Post # 67: Asavas – The Mental Defilements that perpetuate Samsara - Part 2

These long standing underlying fermentations or taints (Asavas), fabricate things, emotions, sensations, responses which condition grasping and perpetuate Samsara.  How we engage in activities that lead to eradication of Asavas and the complete cessation of suffering with the realization of Nibbana will be discussed in this Post.

It would be good if you could first visit the Post # 1 to know about this Blog and read Post # 66 before reading this.

In the Sabasava Sutta the Buddha is quoted as saying to the monks- “Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and see. Who knows and sees what? When one attends unwisely, un-arisen taints arise and arisen taints increase. When one attends wisely, un-arisen taints do not arise and arisen taints are abandoned.

Thanissara Thero in his English translation of the Sutta quotes the Buddha as follows: - Then, monks, being subject myself to birth, seeing the drawbacks of birth, seeking the unborn, unexcelled rest from the yoke,  I reached the unborn, unexcelled rest from the yoke: Being subject myself to aging... illness... death... sorrow... defilement, seeing the drawbacks of aging... illness... death... sorrow... defilement, seeking the aging-less, illness-less, deathless, sorrow-less, unexcelled rest from the yoke, I reached the aging-less, illness-less, deathless, sorrow-less, unexcelled rest from the yoke: Knowledge & vision arose in me: 'Unprovoked is my release. This is the last birth. There is now no further becoming.'

"Then the thought occurred to me, 'This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise.

 But this generation delights in attachment, is excited by attachment, and enjoys attachment. For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality & dependent co-arising are hard to see. This state, too, is hard to see: the resolution of all formations, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation.

Just then these verses, unspoken in the past, unheard before, occurred to me”- “What is abstruse, subtle, deep, hard to see, going against the flow — those delighting in passion, cloaked in the mass of darkness, won't see.'

I, too, monks, before my Awakening, when I was an un-awakened bodhisatta, being subject myself to birth, sought what was likewise subject to birth. Being subject myself to aging... illness... death... sorrow... defilement, I sought [happiness in] what was likewise subject to illness... death... sorrow... defilement".

"And what is the noble search? There is the case where a person, himself being subject to birth, seeing the drawbacks of birth, seeks the unborn, unexcelled rest from the yoke: This is the noble search”.

In the Sabasava Sutta the Buddha is quoted as saying “Bhikkhus, there are taints that should be abandoned by seeing. There are taints that should be abandoned by restraining. There are taints that should be abandoned by using. There are taints that should be abandoned by enduring. There are taints that should be abandoned by avoiding. There are taints that should be abandoned by removing. There are taints that should be abandoned by developing (meditation).

Taints to be abandoned by Seeing: - “What taints, bhikkhus, should be abandoned by seeing? Here, bhikkhus, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, does not understand what things are fit for attention and what things are unfit for attention. Since that is so, he attends to those things unfit for attention and he does not attend to those things fit for attention.

“What are the things unfit for attention that he attends to? They are things such that when he attends to them, the un-arisen taints of sensual desire arises in him and the arisen taints of sensual desire increases, the un-arisen taint of ‘being’ arises in him and the arisen taint of ‘being’ increases, the un-arisen taint of ignorance arises in him and the arisen taint of ignorance increases. These are the things unfit for attention that he attends to. And what are the things fit for attention that he does not attend to? They are things such that when he attends to them, the un-arisen taint of sensual desire does not arise in him and the arisen taint of sensual desire is abandoned ….., the un-arisen taint of ‘being’ does not arise in him and the arisen taint of ‘being’ is abandoned, the un-arisen taint of ignorance does not arise in him and the arisen taint of ignorance is abandoned. These are the things fit for attention that he does not attend to. 

“This is how he attends unwisely: ‘Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I become in the future?’ Or else he is inwardly perplexed about the present thus: ‘Am I? Am I not? What am I? Who am I? Where has this ‘being’ come from? Where will it go?’

“When he attends unwisely in this way, one of six views arises in him. The view ‘self’ exists for me, arises in me as true and established; or the view ‘no self’ exists for me, arises in me as true and established; ....or else he has some such view as this: ‘It is this self of mine that speaks and feels and experiences here and there the result of good and bad actions; but this self of mine is permanent, everlasting, eternal, not subject to change, and it will endure as long as eternity.’

This speculative view, bhikkhus, is called the thicket of views, the wilderness of views, the contortion of views, the vacillation of views, the fetter of views. With this fetter of views, the untaught ordinary person is not freed from birth, ageing, and death, from sorrow, lamentation, pain, grief, and despair; he is not freed from suffering.

“Bhikkhus, a well-taught noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma,  understands what things are fit for attention and what things are unfit for attention. Since that is so, he does not attend to those things unfit for attention and he attends to those things fit for attention.

“What are the things unfit for attention that he does not attend to? They are things such that when he attends to them, the un-arisen taint of sensual desire arises in him…etc …and the arisen taint of ignorance increases. These are the things unfit for attention that he does not attend to. And what are the things fit for attention that he attends to? They are things such that when he attends to them, the un-arisen taint of sensual desire does not arise in him…etc …and the arisen taint of ignorance is abandoned. By not attending to things unfit for attention and by attending to things fit for attention, un-arisen taints do not arise in him and arisen taints are abandoned.

“He attends wisely: ‘This is suffering’; he attends wisely: ‘This is the origin of suffering’; he attends wisely: ‘This is the cessation of suffering’; he attends wisely: ‘This is the way leading to the cessation of suffering.’ When he attends wisely in this way, three fetters are abandoned in him: personality view, doubt, and adherence to rules and rituals. These are called the taints that should be abandoned by seeing.

As I have to limit the contents of each Post to facilitate easy reading, I will stop the descriptions here. Please await the next Post # 68 for a continuation of the descriptions.

Post # 66: Asavas – The Mental Defilements that perpetuate Samsara - Part 1

These are long standing underlying fermentations and taints that fabricate feelings, emotions, sensations, responses which condition grasping perpetuating Samsara.  

We have been discussing so far how we get entrapped in the unsatisfactory samsaric cycle and this post and the one to follow will culminate this discussion with references to Asavas perpetuating Samsara and how we engage in activities that lead to the eradication of Asavas and complete cessation of suffering with the realization of Nibbana.

References to Asavas by Buddha is found in many of the suttas and in particular in the Sabbāsava Sutta of Majjhima Nikāya, the Middle Length Discourses of the Thripitaka (Pali Cannon). 

Noble Bhikkhu Ananda describes the occasion thus at the first Buddhist Counsel- ‘So I have heard’ - when the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park where he addressed the bhikkhus thus: “Bhikkhus I shall teach you a discourse on the restraint of all the taints. Listen and attend closely to what I shall say.” Buddha’s words that followed are in the Sutta (discourse in the Pali Cannon- Sutta Pitakaya)

Bhikkhu Bodhi the scholar monk from US referring to many suttas in this regard and in particular quoting the 26th Sutta, the Ariya Pariasana Sutta in the Majjhima Nikaya and Sabasava Sutta elaborates the background and the particular motivation for the Bodhisattva to embark on this quest. From what I gathered from listening to Bhikku Bodhi I will attempt to outline as best as I can the essence of what Bhukku Bodhi discoursed.

As a Bodhisattva (Buddha before attaining enlightenment), he endeavored to discover the true nature of phenomena and answers to the many unsatisfactory issues confronting him. The Buddhist texts in particular refers to the incident  when he was on his way to the pleasure gardens for his morning outing saw a very  old  man, feeble etc. and struggling along to walk. His mind in a contemplative mood at the time started to ask the questions; why is this aging and suffering? Is this a phenomenon common to everyone including me? What is its cause? Is there a way out?

Bodhisattva in particular reflected on the situation as follows. Taking Bhukku Bodhi’s articulation as I recall thus - “I a person like me living in the refinement of palace life, enjoying the exuberance of youth. I a person like me subject to aging and not beyond aging; it is therefore unbecoming of a person like me not to be mindful of aging, why and how aging happens; is there a way out? If so I must seek this out and come and help all these people suffering from old age”.

Thus the background and the particular motivation for the Bodhisattva to embark on this quest.

As a free thinker one could ask the question, did not the Bodhisatta see an old man before and not do this analysis before and why only now, creating doubt about the authenticity of the whole Bhodisatta episode. It takes a fateful moment for a common incident to trigger such speculative reaction. History is replete with many such examples, most prominent of which we can review is the incident where Sir Issac Newton discovers the phenomenon gravity. The episode goes on to say that when Newton was sitting under an apple tree he saw a fruit falling, the observation of which led to his analytical speculation of a force attracting the apple down resulting in its fall to the ground. No doubt Newton would have seen apples fall many times before, but in this fateful moment of contemplative frame of mind he made this discovery.

Bodhisattva also made a similar speculation when confronted with a sick person and a dead body. The fourth apparition that confronted him in these events was his seeing an ascetic, having left the household life and was in search for a way out from this unsatisfactory way of life. Buddha in a discourse to the monks in the Ariya Pariasana Sutta described his experiences in this quest which spanned six years.

Bodhisatta episode also includes his articulation of his experiences during that night in meditation where he attained Awakening or Buddhahood.

At the age of 29 years, the Prince Sidahrtha (Bodhisatta), renounced the Royal Palace as well as the Royal inheritance. Accompanied by his faithful aid Channa, he crossed River Neranjana leaving the kingdom behind. There he shaved his hair and attired saffron clothes.  

Thereafter, Ascetic Siddhartha being a penniless wanderer retreated to the woods in search of a permanent solution for the eternal suffering of beings. At first, he became a novice under spiritual Sages, Alara Kalama and Uddakaramaputta. Within a brief period, he attained the states advocated by them. These were the highest stages in worldly concentration then existed. Not being satisfied with such achievements he politely bade farewell and left them..

He realized that his spiritual aspirations were more advanced than what he had achieved. He was seeking the highest, the complete cessation of suffering. For a period of six long strenuous years, he practiced extreme austerities and mortifications that were followed by other truth seekers of the time, which lasted until he became almost a physical wreck. Before that his was a life of luxury in the king’s palace. Thereupon he advocated the Middle Path, neither luxurious life nor self-mortifications.

Alone in sylvan solitude, the Bodhisattva determined to concentrate on deep truths. The Bodhisattva expressed, “strenuous and indomitable was my energy, my mindfulness was established and unperturbed”.

Thereafter, he settled down under the shade of Jaya Sri Maha Bodhi. In solitude, his mind became clear and one-pointed. He asked himself- Who am I? Where did I come from? Did I have a previous life, if so who was I? Who were my parents, where did we live etc. He argued that if these were so he should be able to recall from memory such experiences. He probed into the deepest recesses of his mind by applying himself to concentrated mindfulness. He concentrated on “In and Out” breathing (Inhale and Exhale Method, “Ana Pana Sati”)

During the First Watch of this night, his thoughts tranquillized, purified, cleansed, and free from lust, impurity, pliable, alert, steady and unshakable.

He could recall in his mind his varied past cycle of births (Pubbe Nivasanussati Gnnana). .

In the second watch of the night he contemplated similarly on the disappearance and reappearance of other beings. Then, he perceived that ‘beings’ disappearing from one state of existence and reappearing in another are caused by their actions (Kamma).  (Cutiupapata Gnnana).

In the third watch of the night he reflected on the “Comprehension of the Cessation of Corruption”. He realized avidya (ignorance) leads to corruption. He analyzed how corruption arises and how they can be eradicated. (Asavakkaya Gnana).

By developing insight meditation (Vipassana), his insight was ignited when the mind was well composed by freeing the mind of these impurities, or corruptions or taints.  He realized that his mind was liberated from the taints -which he described as  seeking pleasure (Kama Asava), seeking of fresh becoming (Bhawa Asava) and seeking eradication of Ignorance (Avijja Asava).

Thus the Sutta Pitaka of the Pali Cannon refers to how Asavas took their due place in his teaching. In the Abbidhamma Pitaka of the Pali Cannon, there is also a reference to a fourth Asawa- Ditti Asava (Of wrong view).

Please read Post # 67 for the description on how to eradicate Asavas

 

Post # 81 – Developing World Transcending Wisdom in the Path to Nibbana-

A guided meditation Practice - Part 8

This is the last Post containing the descriptions of the Step by Step meditation practice as described in Posts #s 74 to 80

“This insight meditation practice was aimed at mentally experiencing as an inferential knowledge, the intellectual understanding acquired from learning the Dhamma related to developing the world transcending wisdom in the Path to Nibbana. This gives us the inspiration and motivation to practice this meditation to escape from the samsaric journey. You would now be able to use this as a basic platform to proceed further in insight meditation to translate this inferential knowledge to an experiential understanding-bahawanamaya pragnawa- ”.

Step 39

We then contemplate on how these noble beings after practicing serenity meditation to higher Jhana levels and then coming out of these higher Jhanas, endowed with concentrated minds-samma samadhi- with all the five hindrances that inhibit our realization of nibbana suppressed, switches to insight meditation to gain states of mind known as lakkana upanijjana to see the true nature of phenomena. That is the impermanence, unsatisfactory nature, and non-self-nature of Skanda, Dathu and Ayathana - the conditional formations - that represent a being . With the gaining of this wisdom, ignorance which was the root of the hindrances and in turn the root of the ten shackles (dasa sanyojana) gets eliminated.  With this insight meditation and gaining lakkana upanijjana, these noble beings gain progressively, the four path visions and the four fruition visions of the path to Nibbana (sathara marga sith and sathara pala sith) or world transcending jhanas.  With the gaining of the wisdom of path visions and fruition visions, the ten shackles or fetters that tie a ‘being’ down to the samsaric journey are progressively eliminated. With the elimination of the fetters these noble beings escape from the Samsaric journey.

We then note what Dhamma describes as to how these noble beings after ensuring the end of their samsaric journey, engages in a practice to acquire a higher knowledge - viz vidya vimukthi nanna darshana,  to realize Nibbana . That is developing the true wisdom related to the basic truths about  phenomena. They are the universal truths (ariya satta), law about dependent co-arising (pattica sammupada), the four noble truths (chatu ariya satta) including the noble eightfold path (ariya astangika magga), the thirty seven factors conducive for enlightenment (sath-tiss bodhi pakkikiya dhamma), and the seven purifications (satta vissudhi).   

Step 40

We then contemplate on what the Dhamma says that; with the realization of the impermanent nature, unsatisfactory nature and nature of non-self - the universal truths - of the conditioned world, the desire, craving and attachments to such worldly phenomena will fade away. Also the views hitherto held of a ‘self’, the speculative doubts, and the practices of engaging in mystical rites and rituals to appease these phenomena (sakkaya ditthi, vicchikichcha, and seelavrutha paramasa) will be seen to make no sense and thus eliminated.

Continuing in the practices of developing seela (moral restraint) samadhi (focused and concentrated mind capable of seeing reality), and panna (the world transcending wisdom) through the Noble Eightfold Path, we become  aware that we are  developing the virtues of saddha (faith and trust in the Noble Triple Gem), viriya (ardent effort), sathi (right mindfulness), samadhi (right concentration), and panna (right view and wisdom ) to a very high level ensuring the entry into  ariya margaya (the noble path) and avoiding a future re-becoming in the four unhappy realms.

Step 41

We then contemplate on what Dhamma teaches that when such avidya or not knowing is eliminated and a full realization of the teachings in the Dhamma unfolds, we develop the wisdom (vidya vimukkthi nana dharshana), for realizing Nibbana.

We then review what the teaching says about the Arahant (noble one) who eliminates, all hindrances shrouding enlightenment (pancha neewarana), gaining the four path and fruition knowledge, thus eliminating the ten fetters that tie a ‘being’ down to Samsara (dassa sanyogena), and all other defilements including their roots. The Arahant thus achieves kilasa pari-nibbana or so-padisesa nibbana datu. That is attaining Nibbana in this life itself as a living being. 

Thereafter with the ending of the kammic energy that created this life, and the ceasing of the kamma that gave rise to the formation of the five aggregates (panchas skanda), the   Arahant experiences the breaking down of the five aggregates. This we know as the Arahant’s experience of skanda pari-nibbana or anu-padisesa nibbana datu, the ultimate ending of the re-becoming process. This is Nibbana.  

With this step by step meditation practice to verify and consolidate what we know of Dhamma in Suthamaya Nanna about the world transcending wisdom, we gain the inferential understanding about Nibbana. Then with this inferential understanding about Nibbana we realize that we are now on the right track for liberation. It is however important to note that this inferential understanding is limited to the content and coverage included in the intellectual understanding acquired from learning the Dhamma by us. Therefore we have to treat this inferential understanding as a basic foundational platform relating to this wisdom and strive to acquire  a greater coverage on this knowledge base by learning the related Dhamma to a higher level and use it in this meditation exercise. 

Step 42

We also realize that this inferential knowledge can only be gained by a concerted effort of practicing this meditation over and over again. Also that the attainment is obtained through an incremental process.

We then reflect on the fact that with this understanding accomplished through a regular engagement of this step by step practice, we realize that we are now in the neighbourhood of achieving the noble status of a stream winner (Sowan being).

We also know then that we only have to continue further the insight meditation practice to higher levels to gain the ultimate experiential wisdom for realizing Nibbana.

May we get the necessary inspiration to engage and continue in this practice?

 

 Post # 80 – Developing World Transcending Wisdom in the Path to Nibbana-

A guided meditation Practice - Part 7

 This is a continuation of the Step by Step meditation practice as described in Posts #s 74

to 79

Step 32

We then contemplate on what we saw earlier that the solid, liquid, and gaseous and heat parts of the body are formed by the basic units of matter called Rupa Kalapas. They are so formed to fulfill their respective traits and functions inherited from the past lives, in this life as well. This happens through the re-linking consciousness that passes from the last life to this life as a kammic phenomenon. As we saw before they are in turn made from the fundamental elements of nature referred to as Patavi, Arpo, Thejo and Vayo.  

We then contemplate on the understanding gained from Suthamaya Panna that these body parts are constantly subject to influences of projective elements (gochara rupa or uthpada rupa)  as colour, shapes, sounds, smells etc., coming into being due to the aggregation of the fundamental  elements of matter patavi, arpo, thejo vayo in the formation of tangible bodies). These projective elements are present in own body parts as well as those from the external environment. By gaining momentary concentration on these body parts and using vidarshana to see their real nature, we see that due to the 'living' process these parts are expended and 'used-up'. When these used-up portions of the solid, liquid, gaseous and heat parts are expelled from the body to the outside environment, their constituent Patavi, Arpo, Thejo and Vayo - the four basic elements, also leave with them. When some solid, liquid, gaseous and heat parts from the external environment enter or are fed into the body, the constituent Patavi, Arpo, Thejo and Vayo also enter the body. We therefore see that due to this external and internal migration of the four basic elements, these body parts are regularly subject to change. They also undergo the same universal traits of arising, staying and ceasing inherited from their constituent four basic elements.

This consolidates our understanding of their nature of viparinama or annitha (impermanence). At this level of contemplation we also see that these body parts with a nature of annitha,  arises, stays and ceases not due to the will or desire of an owner who has them in his/her control but due to other causes and conditions, signifying their annatha (not self) nature. We also note that these body parts with a nature of annitha and annatha, arises, stays and ceases without the participation of an owner -ie. ‘a’  I or Me.

Step 33

Here we contemplate on what the Dhamma teaches about the nature of the sense elements (pasada dathu- chakku dathu- sotha, ghana etc.) manifesting as reflective elements ( a reflective polish) of the aggregated patavi, arpo etc. when contact happens between sense elements and projective elements of  sense objects. This contact causes the coming into being of sense faculties such as eye, ear, nose etc., that arises as vidathu-pakas or kamma vipaka from past lives formed to fulfill their respective traits and functions inherited from the past lives, in this life as well. These sense elements and sense faculties  are  the other factors of the ‘Form’ Aggregate. We see that they also arise due to external aramuna (sense stimuli), stays with them and ceases when the aramuna changes. This shows their annitha nature. Also their arising, staying and ceasing nature is not due to the will or desire of an owner but due to other causes and conditions signifying their annatha nature. Similarly we see no participation of I or Me (an owner) when these sense elements and faculties with their nature of annitha and annatha, arise, stay or cease. Therefore we now realize what we already know from Suthamaya Nanna that the entire form aggregate consisting of (as discussed before), skanda, dathu and ayathana, has a nature of annitha and annatha, and arises, stays or ceases without the participation of I or Me (an owner).

Step 34

A similar contemplative analysis can be done for the other aggregates of the five aggregates of clinging (Pancha Upadana Skanda). Therefore looking at the next aggregate of clinging, the sanna skanda (bundle of perceptions), arising in the mind as a result of the impact between external signals and sense faculties, we realize that these perceptions of the mind arise, stay and cease with the corresponding states of arising staying and ceasing of the sense faculties. Thus we see the annitha nature of the sanna skanda. Also see that their arising, staying and ceasing nature is not due to the will or desire of an owner, but due to other causes and conditions, signifying their annatha nature. Thus when the sanna skanda with its nature of annitha and annatha, arise, stay or cease, we see no participation of I or Me (an owner).

We then contemplate on the formation of the vinnana skanda, vedana skanda and sankara skanda, the other aggregates of the name part of ‘Name and Form’ that represent this ‘being’ as described in Dhamma. By a similar analysis we could realize their inherent nature of annitha and annatha, and that they arise, stay and cease without the participation of ‘I’ or ‘Me’. Thus we begin to realize that ‘living’ as we experience in the present moment by mind and body, takes place only in the five aggregates, without the participation of I or me.

Step 35

We then contemplate on what Dhamma teaches about the unsatisfactory nature of this living process. Because this ‘living’ in the present moment takes place only in the five aggregates, which are always in a state of change (annitta) and happens due to causes and conditions and not due to a will of a being (an owner) who has them in his/her control (annatta), and therefore without the participation of a I or me, it is seen as very unsatisfactory and undesirable. This unsatisfactory state is what Dhamma refers to as the state of Dukka. This state of Dukka is compounded by the inevitable occurrence of suffering resulting from old age, sickness, and death and the consequential rebirth laden with such sorrow due to any remaining residual craving for an existence.  In addition we also contemplate on the regular experiences of suffering  of pain and distress in body and mind referred to in Dhamma as the Dukka Dukathwaya,  the nature of impermanence in the five aggregates referred to in Dhamma as the Viparinama Dukathwaya, and their nature of being subject to changes with changes of conditions referred to in Dhamma as Sankara Dukathway, as  other aspects of their unsatisfactory nature or Dukka.

Thus we recognize what Dhamma says that the total Pancha Upadana Skanda, the five aggregates of clinging, manifesting as the living ‘being’, is in a state of annitta, dukka and annatta (impermanent, un-satisfactory and non-self-nature) or in Pali – thrilakshana,  as their true nature.

We also extrapolate this understanding and mental experience in respect of the animate and inanimate formations of the conditioned world outside, to recognize the nature of thrilakshana in them as well, as their true nature

Step 36

We then reflect on what has been described in the Dhamma as the ‘five-aggregate world’ which manifests in the mind of each individual and separate from the outside physical world and specific to each individual. We saw that living is experienced in this five-aggregate world which arises with each external stimulus, stays and ceases with the changing of the external stimulus, signifying the impermanent nature of that living world. We also reflect on what the Dhamma says that, beings experiencing living in this ‘five aggregate world’, cultivate desire and craving for this world due to their past traits and tendencies and is described as a kammic outcome. This desire and craving creates the Bhawa- the re-becoming condition- for the arising of another new living world.  This we see as the re-becoming process that the living being experiences in this life itself. Therefore we realise that the challenge before us is to engage in right mindful actions, to contain the Bhawa forming craving, to end the samsaric process.

Step 37

We then contemplate on the fact that with the realization of the thrilakshana of the five aggregates of clinging, the hitherto held wrong views that these aggregates are mine; they are me or I exist in them etc. - the Sakkaya Ditti - developed because of this ignorance or not knowing, begins to appear to be meaningless or makes no sense and are unwise. Therefore we begin to see that continuing to maintain desire, attachment and clinging, to these aggregates with such nature, due to Sakkaya Ditti   to be nonsensical. We observe then that with this realization they begin to gradually fade and die.

 Step 38

We then reflect on what has been described in the Dhamma that with the ceasing of Sakkaya Ditti (the notion of I, me, mine) and the resulting clinging to the five aggregates,  what is left in the ‘living being’  are only the five aggregates. When this realization arises, the living experience is seen to happen only in the five aggregates, devoid of clinging and Sakkaya Ditti. We then see what Dhamma describes as the life experiences of Buddhas, Paccheka Buddhas and Arahants.

We then contemplate on the teaching that when an Arahant experiences seeing, hearing etc. through only the five aggregates, devoid of clinging and Sakkaya Ditti, they do not generate emotions such as craving or aversion for such stimuli. Therefore there will be no actions by an Arahant, to give vent to those emotions and feelings and thereby no accumulation of new life experiences (sankaras) takes place. With no sankara accumulating, the Bhawa formation does not take place.  With no Bhawa formation the Samraric process will also not form any more.

Therefore we see that an Arahant by developing this wisdom based on reality (yatha butha nanna darshana) ends his /hers samsaric journey in this life itself.

As I have to limit the contents of each Post to facilitate easy reading, I will stop the descriptions here.

Please await the next Post # 81 for a continuation of the descriptions.