If a stream-winner...

A discussion on all aspects of Theravāda Buddhism
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retrofuturist
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Re: If a stream-winner...

Post by retrofuturist »

Greetings ZP,

From the link I provided, it seems that samādhi is required to complete fruition...
Now, one who has this paññā can, simply by developing his paññā, at the same time develop his samādhi; and when these have reached sufficient strength (more is required for each successive stage) the attainment of fruition takes place. Although the development of paññā is, of necessity, partly discursive (or intellectual), in the actual attainment of fruition (sotāpatti, etc.) the mind becomes steady (since samādhi has been automatically developed together with paññā, and the two now combine as equal partners—see M. 149: iii,289)—and there is direct intuition instead of discursive thinking. So in all attainment of fruition there is samādhi. But it is also possible for the ariyapuggala to develop his samādhi separately by means of ānāpānasati etc., and this is, in fact, the pleasantest way of advancing (for some people, however, it is difficult, and they have to grind away at vipassanā practice—i.e. development of paññā). In this way, a far greater degree of samādhi is developed than is actually necessary for the attainment of fruition
whereas path works like this...

SN 25.1: Cakkhu Sutta
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
At Savatthi. "Monks, the eye is inconstant, changeable, alterable. The ear... The nose... The tongue... The body... The mind is inconstant, changeable, alterable.

"One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry shades. He is incapable of passing away until he has realized the fruit of stream-entry.

"One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry shades. He is incapable of passing away until he has realized the fruit of stream-entry.

"One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening."
You would expect than that the gap between path and fruition would be less for the kāyasakkhi (body-witness) than the Dhamma-follower and Faith-follower... but in my mind this accounts for some of the reason why, in the suttas, people attained stream entry so quickly... i.e. many were already reasonably accomplished in samadhi (albeit wrong samadhi) and once they attained right view courtesy of the Dhamma, the fruition would have been comparatively easy.

Metta,
Retro. :)
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
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Re: If a stream-winner...

Post by Parth »

The sotapati maggatha person and sotapati falath person while being two are essentially one since a person is a sotapati maggatha person only for split of second or something like that just when he relaises the fruitation.

regards
Parth
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Re: If a stream-winner...

Post by Alex123 »

retrofuturist wrote:
I venture to think that if you actually read through the whole of the Vinaya and the Suttas you would be aghast at some of the things a real live sotāpanna is capable of. As a bhikkhu he is capable of suicide (but so also is an arahat—I have already quoted examples); he is capable of breaking all the lesser Vinaya rules (M. 48: i,323-5; A. III,85: i,231-2); he is capable of disrobing on account of sensual desires (e.g. the Ven. Citta Hatthisāriputta—A. VI,60: iii,392-9); he is capable (to some degree) of anger, ill-will, jealousy, stinginess, deceit, craftiness, shamelessness, and brazenness (A. II,16: i,96). As a layman he is capable (contrary to popular belief) of breaking any or all of the five precepts (though as soon as he has done so he recognizes his fault and repairs the breach, unlike the puthujjana who is content to leave the precepts broken).

There are some things in the Suttas that have so much shocked the Commentator that he has been obliged to provide patently false explanations (I am thinking in particular of the arahat's suicide in M. 144: iii,266 and in the Salāyatana Samy. 87: iv,55-60 and of a drunken sotāpanna in the Sotāpatti Samy. 24: v,375-7).
Unfortunately I don't know how to convert from PTS references to the other increasingly common format, so post this mainly in the hope that someone who can, is able to provide references to the above suttas.

Metta,
Retro. :)


Some finds:
AN I,95
Dveme, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame dve? Kodho ca upanāho ca… makkho ca paḷāso ca… issā ca macchariyañca… māyā ca sāṭheyyañca… ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā sekhassa bhikkhuno parihānāya saṃvattanti’’.

Monks, these pairs of qualities in a monk who is a learner conduce to his falling away. What two?
Anger and malevolence, hypocrisy and spite, envy and grudging, deceit and trechery, immodesty and unscrupulousness.
Bhikkhus, what is that unique characteristic of one come to righteousness or view? When he does any wrong, it becomes manifest to him, and he instantly goes to the Teacher or a wise co-associate in the holy life and declares and makes it manifest and makes amends for future restrain,
http://metta.lk/tipitaka/2Sutta-Pitaka/ ... ta-e1.html" onclick="window.open(this.href);return false;
So one with right view CAN do wrong. But of course it is without wrong view. As to MN115: it rejects that a sekha can commit 5 heineous crimes. It doesn't reject all wrongdoing such as "Anger and malevolence, hypocrisy and spite, envy and grudging, deceit and trechery, immodesty and unscrupulousness." that a sekha monk can do and go to ruin (disrobe?) on account of such actions, parihānāya saṃvattanti.

In AN 6:60, one can achieve signless concentration (animittaṃ cetosamādhi) and still disrobe on account of sensual pleasures.

Question: Who can reach animittaṃ cetosamādhi? Is it the same as signless liberation?


In VsM XXI,71 it says that
And here the signless liberation should be understood as the noble path that has occurred by making nibbana its object through the signless
aspect. For that path is signless owing to the signless element having arisen, and it is a liberation owing to deliverance from defilements.33


33. One who is pursuing insight by discerning formations according to their sign by means of the contemplation of impermanence and resolves according to
the signless aspect thus, "Where this sign of formations is entirely non-existent, that is, the signless nibbana" joins insight leading to emergence with the path. Then the path realizes nibbana for him as signless. The signless aspect of nibbana is not created by the path or by insight; on the contrary, it is the establishment of the individual essence of nibbana, and the path is called signless because it has that as its object.
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Re: If a stream-winner...

Post by dhamma follower »

Dear all,

There's booklet titled "what is Buddhism" in wich Ajhan Naeb, a lay woman who taught meditation at Boonkanjanaram center in Pattaya in the 60s to 80s. In one interview in this book, she recalls vividly her four months of practice before attaining Nibbana for the first time, then a second time afterwards. It is very inspiring and informative. Obviously, there's such a certainty about the experience that we understand why doubt is erased. Unfortunately, I have not been able to find an internet version of it. They told me the booklets can be bought in some bookshops in Bangkok, but I don't know which one exactly. The best would be go to practice there and get the book, or better still, "get" Nibbana so you don't need the book anymore :smile:

D.F.
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Re: If a stream-winner...

Post by mikenz66 »

Thanks DF,

Ajahn Naeb is in Jack Kornfield's book on "Living Buddhist Masters", which I think has changed name as many are no longer living. You can read the section here:
http://books.google.co.nz/books?id=8InE ... eb&f=false" onclick="window.open(this.href);return false;

Khun Sujin (some followers of whom can be found on the yahoo group http://groups.yahoo.com/group/dhammastudygroup/) was one of her students.

Mike
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Re: If a stream-winner...

Post by Alex123 »

mikenz66 wrote:Thanks DF,

Ajahn Naeb is in Jack Kornfield's book on "Living Buddhist Masters", which I think has changed name as many are no longer living. You can read the section here:
http://books.google.co.nz/books?id=8InE ... eb&f=false" onclick="window.open(this.href);return false;

Khun Sujin (some followers of whom can be found on the yahoo group http://groups.yahoo.com/group/dhammastudygroup/) was one of her students.

Mike

I've read another version of Jack's Book (Living Dharma) and haven't found talk of Ajahn Naeb declaring her achievements.


It seems to me that KS teaches much differently than Ajahn Naeb.
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Re: If a stream-winner...

Post by Virgo »

Alex123 wrote:
It seems to me that KS teaches much differently than Ajahn Naeb.
I think the way Ajahn Sujin teaches and the way Ajahn Naeb taught are actually pretty similar except for one important difference. They both emphasis understanding on the intellectual level which eventually leads to understanding on the experiential. They both taught heavily from the Buddhist Abhidhamma. The main difference is that Ajahn Naeb taught a sort of technique that was very loose and was more of a contemplation to do while sitting and walking. It is a technique that is meant to lead you into understanding that there is no controller there eventually. Ajahn Sujin, however, just drops any technique whatsoever and teaches that there is no controller. Ajahn Sujin feels there is no need for any "technique" whatsoever. Ajahn Naeb taught a sort of technique but it is much, much looser than traditional "vipassana techniques" that ask you to focus. It was really more of an intellectual contemplation based on arising experiences that one does as one sits down and then walks.

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Re: If a stream-winner...

Post by dhamma follower »

I've read another version of Jack's Book (Living Dharma) and haven't found talk of Ajahn Naeb declaring her achievements.
Indeed, so far I have found that only in the small booklet "What is Buddhism" published and distribued by Boonkanjanaram center

D.F.
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Re: If a stream-winner...

Post by dhamma follower »

Virgo wrote:
Alex123 wrote:
It seems to me that KS teaches much differently than Ajahn Naeb.
I think the way Ajahn Sujin teaches and the way Ajahn Naeb taught are actually pretty similar except for one important difference. They both emphasis understanding on the intellectual level which eventually leads to understanding on the experiential. They both taught heavily from the Buddhist Abhidhamma. The main difference is that Ajahn Naeb taught a sort of technique that was very loose and was more of a contemplation to do while sitting and walking. It is a technique that is meant to lead you into understanding that there is no controller there eventually. Ajahn Sujin, however, just drops any technique whatsoever and teaches that there is no controller. Ajahn Sujin feels there is no need for any "technique" whatsoever. Ajahn Naeb taught a sort of technique but it is much, much looser than traditional "vipassana techniques" that ask you to focus. It was really more of an intellectual contemplation based on arising experiences that one does as one sits down and then walks.

Kevin F
What do you mean by intellectual contemplation ?
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Re: If a stream-winner...

Post by dhamma follower »

Virgo wrote:
Alex123 wrote:
It seems to me that KS teaches much differently than Ajahn Naeb.
I think the way Ajahn Sujin teaches and the way Ajahn Naeb taught are actually pretty similar except for one important difference. They both emphasis understanding on the intellectual level which eventually leads to understanding on the experiential. They both taught heavily from the Buddhist Abhidhamma. The main difference is that Ajahn Naeb taught a sort of technique that was very loose and was more of a contemplation to do while sitting and walking. It is a technique that is meant to lead you into understanding that there is no controller there eventually. Ajahn Sujin, however, just drops any technique whatsoever and teaches that there is no controller. Ajahn Sujin feels there is no need for any "technique" whatsoever. Ajahn Naeb taught a sort of technique but it is much, much looser than traditional "vipassana techniques" that ask you to focus. It was really more of an intellectual contemplation based on arising experiences that one does as one sits down and then walks.

Kevin F
What do you mean by intellectual contemplation ?
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Re: If a stream-winner...

Post by Alex123 »

Virgo wrote:
Alex123 wrote:
It seems to me that KS teaches much differently than Ajahn Naeb.
I think the way Ajahn Sujin teaches and the way Ajahn Naeb taught are actually pretty similar except for one important difference. They both emphasis understanding on the intellectual level which eventually leads to understanding on the experiential. They both taught heavily from the Buddhist Abhidhamma. The main difference is that Ajahn Naeb taught a sort of technique that was very loose and was more of a contemplation to do while sitting and walking. It is a technique that is meant to lead you into understanding that there is no controller there eventually. Ajahn Sujin, however, just drops any technique whatsoever and teaches that there is no controller. Ajahn Sujin feels there is no need for any "technique" whatsoever. Ajahn Naeb taught a sort of technique but it is much, much looser than traditional "vipassana techniques" that ask you to focus. It was really more of an intellectual contemplation based on arising experiences that one does as one sits down and then walks.

Kevin F
That is what I've thought from what I've read of Ajahn Naeb in "Living Dharma" (and website) and of KS teaching in Survey... Though there were some Abhidhamma differences. As I understand correctly Ajahn Naeb teaches through being mindful of dukkha in postures. KS refutes the idea of postures.


But, if you do read satipatthana sutta and the Comy, it does sound like there is a technique or at least a very thorough thinking contemplation while events are happening.
Accordingly this yogi, who considers by way of causes and conditions, the states of going, standing and so forth, knows well that he is going, when he is in the state of going, that he is standing when he stands, that he is sitting when he sits, and that he is lying down when he lies down, as it is told in the passage in the discourse beginning with the words: "When he is going, a bhikkhu understands: 'I am going.'"
http://www.accesstoinsight.org/lib/auth ... wayof.html" onclick="window.open(this.href);return false;
And of course a lot of analytical description is found in that comy.


Best wishes,

Alex
Last edited by Alex123 on Sun Jun 13, 2010 3:19 pm, edited 1 time in total.
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Re: If a stream-winner...

Post by Alex123 »

dhamma follower wrote:
What do you mean by intellectual contemplation ?
I can't say it for him,

But it appears to me that some teach dhamma in such a way. Study as much as possible, accumulate understanding in sankhara khandha, (dont accumulate wrong views by trying to meditate), and eventually sati and all the other factors will arise all by themselves and fulfill the practice and penetration of the teaching.
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Re: If a stream-winner...

Post by dhamma follower »

Alex123 wrote:
dhamma follower wrote:
What do you mean by intellectual contemplation ?
I can't say it for him,

But it appears to me that some teach dhamma in such a way. Study as much as possible, accumulate understanding in sankhara khandha, (dont accumulate wrong views by trying to meditate), and eventually sati and all the other factors will arise all by themselves and fulfill the practice and penetration of the teaching.
Actually, I think this is another point where KS differs from AN. I didn't practice under AN's guidance but one of her students. It appeared to me that though intellectual understanding is considered necessary in AN's approach, its role is much more emphasized and has taken an essential place in KS's (as well as some others of her students). AN's relies more on the postures contemplation of Satipathana as "technique", combined with yoniso manasikara. So somehow it's less "intellectual". The practice goes supposedly from sutamaya to cintamaya to eventually bavhanamaya, as the goal.

D.F.
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Re: If a stream-winner...

Post by andrewuk »

Vipassana Bhavana by Ajahn Naeb

http://my.abhidhamonline.org/modules.ph ... ewlang=eng" onclick="window.open(this.href);return false;

An excellent book!
Meditate, don't be negligent, lest you may later regret it!
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Re: If a stream-winner...

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andrewuk wrote:Vipassana Bhavana by Ajahn Naeb

http://my.abhidhamonline.org/modules.ph ... ewlang=eng" onclick="window.open(this.href);return false;

An excellent book!
1.1.1 What is Buddhism?

1.1.1.1 Introduction

The real Buddhism is not temples, or statues of the Buddha, or giving alms, or ceremonies. While these are all worthwhile, they do not answer the question. What is the real Buddhism? If we say that the real Buddhism is the practice of meditation using mindfulness and clear comprehension to realize wisdom – and thus erase all defilement, and end suffering – we are getting closer. But we still are not there.

If we say that the real Buddhism is matter (rupa) and mind (nama) – then we are getting a little more close; but even this is not entirely satisfactory. The word “nama” might still convey the notion of a mind that is compact, all of o­ne piece, doing all these different mental functions. In order to give a truer picture of the mind, nama must be expressed as mental state (cittas)ñ, each arising separately, and each different from the other: the mental state that sees is not the same as the mental state that hears, the mental state that is wandering mind is different from the mental state that observes body (rupa) in practice, etc. “We”, our entire existence, at any given time is simply the arising of o­ne of these mental states, which is quickly replace by another.

But mental state (citta) is still not enough. Mental states (cittas) are actually made up of 52 different mental properties, called cetasikas. (For example, contact, feeling, perception, etc. are cetasikas.) So now, our true definition of nama becomes citta-cetasika. We may now add rupa to our definition of Buddhist reality, and so we get citta-cetasika and rupa. But citta-cetasika-rupa is still not the whole “picture.” If we practice successfully (realize rupa and nama are not “us”) we will reach a state where a brief path-moment arises that erases defilements. This path moment has nibbana as an object, and this nibbana is also a part of Buddhist reality

Thus, our final definition of Buddhist reality now becomes mind-body and enlightenment – or to state it in Pali, the language of Buddhism: cita-cetasika-rupa, and nibbana. These four things, in Buddhism, are ultimate reality. This means they are those things in the universe that are “real” -- that is, they do not require concepts to understand. So, every living thing in the universe is made up of the first three of these – citta-cetasika and rupa. Nibbana – which is the object of the path moment that erases defilement in each of the four stages of enlightenment – is the fourth part of ultimate reality: citta-cetasika, rupa, and nibbana. (It is important to know that nibbana is just an object of the mind at a certain stage of wisdom. It actually appears as a very brief moment of peace and stillness -- and its nature is no defilements.)

ñ For a fuller explanation of all Pali terms, see glossary in back of this book.

The purpose in Buddhism of the first three (citta-cetasika-rupa) is to demonstrate that “you” are really made up of many parts (rapidly-changing mental states and rapidly-changing matter), and since none of these parts are “you”, the parts together are not “you” either. The science in Buddhism that divides body and mind into smaller and smaller parts is called Abbhid-hamma: this science helps to better see that ‘we’ are not man, not woman, not-self, etc.

Our first definition of Buddhism, then, is that this ultimate reality (citta-cetasika-rupa, & nibbana) is Buddhism – real Buddhism.

Every living thing in the world answers to this mind-matter definition (cita-cetasika-rupa). Non-living things are just matter, rupa. Even though people do not know this definition, may never have even heard of Buddhism, they are still citta-cetasika-rupa, and nibbana still exists as a state that the mind (citta-cetasika) can reach when the mind has absolute purity. Now, having read this simple explanation of the real Buddhism, you can, it is hoped, progress with a little more confidence to our teacher’s more technical discussion of this important subject, which is described in the following paragraphs.

1.1.1.2 Discussion: Buddhism can be defined in two ways:

1) The true state of the nature of the world, and

2) The teaching of the Lord Buddha.

1. The true state of the nature of the world.

The Lord Buddha said “Sabbha dhamma anatta.” This means,

Literally, all dhamma (things) are without self.” Thus, we can see that the four elements of ultimate reality in the universe – mind (citta-cetasika), matter (rupa), and enlightenment (nibbana) – all have the same single characteristic: they are without self.

These four elements are the true state of the nature of the world (sabhava dhamma) – i.e., no self, no man, no woman, no dog, etc. Sabhava, in this eassay, refers mainly to not-self, not man, not woman, etc. Not-self is the o­nly o­ne of the Three Characteristics (impermanence, suffering, not-self) that fits all four of the elements of ultimate reality. This is because nibbana is supramundane: permanent, and happy, but not-self. Citta-cetasika-rupa is mundane: impermanent, suffering and not-self.

a) Everybody has three of the above four things citta - cetasika and rupa. Or these four can be summarized as body and mind (rupa and nama). Or in more detail, they can be broken down into five parts called aggregates: Body , feeling , perception , volition , and consciousness. These three ( citta- cetasika and rupa) keep us o­n the wheel of rebirth that is a continual round of birth, old age, sickness and death. These three occur because of cause and aiding condition; they always depend o­n each other (body can’t act without mind, mind is helpless without body, for example); and they arise and immediately fall away, continuously through life. This happens every moment (split-second), and because it happens whether we are aware of it or not, it is called mundane dhamma. This true state of the nature (sabhava) does not occur because of God or Brahma or any other miraculous intervention.

The Five Aggregates, or body-mind (rupa-nama), are suffering (dukkha-sacca) (“sacca” means “truth”, thus dukkha-sacca is the truth of suffering – the First Noble Truth). The Five aggregates are the real dukkha-sacca and they are the result of cause. That cause is craving, as stated in the Second Noble Truth, the truth of the cause of suffering. The real creator of rupa and nama is defilement. Defilement is craving or, in practice, the defilements are desire, aversion, and delusion. It is o­nly from defilement that body and mind are created. This body and mind (Five Aggregates) is what we conventionally think is a man or woman, or this person or that, or this nation or that. That which creates (defilement) and that which is created (Five Aggregates) has the three characteristics -- impermanence, suffering, and not self and they are natural law. There is no exception to this for any being.

b) Nibbana however is ultimate reality (sabhava-dhamma) and is outside the Five Aggregates – that is to say, outside the “world” (The Buddha said that, for each being the “world” is really the Five Aggregates, since everying we experience comes through them. This “world” can be called the “aggregates-word” or the “rupa-nama-world”.)

Nibbana is an object of the path moment that erases defilement, and hence suffering – this occurs at the 14th of the 16 Vipassana knowledges (yanas) – and the fruition, or savoring, which follows it (15th yana). Nib-bana is called supra-mundane because it is the dhamma that extinguishes defilement and hence suffering. Nibbana is permanent and happy. But it is not a man or woman – no self.

This is real Buddhism. Prince Siddhatha discovered the wisdom that is the Four Noble Truths by himself. Nobody taught him. Hence, he is called “Phra Arahant -- Sammasambuddha” (“Enlightened by his own efforts”).

2. The teachings of the Buddha:

This is the second way Buddhism can be defined. The Lord Buddha’s teachings are beneficial in three ways, depending o­n which of these fit your particular character:

a) Beneficial for this life.

b) Beneficial for the next life.

c) Beneficial for the highest good, or nibbana, which ends suffering.

An example of a) above is the sutta-teaching about not getting angry.

The Buddha taught nonhatred. “Don’t hurt your mind”, said the Buddha. Anger o­nly hurts you, not the other person.

An example of b) above are the teachings concerning morality and the practice of concentration development, in meditation.

Regarding c) above the Buddha taught the way to reach nibbana – the kind of happiness that does not turn into suffering anymore, where happiness and suffering are mixed.

In this essay we will o­nly discuss nibbana to end suffering. The real suffering is the Five Aggregates, or body and mind (rupa and nama). When the Five Aggregates are extinguished completely, final, or complete nibbana is reached. An example of this is the Lord Buddha and the fully-enlightened o­nes (arahants) of the Buddha’s time. They will never be reborn again to experience suffering.

And what way did the Lord Buddha teach to end suffering?

He taught morality, concentration, and wisdom (clear comprehension) in the Eight-Fold Path.

Why must it be morality, concentration, and wisdom in the Eight-Fold Path?

Because these three elements when they are in the Eight-Fold Path are the Middle Way, which is necessary to reach the Four Noble Truths.

The Eight-Fold Path is called the Middle Way, and is the “one and the o­nly way” to reach the Four Noble Truths and end suffering.

The Middle Way means avoidance of the two extremes of sensual in- dulgence and self-mortification that the Buddha found among Hindu yogis in his day. These yogis thought self-mortification would destroy desire and self-indulgence would destroy hatred. The Middle Way also means avoiding like or dislike.

What is the benefit of realizing the Four Noble Truths?

The benefit is the end of suffering. This is done when the Path moment that has nibbana as its object erases all remaining defilement and ends suffering (4th Path). Nibbana is very happy because there is no rebirth.

What do you mean by very happy?

The kind of happiness that does not turn into suffering anymore, like mundane happiness. The Lored Buddha said, “Nibbana is very happy”

How does happiness come about?

Because nibbana has no Five Aggregates. The Five Aggregates are the real truth of suffering (dukkhasacca). If you don’t have the Five Aggregates, you don’t have any suffering – such as old age, sickness, death, sorrow, lamentation, etc. That’s why nibbana is happy. It’s not like the mundane world, where happiness and suffering are mixed. Nibbana is the highest good in Buddhism.

Morality , concentration , and wisdom comprise the Eight-Fold Path.

Which comes first? Should we practice morality until we are purified, and realize concentration and wisdom later?

Morality, concentration, and wisdom in the Eight-Fold Path have to go together not just o­ne at a time. It’s like a pill with three ingredients: we take them all at o­nce. Concentration-type meditation is peaceful, with rapture – especially for the o­ne who reaches absorption (very high state of concentra- tion). It is very happy. So why do we say o­nly nibbana is happy?

While concentration-type meditation is wholesome and it destroys mental defilements (hindrances), it is just temporatily peaceful, lasting o­nly as long as the hindrances are suppressed. The happiness depends o­n the level of absorption.

But that happiness is still in the wheel of suffering.

Meditation to reach absorption existed before the Lord Buddha. The Lord Buddha practiced this concentration meditation until he reached the highest absorption (the eighth) but he realized that absorption could not destroy hidden defilements. Then he found the Eight-Fold Path and realized the Four Noble Truths – and thus, enlightenment. He then said, “This is my last life”. And so, because enlightenment (nibbana) extinguishes defilement and hence suffering – and ends the round of rebirth – we say o­nly nibbana is happy.

In all the world’s philosophies, wisdom that ends suffering is found o­nly in Buddhism. How can we prove this? The Eight-Fold Path, properly followed, destroys defilements that are the cause of suffering. Defilements can o­nly be destroyed with wisdom.

When practice is perfect, wisdom develops and that wisdom (insight or vipassana wisdom) destroys defilement. o­nly Buddhism can completely destroy defilement – i.e. reach nibbana. This is proof that the practice of the Eight-fold Path develops wisdom.

The last questions have to do with the important subject of nibbana.

a) What is nibbana?

b) Where is nibbana?

c) How are you going to see nibbana? (That is, if you believe nibbana exists.)

These are good questions to ask, because all Buddhists want to end suffering. To end suffering you have to reach nibbana. We will answer these questions briefly, but when you practice successfully, you will understand better.

a) What is Nibbana?

Nibbana is the object of a brief path-moment. Nibbana is ultimate reality, or the true state of the nature of things. This path-moment that has nibbana as an object, extinguishes defilement and ends suffering. Suffering is ‘us’ (nama-rupa). If there is no ‘us (nama-rupa) there is no suffering such as old age, sickness, and death, etc, -- because there are no Five Aggregates in the state of nibbana. The Five Aggregates are the real suffering (dukkhasacca).

Each of us is composed of these five Aggregates: body, feeling, perception, volition, and consciousness. Or more simply, these Five Aggre-gates are body (Rupa) and mind (nama): (The last four of the above five are mind.) The Five Aggregates are the truth of suffering (dukkha-sacca, or 1st Noble Truth). Dukkha-sacca exists but we generally don’t see it. It is caused by defilement (craving) and that defilement creates us. That defilement that creates us stays with us a long time – unless something is done about it.

b) Where is nibbana?

Nibbana is not a place. It’s not anywhere. Nobody, not even o­ne who has superpower can tell where nibbana is. Nibbana is not in heaven; it is like the wind; you o­nly know it by its effects. Nibbana is the object of a very special path moment. It is a mind object of this path moment.

The ordinary person is saturated in defilement, but when he does vipassana practice and vipassana wisdom occurs, his mind becomes purified. This is called path moment and path fruition. These two have nibbana as an object (the 14th and 15th of the 16 vipassana know ledges = nana or ‘yanas’ in Thai).

Nibbana is not mind. It’s just the object of mind. When vipassana wisdom is very strong, the mind of the ordinary person changes to the mind of the Noble o­ne. This change is called path moment. It is followed imme-diately by path fruition. Both have nibbana as their object. When the cause of suffering is extinguished, suffering (the result) is extinguished by the particular path moment for that path. The four paths to enlightenment are stream-winner, o­nce returner, non-returner, and fully-enlightened or Perfect o­ne (the Arahant). There are ten fetters keeping us from full enlightenment:

1) Wrong view of self

2) Doubt about the Buddha’s teaching

3) Adherence to rites and rituals (These refer to any belief that any ceremony such as lighting incense or any ritual behaviour or worship can lead to nibbana.)

4) Sensual desire

5) Hatred

6) Desire for fine material existence

7) Desire for immaterial existence (Fine material existence is an existence where there is still body. Immaterial existence is where there is o­nly nama. So both of these fetters (6 and 7) refer to craving for types of heavenly existence.)

8) Pride

9) Restlessness

10) Ignorance

Thus, for the First Path, the stream-winner path-moment erases the first three fetters; for the Second Path, the o­nce-returnee path-moment weakens the next two fetters; for the Third Path, the non-returnee path-moment erases the two weakened fetters; and for the Fourth Path, the arahatta path moment erases the five remaining fetters.

c) How are you going to see nibbana?

In order to see nibbana, you must practice the Four Foundations of Mindfulness (satipatthana) in the right way. If practiced correctly satipatthana is the o­nly way to enlightenment. The Lord Buddha said: “Bhikkhus, this path (as laid down in the Mahasatipatthana Discourse) is the o­ne and o­nly way for the purification of beings.”

Satipatthana is the first of, and the foundation of, the Thirty-Seven Qualities Contributing to Enlightenment. And the Thirty-Seven Qualities lead to realizing the Four Noble Truths, as the Lord Buddha did. When the mind is purified of defilement, you will know by yourself – you won’t need anyone to tell you-because nibbana is the true nature (sabhava) and that is realized by yourself. In the monk’s chant, this is “Paccatan veditabbo vinnuhi” (“to be seen each man for himself”)»
Meditate, don't be negligent, lest you may later regret it!
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