Post # 68: Asavas – The Mental Defilements that perpetuate Samsara - Part 3

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 also.

You need to read Post # 67 before reading this.

Taints to be abandoned by Restraining -What taints, bhikkhus, should be abandoned by restraining? Here a bhikkhu, reflecting wisely, abides with the eye faculty restrained. While taints, vexation, and fever might arise in one who abides with the eye faculty unrestrained, there are no taints, vexation, or fever in one who abides with the eye faculty restrained. Reflecting wisely, he abides with the ear faculty restrained…with the nose faculty restrained…with the tongue faculty restrained…with the body faculty restrained…with the mind faculty restrained…While taints, vexation, and fever might arise in one who abides with the faculties unrestrained, there are no taints, vexation, or fever in one who abides with the faculties restrained. These are called the taints that should be abandoned by restraining.

Taints to be abandoned by Using - “What taints, bhikkhus, should be abandoned by using? Here a bhikkhu, reflecting wisely, uses the robe only for protection from cold, for protection from heat, for protection from, contact with gadflies, mosquitoes, wind, the sun, and creeping things, and only for the purpose of concealing the private parts.

“Reflecting wisely, he uses alms-food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the holy life, considering: ‘Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.’

“Reflecting wisely, he uses the resting place only for protection from cold, for protection from heat, for protection from contact with gadflies, mosquitoes, wind, the sun, and creeping things, and only for the purpose of warding off the perils of climate and for enjoying retreat.

 “Reflecting wisely, he uses the medicinal requisites only for protection from arisen afflicting feelings and for the benefit of good health.

“While taints, vexation, and fever might arise in one who does not use the requisites thus, there are no taints, vexation, or fever in one who uses them thus. These are called the taints that should be abandoned by using.

Taints to be abandoned by Enduring - “What taints, bhikkhus, should be abandoned by enduring? Here a bhikkhu, reflecting wisely, bears cold and heat, hunger and thirst, and contact with gadflies, mosquitoes, wind, the sun, and creeping things; he endures ill-spoken, unwelcome words and arisen bodily feelings that are painful, racking, sharp, piercing, disagreeable, distressing, and menacing to life. While taints, vexation, and fever might arise in one who does not endure such things, there are no taints, vexation, or fever in one who endures them. These are called the taints that should be abandoned by enduring.

Taints to be abandoned by Avoiding - “What taints, bhikkhus, should be abandoned by avoiding? Here a bhikkhu, reflecting wisely, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspit, a sewer. Reflecting wisely, he avoids sitting on unsuitable seats, wandering to unsuitable resorts, and associating with bad friends, since if he were to do so wise companions in the holy life might suspect him of evil conduct. While taints, vexation, and fever might arise in one who does not avoid these things, there are no taints, vexation, and fever in one who avoids them. These are called the taints that should be abandoned by avoiding.

Taints to be abandoned by Removing - “What taints, bhikkhus, should be abandoned by removing? Here a bhikkhu, reflecting wisely, does not tolerate an arisen thought of sensual desire; he abandons it, removes it, does away with it, and annihilates it. He does not tolerate an arisen thought of ill will…He does not tolerate an arisen thought of cruelty…He does not tolerate arisen evil unwholesome states; he abandons them, removes them, does away with them, and annihilates them. While taints, vexation, and fever might arise in one who does not remove these thoughts, there are no taints, vexation, or fever in one who removes them. These are called the taints that should be abandoned by removing.

Taints to be abandoned by Developing ( meditation) - “What taints, bhikkhus, should be abandoned by developing? Here a bhikkhu, reflecting wisely, develops the mindfulness enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment. He develops the investigation-of-states enlightenment factor…the energy enlightenment factor…the rapture enlightenment factor…the tranquility enlightenment factor…the concentration enlightenment factor…the equanimity enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment. While taints, vexation, and fever might arise in one who does not develop these enlightenment factors, there are no taints, vexation, or fever in one who develops them. These are called the taints that should be abandoned by developing.

Conclusion: “Bhikkhus, when for a bhikkhu the taints that should be abandoned by seeing have been abandoned by seeing, when the taints that should be abandoned by restraining have been abandoned by restraining, ….have been abandoned by using, … have been abandoned by enduring, ..have been abandoned by avoiding, .. abandoned by removing, … have been abandoned by developing—then he is called a bhikkhu who dwells restrained of all the taints. He has severed craving, flung off the fetters, and with the complete penetration of conceit he has made an end of suffering.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

 

Post # 78 – Developing World Transcending Wisdom in the Path to Nibbana-

A guided meditation Practice - Part 5

 

This post has the continuation of the Step by Step meditation practice described in Post # 74 to Post # 77, containing the steps 22 to 25 where the contemplation leads to understanding that the present moment experience of the form aggregate arises through body parts of solids, liquids, gases and heat formed from the basic elements of nature. Also the coming into being subsidiary currents of  action  manifesting as colour, smell, taste, sound  and touch as  projective elements and the formation of sense faculties of eyes,  nose, tongue,  ears and  body respectively in the form aggregate.

Step 22

We saw in Step 21 that by contemplating on what we know from Suthamaya Panna about the true nature of rupa kalapa with an abundance of Patavi with others in lesser proportions when they aggregate, give rise to the solid body parts displaying hardness etc. Similarly how Apo gives rise to the liquids, and Vayo gives rise to air and Thejo gives rise to heat of the body.  

We also know from Suthamaya Panna that the new ‘being’ gets prompted due to Kamma Niyama, to re-enact or engage in the habits, traits and tendencies that were brought over from the previous lives. As a consequence, there comes into being, as a kamma vipaka, the respective components in the form aggregate of solids, liquids, gases and heat formed from the basic elements (Sathara Maha Dathu), for their respective functions.

 The Rupa Kalapas and in turn the solid, liquid, heat, and air parts of the form aggregate, inherit the basic nature of their constituents, the four basic elements (Patavi, Apo, Thejo, Vayo). That is the nature of arise stay and cease in rapid succession ( udaya-vaya ).

Step 23

We now contemplate on what Dhamma describes as the sense signals that are reaching the form aggregate.

When the four basic elements of nature, which are merely currents of action, are made to combine due to the causes and conditions that the name aggregate brought over from the past, form the Rupa Kalapas and in turn the solid, liquid, heat, and air parts of the form aggregate.  Because of this combining of the four basic elements of nature, they give rise to subsidiary currents of action manifesting as colour, smell, taste, sound and touch, as projective elements in these body parts. This happens according to Dhamma Niyama. We also contemplate on what Dhamma describes as the process similarly taking place in the other animate formations in the outside world giving rise to solids liquids gases and heat and the projective elements of colour smell etc. in these animate formations. 

In a similar manner as above the Dhamma describes a process where the actions of the Niyama Dhammas (abiding laws of nature) create the causes and conditions for the combining of the four basic elements of nature, manifesting as solids, liquids, gases and heat in the inanimate substances in the outside world, with their respective projective elements of colour, smell, taste etc. These projective elements in the animate and inanimate formations in the outside world reach the living ‘being’ as sense signals.

Step 24

We now contemplate on what Dhamma describes as to how the sense elements (prasada dathu ) manifests in the form aggregate.

When these sense signals are experienced by the   form aggregate, we become aware of them and recognition dawns (Chakku Vinnanaya, Sota Vinnanaya etc.) in the relevant body parts of eye, ear nose, tongue, and body respectively that have come to being as vipaka of past kamma,  to react to such sense signals.

Dhamma also describes that these body parts of eye, nose, tongue, ear and body consisting of solid, liquid, gaseous and heat components formed due to the combining of the four basic elements of nature, have come into being for their respective functions. Also, due to past traits and experiences, there arise in these body parts of eye etc. the respective sense elements (prasada dathu, i.e- chakku dathu, sotha dathu etc.) as a reflective polish in the four basic elements, constituting such body parts.  This reflective polish manifests as a vipaka of past kamma, at the moment of contact and for the duration of the contact of the outside sense signals with the living ‘being’ and ceases upon the ending of the contact.

Step 25

We now contemplate on what Dhamma describes as the sense faculties in the form aggregate.

When the external   sense signals are experienced by the   form aggregate, we become aware of them and recognition dawns in the respective body parts of eye, nose, tongue, ear and body respectively that have come to being as vipaka of past kamma,  to react to such sense signals. Also, due to past experiences, there arise in these body parts of eye etc. the respective sense elements ( i.e- chakku dathu, sotha dathu etc.) as a reflective polish in the four basic elements, constituting such body parts.

Also, when the external sense signals reach the sense elements in the eye, ear, and nose etc. they get reflected to the name aggregate (mind) by the reflective polish in the four basic elements thus manifesting as seeing, hearing, smelling etc. as their respective functions. Thus, there comes to being the sense faculties of eye, ear, nose etc. These sense faculties arise, stay and cease with the arriving, staying and ceasing of sense signals.

Thus, we understand the true nature of the form aggregate as consisting of body parts, sense elements and sense faculties (skanda, dathu, ayathana) with their respective natures of arise, stay and cease.

As I have to limit the contents of each Post to facilitate easy reading, I will stop the descriptions here. We will see the continuation in Post # 79

 

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, his family 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 of the mind 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 is 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 # 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 aging... 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?  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? 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 # 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 conditioned formations - that represent a 'being'. For this wisdom to evolve one has to contemplate on the understanding one got from the basic Dhamma on nama-rupa parichage nana, that is the discrimination of name-form aggregation; dathu manasikara nana, the analytical wisdom on the formation of the conditioned phenomena of name-form aggregation from the basic elements of nature in the unconditioned world, that is patavi, arpo, chedo, varyo and  ahas due to causes and conditions generated by the mind, and realize the arise and fall nature inherited from these basic elements  for coming into being the name-form aggregation representing the living '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, by contemplation on the practice of developing marga nana, the path wisdom, and pala gnana the fruition vision,   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 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 noble one achieves kilasa pari-nibbana or so-padisesa nibbana datu, thus attaining Arahanthood. 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?