Post # 38 – Developing ‘Right View’ by the Lay Householder- Part 5

If you are visiting this Blog for the first time, it would be good if you could start by visiting the 1^st Post to know about this Blog and then read the others in sequence. 

In this Post we will discuss Pala Samma Ditthi (deeper understanding about the fruition in the path to enlightenment/ Nibbana). This has to be read in conjunction with Post # 37-Marga Samma Ditthi (a deeper understanding about the steps in the path to enlightenment/Nibbana). This is the last part of Right View in the Noble Eightfold Path.

We saw that there were four steps in the Path to Nibbana. They were -  Stream Entry (Sotha Patthi), Once Returner (Sakudhagami), Non Returner (Anagami), and Noble One (Arahant).  Continuing on developing in the Noble Eight-fold Path and realization of the respective Path Knowledge, help us to eliminate the various fetters or shackles (sanyojanas) that chain us down to the Samsaric process (the cycle of birth and death). When this happens fruition in the path steps is attained. The Fruition Knowledge (Phala Nana) thus attained follows Path Knowledge automatically.  It is also a supra mundane knowledge taking Nibbana as the object and right view becomes fulfilled with the accompanying spiritual attainments.

Fruition in the Stream Entry Path (Sotha Patthi)

The observance and practice of the virtuous qualities, of associating with noble friends; learning the Dhamma; developing unwavering trust in the Noble Triple Gem and  seela (moral restraint), and being always mindful and acting wisely with clear comprehension in accordance with Dhamma; and following the noble eightfold path are the requirements to develop in the Stream Entry Path (Sotha Patthi).   Advancing in the Path he/she sees  three fetters that tie a ‘Being’ down to the Samsara. They are Sakkaya Ditti (view and an attachment to a notion of self- a I, Me, Mine, or a personality view), Vichikichcha (speculative doubt about the Noble Triple Gem), Seelavrutha Paramasa (trust and reliance on worldly rites and rituals for liberation).  You also begin to see how meaningless these fetters are, their futility and their unwise nature. In other words see them as mere notions without a real basis. As this understanding grows these fetters fade and die in our mind. While mundane vippassana knowledge only suppresses these defilements, fruition in the Path destroys them. This is the first supra mundane vippassana knowledge which takes Nibbana as the object. These were discussed before.

Then you have the experience that you have left the mundane (Puthujana) or worldling state and are on course to enter the state of a Noble One (ariya). We also saw that once  you  are  established  in  the Stream  Entry  Path ,  the  virtues   of Saddha (trust in the Noble Triple Gem), Viriya (ardent effort),  Sathi  (mindfulness),  Samadhi (concentrated attention) and  Panna (wisdom for understanding reality),  develop as faculties and strengths progressively to higher levels.

By regularly engaging in Dhamma practice as above, one attains fruition in the path of stream enterer with the elimination of the three fetters referred to above. As we saw before you will also reach an important intermediate mile-stone before you attain fruition in Sotha Patthi. That is attaining either a state of a Sadda-nu-sari (one driven by trust in the Noble Triple Gem) or Dhamma-nu-sari (one driven by the understanding of the Dhamma) or both.  Either of these intermediate states is quite achievable in this life. These help you to achieve Sotha Patthi fruition in this life itself.

The fruition state ensures that you avoid being born in the unhappy or hell realms, avoid coming within the grasp of teachers with wrong view, avoid committing ananthriya kamma (the kamma whose results or consequences of a birth in hell realms are inevitable and cannot be prevented by other means) and attaining the Arahant state in this life or within the next seven re-births.  In other words such a person will not have an eight re-becoming in Samsara.

The path knowledge and the fruition in that step that follows are automatic. 

Fruition in the Path of the Once Returner

With the fruition in the Sothapatthi step of the Path, and continuing in the development in the Noble Eight-fold Path including development of right concentration and right mindfulness, one sees two other fetters that tie a 'Being' down to the Samsara. They are kamma-raga (sensual desire)  and patigaya (ill-will). This path knowledge reveals to you of their meaningless nature and their futility. This realization helps to weaken and suppress these two fetters.   The moral restraint (seela) that is cultivated and the Path Knowledge thus gained about the nature of the above fetters ingrained in the mind, we are able to overcome some gross tendencies such as craving, desire and obsessive lust as one group and anger, dislike and aversion  as the other.  These have been a part of our habitual traits. That is restraint from indulging in lustful actions and similarly in hateful deeds, as their consequences are now well understood, is what is meant by weakening and suppressing the fetters. It however means that while their gross manifestation is suppressed, their roots are still ingrained in the mind in dormant state. With this path knowledge and the fruition in that step you enter the next step of the path, that of Non Returner.

Once Returner upon death will only return once more to the sensual worlds. (Human, Deva or , Brahma worlds with form).Their Samsaric journey is thus limited as above.

Fruition in the Path of the Non Returner (Anagami)

The process of experiencing this step in the Path, the way to cultivate and realization of Path Knowledge is similar to those of the Once Returner. With this path knowledge that weakened the manifestation of kamma-raga and patigaya (sensual desire and ill-will), you would continue following the Noble Eight-fold Path to develop right concentration and right mindfulness further. The ability thus gained for a penetrative vision and mindful awareness, reveals to you additionally the impermanence, non-self and unsatisfactory nature of these fetters. This realization helps to see the roots conditioning these fetters and enables us to destroy them. With that attainment the two fetters that were weakened during the Once Returner step in the Path are now completely destroyed never to return. Gaining this path knowledge and the fruition brings you to the threshold of the next step of the path, that of an Arahant (Noble One).  And a Non- Returner upon death will never again take rebirth in the sensual worlds.

 Fruition in the Path of the Arahant (Noble One)

With the destruction of the above five fetters that were more weighted towards a birth in  lower realms, there remains five other fetters that are more directed to births in higher planes. These are very subtle and require a well concentrated mind to spot them. These fetters are rupa raga  (craving for material form which include craving for a state with a form, in the next birth),  arupa raga (craving for concepts devoid of material form which also in addition  includes birth in formless states),  manna (ego), uddachcha  (restlessness),  avidya (ignorance).

With the development in the Path beyond Non Returner (Anagami) state by following the Noble Eightfold Path and developing right concentration and right mindfulness further, you begin to see the above subtle fetters which are remaining that tie you down to the Samsaric process. Also you recognize their meaningless nature and their futility. With the elimination of one of these fetters you enter the Path of the Arahant (Noble One). Continuing on with the Noble Eightfold Path and developing right concentration and right mindfulness further you destroy the remaining fetters and reap the fruition in the step to become an Arahant (Noble One). This Fruition Knowledge is a very important part of the wider understanding of supra-mundane Right View.

These six ways of developing the understanding of right view with Nibbana as the focus is how one would progressively develop right view that the Noble Ones hold about the phenomena of this world.

Dhamma also refers to two more factors beside the eight in the Noble Eightfold Path that the Arahant acquires in this process. They are vidya vimukthi nana (knowledge of the freedom that can be gained from psychic irritants and fetters that tie you down to samsara)  and the vidya vimukthi nana dharshana (realization or view that this freedom has been attained).

These ten factors are the fulfillment of Arahanthood, and the ending of the Samsara.

 It must now be clear that we should engage in a regular and effective Dhamma practice. Then we can draw comfort from the fact that this Dhamma will lead us to deliverance from the unsatisfactory Samsara and give us the necessary protection we need for this purpose.

In this Blog I have attempted to list out the activities that  fall in line with this requirement. Developing the factors of the Noble Eightfold Path while observing the Ajeewa Astamaka Seela as the platform, along with serenity and insight meditations dealing with right concentration and right mindfulness, and contemplating on right intentions and thereafter right view as above on a daily basis, you as a busy householder are in this right practice.

Please await a Post on Patticca Samupadda  (Dependent Origination or dependent co-arising)

Post # 37 – Developing ‘Right View’ by the Lay  Householder- Part 4

If you are visiting this Blog for the first time, it would be good if you could start by visiting the 1^st Post to know about this Blog and then read the others in sequence. 

In Post # 36 we discussed Chatu Sathya Samma Ditthi – an understanding about the four noble truths, with Nibbana as the focus as a part of Right View in the Noble Eightfold Path.  .

In this Post we will discuss Marga Samma Ditthi (deeper understanding about the steps in the path to enlightenment/Nibbana).

The steps in the Path to Nibbana consist of the four steps of, the Stream Entry Path (Sotha Patthi), the Once Returner Path (Sakudhagami), the Non Returner Path (Anagami), and Noble One’s Path (Arahant). The knowledge relating to these four steps in the Path consists of knowing what that step in the Path is, the way to cultivate and develop in the Path, and a realization of the fact that the path attainment has been fulfilled. This realization is known as Path Knowledge. This knowledge helps us to eliminate the various fetters or shackles (sanyojanas) that chain us down to the Samsaric process (the cycle of birth and death).

Stream Entry Path (Sotha Patthi)

Observance and practice of the virtuous qualities, of associating with noble friends; learning the Dhamma; developing unwavering trust in the Noble Triple Gem and  seela, being always mindful and acting wisely with clear comprehension in accordance with Dhamma yoniso manasikara; and following the Noble Eightfold Path are the requirements to enter and develop in the Stream Entry Path (Sotha Patthi).   Ven Henepola Gunerathne Thero in his talk at the nine day retreat in Perth says that when one develops unwavering trust (Sraddawa) in the Buddha, Dhamma, the Sanga (the noble community) and the Seela (virtuous living), one enters the Stream Entry Path

Once  you  are  established  in  the Stream  Entry  Path  (Sothapatthi Margaya),  the  virtues   of Saddha (trust in the Noble Triple Gem), Viriya (ardent effort),  Sathi  (mindfulness),  Samadhi (concentrated attention) and  Panna (wisdom for understanding reality) develop as faculties and strengths progressively to higher levels. Then you have an experience that you have left the mundane (Puthujana) or worldly state and are on course to enter the state of a Noble One (ariya).

The way to Develop in the Path

As referred to above monks quoting the suttas say that one gains entry into Sothapatthi Margaya –stream enterer path, through the observance and practice of four virtuous qualities. They are Kalyana Mitra Sevanaya - associating with noble friends; Saddarma Sravanaya - learning the Dhamma; Yoniso Manasikara - being always mindful and acting wisely with clear comprehension in accordance with Dhamma; and following a Dhamma-nu-Dhamma Prathipadawa - the noble eightfold path. In addition to these four fold virtues, the stream enterer also develops unwavering trust (Sraddawa) in the Buddha, Dhamma, the Sanga (the noble community) and the Seela (virtuous living) as they advance in the Path.

With a regular practice of engaging in above one enters and develops in the path of stream enterer.

At this stage you will reach an important intermediate mile-stone before you attain fruition in Sotha Patthi. That is either you reach a state of a Sadda-nu-sari (one driven by trust in the Noble Triple Gem) or Dhamma-nu-sari (one driven by the understanding of the Dhamma).  In the former, unwavering trust in the Noble Triple Gem is the driver which takes you forward towards the Sothapatthi state. In the case of the latter, the driver is the inspiration gained from the understanding of the Dhamma. This inspiration carries you forward. It seems that any one of these intermediate states is quite achievable in this life and can be the first target to aim at.

Realization of Path Knowledge

With this experience in the steps in this Path, one realizes that one has left the worldly state of living and has entered the path to the Ariya (Noble) state. With this Path Knowledge (Magga-Nana) you begin to see clearly three fetters (Sanyojana) that hold you down to the Samsaric process. They are Sakkaya Ditti (view and an attachment to a self- a personality view), Vichikichcha (speculative doubt about the Noble Triple Gem), Seelavrutha Paramasa (trust and reliance on mundane  worldly rites and rituals for liberation). You also begin to see how meaningless these fetters are, their futility and their unwise nature. In other words see them as mere  notions  without a real basis. As this understanding grows these fetters fade and die in our mind. While mundane vippassana knowledge only suppresses these defilements, the Path Knowledge destroys them. This is the first supra mundane vippassana knowledge which takes Nibbana as the object. This path knowledge and the fruition in that step that follows are automatic. Some monks say that they are separated only by the duration of two mind moments. Ven Henepola Gunerathane Thero in his talks at the 9 day retreat in Perth says however that they only develop stage by stage through advancement in the respective practices. He cites the teaching where there are references to  eight persons or four pairs of persons who are following the Ariya Marga. Therefore  persons in the path stage and fruition stage are different and the attainments of the respective states have the necessary time gap. We therefore have to be aware of the different interpretations of these steps in the process and make our own judgement based on more deeper inquiry.

Path of the Once Returner

With the fruition in the Sothapatthi step of the Path, you enter the next step, the Path of the Once Returner (Sakurdhagami). The process of experiencing that step in the Path, the way to cultivate the Path and acquiring the Path Knowledge is similar to those of the Stream Entry Path.This realization comes when the five qualities referred to above as faculties and strengths, develop to a higher level through this practice.
Once you have attained the fruition state in Stream Entry and continuing in the cultivation and development in the Noble Eightfold Path, you enter the Path of Once Returner. The realization that you are now in this step of the Path is the Path Knowledge of the Once Returner. You then begin to see two other fetters that tie you down to the Samsara. They are kamma-raga (sensual desire or craving) and patigaya (aversion or illwill). This path knowledge reveals to you that these two fetters cause our rebecoming in the Karma World. Also .of their  meaningless nature, their futility and their unwise nature. This realization helps to weaken and suppress these two fetters.  With the moral restraint (seela)  that is thus cultivated and the Path Knowledge thus gained about the nature of the above fetters ingrained in the mind, you are able to overcome the gross tendencies that have been part of your habitual traits. That is restraint from indulging in lustful actions and similarly in hateful deeds, as their  consequences are the re-becoming in the lower realms of the Karma World. This is the meaning of weakening and suppressing the fetters. Weakening and suppressing also means that their roots are still ingrained in the mind in dormant state while such gross tendencies have been restrained. With this path knowledge and the fruition in that step you enter the next step of the path, that of Non Returner.

Path of the Non Returner (Anagami)

The process of experiencing this step in the Path, the way to cultivate the Path and realization of Path Knowledge is similar to those of the Stream Enterer or Once Returner.

This Path Knowledge destroys the two fetters that were weakened during the Once Returner step in the Path. The Path Factors and process of developing the Noble Eight-fold Path at this level is based on its world transcending (locuthara) way. That is through more advanced levels of serenity and insight meditation practices. That is higher levels of Samma Sathi and Samma Samadhi of the Noble Eightfold Path, supplemented by developing higher levels of  samma ditti (right view). The views and realization thus developed are more refined and deep. That is even the roots giving rise to these fetters are now penetrated and completely destroyed never to return. That is symbolically what a non-returner can mean.With this path knowledge and the fruition in that step you enter the next step of the path, that of an Arahant (Noble One).  

 Path of the Arahant (Noble  One)

The process of experiencing the Path, the way to cultivate the Path and realization of Path Knowledge is similar to those of the Stream Enterer, Once Returner or Non Returner.

This Path Knowledge destroys five remaining fetters that chain you down to the Samsaric Process and lead to realization of Nibbana. These are very subtle fetters and requires a well concentrated mind to spot them. These fetters are rupa raga (craving for a form),  arupa raga (craving for formless states), manna (ego), uddachcha (restlessness), avidya (ignorance).

With this path knowledge and the fruition in that step you become an Arahant (Noble One). This Path Knowledge is a very important part of the supramundane Right View.   

Please await the next Post for a discussion on Pala Samma Ditthi (deeper understanding about the fruition in the path leading to enlightenment/ Nibbana).

Post # 36 – Developing ‘Right View’ by the Lay Householder- Part 3

In Post # 35 we discussed Right View as advocated in the Noble Eight-fold Path in respect of   Diyana Samma Ditthi, and Vidarshana Samma Ditthi. In this Post we will discuss the details relating to Chatu Sathya Samma Ditthi - deeper understanding about the four noble truths with Nibbana as the focus.

A deep understanding about the four noble truths with Nibbana as the focus requires a close analytical review of the teaching relating to this topic. It is known to be the most fundamental of the teaching and unique to Buddha Dhamma. It is often referred to as ‘right view’ by itself. This analytical review requires a deep understanding of the truth of suffering (unsatisfactory nature of existence); the truth of the cause of suffering; the truth of the end to suffering; and the truth of the path leading to the end of suffering. Each one signifies the understanding of the truth about life, the reasons behind those truths, the possibility of change and the way of life that can lead to change and gaining freedom from suffering, ie. Nibbana.

The first focus in this attempt is to develop a deep understanding of the truth of suffering (dukka sathya) or a deep understanding of the unsatisfactory nature of existence. The very basic aspect of this truth given in the Pattika Saumuppada (dependent origination) teaching is - ‘due to avidya (not knowing or ignorance), one develops a craving and an attachment to have an existence. This craving for an existence, results in an existence-seeking consciousness (a prathisandhi vinnana). This consciousness is conditioned by the nature of the craving. This consciousness causes a new becoming in an appropriate abode with a 'new life’. This abode, that is sought for the new becoming is such that it is able to provide the conditions to indulge in or fulfill the traits and tendencies acquired from experiences in the past and past lives.

This new becoming means the coming into existence of a name-form aggregation (nama-rupa santhithaya) that is consistent with the nature of the existence-seeking consciousness. The abode, where this happens has the characteristics to host this particular name-form aggregation and the conditions to permit indulgence in or to fulfill the traits and tendencies acquired from experiences in the past lives..To permit indulgence in or to fulfill the traits and tendencies brought over from the past and to experience the stimuli from the external environment, results in the coming into existence of the five aggregates of clinging (pancha upadana skanda) and the six sense faculties developed appropriately, constituting the ‘Being’. This 'Being' coming into such existence, then starts to experience ‘living’. That is, this process of becoming happens not due to the will or wish  of ‘a Being or a Self ' that is perceived to exist, but only due to causes and conditions.  This is the first realization of the unsatisfactory nature of the ‘Being’ or dukka sathya.

A human being in this process comes into existence with conception in a mother’s womb. The conditions existing in a womb, the undesirable environment and the painful experiences that is undergone in a mother’s womb due to her movements and a near ten month of existence in that environment, is the next realization of the unsatisfactory nature of existence or ‘suffering’. The painful experiences of the baby and mother during the birth process are the next. The life following this birth with aging, decay, deterioration of the sense faculties and continually exhausting the life span is the next. The inevitable occurrences of illness and pain are the next states of suffering. The inherent nature of arising, staying and ceasing of the skanda, datu and ayathana (the basic constituents) that make up the ‘Being’ results therefore in continuous break up and coming together or instantaneous death and birth (udaya veya) of these basic constituents that is the ‘being’. That is another aspect of the suffering. And finally with the exhaustion of the Kamma that gave rise to this life, resulting in the complete break-up of the name-form aggregation or conventional death is also another significant aspect of the nature of bodily suffering.  

In addition to this unsatisfactory nature or dukka of the form aggregate, the name aggregate also experiences its own type of suffering. The regular mind experiences of sorrow, lamentation, pain, grief and despair (soka, parideva, dukka, domanassa, and upayasa) are the primary states of suffering in the mind. In addition there are the experiences of suffering, when you have to part from those whom you love or with those possessions you like, or conversely having to associate with those whom you dislike and those things that you are averse to, are also states of mental suffering. Also when what you desire does not happen or you cannot get what you want, are also states of mental dukka.

This dukka listed above that is experienced is the true nature of the five aggregates of clinging (pancha upadana skanda), or the ‘Being’. It is the reality. This realization has to be consolidated by the following three ways:

i.       Once you begin to see this suffering as, dukka dukkathya (pain of body and mind), viparinama dukkathya (the suffering as a consequence of change), and sankara dukkathya (the suffering as a result of causes and conditions) you see the reality of suffering through Sathya Nana (the wisdom of the true nature of suffering). The Ariya Sathya Nana.

ii.         The wisdom as to how this true nature of suffering can be understood and what you need to do to gain this understanding and the way to acquire this wisdom, is said to be Kruthya Nana (‘action wisdom’  or what’s to be done to realize this wisdom).

iii.        Once the true nature of the suffering as above is understood and you have that as a true realization, that wisdom is known as Kruthak Nana (realization wisdom). 

This threefold way of understanding the unsatisfactory nature of the five aggregates of clinging (Pancha Upadana Skanda) is the right view of dukkha sathya or truth of suffering.

The ‘truth’ of the cause of suffering (dukkha samudaya sathya)

We saw above that Dhamma refers to this truth given in the Patticca Saumuppada teaching as follows:

 ‘Due to avidya –not knowing, one develops desire, craving and attachment for an existence. This craving for an existence, results in an existence-seeking consciousness, which in turn gives rise to a becoming in an appropriate abode.  Dhamma also teaches us that the particular nature of this desire and craving is of three types. They are Kamma Thanna (craving for sensual pleasures and possessions), Bhawa Thanna (craving for existence and for  happenings) and Vibhawa Thanna (craving for non-existence or for non-happening).  We also saw that this becoming gave rise to a name-form aggregation and in turn the five aggregates of clinging which has an inherent nature of experiencing suffering.

Thus we see that suffering is there because of the arising of the five aggregates of clinging which in turn came into being from the name-form aggregation, therefore due to a 'birth', Therefore we see the primary cause of suffering is the birth. This name-form aggregation was the result of desire and craving that prevailed for a new becoming, and that the root of this desire and craving is not knowing - avidyawa or ignorance.

Therefore one sees the cause of suffering as kamma thanna (the craving for sensual pleasures), bhawa thanna (the craving for an existence), or vibhawa thanna (a craving for a non-existence) or due to all three.

The teaching requires us to consolidate this realization by the following three ways:

i.          Know that suffering or dukka, a nature inherent in the five aggregates of clinging, is due to a birth which in turn was the result of desire and craving due to ignorance or not knowing, and that craving for sensual pleasures or for an existence, or a non-existence is therefore the cause of dukka, which is the truth or Sathya Nana (the wisdom of the true nature of the cause of suffering).

ii.          Know that this craving has to be eliminated and what you need to do to eliminate craving and the understanding of the way is the wisdom known as Kruthya Nana (‘action wisdom’ or what has to be done to realize this wisdom).

iii.        Once the true nature of the cause of suffering as above is understood and the cause eliminated, you have that as a true realization. That wisdom is known as Kruthak Nana (realization wisdom). 

The truth of the end to suffering (dukka nirodha sathya);

We saw before that ‘due to avidya or not knowing, desire and craving arises and in turn a becoming with a five aggregates of clinging, whose inherent nature is dukka. Dhamma also teaches that Nibbana is where a becoming with five aggregates of clinging does not arise, where a birth does not arise, and also where desire and craving does not arise. Therefore Nibbana is the only place where dukka (suffering) does not arise or exist and that the end of suffering is Nibbana.

The teaching requires us to consolidate this realization by the following three ways:

i           Nibbana is where there is no craving, no birth and therefore no arising of five aggregates of clinging and where this Dukka does not exist, as a true realization or Sathya Nana

ii.       The wisdom to consolidate this realization and the way for developing that wisdom is Kruthya Nana (‘action wisdom’ or what has to be done to realize this wisdom).

iii.        The wisdom that this true realization is established is Kruthak Nana (realization wisdom).  

The truth of the path leading to the end of suffering

Dhamma teaches that this is the Noble Eightfold Path, and that this realization has to be consolidated by the following three ways:

i.         The wisdom of realizing that developing the factors of the Noble Eightfold Path is the path leading to the end of suffering as the truth (Sathya Nana)

ii.      The wisdom to consolidate this realization and the way for developing that wisdom is Kruthya Nana (‘action wisdom’ or what has to be done to realize this wisdom).

iii.         The wisdom that this true realization is established is Kruthak Nana (realization wisdom).  

Thus this realization according to the above three ways of each of the four factors, and accordingly by these 12 ways articulated in the Dhamma Chaku Pevathum Sutta,  the Right View will be developed of the Four Noble Truths - Chatu Sathya Samma Ditthi with Nibbana as the focus.

Await a discussion on Marga Samma Ditthi (deeper understanding about the steps in the path to enlightenment/Nibbana) and Pala Samma Ditthi (deeper understanding about the fruition of the path to enlightenment/ Nibbana) in the next Post.

Post # 35 – Developing ‘Right View’  by the Lay Householder- Part 2

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

In Post # 34 we discussed in outline Right View as advocated in the Noble Eightfold Path. We also discussed in detail the aspect of kammassakata sammaditthi- Kamma & Retribution, in relation to Right View.  

In this Post I will elaborate on the next two aspects of Right View- related to Diyana Samma Ditthi - the way to develop a concentrated mind for realizing Nibbana and Vidarshana Samma Ditthi (seeing Nibbana through insight knowledge).

Diyana Samma Ditthi 

Advancing in serenity meditation to achieve higher levels of one-pointed and absorbed mind is the basis for developing a mind capable of realizing Nibbana. We saw in the Post # 26 that by advancing in serenity meditation one can go from a mind state of Pari-kamma Samadhi (Initial Concentration), to Upchara Samadhi –(Access Concentration) and on to Arapana Samadhi the first material jhana or a high state of concentrated and absorbed mind. This state of Jhana is called arammana upanijhana – a mind that is absorbed in a material object as an Aramuna. The mind gaining this state of concentration is a mind progressively gaining the state of Samma Samadhi. This mind experiences five Jhana factors or factors of absorption.  They are initial application- Vittakka (applying the factors of the mind to the object or direct the mind again and again at the object); sustained application- Vichara (keeping the mind anchored on the object or keep the mind examining the object); happiness –Peethi,; rapture – Sukha; and collected and concentrated mind - Ekkaggatha. 

 The nature of these Jhana factors is that they go to counter and suppress the influences of the five hindrances (pancha neewarana) that inhibit our realization of enlightenment. That is Vittakka goes to suppress Sloth and Torpor, (thina midda); Vichara goes to suppress doubt; happiness–Peethi suppresses illwill (viyapada); rapture – Sukha suppresses restless and brooding nature of mind (uddachcha kukukcha); and collected and concentrated mind - Ekkaggatha suppressing sensual desire (Kamma Chanda).  Such a mind with the five hindrances suppressed is on track for gaining higher Jhanas to reach a mind state of high concentration and equanimity (fourth material Janna). These Jhana factors only suppress the five hindrances and not eliminate them. The root of these hindrances is ignorance. Until ignorance is eliminated the hindrances lie subdued. By developing wisdom, ignorance is eliminated and with it the five hindrances. With the attainment of this wisdom other misconstrued views about the experiencing of the elation and euphoria of a stilled mind and the extraordinary abilities that can be performed by such a mind, treated as liberation, are eliminated.

   

Coming out of these higher Jhanas, and with concentrated minds described above, one switches to insight meditation, a targeted and guided insight meditation practice, to gain states of mind known as lakkana upanijjana or seeing the true nature of this living 'Being' and other phenomena. That is their impermanence, unsatisfactory, and non-self nature (thrilakshnaya). With this wisdom, ignorance which was the root of all hindrances is eliminated and with that the hindrances themselves. These hindrances are known to be the roots of the ten shackles or fetters (Dasa Sanyojana) that tie us down to the Samsaric journey.  Following the gaining of lakkana upanijjana,  and continuing with insight meditation one gains 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 progressively.  With the gaining of the wisdom of path visions and fruition visions, the ten shackles or fetters (Dasa Sanyojana) that tie us down to the Samsaric journey are progressively eliminated. With the elimination of the fetters, you escape from the Samsaric journey and attain the state of Nibbana

This is the outline related to Diyana Samma Ditthi.  Contemplating regularly and advancing this knowledge of Jhanas with Nibbana as focus, one can suitably broaden the understanding of Right View in the Noble Eightfold Path.

 

Vidarshana Samma Ditthi

Seeing Nibbana through insight knowledge will be the focus of this discussion.

One has to engage in insight meditation (vidharshana) to develop wisdom to see the true nature of all phenomena (yatha bhutha nana). A focused and concentrated mind developed through serenity meditation and engaged in insight meditation, is capable of applying a penetrating vision to a chosen phenomenon and dissecting such phenomenon into its constituent parts to see their true nature. This insight meditation is a guided exercise to experience and test the intellectual understanding (suthamaya nana) as explained in Buddha Dhamma. 

The meditator engaged in this practice, first sees the world as divided into conditioned (sankatha) and unconditioned (asankatha) groups/constituents. The conditioned group is formed by causes and conditions and includes all animate and inanimate formations. The unconditioned group is the rest which includes Nibbana - a special phenomenon. 

The conditioned group segregated into parts has all animate formations as one sub-group and inanimate formations as the other. The formations in the animate group includes this self or 'being' and when segregated into constituents display components referred to as name and form aggregates.  The form aggregate when dissected progressively into constituents, ends up at the basic elements of matter - the four fundamental phenomena - Patavi, Apo, Thejo and Vayo. The nature of these elements is that their influences are in a perpetual cycle of arise, stay, cease and they exist by repetition giving rise to a state of flux (udaya-veya) for all formation which they are a part of. That is a state of impermanence. 

The name aggregate in animate formations on the other hand when dissected shows the constituents as feelings, perceptions, thoughts and consciousness.  Each of these displays a nature of impermanence. The name and form aggregates of the animate group with the nature of impermanence and subject to change in a cycle of arise, stay and cease, and only due to causes and conditions and not due to the will or desire of an owner, shows their non-self nature.  Further, the function of living by a 'Being' which is a process of seeing, hearing, knowing, feeling, experiencing, doing, thinking etc. are all happening only in this basic aggregation of name and form consisting of the aggregates of form, feelings, perceptions, thoughts (conditional formations) and consciousness. Therefore, due to their nature of arising, staying and ceasing or impermanence and the non-self nature, happening outside the control and participation of an owner, this process is seen to be very undesirable and unsatisfactory. It is referred to in Dhamma as the dukka dukkathwaya nature. In addition, one sees their nature of impermanence and being subject to change in a cycle of arise, stay and cease as their viparinama dukkathwaya state, and due to their nature of being formed due to causes and conditions signifying their sankatha dukkathwaya state, all culminating in a state of unsatisfactory-ness.  Similarly with a penetrative vision and dis-aggregating the inanimate group also into their constituent components, shows they arise due to causes and conditions and therefore subject change with the causes giving their impermanent nature. These for all purposes are seen as unsatisfactory.

With the realization of the impermanent nature, unsatisfactory nature and nature of non-self - the universal truths - of the conditioned group, 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. Also, such avidya or not knowing will be eliminated and a full realization of the teachings in the Dhamma unfolds developing wisdom (vidya vimukkthi nana dharshana), for realizing Nibbana.

This outline on Vidarshana Samma Ditthi will help you to formulate your own listing of facts to contemplate on and expand your own knowledge regularly on this aspect of right view.

Please await the discussion on Chatu Sathya Samma Ditti,  in the next Post.

Post # 34 – Developing ‘Right View’ by  the Lay Householder- Part 1

In Post # 16 we discussed the Noble Eightfold Path which was described as the direct path to liberation. We noted that being the direct path to liberation we should strive to develop its factors as a real necessity/high priority. We saw that the path factors were ‘ right  view’; ‘right intention’; ‘right speech’; ‘right action’; ‘right livelihood’; ‘right effort’; ‘right mindfulness’ and ‘right concentration’. 

We saw from a quote in the web, the position of right view viz-a-viz the noble eightfold path as follows - “Right view (Samma Ditthi) is the forerunner of the entire path, the guide for all the other factors. It enables us to understand our starting point, our destination, and the successive landmarks to pass as the practice advances. To attempt to engage in the practice without a foundation of right view is to risk getting lost in the futility of undirected movement” 

In Post # 19 we discussed, right view as advocated by learned monks in Dhamma Desanas (talks), where dasa wasthuka samma ditti -the tenfold mundane right view and  chathu sathya samma ditti, or supra-mundane right view-( the Four Noble Truths) have been referred to. We also saw, references made by Noble Sariputta on right view in the Sammaditthi Sutta. The right view is said to eradicate self-view or ego; attaining permanent stability in morality; unshakeable confidence in the Noble Triple Gem and the realization of Nibbana.

We also saw the explanation about right view that includes all of above, and as the one which refers to seeing worldly phenomena in the way the noble ones (Buddhas, Paccheka Buddhas, Arahants) see them. That is developing right view relating to phenomena of the world with Nibbana as the focus. This is the one that best suits our purpose.

Developing right view in this way requires contemplation on six views about worldly phenomena. They are respectively kammassakata sammaditthi (way of seeing Kamma and its retribution in relation to Nibbana); Diyana Samma Ditthi (way of developing a concentrated mind for realizing Nibbana);  Vidharshana Samma Ditthi (view relating to real nature of  phenomena of the world with Nibbana as the focus through insight knowledge); Chatu Sathya Samma Ditthi (deeper understanding about the four noble truths with Nibbana as the focus);  Marga Samma Ditthi (deeper understanding about the steps in the path to enlightenment/Nibbana);  Pala Samma Ditthi (deeper understanding about the fruition in the path  to enlightenment/ Nibbana).

To develop right view on these lines we have to first accumulate knowledge about these six aspects from our traditional methods such as by listening to dhamma and reading about dhamma etc. and by maintaining a record of relevant facts related to these six aspects as they come to our attention. Thus we build up the range of facts that we have to contemplate on regularly to develop right view.

As an example I would now like to list out some content on each of these aspects and how they can be used in this contemplation. The following listing is by no means typical or sufficient as content for this practice. But they are given only to establish the method as I understand them. What you must create for yourself through the above means will be the best and the most rewarding method to achieve the objective. 

I must hasten to add here that the  practices that will be described below gives you an appropriate foundation to establish Right View. This will enable you to practice and advance in developing the respective factors further by acquiring the relevant Dhamma knowledge and engage in the practice further to advance this knowledge progressively to required levels. Thus what is described here should therefore be treated only  as a spring board to developing Right View further. 

What I like to share with you on this is as follows:

Kammassakata Sammaditthi 

This contemplation on way of seeing Kamma and their retribution in relation to Nibbana may go like this: 

All acts committed by us with will/volition, understanding and mindfulness are accumulated as Kamma. This accumulation is done by way of thought, word and deed. The ethical quality of the volition segregates them as wholesome or unwholesome Kamma. These Kamma shapes our re-becoming. This re-becoming determines our samsaric (cycle of re-birth) process.  By right understanding and engaging in right actions to attain the four paths and their fruition, we can limit the accumulation of new Kamma and mitigate the effects of existing Kamma thus shortening the samsaric process. This is Kammassakata Sammaditthi in a nutshell. But to put it into practice we need a more elaborate description.

In a Dhamma Desana a monk said that for ease of explanation he will use two ways of referring to Kamma in relation to their ethical quality. These two ways are white Kamma which gives favourable or happy results and black Kamma, which gives unfavorable or unhappy results.  There is reference  to this classification in a talk given by the Buddha also where he has segregated white kamma that lead to good results, black kamma leading to bad results, and kamma that can be described as having both white and black qualities giving rise to mixed results like what we experience in our present life and those kamma which are neither white nor black which do not create the bhawa that conditions our samsaric journey.  Therefore, this method is convenient to use when discussing Kamma.

For understanding Kammassakata Sammaditthi for our purpose, Kamma is divided into two groups. The first group is Janaka Kamma. They are the Kamma that determine our re-becoming/ rebirth.   The second group is called Pervurthi Kamma. They arise and give effect in the life that follows such rebirth.  At this level of classification there are also Kammas referred to as Upa-Thambaka Kamma, those that can make dormant Kammas to come alive or wake up; Upa-Piditha Kamma those that reduces or thins out the effects of existing Kamma; and Upa-Gathaka Kamma, those that suppress or kill the  existing Kamma yet to arise and give effect. 

In Janaka Kamma there is a category known as Garuka Kamma. They are significant in that their effects (Kamma Vipaka) cannot be mitigated or destroyed by any means. In other words their effects have to be borne at all costs.  A white Garuka Kamma is accumulated when one attains a state of Jhana through meditation.  A practitioner, who has attained a Jhana and passes away while the mind is in that condition, will have this white Kamma dominating all others in determining the rebirth. They will be born in a happy realm/abode with form or without form, irrespective of what other Janaka Kamma is in accumulation in the mind. Similarly one who has committed a black Garuka Kamma such as having caused harm to or the death of a parent or the same to an Arahant or committed an act of injuring a Buddha or causing disharmony among Sanga will be born in the hell realms despite all other good Kamma they have accumulated. This is the nature of Garuka Kamma. Thus in terms of this teaching the fact that you now have a human birth, means that for certain, you have not committed any black or white Garuka Kamma in the last life conditioning your present birth. In addition unless you have committed such black Kamma since your birth in this life, you are now well positioned to avoid an inevitable birth in the hell realms due to a Garuka Kamma.

Next in sequence to arise to determine the rebirth realm is a Kamma known as assanna (proximate) Kamma that prevail at the time of death. The ethical quality of such proximate kamma determines where your rebirth will be. The proximate Kamma is conditioned by the day-to-day habitual traits and practices that you live by in this life as well as those in previous lives. If you want the Pali name for these habitual Kamma, they are called Archinthana Kamma. Another Kamma that can mature and manifest as a proximate Kamma is known as a Kattatha Kamma, a special kamma that is done with more preparation and awareness, occasionally.

Thus, this knowledge enables you to engage in such new right Kamma to be on course, including the right Upa-Thambaka Kamma, Upa-Piditha Kamma; and Upa-Gathaka Kamma to deal appropriately with the existing Kamma, to avoid birth in unhappy realms.

The other regime of Kamma that has to be reviewed is Pervurthi Kamma. We mentioned that they arise and give effect in the life that follows each rebirth. There are three types of Kamma in this category. They are Ditta Dhamma Vedaneeya Kamma, those that give effect in the same life as they were committed, and Upapaditha Vedaneeya Kamma, the Kamma that have been carried over from last birth to give effect in this life and Aparapariya Vedaneeya Kamma, the Kamma that is being carried over even from many previous lives.  In addition, there is a category of Kamma in this group called the Ahosi Kamma. These are kamma that were due to give effect in this life but were prevented from fructifying due to other counteracting dominant Kamma.  That is when a Pervurthi Kamma that was due to give effect in this life is prevented from happening, then such Kamma are extinguished or neutralized never to arise again.

Aside of all this there is also a category of Kamma which can be identified as neither white nor black. They are Kamma that do not create Bhawa (rebecoming). They develop the path factors and steps in the path to enlightenment. They do not proliferate the Samsaric journey. It is good to acquire some knowledge about them.

This outline tells us that our samsaric journey up to now and the nature of our present life and its endowments are the results or a bundle of effects happening together due to a bundle of Kamma that we have accumulated. In this bundle there are the Janaka Kammas and Pervurthy Kammas both white and black and also some Kamma that are neither white nor black.

This knowledge tells us not be too anxious about the Kamma that are in accumulation in our minds from the past and that we can do something about them. Our choice is to continue adding white kamma to this bundle so that their effects will dominate our future life. We would also have the comfort level that these dominant white Kammas will manifest as the right Upa-Thambaka Kamma, Upa-Piditha Kamma; and Upa-Gathaka Kamma to deal appropriately with the existing Kamma and avoid a birth in unhappy realms. Further by adding these dominant white Kammas to this bundle we can also trigger the Kammas that are neither white nor black in this bundle to arise in abundance enabling us to escape from Samsara.

Hope this gives you a fair idea of Kammassakata Sammaditthi, to start the practice of developing right view.

Await the coming Posts for elaborations on the other aspects of Right View. 

Post # 33 - ‘Sathyakkriya’ Part 2- How it is done?

Are you visiting this Blog for the first time? It would be good if you could read the Post # 1 to know about this Blog. Thereafter read the posts in sequence for the best benefits.

When it comes to a  ‘truth’ there is nothing more certain than the virtues of the noble triple gem- virtues of the Buddha, virtues of Dhamma, and virtues of Sanga (Arahants, including all those who come within the qualification of Ariya Maha Sanga), to contemplate on. So we will use this as the means to practice Sathyakkriya (the power of truth). Thus this Sthyakkriya will be done along with the meditation practice of contemplation on the virtues of the noble Triple Gem - Buddhanu Sathi Bhavana; Dhammanu Sathi Bhavana  and Sanganu Sathi Bhavana which is a part of the 40 methods of Serenity meditation  described in the Pali Commentary for developing concentration.

Step 1

When you practice Sathyakkriya by using contemplation on the virtues of the Noble Triple Gem, unlike its use in serenity meditation, it is best to recollect those virtues that have inspired you during your different exposures to Dhamma and have got impressed in your memory. Why it is in your memory is because they have been found to be significant by you and therefore has been retained in memory. In other words they are close to your heart and you have some ownership or belonging to them. Reciting a known stanza on the other hand about virtues of the Buddha (Budu Gunna  gayana), is also good (eg. Eithi Pisso or any other), but it might sometimes become a mechanical recitation than something coming out with more mindfulness, and will not be as effective as your own recollections. It might therefore be safer to use both methods if you have a doubt, given that you have the time to spare. That is, first recall from memory the Virtues of the Buddha as you know them (does not matter how much, but what is important is what is impressed in your mind) and then follow up with a known recital. You will then as a practice of Sathyakkriya, observe and endorse that these virtues are true.

It is good if the recollection is made in some rational sequence such as –first Boddhisatta Guna (virtues of the person before attaining enlightenment), then Buddhu Guna (his virtues upon attainment of enlightenment) and thereafter Sammma Sambuddha Guna (the virtues of the enlightened one, after having taught his new found Dhamma that made him a Buddha, to be understood by others) in that order. Then you observe with determination that, “the virtues that I recollected are true and I remind myself that they are true”.

At the beginning what might be recollected can be small but it does not matter, so long as they are actually coming from your memory. As you keep repeating this regularly, the list will expand and you will be surprised as to how much of it keeps coming up. In addition what virtues that you have come to know anew from listening to Dhamma or reading the Dhamma, can also be included in the same sequence.

There are many benefits apart from the Sathyakkriya aspect, of doing this meditation like this. First by contemplating on the virtues of the Buddha you begin to see the incomparable greatness of this teacher and your trust (saddha) in him begins to increase. Also when these virtues keep coming up in your mind regularly you tend to emulate them to the best of your ability and thus become a good person who is more acceptable in society. Also in this exercise or recalling from memory the details of a chosen subject which has been stored at various times at various memory locations, you begin to train your mind to respond similarly in other situations as well. This skill will help you to deal with many situations in life by readily recalling earlier instances where you had dealt with similar ones. This is particularly useful for the student preparing for exams. Their need at the time of writing the exam or responding to oral examination is to be able to recall selectively what they have gathered as knowledge on the particular subject during the preparatory period without missing out anything. 

You may construct your list of Buddha’s virtues carefully with due diligence so that you have ownership to your meditation subject and make it a live list so that you can update it regularly.  

A similar process can be followed for the virtues of Dhamma and virtues of Sanga to make the meditation subject complete. 

Step 2

After this, it is good to do a little meditation on loving kindness and goodwill to all (Mettha Bhavana), compassion and well wishing to all those in distress (Karuna Bahavana), experiencing altruistic joy in seeing other’s happiness (Mudhita  bahawana) and equanimity (Uppekka bahawana). This will help to enhance the purity of the mind at that moment as a support to Sathyakkriya.

Step 3

As a third step you might also recall as many as possible the merits that have been acquired by you, that come to your mind (Punya Kamma and Kusala Kamma).  We may call this a Punyanu Sathi Bahavana which can also be done as a Sathyakkriya. That is observing that the wholesome effects of these meritorious deeds are true. It is important that these are real situations and where possible recollect the actual happening or relive the event. As in the previous bahavanas, what you can recollect here at the beginning will also be limited but will keep expanding as you recall more of it when you do this regularly.

It is customary in Buddhist practice that after such an exercise to invite the deities to partake in this merit. This will enable them to recall such merits that they have accumulated in their samsaric journey. It is said that by these recollection the deities will make such merits come to the fore from their dormant states in the mind and enhance the fortunes that they already enjoy, as a consequence. Thus the favours of such deities will be more forthcoming than before to the meditator who was responsible for triggering the process in the minds of the deities.

You may therefore prepare a complete recital on the above lines to the best of your recollection. This can be updated regularly as you recall more. Then, following the recital, make a determination as a Sathyakkriya. 

This may go as follows:

“The virtues of Buddha, the virtues of Dhamma and the virtues of Sanga that I recollected are true. If they are true, may the power of this truth and the blessings of the deities who partook in the merit, help me to fulfill my following wish & etc.. & etc. & etc   …….?

Whatever the outcome may be, this practice will certainly give you a lot of mental relief and comfort which will help you to cope with worrying afflictions.  

Post # 32 - “Sathyakkriya”- The Power of Truth….Part 1

Are you visiting this Blog for the first time? It would be good if you could read the Post # 1 to know about this Blog. Thereafter read the posts in sequence for the best benefits. 

This Post may be more relevant to the devout Buddhist. This Blog so far has dealt with Buddhist practice targeting liberation from the samsaric cycle and has attempted to rationalize the practice based on the fundamental truths discovered by the Buddha. However we see that when a devotee who treats Buddhism somewhat as a religion is afflicted by worldly problems, the tendency is to resort to some spiritual redress. This comes from deep rooted traditions. Most religions, particularly the theistic religions, advocate a practice to pray to God for solace in such situations, which gives them mental relief and comfort and helps them to cope. The Buddhist devotee however does not have a similar remedy and therefore tries to also rely on practices adopted from other religions.  

It is the nature of our life that we experience ups and downs in our fortunes. On the down side we experience from time to time grief, despair, anxiety, fear, illness, uncertainty, doubt, loss, defeat etc. We have learned to cope by looking at their causes and trying to remedy them. When there is a particularly distressful situation affecting us, we normally resort to remedy the situation by dealing with the perceived causes. Eg. When there is illness we try to give the right medicine, after studying the symptoms and ascertaining the cause. This is taking the necessary actions that are known in the conventional worldly life. The Buddhist devotee however in addition tends to resort to some form of spiritual remedy.

There is a practice advocated by Buddhist Monks in their Dhamma sermons called, Sathyakkriya- the power of truth, to overcome distressful situations when they arise. How this works, I don’t fully know. To give a scientific explanation is also beyond me. But it is said that in many instances good results have been achieved by resorting to this practice.

There are instances in Buddha-Dhamma where there is reference to Sathyakkriya and how it has worked in certain situations. Rathana Sutta, Angulimala Sutta and most of the other Pirith Desana are demonstrations of this practice. These recitation are based on a ‘Truth’ and an ‘Adhisthana’(a determination). It goes as follows: … "as this is the truth, then, by the power of this truth, may this happen…”.  Most of the time it’s the virtues of ‘Buddha’, of the ‘Dhamma’ and those of the ‘Sanga’ (the noble ones) that are chosen as the subjects of Truth.  The Adhisthana in these recitations is a setha santhiya (well-being) for the listeners.

Of the many ways as to how this may be happening, I can think of the following to give you some pointers to help you to understand this better and come to terms with it if you are planning to try it out.

 The Point no. 1:

What we have and what we experience are effects due to causes. They are commonly referred to as 'Kamma Vipaka'. Buddha-Dhamma is also very clear that this experience or happening is not due to one effect based on one cause, but an aggregation of many effects (bundle of effects) due to a bundle of causes. It is never linear as one cause and one effect as some of the older religions in India taught or what modern science adopts as the basis to explain phenomena. Buddha-Dhamma explains that, if that was so, then there would be no need to do anything but wait for things to happen due to old Kammas. There would be no possibility of applying any present actions to mitigate the effects of past Kammas, to fashion out our future and seek ultimate liberation. So, the basis of the teaching is that what we experience now and those that we will experience in the future are due to causes from the past and the present actions combining with the past ones. They together act as a bundle of ‘causes’ to give rise to a bundle of ‘effects’ in the present and in the future.

So, we are encouraged to do things now to add to the existing bundle of ‘causes’, so that they will reshape the ‘effects’ that we will experience now and in the future.

Point no.2

Things that happen around us and things that we experience (effects) are not due to past Kamma alone. Buddha-Dhamma explains that they are due to one or more of the following abiding laws or principles (Niyamas) that operate in the universe. They are Dhamma Niyama (laws of nature), Ettu Niyama (laws of seasons), Beeja Niyama (laws of genetics), Kamma Niyama (law of causes and effects) and Chitta Niyama (happenings determined by a mind).

What is relevant for us in this exercise of Sathyakkriya, are the last two Niyamas. A ‘mind’ can think and act which can result as an ‘effect’ or experience. It is clear from our own experiences what this statement means. What I now experience (my endowments, my accomplishments, my problems, the lot) are due to my Kammas from past lives and what my ‘mind’ made me do in this present life.  I brought along some abilities (paramithas) from the past lives, and my mind applied what I learnt and studied in this life and also the minds of my parents made me do things that gave rise to the present accomplishments and results. While the actions of one’s own mind will be the primary driver, the next most effective mind that can influence is that of a parent or a family member.

When there is a particularly distressful situation affecting someone or some people, they first resort to remedy the situation by dealing with the perceived causes. This is their first action looking for relief. In addition, they may also resort to Sathyakkriya as supplementary actions, as demonstrated in Rathana Sutta and Angulimala Sutta etc. When you have sufficient saddha (trust and confidence) in the teaching and try this out in the correct manner, you will begin to get the initial mental relief and some hope that the spiritual act - the power of truth, also is helping you. Any results arising from the effects of the power of truth if they do happen will be a bonus.

In a situation where the subject person is unable to do a Sathyakkriya himself/herself, then by the principal of Chitha Niyama (the doings of a mind) the next best person or persons to do this is, one’s own parents or family who can make a genuine and truthful wish for relief. 

I expect this can serve as an explanation as to why we do Sathyakkriya and how it can work. Hope the devotee with sufficient saddha will get the necessary inspiration and motivation to try this out.

The way I have learnt how Sathyakkriya is done will be in the next Posts to follow.