lights, trees, beings, mountains, kingship, heaven worlds, hel worlds, rains, etc.
Like this, the yogi gets clear sight. He sees there is nothing as a being or I or myself or soul or as a person in this existence. He sees that this existence is only a continuously going generations of minds and forms that originate in an instant and vanishes in an instant.
Now the yogi checks what is the cause of minds and forms generations.
Then he thinks, sends his mind through his minds and forms generations to his birth of this present life.
He sees by the power of wisdom his first birth-consciousness in this life and embryo. Then he checks the causes of origination for birth consciousness and embryo. And he considers and recognizes this birth consciousness and received embryo is due to a formation in a past life.
Formation here means karma. And the yogi checks that he did that formation due to the desire. And he sees that desire was due to the ignorance.
Like this, he checks that in a past life he did a karma by desire and ignorance and then as a result of that karma this present birth consciousness – this present life was created. He sees because of the birth consciousness (the 1st consciousness in any life is cal ed birth consciousness) there formed the current mind and body. Then he sees due to growing of these; created the 6 faculties which are eye, ear, nose, tongue, body, mind. He then checks because of creation of these 6 faculties, contacting of external objectives which are forms, sounds, fragrances, flavours, tangibles, thoughts; happens.
Further, he sees because of that contacting between the internal 6
facilities and 6 external objectives (external faculties); there become various sensations according to various situations like happiness, unhappiness and equanimity.
That objective which contacted the eye, if pleasant; then occurs sensation of happiness. That objective which contacted the eye, if unpleasant; then occurs sensation of unhappiness. That objective which contacted the eye. if neutral; then occurs sensation of equanimity. He sees like this. He checks according to his own experiences in this life.
He checks further, if that objective was either a sensation of happiness or a sensation of equanimity; then occurs desire for it. If that objective was a sensation of unhappiness; then occurs desire as for separating himself from that. Then occurs desire for self, soul.
And he checks more. Due to that desire occurring in the mind again and again; it became very powerful and caused clinging. (so clutchs toughly)
He sees now due to that clinging, grabbing; an existence for birth was created.
And he sees that because of the creation of that existence for birth; a birth happens somewhere in the universe.
Like this he checks wherever he is born in the universe, whatever form he takes, according to this cycle; aging, getting sick, attacks of enemies, high tiredness, sorrows, cuttings, pains, bleedings, biting of animals, various other woes and deaths happens. (happens repeatedly) By further checking he sees that because formations did in the last existence by desire and ignorance created the birth of this present existence. And also due to the formations do in this present life, a new
existence wil be created. He sees that because of these things; generations of bodies and minds become very long in the future.
(never ending)
Now by wisdom when the yogi checks the cause and effect circle and generations of minds and bodies in various ways; he loses the uncertainty about “was I existed before?”, “was not I existed before?”, may I not exist in the future?”.
Due to the power of wisdom now he loses al uncertainties about generations of bodies and minds.
He now sees his whole body is nothing but high-speed tiny form parts that rise instantly and fal instantly. He sees momentary origination and deterioration. He sees now that there is nothing in the body to take as an eternal thing, a great pleasure, and as a soul. He sees this clearly.
And he sees clearly the minds are more speedy than the tiny form parts. He sees the high speed rise and fal of the minds. He sees that minds are nothing but an invisible and untouchable generation of nature only.
Now when the yogi practices wisdom meditations like this, sinful states do not occur in minds. Defilements are surpassed. Therefore due to the purity of his mind generations; tiny form parts in the body which are created from the support of consciousness element become very clean. And now due to the intensity of his wisdom meditation practice his tiny form parts which are supported by karma, foods and seasons also become very pure.
Because of these reasons, while the yogi is in this state, there becomes a visible divine mind light aura around the yogi’s body. For some yogis, it is around the body only. For some yogis, it wil fil his room only. For
some yogis that light fil s the entire forest. For some yogis who have come to superior wisdom see til the worlds of brahmas by this light.
By this wisdom meditation divine mind light, he can see even his room in the night. The night wil be like daytime to the yogi who came to this state. This wisdom meditation divine mind light cannot be proven by the modern science. (only who came to this state knows about this nature)
Now there becomes a great happiness in the mind of the yogi. His mind and body become lite. Very lite. Also, he feels a great ease. His wisdom becomes sharper and sharper. There becomes a great faith in his mind. There becomes a great courage in his mind. Sanity also becomes powerful. And there becomes a great equanimity in his mind about al minds, attributes of consciousness element and al forms in the universe. Now there becomes a great pleasantness in practicing this wisdom meditation.
When these abnormal everythings are happening, then some yogis get deceived by these things. Such a yogi thinks ”these things never happened in my whole lifetime, surely I have attained the supreme enlightenment now. It is certain! I have attained the supreme enlightenment now!”.
But he is wrong. He stil has not attained the supreme enlightenment.
Now if the yogi getting deceived by these things if abandons the further practicing of wisdom meditations, it is a great damage to him.
When these things are happening the yogi should not attach to them by ignoring them completely. Ignore them. And again continuously practice the wisdom meditations.
Now when the yogi ignores these things correctly recognizing the wrong path and the correct path; he acquires the Intel igence of
choosing the correct path. (acquiring of 1st special intel igence happened)
Now again he should check the nature of the universe by using the wisdom meditations. He must continuously practice.
Now he sees the momentary death of minds, attributes of consciousness element and forms. He sees nature and thinks “there is nothing eternal in the universe, there is no permanence in anything, nothing can be kept according to wil , if everything dies in an instant it is nothing but a grief, nothing but a great woe. There is no pleasure in the existence. There is no eternal soul. There is nothing to take as I or myself”. Now the yogi acquires the Intel igence of clear origination and deterioration. (acquiring of 2nd special intel igence happened) Again when he continuously practices the wisdom meditation, he sees very clearly and also feels powerful y the momentary destruction of everything. Now the yogi acquires the Intel igence of momentary destructions. (acquiring of 3rd special intel igence happened) Again when the yogi continuously practices the wisdom meditation; he sees more clearly and feels the danger of these minds and form generations. He feels a great fear of the universe like a person who was trapped in a great bushfire. Now the yogi acquires the Intel igence of fear. (acquiring of 4th special intel igence happened) Now yogi practices the wisdom meditation without stopping. Now the yogi sees very clearly the dangers of nature and existence. Now the yogi acquires the Intel igence of seeing dangers. (acquiring of 5th special intel igence happened)
He, again and again, checks the dangers of nature and universe then he becomes very disappointed about the nature and the universe.
Now the yogi acquires the Intel igence of abandoning. (acquiring of 6th special intel igence happened)
Like this, the yogi who is disappointed about causes and effects feels clearly now ‘soon I come to the element of extinction of existence’.
Now the yogi acquires the Intel igence of emancipation. (acquiring of 7th special intel igence happened)
Now with the wil for emancipation he checks the nature further without stopping and sees the truth about the universe extremely clearly. Now the yogi acquires the Intel igence of clear vision of nature.
(acquiring of 8th special intel igence happened) Now yogi, again and again, checks the nature and his mind comes to the equanimity about al causes and effects. Now the yogi acquires the Intel igence of seeing with equanimity. (acquiring of 9th special intel igence happened)
And he again continuously practice the wisdom meditation without stopping it. Soon like a man who is on a dangerous land steps onto a ship, the yogi realizes a part of the mechanism of universe by acquiring the Intel igence of realization of nature. Now instantly his consciousness element comes to extinction of existence element. With this final intel igence the yogi attains the enlightenment. (acquiring of 10th special intel igence happened – it is the 1st supramundane intel igence) However, it is the first stage of enlightenment. Therefore his consciousness element may take 7 more forms in the universe at maximum. Because he stil not have destroyed the desire and the ignorance completely. There are stil a few works to do for him.
(acquiring of 1st supramundane result happened – yogi is now a stream-entrant)
Now the yogi should continuously practice the wisdom meditation til the complete destruction of the desire and ignorance. Then when he
attained the 4th stage of enlightenment he realizes the mechanism of universe perfectly and finely. 4th stage is the supreme enlightenment.
His consciousness element comes to the extinction of existence element ful y. The Buddhist monks who attained this supreme enlightenment do not be born again in the universe. When they died; their consciousness element vanishes from the universe. Therefore no form wil be created.
If you want to see and experience these things you have to practice wisdom meditations.
“It should be said, that he by abandoning al , came to complete calmness.”
10 special Intelligences:
There are 10 special Intel igences that a wisdom meditation practitioner receives. In the final intel igence, he attains one of the 4
stages of enlightenment. With the attainment of 1st stage of enlightenment; he can be cal ed an enlightened man.
However, stil , he has not attained ful enlightenment. Ful supreme enlightenment is the ful destruction of ignorance and desire. The 10
special Intel igences are;
1) Intel igence of choosing the correct path.
2) Intel igence of clear origination and deterioration.
3) Intel igence of momentary destructions.
4) Intel igence of fear.
5) Intel igence of seeing dangers.
6) Intel igence of abandoning.
7) Intel igence of emancipation.
8) Intel igence of clear vision of nature.
9) Intel igence of seeing with equanimity.
10) Intel igence of realization of nature.
10th special intel igence always brings a supramundane result.
When a man acquired the 1st stage of enlightenment then what he needs to do is, again and again, checking the nature of the universe by using the intel igence of origination and deterioration til he attains supreme enlightenment which means the 4th stage. 4th stage is the final stage of enlightenment.
Those who attained that 4th stage become an Arahant monk. If he is a lay person he wil either be a monk or wil die within 7 days.
Because he has no desire to exist in the universe and such a person cannot live as a lay person.
Even if he lives as a monk it is due to the mercy for gods and humans.
When he dies his consciousness element does not take another form somewhere in the universe. Because he is now in the extinction of existence element.
When he attained the supreme enlightenment he obtains the distinctive intel igence of destroying cankers. By this intel igence of destroying cankers; he sees the truth about the universe ful y and destroys the desire completely. Supreme enlightenment is a ful thing.
It is a complete thing. Perfection is a synonym.
Then because he has no desire; his consciousness element cannot grab a karma. Without grabbing a karma; a birth-consciousness is not created. Without creating a birth consciousness; a form and a mind are not created. Like this, the supremely enlightened sage ends the rebirth circle. This is the mechanism of ending reincarnation.
"It should be said that he arrived to total calmness by relinquishing everything."
4 stages of the enlightenment:
These are the 4 stages of enlightenment. These are the Aryans. These are the noble persons. These persons have achieved supramundane things in the universe.
1> The 1st staged person is cal ed a Stream-entrant. (He cuts off 3
fetters which are; self-il usion, uncertainty, addiction to or fol owing wrong rites and views. Cuts off al sins that can drag him to 4
categories of hel worlds. He is free from the births of al types of hel s.
Also cuts off other defilements related to that state.) 2> The 2nd staged person is cal ed Once-returner. (He cuts off coarse passion and hatred. Also cuts off the other defilements standing in that state.)
3> The 3rd staged person is cal ed the None-returner. (He cuts off fine passion and hate. He cuts off bondage to sense-plane. Also cuts off other defilements related to that state.)
4> The 4th staged person is cal ed the Consummate one. (He sees complete the mechanism of the universe. He sees the complete truth.
He realizes the ultimate truth. He cuts off desire for the form and formless. He destroys desire and ignorance completely. He destroys al sins. This is the fruit of saintship. He is the supremely enlightened person.)
4 supramundane persons:
1) The stream-entrant: He is an enlightened person who wil be born 7
times at most. He entered to the stream that flows to the ful enlightenment, so he is cal ed the stream-entrant.
2) The once-returner: He is an enlightened person who wil be born 2
times at most. He wil come to a sense plane world once. Therefore he is cal ed the once-returner.
3) The none-returner: He is an enlightened person who wil be born in a pure abode brahma world after his death. There he ends al woes by attaining supreme enlightenment. Also in this world, he stays in the celibacy firmly. Whoever came to this state never do sexual intercourse again. Because he never comes back to any sense-plane world after his death; he is cal ed as the none-returner.
4) The consummate one: He is the person who ended al grief in this present life. He ended the rebirth circle. Came to the supreme enlightenment. Destroyed al sins. Saw the truth. Realized the mechanism of the universe. Saw the nature. Eradicated the cankers.
Did what there is to do. Laid down the burden. Attained to the goal.
Removed al fetters. He knows supreme liberation. He is the highest brahmin. The possessor of Aryan wings. Remover of burden. Knower of the lore. The dissociated one. He is the perfect saint. 5th rishi. 5th sage.
He attained the arahantship. He is the Arahant Buddhist monk. The purified one.
“It should be noted that he attained total calmness by renunciating everything.”
Combined meditation packages:
In this subchapter contains meditation packages containing both concentration meditations and wisdom meditations. These packages were created for giving faster results. You can choose a meditation package below and start practicing meditations. If you have high passion then while you are practicing any meditation package, also practice The perception of the bony.
If you want, you can create a timetable for each meditation practice.
If you practice these combined meditation packages, then do not practice concentration meditation packages that are mentioned in this book.
1) Combined meditation packages of 1 main meditation and 4
secondary meditations: Anapanasathi main meditation with Recol ection of peace, Impurities of body wisdom meditation, Seeing sensations wisdom meditation, Checking categories wisdom meditation.
2) Combined meditation packages of 1 main meditation and 4
secondary meditations: Anapanasathi main meditation with Recol ection of the Buddha, Impurities of body wisdom meditation, Seeing sensations wisdom meditation, Checking categories wisdom meditation.
3) Combined meditation packages of 1 main meditation and 4
secondary meditations: White kasina main meditation with Recol ection of the Dharma, Impurities of body wisdom meditation, Seeing sensations wisdom meditation, Checking categories wisdom meditation.
4) Combined meditation packages of 1 main meditation and 3
secondary meditations: Fire kasina main meditation with Recol ection
of virtue, Impurities of body wisdom meditation, Checking categories wisdom meditation.
5) Combined meditation packages of 1 main meditation and 3
secondary meditations: Loving-kindness main meditation with Impurities of body wisdom meditation, Thinking of elements wisdom meditation, Seeing faculties wisdom meditation.
6) Combined meditation packages of 1 main meditation and 2
secondary meditations: Anapanasathi main meditation with Seeing sensations wisdom meditation, Checking categories wisdom meditation.
7) Combined meditation packages of 1 main meditation and 2
secondary meditations: Any kasina main meditation with Checking thoughts wisdom meditation, Seeing faculties wisdom meditation.
8) Combined meditation packages of 1 main meditation and 1
secondary meditation: Any kasina main meditation with Checking categories wisdom meditation.
Attaining the signless concentration:
This is about the enjoyment of supramundane fruit. What is the enjoyment of supramundane fruit? This is recluse fruit. It is the pacification of the mind in the extinction of existence element. This is cal ed enjoyment of supramundane fruit.
Why is it cal ed enjoyment of the supramundane fruit? Because it is the effect of the supramundane path which is neither skilful nor unskilful. It is not an objective. Al noble ones can develop it. Only those noble ones (Aryans) who have extirpated (the cankers) attain this special concentration. Other yogis cannot attain into this special concentration.
A yogi enters to the signless concentration of mind for the sake of dwel ing in Nirvanic bliss. (Nirvanic bliss is not Brahmic/Divine bliss) At this time, when the yogi does not attend to any sign; he dwel s developing the concentration of signless consciousness. At this time, the yogi’s body is at peace in the extinction of existence element.
How to enter into the supramundane signless concentration of mind?
If the yogi wishes to get the enjoyment of supramundane fruition, he enters into a place of solitude, having the wil for the signless concentration, he checks the formations (here means al formations which means al causes and effects. Not only karmas. Everything in the universe is created from one or more causes) by way of rise and fal , (intel igence of origination and deterioration) steadily and proceeds to the Intel igence of seeing with equanimity (starting from using the Intel igence of origination and deterioration to this special intel igence state). Intel igence of seeing with equanimity brings the enjoyment of the supramundane fruition of extinction of existence element immediately.
This unconditioned element of the sublime is attended to through tranquil ity. The yogi enjoys it through 2 conditions: the none-attending to al signs and the attending to the element of the signless.
3 are the causes for entering and staying: they are; none-attending to al signs, attention to the signless nature, previous preparation.
2 are the causes for coming out: they are; paying attention to al signs and none-attention to the signless nature.
This enjoyment is supramundane and not mundane.
The extinction of existence element is also cal ed Nirvana.
None-attending to al signs means not focusing on outer objectives.
Attending to the nature of the signless means concentrating on Nirvana.
Previous preparation is deciding how long, in hours, seconds, or days, the Arya individual wil stay in this particular supramundane concentration before entering it. (he should resolve time range or as “I wil get out from this concentration in such a time”) Signless means either [1] incapability of al types of formations to keep according to the wil or [2] inability to take signs of permanence in al types formations or [3] inability to take signs as pleasureful or [4] the empty soul ess nature which means emptiness from the signs of soul/self.
Signless element is also a synonym for the Nirvana.
What are the al signs? Al signs means the 5 groups. Which are form signs, sensation signs, perception signs, formations, consciousnesses.
By how many kinds of contact is signless supramundane concentration experienced? Through 3 contacts. Namely; the contact of signless, the contact of unhankered-after, the contact of void.
It is recommended to resolve to enter into the signless concentration of mind.
In the signless concentration, one does not stop verbal-formations, bodily-formations and thought-formations.
What are verbal formations? 2 attributes of consciousness. Which are; Initial application of thought and sustained application of thought.
Verbal formations create thinking/considering action and speech action.
What are bodily formations? Breath.
Bodily formations create bodily actions and also sustain the body.
What are thought-formations? Perception and sensation.
Thought-formations create knowing action.
Al other yogis who did not attain the extinction of existence element at least in the stream-entrant state; cannot enter into this special signless concentration.
Signless concentration gives the Nirvanic bliss which is extremely supreme and far superior to the Brahmic/Divine bliss.
Attaining the dissolution trance:
Here are the instructions to attain the dissolution of perception and sensation trance. This extremely extraordinary trance can only be attained by an Arhant ascetic or a person who has the 3rd supramundane result and also who has the 10th concentration level already.
Al other yogis who do not have a supramundane result but only have the 10th concentration level cannot attain this supreme trance. Al other yogis even if they have 1st or 2nd supramundane results cannot attain this supreme trance. This supreme trance is somewhat similar to the death in the extinction of existence element.
The not-proceeding of states of mind and mental properties which means attributes of consciousness element is cal ed the trance of the dissolution of perception and sensation.
Only the consummate one can enter into this supreme attainment. The commoner, the stream-entrant, the once-returner, and he who is born in the formless brahma worlds cannot enter into this concentration.
This enjoyment is supramundane and not mundane.
The commoner cannot enter into it, because he is not of that supramundane plane. The stream-entrant, the once-returner cannot, because they have not yet cut off the bondage of the defilements of sense-passion. The formless plane brahma cannot enter into it because he is in his special formless concentration like a statue.
The dissolution of perception and sensation trance is entered upon through the fulfilment of 2 kinds of strength; serenity-strength and insight-strength.
Here ‘serenity’ means; “mastery gained in the 8 attainments”. They are the 4 form plane meditative levels and 4 formless plane meditative levels.
Here ‘insight’ means; mastery gained in 7 insights. Namely, inability to keep according to wil or impermanence reviewing, woe reviewing, not-self reviewing, repulsion reviewing, dispassion reviewing, cessation reviewing, abandonment reviewing. (which means 3rd or 4th supramundane fruits)
Serenity-strength develops the factors of the trance of dissolution and develops immovable emancipation.
Through insight-strength one is able to see the tribulations of birth, and acquire the freedom of the unborn. (Unborn means the Nirvana element)
One attains to this dissolution concentration through the tranquilizing of the 3 activities. They are: verbal formations, bodily formations, and thought formations.
Here, entering into the 2nd form plane meditative level, one tranquilizes the verbal formations of initial application of thought and sustained application of thought.
Verbal formations create the speech action.
Entering into the 4th form plane meditative level, one tranquilizes the bodily formations of inhalation and exhalation. (he does not breath) Entering into the concentration of the dissolution of perception and sensation, one removes the thought-formations of perception and sensation. (he becomes like a dead man)
When entering into this concentration, there are 4 preliminary duties to do. They are; [1] none-destruction of his properties, [2] discerning
the time, [3] none-disturbance, [4] honouring the community of Buddhist monks and prophet.
What is none-destruction of his properties? He resolves as regards bowl, robes and other requisites for their protection from fire, water, air, thieves, rats, etc. Because they are not connected with his body.
He should resolve “these things should not come to any destruction during 7 days while in the trance” or “may those things (by name of the requisites) not come to any kind of destruction for 7 days”.
When he resolved like this, no matter what happens; al none connected his properties wil be saved from al dangers by the supernatural power. Even if a bushfire comes and tries to burn those properties; nothing happens to those properties.
What is discerning the time and none-disturbance? He resolves time to be in the trance. Also, he resolves and regards none-disturbance to him. He reflects on the strength of his body and resolves after discerning the time. If there is to happen his death while he is in the trance; he has to arise from the trance. While in this trance, trance cannot disturb the death. Death according to his karma of course can happen, but then he automatical y arises. Because while he is in the trance his death does not happen. So he should check if his life span available for 7 days.
What is honouring the community of Buddhist monks? Here, he should consider the remote past. Discerning that it is not the time for the meeting of the community of Buddhist monks, he sits and resolves; “I wil emerge when I am cal ed”. Also, he should resolve the emerging if the prophet cal s him. (Because now the prophet is dead, that is no need to fol ow)
And here the none-destruction of his property is for the sake of protecting his things that are not connected with his body. Things connected with his body like seat, robes cannot be destroyed by fire or water or anything while he is in this trance. The same things that apply to the 6th concentration level also apply to this trance. But this trance is supramundane and also does not provide the energy necessary to preserve the body like other mundane trances because this special trance extinguishes the consciousness element in the Nirvana element.
Therefore, he can stay inside for 7 days only. After that, he has to eat some food. Otherwise, human he dies in the Nirvana element.
(If it is a god or a brahma who has the 3rd or 4th supramundane fruit that enter into this trance; then, time is not a problem for them to stay in this trance. Because their bodies are not like human bodies.) The 4th is for the sake of not obstructing the meetings of the community of monks. Thus attaining to the sphere of nothingness and emerging therefrom, he performs the preliminary duties and enters into 1st form plane meditative level and moves forth.
Why is it developed? For the sake of complete Nirvanic Bliss in this present life just like after death.
This is the noble individual’s last immovable concentration. There is no other trance after this. And again, there is no other supreme trance like this.
And again, for the sake of supernormal magical powers, one enters into the whole range of concentrations like the reverend Arahant monk Sanjiva.
And again, it is entered also for the sake of protecting the body against any other outer harm as in the case of the reverend Arahant monk Saripuththa.
How to attain the dissolution trance? That Buddhist Arahant monk enters into a solitary dwel ing and sitting down or laying down, wishes to enjoy the supreme dissolution trance. He already has ful y charmed al form and formless 8 trances. He enters the 1st form plane meditative level and emerging from it peaceful y, sees the 3 natures of the universe of that meditative level, immediately. Possessed of the knowledge of equanimity towards the formations, he enters into the 2nd form plane meditative level, the 3rd and the 4th form plane meditative levels. (he checks the 3 natures of each trance and abandons them) Thereafter the sphere of the infinity of space, the sphere of the infinity of consciousness and the sphere of nothingness.
Then emerging therefrom peaceful y, he considers the 3 natures of the universe in the sphere of nothingness concentration immediately and being possessed of the knowledge of equanimity towards al types of formations, he arises from the 7th formless trance and does the 4
preliminary duties and then he enters into the sphere of neither perception nor none-perception immediately. Then passing beyond 2
or 3 consciousnesses, he causes the perishing of the mind and enters into the unborn and the unmanifest. This is the method to enter into the attainment of the dissolution of perception and sensation.
Unborn and unmanifest mean the extinction of existence element.
(Nirvana element)
How does he arise? After passing the time that he resolved to be in this trance; arising automatical y happens.
What happens when the mind arise from it? The none-returner arises onto the attainment of the fruit of None-returning. The consummate one arises onto the attainment of the fruit of saintship also known as supramundane fruit of Arahantship.
When arised, towards what is the mind inclined? The mind inclines completely towards peace – the extinction of existence element only.
Through what formations does he arise? With his bodily formations (breathing) and his verbal formations. (ability of speech is done by Initial application of thought and Sustained application of thought) What is the difference between a dead man and an ascetic who enters into the attainment of the dissolution of perception and sensation? In the dead man, not only are 3 formations stopped, but vitality is cut off, body heat is cut off, the 5 faculties are cut off. In the ascetic who has entered the attainment of the dissolution of perception and sensation, although the 3 formations are stopped; vitality, body heat, and the 5
faculties are not cut off. This is the difference. But he appears as a dead man. (5 faculties are eye, ear, nose, tongue, body) Is this attainment conditioned or unconditioned? One should not say that this attainment is conditioned or unconditioned.
Why should it not be said that this attainment is conditioned or unconditioned? There is no put-together state in this attainment. The entry into and exit from the unconditioned state cannot be known.
Therefore it cannot be said that this attainment is conditioned or unconditioned.
This trance can be cal ed “experiencing the extinction of existence element as in after death; while stil having a body and living”.
The Buddhist monk who enters into this trance can stay there for 7
days continuously as a maximum.
Special facts:
This is how 7 enlightenment factors come to completion. A person meditates according to the 4 types of wisdom meditations. He starts either bodily meditation or sensations meditation or thoughts meditation or norms meditation. Then his sanity is uncovered and becomes accurate. Now his sanity enlightenment factor (the awareness, mindfulness enlightenment factor) is working. He continues meditation. He starts checking the nature by wisdom. Now his victory of norm enlightenment factor (the victory of Dharma, win of nature enlightenment factor) is working. He continues meditation.
He starts going far in the process of checking with endeavour. Now his perseverance enlightenment factor (the attempt, energy, effort enlightenment factor) is working. He continues meditation. Now he gets happiness that is not connected to passion. Now his delight enlightenment factor is working. Now because of his happy mind, his body and the mind feel comfort and ease. Then his body and mind become levis. Now his lightness enlightenment factor is working. Now his body and mind are calm. He continues meditation. His mind becomes unified. He gets concentration. Now his concentration enlightenment factor is working. He continues meditation. His mind comes to equanimity. He is now in equanimity. He can now think about anything with a detachment. His mind does not cling to anything. Now his equanimity enlightenment factor is working. This is how the 7
enlightenment factors come to completion. Now he may come to complete dispassion by abandoning form, sensation, perception, formations and consciousness. Abandoning the desire for the above 5
is the abandoning of them. By that abandoning, he ends reincarnation, the rebirth.
Should one love the feelings of 7 enlightenment factors? No. Not at al .
Abandon the desire for enlightenment factors. Then only you can attain the supreme enlightenment.
7 enlightenment factors work in concentration meditations also. But somewhat in a different manner. However, those who practice only concentration meditations without practicing a wisdom meditation cannot obtain the supreme enlightenment. These 7 enlightenment factors are helpers to the yogi to attain the supreme enlightenment.
Therefore they are cal ed enlightenment factors.
Earth element, water element, heat element and air element are also an effect of a cause. The cause of them is the previous element of it creating the new element part. So it is a generation of an element.
Check and abandon the desire for everything that is created by a cause.
Even the worst sinner can become righteous. Can cross the sins by the raft cal ed wisdom. And can obtain supreme liberation.
“This is the place free from al troubles. O dear child! Get this peace by letting go of everything.”
[If you need, You can print this chapter and can keep it with you.
Closely.]
Scenes saw by the divine eye segment:
A Buddhist monk whom we know wel , once sees a vision by the divine eye intel igence. This is a vision about a hel world being. The place was some hel world. But there was no fire. There was a wooden stump that was 10 feet in height. There was a cattle who were bound to that stump. And instantly there became a hel world being on the top of that wooden stump. This hel world being had a form similar to a human man. At the moment this hel world being become on the top of the stump; he sees the cattle and becomes very happy. And he laughs looking at the cattle. Then in the next moment, the cattle who were bound to the wooden stump instantly becomes a demon who has 2 sharp weapons in his both hands. When the cattle becomes a demon lifting its front legs, changing its form; the hel world being sees it and shouts very loudly due to fear. Thereafter the demon pierces the body of the hel world being by using his 2 sharp weapons.
The hel world being tries to jump out from the wooden stump, but he cannot do that because he is somehow attached to the stump. Then when gets pierced by the demon; hel world being shouts due to the extreme pain. When this demon attacks the hel world being, there were 2 other demons nearby watching this scene and guarding this place. These demons’ nature was like a strong man who is 7 feet tal , black in colour, big eyed and who have big lips. Demon’s top was uncovered. But for the bottom, there was a piece of cloth til their knees. When the hel world being become happy seeing the cattle; it starts the karma giving its result. As a human being kil s a cattle, in that same way this hel world being gets pierced by 2 sharp weapons of the demon. The demon does not real y pierce this hel world being but the wooden stump which the hel world being attached to; bends to the
weapons of the demon. The demon just points the 2 weapons toward the hel world being. The demon stays stil . This happens due to the high power of sinful karma of the hel world being. The wooden stump bends onto the weapons and again becomes straight. These actions happened at a normal speed. By getting pierced by sharp weapons; the body of the hel world being becomes separated into several parts.
When this happens, the face of the hel world being expresses a very painful feeling like “oh! Why is this happening to me?”. It is the same feeling that a cattle feel when a human being kil s that cattle who did no harm to that cattle kil er. This thing happens again and again automatical y. The hel world being dies and is born again on the stump. But then he has no memory of the previous birth and incident.
The hel world being becomes happy when seeing the cattle because it is the perception he practiced when he was a human being. In his previous life, he was a cattle kil er. This is a complex unimaginable matter that is happening currently.
Chapter 22: About perception
meditations. 卐
Student, perception meditations are very easy to practice once you grasped the mechanism. These perception meditations can be practiced easily in al 24 hours in al 4 meditation postures and also while doing various other works. Al wisdom meditation practitioners must be clever at, at least 2 of these perceptions. Perception meditations are a type of wisdom meditations.
Inability to keep according to the will perception: The yogi, having serial y grasped the 4 noble truths, knows the 5
clinging-aggregates. He analyses forms. He considers at length al forms of the past, future, and the present, internal and external, great and smal , gross and subtle, far and near as unable to keep according to wil . He imagines the inability to keep according to the wishes of him of forms. In the same way, he deals with al sensations, perceptions, formations, and consciousnesses and abandons the desire for them. Like this, he practices and lives with this correct perception.
Impermanence perception:
The yogi, having serial y grasped the 4 noble truths, knows the 5
clinging-aggregates. He analyses forms. He considers at length al forms of the past, future, and the present, internal and external, great and smal , gross and subtle, far and near as impermanent. He imagines impermanence, changing of forms by mental images. In the same way, he deals with al sensations, perceptions, formations, and consciousnesses and abandons the desire for them. Like this, he practices and lives with this correct perception.
Ill perception – woe perception:
The yogi, having serial y grasped the 4 noble truths, knows the 5
clinging groups. He analyses forms. He considers at length al matters of the past, future, and the present, internal and external, great and smal , gross and subtle, far and near as il . He imagines how the forms become a grief by using mental images. In the same way, he deals with al sensations, perceptions, formations, and consciousnesses and abandons the desire for them. Like this, he practices and lives with this correct perception.
No soul perception:
The yogi, having serial y grasped the 4 noble truths, knows the 5
clinging groups. He analyses the internal 6 sense organs and their external objectives. He considers at length al matters of the past, future, and the present, internal and external, great and smal , gross and subtle, far and near as not-self. He checks the inability to take as soul, self of internal 6 sense organs which are eye, ear, nose, tongue, body, mind and their external objectives which are forms, sounds, fragrances, flavours, tangibles, thoughts. And abandons the desire for them. Like this, he practices and lives with this correct perception.
Inauspicious perception:
The yogi, having serial y grasped the 4 noble truths, knows 32
impurities of the body. He analyses the inauspiciousness, abhorrent and impure unpleasant nature of 32 impurities of the body. What are the impurities of the human body? This body consists of head-hair, body-hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, spleen, lungs, bile, gorge, grease, fat, brain, midriff, intestines, mesentery, excrement, urine, pus, blood, phlegm, sweat, synovial fluid, tears, nasal mucus, saliva. These parts are impurities. He imagines the inauspiciousness, abhorrent and impure unpleasant
nature of 32 impurities of the body. And abandons passion for the body. Like this, he practices and lives with this correct perception.
Dangers perception:
The yogi, having serial y grasped the 4 noble truths, knows many sicknesses of the body. He thinks “this body is a woe, there are many dangers of this body”. And he thinks about sicknesses. Which are; seeing-diseases, hearing-diseases, nose-diseases, tongue- diseases, body-diseases, head-diseases, ear-diseases, mouth- diseases, teeth-diseases, cough, asthma, catarrh, fever, aging, stomach-ache, fainting, dysentery, grippe, cholera, leprosy, boils, ringworm, tuberculosis, epilepsy, skin-disease, itch, scab, psoriasis, scabies, jaundice, diabetes, hemorrhoids, fistulas, ulcers; diseases arising from bile, from phlegm, from the wind- property, from combinations of bodily humors, from changes in the weather, from uneven care of the body, from attacks, from the result of karma; cold, heat, hunger, thirst, defecation, urination. And abandons the desire for the body. Like this, he practices and lives with this correct perception.
Abandonment perception:
The yogi, having serial y grasped the 4 noble truths, knows ways to abandon sinful thoughts. Whenever sinful thoughts come to the mind; he abandons them, he does not tolerate them. He instantly abandons as soon as thoughts about passions, thoughts about harming, and thoughts about hatred arise in the mind. Like this, he practices and lives with this correct perception.
Dispassion perception:
The yogi, having serial y grasped the 4 noble truths, thinks “if there is a tranquil ity of al formations; that is calm, that is delicious, that is the pleasure, that dispassion; that is the peace. He thinks “this is calm, this
is delicious, that is; calming down al formations, abandoning al sins, voiding desire, non-sticking to the existence”. And he abandons the desire for the existence. Like this, he practices and lives with this correct perception.
Cessation perception:
The yogi, having serial y grasped the 4 noble truths, thinks “if there is a tranquil ity of al formations; that is calm, that is delicious, that is the pleasure, that cessation; that is the peace. He thinks “this is calm, this is delicious, that is; calming down al formations, abandoning al sins, voiding desire, stopping the extinction of existence”. And he abandons the desire for existence. Like this, he practices and lives with this correct perception.
Not attaching to all worlds perception:
The yogi, having serial y grasped the 4 noble truths, checks the truth about al types of clingings and abandons the clinging to them. Also checks the reality of 3 types of worlds which are sense-plane, form-plane, formless-plane, and then abandons al clingings to them. Like this, he practices and lives with this correct perception.
Hopeless nature of all formations perception: The yogi, having serial y grasped the 4 noble truths, knows formations.
He analyses formations. He considers at length al formations of the past, future, and the present, internal and external, great and smal , gross and subtle, far and near as incapable of keeping according to the wil . Thus he discerns and investigates the formations through the inability to keep according to the wish; the endless years, seasons, months, fortnights, days, nights, hours, and thought-instants, rol on producing new states in succession like the flame of a lamp. He checks formations that give kingship or a form of god or a brahma. Thus he discerns and investigates the formations through suffering; through il -
faring a man experiences unhappiness, hunger, and fear, he is separated from dear ones, he experiences old age, disease, death, sorrow, lamentation, misery, and grief. Such are the vicissitudes of the formations. And abandons desire for al formations. Like this, he practices and lives with this correct perception.
[If you need, You can print this chapter and can keep it with you.
Closely.]
Chapter 23: How to heal porn
addiction? 卐
The mind can be conditioned to be dispassionate. Your current actions are preparing your mind for passion. Here, you wil learn various methods to heal your porn video addiction. Lust can be conquered ful y. Read on.
There are 5 causes for the animation, activation of a sexual organ.
They are;
1) Because of lust.
2) Because of excrement.
3) Because of urine.
4) Because of air.
5) Because of worms who are either big or micro-sized.
By these 5 causes, the sexual organ gets activated.
You need to work on 4 legs of supernormal power. With these 4 legs, you may take what you want. They are; the supernormal power of leg
‘wil ’ powered by a strong trying, the supernormal power of leg
‘determination’ powered by a strong trying, the supernormal power of leg ‘endeavour’ powered by a strong trying, the supernormal power of leg ‘intel igence’ powered by a strong trying, These 4 natures help to attain meditative supernormal powers. Use them in this situation too.
Give your priority to this mission. High determination is extremely necessary. What has happened to us is merely a perception failure. A distortion in recognition. Our perception is wrong. We have trained in many previous lives for that wrong recognition. Due to our fake perception, we are misled. The wrong perception covers the truth. If we see the truth, if we see the reality as it is, then we can win. In order to do that, we need to change the wrong perception into the right perception. There are several ways to change the wrong perception into the correct perception.
They are;
1) Practicing a correct perception continuously without stopping.
2) Calming your mind and doing various wisdom meditations.
3) Going to a hospital and looking at women who have skin diseases or other dangerous sicknesses.
4) By thinking correctly according to Dharma facts.
5) By thinking about old women.
6) By downloading 3d medical apps and learning body parts.
7) By downloading photos of humans who died in accidents.
8) By watching YouTube videos about worms in living humans and dead bodies of humans.
It is possible to teach the mind to be dispassionate. You are now preparing the mind for passion.
The below suggestions also wil be helpful to you.
Burn a candle or a lamp for al sages. And worship sages (rishis) continuously every day. While doing this, think ‘by this meritorious action I do now, may I come to the complete dispassion soon’. Practice this every day. This action is very powerful. Slowly you wil move into the complete dispassion.
Resolve the 5 virtue precepts of laypeople and start protecting them.
This action wil give powerful meritorious karmas minute by minute.
Avoid al lustful actions and everything that connects with lust.
When lust comes into your mind, think about the lives of sages in complete dispassion and thereafter disrespect al lustful thoughts.
Recite or remember dharma facts or suttas when lust came to your mind.
Draw and paint a large image of a lord Buddha or an ascetic. He should be in a meditating posture. And fix it on a wal or a door. This painting wil remember you about dispassion.
Grow the desire to feel dispassion. Also, think about the state of dispassion.
Have a completely dispassionate mind. Then when the lust comes to you, it wil be like a feather of a chicken that is put into the fire.
Without dispassion one cannot go forth in the practice of meditations.
Other things:
See the truth about our bodies. Why do people use scents and cosmetics? It is to conceal the true impure nature of the body. You can see the nature.
It is more disgusting what is inside our body than what we eject.
This body was created by dirt. This is indeed dirt. If opens the body; can see how disgusting is this human body.
This body is like a cesspool. Indeed! It is disgusting! It is disgusting!
Practice bony perception concentration meditation. Access the bony perception instantly when you see the teeth of any person.
When you feel someone is sexy then instantly imagine her impurities.
Associate with dispassionate perceptions often.
When a pig sees some excrement what does it think? Is it happy about it? What is the mentality of pigs? What comes out of our bodies? If someone is happy at impure human bodies saying “sexy, sexy” what is that mentality?
Do not live in the mentality of a pig. If you do, often your next form wil be something like that. Therefore abandon that mentality.
Understand the reality. See the truth. This body is impure and disgusting.
Without toothpaste, cosmetics, and perfumes; what wil happen to our bodies?
See the impurities of 10 humans, again 100 humans, and again 1000
humans. See the truth immeasurably. Do not get deceived.
Attain 4 form plane meditative levels.
Attain formless meditative levels.
Practice concentration meditations.
Practice wisdom meditations.
When you see a woman, instead of taking signs as she is sexy take signs of impurities in her body. Practice mindfulness of body meditation always til you become able to instantly see any woman in that perception.
Lust comes due to the contact of 3 things. If yesterday there became a lustful thought it created sinful karmas and vanished.
But created karmas wil give you bad results in the future. Understand that lustful thoughts do not belong to you. The lustful thoughts became due to the contacting of 3 things. When these 3 things contact and create a lustful thought in your mind, think that you have no ownership of the thought and see the impermanence of contacting 3
things. Thereafter abandon the thought.
Due to the contact of 3 things sensations happen. They are; eye +
forms + eye consciousness element, ear + sound + ear consciousness element, nose + fragrance + nose consciousness element, tongue +
taste + tongue consciousness element, body + tangibles + body consciousness element, mind + thought + mind consciousness element.
Should see that "this is occurring due to the contact of these 3 things".
When a lustful thought comes; instantly practice a recol ection meditation.
When a lustful thought comes; see the dangers of lustful thought.
When a lustful thought comes; instantly practice mindfulness of body meditation.
When a lustful thought comes; instantly disrespect and blame your dirty mind while squeezing your left hand.
Think about the great sins you col ect by the mind because of your this ignorant action.
If we see someone prepare some food with dirty hands we abandon the food. If we see true nature then we abandon the nature. For it is disgusting to us. See what should be seen.
Read chapter 4 awakening dispassion. Read it again.
Think about the tiny pleasure sense organs pleasuring objects bring.
Then think about the massive dangers of sense organs pleasuring objects.
Imagine you are having sex with someone. Then when you have this sexual intercourse; you feel nothing about it. Come to equanimity. You feel the uselessness of this action in various ways.
Imagine the girls you love to have sex with are sick by a disgusting skin disease with a big wound that had made their body growing smal worms while she is alive. Many worms fal to the ground when she tries to talk.
The ability to be dispassionate can be developed. The mind is being trained for passion through what you are doing right now.
When you watch porn continuously your mind’s perception changes.
Then you may see even a smal girl by that perception which you always practiced. It is a natural thing of the mind. To replace that
lustful perception with a dispassionate perception; practice a meditation like the Bony perception concentration meditation, Mindfulness of body concentration meditation, or Impurities of body wisdom meditation always. Then if you practice the Bony perception meditation, you wil instantly recognize the skeleton of any being without letting in any lustful perception to your mind. If you practice Mindfulness of body meditation you wil not arouse passion in your mind even in the ordinary state. This is the same with the Impurities of body meditation.
Every time when you see a woman; remove her al cloths by your mind.
Thereafter remove her complete skin by your mind. Practice this recognition always. The dispassion wil flow to your mind like a big river.
Experience the high body heat when you are in a state of passion. Also, experience the coolness of the body when you are in a state of dispassion. Recognize the difference.
Experience the fire in your mind when you are in a state of passion.
Also, experience the calmness in your mind when you are in a state of dispassion. Recognize the difference.
Print 2 large photos of a beautiful man and a sexy woman. Keep it in front of you. Now, with open eyes see the bones from toe to head one by one slowly, careful y and clearly. One bone stays on another bone.
When you did this once, now close your eyes and do the same thing again 5 times. Repeat the process.
You can use x-rays, android or iOS 3d medical apps, skeleton images on the internet for practicing the bony perception.
Truly the passion is a concept. Bodies are impure. What you see by these techniques are realities. You are seeing the truth of the world.
Everyone should see the truth.
It is possible to train the mind for dispassion. What you are now doing is training the mind for passion.
Bones of a salmon fish when you just took out from the tin; you feel very weak. Why those bones became extremely weak? It is because of chemical reactions. Someday your bones wil have the same fate. Have the bony perception with you always!
You should sleep early and get up early if nighttime disturbs you.
In sexual pleasures or any other pleasure that associates with passion, of course, they have an enjoyment. Of course, it is true. But the dangers that come from them are extremely higher than the little enjoyment. The enjoyment that comes from al such things is like a dream. It only feels at that moment and vanishes quickly.
These porn videos are wel edited by using computer software. And also porn stars are wel decorated by makeup and various other things.
For the porn video; their impurities and disgusting natures of the body are concealed. That porn video is a mirage. Indeed a mirage. That is not reality. That is not the truth. That is not the real nature. Do not let it deceive you.
Use medical apps and software to know the reality of the body. And also, as an aid for wisdom meditations. Also, use YouTube videos that show the true impure nature of the body.
If he is a real man then he has no fear for things that one should not be afraid of and he has extreme courage. Use these 2 qualities to their maximum effect.
More methods:
The porn industry is not as what it shows in the videos. It is fil ed with drugs, venereal diseases, mental disorders, mental sicknesses, insanity, and most importantly with hel world beings. It is a mirage. Only a mirage.
Have shame to be equal with animals of ignorance.
What is the process or mechanism of a sexual passionate thought?
Learn wisdom meditations, then you wil understand.
Recal your favourite hot women. Think about their most attractive body parts. What causes them more attractive than other body parts?
Now you go in front of her by your imagination. Now imagine she is sick by a dangerous sickness that causes disgusting skin rashes. Now feel the malodour of her body. Now recal her nails and other body parts and imagine as I taught you before. And also separate body parts by your mind and penetrate.
Think about the dangers of lust and giving pleasures to 6 senses as a man.
Realize the Deceitfulness of women.
The power of the king is correct leadership. The power of the thief is weapons. The power of the man is wisdom. The power of a woman is hatred. Understand these facts too.
If you think about thoughts that are necessary to start masturbation for 1 hour, then practice the correct perception for 3 hours. If you think wrong thoughts for 3 hours then practice the correct perception for 9 hours. If you think wrong thoughts for one day, then practice correct perception for 3 days continuously. Do not stop it. Resolve firmly not to watch porn.
Penetrate every man and woman and animal body. See what is inside the body. Imagine the body parts. Try to recognize the size and the colour and the shape and the true nature of those bodies. Do not miss any body. Make it a habit.
In our past lives, we had too much desire for forms, sensations, perceptions, formations, consciousnesses.
Take a deep rest. Now think about the source of the thought. How did this thought come to your mind? Trace this back to the source. Do the reverse engineering.
Everytime when such a thought comes to the mind; do not react. Do not be fast. Do not go to any reaction. Stay stil .
If there is anything, any equipment, in your house that causes the arousing of sexual desire, then consider removing it.
Imagine your favorite hot & sexy female bodies with beautiful garments. Now by your mind remove her cloths slowly one by one.
Now imagine her naked body. Now separate her head from her body.
See the blood oozing from both parts of her neck. Now separate her both hands one by one. Now separate both her legs one by one. Take her right leg by your imagination and remove its skin. Now you see flesh with blood. Now separate her flesh. When you try to separate her flesh in her right leg it occurs nerves. Separate nerves too. Now you find her white bone. It has red stains of her blood. Now, by your imagination undo everything you did, slowly creating the woman who was before with a nice sexy dress. Do this mental exercise 20 times per day.
Try to trace the source of sexual desire. Do this as much as you can.
Stay without many duties. Give rest to your mind.
Have a photo of a great prophet who was in complete dispassion.
Everytime a sexual passionate thought comes to your mind look at the prophet whom you honour, who was in complete dispassion. And arouse honor to him in your mind.
The body of a woman is more malodorous than a man's. That is why they use perfumes. They cannot exist without perfume. Realize that fact. The hidden reason for that is their high passion.
When a lustful thought came, you can pay attention to some other task you like.
Is there anyone you worship? If so when such a thought came you can worship him by your mind.
Worship either your prophet or men who are more virtuous than you.
It generates merits. Recol ect about supreme Rishis – the divine men.
When you masturbated after watching a porn video you lose the lust for a moment or when you are in a calm mind you wil feel a high dispassion. When at any time you feel dispassion, use the power of dispassion to arise more dispassion by penetrating the bodies of your favourite women.
There are 3 things in this world that are highly shameful. They are; if any man wil ing his own pleasure if hurts other living beings that man is shameful. This is the 1st shameful fact. If there is any country that is ruled by a woman that whole country is shameful. This is the 2nd shameful fact. If there is any living being who is charmed by women, then that al living beings are shameful. This is the 3rd shameful fact.
Often the body of a woman looks very beautiful due to the beautiful garments and the bikini she is wearing. It combines with our wrong
recognition. If women live nakedly there no is beautifulness in that body. Realize that fact.
Stress and mental or bodily sicknesses also cause an uncontrol able sexual passion.
The influence of inhuman beings or black magic also causes an uncontrol able sexual passion. Check for them too.
There are some ways to recognize if you are influenced by an inhuman being or black magic.
Often women do black magic to charm men. Such a charm is often given by using a food. (Uses of black magic charms are rare by men) Know that mind is uncertain and cannot be trusted. Therefore if you find something or someone or someplace triggers sexual thoughts; just leave it immediately.
Many things happen around you when you masturbate while watching porn videos. The first thing is your relative invisible beings are looking at you and become angry at your these actions. The second thing is there are many inhuman beings who love this your action. These ghosts that I mentioned latter are nothing but humans who did the same thing which you are now doing or who had high lust when they were human beings. They gather around you and become happy at your this action. They enjoy your this action. As you enjoy other people do sex, watching porn; they enjoy watching you.
These things can only be known by the divine eye. If ordinary people do not have the divine eye; they should either try to acquire it or should trust the words of truthful sages who have the divine eye distinctive intel igence.
There are types of inhuman beings who had extremely high lust when they were human beings and were born in unvirtuous women’s private body parts. When they were humans they had uncontrol able lust and when they died their last thought also was a lustful thought because that is what they practiced and liked. And according to that final thought, their birth consciousness goes to a private part like the armpit of a human woman who is unvirtuous and is born spontaneously. This is how such ghosts are created. The invisible inhuman world is limitlessly bigger than the visible human world.
Another fact I should mention. If the influence of inhuman beings who like lust becomes higher; then the human being may feel “I need to masturbate now”, “I should watch porn now”, “I should touch my body lustful y”, “I should be more sexy”. If you suspect you are under influence of inhuman beings, there are some things that you can do.
In order to avoid this fate, several actions can be taken. Firstly should not live half nakedly, cover your body as much as you can; even when you are in your own house or even when you go to sleep. Secondly, you should start protecting the 5 virtue precepts of lay people. Thirdly you should practice meditations. In the beginning; these ghosts certainly dislike your these actions and wil try to harm you or take you back into lustful states. But you should stay like a firm mountain and continuously practice these 3 steps without surrendering to their influence. And when you do not stop practicing these 3 steps and grow spiritual y; then these ghosts cannot stay with you or attack you anymore. They wil leave you and also primary gods around the earth wil give you the protection that they can give you.
This is the method to destroy the power of such sinful inhuman beings.
This is a great problem now upon earth only sages see by using the divine eye.
Download to your phone some photos of the most beautiful women that catch your attention. Now put it on ful screen and penetrate her body with wisdom, see her body parts with blood inside her body.
Think about the causes of the creation of such body parts. What makes her body parts healthy? She was an embryo once. She was a very smal child once. How did she grow into such a big person? How did her body parts grow? Think about causes. If causes change, then wil she be the same person who you see in the photo? Now you wil feel a great happiness that can only be achieved by wisdom meditations.
Realize, that there are more pleasurable things in the world than sexual pleasure.
Al young people someday become elders then they become grandfathers and grandmothers. With ugly skins. Realize that fact.
Make a list of what triggers you. Next to them, write what can you do easily to surpass the effect of al triggers. And when a trigger is trying to arise sexual thoughts in you, quickly do something listed next to that trigger.
It is the nature of the consciousness element giving more sensations about anything if thinks about it. Because it gets focused onto it.
Therefore do not think unnecessary things.
[If you need, You can print this chapter and can keep it with you.
Closely.]
A list of new habits to be formed:
Here’s a list of new habits to be formed. You can do one or 2. Pick up the easiest ones for you.
Practice a suitable meditation daily for 2 hours per day.
Read this chapter according to a timetable.
Make a habit of drinking a cup of hot water every time a sexual desire comes to your mind.
Do powerful meritorious actions often and col ect meritorious karmas.
Go to a women’s hospital. Look at the sick women. Careful y analyze.
Stay there for 1 hour. Do this at least 4 times per week.
Sleep like an Arahant monk who is void of desire.
Go outside, go to the nature, sit under a tree in ful solitude and wait for an hour. Do this daily.
Do not think many thoughts about various things. Have fewer duties.
Fix your attention on one point. Do the Trataka yoga exercise. It is included in this book in Chapter 11 under Hatha yoga sub-chapter.
Before you go to sleep or when you are on bed waiting for sleep, imagine that you have been a man ful of dispassion. No woman, no porn video can penetrate your dispassion. In front of your magnificent dispassion, they become very weak. You feel no passion. You feel no desire. In front of al . Do not break this habit because of anything.
In order to maintain a state of dispassion; always live with sages by your mind. Remember those godly men, divine men who went on the path of greatness and attained the supreme enlightenment, who were
completely dispassionate like a great mountain. Remember about them always. Adore them.
Strengthen your karma against passion. Give as much as dispassion thoughts to others. Teach others about the dispassion. This wil heal you automatical y, eventual y.
Recognizing conceptual lust:
Recognize the conceptual lust wisely. Let’s discuss about this with 2
examples. 1st example is a gem.
What makes gems very valuable?
1) Due to the colour of the stone.
2) Because of its glowing nature.
3) Due to the rarity.
4) Due to the different nature of chemical technology.
5) Because people consider gems are worthy.
Then one day a sudden rain of gems fal s down. Everywhere you look at, you can see many thousands of gems. Blue, red, green, rose, yel ow, mixed colour gems are everywhere. In your garden and on the roads also. Everywhere is fil ed with lots of gems. Now, society immediately changes.
1) Due to the glowing nature of gems, these gems become an annoyance for the eyes.
2) Because gems are not rare anymore, wearing gems becomes a fact for shame.
3) The value given by the society for the gems also changes. That value becomes equal to pieces of rocks. And gems become completely worthless.
Now a problem comes up. If the worth changed, where was that previous worth of gems, what happened to the worthiness? Those values were given by us.
When loses things that we gave a value; we come to sorrow.
When receiving things that we gave a value; we come to happiness.
Therefore, is it a wise action to become either happy or sad at various things in the world which we ourselves gave a value?
Now you should think cleverly and answer. Use wisdom.
2nd example is a woman. In a club, there is a woman dancing in front of 2 boys. One boy says; "wow she is beautiful and sexy". The second boy says; "I don’t like her, she is ugly and unattractive".
Now I ask you, why for one form 2 different ideas?
If there came 2 views by 2 persons about the same woman, then may there be beautifulness or ugliness in her form? Or is it a personal concept of a particular person? Is it a concept or a real y existing thing?
Therefore know that everything which you come to know by consciousness element which are forms, sounds, odour, flavours, and tangibles; do not contain lust.
They do not consist of lust! They are not made of lust!
They don't contain desire at al !
Realize the true nature!
If those things have lust, then everyone should feel the same about the same thing. Therefore realizing this conceptual lust clearly by wisdom and then comparing the true nature with al other desires; live happily making your mind under your control.
Realizing this true nature gives you the capability of control ing your own mind by yourself.
Chapter 24: Who are Seven Rishis?
卐
There are 7 rishis in the world. They are;
1) The hermit, the ascetic who has either formless or form meditative levels is the first rishi, sage.
2) The Buddhist Arya monk who has attained the first fruit of the noble 8-fold path is the second rishi.
3) The Arya monk who has attained the second fruit of the noble 8-fold path is the third rishi.
4) The Arya monk who has attained the third fruit of the noble 8-fold path is the fourth rishi, sage.
5) The Arya monk who has attained the fourth fruit of the noble 8-fold path, the Arahantship is the fifth rishi.
6) The Alone Buddha is the sixth rishi.
7) The reverend Omniscient One, the supremely enlightened one, the teacher of gods and humans, the Lord Buddha is the final rishi. The seventh rishi. The seventh sage. Therefore he is cal ed the greatest rishi and the sage of sages and Muni Muni. He is the Muni of Munis.
Saint of saints.
The above-mentioned sages are the 7 rishis, 7 ascetics in this world.
These seven rishis are considered as supreme by al the wise men in the universe.
It is very important to know about them for you are trying to be one of the first 5 rishis. In this present life, you can be one of them.
A first-level rishi sometimes may not have a special uniform appearance. But an ascetic’s uniform is the yel ow robe. It is an ancient practice.
An ascetic wears an astringent robe to identify him quickly by others as an ascetic but not as a layman. If others recognize him as a layman, they wil commit dangerous sins. But by wearing the astringent robe; we avoid such mistakes.
The yel ow robe and the good word are the 2 flags of rishis.
A first-level rishi does not have discipline precepts to protect. He only protects 4 categories of virtue. The discipline precepts come with organizations, special y with Buddha’s organization.
A first-level rishi is an independent ascetic. That means he can do whatever he wants. He can fol ow any yogic path.
For example: one rishi may fol ow the Kundalini yoga science while some other rishi fol ows Maha yoga science and another rishi fol ows the noble 8-fold path.
According to the honorable status here I have mentioned al types of rishis til the greatest Rishi who is the reverend Omniscient One. He has the Omniscient intel igence. Therefore he knows al .
3 types of Rishis:
There is also another categorization of rishis according to 3 types. That is;
1) Brahma Rishi.
2) Deva Rishi.
3) Raja Rishi.
Who is a Brahma Rishi? Those who start a their own linage, generation, clan by their blood are Brahma Rishis. They do this by using their supernatural powers without any type of sexual intercourse. Gautama Rishi, Mathanga Rishi, Krushna Rishi are examples of Brahma Rishis.
Who is a Deva Rishi? A Rishi that comes from a linage, a generation, a clan of a Brahma Rishi is cal ed a Deva Rishi. Shakya Muni Siddartha Gautama Buddha comes from the linage that was created by the Gautama Rishi. Therefore Buddha is a Deva Rishi.
Who is a Raja Rishi? Those who come from a royal family, whose father and mother were a king and a queen, those who abandoned the royal throne and became an ascetic are cal ed Raja Rishis. Shakya Muni Siddartha Gautama Buddha comes from a royal family. His father and mother were a king and a queen. He abandoned the royal throne and his kingdom and became an ascetic. Therefore, Shakya Muni Siddartha Gautama Buddha is also a Raja Rishi.
On omniscient intelligence:
What is the Omniscient intel igence? This is an especial intel igence which uncovers al to the person who has acquired it. This intel igence informs and shows everything, al the information about anything in the entire universe. For this special intel igence, distance is not a barrier. Also for this especial intel igence, time is not a barrier.
Therefore the greatest sage who has it can see the past, present and future. Al are uncovered. The greatest sage who has it may not dwel in that intel igence always. That means he needs to enter into this especial intel igence. Nevertheless, the entering into this especial intel igence only takes a time of less than opening a closed eye. It is such fast.
When he is not inside that especial intel igence then he cannot know.
This great intel igence is somewhat similar to the divine eye or divine ear. But the power of this especial intel igence surpasses al other intel igences. The divine eye and divine ear intel igences can even be acquired by a 1st level rishi in this present life. But the Omniscient intel igence cannot be acquired such easily. Also, the divine eye and divine ear have limits. The man who wishes to achieve the Omniscient intel igence must col ect high merits. For this, spends a very high amount of merits. He wil have to sacrifice and give his kingdoms, his wives, his children, and his blood, his limbs and his life, and his everything in bil ions of lives.
The amount cannot be measured actual y. It is an uncountable amount of lives. Therefore the possessor of this extremely powerful magnificent intel igence is cal ed the greatest Rishi, the reverend Omniscient One! There is none in the universe who is higher than him.
The person who wishes to attain the omniscient intel igence to help the universe is cal ed the great bodhisattva. Maha Bodhisattva is also a synonym.
Any man or woman, if hurts or disrespects these 7 types of sages mentioned earlier by me; painful dangerous hel worlds are available for them.
Examples of first-level rishis; The worshipful Anushishya. The venerable Kisawachcha. The honorable Attaka. The great sage Vaamaka. The great rishi Vaamadeva. The admirable Wessamiththa. The venerable Yamathaggi. The worshipful Angirasa. The great rishi Bharadvaaja. The honorable Waasetta. The wise Kassapa. The esteemed Brigu. The great rishi Asitha Kaaladewala. The great rishi Pathanjali. The venerable Maha Avathar Babaji. The venerable Lahiri Mahasaya. The noble Swami Narayanananda. The worshipful Yogaswami. The great sage Ramana Maharishi. The venerable That Wale Baba. The worshipful Sathya Sai Baba. The noble Swami Sivananda Saraswati.
These are some names of first level rishis who lived upon this earth which you are now standing on. May the names of these worshipful divine men – god men; wil stay in the hearts of al humans for a long time. The author – I have great respect for these divine men. These divine men were real saints among many fake saints.
Chapter 25: A manual for a life of
asceticism. 卐
Student, I must first mention the value of an ascetic. You must know that. In this world, if it does not have any ascetics; the world is lost.
The world perishes. The world is destroyed.
Why? Because it is the ascetics who keep the righteousness on earth.
Without ascetics, there is no peace of mind for al lay people. Ascetics are the backbone of a peaceful society. Because ascetics teach righteousness and the road to heaven.
Ascetics keep society in peace. If ascetics were not on earth then the earth wil be no more good to live in. Then none can live on the earth.
No lay person can live on the earth.
Why? Because then people become equal with animals. Because people lose shame and fear for doing sins. Because people harm al other beings. Because people steal other people’s goods without hesitation.
Because people kil other people without hesitation. Because dharma vanishes. Because justice vanishes. Because people have sex with any person uncaring of their connectivity to him or her. Because people rape smal girls. Because people sink into the ocean of ignorance.
Because people lose their businesses. Because people lose their earnings. Because governments run without righteousness. Because people come to great hatred. Because criminals rise everywhere.
Because people kil their own mothers. Because people kil their own fathers. Because people kil their husbands. Because people kil their
wives. Because people do not respect elders. Because people commit many sins. And be born in hel worlds.
Al these happen without the teachers of dharma. Al these happen without the guardians of righteousness. Al these happen without the ascetics. Therefore know that; ascetics are the backbone of the righteous society. This applies to the entire earth.
Now, in this present time, in the world; you see ascetics. Yet there are too many crimes. Too much unrighteousness. Too many fools. If so; imagine the world without any ascetics. You may now realize how dangerous it wil be.
Al ascetics are the guardians of righteousness. By this only one simple fact; an ascetic either younger or older; should be worshipped by al lay people.
Becoming an ascetic by abandoning everything is the hardest thing in the world. Al else is easier than that.
Al lay people are living a happy secure life thanks to an ascetic who lives on this earth. Ascetics are the guides to the ignorant blind society.
The world may have already come to a fearsome place where no living being can live if there was no ascetic since ancient times.
Protecting dharma is the highest service that happens from an ascetic to the world. If no ascetics on earth, then there is no dharma.
By listening to the dharma of an ascetic; lay people go to heaven worlds. Lay people come to the enlightenment. Some people themselves become ascetics. Some people listening to the advises of ascetics increases their wealth.
Listening to the advises of ascetics kings govern countries righteously.
Listening to the advises of ascetics some people protect great virtues.
Some people learn arts and sciences.
By taking the advice of an ascetic; people prosper. From ascetics, some people learn practicing of meditations and attain bliss and divine pleasure in this present life.
In a world where people kil each other; an ascetic kil s not even an ant.
In a world where people steal from each other; an ascetic steals not even a grain.
In a world where people cannot live without lustful thoughts; an ascetic lives in complete dispassion.
In a world where none can live without sexual contact; an ascetic lives in ful celibacy.
In a world where everyone speaks falsehood; an ascetic only speaks truths.
In a world where everyone is hateful; an ascetic lives in none-hatred.
In a world where none can abandon the greed; an ascetic has abandoned everything including wealth, having sex, women, and his own family.
In a world where none can live with a smal food or one meal; an ascetic lives only by a little food.
In a world where everyone is afraid of living in the forest an ascetic lives in a forest in complete solitude without a second person.
An ascetic does no sin. Because of the high virtue of an ascetic; the ascetic is extremely higher than lay people.
There is none equal to an ascetic by the value. Because the powerful consciousness of an ascetic delivers a great karma to the both persons who alms give and who attacks; equal y. In this world, an ascetic means a fire. Indeed a great fire!
An ascetic blazes due to his great virtue. Do not play with that fire!
The greatness of karma that delivers by an ascetic comes in many thousands of, mil ions of, tril ions of lives. Like a wheel of a cart comes after a bul ock.
If a person sees an ascetic and then thinks by his mind as “oh what a useless disgusting sinner, cannot do a job, what a beggar” then he immediately adds a great sin to his consciousness that gives him many woes in mil ions of lives. Such is the cost of that wrong thought!
If a person sees an ascetic, then looking pleasantly at him and thinks as
“what a great monk, what an honorable character, what a virtuous person” then he does a great merit instantly.
Just by thinking like that; in mil ions of lives, he wil not get any diseases of eyes. He receives eyes like gems. He never becomes blind.
Such is the power of an ascetic.
By thinking that is smal ; there are 4 things in the world that one must not ignore. They are; the serpent, the fire, the prince, and the ascetic.
Any person who neglects these 4 by thinking it is smal ; he is destroyed by his own actions.
Play with a serpent thinking it is smal ; you are dead. Play with the fire; an entire area is burned and destroyed. Play with the prince; you, your family, your relatives al are dead. Play with the ascetic; come to ruination in mil ions of lives. Therefore know that; the power of an ascetic is immeasurable.
Becoming an ascetic by abandoning everything is the hardest thing in the world. Al else is easier than that.
In order to be a high ascetic – one should make his mind and body. An ascetic has to tolerate everything. Including disturbances of natural environments.
He should prepare his mind by using dispassion and equanimity. And he should prepare his body to tolerate; heat and cold, wind and rain, any food, any place for sleeping, mosquitos, and insects.
I recommend doing body exercises when it is necessary. The man who cannot prepare his mind and his body for an ascetic life; should never become an ascetic. Astringent robes are not for the weak man.
This is why without being a real ascetic; men abandon their robes and run back to useless passions. Of course, the person who is inclined to sins is not suitable for the supreme yel ow robes!
Astringent robes are the flag or rishis.
How can a lustful man who has sinful wishes wear the astringent robes for a long time? Indeed! He abandons his robes and runs to the impure world again.
A true story:
I wil tel you a true story that happened in ancient times. Once upon a time one and only son of a king became an ascetic in the forest.
Later his father came with the army into the forest to see him. Looking at the ascetic’s body he was amazed! Because the beauty of the prince now the ascetic; has only grown.
The king seeing his beautifulness asked, “you eat tree leaves yet you are very beautiful now, your skin is very bright now, how could this happen?”.
And the prince who is now the ascetic replied “I sleep alone on the mat made of tree leaves. Because of that alone sleeping; my body becomes shining”. .
“Bodyguards who are armed with swords are not around me; that alone sleep which is pleasurable makes my skin colour beautiful”. .
“I do not come to sorrows by thinking about what happened in the past. I do not have any wish for the future too. I just live in the present moment”. .
“Because wishing for future and coming to repentance about the past; fools get dried as bamboo sticks which were thrown away to the sunshine”. . This is that true story.
Truly the fool cannot live the ascetic life. There are too many difficulties in asceticism where fools retreat.
How can he do the asceticism if does not control the mind that runs into the passions? The ascetic who lets various lustful thoughts to rise up; is defeated in the battlefield of asceticism.
An ascetic is a soldier. His targets are, destroying desire and ignorance.
Now, pay your attention wel my son.
Celibacy can be protected in 2 ways. They are; as a layman and as an ascetic. When protecting celibacy as a layman, a person resolves firmly on avoidance from non-celibacy precept instead of avoidance from having sex with other people’s wives precept. This is the only difference. And this is the correct method.
Unsecure ascetic life:
Student, here I teach you the path to stay alone in the forest as an ascetic. That means; neither living in temples nor in forest monasteries.
That means; a dangerously unsecure life. That means; a life that is
harsh. That means; living with wild animals. That means; you wil not receive good foods every day. That means; no bathrooms. That means; most probably living in the darkness. That means; traps of hunters may be everywhere. That means; drinking water from a river or a lake or a fountain. That means; complete solitude. That means; a life which is completely sacrificed for either practicing meditation also known as the mission of ending rebirth. You must first understand these things careful y before entering into the forest as an ascetic.
My son, when you abandon your house, your vehicle, your job, and al else that belongs to you; there are always thousands of people to grab what you abandon. This is a fact.
You stil have time to be correct. Do not come to any sorrow about anything.
My son, the love for residence is low. The love for women is low. The love for dresses is low. The love for association with a crowd is low. But the love for taste is the lowest. Therefore do not think about foods.
The man who eats with sanity and takes only the appropriate proportion of food wil have less pains. Protecting the life, the food wil be digested slowly.
Be certain and keep your 4 types of virtues in perfect cleanliness. They are; the commandments virtue, the correct livelihood virtue, the sense organs virtue, and the requisites virtue. You must protect these al completely. It is easy for an ascetic.
The ascetic who protects these 4 categories of virtue takes concentration very faster.
If you can; try as much as you can not to depend upon other people.
If you can; avoid keeping foods with you – in your place. Storing foods arise craving. If you have any possibility of avoiding it; then avoid it. It is better. It is always better. But it is not essential.
Ascetics think neither about the past nor about the future. They stay in present. Hence their body colour blazes. Fools, thinking about past and future dries like bamboo sticks that were cut and thrown onto a rock.
Your ultimate goal is ending desire. Abandon al your desires bit by bit.
Supreme enlightenment is a synonym.
Renunciation from passion and hatred is possible. Renunciation from al sins, the Renunciation: it is a possible action.
Becoming a man is a great thing. This great manhood must be used for asceticism. Then only one may take the greatest good that can be achieved easily by the manhood.
When you sit for meditating mosquitos and other insects would bite you. Tolerate them al . Do not react to any unnecessary thing. Keep unifying your mind.
Nothing wil disturb you when you acquired the 1st concentration level.
A man should start his ascetic life when he has the strength to do so.
How can one protect virtues properly and attain concentration when he is weak, sick, or old? The younger the better. Therefore, your ascetic life is now or never.
If it is necessary to stop thinking; then do it. Do not get distracted.
Often it is the desire that disturbs like a river of thoughts.
Abandon the wrong thought while staying in your current posture and without changing your posture.
The fear of death must be conquered. You may not take this path with the fear of death. You wil not love your life. Practice meditations whole-heartedly.
Now you have black hair, now you are strong, now is the time to move on this path. Why do you waste time on petty things?
In the future, there comes a time when you are sick and weak. Then it is not the time to practice meditations and think about the advice of Lord Buddha.
In the future, there comes a time the war is started and people move here and there for safety and distrust each other thinking that is a spy.
Then it is not the time to practice meditations and think about the advice of Lord Buddha.
In the future, there comes a time when is unable to find food. Then it is not the time to practice meditations and think about the advice of Lord Buddha.
Late people are like dead people. For they can do nothing now. So don’t be late.
First days of our Bodhisattva:
I wil show you some information about the first days of reverend Omniscient One as the great Bodhisattva before attaining the supreme enlightenment. So you may learn something from that.
The great renunciation happened. king Siddhartha became an ascetic near the Anoma river.
After the great renunciation of king Siddhartha who was now an ascetic, came to the Anupiya mango forest which was near the border of the country Mal a. He, since his childhood, lived a luxurious life as a
prince and a king in his 3 palaces crowed by guards and many people.
It is now he came to the ful solitude.
Hence with great happiness about the current his ascetic status and thinking about the universe he spent his first 7 days in the Anupiya mango forest. Then he started his journey to find a teacher who knows the true path for the distinctive freedom from al grief.
The most notable 2 teachers were rishi Alara and rishi Udraka. But they did not have the true path for the distinctive freedom from al grief. Rishi Alara and rishi Udraka’s teachings were for the Brahmic bliss only. Hence he abandoned them and continued his journey again finding a medicine for decaying, getting sick, death, and al grief.
Student, I am writing you skipping many other details. I wil only show you what are the most important things which you can learn from.
After that, he came to the area named Gaya. Siddhartha Gautama rishi stayed there for some time.
He thought “2 wet wood rods wil not give fire no matter how hardly rubbed. Like that those who have sense desires, passions, and an environment fil ed with them; cannot attain the supreme enlightenment. Even so, I have now abandoned both of them completely. I am capable of achieving the supreme enlightenment now, I should try it now”.
After that, he came to the forest near the river bank of Neranjara. A vil age named Senani was close. He thought “this is the perfect place for an ascetic”. Now, in Siddhartha Gautama rishi’s first days he did the loving-kindness meditation. Next, checked what are the dangers for an ascetic who lives in the forest. He saw the dangers and thought “for an ascetic who lives in a forest; sinful states of mind, speech, sinful actions are the dangers. I have none of them. I have none to fear”.
Now the reverend ascetic Siddhartha Gautama staying in that area, started his difficult exercises for attainment of supreme Omniscient intel igence. He reduced his food bit by bit. Because of this, his body became very skinny day by day. Final y, it became just a set of bones covered by skin.
When he touched his stomach he found his bones. When he touched his skin his body hair fel off. With time his body changed very much making him hard to recognize. Vil agers who saw him said various things about him. Some said he is dark brown colour now. Some vil agers said no the reverend ascetic Siddhartha Gautama is black colour now. His difficult exercises for the attainment of supreme Omniscient intel igence came to such a high state. Yet he never discouraged. By doing the highest difficult exercises for the attainment of supreme Omniscient intel igence he couldn’t make it happen even after many years. No any special intel igence or any other profit could make from that extremely painful exercises.
Then one day he thought “in this world if someone does extreme difficult exercises with the hope of obtaining the liberation they are either equal with me or lower than me. There is none who is higher than me. There is none who can do these extreme difficult exercises higher than this. Even so, I did not achieve the supreme Omniscient intel igence the Buddhahood. This must not be the correct path for the Buddhahood”.
After that, he decided to fol ow the middle path policy for the attainment of supreme Omniscient intel igence. And later he went to the vil age for alms to strengthen up his body for Anapanasathi meditation. Because with a weak body that meditation cannot be done.
After having the necessary foods, within 2 weeks his body became somewhat strong. Now seeing this there sometimes comes thoughts to his mind like “my body is fine now, my body is strong now” then immediately he thinks of that thought as a lustful thought and abandons it. And again resolves firmly not to think any thought like that.
When he sees the beauty of the forest, beautiful birds, beautiful flowers or the beauty of the river then suddenly occurs thoughts into his mind as “this is beautiful” then immediately he thinks “alas another passionate thought came to my mind” and he abandons that thought immediately. Resolves firmly not to think thoughts like that again. He abandoned even such smal things.
Sometimes because of high coldness, high rain, or high warmness, his mind shakes a bit. Then he considers such thoughts in the side of hatred and immediately abandons them. When he goes into the vil age from the forest for alms, he sees mighty big animals eating weak animals and people who are in various states of woe. Now seeing them his mind becomes distracted. He even considering a such smal thought as a harmful thought; abandons it immediately. And resolves firmly not to think such thoughts again.
He now abandoning the both wrong paths which are about giving high luxury to the body and giving high pain to the body, moving on the middle path policy to the attainment of Buddhahood, separated al thoughts into 2 categories as; meritorious thoughts and sinful thoughts. Student, remember, I have written this information skipping many other details and scenes.
Try to be equal with the courage of the reverend Omniscient One when he was under the Bodhi tree. It is; “If my skin, my nerves, my bones remain; may they remain. If my flesh and blood become
completely dry; may they dry. By any great perseverance of a man, by any power of a man, by any valour of men, should come to a certain enlightenment to a certain gnosis; I wil not stop my endeavour without coming to it”. And also he thought “it is better to die in this great war which is against sins, than live as a loser”.
“Form is a wodge of suds. Sensation is a blister. Perception is a mirage. Formation is a core of a banana tree. Consciousness is a delusion.”
Forms – sensations – perceptions – formations – consciousnesses are the universe. Abandon that universe that is a cause for al grief.
Even the smal est thought of lust or hatred should be abandoned quickly.
My student, have faith, fear none. You may go to the vil age in the morning when you feel this is the appropriate time for receiving alms.
You should have sanity on your ascetic virtue precepts.
You must not wear any slippers when going for alms. You may go on barefoot. Always remember that you are now not a lay person and you are now very different than them. When you are walking into the vil age you may look at only 6 – 8 feet away, eyes downward, looking at the earth, with complete control of your 6 sense organs. You may stay in front of a house in a position of that people in the house can see you.
Often it is in front of the main door. Stay neither very closer to the door nor very far away from the house. Often 3 – 5 metres are fine.
Stay in complete silence for about 5 minutes. If you feel like there is none in the house then you should leave it. You may go to maximum of 6 houses in the vil age. 6 houses may provide the necessary food for you. Now, remember that you are outside the forest and this is the
vil age. You may take maximum of 3 large spoons of rice and 2 spoons of curry. But these are maximum amounts. Often it is enough 3 houses for necessary amount of food. You must remember not to be a trouble to lay people. When any person gives alms to you do not look at their face. After taking the alms bless that person very shortly. Then come to the staying place silently.
You may only talk with any lay person if they ask you a question. After you have received enough food then come back to your staying without changing your posture. Entering posture and leaving posture should always be equal. In this whole journey may you go with an easy meditation. This keeps your 6 sense organs wel control ed.
When you are in the forest and working on the path of purification and if someone comes and hurts you either mental y or verbal y or bodily then you may speak this to him or her. That is; “if a person col ects a great sin by mind or by speeches or by actions, that person be born in a hel world. That person cannot hide from his own karma even tries to hide in the middle of the ocean or in the middle of a mountain. Karma divides beings. May the universe wil exist according to the causes and effects”. Then you may spread kindness toward him. You may do nothing other than this. Keep your mind stil ed. Remember? The utmost asceticism is tolerance. However, if you find the place you are staying is a danger for the celibate life, then my son you may change the place for a more secure place as soon as possible.
You must have some level of concentration power. Before we ascetics enter into the forest, the first thing we do is resolving firmly as “may I wil not meet dangerous wild animals and traps”. It is essential. If your spiritual power or concentration power is good you wil not get any harm. Nothing, no harm. You wil be safe. That is why I tel al lay
people who wish to be an ascetic to practice concentration meditations and wisdom meditations before they become ascetics.
Virtue is further purified by practicing meditations.
It is possible to see in the night like it is in the daytime if you gain the necessary level of concentration power. You may see in the night by the light of concentration.
(The reverend Omniscient One has said, as a man has too many paths to get into the ocean; there are many paths to get into the true community of monks. To read al of his advises on that matter, fol ow the Chula Achcharasanghaatha sutta. If there is a smal wrong in one’s virtues; that is erased by practicing meditations.) Foods of an ascetic:
An ascetic have 2 options for receiving foods. They are; 1) Living by alms of people.
2) Living by eating fruits and tree leaves in the forest.
Living by alms of people is done by going to the vil age in every morning. Also it is cal ed ‘Pindapathaya’.
How to live only by one meal per day? Destroy the craving for food at first. Then before you eat, drink 2 cups of water. Then take your breakfast. Now after you finished eating, drink water equal to an amount of 6 table spoons. Do not take more than this. After 6 hours drink a bottle of water. A ful bottle. Then on, you take water til the next morning as necessary. You wil feel either less hunger or no hunger at al . This is the correct method. This practice makes you healthier. You wil only need these al things before you develop the meditation powers.
The ascetic; if he has no craving for foods he can live easily. Hunger cannot win him. Now, how does that happen?
When he has no craving for foods, when he does not think about foods; his body juices do not flow to his stomach. Acidic juices are stopped.
His body stays cold. His stomach stays cold. Therefore he feels no hunger.
Living by eating fruits and tree leaves is now explained by me.
In the forest, you may be able to find fruit trees. If so, you can col ect those fruits into a bag and bring them to your staying place.
Wash them wel to be clean before you use them. That is al .
These things are cal ed ‘living by natural ownerless trees’ and ‘living by fruits just fel it on its own’. Also known as ‘pawaththa phala bhogi’ and
‘swayan pathitha phala bhogi’ respectively.
If there are no fruit trees. Then the only option available for you is eating tree leaves. You can do that in 2 ways.
You can just eat immature tree leaves. Buds of trees. They are eatable.
Make sure about the cleanliness in al of these actions.
Also, flowers are eatable. Fruits that monkeys eat are not poisonous.
The other method is using some vessel or pot, boiling tree leaves til they become eatable. You can find plenty of dry woods in the forest.
You can use a lens or a lighter to start a smal fire.
You only need these things in the very beginning. When your concentration meditation practice develops, you can heat anything without those equipment. Also at that stage, you do not care about foods anymore. Living is also not the goal of an ascetic.
Also, another fact that I should mention is if you are highly virtuous it is possible to live without taking food. How? By using the divine juice. It is entered into your body through the skin by gods.
The divine juice is a thing that gods eat. It makes you healthier, stronger and you look ageless. The decaying of body is slowed down by the divine juice. Due to the greatness of divine juice; you wil feel no hunger for many days.
These are the ways of ancient sages. These ways are blameless and righteous. These ways are praised by wise men, gods and rishis. The ascetic who fol ows these ways; does not associate with sins.
Also, I should mention that Sitali Pranayama exercise ceases hunger.
That Pranayama exercise is included in this book in chapter 11 under the sub-chapter Pranayama Technology.
In the end, what I recommend is living by eating fruits and tree leaves in the forest. Because if you go to meet these modern people; most likely you wil be destroyed.
Health of an ascetic:
By sitting in the same place for a long time there can occur constipation. This can be avoided by drinking more water and continuously doing walking meditation for 2 to 4 hours. Drink at least an amount of one bottle of water before starting walking meditation.
As I mentioned earlier, these al difficulties occur before he develops the meditation powers. After that, a yogi dwel s in ease.
Preparation of robes:
Colour of robes should be either astringent or yel ow or brown. These are the suitable colours for an ascetic. Robes can be sewed by yourself.
You should use a belt made of cloths or similar things which are not like lay men’s belts for your inner garment. Various colors or fancy things are not used by ascetics. Have only the essential amount of robes. That makes the life of an ascetic easier. You can also buy robes from a shop. Robe is essential because that is one thing that makes an ascetic different than others by appearance. So people wil know you immediately as an ascetic. The robe is prepared by using cut pieces of cloths. An ascetic uses ownerless pieces of cloths which were abandoned on roads or garbage col ected places etc. If there is any doubt about the owner of the abandoned pieces of cloths, then the ascetic should check that pieces of cloths for 7 days maximum.
Ascetics prepare robes in this manner so even thieves wil not want the robe of an ascetic. So the ascetic is free from the fear.
Staining robes:
You can use artificial dye or natural dye. If uses artificial dye use these colors; astringent or yel ow or brown. Natural dye is prepared as fol ows. Col ect a lot of dry leaves and put them into a large vessel. Put water and then boil it. Put robes into it and by using a stick, rol and press, let robes get stained. Boil with robes inside the vessel. Do this at least for 2 hours to get stained properly. You can use woods and any other part of a tree for getting astringents.
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The residence of an ascetic:
A real ascetic does not have an attached residence. He has no permanent residence. Even if he lives in the same place for a long time; he should not love it.
The best residence for an ascetic is the forest. Under a big tree. A place 2 kilometres away from a vil age can be recommended. Truly, these days an ascetic can live neither in a temple nor in a monastery.
Because there are too many disturbances for a real ascetic in temples
and monasteries. A real ascetic cannot live with fake ascetics. To find out good solitude and peace in the mind; a forest is the only option men like us have. The outer world – the society; hurts spiritual seekers unbearably.
Student, kil your fear of living in the forest. It is the first thing to do before you become an ascetic.
Big trees that do not have much decayed trunks, big trees that neither dangerous animals nor birds like bats use much, big tree holes that have enough space, and rock caves can be useful.
If your mind becomes fearful; your mind wil not get concentration. So always choose a safe place.
If you have any possibility it is okay to make a smal place by using timber in the forest. The residence is used only for practicing meditations safely. It is always good to be an ascetic who can practice meditations anywhere.
For an ascetic; living under a tree is praised by ancient supreme Rishis.
There are many benefits for an ascetic in living under a tree.
The most accurate residence of an ascetic is the shade of the tree. It is an ancient practice. Al other types of residences such as caves, and temples are extra things. Therefore; you must try to live under a tree as much as you can.
The medicines:
When you are in the forest there can occur various body pains. Then you should use the medicine of ancient sages.
What is the medicine of sages? When woke up early in the morning, when you go to urinate, drink the middle part of your urine. Avoid the
first and last parts of the urine. Do not drink an amount of more than 8
tablespoons.
Why should you avoid the first and last parts? Because the first part clears the urinary path and the last part of urine contains impurities.
Why should you not take more than an amount of 8 tablespoons?
Because using urine more than that is calefacient and increases uneasiness.
Know that this is the panacea of Rishis.
Other essential items:
You need an ascetic food bowl and a cloth bag for it. (This cloth bag is used for hanging the bowl on your shoulder)
You need a smal water pitcher. The food bowl and water pitcher are must have items. (Or using a bottle is fine)
A string that is long like 7 metres is useful for putting robes to sunshine.
Because robes get ripped when putting them on to trees of the forest.
A smal stainless steel knife is useful.
Nail cutter, needle, ear spoon, smal scissor, razor, smal mirror, smal yarn bal are other essential items.
A smal cloth bag that seems appropriate for an ascetic is useful.
You need a water strainer. You should make it by using white cloths.
Every ascetic must have it. And it should be able to purify water wel .
Anything else that you need can be sewed by using pieces of cloths.
Always make sure the colour of the cloth is suitable for an ascetic.
Never use cloths in various colours like lay people.
A smal pen torch that uses one AA 1.5v battery and with a good lens is useful. It is better if it is made of metal. (this is not essential) Even if you do not have these other items; as an ascetic, you must have a begging bowl and 3 robes. They are essential. 3 robes wil be either 2 inner robes and one big robe or if you are living in a cold country you, one single layer big robe, one dual layer big robe, one inner robe.
My final advice is; always have fewer items with you. Be lite. That makes the life of an ascetic easier.
About meditative life:
The ascetic who wishes to train himself in contemplation, that is, in the higher training of the mind (concentration) and of the wisdom, should be one who, having perfected his purity of 4 virtues and exercised himself in the control sense-faculties, has wel established himself in serenity and ful awareness. Concentrating on a contemplation subject of serenity at first, he should labour to suppress the hindrances and stop distraction. The complete abandoning of the hindrances by suppression occurs in him who develops the 1st form plane meditative level. Furthermore, he should try to acquire al 10 concentration levels and also the supreme enlightenment which means the ending of reincarnation.
2 types of asceticism:
There are 2 types of asceticism. They are;
1) To connect and become an ascetic in a special organization. Such as the organization of Buddhist monks – bhikkus.
2) To become an independent ascetic. This is independent Rishihood.
In the first case, he is bound by the organization’s special rules. In the second case, he is completely independent.
Shakya Muni Gautama Buddha took independent rishihood near the Anoma river. So he was free to fol ow any spiritual path according to his wil . Then he started the Noble (Arya) experiment. Later he came to the supreme Buddhahood with the acquiring of omniscient intel igence.
And then he started the organization of bhikkus. Therefore Buddha is a rishi. He is not a bhikku.
When he came to the Anoma river from the royal palace with his driver Channa on the horse named Kanthaka, he resolved rishihood just by wearing his own royal cloths as robes. Because he did not have any robe suitable for an ascetic. Later on, when he went alone on a path towards a forest, he met a hunter and that hunter gave him robes, a begging bowl, and other things used by an Alone Buddha who was now dead.
So this means one thing clearly. That is; the asceticism stays in one’s mind, in one’s consciousness element. Therefore if one resolves to become an ascetic; ascetic-hood stays with him until he himself resolves to abandon it to come to a lay life. Outsiders can do nothing about it. Say, someone steals the robes of an ascetic; even if he is naked, he is stil an ascetic.
4 factors of Buddhist Rishihood:
Buddhist Rishihood fal s into independent Rishihood. There are 4
factors in the Buddhist Rishihood. They are mentioned below.
1) Chathu Sila.
2) Brahma Viveka.
3) Yoga Dhyana.
4) Viyoga Vipassana.
What is Chathu Sila? Establishing perfectly in the 4 categories of virtue that an ascetic must have.
What is Brahma Viveka? Avoiding humans and coming to ful solitude.
What is Yoga Dhyana? Practicing a concentration meditation and acquiring form and formless trances.
What is Viyoga Vipassana? In order to uproot the desire; practicing a wisdom meditation.
The man who wants to be a Rishi should only complete the above 4
factors of Rishihood. There is nothing else he should do. He has nothing to learn apart from them. If he knows how to establish wel in the above 4 factors of Rishihood; that is enough. He has no other duties. Al other things in the world are useless matters to him.
The 4 factors of Rishihood and the robe and the begging bowl are the only things that a Rishi must have. A Rishi, does not need to think about anything else.
As with his begetting of trances, no enemy can defeat the Rishi. And also because of receiving supernormal powers; he must acquire
trances as soon as possible. This is our advice to you! This is our command to you!
Should a Rishi shave his head and beard? If you like, you can do it. If you do not like it; then do not shave your head and beard. This should happen according to your wil . However, because Buddhist monks shave their heads, it is better you do not shave your head and beard.
Then anyone wil clearly recognize that you are not a Buddhist monk.
We also like to suggest you, to wear a ‘Japa Mala’ on your neck to your navel area for clear recognizing. These ‘Japa Malas’ are available for sale in markets. You can buy it before you become an ascetic or can create one with some beads. A good ‘Mala necklace’ suitable for an ascetic should be brown or yel ow in colour. ‘Japa Malas’ were used for mantra meditations. A ‘Japa Mala’ is not an essential thing. 2 robes for inner garments and 1 big robe and a begging bowl are the essential things. You wil have to buy the robe and begging bowl from the market before you become an ascetic.
7 Essential things for a Rishi:
1) 4 types of virtues of an ascetic. (Chathu Sila) 2) Ful solitude of a Brahma. (Brahma Viveka) 3) Trances. (Yoga Dhyana)
4) A wisdom meditation. (Viyoga Vipassana) 5) High tolerance.
6) Brown color robe.
7) Black or Brown color begging bowl.
The first parts of this are 4 factors of Rishihood. The robe and begging bowl are essentials so that others wil recognize you immediately as an ascetic and wil not commit any dangerous sin. There may happen various situations which you have to tolerate everything. So be ready with a high tolerance. Al other things are not essential things. But for your ease, you can use al the 8 things of an ascetic with needle, ear spoon, etc. There is nothing wrong in using them.
The one who abandoned the house and love for al worldly things and came to the supreme asceticism has one single duty; that is practicing meditations. The man who became an ascetic has neither duties nor responsibilities. Keep that in your mind’s deepest place. Just meditate.
This is the path that our ancients took.
Method of becoming a Rishi:
This is the correct method of becoming a Rishi – a sage – an independent ascetic. After you gathered al the necessary things, wear your robes. Take your food bowl onto your hand. Now choose a suitable virtue for an ascetic and resolve each precept. Then resolve the virtue by virtue name. Final y, resolve as this “From now on I abandon my lay life and enter into asceticism”. That’s al . You are a rishi now. Start practicing asceticism and meditations.
Suitable virtues for a sage/rishi are: The 3 systematics virtue, the 10
components virtue, and the 13 components virtue.
Rite of the sage is also suitable. Read ‘ Chapter 2: Al virtues unavoidable for starting a meditation’ for information related to 4
virtues.
Method of becoming a Buddhist monk:
In order to be a Buddhist monk, you need to find a teacher Buddhist monk. For that, you need to go to a Buddhist temple or a monastery.
But if you become a rishi, you don’t need a teacher.
Your knowledge:
You must have perfect knowledge of a concentration meditation package mentioned in this book and the ful knowledge of how to practice a wisdom meditation. Should be clever in 2 types of wisdom meditations. Also, you should be clear on 4 noble truths. These are the essential knowledge. I recommend you to print chapters of this book that you need and keep them closely with you.
Your intelligence:
You must have the intel igence of origination and deterioration. This is essential.
Your connections:
You must have ful solitude. Cut al ties to things you abandoned. If you have a local teacher, it is the only connection you should have. If you do not have a special person as your teacher, then Dharma is your teacher. Dharma itself is your teacher. Then you do not need to keep any connection with anyone. Stay in ful solitude without loving the solitude. Never love the solitude, because it is also a defilement. Love is a sin. Cut al the ties with the outside world as much as you can.
Have no connections!
(A rishi is general y unaware of day and night)
Your travellings:
If you do not receive a good safe place to practice austerities and meditations, then you may have to travel finding some suitable place for you. If you do not have acquired supernatural powers you cannot do teleportation or any other travel ing method similar to that. Then your main method is traveling by foot. Do not be afraid of that. Have a tough mind. Walk forward slowly on the road. You can rest in a park or under a tree. If you do not receive a good place for practicing austerities and meditations; make your mind to stay under a big tree located in a calm environment. Nevertheless, you wil receive a place according to your karma. It is your own karma that decides your residence. Many problems wil be automatical y solved when you attained the 4th form plane meditative levels. It is the trance that gives al psychic powers.
Your safety:
As long as you have neither acquired supernatural powers nor any of trances, that means you are unsafe when traveling. If you feel a particular area is unsafe to travel through, then you can consider grouping with another ascetic whom you feel good to be a traveling companion. But be careful not to make unnecessary bondages with other ascetics. That is harmful. Also in this world, there are many fake ascetics. Also, do not care too much about your safety. Your virtue is your armour. Even if humans do not know your virtues; brahmas, gods, and inhuman beings know your virtue. They wil take care of certain things for you even if you cannot see them and their actions.
Your abandonment:
You must abandon everything including little or much wealth you have, your mother, your father, your siblings, your friends, your relatives, your wife, your children, your house, and your vehicles. Thereafter abandon the desire for them. You must come to perfection in solitude.
Also, later, there wil come a time to abandon the desire for your life too. (Trying to live is not a goal of an ascetic) Electronic devices:
You must abandon al electronic devices. With an electronic device, 3
main things block your road to success in spiritual path. They are; thieves, necessity of maintenance, 5 dark covers of mind.
You do not need to work according to timetables. So a clock wil be unnecessary. If you want to measure time; use shadow to measure approximate time. In the place you stay, if some other person takes care of maintaining a clock; then using a clock is fine. However, it may be useful to have one smal pen torch that uses one AA 1.5-volt battery.
For the batteries, when someone who is kind asks you “do you need anything”, you can tel the necessity of a AA 1.5-volt battery.
However, remember that you only need these types of things til you make progress in concentration and meditations. My advice is to abandon al electronic devices.
The great joke that destroys an ascetic life is a mobile phone. Any rishi must not use a mobile phone. For al jokes similar to these, my answer is no. Abandoning everything means abandoning everything. You must realize that. Must be an ascetic with very few necessities. Must live with 4 requisites of an ascetic and 8 requisites of an ascetic.
4 ascetic requisites:
4 main requisites of an ascetic are; foods, a place to live and practice meditatons, robes, medicines.
4 basic requisites of an ascetic are:
1> Food receives by begging in front of houses or fruits and leaves in the forest. (On food)
2> The shade and root of a tree. (On residence) 3> Astringent robe made out of ownerless pieces of cloths abandoned on roads, cemeteries, and other places. (On garments) 4> Urine medicine. (On medicines)
This practice is ancient. Righteous. Upright. Blameless by the wise men and gods. Praised by the wise men and brahmas. Declared accurate by the Buddha and the 7 Rishis. This is the basis of asceticism. These are the lowest things necessary for asceticism. Therefore, you must try these 4. These 4 are not connected with sinful actions.
8 ascetic requisites:
8 requisites of an ascetic are; the inner robe, the cloth belt that is used to bind the inner robe, single thread robe, double layer robe, the begging bowl, razor, the piece of cloth for cleaning water, needle, yarn bal .
Even here, the razor and double-layer robe are not essential things.
Fearlessness:
An ascetic is a fearless man. He is not even afraid of death. Be extremely fearless. This supreme ascetic life is not for weak men.
Asceticism is only for strong men.
Appropriate wisdom:
An ascetic is a man with appropriate wisdom for each place. Powered by concentration, his wisdom is extremely subtle. Live with intel igence.
Also, this appropriate wisdom for each place is a leg of super-normal powers.
Finding Meridian:
In order to find whether the sun has passed the meridian line; check the sun’s and shadow’s movement. Ancients used the shadow to calculate time.
Avoidance:
Avoid from women including female doctors as much as you can. For they are like thieves who do various things to rob the path for extinction of existence element. Avoid female doctors because they try to touch an ascetic’s body. That their action is not an appropriate action. It is on your hand to behave cleverly on earth til you come to your destination. Be wise! Use intel igence always!
The desire to sense organs pleasuring objects is the main enemy for an ascetic life.
Passion and Hatred come to the man who thinks unwanted things. So never think unwanted things.
There are 10 meat types that an ascetic must not (eat when people offer). There are; human meat, elephant meat, horse meat, lion meat, tiger meat, leopard meat, dog meat, serpent meat, sloth bear meat, and sun bear meat. Eating these meat types has dangerous consequences such as getting attacked by tigers. Also if you eat some of the above meat types, people wil disgust you. Therefore you should not accept above 10 meat types. This advice is valid for similar meats also.
Avoid everything. Pay attention to the task of practicing meditations only. Do not response to the outside world. Do not react. The outside world is a maze. Those who entangle in that maze; get destroyed.
Now let me tel you something about solitude. Where there is another person there is always a problem. If in any place if there are no 2
persons, then that place is calm, silent and stays without any kind of fights. In this world, it is hard to live with a 2nd person. If there is another person; it is a place of clashes. Therefore, understanding the reality, one must prefer the loneliness. Loneliness is praised by wise men, rishis, and brahmas. In the worlds of brahmas; al brahmas live in isolation. Therefore you too; Eat alone, Sleep alone, Live alone, Meditate alone. Indeed, a yogi needs solitude.
Your mission in brief:
Your mission is not cleaning or managing a monastery son. If any foolish ascetic advises you on such a thing as your greatest goal, without any fear, go against his foolish advises. Have no fear. Also, your mission is not giving advises to people. Your mission is not having fun with foolish other ascetics. Avoid al foolish fake ascetics as much as you can. I wil now teach you the mission, your true mission. Listen careful y! Your mission is coming to ful dispassion, attaining 4th form plane meditative level and thereupon practicing a suitable wisdom meditation and touching the extinction of existence element in this present life. You can try formless meditative levels and supernatural powers as an extra thing.
The desire for living is not a desire for ascetics. We must not love to live a long life. The purpose of the holy life is to attain extinction of existence element and die as soon as possible.
The reverend Rishi Brahmadeva talks to the lion men; the lion who is the king of the forest thinks “I wil not surrender to any creature even if I have to die. I wil fight to death”. The supernormal powers, neither perception nor none perception, extinction of existence element can only be acquired by lion-hearted heroic men. No weakling can touch them. O, lion-hearted men! Come and take what is yours.
The danger of wrong asceticism:
As a razor that was wrongly held cuts the hand; the asceticism which wrongly holds, drags the sinful ascetic into hel worlds.
The life of the sinful ascetic is dangerous. Truly, a sinful person is not an ascetic.
What a pleasure to the sinful ascetic in getting worshipped by others?
That is a reason for him to receive a grief higher than cutting his limbs.
What a pleasure to the sinful ascetic in getting worshipped by others?
That is a reason for him to receive a great pain higher than piercing his chest by a knife.
For the ascetic who is not virtuous; what a pleasure in wearing astringent robes? He should wish to be burned by the fires of hel worlds.
For the ascetic who is not virtuous; what a pleasure in eating delicious foods? He should wish to eat lava in hel worlds.
For the ascetic who is not virtuous; what a pleasure in living in a temple? He should wish to be attacked by many weapons in hel worlds.
Rishs say the unvirtuous ascetic is a pile of stinky garbage. Rishis say the unvirtuous ascetic is a sinner.
Sages say the unvirtuous ascetic’s life is unfortunate. Sages say that unvirtuous ascetic’s life is disgusting.
Indeed! Such a pile of stinky garbage cannot sit with Rishis. He is refused by Rishis.
After death, such sinful ascetics become ghosts with robes that are always burning from fire.
After death, such sinful ascetics be born in various hel worlds and comes to great woes. It is their karma.
Your teacher:
When you are trying to be a hermit – a 1st level sage – a 1st level Rishi, if you have proper meditation and Dharma knowledge; a teacher is not essential. You can become a rishi without a human teacher.
Make Dharma as your teacher. But if you real y feel you need to have an alive human teacher, you can make me and my this book and Dharma as your teacher.
If so, if you choose me, son you must fol ow my below advises. You must obey my wish. Al my words are spoken by this book. My advises are;
1) You must study this book careful y because here contains the correct path and Dharma facts.
2) You must remember my prophet is reverend Omniscient One and must adore and worship him like I do. Bodily, verbal y, mental y. This action wil increase your meritorious karmas.
3) You must arouse dispassion and get into complete dispassion.
4) Col ect as many as high meritorious karmas. This your action wil make your life easier.
5) You are given freedom by me by stating this; cleaning monasteries always, meeting people, doing various other works are not important.
What is important is your mission. Move forth with freedom. Try your goal freely.
6) Have fear for doing sins and have shame for doing sins.
7) Do not imitate works of fools. Be wise and avoid fake ascetics.
Protect 4 ascetic virtues.
8) Be fearless and have perseverance. Without these 2 qualities, you cannot take what you want.
9) Do not be late. Death can come at any time. Be selfish on ending the rebirth circle and ending woe. Practice meditations always.
10) Acquire the distinctive intel igence of the divine eye and the distinctive intel igence of recol ection of past lives. These 2
intel igences wil show you the truth about the universe. Then you have nothing to believe in. Because you see the truth completely by yourself.
11) Behave in Dharma. Abandon the desire for forms, sensations, perceptions, formations, consciousness elements and by your mind touch the extinction of existence element as soon as possible.
You may never see me, son. But these are my advises and wishes. You must obey them if you keep me as your teacher. You can either keep a teacher or not have any teacher. It is your decision. You are free to decide. You have ful freedom on that. But if you keep me; you must fulfil my wishes. That is al I ask from you for your own benefit. As an additional help, you can make a Swastika symbol as shown in this book to remember me and my advises. That wil always remember your
teacher. Also, consider printing the necessary chapters or text in this book. That wil be helpful to you.
The ascetic and a virtuous lay man:
Here I explain the difference between a novice monk and a virtuous lay person who is protecting the 10 components virtue. The reason for this explanation is I myself have heard some fools say a novice monk and a virtuous lay person who protects 10 components virtue are equal. It is a wrong thought. This is how the difference happens; 1) By abandoning mother, father, siblings, relatives, friends, and wealth, al these completely; the novice monk is higher than any lay person in the world. The lay person stays stil as a lay person because he is weak in abandoning the desire. Such a supreme task is unimaginable to him.
That lay person has high greed.
2) By becoming a monk and doing a very difficult task in the world; the novice monk is higher than any lay person in the world. It is because of the difficulty of austerities the layperson stays in that low level. That lay person’s roots of sins are strong. Such a great task is unimaginable to that layperson.
3) By protecting careful y the commandments virtue; the novice monk is higher than any lay person in the world.
4) By protecting careful y the correct livelihood virtue; the novice monk is higher than any lay person in the world.
5) By protecting careful y the sense organs virtue; the novice monk is higher than any lay person in the world.
6) By protecting careful y the requisites virtue; the novice monk is higher than any lay person in the world.
7) By having a high concentration level; the novice monk is higher than any lay person in the world.
8) By having a high wisdom; the novice monk is higher than any lay person in the world.
9) Because abandonments – renunciation of the novice monk is permanent and huge unlike the lay person who came to a smal renunciation (abandoning money, etc) for a smal time; the novice monk is higher than any lay person in the world.
10) Because that lay person does not have high meritorious karmas behind him, to come to this greatness, to be a monk; the novice monk is higher than any lay person in the world.
11) Because asceticism was praised over the lay life by the great men like reverend Omniscient One who knows al ; the novice monk is higher than any lay person in the world.
12) Because an ascetic completely does not tolerate the association with sins by his body, speech, and mind unlike that lay person; the novice monk is higher than any lay person in the world.
13) By working on the policy that gives extinction of existence element; the novice monk is higher than any lay person in the world.
14) By having calm 6 sense organs; the novice monk is higher than any lay person in the world.
15) By having good obedience to the Dharma; the novice monk is higher than any lay person in the world.
16) By having high tolerance unlike that lay person; the novice monk is higher than any lay person in the world.
17) By behaving in complete solitude unlike that lay person; the novice monk is higher than any lay person in the world.
18) By having a good discipline unlike that lay person; the novice monk is higher than any lay person in the world.
19) By having a great fear for doing sins and great shame for doing sins; the novice monk is higher than any lay person in the world.
20) By having high courage and perseverance for the destruction of al sins; the novice monk is higher than any lay person in the world.
21) By having a high courage and perseverance for the extinction of existence element; the novice monk is higher than any lay person in the world.
22) By having a high sanity for not to be late on the rebirth circle; the novice monk is higher than any lay person in the world.
23) By learning many virtues; the novice monk is higher than any lay person in the world.
24) By learning many Dharma facts; the novice monk is higher than any lay person in the world.
25) By staying in perfect dispassion unlike that lay person; the novice monk is higher than any lay person in the world.
26) By wearing the robe which is the flag of reverend Arahant monks who destroyed al sins; the novice monk is higher than any lay person in the world.
27) By coming very closer to the reverend Arahant monks who destroyed al defilements unlike that lay person; the novice monk is higher than any lay person in the world.
28) Because the monk makes many other great sages on earth; the novice monk is higher than any lay person in the world.
29) Because the monk protects Dharma on earth unlike that lay person; the novice monk is higher than any lay person in the world.
30) Because the monk teaches what is right and what is wrong to the world who are very blind; the novice monk is higher than any lay person in the world.
