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Nibbana Gaminipatipada Volume 2
Nibbana Gaminipatipada Volume 2
NIBBĀNA GĀMINIPAŢIPADĀ
SECTION OF NĀAMAKAMMAŢŢHĀNA
(PRACTICE ON MENTALITY)
VOLUME II
Page 1 - 50
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
AÑÑATARA BHIKKHU
&
Dr. Khin Maung Aye (Ph.D, Messey)
Edited By
First Edition
Copyright (c) 2007 Aññatara Bhikkhu
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by - Aññatara Bhikkhu * 3
PAGE-1
Section of nāmakammaţţhāna
1. Chapter on way of keeping in mind mentality (arūpapariggaha)
Mental dhammas which are discerned objects of vipassanā knowledge
PAGE-2
3
4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Supra-mundane consciousness, actually, can not be reached into insight of both the person
with vehicle of pure vipassanā (suddha vipassanāyānika) and the person with vehicle of
samatha absorption (samathayānika), due to lack of attainment of those supra-mundane
dhammas yet.
PAGE-3
1.2 āyatanadvāra-kammadvāra
In the noble teaching there are two kinds of usage of dvāra (door), i.e., āyatanadvāra,
kammadvāra. Three kinds of doors, i.e., body-door (kāyadāara), verbal-door(vacīdvāra),
mind-door (manodvāra), are kammadvāra (action-door). Six kinds of doors, i.e., eye-door,
ear-door, nose-door, tongue-door, body-door, mind-door, are āyatanadvāra (base-door).
4
Translated by - Aññatara Bhikkhu * 5
PAGE-4
1. All kinds of consciousness are called manodvāra (mind-door). It is, due to occurrence
of factor of arising of action (kamma) called volition (cetanā). The volition is a
mental concomitant which associates all consciousness (sabbacitta sādhāraņa). Due
to ability to arise that volition in the presence of benefiting of efficiency of relation of
compatibility by consciousness, all kinds of consciousness are factor of arising of
volition, resulting in designating as manodvāra (mind-door).
2. Due to occurrence of factor of arising of these two kinds of wholesome volition and
unwholesome volition, viz.,
Unwholesome volitions which associate some unwholesome deeds, i.e., strong desire
on object (abhijjhā), ill-will which desire to destroy beings (conditioned things) (vyāpāda) (
= anger called dosa), wrong view (micchādiţţhi) and ___
Wholesome volitions which associate some wholesome deeds, i.e., non-desire on
object (anabijjhā), loving-kindness which desire to non-destruction of beings (conditioned
things) (= avyāpāda = mettā = adosa), right view (sammādiţţhi) etc., _____
(29) kinds of wholesome impulsions and unwholesome impulsions which are existing
in three spheres, sense-sphere, fine-material sphere, immaterial sphere are called manodvāra
(mind-door). (Abhi-A-1-129, 130)
Then the basic meanings of manodvāra which is inclusive in (6) kinds of base-door
(āyatanadvāra) are of three kinds as follows._____
1. The life-continuum mind-clear-element is also called manodvāra.
2. The life-continuum mind-clear-element together with mind-door-advertence
(āvajjana) are called manodvāra.
3. The heart-base-corporeality is also called manodvāra through metaphorical usage
called ţhānyūpacāra (= depended place is metaphorically called instead of dweller)
Above three kinds are called manodvāra, due to occurrence of factor of arising of
mental dhammas of mind-door cognitive process or mind-consciousness.
In this section of nāmakammaţţhāna, according to these terms, kāyadvāra,
manodvāra, it should be inferred as base-door (āyatanadvāra) only. (See PAGE-31, this
volume etc.)
PAGE-5
5
6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-6
In this section of nāmakammaţţhāna, there are three ways of taking into heart, viz.,
1. by means of contact (phassa)
2. by means of feeling (vedanā)
3. by means of consciousness (viññāņa).
If it is explicit again, it is as follows:_____
After keeping rūpakammaţţhāņa (= corporeal dhamma) in mind through
1. either brief account of four great elements or
2. detailed account of four great elements,
in the insight of some meditators, the contact (phassa) which is the nature of impinging of
mind and mental concomitants on object of that corporeal dhamma previously, which arises
by striking on that object called corporeal dhamma is apparent.
In the insight of some meditator, however, the feeling (vedanā), which arises by
experiencing on that object called corporeal dhamma, is apparent.
In the insight of some meditator, the consciousness (viññāņa) which knows
discriminately after distinguishing object called that corporeal dhamma, is apparent.
Among those three persons,__ the contact (phassa) is apparent in the in sight of such
righteous meditator and then that person with apparent contact also distinguishes, keeps in
mind only phassa-pañcamaka dhamma (= phenomena with the contact as fifth factor) after
bearing mind in a way that “not only contact but the feeling which experiences taste of that
object also arises together with that contact; the perception (saññā) which is capable of
making mental note on that object also arises simultaneously; the volition (cetanā) which is
capable of exhorting associating mental dhammas so as to reach on that object also arises;
the consciousness (viññāņa) which is capable of discriminating (=which is different from
knowing by wisdom-perception) also arises.”
The feeling (vedanā) is apparent in the insight of such meditator and then that
meditator with apparent feeling also distinguishes, keeps in mind only phassa-pañcamaka
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Translated by - Aññatara Bhikkhu * 7
dhamma (= phenomena with the contact as fifth factor) after bearing mind in a way that “not
only feeling but the contact, which arises by touching on that object only, also arises together
with that feeling; the perception (saññā) which is capable of making mental note on that
object also arises simultaneously; the volition (cetanā) which is capable of exhorting
associating mental dhammas so as to reach on that object also arises; the consciousness
(viññāņa) which is capable of discriminating (=which is different from knowing by wisdom-
perception) also arises.”
PAGE-7
The consciousness (viññāņa) is apparent in the insight of such meditator and then
that meditator with apparent consciousness also distinguishes, keeps in mind only phassa-
pañcamaka dhamma (= phenomena with the contact as fifth factor) after bearing mind in a
way that “not only consciousness but the contact, which arises by touching on that object
only, also arises together with that consciousness; the feeling which experiences taste of that
object also arises; the perception which is capable of making mental note on that object also
arises simultaneously; the volition (cetanā) which is capable of exhorting associating mental
dhammas so as to reach on that object also arises.” (M-A-1-280, 281 etc.)
PAGE-8
7
8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
During keeping mental dhammas in mind, the person with vehicle of samatha can
keep in mind both factors of absorption and associating dhammas of absorption within same
mind moment as beginning. Afterwards underived corporealities and derived corporealities
within the heart, which are depended bases of those mental dhammas of absorption must be
kept in mind continuously. (See Vs-2-222)
Then the person with vehicle of samatha, if he wants to continue to keep sensual
mental dhammas in mind, must be finished to distinguish and keep in mind
rūpakammaţţhāna. The person with vehicle of pure vipassanā called suddha vipassanā
yāanika has to keep sensual mental dhammas in mind previously, due to inability to keep
mental dhammas of absorption. If he wants to keep sensual mental dhammas in mind in that
way, he must be finished to distinguish and keep in mind rūpakammaţţhāna beforehand.
In the commentary of Mūlapaņņāsa, it is explained that….
samkhittena vā vitthārena vā pariggahite rūpakammaţţhāne… (M-A-1-280)
= When rūpakammaţţhāna has been kept in mind through in brief method or detailed
method… (M-A-1-280)
Furthermore____ in the commentary called Aţţhasālinī (271), the Noble Path-
Knowledge can not be reached by performing vipassanā practice on pure corporeal dhamma
or pure mental dhamma. It is, therefore, explained that the practicing meditator who has
performed vipassanā practice on underived corporealities and derived corporealities must
continue to perform vipassanā practice on mental dhammas too” as follows:______
PAGE-9
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Translated by - Aññatara Bhikkhu * 9
object of corporeal dhamma in mind as beginning. Those persons with vehicle of samatha
can discern, keep in mind mental dhammas of absorption called jhānadhamma which arise
by taking object of concepts, kasiņa concept etc.
Furthermore____ in the commentary called Visuddhi Magga it is explained
significantly that the practicing meditator who wants to keep mental dhamma in mind must
already finish to keep corporeal dhamma in mind as follows:_____
It will be explicit continuously. In this way only the practicing meditator who has
finished to keep corporeal dhamma in mind well and clearly should like to endeavour to
distinguish, keep in mind mental dhammas because mental dhammas become apparent
through three factors, in the next method any kind of three factors of manifestation of mental
dhammas, viz.,
1. mental dhammas become apparent through the contact as beginning,
2. mental dhammas become apparent through the feeling as beginning,
3. mental dhammas become apparent through the consciousness as beginning in the
insight of only that practicing meditator who has fulfilled to distinguish and keep in
mind corporeal dhammas well and clearly.
PAGE-10
The righteous meditator who has not fulfilled to distinguish and keep in mind
corporeal dhamma ought not endeavour to distinguish and keep in mind mental dhamma. If
he does, the disadvantages will be as follows:_____
Merely appearance in the insight some ways i.e.,
1. only an element, air-element which as “pushing and moving nature of the air-element
is corporeal dhamma: the nature of knowing is mental dhamma; “ etc.,
2. only two kinds of corporeal elements, the air-element, the fire-element etc., such as
“pushing and moving nature of the air-element is corporeal dhamma; hotness and
coldness is corporeal dhamma; the nature of knowing is mental dhamma”_____
if the meditator endeavours to keep mental dhamma, such as knowing, feeling etc., in
mind after giving the function of keeping in mind corporeal dhamma up, his advancement of
practice can fall back. As mentioned in development of the earth-kasiņa, the practice can
retrogress as a stupid cow that grazes on the mountain without understanding about grazing
ground. If it is said appropriately _____ after attaining clear and well keeping corporeal
dhamma in mind for the practicing meditator who endeavours to keep mental dhamma in
mind the advancement of vipassanā practice can improve and flourish up to the Noble Path
and Fruit, resulting in ability to see nibbāna. (Vs-2-227, para 671)
9
10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-11
Similarly ____ only when the Knowledge of discerning corporeality which can
distinguish and keeping corporeality in mind well and clearly without any confusion, can it
be occurred as the fundamental and proximate cause of Knowledge of Discerning Mentality
called arūpapariggaha ñāņa. Due to lack of fulfillment to keep corporeal dhamma in mind
well and clearly, the function of discerning corporeality can not be occurred as fundamental
and proximate cause of attainment of Knowledge of Discerning Mentality.
Therefore unless even partial of corporeal or mental dhammas are apparent in the
insight, it can be said functions of Knowledge of Discerning Corporeality and Knowledge of
Discerning Mentality are not purified yet. “It is no need to say if so many corporeal and
mental ultimate dhammas can not appear in the insight”____ in order to show obviously in
this meaning _____
These kinds of sayings that ____ “if one endeavours the function of keeping mental
dhammas in mind after giving the function of keeping in mind corporeal dhamma up, even
though one corporeal element or two corporeal elements only appear in the insight, the
advancement of practice can fall back, are said by the commentator Sayadaw. (Mahāţī-2-
357)
The righteous meditator, yourself might have got an experience to keep mentality in
mind without having ability to discern and keep real corporealities and false ones which are
existing in (6) doors, (42) bodily parts in mind up to the field of ultimate nature. In other
words _____
PAGE-12
The righteous meditator might be a person who has got an experience to transfer
practice on mentality after giving function of keeping in mind practice of corporeality up
through merely knowing the nature of pushing of air-element or merely knowing two kinds of
elements, the nature of pushing of air-element and the nature of hotness, coldness of fire-
element. It is essential to considered by himself the fact whether he has got ability to discern
consciousness and mental concomitants within each mind moment up to the field of ultimate
nature by breaking down each compactness called ghana of mentality after keeping those
partial corporeal dhammas in mind superficially. If he can give true confession these facts
that he is unable to discern and keep in mind mental dhammas of every mind moment
occurring in fixed law of track of mind called cittaniyama up to the ultimate nature; he is
unable to realize (28) kinds of corporealities through breaking down compactness of
corporeality; he is unable to mere corporeality-mentality up to the field of ultimate nature, he
10
Translated by - Aññatara Bhikkhu * 11
should like to consider the fact whether the advancement of practice can be achieved or not
for himself.
There are some righteous meditator who have a kind of doubt that whether disciples
can discern consciousness and associating mental concomitants within every mind moment
which consists in various cognitive processes called track of minds arising in fixed nature or
not. It will be continued to present in order to clear doubt out. An olden day example of the
Most Venerable Sāriputta, who had got recognition of pre-eminence in wisdom, who was
able to discern consciousness and mental concomitants individually, one by one, can be
found in Anupada Sutta.
Various Mahā Thero’s various kinds of noble qualities, name and fame were very
apparent under the Supreme Buddha’s Noble Admonishment previously. For instance, the
noble quality of recognition of pre-eminence in Super-psychic power of the Most Venerable
Moggallāna; that of recognition of pre-eminence in austere ways of life called dhutanga of
the Most Venerable Kassapa Mahā Thero, that of recognition of pre-eminence in the Divine
Eye of the Most Venerable Anuruddha, that of recognition of pre-eminence in strict
following monastic codes called vinaya of the most Venerable Upāli Thero, that of
recognition of pre-eminence in taking delight in entering into absorption of Venerable Revata
Thero, that of recognition of pre-eminence in having great general knowledge of dhammas
of the Most Venerable Ānanda Mahā Thero were very famous at the beginning of the Noble
Teaching of the Exalted One but the noble quality of the great wisdom of the Most Venerable
Sāriputta was not famous. It is because of the fact if noble qualities of wise person are not
preached, those are unable to be understood easily. The Exalted One, therefore, looked
forward to essembly of audience who were having the same nature with the intention to
preach and praise noble qualities of wisdom of Venerable Sāriputta Mahā Thero. It was not
suitable to preach noble qualities of wisdom of that Mahā Thero in the presence of persons
without same nature called visabhāga puggala because those persons usually blame but not
appreciate really. In present day when Anupada Sutta was preached the audience with the
same nature of the most Venerable Sāriputta were assembling in the hall. Due to knowing
and seeing the occurrence of assembly of the audience with the same nature, the Exalted One
gave this discourse called Anupada Sutta in order to show the noble quality of recognition of
eminence in wisdom of the most Venerable Sāriputta. (M-A-4-56)
1. In that Sutta, with relating to having great wisdom of the Most Venerable Sāriputta
Mahā Thero the section of how vipassanā practice was performed through
anupādadhamma vipassanā (= way of vipassanā practice by which each individual
dhamma is discerned specifically) within (15) days from the first waxing of the moon,
Dabodwe, until full moon day, 103 B.E., was also preached as supplementary section. In
this place it will be presented an excerpt of the method of anupdadhamma vipassanā as
follows:______
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
4. bliss (= sukha)
5. one-pointedness (= ekaggatā)
6. contact with the object (= phassa)
7. feeling which experiences the taste of object (= vedanā)
8. perception, making mental note one object (= saññā)
9. volition, which exhorts associating dhammas on to object (= cetanā)
10. taking the object = knowing the object consciousness (= citta)
11. intention (= chanda)
12. determination on object (= adhimokkha)
13. effort (= energy) ( = vīriya)
14. non-forgetting the object = mindfulness (= sati)
PAGE-14
Those words, "arise apparently", mean when those (16) kinds of nature arise in the
insight of Venerable Sāriputta Mahā Thero, they arise apparently.
PAGE-15
Those word, "exist apparently", mean even though those (16) kinds of nature reach
into the static phase (ţhitikāla) in the insight of Venerable Sāriputta they exist apparently.
Those words, "cease apparently", mean even though those (16) kinds of nature cease
in the insight of Venerable Sāriputta they cease apparently. In this case_____
The righteous meditator must be able to presume so as to avoid
1. both single occurrence of discerning knowledge and discerned knowledge,
2. and simultaneous occurrence of numerous kinds of knowledge within same mind
moment.
1. As the tip of forefinger can not touch tip of that finger itself, the arising or static or
perishing phase of any mind moment can not be known by that same mind moment only.
Thus one must presume so as to avoid single occurrence of discerning knowledge and
12
Translated by - Aññatara Bhikkhu * 13
discerned knowledge previously. (It means the consciousness that is capable of discerning
and the consciousness that is discerned object are not single.)
2. If two consciousness arise simultaneously within same mind moment, it will be possible
to realize both arising, static and perishing phase of one consciousness by one
consciousness. However there is impossible to arise two kinds of contacts or two kinds of
feelings or two kinds perceptions, or two kinds of volitions or two kinds of consciousness
simultaneously within one mind moment. It is natural fixed law to arise only one kind of
mental dhamma within each mind moment really. Thus one must presume so as to avoid
arising of numerous knowledge within one mind moment. If it is so, there is a question
that how (16) kinds of dhammas arise apparently in the insight of Mahā Thero during
absorption.
"= One should like to answer that it is because those mental dhammas of absorption
called jhānadhamma arise depending on such object, kasiņa-concept etc, depended base of
those jhānadhamma and object, kasiņa-concept etc, have already been distinguished
beforehand.
It is right._____ The Most Venerable Sāriputta Mahā Thero has already
distinguished and kept in mind these two kinds of dhammas, i.e.,
PAGE-16
Mental dhammas of the first absorption, which arise by taking objects of full
absorption of kasiņa-object and sign of full absorption of mindfulness of breathing, consist of
(34) kinds of ultimate nature of mentalities. (See in tables of nāmakammaţţhāna). Among
those (34) kinds of mental dhammas of absorption, the Exalted One selected and
demonstrated only (16) kinds of mental dhammas directly.
1. In this case, the reason why only (16) kinds of mental dhammas of absorption are
selected and demonstrated directly is that "the Most Venerable Sāriputta can distinguish
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
those (16) kinds of mental dhammas only individually. Only those (16) kinds of mental
dhammas of absorption appeared in the insight of that Mahā Thero at that time; other
kinds of jhāna dhammas, however, did not appear" said by some noble teachers. (This is
the opinion of other monastery called vadantivāda)
PAGE-17
2. Among those (16) kinds of dhammas, due to effort (vīriya) and mindfulness (sati) which
are deserving to designated as controlling faculty (indriya) are preached directly and
similarity of occurrence as controlling faculty, those two dhammas, faith (saddhā) and
wisdom (paññā) are also deserving to infer sweepingly. Due to mindfulness is preached
directly as example and due to similarity to mindfulness in lack of any fault certainly,
both (6) pairs of mental concomitants (yugaļacetasika), tranquility (passaddhi) etc.,
which are preached in pairs and greedlessness (a-lobha), hatelessness (a-dosa) are also
deserving to infer sweepingly. This is because those dhammas are inclusive in arising of
consciousness of absorption (jhāna cittuppādā)) (=absorption dhammas). The Exalted
One preached that discourse called Anupada Sutta through the preaching methodology
called lakkhaņāhāranetti after those dhammas with same character, i.e., capable of
inclining towards various objects of sign of full concentration (paţibhāganimitta), sign of
full concentration of kasiņa-object, sign of full concentration of mindfulness of breathing
etc., because while the Most Venerable Sāriputta Mahā Thero analyzed each individual
mental dhamma of absorption discriminately by insight the ways of discerning and
keeping discriminated dhammas in mind are the same each other. Therefore it is
impossible to say those dhammas of absorption do not appear in the insight of that Mahā
Thero really. Noble teachers with same opinion said in this way. (M-ţī-3-277) (This is
called aparevāda which is agreed with commentator and subcommentator Sayadaw.)
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Translated by - Aññatara Bhikkhu * 15
PAGE-18
There are two ways of vipassanā discerning, i.e., anupada dhamma vipassanā and
kalāpasammasana vipassanā or kalāpa vipassanā.
1. The way of vipassanā discerning by which either each corporeal element, the earth-
element etc., in the section of discerning on corporeality or each mental dhamma, the
contact etc., which arises simultaneously within every mind moment or every attainment
(samāpatti), in the section of discerning on mentality, is discerned as anicca, dukkha,
anatta alternately is called the way of anupadadhamma vipassanā.
2. The way of vipassanā discerning by which either those corporeal dhammas occurring in
(6) doors, (42) bodily parts as a whole in the section of discerning on corporeality or
those mental dhammas occurring in every mind moment or every attainment (samāpatti),
in the section of discerning on mentality, are discerned collectively as anicca, dukkha,
anatta alternately is called the way of kalāpasammasana vipassanā or kalāpavipassanā.
In other words___
These ways of vipassanā discerning through alternate generalizing as three characters
called anicca, dukkha, anatta on collectiveness of conditioned things, such as….
1. all conditioned things existing in three spheres called sensual sphere, fine-material
sphere, immaterial sphere are discerned as a whole in a way that ___
“yam kiñci samudayadhammam sabbamtam nirodha dhammam. (Abhi-A-1-271) =
every arising conditioned thing has got the nature of cessation,”
PAGE-19
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
4. those conditioned things are discerned by dividing twelve groups, resulting in twelve
bases method,
5. those conditioned things are discerned by dividing eighteen groups, resulting in
eighteen elements method,
6. those conditioned things are discerned by dividing (22) groups, resulting in twenty
two controlling faculties method,
7. those conditioned things are discerned by dividing two groups, resulting in two noble
truths method, dukkha sacca as one group, samudaya sacca as one group,
8. those conditioned things are discerned by dividing six groups, resulting in six objects
method,
9. according to the preaching methodology of diţţhe diţţhamalttam, ____
Those (6) kinds of objects, conditioned things are discerned by dividing (4) groups,
i.e.,
(a) diţţhadhamma = dhammas which are deserving to see and dhammas which are
capable of seeing,
(b) sutadhamma = dhammas which are deserving to hear and dhammas which are
capable of hearing,
(c) muta dhamma = dhammas which are deserving to touch and dhammas which are
capable of touching,
(d) viññāta dhamma = dhammas which are deserving to realize and dhammas which
are capable of realizing,
10. according to the preaching methodology of dependent-origination ____
(12) factors of dependent-origination are discerned by dividing (12) groups, resulting
in twelve factors of dependent-origination method, are also called method of
kalāpasammasana vipassanā or kalāpa vipassanā.
The Most Venerable Sāriputta Mahā Thero performed vipassanā discerning on (7)
kinds of attainments (samāpatti), from the first absorption until absorption of emptiness,
through way of discerning called anupada dhamma vipassanā. The absorption of neither-
perception-nor-non-perception, however, was unable to be discerned through anupada
dhamma vipassanā because mental dhammas existing in that attainment were very subtle
and those were discerned through kalāpa sammasana vipassanā only as a whole.
Only Perfectly Enlightened One with Knowledge of Omniscience, but not disciples,
can perform anupadadhamma vipassanā on the object of absorption of neither-perception-
nor-non-perception. (M-A-4-61)
If the practicing Bhikkhu is unexperienced to taking into heart other aggregates,
except-attainment of neither-perception-nor-non-perception, there is no person who is able to
reach the Knowledge of Disenchantment (nibbidā ñāņa) through discerning on three general
characters of mental aggregates of absorption of neither-perception-nor-non-perception; even
though the Most Venerable Sāriputta Mahā Thero was unable to perform. Only the person
who performs vipassanā discerning naturally, who is the same as great wise Venerable
Sāriputta can perform the way of discerning as a whole called kalāpasammasana vipassanā
in the way that ___
“Thus these dhammas of attainment of neither-perception-nor-non-perception arise
suddenly without existing apparently previously; they cease suddenly just after arising”.
That great wise person like Venerable Sāriputta is also unable to perform way of
discerning individually called anupada dhamma vipassanā on the object of absorption of
neither-perception-nor-non-perception really. This attainment of neither-perception-nor-non-
perception has been reached into subtle occurrence this much. This attainment is, therefore,
called sańkhārāva sesa samāpatti (the attainment in which conditioned things are almost
ceasing). Although it is said attainment of neither-perception-nor-non-perception through the
16
Translated by - Aññatara Bhikkhu * 17
perception as priority all conditioned things existing in that attainment are very very subtle.
The fourth attainment of immaterial sphere called conditioned things which reach to very
subtle condition, other than gross conditioned things can be designated as sańnkhārāvase
sasamāpatti. (Abhi-A-1-252, 253)
This is an olden day precedent preached by the Exalted One, himself, in which it is
confessed that the Most Venerable Sāriputta, who has got recognition of pre-eminence in
wisdom, could perform two ways of vipassanā discerning, i.e.,
PAGE-21
of those mental dhammas must be kept in mind closely together simultaneously, is invaluable
olden day precedent for disciples who want to discern nāmakammaţţhāna systematically. In
this case, according to the term, vatthu, it means door (dvāra). Mental dhammas arise, due to
impingement of respective objects on to each door. (It will be clear later.)
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
There is only one adverting consciousness within one cognitive process. A single adverting
consciousness can not take these both kinds of objects, i.e.,
1. the sign i.e., kasiņapaţibhāganimitta or ānāpānapaţibhāganimitta etc., and
2. mental dhammas of absorption which arise by taking those objects simultaneously.
Every impulsion always arise in the presence of adverting consciousness but by the
time emerging from cessation absorption (nirodhasamāpatti) is exceptional.
Therefore, as mentioned in the commentary of Uparipaņņāsa_____
1. discerned mental dhammas and
2. discerning mental dhammas, can not arise simultaneously within same mind moment
or same cognitive process.
PAGE-22
PAGE-23
In above Anupada Sutta, the exalted One preached that “ye dhammā atītā niruddhā
vipariņatā… etc., = venerable Sāriputta’s vipassanā knowledge occurring in impulsions of
18
Translated by - Aññatara Bhikkhu * 19
PAGE-24
PAGE-25
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
While discerning mental dhammas are arising those discerned mental dhammas can
be either past dhammas (which are inclusive in addhā present) or future dhammas (which
are inclusive in addhā present).
PAGE-26
According to this explanation, one knows and sees penetratively through vipassanā
right view knowledge called attapaccakkha ñāņa (self-experienced knowledge) without
relying on others.
Furthermore the action which is inclusive in above five kinds of present causal
dhammas may be any kind of actions, heavy action (garuka kamma), habitual action
(āciņņa kamma), adjacent action (āsanna kamma). If it is heavy action or habitual action,
due to occurrence of frequently experienced action throughout life, it may be either past
action previous to discerning impulsions of cognitive process or future action which will arise
after those discerning impulsions of cognitive process. (It should be noticed it says with
referring to momentary present.) If it is adjacent action, it may be the future one which will
20
Translated by - Aññatara Bhikkhu * 21
arise after discerning vipassanā impulsions of cognitive process. Vipassanā right view
knowledge called self-experienced knowledge can know and see those actions also.
In the aspect of periodicity, these preaching, therefore, direct the principle that “past
periodicity, future periodicity, and present periodicity can be discerned by vipassanā mental
dhammas. In the aspect of momentary present, these preachings direct the principle that
“vipassanā knowledge can discern either mental dhammas which has been arisen previous to
itself or mental dhammas which will arise after itself”, because discerning mental dhammas
and discerned mental dhammas can not arise within one mind moment simultaneously.
In the aspect of momentary present it can, therefore, be said ____
mental dhammas of vipassanā impulsions of mind-door-cognitive process can discern
1. mental dhammas which has been ceased like attainment of neither-perception-nor-
non-perception; this is an olden day principle that proximate past can be discerned;
2. past mental dhammas, like heavy action or habitual action which had been arisen;
3. future mental dhammas like heavy action or habitual action which has not been arisen
yet;
4. future mental dhammas like adjacent action which has not been arisen yet;
respectively.
These are olden day principles showing proximate past period and proximate future
period can be discerned by vipassanā insight.
PAGE-27
21
22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-28
22
Translated by - Aññatara Bhikkhu * 23
PAGE-29
In accordance with instructions found in above Pāli Text, commentary and sub-
commentary, if any virtuous one wants to discern and keep mental dhammas in mind
systematically, he has to perform through discerning combination of both
1. depended base corporeality or respective door and
2. object simultaneously.
In the aspect of corporeality- actually, due to possibility to arise discerned corporeal
dhammas and discerning mental dhammas within one mind moment simultaneously, three-
time-phases called uppādā-ţhiti-bhanga can be discerned
1. on short instant just after arising,
2. on short instant during arising,
3. on short instant which will arise, respectively.
In the aspect of mentality____ due to lack of possibility to arise discerned mental
dhammas and discerning mental dhammas within either one mind moment or one cognitive
process simultaneously, only two kinds of mental dhammas, i.e. those ones which had been
arisen and those ones which will arise, can be discerned, if one says in the aspect of
momentary present.
PAGE-30
The essence ____ In the aspect of mentality, the momentary present of just arising, static and
perishing phases can not be discerned. Past dhamma which has been ceased and future
dhamma which will be cease, however, can be discerned so as to be straight forwardly
present (= so as to see uppādā-ţhiti-bhanga). In this case, past, future are said with referring
to momentary present (due to inability to discern one consciousness by itself). (See Vs-2-103)
Therefore whatever dhamma which may be inclusive in any life, past life or future
life or present life can be discerned in order to reach momentary present called three-time-
phases straight forwardly. In the aspect of mental world, however, just momentary arising
23
24 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
called straight forward momentary present can not be discerned really. Thus one must
understand definitely. It is because discerned mental dhammas and discerning mental
dhammas can never arise within one mind moment or one continuity of cognitive process
simultaneously.
Three kinds of doors, i.e., body-door, verbal-door and mind-door, are called
kammadvāra (action doors) while (6) kinds of doors, i.e., eye-door, ear-door, nose-door,
tongue-door, body-door, mind-door are called āyatanadvāra. (Mahāţī-2-410) The practising
person who wants to keep mental dhammas in mind, must discern base-door-wise system of
continuity of consciousness of cognitive processes by breaking down pile of mentality called
compactness of mentality (nāmaghana) so as to reach ultimate nature with the help of insight
knowledge. This is because consciousness of cognitive processes always arise through fixed
route of mind constantly. Every mental dhamma never arise through swerving from that
fixed route of mind and every practicing person who wants to discern mental dhammas upto
the field of ultimate nature called momentary present has to discern by following that fixed
route of mind definitely.
24
Translated by - Aññatara Bhikkhu * 25
PAGE-32
The term, dvāra, means normal door of house. In this case that term, dvāra means
eye-transparent-element etc., which are similar to that door by means of metaphorical usage
called sadisūpacāra (= same condition metaphor). Unless a house has a door, no one can
enter. Only when a door is present can one enter inside or exit outside. As normal door is
entrance of dwellers, unless there are the eye-transparent-element etc., in the body,
consciousness of cognitive processes, eye-door-cognitive process etc., cannot arise. Doors,
eye-transparent-element etc., of the house called body are factors of entrance of
consciousness of cognitive processes. Eye-transparent-element etc., are, therefore, designated
25
26 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
as dvāra (door) through metaphorical usage, sadisūpacāra, resulting from similar to normal
door of a house.
PAGE-33
According to this preaching etc., the virtuous meditator who wants to keep mental
dhammas called mind-consciousness-element in mind has to discern previously both
1. life-continuum mind-clear-element called mana (= mind-door) and
2. dhamma-objects or any kind of (6) objects closely together and then he must keep
those mental dhammas called mind-consciousness-clement. He can keep those mental
dhammas in mind easily after keeping in mind door and object combination or base
and object combination in that way. Due to presence of very short life-span of mental
dhammas, only when one can keep those dhammas in mind through waiting from
depended place (base) of those dhammas can be distinguished those mental dhammas
systematically.
PAGE-34
26
Translated by - Aññatara Bhikkhu * 27
2. After striking the ear-door, the audible-object impinges on the life-continuum mind-
clear-element (= mind-door) at that instant.
3. After striking the nose-door, the olfactory-object impinges on the life-continuum
mind-clear-element (= mind-door) at that instant.
4. After striking the tongue-door, the sapid-object impinges on the life-continuum mind-
clear-element (= mind-door) at that instant.
5. After striking the body-door, the tactile-object impinges on the life-continuum mind-
clear-element (= mind-door) at that instant.
For a worldly simile _____ Let us suppose a flying bird comes through air route and
perches on the highest branch of a tree. During perching on the branch, the bird touches on
the branch, and then that birds shape appears on the ground. Those two phenomena, i.e.,
toughing on the branch and appearing of bird’s shape on the ground occur within same
moment synchronously. Similarly _____ two phenomena, i.e., striking of present visible-
object etc., on the respective transparent elements, eye-transparent-element etc., and
appearing on the mind-door (= life-continuum mind-clear-element) through ability to vibrate
the life-continuum occur within same moment synchronously. Afterwards _____ the life-
continuum ceases and continuity of consciousness of cognitive processes, the adverting-
consciousness that can advert visible-object etc., of ear-door cognitive process etc., arise
appropriately. (Abhi-A-1-114)
As mentioned above it should be recognized among (5) kinds of objects, i.e., visible-
object, audible-object, olfactory-object, sapid-object, tactile-object, any one object impinges
on two doors synchronously.
PAGE-35
It is right. ____ The continuity of impulsions which arises by taking visible-object as object
occurs both in eye-door and in mind-door consecutively. Remaining objects, audible-object
etc., must also be recognized in similar way. [When fivefold-objects, visible-object etc.,
appear on two kinds of doors, either fivefold consciousness, seeing-consciousness etc., or
mind-consciousness, five-doors-adverting (pañca dvārāvajjana) etc., always arises in
accordance with fixed law of order of cognitive process. Therefore any kind of fivefold
objects usually appears on both doors, on the fivefold doors, eye-door etc., so as to be able to
take that object by fivefold consciousness and on the mind-door called life-continuum, so as
to be able to take that object by mind-consciousness.]
27
28 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
During performing nāmakammaţţhāna the practicing person should like to know six
hexads dhammas beforehand because he has to keep mental dhammas in mind base-door
system.
1. There are six kinds of bases, i.e., eye-base, ear-base, nose-base, tongue-base, body-
base, heart-base, which are depended corporealities for consciousness and mental
concomitants.
2. There are six kinds of doors, i.e., eye-door, ear-door, nose-door, tongue-door, body-
door, mind-door, which have got designation as door (dvāra), due to occurrence of
similarity to doors for consciousness of cognitive processes through metaphorical
usage called sadisūpacāra (= same condition metaphor).
Those dhammas on which consciousness and mental concomitants take delight are
called ārammaņa (=object ) which are dhammas to be known by consciousness and mental
concomitants. Among those six objects, dhamma-object varies six kinds as follows:____
PAGE-36
28
Translated by - Aññatara Bhikkhu * 29
PAGE-37
The term, ‘vīthi’, means “cittapavatti”. The term, cittapavatti, means consecutive
arising consciousness through fixed route of mind (cittaniyama). Those consciousness which
are occurring in order through fixed route of mind are called “cognitive process (vīthi).
However phenomena of arising of some consciousness, paţisandhi, life-continuum, death-
consciousness which are free from door and are called dvāravimutta citta, can not be
designated as cognitive process.
Only those consciousness which are arising consecutively through fixed route of mind in
various doors are designated as cognitive process (vīthi). Because the practicing person who
keeps mental dhammas called ‘vīthi’ in mind can keep life-continuum mind-clear-element
too, if he keeps consciousness of cognitive processes in mind, he will finish to keep life-
continuum consciousness. In this case it refers to only nature of life-continuum but not
mental dhammas existing in life-continuum. For a meditator who can keep life-continuum
consciousness in mind systematically it is not difficult to keep paţisandhi-consciousness and
death-consciousness in mind continuously. There are (6) kinds of cognitive processes as
follows: ____
In the aspect of doors (dvāra) six kinds of cognitive processes are eye-door-cognitive
process, ear-door-cognitive process, nose-door-cognitive process, tongue-door cognitive
process, body-door cognitive process and mind-door cognitive process.
29
30 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
In the aspect of consciousness (viññāņa), six kinds of cognitive processes are seeing-
consciousness cognitive process, hearing-consciousness cognitive process, smelling-
consciousness cognitive process, tasting-consciousness cognitive process, touching-
consciousness cognitive process and mind-consciousness cognitive process.
When the visible-object appears in the eye-door (mind-door) continuity of
consciousness which take that visible-object as object are called eye-door-cognitive process
(cakkhudvāra vīthi).
When the visible-object strikes on the eye-transparent-element (eye-door) it appears
on the life-continuum mind-clear-element synchronously. Thus although (5) kinds of objects,
visible-object etc., usually appear in two doors synchronously the mind-door concerns with
all kinds of objects, resulting in without showing specifically that “appearing in the mind-
door”. Then the Exalted One showed specifically in a way that “visible-object appears in the
eye-door” through specific method (asādhāraņanaya). That continuity of consciousness of
cognitive process is also designated as eye-door-cognitive process through specific method.
In that continuity of cognitive process only (8) kinds of associating dhammas, including
seeing-consciousness, arise depending on eye-door (= eye-transparent-element) and
remaining mind moments, five-doors-adverting, receiving etc., arise depending on heart-base
and basing on life-continuum. However it is designated as eye-door-cognitive process
through recognition as eye-door which has got specific nature. It should be recognized
similarly on ear-door cognitive process etc.
Then nomenclature of cognitive process relating to consciousness must also be
recognized. Eye-door cognitive process includes five-door-adverting (pañcadvārāvajjana),
seeing-consciousness (cakkhuviññāņa), receiving (sampaţicchana), investigating
(santīraņa), determining (vuţţho), impulsions (javana) (7) times, registering (tadārammaņa)
(2) times. Remaining cognitive processes must also be recognized similarly but vary in
hearing-consciousness, smelling consciousness and so forth.
These cognitive processes have got specific and significant consciousness, i.e.,
seeing-consciousness, hearing-consciousness etc., resulting in designating as seeing-
consciousness cognitive process, hearing-consciousness cognitive process etc.
PAGE-38
L. Five-doors-adverting (pañcadvāravajjana)
30
Translated by - Aññatara Bhikkhu * 31
31
32 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Appearance of the object in the door is called visayapavatti. In the case of appearance
of object in the mind-door there is no specific function as “appearing”, other than appearing
object. Therefore, there are six kinds of visayapavatti, i.e.,
1. atimahantārammaņa,
2. mahantārammaņa,
3. parittārammaņa,
4. atiparittārammaņa, for fivefold doors and
5. vibhūtārammaņa,
6. avibhūtārammaņa, in mind-door, totally in six kinds of visayappavatti.
PAGE-40
When fivefold objects, visible-object etc., appear in respective door it can not appear
at arising phase but the static phase, due to presence of very very swift arising phase of object
corporeal dhammas. This word is said with referring to how each object appear in respective
fivefold doors. For a practicing meditator with vipassanā knowledge, when he reaches to the
Knowledge of Arising and Passing Away (udayabbayañāņa) all three-time-phases called
uppādāţhiti-bhanga of ultimate dhammas can appear in that meditator’s mind-door.
When those fivefold objects appear in fivefold doors they can not appear in the
presence of object and door only.
1. In the eye-door, the visible-object can appear in the presence of light.
2. In the ear-door, the audible-object can appear in the presence of space between ear-
door and sound.
3. In the nose-door, the olfactory-object can appear in the presence of air-element which
can carrying smell.
4. In the tongue-door, the sapid-object can appear in the presence of water-element
which can support function of tasting.
5. In the body-door, the tactile-object can appear in the presence of supporting factor of
the earth-element. When tactile object strikes on the body-transparent-element it does
not stop on the body-transparent-element only but it strikes up to four great elements
which are dependence of body-transparent-element. Among those great elements, the
earth-element is the basic foundation which plays vital important role in appearing of
tactile-object on body-transparent-element as a supporting factor. (It means only the
earth-element which exists together with body-transparent element in the same
corporeal unit.)
32
Translated by - Aññatara Bhikkhu * 33
follower mental concomitants simultaneously. Mental dhammas have, therefore, very very
short life-span with so swift alteration, due to presence of ability to cease contiguously just
after completion of required result called accepting the object.
Four great elements or four underived corporealities are significant dhammas in
corporeal dhammas. Due to presence of sluggish nature of those great elements, derived
corporealities which arise depending on underived corporealities have also got long life span
as underived ones. (Anuţī-2-29)
PAGE-41
The visible-object which reaches into the static phase just after arising phase, if
essential respective factors, i.e., great efficacy of eye-transparent-element, obvious
appearance of visible-object, sufficient brightness of light etc., are available, can appear in
eye-door and mind-door synchronously after one mind moment passed away.
If any one or two or all those factors called transparent-element, object, light etc., are
insufficient, the object can appear in eye-door and mind-door when it reaches into the static
phase for about two, three or four mind-moments. (It should be recognized these words,
“when it reaches into the static phase for about two, three, or four mind-moments”, are not
said exactly.)
1. If the visible-object reaches into appearing condition in eye-door and mind-door
synchronously during reaching into static-phase just after one mind-moment passed
over, then after two times of life-continuum (vibration) called bhavangacalana, and
cessation, rotation of that life-continuum, the adverting-consciousness, which can
accommodate that visible-object arises and passes away.
2. After cessation of that five-doors-adverting contiguously, the seeing-consciousness
arises successively;
3. Then the receiving-consciousness that receive visible-object arises;
4. Afterwards __ the investigating-consciousness that investigates visible-object (It
means it investigates visible-object whether it has got desirable nature or undesirable
nature, as the host investigates guest in a way whether the guest is good or bad person
after accepting in his house.) arises consecutively.
5. Then the determining-consciousness that determines visible-object (It means it
determines object whether it is desirable one or undesirable one after investigating by
previous consciousness.) arises successively.
6-12. After cessation of that determining consciousness any kind of impulsion which has
got supporting factor of either wise-attention (yonisomanasikāra) or unwise-attention
(a-yonisomanasikāra), among (29) kinds of sensuous impulsions, arise (7) times
generally.
13-14. Then two times of registering consequence consciousness which always follow
impulsion and take the object which is taken by impulsion as object continuously and
appropriately. Afterwards life-continuums fall again.
PAGE-42
33
34 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Atimahantārammaņa vīthi
tī na da pa ca sa ņa vu j j j j j j j ta ta bha
… ... ... … … … … … … … … … … … … … … …
1. ţī = atitabhavanga = past life-continuum
2. na = bhavanga calana = life-continuum (vibration)
3. da = bhavangupaccheda = life-continuum (cessation)
4. pa = pañcadvāravajjana = five-doors-adverting
5. ca = cakkhuviññāņa = seeing-consciousness
6. sa = sampaţicchana = receiving-consciousness
7. ņa = santiraņa = investigating-consciousness
8. vu = vuţţho = determining-consciousness
9-15. j = javana (7) = impulsions
16-17. ta = tadārammaņa (2) = registering-consciousness
bha = bhavanga = life-continuum
PAGE-43
34
Translated by - Aññatara Bhikkhu * 35
only. These are normal phenomena in nature. Some conditions, such as moribund period,
sleeping period, during lose consciousness, during submerging etc., it falls only (5) times.
PAGE-44
The reason why the commentary explained “registering usually arises either two times
or one time”, is that it is so as to attain elegant speech (vacanasiliţţha) only. “It aways arises
two times as fixed law”, explained by Noble teachers. (Mahāţī-2-134)
35
36 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
In that cognitive process with object with long life span ______ if impulsions fall
after cessation of determining-consciousness, only sensuous impulsions can fall because
visible-object is sensuous object. Those lofty impulsion and supra mundane impulsion,
actually, never take object of sensual dhammas. During falling of sensual impulsions any
kind of suitable impulsions among (29) kinds can fall within one continuity of cognitive
process but many kinds of impulsions are impossible.
= Bhikkhus…. Every wholesome dhamma which is association with wholesome result has
the source of only wise-attention (yonisomanasikāra); it has congregation with wise-
attention only. It can be said the wise-attention is more superior than those wholesome
dhammas. (Sam-3-81)
In accordance with above Pāli Text, if wise-attention is associated with those
continuities of consciousness of cognitive processes, wholesome impulsions usually fall; if
wise-attention is not associated, unwholesome impulsions usually fall.
PAGE-45
Those Great wholesome and Great mere functioning arising mind moments associated
with knowledge, which arise through penetrative knowing and seeing and by means of taking
into heart
1. as anicca (impermanence)
2. as dukkha (suffering)
3. as anatta (non-self)
4. as asubha (loathsomeness) on those dukkhasacca dhammas, i.e, five clinging
aggregates and samudayasacca dhammas called principle of dependent-origination
which are anicca dhammas, dukkha dhammas, anatta dhammas, asubha dhammas
respectively, are also called wise-attention (yonisomanasikāra).
36
Translated by - Aññatara Bhikkhu * 37
PAGE-46
1. The ‘attention’ which can bring forth continuity of consciousness of cognitive process
is called vīthipaţipādaka manasikāra. The basic meaning is five-doors-adverting. It
can produce successive continuity of consciousness of cognitive process, seeing-
consciousness, receiving, investigating etc., after arising of itself.
2. The ‘attention’ which can bring forth continuity of consciousness of impulsion is
called javanapaţipādaka manasikāra. The basic meaning is mind-door-adverting
consciousness. It can produce continuity of impulsions (javana) after arising of itself.
It performs the function of determining (vuţţhokicca) (= function of determining on
the object as desirable, undesirable etc.) in five-doors-cognitive process. In the mind-
door-cognitive process it determines the object not only as desirable, undesirable etc.,
but also corporeal dhamma mental dhamma, causal dhamma, resultant dhamma,
anicca dhamma, dukkha dhamma anatta dhamma, asubha dhamma etc.
Those determinations of vuţţho and mind-door-adverting have also got designation as
“yonisomanasikāra” or “ayonisomanasikāra”. Those kinds of wise-attention are
factors of arising of wholesome impulsions and those kinds of unwise-attention are
also factors of arising of unwholesome impulsions.
3. The mental concomitant called ‘manasikāra’ which is capable of appearing the object
in the mind is called ārammaņapaţipādaka manasikāra. (Abhi-A-1-177)
37
38 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
1. attasammāpaņidhi,
2. saddhammassavana,
3. sappūrisūpanissaya,
4. paţirūpadesavāsa,
5. pubbe ca katapuññatā.
(The meanings and translation will be presented later.)
The perfection dhammas (pāramita) called fertile seed of practice (caraņa) and
fertile seed of knowledge (vijjā) which had been cultivated in previous lives for attainment of
the Path, the Fruit and nibbāna are called adhikāra kusala (Supreme wholesome deeds.).
Training of charity, Training of Virtue, Training of Concentration which were
cultivated with heartfelt desire to attain Noble Path and Fruit, nibbāna are fertile seeds of
practice. Those fertile seeds of practice are able to send the place so as to encounter Noble
Ones, the Supreme Buddha etc, who are able to preach dhammas relating to Four Noble
Truths called Noble One’s dhamma.
PAGE-47
38
Translated by - Aññatara Bhikkhu * 39
PAGE-48
These minds mentioned above neither congregate within the body so as to arise when
opportunity is available nor the person who can keep these minds outside any place by
himself. Only when coincidence of respective causal dhammas, base, object, attention etc., is
available they arise suddenly. For instance _____ There is a kind of stone called sūriyakanta.
The fire exist neither on the sunshine nor within the stone called sūriyakanta. However it is
similar to the phenomenon of bursting into flames when the sunshine comes together with the
stone called sūriyakanta. Depended base is similar to stone, while object to sunshine, arising
of mind to arising of busting into flames respectively.
It should be recognized similarly on ways of designating as atimahantārammaņa of
audible-object, olfactory-object, sapid-object, tactile-object. This vāra (session) is designated
as tadārammaņa vāra (registering session) in Abhidhamattha Sangaha.
The cause of occurrence of javana vāra at the end of impulsions is really weakness of
object. This vāra is the third weak session (tatiya moghavāra)., (Abhi-A-1-310) It is
designated as mogha vāra, due to lack of registering. In Abhidhammattha Sangaha it is
designated as javanavāra, due to occurrence of object which terminates at impulsions
(javana).
PAGE-49
39
40 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
= In the next kind ___ The visible object, which is still reaching into the static phase, appears
in eye-door, mind-door after 4-5 mind-moments passed over. At that time, if the mere
functioning mind-element called five-doors adverting causes to rotate the life-continuum,
resulting in stopping, the continuity of life-continuum; after cessation of life-continuum by
five-doors-adverting, there is impossible the fact continuity of consciousness of cognitive
process will fall into life-continuum again without reaching into determining consciousness
which determines the object as desirable or undesirable one etc., at the interval between five-
doors-adverting and determining, i.e.,
1. either seeing-consciousness,
2. receiving-consciousness or
3. investigating-consciousness.
Actually it ceases at determining consciousness by means of determining function and
one or two times of determining-consciousness arise successively. Afterwards it has got the
efficiency of relation of habitual recurrence (āsevana paccaya), resulting in lying at the status
of impulsions and then it falls into the life-continuum again. Due to occurrence of weakness
of object, this continuity of consciousness of cognitive process occurs until only determining
but not impulsions, registering as mentioned above.
PAGE-50
This vāra is available during saying in a way that “it seems to be see myself; it seems
to be hear myself” etc. This vāra is also the second moghavāra which lacks impulsions.
40
Translated by - Aññatara Bhikkhu * 41
PAGE-51
41
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
SECTION OF NĀAMAKAMMAŢŢHĀNA
(PRACTICE ON MENTALITY)
VOLUME II
Page 51 - 100
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
AÑÑATARA BHIKKHU
&
Dr. Khin Maung Aye (Ph.D, Messey)
Edited By
First Edition
Copyright (c) 2007 Aññatara Bhikkhu
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by - Aññatara Bhikkhu * 3
PAGE-51
However_ in accordance with the ancestry ways of teaching traditionally, this work
applies the terms for two times of life-continuum (vibration) through
1. designating as life-continuum (vibration) for first one and
2. designating as life-continuum (cessation) for second one respectively.
These words mentioned above that “if the mere functioning mind-element called five-
doors adverting causes to rotate the life-continuum, resulting in stopping, the continuity of
life-continuum; after cessation of life-continuum by five-doors-adverting, there is impossible
the fact continuity of consciousness of cognitive process will fall into life-continuum again
without reaching into determining consciousness which determines the object as desirable or
undesirable one etc., at the interval between five-doors-adverting and determining, i.e.,
1. either seeing-consciousness,
2. receiving-consciousness or
3. investigating-consciousness. (Abhi-A-1-309, 310) are deserving to recognize
especially for those virtuous practicing persons who want to practice the vipassanā
discerning called “diţţhe diţţhamattam”.
In those eye-door-cognitive process and mind-door-cognitive process which takes
visible-object continuously the dhamma which performs the function of seeing visible-object
is seeing-consciousness.
The righteous meditator ought not consider wrongly on the fact relating to “mind
must be put mere seeing”, according to the words “diţţhe diţţhamattam”. If one considers the
fact “mind must be put mere seeing” as “one must try not to arise minds on that visible-object
again but seeing merely”, it has the same meaning with the fact one must try not to arise
consciousness of cognitive process after seeing-consciousness again. Actually, no one cannot
practice so as not to arise successive consciousness of cognitive process after seeing-
consciousness. It is because continuity of consciousness of cognitive process never cease
without reaching until at least determining-consciousness.
The righteous meditator should like to consider above explanation of commentary. Even
though the Exalted One can not practice so as not to arise consciousness of cognitive process
after seeing-consciousness, due to no one can not overcome rules of Abhidhamma.
The essence of diţţhe diţţhamattam is as follows:___
1. Due to deserving to see, the visible-object is called diţţha.
2. Due to ability to see that visible-object, both mental dhammas which are occurring in
that eye-door, including seeing-consciousness and mental dhammas which are
occurring in mind-door cognitive process, which take that visible-object continuously,
are also called diţţha.
PAGE-52
If one discerns and keep in mind those diţţha dhammas together with depended bases
and then he performs vipassanā discerning on those dhammas which are deserving to see and
dhammas which are able to see through three general characters called anicca, dukkha,
3
4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
anatta alternately, vipassanā knowledge can abandon lust, anger, delusion which are
attaching and covering on those diţţha dhammas temporarily. The Noble Path dhammas
which arise at the end of vipassanā knowledge will eradicate lust, anger, delusion absolutely.
It means one must practice so as not to arise lust, anger, delusion depending on those diţţha
dhammas together with causal dhammas. Way of discerning in detail will be presented later.
(See.. Bāhiya Sutta, Udāna-A-81, 82)
The visible-object, which is unable to exist until registering; which ceases before five-
doors-adverting consciousness causes to cease continuity of life-continuum, even though it
appears in eye-door, mind-door; which has got very short life span with a few mind-
moments, due to very weak occurrence of object, is called atiparittārammaņa. In this
cognitive process life-continuum vibrates only, but not arising of consciousness of cognitive
process. This vāra is termed as moghavāra in Abhidhammattha Sangaha, while first
moghavāra in the commentary called Atthasālinī (Abhi-A-1-309).
Due to voidness of consciousness of cognitive process, this vāra is designated as moghavāra.
As vīthi called visayappavatti (arising of objects) varies four kinds in eye-door, viz.,
1. atimahantārammaņa vīthi called tadārammaņavāra,
2. mahantārammaņa vīthi called javanavāra,
3. parittārammaņa vīthi called voţţhabbana vāra,
4. atiparittārammaņa vīthi called moghavāra,
PAGE-53
2. impulsion……(7) times,
3. registering……(2) times,
totally (10) times in numbers of consciousness of cognitive process.
If it is avibhūtārammaņa, life-continuum falls at the end of impulsions. It is
impossible to arise registering. In that cognitive process,
1. mind-door-adverting…..(1) time,
2. impulsions…… (7) times generally.
These are (6) kinds of visayappavatti by which sensuous impulsions called
parittajavana vāra fall.
In appanājavanavāra, however, there is no variation as vibhūta (obvious) and
avibhūta (unobvious). It is impossible to fall registering also. (See tables of
nāmakammaţţhāņa.)
4
Translated by - Aññatara Bhikkhu * 5
These are six-hexads (6x6) dhammas which are deserving to be understood before
hand for practicing persons who want to perform nāmakammaţţhāņa as beginner.
PAGE-54
5
6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
existence and new one. In other words___ by the time continuity of corporeality, continuity
of mentality, continuity of corporeality-mentality of old existence cease these processes, i.e.,
arising of corporeal dhammas, arising of mental dhammas, arising of corporeality-mentality,
occur at new existence previously. That previous arising consciousness called paţisandhi at
new existence occur as connection between former existence and new one so as to be
continuous. Due to presence of connecting function in that way the continuity of aggregates
called being cycles without ceasing again and again. Thus the nature of connection between
old existence and new coming-into-existence is designated as function of paţisandhi.
(death)______ The next consciousness which is the same as the consciousness, which
performs function of paţisandhi, arises contiguous after paţisandhi-consciousness by means
of life-continuum. At the termination of life it arises by means of death.
6
Translated by - Aññatara Bhikkhu * 7
PAGE-56
It should be recognized the fact if impulsions are unable to arise, due to weak
occurrence of object, two times of determining consciousness, first and second determining
arise and life-continuum falls again. If impulsions are able to arise, due to occurrence of
powerful object____
Among (11) kinds of consequence consciousness which are capable of performing
function of registering, i.e., (3) kinds of investigating consciousness and (8) kinds of great
consequence consciousness for sensual beings, any kind of registering consequence
consciousness which conforms with impulsion and object arise randomly after cessation of
impulsions. (7)
7
8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-58
(M-ţī-1-360)
8
Translated by - Aññatara Bhikkhu * 9
mind-door-cognitive process not only know desirable object, undesirable object etc., but also
bring forth attachment on desirable one or anger on undesirable one. It means if he takes into
heart that visible-object wrongly, attachment, anger etc., can arise. If he pays wise-attention
on that visible-object in proper ways, wholesome impulsions will fall accordingly. The
sources of arising of those consciousness of mind-door-cognitive processes, due to all
consciousness of five-door-cognitive processes, eye-door-cognitive process etc., which takes
visible-object etc., and life-continuums.
Full understanding in continuity of impulsions of five-doors-cognitive processes
which are sources of arising of continuity of those impulsions of mind-door-cognitive
processes is called mūlapariññā (= full understanding on the source). One must understand
how asammoha sampajañña arise by means of that mūlapariññā as follows:___
Seven kinds of consciousness, viz., (1) life-continuum (2) five-doors-adverting (3)
seeing-consciousness called “dassana” (4) receiving (5) investigating (6) determining (7)
impulsions arise successively.
Among those (7) kinds, the life-continuum arises through accomplishing the function
of incessant arising of continuity of consciousness of upapattibhava; the five-doors-adverting
consciousness arises through accomplishing function of accommodating visible-object after
causing to stop that life-continuum; Due to cessation of that five-door-adverting
consciousness, the seeing-consciousness arises through accomplishing the function of seeing;
Afterwards receiving-consciousness called consequence mind-element arises through
accomplishing the function of receiving visible-object; then investigating-consciousness
which is consequence mind-consciousness-element arises through accomplishing the function
of investigating visible-object. Just after cessation of that investigating-consciousness
determining-consciousness which is mere functioning mind-consciousness-element arises
through accomplishing the function of determining on visible-object as desirable one,
undesirable one etc. Then (7) times of impulsions arise forcefully and successively.
PAGE-59
Among those (7) times of impulsions, looking straight forwardly and askance does
not arise by means of attachment, anger, delusion as “this person is woman, this person is
man” etc., during the first impulsion ….R…. the second impulsion also ….R… the seventh
impulsion, too.
As soldiers at battlefield, when those (7) times of impulsions fall by means of
contrariwise and upside down looking straight forwardly and askance arise by means of
attachment, anger, delusion as “this person is woman; this person is man” etc. ___ Thus it
should be recognized previously on “asammohasampajañña (= clear comprehension with
non-delusion) by means of mūlapariññā. (M-A-1-266, 267, Dī-A-1-174; Sam-A-3-226, 227,
Abhi-A-2-341)
In those five-doors-cognitive processes, eye-door-cognitive process etc., if
determining done by five-doors-adverting and determining-consciousness is unwise-attention,
the attachment on desirable object or the anger on undesirable object of woman, man can
arise by means of that determining. However those consciousness of five-doors-cognitive
processes are unable to realize as “this person is woman; this person is man” etc. The
attachment does not arise through realizing as “this person is woman; this person is man”.
The anger also does not arise through that way. It is attachment and anger on colour only.
Successive arising consciousness of mind-door-cognitive processes which are separated by
life-continuums after five-doors-cognitive processes, can realize as “woman, man” etc. Due
to ability to realize in that way, attachment, anger, as “this person is woman, this person is
man” etc., arise in those consciousness of mind-door-cognitive processes only. The continuity
9
10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
of consciousness with attachment, anger etc., in that way is only consciousness of mind-door-
cognitive processes. The source of those mind-door-cognitive processes is, really,
consciousness of eye-door-cognitive process. If one can see penetratively on those continuity
of consciousness of eye-door-cognitive process together with associating dhammas up to the
field of ultimate nature, asammohasampajañña arises in him. This is how
asammohasampajañña arises during looking straight forwardly and askance by means of
mūlapariññā. These evidences are also instructions found in scriptures which show the fact
during discerning mental dhammas each mind moment existing in fixed route of mind called
cittaniyama must be kept in mind thoroughly.
PAGE-60
When one can distinguish how five aggregates arise apparently within seeing-
consciousness during looking straight forwardly and askance in this way
asammohasampajañña arises in him. However seeing-consciousness is unable to arise
without five-door-adverting previously. Then when five-doors-adverting-consciousness can
cause to cease life-continuums there is impossible to fall life-continuum again without
reaching until determining-consciousness really. (Abhi-A-1-30 , 310)
If the visible-object is atimahantārammaņa, (7) times of impulsions and (2) times of
registering-consciousness will arise successively. Therefore __ as five aggregates arise
apparently during seeing-consciousness mind-moment ____ similarly
1. during five-doors-adverting ……….. (5) aggregates
2. during seeing-consciousness……….. (5) aggregates
3. during receiving-consciousness…….. (5) aggregates
4. during investigating-consciousness…. (5) aggregates
5. during determining-consciousness…… (5) aggregates
6. during each impulsion……………….. (5) aggregates
7. during each registering consciousness …. (5) aggregates
10
Translated by - Aññatara Bhikkhu * 11
arise in each mind moment respectively. If one can keep those (5) aggregates in mind so as to
reach the field of ultimate nature as they really are, asammohasampajañña arises during
looking straight forwardly and askance in his continuum. It should, therefore, be recognized
those words of explanations, how five aggregates arise during seeing-consciousness, found in
the commentary is accomplished through upalakkhaņa method, nidassana method (=
preaching methodology by which a hint is given for all necessary facts.)
Actually it is very difficult way of practice to keep mental dhammas in mind through
breaking down compactness of mentality so as to reach the field of ultimate reality. However
disciples can discern mental dhammas up to the ultimate nature. Due to misunderstanding on
sayings found in Pāli Text of Milinda pañha, some consider that disciples are unable to
discern those mental dhammas. It will be presented on explanations of commentary called
Aţţhasālinī and Pāli Text of Milinda pañha as follows:_____
PAGE-62
The Exalted One who shows nomenclature of various mental dhammas phassa,
vedanā, saññā, cetana, viññāņa etc., through analyzing each dhamma with contact as the
fifth factor (phassapañcanmaka dhamma) which are existing in one mind moment had
accomplished very difficult work. It will be explicit by taking examples.
Let us suppose…. Various kinds of water with manifold colours, smells, tastes are put
in a cup and stirred throughout day. Let us suppose…various kinds of oils, ground nut oil,
sesame oil, oil produced by pig fat etc., with various colours, smells, tastes are put in a cup
and stirred throughout day. It might be possible to perform in order to discriminate significant
specific nature of either various kinds of water or various kinds of oils, due to presence of
specific nature of colour, smell, taste, through seeing by eye or smelling by nose or licking by
tongue.
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
[Water means, oil means groups of corporeal units which are predominated with
water-element, due to presence of nature of corporeality as corporeal units. Due to occurrence
of dissociated dhammas (vipayutta dhamma), corporeal dhammas which are existing in
different corporeal units never associate with each other. Therefore for those persons with eye
of wisdom it might be possible to perform in order to discriminate significant specific nature
of either various kinds of water or various kinds of oils, due to presence of specific nature of
colour, smell, taste, through seeing by eye or smelling by nose or licking by tongue. It means
in this way.]
Even though it is possible to know in this way, Venerable Nāgasena Mahā Thero
said that it is very difficult work to know that way in Pāli Text of Milindapañha. The
Perfectly Enlightened One showed that nomenclature of each mental dhamma, i.e.,
“This is contact, this is feeling, this is perception, this is volition, this is consciousness” etc.,
which are occurring within one mind moment by taking single object, through discriminating
specific nature of each consciousness and mental dhamma individually. The Exalted One
who showed nomenclature of each mental dhamma in that way had accomplished very
difficult work really.
PAGE-63
[One mind moment of impulsion of mind-door-cognitive process called the first great
wholesome consciousness consists (34) mental dhammas, due to associating with both
knowledge and pleasurable interest (pīti). Those consciousness and mental concomitants have
got four kinds of characteristics, i.e., synchronous arising, synchronous perishing away,
having some depended base, same object, resulting in impossibility to analyze and preach as
“this nature is contact, this nature is feeling” etc, for disciples who are lacking Knowledge of
Omniscience. It was impossible work previously in past periods, it is also impossible work
now and it will be impossible work in future really. The Most Venerable Nāgasena Mahā
Thero, therefore, explained king Milinda through taking example of ocean water as follows:-
]
“My devotee…. King Milinda…. The Exalted One had accomplished very very
difficult work”.
“Bhante….Nāgasena…which kind of difficult work had been done by the Exalted
One?”
“My devotee… King Milinda… the Exalted One had preached through designating
such individual mental dhammas which arise synchronously by taking single object, as….
“this nature of contact with the object is called phassa;”
“this nature of feeling the taste of object is called vedanā”;
“this nature of perception the object is called saññā;”
“this nature of volition the object is called cetana”;
“this nature of knowing the object is called citta; after analyzing specific nature of
each ultimate dhamma. The function which is very difficult to perform, which is preaching
through distinguishing in that way, had been well accomplished”.
“Venerable bhante….let me show example please”.
“My devotee…King Milinda…after a such man enters into the ocean by boat or ship
and then if he laps up the water, can he distinguish as
“this water is the Ganges water:”
“this water is the Jumna”;
“this water is the Aciravati water:”
“this water is the Sarabhu water;”
“this water is the Mahi water, respectively?”
12
Translated by - Aññatara Bhikkhu * 13
PAGE-64
“My devotee… King Milinda… the Exalted One had preached through designating such
individual mental dhammas which arise synchronously by taking single object, as….
“this nature of contact with the object is called phassa;”
“…..R……”
“this nature of knowing the object is called citta; after analyzing specific nature of
each ultimate dhamma. The function which is very difficult to perform, which is preaching
through distinguishing in that way, had been well accomplished”.
(Milinda pañha-94)
Above explanations found in Pāli Text and commentary refer to the fact the preaching
of the Exalted One, through analyzing and designating specific mental dhammas individually
which arise synchronously by taking single object, is very difficult function only. However it
does not refer the fact disciples are unable to discern mental dhammas existing within one
mind moment. This fact plays vital important role in ways of practice leading to nibbāna. If
one considers wrongly, the way of practice will be swerving, Therefore one has to be careful
so as not to consider wrongly on some explanations relating to way of practice leading to
nibbāna.
In above explanations of commentary called Aţţhasālinī, the explanation that _____
= “The Exalted One had preached through designating such individual mental
dhammas which arise synchronously by taking single object as “this is phassa; this is
veñāņa; this is saññā; this is cetana; this viññāņa” et., after analyzing specific nature of each
ultimate dhamma and then it is very difficult work”, is noticeable fact for every righteous
meditator.
PAGE-65
2.A. Available kinds of consciousness in the continuum of worldly persons with three
roots, who lack absorption
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
2.B. Available kinds of consciousness in the continuum of worldly persons with three
roots, who acquire absorptions
If the righteous meditator has got only the fourth absorption of mindfulness of
breathing, those (4) kinds of absorption must be added in (45) kinds mentioned above in the
aspect of tetrad method, resulting in (49) kinds in total. In the aspect of pentad method,
available kinds of consciousness re (50) kinds in total for that person. If he has got all (8)
kinds of attainments, (53) kinds in total, in the aspect of tetrad method, while (54) kinds in
total, in the aspect of pentad method.
Above kinds of consciousness are dhammas which are deserving to discern in the
continuum of oneself internally. He has to discern generally on external continuums as a
whole, due to similarity between external situations. Those various kinds of consciousness
will, therefore, be presented beforehand.____
PAGE-66
14
Translated by - Aññatara Bhikkhu * 15
Those two kinds are consciousness rooted in anger which wants to destroy object.
PAGE-67
PAGE-68
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-69
These kinds of consciousness are only mere functioning consciousness which are
neither cause nor result. None of result can be produced by these consciousness.
These are
1. upekkhāsahagata pañcadvārāvajjana citta = five-doors-adverting consciousness
associated with neutrality feelings;
2. upekkhāsahagata manodvārāvajjana citta = mind-door-adverting consciousness
associated with neutrality feelings
3. somanassasahagata hasituppāda citta = joyful consciousness of Arahants associated
with agreeable feeling.
16
Translated by - Aññatara Bhikkhu * 17
PAGE-70
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-71
If the righteous meditator with vehicle of samatha attains four kinds of absorptions
through tetrad method of five kinds of absorption through pentad method, these absorption
mental dhammas are also inclusive in the list of objects of vipassanā practice and he has to
discern those mental dhammas through three general characters called anicca, dukkha,
anatta.
Furthermore____ if the righteous meditator attains all (8) kinds of attainment called
samāpatti, those (4) kinds of Immaterial absorptions dhammas are also inclusive in the list of
objects of vipassanā practice.
18
Translated by - Aññatara Bhikkhu * 19
PAGE-72
[It means it is the absorption consciousness which lacks gross perception but very
subtle perception called wholesome aggregates of absorption of emptiness only. This kind of
preaching methodology is accomplished through the perception as priority. All mental
dhammas occurring within the absorption of neither-perception-nor-non-perception are very
very subtle. Way of discerning on those attainments can be seen in the Section of Samatha
Practice, Volume V. Those lofty consequence consciousness (mahaggata vipāka citta) and
mere functioning consciousness (kiriyā citta) are not included in the list of object of
vipassanā discerning, due to impossibility to arise these dhammas in continuum of mankind
with three roots for recent period.]
These (54) kinds of consciousness mentioned above, i.e.,
1. unwholesome consciousness……………. (12) kinds
2. rootless consciousness…………………… (17) kinds
3. great wholesome consciousness…………. (8) kinds
4. great concequence consciousness ……………………… (8) kinds
5. Fine-material wholesome consciousness ………………….. (5) kinds
6. Immaterial wholesome consciousness…………………….. (4) kinds
are objects of vipassanā practice for worldly person with three roots. Among those
consciousness number 1. to 4. are designated as sensuous consciousness, due to frequent
occurring in sensual sphere. Nine of consciousness, i.e., hasituppāda citta and (8) kinds of
great mere functioning consciousness (mahākiriyā citta) are also sensuous consciousness
which are not objects of vipassanā practice for yourself. Only when one becomes Arahant
these dhammas can be discerned as objects of vipassanā practice. It will be continued to
present about mental concomitants because every consciousness has efficiency to arise in the
presence of associating mental concomitants within one mind moment as natural fixed law.
However it will be presented instructions found in Mahāsatipaţţhāna Sutta
beforehand so as to understand how consciousness plays vital important role in vipassanā
practice.
PAGE-73
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
1. understands the consciousness associated with lust (rāga) as consciousness with lust;
2. understands the consciousness dissociated from lust as consciousness without lust;
3. understands the consciousness associated with hatred (dosa) as consciousness with
hatred;
4. understands the consciousness dissociated from hatred as consciousness without
hatred;
5. understands the consciousness associated with delusion (moha) as consciousness with
delusion;
6. understands the consciousness dissociated from delusion as consciousness without
delusion;
7. understands the indolent consciousness (samkhitta citta) as indolent consciousness;
8. understand the distracted consciousness (vikkhitta citta) as distracted consciousness;
9. understands the lofty consciousness (mahaggata citta) as lofty consciousness;
10. understands the unlofty consciousness (amahaggata citta) as unlofty consciousness;
11. understands the inferior consciousness (sa-uttara citta) as inferior consciousness;
12. understands the superior consciousness (anuttara citta) as superior consciousness;
13. understands the concentrated consciousness (samahita citta) as concentrated
consciousness;
14. understands the unconcentrated consciousness (a-samahita citta) as unconcentrated
consciousness;
15. understands the liberated consciousness (vimutta citta) as liberated consciousness;
16. understands the unliberated consciousness (a-vimutta citta) as unliberated
consciousness;
(M-1-76)
PAGE-74
20
Translated by - Aññatara Bhikkhu * 21
If the righteous meditator has got fourth absorption of mindfulness of breathing, (4)
kinds of fine-material absorption through tetrad method; (5) kinds of fine-material absorption
through pentad method, are available. Therefore it is possible to arise great wholesome
consciousness and fine-material wholesome consciousness only in his continuum.
PAGE-75
21
22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
5. samoha citta ______ Two kinds of consciousness rooted in delusion are called
consciousness associated with delusion. In the next method ___ Because the delusion
associates with all kinds of unwholesome consciousness, (12) kinds of unwholesome
consciousness are called consciousness with delusion.
PAGE-76
10. a-mahaggata citta ______ It means only sensuous consciousness (kāmāvacāra citta),
due to referring to consciousness which are objects of vipassanā knowledge. Only
these (45) kinds of consciousness of sensuous sphere, viz.,
1. unwholesome consciousness………………… (12) kinds
2. rootless consciousness……………………….. (17) kinds
3. great wholesome consciousness……………… (8) kinds
4. great consequence consciousness…………….. (8) kinds
Total………………….. (45) kinds
Are available.
PAGE-77
22
Translated by - Aññatara Bhikkhu * 23
11. sa-uttara citta ______ Among mundane consciousness which are objects vipassanā
knowledge, lofty consciousness are more superior than consciousness of sensuous
sphere. Consciousness of sensuous sphere are, therefore, called inferior consciousness
(sa-uttara citta.)
12. anuttara citta ______ Among mundane consciousness which are objects vipassanā
knowledge, lofty consciousness are the most superior ones. There is no mundane
consciousness which is more superior than those lofty consciousness, resulting in
designating as anuttara citta. Among those lofty consciousness, because Immaterial
consciousness are more superior than fine-material consciousness, the former are
designated as anuttara citta (= superior consciousness) while the latter, sa-uttara citta
(inferior consciousness).
13. samahita citta ______ Concentrated consciousness with any kind of concentration,
full-concentration or access concentration are called samahita citta.
14. a-samahita citta ______ Consciousness of sensuous sphere which are lacking two
kinds of concentration called full-concentration, access concentration, are called a-
samahita citta.
15. vimutta citta _____ Sensuous wholesome consciousness are called vimutta citta, due
to temporary liberation from defilements. Nine kinds of lofty wholesome
consciousness are also called vimutta citta, due to liberation from defilements for a
long time. (M-ţī-1-372)
16. a-vimutta citta _____ The consciousness which are not liberated defilements either
temporarily or for a long time are called a-vimutta citta. These consciousness, namely
1. five-doors-adverting, mind-door-adverting
2. fivefold consciousness,
3. receiving,
4. investigating,
5. determining consciousness,
6. unwholesome impulsions
7. registering consciousness are designated as avimutta citta. (M-ţī-1-372)
PAGE-78
Because the Exalted One preached this section with referring to only consciousness
which are objects of vipassanā knowledge _____ it should be recognized the fact
These three kinds of vimutti (= deliverance). i.e.,
1. samucchedavimutti = the Noble Path consciousness which are absolute deliverance
from defilements after absolute eradication of defilements,
2. paţippassaddhi vimutti = the Noble Fruit consciousness which are deliverance from
defilements through extinguishment of fire of defilements which are eradicated by the
Noble Path dhammas,
3. nissaraņavimutti = nibbāna which is deliverance from craving (= defilements),
are not concern with this section. (M-ţī-1-372)
In this preaching the Exalted One instructed to discern unwholesome consciousness
called sarāga citta, sadosa citta, samoha citta also. The righteous meditator who has
heartfelt desire to attain nibbāna should not forget this fact.
With regarding to these instructions this work presents ways of keeping mental
dhamma in mind through breaking down each compactness of mentality called nāmaghana
which are occurring in each mind moment within various kinds of cognitive processes
called_____
23
24 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-79
It will be explicit for virtuous meditators who have heartfelt desire to attain true
dhammas.
In the aspect of ultimate reality there is no dhamma which arise automatically or
spontaneously in the Buddha’s Abhidhamma. Please see the following preaching.
In accordance with this preaching the unwise-attention is a proximate cause of all kinds of
unwholesome dhammas. Other causal dhammas such as ____
1. presence of depended base,
2. presence of object to be depended,
3. benefiting by associating dhammas, contact etc.,
which concern with all mental dhammas are also present. [It will be obvious in section of
Dependent-Origination. Please see on page 288,289, 295, 305 of this volume.]
Thus there is no spontaneous or automatic arising ultimate dhamma in the aspect of
ultimate reality.
24
Translated by - Aññatara Bhikkhu * 25
PAGE-80
Those foolish worldly persons without eye of wisdom in the aspect of ultimate
dhammas always obsess on both wholesome and unwholesome dhammas through craving,
conceit, wrong view along with infinite rounds of rebirth called samsāra.
They have got wrong obsession on wholesome dhammas, unwholesome dhammas in
such ways that ____
“my mind is different from others,”
“my volition is different from others,”
“my faith is different from others,”
“my knowledge is different from others,”
“my greed is different from others,”
“my conceit is different from others,”
“my anger is different from others,”
resulting in taking pride in their accomplishments of either wholesome or unwholesome
deeds wrongly. They satisfy with their accomplishments.
They usually praise about sons, daughters, grand sons and grand daughters so as not
to finish to listen. Succeeding unwholesome dhammas always arise by taking objects
preceding unwholesome dhammas in their continuums. They usually take pride basing on
wholesome deeds. They want to vie each other relating to charity, acquired or experienced
dhammas, having qualities of sons, having qualities of daughters etc. Thus succeeding
unwholesome deeds always arise frequently depending on wholesome and unwholesome
dhammas which have arisen previously through unwise attention.
Those wholesome and unwholesome dhammas must be discerned as objects
vipassanā knowledge in order to eradicate obsessions called craving, conceit, wrong view on
those wholesome and unwholesome dhammas completely.
The function of keeping those unwholesome dhammas in mind called
arūpapariggaha must be performed beforehand so as to generalize as anicca, dukkha, anatta
through vipassanā knowledge thoroughly.
Now it will be continued to present about mental concomitants because every
consciousness never arise in the absence of mental concomitants.
PAGE-81
25
26 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-82
[Consciousness and mental concomitants which arise synchronously within one mind
moment are called associating dhammas.]
6. jīvita (vitality) = the nature of protecting on associating dhammas for just mere living
one mind moment;
7. manasikāra (attention) = the nature of attending the mind towards object; = the nature
of taking into heart the object attentively.
1. vitakka (initial application) = the nature of applying (or putting) consciousness and
mental concomitants on the object;
2. vicāra (sustained application) = the nature of continuous sustaining consciousness and
mental concomitants on the object;
=the nature of taking object over and over again;
3. adhimokkha (definite decision)= the nature of deciding the object;
4. vīriya (effort) = the nature of endeavouring;
( It is the nature of endeavouring to arise associating dhammas on single object. It is an effort
in order to arise greed, hatred, delusion in the aspect of unwholesome deeds; in order to arise
greedlessness, hatelessness, non-delusion in the aspect of wholesome deeds.)
5. pīti (pleasurable interest) = the nature of pleasurable interest on object;
6. chanda (wish) = the nature of wishing to take object;
the nature of wishing to make object;
26
Translated by - Aññatara Bhikkhu * 27
[Notes: ____ It is the nature of wishing to arise greed, hatred, delusion, greedlessness,
hatelessness, non-delusion etc., on the object.]
Above (13) kinds of mental concomitants, i.e. (7) kinds of sabbacitta sādhāraņa and
(6) kinds of pakiņņaka, are called aññasamāna cetasika (= both sides mental concomitants):
While these are associating with unwholesome mental dhammas they have got designation as
unwholesome dhammas; while these are associating with wholesome mental dhammas, they
have got designation as wholesome dhammas; while these are associating with consequence
and mere functioning dhamma, they have got designation as indeterminate. In other words
____ they have got designation as uncomely (asobhaņa) during associating with uncomely
consciousness; they have got designation as comely (sobhaņa) during associating with
comely consciousness. Those are mental concomitants with both sides.
PAGE-83
[Consciousness and mental concomitants which arise synchronously within one mind
moment are called associating dhammas.]
Initial application (vitakka) is capable of applying (or putting) associating dhammas
on the object; the volition (cetanā) is capable of urging associating dhammas on the object;
the attention (manasikāra) is capable of attending associating dhammas towards object.
Venerable Mahāgandhārammaņa Sayādaw explained in Sangahabhāsāţţīkā the fact
relating to this fact as follows:______
Due to presence of similarity among nature of vitakka, cetanā, manasikāra, how it
can be recognized on significance characters of these three mental concomitants? This is
question.
The answer is that ____ during rowing, three persons, i.e., anterior rower, middle
rower, posterior rower, row synchronously on a rowing boat; the middle one plays important
role in performing so as to reach the goal quickly; while helmsman, the posterior one plays
important role in rowing straight forward to goal; the anterior one plays important role in
winning a race. Similarly ___vitakka has responsibility to perform so as to reach the goal
quickly as middle rower; manasikāra has responsibility to steer associating dhammas
towards object as helmsman; cetanā has responsibility to urge associating dhammas with
object as anterior rower who wins a race respectively. [It should be understood the facts,
object is similar to winning post; associating dhammas are similar to boat and so forth.]
(Sangahabhāsāţīkā-98)
27
28 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-84
Explanation______
PAGE-85
28
Translated by - Aññatara Bhikkhu * 29
Those kind of realization are also proper ways and those are real vipassanā
knowledges.
Therefore if one knows and sees living and non-living things occurring in (31) realms
as either
1. piles of corporeal dhammas; piles of mental dhammas; piles of fivefold-aggregates;
piles of twelvefold bases; piles of eighteenfold elements, or
2. piles of causal dhammas; piles of resultant dhammas; or
3. piles of anicca dhammas; piles of dukkhadhammas; piles of anatta dhammas; piles
of asubha dhammas;
Those kinds of knowledge is called sammādiţţhi (= right view) or vijjā (=knowledge).
Unless one knows and sees in that proper way but he knows and sees living things as
man, woman, person, being, human, deva, brahma etc; or non-living things as gold, silver,
tree, water, ground, forest, mountain etc; or all living and non-living things as nicca
(=permanent) dhammas, sukha (=happiness) dhammas, atta (= self) dhamma, subha ( =
pleasingness) dhamma, reversely, it is called wrong knowing ( = avijjā).
In this place two kinds of obsession as self (atta) will be presented so as to understand
profoundly on ignorance (avijjā) and wrong view ( micchādiţţhi).
PAGE-86
Furthermore when one can discern external non-living things so as to see four great
elements, he will see only corporeal units. If he analyze those corporeal units through eye of
wisdom, those units consists of corporealities produced by temperature, which have got the
nutriment as eighth factor and if it consists of sound, sound nonads can be found. The term,
utu (= temperature), means the fire-element within each corporeal unit. Those non-living
things called gold, silver etc., are actually, groups of corporeal units and the fire-element
within each unit can produce new corporeal unit again and again. Those are piles of ultimate
nature of dhammas which always arise and perish away continuously even if causes are not
finished. Therefore if one can realize those non-living thing as either piles of corporeal
dhammas with the nutriment as eighth factor or piles of sound nonads, it is right knowledge;
if he can realize as piles of anicca, piles of dukkha, piles of anatta, it is also right
knowledge. If he knows and sees as gold, silver, it is wrong knowing; if he obsesses as gold,
silver, that obsession or belief is wrong, resulting in designating as obsession as self through
worldly usage.
29
30 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-87
The perception (saññā) which arises through following that personality wrong view is
called sattasaññā (=perception as being). Thus there are two kinds of sattasaññā (perception
as being), i.e. (a) sattasaññā which arises through following self-opinion (attadiţţhi) and
(b)sattasaññā which arises through worldly usage. (M-ţī-1-365, 366)
The former one is called the obsession as self with wrong view while the latter
(sattasaññā which arises through worldly usage) is called lokasamaññā obsession as self. It
should be recognized on two kinds of obsession as self in brief. Only when one understands
those two kinds of obsession as self, can he understand delusion (moha) and wrong view
(diţţhi) thoroughly.
30
Translated by - Aññatara Bhikkhu * 31
PAGE-88
[Notes:____ Sceptical doubt on kamma (action) and consequence of kamma (action) are
inclusive in this skeptical doubt on principle of dependent-origination. (Abhi-1-208)]
(1) saddhā (faith) = the nature of firm faith on (8) situations (as mentioned in vicikicchā)
= the nature of subscribing on (8) situations;
[Notes:_____ It is essential to distinguish its meaning depending on situations, i.e., firm faith
on nobility of the Exalted One during practicing recollection of the Buddha, and so forth:]
(2) sati (mindfulness) = It is the nature of capable of submerging of associating dhammas
on wholesome object, Buddha, dhamma etc., as a slab under water but not floating
gourd;
= the nature of steadfastness of mind on object;
= the nature of not forgetting the object;
(3) hiri ( conscientious scruples) = the nature of conscientious scruples about bodily
misconduct;
(4) ottappa (shame) = the nature of dread about bodily misconduct;
(5) a-lobha (non-greed) = the nature of non-attachment on mundane objects;
= the nature of non-obsessing as “mine”
[Notes:______ Mundane objects means any kind of discerned object called living and non-
living sensual objects occurring in (31) realms, such as, visible-object.]
31
32 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
(7) tatramajjhattatā (equanimity) = the nature of equanimity of mind on object (so as not
to reach both extremities called conceit and sloth-torpor but to attain balanced
consciousness and mental concomitants in respective functions.
(8) kāyapassaddhi = the nature of tranquility of mental concomitants;
(9) citta passaddhi = the nature of tranquility of consciousness;
(10) kāya lahutā = the nature of agility of mental concomitants;
(11) citta lahutā = the nature of agility of consciousness;
PAGE-90
(1) sammāvācā (right speech)= nature of abstinence from bodily verbal misconducts (4)
kinds which do not concern with livelihood;
= nature of avoiding verbal unwholesome deeds;
(2) sammākammanta (right action) = nature of abstinence from bodily misconducts (3)
kinds which do not concern with livelihood;
= nature of avoiding body unwholesome deeds;
(3) sammāājīva (right livelihood) = nature of abstinence from verbal misconducts (4)
kinds and bodily misconducts (3) kinds, which concern with livelihood;
= nature of verbal and bodily unwholesome deeds;
PAGE-91
(1) karuņā (compassion) = the nature of compassion, pity by taking object of suffering being;
= the nature of desire to save from various kinds of suffering;
(2) muditā (appreciative joy) = the nature of rejoicing by taking object of joyful being;
= the nature of non-envious mind or non-jealous mind;
32
Translated by - Aññatara Bhikkhu * 33
(1) paññindriya = the nature of penetrative knowing and seeing on real phenomena of
ultimate dhammas;
= the nature of penetrative knowing and seeing on Four Noble Truths;
[Notes:____ The wisdom which is also known as knowledge (ñāņa), non-delusion (moha),
right view (sammādiţţhi) is called controlling faculty of wisdom, due to occurrence of
controlling faculty in the function of knowing on Four Noble Truths.]
Now it has been presented on only specific characteristics of (52) kinds of mental
concomitants as priority and it will be insufficient to be understood easily for practicing
persons with weak knowledge in Abhidhamma. Therefore some important facts will be
presented again in section of lakkhaņa-rasa--paccupaţţhāna-padaţţhāna (=characteristic-
function-manifestation-proximate cause), Volume IV. During keeping ultimate dhammas in
mind, the beginner person can take into heart either the specific character (sabhāva
lakkhaņa) or function (rasa), resulting in showing both kinds of the specific character and
function of some mental concomitants.
PAGE-92
* tam rūpam ārammāņam katvā uppannam vedanām saññam sańkhāre viññāņañca “idam
arūpa” anti paricchindittvā” ___.
(Abhi-A-1-271)
33
34 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-93
Among those (6) lines, way of keeping dhamma-object-line in mind is presented previously,
due to presence of less numbers of kinds of consciousness of cognitive process in this line. It
is very appropriate way for those persons with vehicle of samatha practice who want to
transfer vipassanā practice through making absorption as fundamental of vipassanā
discerning.
34
Translated by - Aññatara Bhikkhu * 35
PAGE-94
During keeping absorption mental dhammas in mind, there are two kinds of cognitive
processes, i.e.,
1. ādikammikajhānavīthi (beginning absorption cognitive process)and
2. jhānasamāpattivīthi (cognitive process of attainment of absorption) and it is
explained that mental dhammas occurring in the latter cognitive process must be kept
in mind beforehand. (See Vs-2-222)
The term, ādikammikajhāna vīthi, means the first cognitive process of absorption of
meditator who attains the absorption as beginning. The term, jhānasamāpattivīthi, means
cognitive process of absorption which arises whenever one enters into acquired absorption
over and over again in the continuum of oneself who has got five kinds of mastery in that
absorption.
It will be very difficult to discern mental dhammas occurring in the beginning
absorption cognitive process for samathayānika person. The reason why it is difficult is as
follows:___
When samathayānika person has got five kinds of mastery in absorption mental
dhammas occurring in the beginning absorption cognitive process are not momentary present
or continuity present dhammas but are addhā (life) present dhammas only. In the continuum
of that practicing person those mental dhammas occurring in the beginning absorption
cognitive process may be groups of mental dhammas which had arisen any period of
(1) numerous hours, or
(2) numerous days, or
(3) numerous months.
Those dhammas belongs to dhammas called addhā paccuppanna (= present life
dhammas). It will be very difficult to discern those dhammas which had arisen and ceased
for last numerous hours or days or months for him. The commentator Sayadaw, therefore,
explained in order to keep absorption dhammas within jhānasamāpatti vīthi in mind
beforehand. It is conformed with the preaching of Anupāda Sutta.
PAGE-95
Either the practicing person who keeps mental dhammas in mind or the practicing
person who performs vipassanā discerning on mental dhammas has to keep mental
dhammas in mind in order to reach momentary present from continuity present. This is
because only when he can break down four kind of compactness of mentality by penetrative
knowledge can he reach the field of ultimate nature through insight. Only when the insight
reaches into the field of ultimate nature can he attain the knowledge of Analyzing Mentality-
Corporeality and he can reach the stage of Purification of View, resulting in reaching into
anatta (non-self) through insight. The commentator Sayādaw, therefore, instructed to keep in
mind absorption dhammas within jhānasamāpattivīthi beforehand for ādikammika persons.
35
36 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
However the practicing person can discern and keep in mind mental dhammas
occurring in beginning absorption cognitive process when he reaches the stage of Knowledge
of Discerning Causes and Conditions or the stage of Knowledge of Comprehension
(sammasana ñāņa) in vipassanā stage during which both corporeal and mental dhammas
occurring three periods called past, future, present are discerned as a whole, as mentioned in
commentary called Visuddhi Magga. (Vs-2-245)
Furthermore there are also reviewing cognitive processes which reflect absorptions
and factors of absorptions. Those cognitive process are inclusive in sensual impulsions,
resulting in omitting to present in this place. It is very easy to discern sensual impulsions for
those practising persons who can discern continuity of consciousness of cognitive process
which arise by taking object of corporeal dhamma. In this place it will be presented on
symbolic method showing beginning absorption cognitive process and jhānasamāpatti vīthi
according to traditional teaching method of olden day teachers successively.
Those kinds of cognitive processes can arise in the continuum of Arahants too.
However, those cognitive processes are only mere functioning impulsions (kiriyājavana) in
Arahants. Those kinds of cognitive processes are omitted in this work. Similarly ____ only
continuity of wholesome impulsions of cognitive processes and continuity of unwholesome
impulsions of cognitive processes, excluding mere functioning impulsions, are presented in
the section of keeping in mind mental dhammas which arise by taking corporeal dhammas
also.
PAGE-96
When it is quite close to attain the full absorption called jhāna through frequent
practicing on mindfulness of breathing two times of life-continuum which take any kind of
three objects called kamma-kammanimitta-gatinimitta which had been taken by impulsions
adjacent to death of past life, i.e., life-continuum (vibration), life-continuum (cessation), arise
successively and cease. Afterwards mind-door-adverting and (4) times of impulsions of
access concentration i.e., parikamma, upacāra, anuloma, gotrabhu; in the continuum of
retarded wise person or (3) times of impulsions of access concentration, i.e., upacāra,
anuloma, gotrabhu in the continuum of sharp wise person; and then one time of impulsion of
full absorption (appanā samādhi javana) arise successively and then it falls into life-
continuums appropriately. (It should be understood similarly in remaining kinds of
ādikammika pathamajhānavīthi which arise by taking kasiņa-objects, earth-kasiņa, white-
kasiņa etc.)
36
Translated by - Aññatara Bhikkhu * 37
4.E. parikamma-upacāra-anuloma-gotrabhu
PAGE-97
37
38 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
gotrabhu ____ Among these sensuous access concentration impulsions, the last one is
designated as gotrabhu (gotrabhū = trans-lineage), due to occurrence of not only overcoming
on the sensuous lineage but also proliferating lofty lineage.
Those (4) times of impulsions in the continuum of retarded wisdom person, and (3)
times of impulsion in the continuum of sharp wisdom person, which have got characteristics
mentioned above are sensuous dhammas, which are more powerful and efficient than normal
sensuous consciousness; which have got five factors of absorption called vitakka, vicāra, pīti,
sukha, ekaggatā.
If it is said through preaching methodology called a-gahitaggahananaya (= untaking
one must be inferred method), among (4) times of sensuous access concentration impulsions
within full absorption cognitive process which arises in the continuum of retarded wisdom
person,
1. the first impulsion is called parikamma;
PAGE-98
38
Translated by - Aññatara Bhikkhu * 39
PAGE-99
39
40 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
However they do not reach into the stage of completion of efficiency called thāmagata.
Therefore those persons with weak knowledge in Abhidhamma can not differentiate those
terms called parikamma, upacāra, anuloma, gotrabhu but only impulsions which arise
adjacent to the full absorption consciousness.
PAGE-100
When factors of absorption and associating absorption dhammas which are occurring
within full absorption impulsion can be kept in mind successfully the righteous meditator can
keep mental dhammas within access absorption impulsions in mind easily. Therefore those
practicing persons who face with difficulty must discern numerous arising of impulsions
together with mind-door-adverting sometimes. That way of discerning is not conformed with
sequence of continuity of consciousness of cognitive process but it is very easy and practical
way for those person with retarded wisdom.
When five factors of absorption appear apparently in the insight the righteous
meditator try to see incessant arising of those factors in each mind moment occurring in
jhānasamāpatti vīthi, one after another. Afterwards associating absorption dhammas within
each mind moment must be kept in mind through any kind of three ways of discerning on
mental dhammas, viz.,
1. consciousness as beginning,
2. feeling as beginning,
3. contact as beginning, until all (34) mental dhammas are thoroughly discerned. For
those persons with retarded wisdom, (34) kinds of the first absorption mental
dhammas will be presented again in this place as follows:____
PAGE-101
40
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
SECTION OF NĀAMAKAMMAŢŢHĀNA
(PRACTICE ON MENTALITY)
VOLUME II
Page 101 - 153
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
AÑÑATARA BHIKKHU
&
Dr. Khin Maung Aye (Ph.D, Messey)
Edited By
First Edition
Copyright (c) 2007 Aññatara Bhikkhu
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Vol 2, pg 101-153
PAGE-101
3. vedanā (feeling) = = the nature of being felt the taste of object; of ānāpānapaţibhāga
nimitta
[Notes: Whenever saying as “object” it should be referred especially on
ānāpānapaţibhāga nimitta only.]
1. saññā (perception) = the nature of perceiving the object;
2. cetanā (volition) = the nature of willingness to urge associating dhammas in order to
reach on the object;
3. ekaggatā (one-pointedness) =the nature of stability of mind on single object;
=the nature of capable of non-spreading on the
associating dhammas so as not into occur in disorder;
4. jīvita (vitality) = the nature of protecting on associating dhammas for just mere living
one mind moment;
5. manasikāra (attention) = the nature of attending the mind towards object; = the nature
of taking into heart the object attentively.
6. vitakka (initial application) = the nature of applying (or putting) consciousness and
mental concomitants on the object;
7. vicāra (sustained application) = the nature of continuous sustaining consciousness and
mental concomitants on the object;
=the nature of taking object over and over again;
8. adhimokkha (definite decision)= the nature of deciding the object;
9. vīriya (effort) = the nature of endeavouring;
[Notes:____ Because this stage is still developing concentration, it is the nature of
endeavouring in order to be steadfast the mind of meditation on object of
ānāpānapaţibhāga nimitta especially during developing concentration or entering into
absorption. The effort performs function of supporting so as to be steadfast associating
dhammas on object.]
10. pīti (pleasurable interest) = the nature of pleasurable interest on object;
11. chanda (wish) = the nature of wishing to take object;
the nature of wishing to make object;
12. saddhā (faith) = the nature of firm faith on training of absorption concentration;
[ Three trainings are included in (8) situations on which firm faith arise. Firm faith on
absorption concentration is also called saddhā.]
13. saţi (mindfulness) = It is the nature of capable of submerging of associating dhammas
on wholesome object, Buddha, dhamma etc., as a slab under water but not floating
gourd;
= the nature of steadfastness of mind on object;
= the nature of not forgetting the object;
14. hiri ( conscientious scruples) = the nature of conscientious scruples about bodily
misconduct;
15. ottappa (shame) = the nature of dread about bodily misconduct;
PAGE-102
[These two kinds of dhammas, hiri and ottappa are only mere existing during absorption
concentration. Because recent period is the moment leading towards only object of
ānāpānapaţibhāga nimitta, it is not the period encountering unwholesome deeds directly.
Due to presence of hiri and ottappa, the righteous meditator is fulfilling three trainings
3
4
really. Those two dhammas are already existing in the continuum of meditator for all three
periods, i.e., before, during, after entering absorption.]
16. a-lobha (non-greed) = the nature of non-attachment on mundane objects;
= the nature of non-obsessing as “mine”
[Notes:______ Mundane objects means any kind of discerned object called living and non-
living sensual objects occurring in (31) realms, such as, visible-object.]
PAGE-103
31. paññā (knowledge) = the nature of penetrative knowing and seeing on object of
ānāpānapaţibhāga nimitta; (It is also known as jhānasammādiţţhi = right view or
knowledge on absorption.)
These are (34) kinds of mental dhammas of the first absorption which arises through
taking object of ānāpānapaţibhāga nimitta. All those (34) kinds of mental dhammas must be
kept in mind gradually.
Showing an example _____ Each mental dhamma, such as the consciousness, must
be discerned as beginning. When one can discern the consciousness which arises at every
mind moment of impulsions forcefully two kinds of mental dhammas, consciousness and
contact must be discerned simultaneously. If it is successful to discern remaining mental
concomitants, feeling etc., must be discerned through adding one by one until reaching to all
(34) mental dhammas have been discerned simultaneously. Synchronous arising of three,
four, five etc., and so forth, of each impulsion must be kept in mind so as to see clearly in the
insight.
4
Vol 2, pg 101-153
After one can discern (34) mental dhammas of the first absorption clearly, he must
continue to discern every consciousness of the first absorption cognitive process in order,
viz.,
1. monodvārāvajjana……………………..(12) mental dhammas
2. parikamma……………………………..(34) mental dhammas
3. upacāra…………………………………(34) mental dhammas
4. anuloma…………………………………(34) mental dhammas
5. gotrabhu…………………………………(34) mental dhammas
6. every impulsion of absorption each……..(34) mental dhammas
These mental dhammas must be kept in mind through breaking down mass of
mentality called compactness of mental dhammas (nāmaghana) in order to reach the field of
ultimate nature.
manodvaravajjana……(12) mental dhammas
Those (12) kinds of mental dhammas are citta, phassa, vedanā, saññā, cetanā,
ekaggatā, jīvita, manasikāra, vitakka, vicāra, adhimokkha, vīriya. Those all (12) kinds of
mental dhammas take object of brilliant sign of full concentration of mindfulness of
breathing.
PAGE-104
When one can keep mental dhammas which are occurring in the first absorption
cognitive process in mind individually for each mind moment it is instructed to keep all
mental dhammas in mind as a whole in Visuddhi Magga as follows:____
= That righteous meditator must discern and keep in mind those all kinds of mental
dhammas (within each mind moment of the first absorption cognitive process) as “these are
mental dhammas” through making as a whole in such way that those all dhammas have the
same characteristic, i.e., capable of inclining towards object of brilliant sign of full
concentration of mindfulness of breathing.
According to this instruction, firstly each mental dhamma, such as, citta, phassa,
vedanā, saññā, cetanā etc., occurring in every mind moment of first absorption cognitive
process must be kept in mind individually. Second, (12) kinds of mental dhammas of mind-
door-adverting, (34) kinds of mental dhammas of each absorption impulsion must be
discerned so as to see synchronous arising within each mind moment. Afterwards he has to
discern the nature of inclining towards object of sign of full concentration of mindfulness of
breathing and keep in mind as “mental dhammas, mental dhammas” continuously. He must
perform both kinds of ways of discerning individually and as a whole.
[ Notes: ____ In this case, the object of sign of full-concentration of mindfulness of
breathing is said as priority because this section is written emphatically on mental dhammas
which arise by taking object of sign of full concentration of mindfulness of breathing. It
should be understood similarly on remaining ways of practices. If the righteous meditator has
fulfilled to practice (10) kinds of kasiņa-objects, eight kinds of attainments, four protective
meditations etc., he has to keep mental dhammas in mind by following this way of
discerning.]
5
6
This is brief account on how absorption mental dhammas called jhāna dhamma can
be kept in mind through consciousness as beginning. It should be understood ways of keeping
in mind, contact as beginning or feeling as beginning etc., in similar way.
The commentator Sayādaw instructed that “vavatthapetabbam” (Vs-2-222) in order
to differentiate each ultimate nature, such as phassa, vedanā, saññā, cetanā, viññāņa, etc.,
individually without seeing single mass of ultimate dhammas of (34) kinds as a whole
although (34) kinds of mental dhammas within each absorption impulsion are kept in mind as
a whole through three ways of keeping mental dhammas in mind, i.e., consciousness of
beginning, contact as beginning, feeling as beginning.
PAGE-105
When these absorption and associating absorption dhammas can be kept in mind
clearly through breaking down compactness of each mentality with the help of penetrative
insight those mental dhammas which are consisting in sensuous access concentration
impulsion called parikamma, upacāra, anuloma, gotrabhu together with mind-door-
adverting must be kept in mind continuously. Afterwards future ways of practice are
instructed in Visuddhi Magga as follows:____
PAGE-106
I. Object of ānāsānapaţibhāganimitta
dhamma-object-line-manodvāra-jhānasamāpattivīthi
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Vol 2, pg 101-153
jh……(numerous tines of
ma Pa up nu go
absorption impulsions)
First absorption 12 34 34 34 34 34…….
32… (vitakka, vicāra are
Second absorption 12 34 34 34 34
removed)
Third absorption 12 34 34 34 34 31. ..(pīti is also removed)
31 … (sukha is removed
Fourth absorption 12 33 33 33 33
upekkhā substitute)
If the righteous meditator has fulfilled to practice (10) kasiņa-objects and (8)
attainments, he has to keep mental dhammas in mind as following table.
J. Object of kasiņapaţibhāga nimitta
dhamma-object-line-manodvāra-jhānasamāpattivīthi
K. vitakka-vicāra-pīti
PAGE-107
According to above commentaries sensuous access concentration impulsions called
parikamma, upacāra, anuloma, gotrabhu are associating with vitakka, vicāra, pīti. During
full absorption concentration of second absorption etc., vitakka and vicāra do not associate
with it. (It refers to tetrad method.) However during sensuous access concentration
impulsions of the fourth absorption pīti does not associate with those mind moments,
explained in Visuddhi Magga as follows:____
7
8
neutrality feeling only, resulting in deficiency of pīti in the fourth absorption cognitive
process. (Vs-1-160; Mahāţī-1-189)
PAGE-108
N. muditā-sublime dhamma
Depended base
54 54 54 54 54 54…….
within heart
jh…(numerous times of absorption
ma pa up nu go
impulsions)
First absorption 12 35 35 35 35 35…..
Second absorption 12 35 35 35 35 33…. (vitakka, vicāra are removed)
Third absorption 12 35 35 35 35 32… (pīti is also removed)
O. upekkha-sublime dhamma
Depended base
54 54 54 54 54 54…….
within heart
jh…(numerous times of absorption
ma pa up nu go
impulsions)
Fourth absorption 12 33 33 33 33 31…..
If the righteous meditator has got experience to practice meditation on bone and
foulness upto full absorption, he has to discern mental dhammas of the first absorption as
shown in table I and J. Therefore above tables are sufficient for way of discerning absorption
mental dhammas.
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Vol 2, pg 101-153
The righteous meditator has to keep the arising of mental dhammas at (6) kinds of
doors in mind thoroughly.
PAGE-109
9
10
If one divides corporeal dhammas through objects, (6) kinds of objects are available
in this way. Among those objects, mental dhamma which arise by taking object of corporeal
dhammas which are inclusive in dhamma-object, are continuity of sensuous consciousness
of mind-door-cognitive process only which are less numbers of kinds of consciousness of
cognitive process, resulting in easy understanding for beginners. Therefore it will be
presented way of keeping mental dhammas of dhamma-object line in mind previously.
PAGE-110
There are (6) lines of mental dhammas which arise by taking (6) kinds of object of
corporeal dhammas as follows:___
1. Mental dhammas which arise by taking visible-object as object are designated as
visible-object-line mental dhammas;
2. Mental dhammas which arise by taking audible-object as object are designated as
audible-object-line mental dhammas;
3. Mental dhammas which arise by taking olfactory-object as object are designated as
olfactory -object-line mental dhammas;
4. Mental dhammas which arise by taking sapid-object as object are designated as sapid-
object-line mental dhammas;
5. Mental dhammas which arise by taking tactile-object as object are designated as
tactile-object-line mental dhammas;
6. Mental dhammas which arise by taking transparent corporealities, subtle
corporealities called dhamma-object or any kind of corporealities called dhamma-
object as object are designated as dhamma-object-line mental dhammas;
These terms are applied for those righteous persons with immatured Knowledge in
Abhidhamma for easy understanding the usage.
5.C. Eye-transparent-element-dhamma-object-object
PAGE-111
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Vol 2, pg 101-153
(Eye-transparent-element will be kept in mind very easily in this stage because he changes
into nāmakanmaţţhāna after keeping rūpakammaţţhāna clearly and thoroughly.)
3. When that eye-transparent-element appears or impinges on the life-continuum mind-
clear-element continuity of impulsions of mind-door-cognitive process will arise
consequently.
4. The mind-door-adverting consciousness or the mental concomitant called
adhimokkha (definite decision) which associates with mind-door-adverting within
that cognitive process should like to decide as “eye-transparent-element”. It is wise-
attention called yonisomanasikāra, resulting in falling wholesome impulsions.
5. There are (12) kinds, (34) kinds of mental dhammas within mind-door-adverting and
each impulsion respectively. If registering consciousness also fall, (34) kinds of
mental dhamma can be seen in each registering mind moment. If both kinds of
knowledge and pleasurable interest (pīti) associate with those mind moments, there
will be (34) kinds of mental dhammas; if any kind of knowledge or pleasurable
interest or both kinds are lacking, there will be (33/32) kinds of mental dhammas in
each impulsion and registering mind moment respectively.
Among those mental dhammas, (12) kinds of mental dhammas within mind-door-
adverting mind moment are namely ___ citta, phassa, vedanā, saññā, cetanā, ekaggatā,
jīvita, manasikāra, vitakka, vicāra, adhimokkha, vīriya. Those (34) mental dhammas within
each impulsion and registering mind moment are as follows:___
PAGE-112
11
12
[The term, vīriya, means the nature of endeavouring to arise associating dhammas. However
it is explained in this way because the nature of wishing to know is leader and significant
one.]
PAGE-113
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Vol 2, pg 101-153
34. paññā (knowledge) = the nature of penetrative knowing and seeing on object of eye-
transparent-element;
PAGE-114
[Among four kinds of right view called catusacca sammādiţţhi, according to the term,
dukkha nanam, the right view which knows and sees the Noble Truth of Suffering is also
included. In accordance with the preaching of dhammacakka pavattana, i.e., “samkhittena
pañcupādānakkhandhā dukkha”, five kinds of clinging aggregates (upādanakkhandhā) are
designated as dukkha sacca. Corporeal aggregate is also included in those five clinging
aggregates. The eye-transparent-element is also included in those corporeal aggregate
dhammas. Therefore the mental concomitant called paññindriya (=knowledge) which knows
and sees the eye-transparent-element penetratively, is sammādiţţhi ñāņa (= right view
knowledge) which knows and sees partial of dukkha sacca really.]
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14
1. If both kinds of knowledge and pleasurable interest are associated___ joyful great
wholesome consciousness, associated with knowledge………. (34)
2. If only knowledge is associated but not pleasurable interest____ neutral great
wholesome consciousness, associated with knowledge………(33)
3. If the knowledge is not associated but pleasurable interest only is associated____
joyful great wholesome consciousness, without knowledge…………(33)
4. If both kinds of knowledge and pleasurable interest are not associated___ neutrality
wholesome consciousness, without knowledge…..(32)
sasańkhārika - a-sańkhārika
If one has got prompted mind in order to arise any kind of above four kinds or all four
kinds, by himself or others, those (4) kinds of great wholesome consciousness are prompted
ones (sasańkhārika); if one has got unprompted mind in that way, those (4) kinds of great
wholesome consciousness are unprompted ones called a-sańkhārika. If both kinds of
prompted and unprompted are added, there will be (8) kinds of great wholesome
consciousness in total.
PAGE-115
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Vol 2, pg 101-153
1. the practicing person with apparent contact in the insight, if he keeps mental
dhammas in mind through the contact as beginning, ought not keep only contact in
mind but he has to continue to keep all associating mental dhammas which are led by
phassapañcamaka dhamma (= dhammas with contact as fifth factor) called phassa,
vedanā, saññā, cetanā, viññāņa in mind thoroughly.
2. the practicing person with apparent feeling in the insight, if he keeps mental
dhammas in mind through the feeling as beginning, ought not keep only feeling in
mind but he has to continue to keep all associating mental dhammas which are led by
phassapañcamaka dhamma (= dhammas with contact as fifth factor) called phassa,
vedanā, saññā, cetanā, viññāņa in mind thoroughly.
3. the practicing person with apparent consciousness in the insight, if he keeps mental
dhammas in mind through the consciousness as beginning, ought not keep only
consciousness in mind but he has to continue to keep all associating mental dhammas
which are led by phassapañcamaka dhamma (= dhammas with contact as fifth
factor) called phassa, vedanā, saññā, cetanā, viññāņa in mind thoroughly.
PAGE-116
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16
PAGE-117
Among three ways of keeping mental dhammas in mind mentioned above, the way of
keeping mental dhammas in mind, through the feeling as beginning is called
vedanānupassanā saţipaţţhāna, while through the consciousness as beginning
cittanupassanā saţipaţţhāna; through the contact as beginning, dhammā nupassanā
saţipaţţhāna, respectively. In this work it is presented on the way of keeping mental
dhammas in mind through the consciousness as beginning. If one understands on this method
systematically, he can not find any difficulty to discern through remaining two ways. The
righteous mediator must keep consciousness in mind as priority during keeping mental
dhammas in that way.
The righteous meditator must discern the phenomenon of arising of consciousness
only [in sequence of mind-door-adverting (7) times of impulsions and (2) times of
registering] within numerous cognitive processes separated by life-continuums. When he is
mastery in discerning consciousness only he has to continue to discern synchronous arising of
consciousness and contact called phassa within same mind-moment. Afterward he has to
discern in order to see synchronous arising of (12) mental dhammas of mind-door-adverting;
(34) mental dhammas of each impulsion; (34) mental dhammas of each registering through
gradual increment of mental dhammas which can be kept in mind clearly.
Very important instruction in way of keeping sensuous mental dhammas in mind can
be found in commentary called Visuddhi Magga, and then it has been presented in page (8)
etc., of this volume. That instruction is that ___ the righteous meditator who wants to keep
mental dhammas in mind must has got rūpapariggaha ñāņa (= Knowledge of Discerning on
Corporeality).
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Vol 2, pg 101-153
PAGE-118
The advantages are ____ when one scrutinizes corporeal dhammas by means of such
and such states of affairs; when one takes into heart corporeal dhammas through
characteristic, function, manifestation, proximate cause; when one distinguishes,
discriminates corporeal dhammas through lacking intermingling each other the corporeal
dhammas appear clearly in the insight of his continuum; there is no interminglement each
other, due to appearance of corporeal dhammas separately each other as spreading of iron-
mesh canopy with diamond shaped design; those corporeal dhammas are thoroughly purified
and obvious in the insight. Mental dhammas which arise by taking object of those corporeal
dhammas appear automatically and naturally in the insight of that practicing person
depending on those various arrangement of ways of taking into heart, bearing in mind,
scrutinizing. (Vs-2-225)
It should be recognized during keeping mental dhammas in mind, if those dhammas
are unapparent in the insight, he must scrutinize corporeal dhammas over and over through
characteristics, function, manifestation, proximate cause, so as to be clearer and clearer in the
insight. This is invaluable instruction that only when one is mastery in practice of
corporeality can he transfer into practice of mentality successfully.
Simile of mirror_____ It will be explicit. ___ If the man with good sight who sees image of
his face on the surface of unclear mirror can not appear obviously, that man ought not to
abandon mirror, due to the reason as “image of my face can not appear”. Actually he should
like to scrub that mirror over and over. Image of the face will be reflected apparently
naturally for that man.
Simile of oil-press (ox driven) ____ If sesame oil is not released through squeezing sesame
powder in the ox driven oil-press one or two times after pouring hot water, the man who
wants sesame oil should not abandon sesame power. Actually he should like to squeeze that
sesame powder over and over again after pouring hot water. Very clear sesame oil can
usually be produced for that man who performs in that way.
PAGE_119
Similarly _____ if those mental dhammas are unapparent in his insight, due to very subtle
occurrence of mental dhammas, that practicing bhikkhu should like to scrutinize, take into
heart, distinguish, discriminate corporeal dhammas only by means of characteristics,
function, manifestation, proximate cause over and over again for every day, without
abandoning the burden of practice on mentality.
17
18
When he performs in that way corporeal dhammas appear clearly in the insight of that
practising bhikkhu; there is no interminglement each other, due to appearance of corporeal
dhammas separately each other as spreading of iron-mesh canopy with diamond shaped
design; those corporeal dhammas are thoroughly purified and obvious in the insight. At that
time morass of defilements, delusion etc, which are opposite of the knowledge and are
capable of concealing so as not to know mental dhammas; settles and sinks; the mind of
meditation become clearer and clearer as clear water existing over morass, with the result that
mental dhammas, which have got objects of corporeal dhammas only, which arise by taking
objects of those corporeal dhammas only, become apparent naturally and automatically.
(Vs-2-225,226)
Now it will be presented again on way of keeping mental dhammas of great
wholesome impulsions of mind-door-cognitive process, which arise by taking object of the
eye-transparent-element, in mind in brief as follows: -
5. I Cascade of practice
PAGE-120
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Vol 2, pg 101-153
1. eye-transparent-element,
2. corporeal dhamma,
3. anicca,
4. dukkha,
5. anatta,
6. asubha, are wise attention called yonisomanasikāra. The basic meaning of that wise
attention is group of mental dhammas of mind-door-adverting (=12 kinds of mental
dhammas) which are fundamental of impulsion of mind-door-cognitive process (javana
paţipadaka manasikāra). Due to occurrence of right way of taking into heart through
mind-door-adverting, wholesome impulsions will fall in continuums of worldly persons
and fulfilling persons (sekkha puggala)
PAGE-121
Bhikkhus… for the person with wise attention not only un-experienced wholesome
dhammas arise but experienced unwholesome dhammas also diminish. (Ang-1-12)
Bhikkhus… for the person with wise attention not only un-experienced factors of
enlightenment dhammas arise but experienced factors of enlightenment dhammas also reach
into accomplishment of practice. (Ang-1-13)
According to above Pāli Text, if wise attention is available, wholesome impulsion
will fall, if wise attention is in-available, unwise attention will give rise to fall unwholesome
impulsions. Thus wise attention is proximate cause to fall wholesome impulsions. If the
righteous meditator wants to keep continuity of wholesome impulsions of cognitive process
in mind, he has to try to arise wise attention. If he tries to that way unexperienced controlling
faculties, strength (bala), factors of path dhammas will arise apparently; experienced
controlling faculties, strength, factors of path dhammas will also reach into accomplishment
of practice (= up to the Path-Knowledge of Arahant).
This is the work of raising the mind without least danger up to the apex stage called
the Noble Path-Knowledge of Arahant, the Noble Fruit-Knowledge of Arahant.
Among those (6) kinds of wise attention, the righteous meditator should keep number
1, continuity of impulsions of mind-door-cognitive process which are knowing, discerning as
the eye-transparent-element in mind previously. The practising meditator can keep in mind
any one of three kinds, i.e, consciousness, contact, feeling, as beginning as he likes.
If he keep consciousness in mind as beginning, he must try to see, distinguish how
consciousness arises through the fixed route of mind called
1. mind-door-adverting …… (1) time,
2. impulsions ….. (7) times,
3. registering ….. (2) times generally. In this case it is said
"generally" because registering can not fall sometimes, if object of the eye-transparent-
element becomes unapparent insight of meditator.
19
20
He will be successful finally because it is the way of practice by which base (vatthu)
and object are being kept in mind in combination system.
When he is mastery in discerning consciousness only he has to continue to discern
synchronous arising of consciousness and contact called phassa within same mind-moment.
Afterward he has to discern in order to see synchronous arising of (12) mental dhammas of
mind-door-adverting; (34) mental dhammas of each impulsion; (34) mental dhammas of
each registering through gradual increment of mental dhammas which can be kept in mind
clearly.
During discerning in that way, there are (4) kinds of great wholesome consciousness
in impulsions and registering mind moments as follows: _____
5. If both kinds of knowledge and pleasurable interest are associated___ joyful great
wholesome consciousness, associated with knowledge………. (34)
6. If only knowledge is associated but not pleasurable interest____ neutral great
wholesome consciousness, associated with knowledge………(33)
7. If the knowledge is not associated but pleasurable interest only is associated____
joyful great wholesome consciousness, without knowledge…………(33)
8. If both kinds of knowledge and pleasurable interest are not associated___ neutrality
wholesome consciousness, without knowledge…..(32)
PAGE-123
sasańkhārika - a-sańkhārika
If one has got prompted mind in order to arise any kind of above four kinds or all four
kinds, by himself or others, those (4) kinds of great wholesome consciousness are prompted
ones (sasańkhārika); if one has got unprompted mind in that way, those (4) kinds of great
wholesome consciousness are unprompted ones called a-sańkhārika. If both kinds of
prompted and unprompted are added, there will be (8) kinds of great wholesome
consciousness in total.
In this case there is no variation in numbers of mental dhammas relating to either
prompted mind or unprompted mind. The nature of prompted mind and unprompted mind can
be understood gradually during discerning oneself. Therefore only (4) kinds of great
wholesome consciousness are presented in this place. (It should be recognized similarly on
great mere functioning consciousness which arise in the continuum of mind of Arahants only)
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Vol 2, pg 101-153
depended base
54 54
within heart = 54
Impulsion Registering Discern
mind-door-adverting
(7) times (2) times (4) ways
1. discerning as
associated with
eye-transparent-
12 34 34 ñãņa + pīti
element ____
associated with
12 33 33
ñãņa but not pīti
without ñãņa but
12 33 33
associated with pīti
Without both
12 32 32
ñãņa and pīti
2. as corporeal …… Discern
12 34 ( 33 33 32 ) 34 ( 33 33 32 )
dhamma (4) ways
Discern
3. as anicca …….. 12 34 ( 33 33 32 ) 34 ( 33 33 32 )
(4) ways
Discern
4. as dukkha …….. 12 34 ( 33 33 32 ) 34 ( 33 33 32 )
(4) ways
Discern
5. as anatta …….. 12 34 ( 33 33 32 ) 34 ( 33 33 32 )
(4) ways
Discern
6. as asubha …….. 12 34 ( 33 33 32 ) 34 ( 33 33 32 )
(4) ways
PAGE-124
In this case the righteous meditator has to understand the fact he is discerning on the
consciousness and mental concomitants which know and see the eye-transparent-element
only
1. as the eye-transparent-element only
2. as corporeal dhamma;
3. as anicca,
4. as dukkha,
5. as anatta,
6. as a-subha, respectively ..
21
22
There are (11) kinds of real corporealities, including eye-transparent-element, which are
inclusive in the list of dhamma-object. If any person wants to select and discern the eye-
transparent-element, he must analyze eye-decad corporeal unit and then he has to select and
discern eye-transparent-element. After wards he must discern mental dhammas which arise
by taking object of the eye-transparent-element as shown in above table. Similarly he can
discern mental dhammas which arise by taking object of remaining real corporealities, ear-
transparent-element etc., through analyzing respective corporeal units and selecting each
ultimate nature of corporeal dhammas as shown in above table. He has to discern in order to
reach ultimate nature of both discerned object, i.e., corporeal dhammas and discerning
mental dhammas through breaking down each compactness called ghana.
Among those discerned objects, male meditator must discern only virility corporeality
while female meditator must discern only femininity corporeality for internal aspect. For
external aspect both kinds of sex-corporealities can be discerned as a whole, due to the same
occurrence as external objects.
These (11) kinds of consciousness which continue to take object of impulsions which
can perform function of registering consciousness, viz;
PAGE-126
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Vol 2, pg 101-153
2. If impulsions fall by taking objects of various concepts, man, woman, person, being etc.,
other than concept of nomenclature, concept of lineage, registering is not available after
those impulsions.
4. During arising of very powerful vipassanā impulsions which are factors of reaching to the
Noble Path-knowledge which emerges from incessant phenomena of conditioned things
called sańkhāra pavatta, registering is not available.
5. If impulsions fall by taking objects of fine-material and immaterial dhammas which are
called lofty dhammas, registering is not available after those impulsions.
6. These (5) kinds of unwholesome actions with fixed nature of giving rise to occur in
woeful existences after death, viz.,
PAGE-127
[ As the Noble Path dhamma can be accomplished through vipassanā practice called
wholesome practice, micchattaniyata dhamma can be accomplished through unwholesome
practice. If unwholesome dhammas arise repeatedly over and over, it can give rise to
proliferate defilements resulting in designating as bhāvanā (=practice). It is called akusala
bhāvanā (unwholesome practice). That unwholesome practice can produce a kind of wrong
concentration (micchā samādhi). Because one can believe into micchattaniyata depending
on that wrong concentration, those micchattaniyata dhammas are powerful. Therefore if
impulsions fall in those micchattaniyata dhammas, registering is not worth arising by
23
24
8. If impulsions fall by taking objects of supramundane dhammas called four Noble Path
dhammas, four Noble Fruit dhammas and nibbāna, registering is not available.
[ It means registering can not fall after
(a) reviewing impulsions which take object of four Noble Path dhammas ;
(b) reviewing impulsions which take object of four Noble Fruit dhammas;
(c) reviewing impulsions which take object of nibbāna ;
Further more registering can not fall after
(d) impulsions of Path (-moment), Fruit (-moment) which take object of nibbāna, within Path
cognitive processes ;
(e) impulsions of Fruit (moments) which take object of nibbāna, within Fruit-absorption –
cognitive process (phalasamāpatti vīthi).
Even though according to the word, this supramundane dhamma, Noble Path
dhammas are also included, the reason why sammattaniyata dhammas are explained
separately, is that it is in order to show the occurrence of not arising factor of registering, due
to presence of opposite and powerful nature of sammattaniyata dhammas and
micchattaniyatadhammas. [Mūlaţī-2-104]
11. Registering is not available by taking objects of weak sensual corporeality and mentality.
[It means mahantārammaņa, parittārammaņa, atiparittārammaņa which have got life-
span of less than (17) mind moments and very weak and unobvious avibhūtārammaņa.]
12. Only when powerful object with sufficient life-span which can give rise to fall
registering, i.e., atimahantārammaņa falls in fivefold doors; vibhūtārammaņa falls in
the mind-door; registering is available.
PAGE-128
13. Although it is available only sensuous object can give rise to fall registering.
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Vol 2, pg 101-153
Further more because (28) kinds of corporealities are also called sensuous dhammas
registering can fall after sensuous impulsions within five-doors-cognitive processes and
mind-door-cognitive process which arise by taking object of either any kind or all (28) kinds
of corporealities. However only when atimahantārammaņa falls in five fold cognitive
processes and vibhūtārammaņa falls in mind-door-cognitive process can registering fall
successively. Therefore it is said as "generally". According to this specification, it should be
recognized registering can not fall after impulsions within cognitive process which arise by
taking object of concept.
Then it is explained in sammohavinodanī aţţhakathā that …….
* tilakkhaņārammaņika vipassanāya tadārammaņam na labbhati. (Abhi-A-2-147)
PAGE -129
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26
person with acquired paţisndhi which takes object of wholesome action consequence mental
dhamma takes object of that wholesome action only. In this case, the Exalted One did not
show those dhammas because those consequence consciousness which can perform functions
of paţisandhi, lift-continuum, death are very difficult to be understood. (Paţţhāna-1-133,
Abhi- A- 3- 436)
PAGE – 130
26
registering is available”, will be meaningless. It is because it is inevitable phenomena
between the seeing on the ultimate nature of eye-transparent-element and the seeing on the
phenomenon of perishing after arising which is called anicca of eye-transparent-element.
When one sees up to the field of ultimate nature by insight, compactness has been broken
down. Only when compactness is broken down can the insight reach to the field of ultimate
nature. When one reaches to the field of ultimate nature by insight characteristic of anicca,
dukkha, anatta become appear apparently in the insight of meditator as they really are.
PAGE-131
Furthermore after great wholesome impulsions, great consequence and rootless
investigating registerings with either joyful feeling or neutrality feeling, can fall
appropriately. After unwholesome impulsions great consequence and rootless investigating
registerings with either joyful feeling or neutrality feeling, can fall appropriately. In this work
generally only one example is shown in tables as priority. The righteous meditator can
understand remaining ways of discerning on registering for some sections gradually during
discerning on registerings. Depending on general rules _____
1. after joyful impulsions, joyful registering;
2. after neutral impulsions and impulsions with disagreeable feeling, neutral registering;
3. after unwholesome impulsions, rootless registering,
are shown in tables respectively.
However after wholesome impulsions, rootless consequence registering can also fall
appropriately. After unwholesome impulsions great consequence registering can fall.
Those (8) kinds of great consequence consciousness and (3) kinds of rootless
investigating consciousness, total in (11) kinds of consciousness can perform function of
registering. In this place a table showing probability of registering after various impulsions
for worldly person with three roots would be presented as follows. Noble Ones called
Upstream-enterer, Once-returnee, Non-returnee can recognize in similar way after removing
defilements which had been eradicated by themselves.
Table showing probability of registerings for worldly persons with three roots
1. Natural desirable object and natural extremely desirable object can be encountered
through previous action only. Therefore only wholesome consequence registerings are
available.
Among those when middle natural desirable object called iţţhamajjhatta is
encountered consciousness of cognitive process, excluding adverting and impulsions, can
be only great consequence consciousness and rootless wholesome consequence
consciousness which are result of previous wholesome action. It means those
consciousness are five fold consciousness, receiving, investigating and registering
consequence consciousness. If wise attention arises by taking object, wholesome
impulsions will fall; if unwise attention arises by taking object, unwholesome impulsion
will fall.
PAGE -132
2. When natural extremely desirable object, such as the Exalted One etc., are
encountered it is available through previous action, resulting in probability to fall (5)
kinds of joyful registerings, i.e, (4) kinds of great consequence joyful registerings and one
kind of rootless wholesome consequence joyful investigating registering. If wise attention
arises by taking object, wholesome impulsions will fall; if unwise attention arises by
taking object, unwholesome impulsion will fall. Five fold consciousness, receiving and
investigating consciousness must also occur wholesome consequence only.
3. Because natural undesirable objects are also encountered through only previous
unwholesome action, when one encounters with that undesirable object, if wise attention
arises, wholesome impulsions will fall; if unwise attention arises, unwholesome
impulsions will fall and fivefold consciousness, receiving, investigating, registering
consciousness must occur rootless unwholesome consequence consciousness only.
According to this specification, it should be recognized after impulsions of fivefold doors
and mind-door-cognitive processes which arise by taking undesirable object it is possible
to fall one kind of registering called unwholesome consequence neutral investigating
registering consciousness only.
During performing wholesome actions both such kind of wholesome action which is
predominated with the right view knowledge on action and consequence of action called
kammassakatā sammādiţţhiñāņa, which is associated with firm faith on action and
consequence of action and some kinds of wholesome actions, such as charity, morality,
practice, which are surrounded by knowledge of contemplation on anicca, knowledge of
contemplation on dukkha, knowledge of contemplation on anatta, due to ability to perform
vipassanā discerning on ultimate dhammas of corporeality-mentality, are wholesome action
with three roots because those actions are associating with three roots called greedlessness,
hatelessness, non-delusion which are real fundamental of every wholesome action. Great
wholesome vipassanā impulsions associated with knowledge are real wholesome action with
three roots.
During performing that kind of wholesome action, if those actions are not surrounding
with unwholesome dhammas, greed, anger, conceit etc., but greedlessness, hatelessness, non-
delusion, those wholesome actions can be said superior kind of wholesome action (ukkhaţţha
kusala). If one always enjoys whenever recollecting those wholesome actions it becomes the
most excellent kind of wholesome action. The basic meaning is great wholesome
consciousness associated with knowledge or group of consciousness and mental concomitants
which are associated with great wholesome action and knowledge, called
puññābhisańkhāra. If it is associated with agreeable feeling, those are (34) kinds of mental
dhammas; if it is associated with neutrality feeling, those are (33) kinds of mental dhammas.
It should be recognized as generally.
How it produces consequence ____ That superior kind of great wholesome action
with three roots give rise to occur paţisandhi with three roots called great consequence
consciousness associated with knowledge during paţisandhi. During life it produces (16)
kinds of consequences called great consequence and rootless wholesome consequence. If
paţisandhi consciousness associates with agreeable feeling, numbers of mental dhammas are
(34), while if it associates with neutrality feeling, that of mental dhammas are (33), due to
lack of pleasurable interest (pīti).
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30
PAGE-134
The essence of above Pāli Text, commentary and sub-commentary is as follows. ___
A practising person performs vipassanā discerning continuously through generalizing
on conditioned things occurring in three realms called sensuous sphere, fine-material sphere
and immaterial sphere as anicca, dukkha, anatta. He is knowing and seeing on faults of
impermanence, faults of suffering, faults of non-self, faults of ability to change and alteration
by eye of wisdom clearly. In the continuum of that righteous meditator with incessant arising
of vipassanā knowledge in that time ____
1. it is impossible to arise wholesome action and unwholesome action, which can produce
new coming-into-existence, which can cycle rounds of rebirth;
2. there is no consideration with craving and wrong view as "may I become superior kind of
human being, heavenly being" etc.,
3. however, underlying tendency called anusaya dhātu always deposits in the continuity of
corporeality-mentality of that righteous meditator, due to un accomplishment to remove
underlying tendency element completely through the Noble-Path dhamma.
PAGE-135
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Vol 2, pg 101-153
How does similarity arise in the phenomenon of directing of the mind of meditation
towards sańkhārupekkhā for both worldly person and fulfilling persons called upstream-
enterer and Once returnee who lack absorption?
1. For the worldly person who is pleased with knowledge of Neutrality Towards
Formations (sańkhārupekkhā ñāņa) the mind of meditation is faded; it is danger of
practice; it is danger of attainment of sacca paţivedha ñāņa called penetrative knowing
and seeing on four Noble Truth, which is deserving to attain through vipassanā
practice; it is the origin of sensuous joyful paţisandhi which will arise in future.
(Paţisam-60)
Due to presence of powerful efficiency of volitional action associated with the
knowledge of Neutrality Towards Formations, if that action give rise to occur joyful
paţisandhi consequence, defilement called greed which is said as heartfelt attachment
on the knowledge of Neutrality Towards Formations, is supporting causal dhamma
for sensuous joyful paţisandhi in future.
The wholesome action of sańkhārupekkhā which has got association of defile called
greed which is heartfelt attachment on the knowledge of Neutrality Towards
Formations, can produce consequence round (vipāka vatta). The Knowledge of
Neutrality Towards Formation is, Therefore, definite cause (janaka paccaya) while
defilement called greed which is heartfelt attachment on that knowledge, is supporting
cause (upatthambhaka paccaya). (Paţisam-A-1-250)
2. For fulfilling persons called upstream enterer and Once-returnee who lack absorption
who are pleased with knowledge of Neutrality Towards Formations (sańkhārupekkhā
31
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PAGE-137
6.F Inferior kind of wholesome action with three roots (tihetuka omaka kusala)
If unwholesome dhammas, such as selfish desire, anger, conceit, envy, stinginess etc,
are surrounding three periods, before, during and after cultivation of wholesome actions,
those wholesome actions become inferior kinds, resulting in designation as tihetuka omaka
(inferior kind with three roots).
6.G Superior kind of wholesome action with two roots (dvihetuka ukkhattha kusala)
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PAGE -138
6.H. Inferior kind of wholesome action with two roots (dvihetuka omaka kusala)
During cultivating wholesome action with two roots, if unwholesome dhammas are
surrounding the period before and after that wholesome action, it reaches to inferior kind,
resulting in designating as "dvihetuka omaka" (inferior kind with two roots).
How it produces consequences_____ During paţisandhi that inferior kind of
wholesome action with two roots gives rise to occur inferior paţisandhi called rootless
wholesome consequence neutral investigating consciousness. Due to associating with (10)
kinds of both sides mental concomitants, excluding chanda, pīti, viriya, that paţisandhi mind
moment consists of (11) mental dhammas. Those paţisandhi of congenital blind person and
congenital disable persons without hand or foot etc., are consisting of that rootless
wholesome consequence neutral investigating paţisandhi consciousness. The paţisandhi
consciousness of vinipātika asurā is also that rootless wholesome consequence neutral
investigating paţisandhi consciousness too. During life, it can bring forth (8) kinds of
rootless wholesome consequences only. These explanations mentioned above are called
samānavāda (=agreed by all teachers). Those Mahā Theras such as Mahādatta Thero etc,
who dwelled in Moravapi, who were known as keci teachers or kecivāda, however,
considered that _____
1. unprompted wholesome action can not bring forth prompted consequence and
2. prompted wholesome action can not bring forth unprompted consequence.
If it is counted in this view, numbers of consequence will be as follows. _____
(1) dvādasa (twelve) ___ If superior kind of wholesome action with three roots might be (2)
kinds of unprompted great wholesome action with knowledge, A_____
(a) rootless wholesome consequence ….. (8) kinds
(b) great wholesome unprompted ….. (4) kinds
in total (12) kinds
of these consequences will be resulted.
Then if superior kind of wholesome action with three roots might be (2) kinds of
prompted great wholesome action with knowledge
(a) rootless wholesome consequence ….. (8) kinds,
(b) great wholesome prompted ….. (4) kinds,
in total (12) kinds
of these consequences will be resulted.
(Due to lack of prompted or unprompted for rootless consequence, it is available in both
sides.)
(2) dasa (ten) ___ If inferior kind of wholesome action with three roots and superior kind of
wholesome action with two roots might be unprompted ones _____
(a) rootless wholesome consequence ….. (8) kinds
(b) great wholesome consciousness without knowledge, unprompted ….. (2) kinds
in total (10) kinds
of these consequences will be resulted.
If inferior kind of wholesome action with three roots and superior kind of wholesome
action with two roots might be prompted ones
33
34
PAGE-139
(3) aţţha (eight) ____ Both kinds of unprompted and prompted inferior kind of wholesome
actions with two roots can bring forth (8) kinds of rootless wholesome consequences only.
(Abhidhammasangaha)
PAGE-140
Because natural very desirable-objects can be encountered through taking along with the
efficiency of previous perfections (pāramita), when natural very desirable-objects are
encountered (wholesome consequence fivefold consciousness, receiving) joyful investigating,
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* yam pana "javanena tadārammaņam niyametabba" nti vuttam. Tan kusalam sandhāya
vuttanti veditabbam. (Abhi-A-1-317)
PAGE -141
35
36
During searching in that way ___ for instance ___ a virtuous person has got
paţisandhi with agreeable feeling. He endeavoured so as to attain absorptions. One day
acquired absorption is fallen back, due to suppression by forgetfulness: When he bears in
mind that "my supreme absorption dhammas has been lost …" impulsion which associate
with anger arise through unpleasingness in the continuum of that virtuous person. It is
reasonable question that at that time which kind of registering falls after those impulsions
which associate with anger.
The Exalted One rejected these phenomena, viz.,
1. arising of disagreeable feeling contiguous after agreeable feeling and
2. arising of agreeable feeling contiguous after disagreeable feeling in the Paţţhāna
(Paţţhāna-1-312)
The Exalted one rejected the phenomenon that if impulsions fall by taking object of
lofty dhamma, the registering falls after that kind of impulsion, in that Pāli
Text of Paţţhāna too.
Therefore it should be answered that after those impulsions which associate with
anger investigating consciousness with neutrality feeling called rootless mind-consciousness-
element with neutrality feeling (upekkhāsahagata ahetuka manoviññāņadhātu), which may
be either wholesome consequence or unwholesome consequence will fall. (Abhi-A-1-
317,318)
In this case, because guest life-continuum falls by taking sensuous object (of
corporeality-mentality) which has been experienced previously, if it is desirable object,
rootless wholesome consequence investigating registering with neutrality feeling will fall; if
it is undesirable object, rootless unwholesome consequence investigating registering with
neutrality feeling will fall respectively. It should be recognized in this way.
1. If impulsions which associate with anger fall by taking any object of three kinds, i.e, very
desirable object, such as the appearance of the Exalted One etc-; the object with very long
life span called atimahantārammaņa, which has got life span of (17) mind moments
completely; obvious object called vibhūtārammaņa in the mind-door in the continuum of
heretic who has got paţisandhi with agreeable feeling; or if dreadful impulsions which
associate with anger fall by taking object with very long life span, obvious object, such as
female heavenly being who is very desirable object in the continuum of person who has
got paţisandhi with agreeable feeling; after those kinds of impulsions registerings are
impossible to fall.
PAGE-142
Because the object is very desirable object, if registerings fall, it must associate with
agreeable feeling. That registering with agreeable feeling is not deserving to fall after
impulsions which associate with anger. Those registerings with neutrality feeling are also not
conformed with very desirable object, due to presence of explanation that registering
consequence consciousness with agreeable feeling only can fall by taking very desirable
object (atiiţţhe panasomanassasahagatāneva.)
2. If object of long life span strikes in fivefold doors, unobvious object strikes in the mind-
door in the continuum of person who has got paţisandhi with agreeable feeling and if
impulsions which associate with anger fall by taking that object, after that kind of
impulsions registering is not worth falling. It is because only when the object with very
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Vol 2, pg 101-153
long life span and obvious object fall in fivefold doors and mind-door respectively
registering is available.
3. In the continuum of a person who has got paţisandhi with agreeable feeling when
impulsions which associate with anger fall by taking object of fallen acquired absorption
back in such way that "my supreme absorption dhammas has been lost" registering is not
available. It is because only when three factors i.e, sensuous impulsions, sensuous being,
sensuous object, are completed, registering is available.
4. In the continuum of a person who has got paţisandhi with agreeable feeling if impulsions
which associate with anger fall by taking any object of concepts, registering is not
available through taking object of that concept. It is because registering consciousness
takes object of only sensuous dhammas (=sensual corporeality-mentality) but not object
of concepts.
In these (4) kinds of sessions of impulsions without availability to fall registering life-
continuum with agreeable feeling which is similar to paţisandhi, is also not available because
it is contiguous after impulsions which associate with anger.
When it is encountered with difficulty, due to neither registering nor life-continuum is
available investigating consciousness with neutrality feeling arise through performing
function of guest life-continuum (āgantukabhavarga) so as to connect continuity of mind
between impulsions which associate with anger and life-continuum with agreeable feeling (of
a person who has got paţsandhi with agreeable feeling). Because if this investigating
consciousness does not arise after impulsions which associate with anger, continuity of mind
will be ceased, resulting in termination of life, those investigating consciousness with
neutrality feeling have to arise for performing function of life-continuum, so as not to cease
life but occurring as factor of a life according to explanation that bhavassa angam
bhavangam.
PAGE-143
37
38
With referring to these explanations found in commentary the Most Venerable Ledi
Sayadaw said in Paramattha dīpanī as follows. _____
If great consequence consciousness with neutrality feeling arises frequently and
originally, it ought not to be said that those great consequence consciousness with neutrality
are also unable to arise by performing function of life-continuum. In the commentary also it
is explained that great consequence registering with roots should be fallen at the end of
unwholesome impulsions so as to be same as the custom which has been practiced frequently
at the end of wholesome impulsions. In accordance with this explanation found in
commentary, if consequence registering with root cause can fall after unwholesome
impulsions, the guest life-continuum which falls on behalf of registering ought to be great
consequence life-continuum with root cause. Therefore these (6) kinds of consciousness, viz.,
(a) great consequence with neutrality feeling - (4) kinds
(b) rootless investigating with neutrality feeling - (2) kinds
in total = (6) kinds
are possible to fall by performing function of guest life-continuum.
6.M. In desirable object-registering after impulsions with scepsis and restlessness rooted
in delusion
PAGE-144
= This phenomenon is not suitable one that if the adverting consciousness brings forth
cessation of life-continuum through wise attention (=proper way of taking object into heart,
which is factor of prosperity); if determining consciousness distinguishes and keeps the
object in mind through wise attention (= proper way of taking object into heart, which is
factor of prosperity) impulsions will be unwholesome ones.
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Vol 2, pg 101-153
This phenomenon is also not suitable one that if the adverting consciousness brings
forth cessation of life-continuum through unwise attention (=wrong way of taking object into
heart, which is not factor of prosperity); if determining consciousness distinguishes and keeps
the object in mind through unwise attention (= wrong way of taking object into heart, which
is not factor of prosperity), impulsions will be wholesome ones.
If both kinds of adverting and determining consciousness bring forth cessation of life-
continuum and keep object in mind through wise attention, impulsions are wholesome ones.
If both kinds of adverting and determining consciousness bring forth cessation of life-
continuum and keep object in mind through unwise attention, impulsions are unwholesome
ones. It should be understood in this way. (Abhi-A-1-317)
Either the way of taking into heart on conditioned things, which are real anicca,
dukkha, anatta, a-subha, as anicca, dukkha, anatta, a-subha or the way of taking into heart
as corporeal dhammas, mental dhammas, causal dhammas, resultant dhammas is called
wise attention through factor of attainment of prosperity, the Noble Path, Fruit, nibbāna, etc.
Unwise attention should be understood in turn.
PAGE-145
Therefore with regarding to general rules, impulsions and registering are shown as
three roots, two roots, agreeable feeling, neutrality feeling as priority in tables. It should be
recognized exact specification as shown in above explanations.
39
40
6.P. The reason why registering does not fall after sensuous dhammas which take
objects of lofty and Supramundane dhammas
PAGE-146
Thus the Exatted One preached that every sensuous consequence consciousness, five-
door-adverting and hasituppāda consciousness take objects of only corporeal dhammas,
mental dhamma called sensuous dhamma certainly. Due to occurrence of sensuous
consequence consciousness, the registering consciousness can take objects of sensuous
dhammas certainly. It should, therefore, be recognized registering can not follow the objects
called lofty and Supra mundane dhammas which are taken by sensuous impulsion. It means
registering can not fall after sensuous impulsions which take object of lofty and Supra-
mundane dhammas. (Abhi-A-2-147)
Those (10) kinds of non-real corporealities are not deserving to discern as three
general characters and are called a-sammasana corporealities. Although any kind or all kinds
of non-real corporealities are discerned as anicca, continuity of vipassanā impulsion, which
know as anicca, can not arise really. Similarly although it is discerned as dukkha, anatta,
continuity of vipassanā impulsions, which know as dukkha, anatta, can not arise. Therefore
each kind of non-real corporealities must be discerned by dividing only(2) kinds but not (6)
kinds shown in real corporealities. The righteous meditator must discern each kind through
(4) ways of discerning, i.e., knowledge and pleasurable interest (pīti) are associated or not.
The space-element will be presented as example.
The righteous meditator must scrutinize the space-element which lies between
corporeal units and then
1. he must discern as the space-element. After wards those consciousness and mental
concomitants which are knowing as space-element must be discerned again through
(4) ways of discerning, i.e., knowledge and pleasurable interest are associated or not.
2. Then that space-element must be discerned as corporeal dhamma. After wards those
consciousness and mental concomitants which are knowing as space-element as
corporeal dhamma must be discerned again through (4) ways of discerning, i.e.,
knowledge and pleasurable interest are associated or not.
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Vol 2, pg 101-153
During discerning in that way the rule that "life-continuum mind-clear-element must
be kept in mind beforehand" ought not to be forgotten.
Depended base
54 54 54 54
within heart
Impulsions registering with registering without
Mind-door-adverting
(7) times root (2) times… or root cause (2) times
1. discerning as
12 34 34 … or 12 / 11
space-element -
1. discerning as
12 33 33 … or 11 / 11
space-element -
1. discerning as
12 33 33 … or 12 / 11
space-element -
1. discerning as
12 32 32 … or 11 / 11
space-element -
2. discerning as
12 34 34 … or 12 / 11
corporeal dhamma -
2. discerning as
12 33 33 … or 11 / 11
corporeal dhamma -
2. discerning as
12 33 33 … or 12 / 11
corporeal dhamma -
2. discerning as
12 32 32 … or 11 / 11
corporeal dhamma -
PAGE-148
7.B. Nine kinds of non-real corporalities which must be discerned in similar way
Notes ___ The term, upacaya, means the phenomenon of arising of veal corporealities in one
life, as beginning and the phenomenon of successive improvement of real corporealities, until
all available corporealities are completed, until controlling faculties are completed for one
life. Therefore only when one can keep corporeality-mentality in mind until the embryo at the
moment of conception he must discern mental dhammas which arise by taking object of
those upacaya rūpa again.
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PAGE-149
The righteous meditator has to continue to discern and keep mental dhammas which
arise by taking (5) kinds of objects called visible-object, audible-object, olfactory-object,
sapid-object, tactile-object, in mind. The righteous meditator has to practise so as to
understand meaning of (7) kinds of consciousness of cognitive process, i.e., five-door-
adverting, seeing-consciousness, receiving, investigating, determining, impulsions,
registering and (3) kinds of consciousness of mind-door-cognitive process, i.e., mind-door-
adverting, impulsions, registering. Only when he has got understanding on meaning of those
mind moment can he understand way of discerning clearly.
Notes: _____ Those impulsions mental dhammas, (34) kinds which are occurring within
absorption cognitive process; or mind-door-cognitive process which arise by taking dhamma-
objects of real and non-real corporealities, or registering mind moment as mentioned above;
or within five-door-cognitive process, mind-door-cognitive process; or registering mind
moment which will be continued to present later are designated as faith-wisdom group mental
dhammas so as to attain easy nomenclature for those persons with immatured knowledge in
Abhidhamma.
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Vol 2, pg 101-153
43
44
Table showing Visible-object (= colour) Line-wholesome group consciousness and mental concomitants
Notes: ___ * If investigating associates with agreeable feeling, there are (12) mental dhammas, due to presence of pīti. If it associates with
neutrality feeling, there are (11) mental dhammas, due to lack of pīti.
44
8.A Way of discerning on mental dhammas of visible-object (=colour) Line wholesome
group
The righteous meditator must develop concentration and then he has to keep
corporeality-mentality which have been discerned previously in mind again.
After wards _____
1. Eye-transparent-element and life-continuum mind-clear-element must be kept in mind
so as to impinge in the insight simultaneously.
2. The visible-object, colour, of group of corporeal units must be taken into heart. Or the
visible-object, colour, of a corporeal unit must be taken into heart. (In the aspect of
mind-door-cognitive process specifically, one can discern by taking visible-object,
colour, of a corporeal unit. Please see page 182 etc., in this volume.)
3. When that visible-object, colour, strikes on two kinds of transparent element called
eye-transparent-element and life-continuum mind-clear-element simultaneously; or
when that visible-object, colour, impinges on two kinds of transparent element called
eye-transparent-element and life-continuum mind-clear-element simultaneously; or
when that visible-object, colour, appears on two kinds of transparent element called
eye-transparent-element and life-continuum mind-clear-element simultaneously ____
these two kinds of cognitive process
(a) eye-door-cognitive process which takes visible-object and
(b) mind-door-cognitive process which takes visible-object only continuously will arise
successively but separated by life-continuums. If one time of eye-door-cognitive
process arises, numerous mind-door-cognitive processes will arise continuously but
separated by life-continuums.
4. Five-doors-adverting, determining and mind-door-adverting consciousness must
determine that visible-object as colour only. Due to occurrence of wise-attention,
wholesome impulsions will fall. Those (34) kinds of mental dhammas of wholesome
impulsions and registering are faith-wisdom group mental dhammas.
Notes _____ In above table only atimahatārammaņa vīthi and vibhūtārammaņa vīthi are
shown. Remaining vīthis, mahantārammaņa vīthi and a-vibhūtārammaņavīthi etc., will be
understood gradually during keeping mental dhammas in mind and during performing
vipassanā practice. Among those cognitive process, the first mind-door-cognitive process is
called tadanuvattaka manodvāra vīthi (the cognitive process which follows eye-door-
cognitive process, which takes visible-object successively) and successive mind-cognitive
processes which also take visible-object are called suddhamanodvāra vīthi (=pure mind-
door-cognitive process). However the Most Venerable Mahāgandhārammaņa Sayādaw
suggested that all mind-door-cognitive processes which arise relating to fivefold doors are
called tadanuvattika only. (vīthi and group of three facts – 34)
If he wants to keep consciousness in mind as beginning, he must try to see how
consciousness arises through the fixed route or mind in sequence of consciousness of
cognitive processes. He must practise frequently in order to see every consciousness
occurring in each mind moment, i.e.,
PAGE-153
Vol 2, pg 153-200
NIBBĀNA GĀMINIPAŢIPADĀ
SECTION OF NĀAMAKAMMAŢŢHĀNA
(PRACTICE ON MENTALITY)
VOLUME II
Page 153 - 200
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
AÑÑATARA BHIKKHU
&
Dr. Khin Maung Aye (Ph.D, Messey)
Edited By
1
2
First Edition
Copyright (c) 2007 Aññatara Bhikkhu
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Vol 2, pg 153-200
PAGE-153
During keeping in mind mental dhammas in that way he has to practise in order to
understand arising of numerous mind-door-cognitive processes after one time of eye-door-
cognitive process but separated by many times of life-continuums.
When he is mastery in discerning consciousness only he has to continue to discern
synchronous arising of consciousness and contact called phassa within same mind moment.
After wards he has to discern in order to see synchronous arising of all mental dhammas
within every mind moment of both kinds of cognitive processes as shown in table, through
gradual increment of mental dhammas which can be kept in mind clearly. He will be
successful gradually. If should be recognized similarly on way of discerning through contact
as beginning, way of discerning through feeling as beginning. If it is not successful, only
corporeal dhammas must be kept in mind over and over again. It is explained in Visuddhi
Magga (Vs-2-225) that mental dhammas will be apparent automatically.
Therefore way of inferring on the term, vatthu, in the aspect of sulttanta, is explained
in olden day commentaries and sub-commentaries.
PAGE-154
3
4
facts relating to which kinds of corporeal dhammas are essential to be kept in mind are
instructed in commentaries as follows : _____
PAGE-155
That karajakāya means underived corporealities called four great elements and (24)
kinds of derived corporealities which arise depending on those four great elements. (Abhi-A-
2-252, 253; Dī-A-2-314, 315; M-A-1-281)
Because nāma rūpavavatthāna ñāņa which is the factor of knowing each ultimate
nature of mentality-materiality discriminately, is worth desiring, ______
So as to instruct the fact all corporeal dhammas must be kept in mind thoroughly ___
the commentator Sayādaw said that _____
“vatthu nāma karajakāyo = the base corporeality means bodily constituents”.
Commentator Sayādaw does not refer to (6) kinds of bases called eye-base, ear-base,
nose-base, tongue-base, body-base, heart-base.
So as to finish the basic meaning of base-corporeality as underived and derived
corporealities called karajakāya, he shows the reference found in Sāmaññaphala Sutta,
Mahāsakuludāyi Sutta that _____
“idañca pana me viññāņam ettha sitam; ettha paţibaddham = this consciousness of
mine depends on this karaja-kāya; it arises relating to this kara-jakāya.” (Mūlaţī-2-157)
Mūlaţīkā Sayādaw who wants to show apparently the meaning which is rejected by
those words, “base-corporeality means kārajakāya”, explained that “in this case only (6)
kinds of bases, eye-base etc., are not intended to be said as base corporealities”. Two bundles
of reeds are stood by mutual depending on each other. As two bundles of reeds are relying on
each other _____
similarly it should be recognized these words, “ in this case only (6) kinds of bases, eye-base
etc., are not intended to be said as base corporealities”, show not only presence of
relationship of nāmakāya with rūpakāya but also benefitting of rūpakāya on nāmakāya
through efficiency of relation of dependence (nissayapaccaya). (Anuţī-2-157)
In the aspect of Abhidhamma niddesa method _____
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PAGE-156
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destination, which was object of impulsions adjacent to death of previous life. Generally most
practising persons can discern object of impulsions adjacent to death of previous life in the
stage of Knowledge of Discerning Cause and Condition systematically, resulting in
understanding on life-continuum properly. Only when the life-continuum can be discerned
properly consciousness of life-continuum and associating mental dhammas can be discerned
properly. Therefore during discerning mental dhammas as beginning mental dhammas of
life-continuum can be omitted temporarily without discerning.
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PAGE-158
2. as anicca dhamma or
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3. as dukkha dhamma or
4. as anatta dhamma or
5. as a-subha dhamma.
Similarly remaining five-doors-cognitive processes, ear-door-cognitive process, can
realize respective objects, audible-object etc., only but not realizing
1. as corporeal dhamma or
2. as anicca dhamma or
3. as dukkha dhamma or
4. as anatta dhamma or
5. as a-subha dhamma .
Those consciousness of mind-door-cognitive processes which take visible-object
continuously can realize that visible-object either
1. as visible-object (=clolour) or
2. as corporeal dhamma or
3. as anicca dhamma or
4. as dukkha dhamma or
5. as anatta dhamma or
6. as a-subha dhamma respectively.
Those consciousness of mind-door-cognitive processes which take either audible-
object or olfactory-object or sapid-object or tactile-object continuously can realize respective
objects in similar way.
Firstly the reason why each corporeal element is discerned through (6) ways is
intended to be understood how wholesome impulsions fall if wise attention performs
properly.
Second _____ when one reaches into vipassanā stage it is instructed in Visuddhi
Magga in arūpasattakanaya (non-corporeal septad method) that preceding vipassanā
impulsions of cognitive process must be discerned by succeeding vipassanā impulsions of
cognitive process again. When one reaches into later stage of Knowledge of Dissolution
(bhanga ñāņa) also _____ it is instructed that _____
ñātañca ñāņañca ubhopi vipassati. (Vs-2-278)
= both conditioned things which are worth knowing by vipassanā knowledge, which
are called ñāta and vipassanā knowledge called ñāņa must be discerned as object of
vipassanā practice.
PAGE-159
Therefore it is preliminary preparation for ability to discern both ñāta and ñāņa.
Due to these two reasons, it should be recognized mental dhammas which arise by
taking each corporeal element are discerned through (6) ways. There are (6x4=24) 24 ways in
total. In this case because this is only the stage of knowledge of Analyzying Mentality-
Corporeality, registering can fall, resulting in showing registering after great wholesome
impulsions of cognitive process. However depending on obvious or unobvious occurrence of
objects, it can fall or not appropriately.
pañcadvārāvajjana _____
In five-door-adverting mind moment (11) kinds of consciousness and mental
concomitants are fixed number. It always associate with neutrality feeling.
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cakkhuviññāņa _____
In seeing-consciousness mind moment (8) kinds of consciousness and mental
concomitants are fixed number. It always associate with neutrality feeling.
sampaţicchana _____
In receiving mind moment (11) kinds of consciousness and mental concomitants are
fixed number. It always associate with neutrality feeling.
santīraņa
In investigating mind moment if it associates with agreeable feeling, (12) kinds of
mental dhammas will be included, due to presence of pleasurable interest. In second and
fourth rows it associates with neutrality feeling (11) kinds of mental dhammas will be
included, due to lack of pleasurable interest.
vuţţho _____
In determining mind moment (12) kinds of consciousness and mental concomitants
are fixed number. It always associate with neutrality feeling.
javana _____
In impulsion mind moment (34) consciousness and mental concomitants means (34)
mental dhammas of faith-wisdom group.
1. If it associates with both ñāņa and pīti, there are (34) kinds of mental dhammas; it
associates with agreeable feeling;
2. If it associates with ñāņa but not pīti, there are (33) kinds of mental dhammas; it
associates with neutrality feeling;
3. If it dissociates from ñāņa but not pīti, there are (33) kinds of mental dhammas; it
associates with agreeable feeling;
4. If it dissociates from both ñāņa and pīti, there are (32) kinds of mental dhammas; it
associates with neutrality feeling.
tad-ārammaņa _____
If should be recognized on registering mind moment as four facts found in impulsion.
manodvārāvajjana _____
The mind-door-adverting mind moment is similar to determining mind moment. It
always associates with neutrality feeling.
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There is a reasonable question in this case. Due to occurrence of desirable and comely
emblem of pleasingness, is this desirable object basis of greed? Why wholesome
consciousness can arise by taking this desirable object? The answer is as follows : _____ Due
to these four factors, viz.,
1. niyamitavasena _____ due to efficiency of mind which is fixedly determined forever
in performing wholesome deeds;
2. pariņāmitavasena _____ due to efficiency of mind which is inclined, bent towards
performing wholesome deeds;
3. samudācāravasena _____ due to efficiency of mind which has been well practiced
and experienced previously in performing wholesome deeds;
4. ābhujitavasena _____ due to efficiency of way of taking into heart so as to arise
wholesome deeds,
the consciousness which takes these desirable objects become wholesome one.
1. niyamita_____ In continuum of such person a way of fixedly determination that “ I
am deserving to do wholesome consciousness only, whatever kind of object might be
encountered, wholesome consciousness must be arisen in my continuum”, is always
made a decision. In continuum of that person wholesome consciousness always arises.
PAGE-161
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PAGE-162
Furthermore eight kinds of vijjā are also preached in Ambaţţha sutta (Dī-1-94),
namely _____
1. iddhividha ñāņa = the super-psychic knowledge which can create various kinds of
miraculous power, such as going under ground, flying in the sky etc.,
2. dibbasota ñāņa = the super-psychic knowledge which is capable of hearing whatever
sound of human and heavenly beings which is either near or far as Divine Ear,
3. cetopariya ñāņa = the super-psychic knowledge which is capable of knowing other’s
mind
4. pubbenivāsānussati ñāņa = the super-psychic knowledge which is capable of
recollecting continuity of experienced aggregates in previous lives,
5. dibbacakkhu ñāņa = the super-psychic knowledge called Divine Eye which is
capable of seeing all near and far things as divine eye,
6. āsavakkhaya ñāņa = the Path-Knowledge of Arahant which knows and sees nibbāna
which is extinguishment of (4) kinds of taint dhammas called āsava dhamma,
7. vipassanā ñāņa = it is called dhammaţhitiñāņa which lies well on the phenomena of
anicca, dukkha, anatta of conditioned things called dukkhasacca, samudayasacca,
8. manomayiddhi ñāņa = the super-psychic knowledge which is capable of creating
numerous bodies with mind.
The Exalted One preached in different ways depending on individual preference of beings
who listen various kinds of discourses.
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2. indriyesu guttadvāratā = restraining in (6) kinds of doors called eye, ear, nose,
tongue, body, mind so as not to enter impurities of defilements, selfish desire, anger,
delusion etc, through permanent taking into heart any object of meditation subjects,
called samatha practice, vipassanā practice,
3. bhojane mattaññutā = understanding on balanced diet
PAGE-163
1. saddhā (faith) = firm faith on bases which are deserving to be faithful, triple gems,
action consequence of action etc.,
2. hirī (conscience) = It has conscientious scruples (hiriyati) about bodily misconduct
etc.,
3. ottappa (shame) = It has dreadfulness about bodily misconduct etc.,
4. bāhusacca = general knowledge = presence of knowledge gained through learning
and knowledge gained through practice on principle of aggregates, bases, elements,
truths, dependent-origination, which are inclusive in (37) factors of associations of
Enlightenment (bodhipakkhiya dhamma), which are essence of three baskets
preached by Exalted One,
[The knowledge gained through learning from teacher is called āgamasuta or hearing
knowledge, due to occurrence of knowledge by means of hearing. The knowledge gained
through practice, in accordance with knowledge gained through learning, is called
adhigamasuta or insight knowledge, due to occurrence of experiential penetrative knowledge
by means of practice of himself.
Thus bāhusacca can be translated into hearing and insight knowledge by olden day
noble teachers. In the aspect of order of knowledge bāhusacca means the knowledge of
Analyzing Mentality-Corporeality and the Knowledge of Discerning Cause and Condition.
Please see explanations found in Pāli Text and commentary as follows.] ____
bahussuta
Pāli Quotation (Ang-2-399) (Ang-A-2-364)
Bhikkhus … under this admonishment Noble disciple (the next method, my disciple who is
Noble One) has got plenty of bahussuta, he keeps with bahussuta; he acquires bahussuta;
that person has experience to listen, keep, memorize, bear in mind over and over again,
dhammas which are completed with noble of three parts, beginning, middle, end, which are
blessed with meaning and rules of grammer, which are thoroughly purified, due to lack of
rejecting or adding anymore, which are capable of expressing thorough purified practice. He
knows and sees penetratively on those dhammas by experiential right view knowledge.
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Bhikkhus … this can be said as sutadhana (= wealth of hearing and insight knowledge).
(Ang-2-399)
Commentary explained that the term, diţţhiyā suppaţividdhā, means penetrative
knowing and seeing on The Blessed One’s dhammas by means of both
(1) attha = basic meaning and
(2) kāraņa = causal dhamma with the help of experiential right view knowledge.
attha = Among there are (4) kinds of ultimate dhammas called consciousness, mental
concomitant, corporeality, nibbāna, in this case, consciousness, mental concomitants,
corporeality, which are discerned object of vipassanā knowledge, are meant as attha
(=results). In the aspect of preaching methodology of truths, those consciousness, mental
concomitants and corporeality are, actually, dukkha sacca dhammas, five clinging
aggregates which are existing in (11) kinds of situations called past, future, present, internal,
external etc.
5.vīriya (= diligence)
Strenuou8s diligence with these four kinds of factors,
1. may bones be remain, _____
2. may skin be remain, _____
3. may organ like line of streak be remain, _____
4. may all flesh and blood be dry up, _____
strenuous diligence must not fall back
PAGE -165
7. paññā (wisdom) _____ vipassanā knowledge together with the knowledge of Arising and
Passing Away which is capable of breaking down bulk of defilements called mass of
selfish desire, mass of anger, mass of delusion; which has full of efficiency to reach
nibbāna which is extinguishment of suffering of rounds of rebirth; which is penetrative
knowing and seeing on phenomenon of anicca, phenomenon of dukkha, phenomenon of
anatta of conditioned things called kāya, vedanā, citta, dhamma, is called paññā.
These (7) kinds of dhammas are virtuous person’s dhammas. In these (8) kinds of
vijjā and (15) kinds of caraņa, vipassanā knowledge is a dhamma with both kinds of
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designations, vijja, caraņa. Those vipassanā actions which can give rise to occur paţisandhi
consequence are inclusive in seed of practice (caraņa) while those vipassanā knowledge
which can not give rise to occur paţisandhi consequence are inclusive in seed of knowledge
(vijjā). Seed of practice is similar to hand and foot, while seed of knowledge, eye
respectively. Only when both kinds of seed of practice and seed of knowledge are completed
can one reach into nibbāna.
Those fertile seed of practice and fertile seed of knowledge are pubbe katapuññatā (=
acquired wholesome deeds in previous lies). Only when factor of that pubbe katapuññatā is
available as supporting factor pactirūpa desavāsa, sappūrisūpanissaya, saddhammassavana
can arise consequently. Only when those benefiting of four factors are available wise
attention can arise on whatever object, resulting in frequent arising of wholesome
consciousness. Therefore every person who wants to liberate from suffering of rounds of
rebirth has to cultivate fertile seed of knowledge, fertile seed of practice called charity,
morality, samatha and vipassanā practice with strenuous diligence during day and night
continuously. (See Abhi-A-117, Mūlaţī-1-70)
There are (4) kinds of great wholesome consciousness with agreeable feeling and (4)
kinds of great wholesome consciousness with neutrality feeling, totally in (8) kinds. It should
be recognized due to efficiency of object, this great wholesome consciousness associates with
agreeable feeling. It is right. _____ When this great wholesome consciousness arises by
taking desirable object, this (first) great wholesome consciousness arises together with
agreeable feeling, due to occurrence through taking desirable-object.
Occurrence of the person with great firm faith, etc., are causal dhammas for arising of
this great wholesome consciousness which associates with agreeable feeling. It will be
explicit. ___ In the continuum of either the person who lacks faith on bases which are
deserving to be faithful or the person with wrong view agreeable feeling can not arise by
seeing the excellent desirable object of even though the appearance of the Exalted One who is
called tathāgata. Furthermore ___ such persons do not understand advantage of arising of
wholesome deeds; even though those persons do wholesome deed, due to presence of
prompted mind by others the agreeable feeling does not arise apparently in the continuum of
those persons. Therefore ___ due to presence of these causal dhammas _____
1. occurrence of very desirable-object,
2. occurrence of the person with firm faith,
3. occurrence of the person with purified right view
4. occurrence of the person who has got well understanding on advantages of wholesome
deeds,
during arising of this great wholesome consciousness, it always associates with agreeable
feeling. It should be recognized in this way. In other words ___ as mentioned in previous
section of bojjhanga kosalla (mastery in factors of enlightenment), volume I, those causal
dhammas of arising of pītisambujjhanga are causal dhammas of association of agreeable
feeling in the arising of this great wholesome consciousness. (Abhi-A-1-117)
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1. kammato = such person had got experience to preach dhammas to others in previous
time. He had taught others technology (sippāyana) such as horse riding skill, elephant
riding skill etc., which are professional techniques; kammāyatana (craft), such as trade,
ploughing, tending cows etc, which are professional crafts; vijjāţţhāna (astrology), which
is capable of foreseeing life-expectancy, which is also professional art. He had experience
to arrange for preaching dhammas by offering something preacher. After praying that
“may I be become great wise person in future”, he had experience to offer various kinds
of things. When the wholesome deed arises depending on action which had been
cultivated in previous lives of that person, only wholesome consciousness which
associates with knowledge usually arises in his continuum.
PAGE-167
= In the continuum of that person in those brahma’s world words of dhammas of conditioned
things appear apparently as floating; Bhikkhus … the arising of mindfulness, which is
capable of pondering dhammas through following it, might be retarded, slow; actually by the
time the mindfulness, which is capable of pondering dhammas through following it, arises
that being has got quota of the supra-mundane dhammas called (Path and Fruit-Knowledge),
nibbāna quickly. (Ang-1-505)
[Notes: ___ The Pāli Text of this Sotānugata Sutta, “tassas… pa … visesagāmīhoti”
etc…, is showing about a bhikkhu in such way that a Bhikkhu had learned in scripture with
(9) kinds of noble qualities and then while he was trying to attain matured vipassanā
knowledge he passed away; and then he has got paţisandhi of heavenly abode and
supramundane dhammas also attains quickly in heavenly abode. This Pāli Text not does not
show directly on the fact how he reach into brahma’s world called avyāpajjaloka. Therefore
with intention to know that Pāli Text has been taken as example for occurrence of the person
who has quota of the supramundane dhamma called visesagāmī ___ the commentator
Sayādaw explained that “iminā nayena = in accordance with the preaching found in
Sotānugata Sutta”. As the person who has got paţisandhi in heavenly worlds, for the person
who has got paţisandhi in brahma’s world it might be retarded and slow in recollection of
dhammas which had been practiced in Bhikkhu life, but as soon as mindfulness arises it will
be very quick to attain supramundane dhamma continuously. It, therefore, means the
wholesome which arises depending on having paţisandhi in brahma’s world also associates
with knowledge only.]
3. Indriyaparipākato = In the continuum of persons with age range of between 40-50 who
is called paññādasaka (=decade of maturing intellect in a person’s life), when
wholesome deed arises depending on maturity of controlling faculty of wisdom it
associates with knowledge.
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PAGE-168
In accordance with saying of olden day teachers, such as Maņimañjūsā tīkā etc.,____
1. By taking present visible-object as object, eye-door-cognitive process arise once.
Afterwards, by separation with life-continuums _____
2. By mere taking past visible-object which has been taken by eye-door-cognitive process,
following mind-door-cognitive process falls once.
Afterwards, by separation with life-continuums _____
3. By taking object of concept of nomenclature of past visible-object, white, yellow etc.,
pure mind-door-cognitive process falls once.
Afterwards, by separation with life-continuums _____
4. By taking object of meaning of past visible-object which has been seen, pure mind-door-
cognitive process falls once again.
PAGE-169
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PAGE-171
[In the term, manodhātuyāpi, the word, pi, has the meaning of adding. It is intended to say
remaining consciousness must also be added, resulting in referring to investigating,
determining, impulsions, registering consciousness which will arise successively after
receiving consciousness.]
Therefore both receiving mind-element and remaining consciousness of five-doors
cognitive processes, investigating, determining etc., are unable to perceive any dhamma of
wholesome or unwholesome dhammas. It should be recognized the meaning of Pāli term,
manodhātuyāpi, in this way. (Abhi-A-2-388)
It means that because
1. seeing-consciousness perceives visible-object (= colour) only;
2. hearing-consciousness perceives audible-object (= sound) only;
3. smelling-consciousness perceives olfactory-object (= odour) only;
4. tasting-consciousness perceives sapid-object (= flavour) only;
5. touching-consciousness perceives tactile-object (= touch) only;
even any kind of dhamma, wholesome, unwholesome etc., can not be perceived by those
consciousness of five-door-cognitive processes.
PAGE-172
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consciousness of five-doors-cognitive processes can not generate bodily and verbal action as
beginning. However they can generate very weak mentally action (manokamma).]
PAGE-173
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Those functions, falling into fixed law of nature etc., are also not accomplished
through consciousness of five-doors-cognitive processes. Impulsions of five-doors-cognitive
processes can not fall into not only unwholesome deeds which consign a perpetrator to avīci
hell (ānatariyakamma) which are micchattaniyama (fixed nature of law by which
perpetrator will reach hell certainly) etc., but also Four Noble Path dhammas which are
sammattaniyama (fixed nature of law by which the Noble One will reach joyful destination
certainly).
These impulsions of five-doors-cognitive processes do not arise by taking objects of
not only name and lineage but also paññatti (concept), kasiņa-object etc. Those do not arise
as lakkhaņārammanika vipassanā (= vipassanā with objects of nature of anicca, dukkha,
anatta). Those do not arise as vuţţhānagāminī balava vipassanā (= powerful vipassanā
which is factor of reaching to Noble Path which is emerging from conditioned things. Those
do not arise by taking objects of not only fine-material and immaterial dhammas but also
nibbāna.
Those kinds of Knowledge, viz, Discriminative Knowledge, Superpsychic knowledge,
Disciple’s Enlightenment Knowledge, Lesser Buddha’s Enlightenment Knowledge,
Omniscient Knowledge can not arise together with those impulsions of five-doors-cognitive
processes.
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Special instructions_____
In accordance with above explanations of Pāli Texts, commentaries and sub-
commentaries, various consciousness of eye-door-cognitive process merely perceives visible-
object (= colour) and various consciousness of remaining five-doors-cognitive processes, ear-
door-cognitive process etc., merely perceive respective objects, audible-object (=sound) etc.
During perceiving in that way, if determining consciousness determines as colour only and so
forth, it is wise attention, resulting in falling of wholesome impulsions.
PAGE-175
It should not be misunderstood only one mind-door-cognitive process arises after eye-
door-cognitive process, due to showing in tables in that way. Due to same occurrence as
mind-door-cognitive processes, it has been shown as one time.
After one time of eye-door-cognitive process many life-continuums fall and numerous mind-
door-cognitive processes can arise successively but those are also separated by many life-
continuums. Some mind-door-cognitive processes might take objects of either ultimate nature
or concept appropriately. In the aspect of vipassanā practice, numerous mind-door-cognitive
processes can arise by taking pure ultimate nature of corporeal or mental dhammas.
Therefore after keeping mental dhammas of eye-door-cognitive process the righteous
meditator must keep mental dhammas occurring in mind-door-cognitive process in mind
continuously. If he is unable to keep mental dhammas of life-continuum in mind, it must be
omitted temporarily. Numbers of mental dhammas of life-continuum are shown as (34)
through showing a human being with three roots and both knowledge and pīti as example.
After reading explanation relating on table showing visible-object (= colour) line the
righteous meditator can discern wholesome group mental dhammas. Way of discerning in
brief account is as follows : _____
1. If visible-object (=colour) is discerned as visible-object (=colour), eye-door-cognitive
process and numerous mind-door-cognitive process which know visible-object
continuously will arise. (Way of discerning has been presented.) Then _____
2. if that visible-object is discerned as corporeal dhamma, continuity of consciousness of
mind-door-cognitive process which know it as corporeal dhamma;
3. if that visible-object is discerned as anicca, continuity of consciousness of mind-door-
cognitive process which know it as anicca;
4. if that visible-object is discerned as dukkha, continuity of consciousness of mind-door-
cognitive process which know it as dukkha;
5. if that visible-object is discerned as anatta, continuity of consciousness of mind-door-
cognitive process which know it as anatta;
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PAGE-176
During discerning in that way if one discerns as corporeal dhamma, he must try to see
phenomena of arising of numerous mind-door-cognitive processes which realize as corporeal
dhamma, and so forth. In both impulsions and registerings knowledge and p0leasurable
interest can associate appropriately. Therefore the righteous meditator must discern through
(4) ways of discerning depending on whether association with knowledge and pleasurable
interest or not.
During discerning in that way life-continuum mind-clear-element must be kept in
mind previously. After wards the visible-object which is intended to be discerned must be
taken as object. When that visible-object impinges in the life-continuum mind-clear-element
if mind-door-adverting performs wise attention on that visible-object, colour,
1. as corporeal dhamma,
2. as anicca,
3. as dukkha,
4. as anatta,
5. as asubha respectively,
consciousness and mental concomitants of cognitive processes (=mental dhammas),
as shown in table, can be kept in mind easily. When those mental dhammas of every mind
moment within both eye-door-cognitive process and mind-door-cognitive process are kept in
mind as a whole, he must discern as “mental dhammas, mental dhammas”.
Then the heart-base corporeality which is depended base of those mental dhammas,
together with (54) kinds of underived and derived corporealities within the heart, and non-
real corporealities, space-element etc., must be discerned as “corporeal dhammas, corporeal
dhammas”.
Similarly the eye-base which is depended base of seeing-consciousness, together with
(54) kinds of real corporealities within eye, and non-real corporealities which are available
must also be discerned as “corporeal dhammas, corporeal dhammas”.
PAGE-177
In above Pāli Text it shows that in the aspect of depended base, it is preached as
“cakkhu (=eye-transparent-element)” through singular noun, in the aspect of object, it is
preached as rūpe (visible-object) through plural noun. Mūlaţīkā Sayādaw explained the fact
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relating to different way of preaching between singular noun and plural noun and the essence
of his explanation is as follows :_____
During seeing-consciousness arises depending on the eye-transparent-element and
visible-object, the eye-transparent-element (= eye-door) lies in the continuum of a being and
that eye-transparent-element benefits for arising of seeing-consciousness which also lies in
that same continuum through
1. efficiency of relation of dependence,
2. efficiency of relation of pre-compatibility (purejāta paccaya),
3. efficiency of relation of controlling faculty,
4. efficiency of relation of dissociation.
Visible-objects, however, occur in various continuums, i.e, internal continuum and
external continuum and it benefits for arising of seeing-consciousness through efficiency of
relation of object. Furthermore there is only single kind and origin of eye-transparent-element
in each being, even though quantity of eye-transparent-elements are numerous. Those visible-
objects, which can impinge eye-transparent-elements, however, are various kinds and origins,
brown, yellow etc.
Due to presence of single continuum, single kind of eye-transparent-element, it is
preached through singular noun. Due to presence of various continuums, various kinds of
visible-objects, it is preached through plural noun. It should be recognized similarly in
remaining doors, “sotañca paţicca sadde ca uppajjati sotaviññāņam”, etc. (Mūlaţī-2-56)
In those words, “cakkhuñca rūpe ca”, the term, ‘ca’, has got the meaning which must
be inferred unsaying words also (avutta samuccayattha). While seeing-consciousness arises,
it arises depending on not only eye-transparent-element and visible objects but also five-
doors-adverting called mind-element and associating three mental aggregates, i.e., phassa,
vedanā, saññā, ekaggatā, jīvita, manasikāra. It should be recognized similarly on remaining
doors, “sotañca paţicca etc. (Abhi-A-2-76)
PAGE-178
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because vipassanā impulsions can realize penetratively up to the field of ultimate nature by
breaking down various compactness of corporeality, corporeal unit etc.]
With regarding to these words, “single eye-transparent-element can benefit for arising
of seeing-consciousness but visible-object can benefit it only when common visible-objects
are available”, what are causal dhammas? It can be answered that it is significance
occurrence of ability to benefit. When eye-transparent-element benefits seeing-consciousness
through
1. efficiency of relation of dependence,
2. efficiency of relation of pre-compatibility,
3. efficiency of relation of controlling faculty,
4. efficiency of relation of dissociation,
the eye-transparent which is existing within three-time-phases called uppāda-ţhiti-
bhanga can benefit for arising of seeing-consciousness. It is because only when that eye-
transparent-element is still arising through three-time-phases called uppāda-ţhiti-bhanga that
seeing-consciousness can arise apparently or if that eye-transparent-element is absent (due to
blind condition etc,), that seeing-consciousness can not arise apparently.
[Notes: ___ Eye-transparent-element with life-span of (17) mind-moments can
benefit arising of seeing-consciousness through efficiency of relation of dependence etc,
during static phase of itself. Especially seeing-consciousness usually arises depending on the
eye-transparent-element called majjhimāyuka, which arises simultaneously with past life-
continuum. Therefore it means during arising of seeing-consciousness, depended base called
eye-transparent-element is also still present apparently.]
PAGE-179
Due to this reason, the Exalted One preached that the eye-transparent-element benefits
for arising of seeing-consciousness through _____
1. efficiency of relation of presence,
2. efficiency of relation of non-disappearance (avigatapaccaya).
23
24
PAGE-180
Ārammaņa = ālambhaņa
The consciousness arises through appearing any kind of object factor of such ultimate
nature or concept which is not present in the aspect of ultimate sense but a kind of nature
arisen through consideration.
Consciousness is sārammaņa dhamma which is capable of taking object but not
anārammaņa (= dhamma which is not capable of taking object). Therefore consciousness
can not arise without taking any kind of object. Due to occurrence of deserving to hold by
consciousness which is capable of taking object such dhamma is called ālambhana =
ārammaņa = object.
The relation of object of that consciousness is available by means of attaining the
nature of any kind of factors which may be
1. ultimate dhamma or
2. concept (pañnatti) which is pari-kappita (a kind of nature which arises through
consideration).
Therefore when seeing-consciousness arises by taking visible-object, colour it arises
through appearing the nature of that visible-object. Ability to take the nature of that object by
that consciousness which has got relation with controlling faculty, eye etc., (=ability to attain
the object as colour, sound etc., or man, woman etc.,) can not arise through efficiency of
colour which consists in only one or two corporeal units or a few corporeal units (= 4 or 5
corporeal units). Actually it can arise through reaching to the appearance which is adaptable
to take into heart by oneself. Therefore the Exalted One preached as rūpe, as plural noun, in
the aspect of object in order to show clearly the fact benefiting phenomenon of collectiveness
of colour of numerous corporeal units arises for seeing-consciousness. (Mahāţī-2-124, Anuţī-
2-56, 57)
PAGE-181
24
Vol 2, pg 153-200
PAGE-182
To be careful _____
According to opinions relating to explanations on base and object, mentioned above,
it should be recognized mental dhammas of eye-door-cognitive process are unable to take
object of colour of single corporeal unit but colour of numerous corporeal units.
However although following mind-door-cognitive process and pure mind-door-
cognitive processes which take visible-object continuously can take object of colour of
collectiveness of corporeal units generally, those mind-door-cognitive processes which are
lead by vipassanā knowledge can take object of not only colour of collectiveness of corporeal
units but also colour of single corporeal unit. Therefore during keeping visible-object line
mental dhammas it is instructed to keep in mind object of colour of both single corporeal unit
and collectiveness of corporeal units in page (152).
It should be recognized it must be distinguished the fact with referring to mind-door-
cognitive processes which can take object of ultimate nature, single corporeal unit must be
kept in mind and with referring to those mind-door-cognitive processes which can not take
object of ultimate nature, numerous corporeal units must be kept in mind respectively.
25
26
PAGE-183
26
Vol 2, pg 153-200
PAGE-184
majjhimāyuka (1)
majjhimāyuka (1)
27
28
PAGE-185
Diagram .3 Second mahantārammaņa cakkhudvāravīthi - javanavāra
majjhimāyuka (9)
PAGE-185
Diagram .4 First parittārammaņa cakkhudvāravīthi -voţţhabbanavāra
majjhimāyuka (1)
28
PAGE-186
8.V. mandāyuka-amandāyuka-majjhāmāyuka
PAGE-187
PAGE-188
30
Translated by - Aññatara Bhikkhu * 31
through dividing (6) ways. As shown in olfactory-object (= smell) line, each way of
discerning must be performed through four ways depending on association with or
dissociation from knowledge and pleasurable interest. Due to occurrence of wise-attention,
wholesome impulsions of nose-door-cognitive processes will arise. Nose-door-cognitive
processes consists of five-doors-adverting, smelling-consciousness, receiving, investigating,
determining, (7) times of impulsions, and (2) times of registering. (It is atimahantārammaņa
vīthi.) Depended bases of smelling-consciousness and associating mental dhammas are (54)
kinds of underived and derived corporealities existing in ear. Remaining mind moments and
associating mental dhammas of nose-door-cognitive process and mind-door-cognitive
processes arise depending on (54) kinds of underived and derived corporelaities existing in
heart (mind-door). (See tables of rūpakammaţţhāna again). Remaining facts are very easy to
be understood. In this door the righteous meditator must discern 6x4=24 ways as shown in
eye-door.
PAGE-189
31
32 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-190
[Notes: _____ Because there are three kinds of corporeal dhammas called touching element,
i.e., earth-element, fire-element, air-element, the righteous meditator those three element,
1. earth-element,
2. fire-element,
3. air-element,
which are existing in the corporeal unit which is the closet one to body-transiparent-
element which has been already kept in mind himself.
However it is essential to keep in mind mental dhammas which arise by taking all
(28) kinds of corporealities, and then he has to keep each group of mental dhammas which
arise by taking object of those, three touching-elements thoroughly in mind continuously.
After various places of body where hardness nature, hotness nature, supporting nature etc.,
32
Translated by - Aññatara Bhikkhu * 33
are apparent must be kept in mind in order to see body-transparent-element, both that element
and life-continuum mind-clear-element must be kept in mind simultaneously.
Afterwards_____ mental dhammas must be kept in mind through taking objects of
1. earth-element,
2. fire-element,
3. air-element which are existing in corporeal units adjacent to that body-transparent-
element.
The righteous meditator should like to discern mental dhammas through taking object
of …
1. the earth-element, 6x4 = 24 times;
2. the fire-element, 6x4 = 24 times;
3. the air-element, 6x4 = 24 times;
The righteous meditator can analyze practically in this stage whether intelligence (=
knowledge) arises in the brain or not. In the aspect of Buddha’s philosophy of Abhidhamma,
the brain is group of corporeal units only. In this stage if the righteous mediator scrutinizes
four great elements at the brain, he can find corporeal units easily. Since in the stage of
rūpakammaţţhāna he has already kept (5) kinds of corporeal units consisting (44) kinds of
corporealities in mind thoroughly. Therefore the righteous meditator must keep those (44)
kinds of corporealities, which are existing as ‘anicca’ nature, in mind again.
PAGE-191
33
34 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
attention, but knowledge is lacking. The righteous meditator should like to scrutinize over
and over practically whether this philosophy of Abhidhamma is correct or not.
[Notes : _____ In this tactile-object line, if tactile-object is desirable one, touching
consciousness associates with agreeable feeling; if tactile-object is undesirable one, touching-
consciousness associates with disagreeable feeling.]
Here it has been presented on ways of keeping wholesome group mental dhammas
which arise by taking objects of (28) kinds of corporealities in mind through dividing (6)
kinds i.e., visible-object line, audible-object line, olfactory-object line, sapid-object line,
tactile-object line, dhamma-object line. These ways of keeping in mind are accomplished
through brief account of four great elements method called base-door wise system If the
righteous meditator wants to discern mental dhammas which arise by taking object of
corporeal dhammas which are discerned through detailed method of four great elements he
has to perform continuously as follows: _____
PAGE-192
Way of keeping mental dhammas through detailed account of four great elements method
In the Visuddhi Magga volume 2, page 226, paragraph 670, it is instructed that…
According to above instruction because there are (44) kinds of corporealities in bodily
part called hair, mental dhammas which arise by taking object of each corporeal dhamma
occurring in those (44) kinds within hair must be discerned by following as mentioned (6)
lines. For instance, visible-object (= colour) which is consisting in those (44) kinds must be
discerned as shown in visible-object line and so forth. Those mental dhammas which arise by
taking objects of remaining corporealities occurring in various bodily parts must also be
discerned in similar way. Among those corporeal dhammas remaining corporeal dhammas,
excluding fivefold objects, visible-object line, are designated as dhamma-object. Those
dhamma-objects must also be kept in mind as shown in way of discerning mental dhammas
of dhamma-object line.
To discern carefully_____
34
Translated by - Aññatara Bhikkhu * 35
PAGE-193
Now it will be present continuously on way of keeping mental dhammas which are
associating with abstinence mental concomitants (virati cetasika). These abstinence mental
concomitants take object of viramitabba vatthu (= bases which are deserving to abstain).
These viramitabba vatthu and vītikkamitabba vatthu (= bases which are deserving to
commit) of abstinence mental concomitants are different from each other.
In this case even though unwholesome deeds are encountered to be done, the act of
abstaining from it is called “abstinence”. Those objects which must be abstained are different
among abstinence mental concomitants. Therefore in the aspect of mundane world those
abstinence mental concomitants are unable to arise simultaneously within the same mind
moment.
Right speech (sammā vācā) is the nature of abstaining from verbal misdeed, even
though the latter is encountered to be done. Right action (sammākammanta) is the nature of
abstaining from bodily misdeed, even though the latter is encountered to be done.
Right livelihood (sammā ājīva) is the nature of abstaining from wrong livelihood,
even though the latter is encountered to be done. Thus due to occurrence of different objects
which must be abstained, those three kinds of abstinence mental concomitants are unable to
arise simultaneously within same mind moment.
In the aspect of abstinence, there are two kinds of unwholesome deeds, i.e., bodily
misdeed and verbal misdeed. If both kinds of misdeed are relating to livelihood, it is called
wrong livelihood (durājīva).
Those bodily misdeeds, such as hunting, fishing, robbery, sexual misconduct for
money etc., are wrong livelihoods.
Those verbal misdeeds, such as unjustly advocacy for livelihood, instigation of
enmity, swearing, trivial utterance for livelihood etc., are wrong livelihoods.
If any bhikkhu commits for four requisites, such as giving fruit, flower, medical
treatment, telling fortunes to layman and laywoman devotees, those actions are called
kuladūsana (= destroying faith of relatives), anesana (unlawful searching requisite),
micchājīva (wrong livelihood). If bhikkhus use four requisites which are obtained through
those kuladūsana, anesana, micchājīva, it is called wrong livelihoods.
kuladūsana _____ The firm faith which is strong belief on noble quality of Triple Gems and
on action and consequence of action is real faith. If one commits misdeeds, such as giving
35
36 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
fruit, flower, medical treatment, telling fortunes to layman and laywoman devotees with real
faith, those devotees revere that bhikkhu resulting in destruction of real faith. It becomes non-
real faith on noble quality of samghās, suppaţippaññā ( = practicing straight forwardly on
noble eightfold path which is the course leading to deliverance from suffering of rounds of
rebirth) etc., but reverence through misdeeds, giving fruit, flower etc. Thus those deeds, such
as giving flower, fruit etc., are called kuladūsana, due to occurrence of destruction of real
faith of devotees.
PAGE-194
anesana ____ If bhikkhus search four requisites through giving fruit, flower, flattering to
devotees, it is called anesana (unlawful searching requisites).
micchājīva ______ Those kinds of misdeeds, such as searching four requisites through
boasting in such way that one admitted having absorption, Path, Fruit dhammas, nibbāna,
supra-mundane dhamma without attaining those dhammas; through carrying news as
courier; through unlawful requesting four requisites from devotees who are not relatives, who
never invite to request four requisites; are called micchājīva (wrong livelihoods).
In the aspect of monastic codes, using four requisites which are obtained through
those misdeeds, kuladūsana, anesana, micchājīva, is also called wrong livelihood
(micchājīva) for those bhikkhus who commit misdeed. Those kinds of misdeeds, such as
murder with hatred, going out on a hunt for big game, fishing, lying which are not relating to
livelihood but as hobby, are only bodily misdeeds, verbal misdeed, but not wrong livelihood.
There are three kinds of right speech, i.e., kathāsammāvācā, cetanā sammāvācā,
viratisammāvācā.
1. The right speech which is relating to cause and results but free from fault is called
kathasammāvācā (verbal right speech).
2. The volition which associates with any kind of consciousness, determining,
impulsions of Super-psychic Knowledge, great wholesome impulsions, great mere
functioning impulsions, which are factors of saying those right speech which is
relating to cause and result but free from fault, is called cetanā sammāvācā (volitional
right speech).
3. While such circumstance which is essential to lie is encountering, if one says correctly
but abstaining from lying or if one keep silence without lying, those mind moments
consist of the nature of abstinence. Only that nature of abstinence is called
viratisammāvācā (= abstinence right speech). All verbal misdeeds which are
deserving to abstain through this viratisammāvācā must not relate with livelihood.
Therefore it should be recognized in brief that “the nature of abstinence from any kind
of four verbal misdeeds, which are not relating with livelihood,” is called sammāvācā (right
speech).
PAGE-195
36
Translated by - Aññatara Bhikkhu * 37
1. The perception which has been done previously is called pubbekata saññā.
2. The perception, which is now experienced to do recently, is called sampatikata
saññā.
If joyful wholesome volition arose while one was abstaining verbal misdeed, lying
etc., ability to remember or to take object of those group of mental dhammas which was
predominant with those wholesome volition again is accomplished through “pubbekata
saññā.”
Way of appearing through sampatikata saññā is as follows:___
If one had experienced to abstain verbal misdeeds, lying etc., previously, when one
takes object which has been abstained as object again that object reappears again in the mind-
door as re-abstaining again. Mental dhammas together with abstinence mental concomitants
will appear in the present mind-door of himself by means of re-performing again. At that time
the righteous meditator can discern those group of mental dhammas easily.
PAGE-196
37
38 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
(35) kinds of mental dhammas means previous faith-wisdom group of (34) mental
dhammas are added by sammāvācā (right speech) with the result that (35) in total. That
abstinence mental concomitant never associate with consequence mental dhamma,
registering consequence etc. Therefore (34) mental dhammas are shown in registering mind
moment with referring to great consequence registering with knowledge. It may associate
either agreeable or neutrality feeling, with knowledge or without knowledge accordingly.
Rootless consequence registering are also available. In this case table with (4) ways of
discerning through associating with knowledge, pleasurable interest is shown. If rootless
consequence registering falls one can discern as it really falls.
PAGE-197
Depended bases
54 54 54
within heart = 54
(2) times of (2) times of
(7) times of
Mind-door-adverting registerings with root registering without
impulsions
(or) root
12 35 34 (or) 12/11
12 34 33 (or) 11/11
12 34 33 (or) 12/11
12 33 32 (or) 11/11
38
Translated by - Aññatara Bhikkhu * 39
through the method of ekattanaya (= single method). If that past object when right speech
arose is taken as object again, that object can appear in the present life-continuum mind-
clear-element again as new one. At that time those mental dhammas which arise by taking
that object can be kept in mind easily.
The righteous meditator has to discern right speech through
1. taking object of abstaining from lying (four ways of discerning as shown in table);
2. taking object of abstaining from making mischief….R…..
3. taking object of abstaining from abusive language….R……
4. taking object of trivial utterance…..R……
1. Bodily action of a person who does a kind of function or work without fault, is called
kiriyāsammākammanta.
2. The volition which is factor of performing that function or work without fault is called
cetanā sammākammanta.
3. When possibility to do any kind of bodily misdeeds is encountered, if one abstains not
to commit it, during abstaining in that way that nature of abstinence, whether any
other bodily action is done or not, is called viratisammākammanta.
PAGE-198
If (34) mental dhammas of faith-wisdom group within each impulsin added with
‘sammākammanta’, it will be (35) mental dhammas within each impulsion as maximum
39
40 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
range. Discern (4) ways through changing knowledge and pleasurable interest (pīti) which
may be whether association or not.
Depended bases
54 54 54
within heart = 54
(2) times of (2) times of
(7) times of
Mind-door-adverting registerings with root registering without
impulsions
(or) root
12 35 34 (or) 12/11
12 34 33 (or) 11/11
12 34 33 (or) 12/11
12 33 32 (or) 11/11
In this case, nature of faith and wisdom are also the same as shown in right speech.
The next method of discerning can also be performed by following example shown in right
speech.
1. Right endeavouring called sammāvāyama which are arising in various moments, such
as during harrowing, trading, weaving, going alms food etc., of those persons who
harrow, trade, weave as traditionally for layman devotees and for bhikkhus who
search four requisites without mixing with kuladūsana, anesana, micchājīva but in
accordance with the monastic codes allowed by the Exalted One, are called vīriya
sammā ājīva (diligent right livelihood).
PAGE-199
2. If verbal misdeeds, bodily misdeeds which are shown in section of right speech, right
action, arise in one’s continuum through relating to livelihood, for instance _____
unjustly advocacy for livelihood, bribery for livelihood, hunting fishing in the aspect
of layman devotees, in the aspect of bhikkhus, if one uses four requisites which are
gained through kuladūsana, anesana micchājīva, those are wrong livelihood ___
however if he abstains those misdeeds at one time, it is called viratisammā ājīva
(abstinence right livelihood). In this section of virati, this abstinence right livelihood
is worth desiring. It should, therefore, be recognized sammā ājīva means nature of
abstinence from bodily misdeeds, verbal misdeed which are relating to livelihood.
40
Translated by - Aññatara Bhikkhu * 41
PAGE-200
Depended bases
54 54 54
within heart = 54
(2) times of (2) times of
(7) times of
Mind-door-adverting registerings with root registering without
impulsions
(or) root
12 35 34 (or) 12/11
12 34 33 (or) 11/11
12 34 33 (or) 12/11
12 33 32 (or) 11/11
41
42 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
3. samuccheda virati.
1. sampatta virati
Pāli Quotation (Abhi-A-1-146)
Among those three kinds, the nature of abstinence (virati) which arises in the
continuum of persons who do not commit the object (=bases), which is deserving to commit,
which reaches into the circumstance to be done, through deciding in a way that….
“This kind of utterly despicable misdeed is not worth doing for great gentleman like
ourselves”____
After bearing in mind on gentleness of caste, elderly nobility, completion with general
knowledge etc., of those persons who do not observe precepts,
is called “sampattavirati”; it should be known in this way. According to these words,
an abstinence from object which is deserving to commit, without observing precept
previously is called sampatta virati (meeting by chance abstinence).
Cakkana devotee____
Once there was a gentle devotee called Cakkana in Sri Lanka. His mother had got a
disease since that devotee’s childhood. The practitioner of indigenous medicine said fresh
meat of rabbit was suitable diet for sick mother. At that time Cakkana’s elder brother him to
got into stretch of paddy field and search for rabbit meat.
PAGE-201
42
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
SECTION OF NĀAMAKAMMAŢŢHĀNA
(PRACTICE ON MENTALITY)
VOLUME II
Page 201 - 250
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
AÑÑATARA BHIKKHU
&
Dr. Khin Maung Aye (Ph.D, Messey)
Edited By
First Edition
Copyright (c) 2007 Aññatara Bhikkhu
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by - Aññatara Bhikkhu * 3
PAGE-201
Cakkhana went to stretch of paddy field so as to search for rabbit. At that time a
young rabbit also reached into paddy field in order to eat tender paddy. When Cakkana
followed that rabbit rapidly as soon as he saw young rabbit was caught by winding around
with a creeper. That rabbit was crying, due to afraid of danger of death. Because of hearing
that crying, Cakkana went to rabbit and caught easily. He thought that it was ready for
making suitable diet of his mother. Then he bore in mind that “if I cut out other’s life because
of vitality of my mother, this killing misdeed is not suitable for me”. ( He remembered fault
of misdeed of killing being.) After bearing in mind in that way, he said rabbit that … “Go
away and take pasturage in the forest in company with group of rabbits,” and released it.
When he reached at home his elder brother asked him whether he has got rabbit or not, and
he replied about all happened. At that time his brother scolded him for releasing rabbit. At
that time Cakkana devotee approached to his mother and said true words that
“yato aham jāto, nābhijānāmi sañcicca pāņam jīvita voropetā” ti saccam vatva
aţţhāsi.
“I never kill other being intentionally since maturity”,
and stood besides his mother.
During saying true words Cakkana’s mother was clear of disease. (Abhi-A-1-146). In
this story the manner of abstaining from killing rabbit which was encountered to commit
directly is sampattivirati (meeting by chance abstinence). It is obvious that this
sampattavirati takes present object which is deserving to commit recently.
1. samādānavirati ___
Pāli Quotation (Abhi-A-1-146)
The nature of abstinence, which arises by means of observing precepts, is called
samādānavirati. The nature of abstinence which arises in continuums of those persons who
do not commit even though they give their lives up for the period during or after observing
precepts, due to observing precepts with strong determination is called samādānavirati. It
should be recognized in this way. (Abhi-A-1-146)
PAGE-202
3
4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
precepts previously. The nature of abstinence between two kinds are the same each other but
only difference in presence of previous observance of precepts.
3. samuccheda virati
“The nature of abstinence, which is associating with the Noble Path, which arises by
means of absolute eradication of underlying tendency element (anusayadhātu) of every
misdeed and wrong livelihood, is called samucchedavirati”, it should be recognized in this
way. In the continuum of Noble Ones any way of consideration that “other being’s life would
be killed” never arise since the arising of that samuccheda virati. (Abhi-A-1-147)
PAGE-203
4
Translated by - Aññatara Bhikkhu * 5
observing precepts or after observed later. The abstinence called samuccheda virati, actually,
does not concern with this aspect of vipassanā practice, due to occurrence of pure
Supramundane dhamma.
PAGE -204
Because during discerning on abstinence mental dhammas it is not the period when
present object which is deserving to commit is not facing with practicing meditator, it is,
therefore presented in above so as to discern abstinence mental dhammas by taking object of
any kind of misdeeds or wrong livelihood which has been abstained for once upon any time.
1. Volition of killing being has got the object of other’s controlling faculty of life.
2. Volition of stealing has got object of either being or non-living conditioned things.
3. Volition of sexual misconduct has got objects of woman and man.
4. Volition of lying has got object of either being or non-living conditioned things.
5. Volition of using intoxicating drinks and narcotic has got object of non-living
conditioned things. (Abhi-A-2-366)
PAGE-205
(Mūlaţī-2-189) (Anuţī-A-190)
1. The precept, which is factor of abstaining from killing being, refrains from enmity
volition (veracetanā) of oneself by taking object of other’s controlling faculty of life
which is deserving to commit.
2. The precept, which is factor of abstaining from stealing other’s property which is not
given through bodily and verbal actions, refrains from enmity volition of oneself by
taking object of either being or non-living conditioned things which are deserving to
commit.
5
6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
3. The precept, which is factor of abstaining from sexual misconduct, refrains from
enmity volition of oneself by taking object of either woman or man who is deserving
to commit.
4. The precept, which is factor of abstaining from lying, refrains from enmity volition of
oneself by taking object of either being or non-living conditioned things which are
deserving to commit.
5. The precept, which is factor of abstaining from using intoxicating drinks and narcotic,
refrains from enmity volition of oneself by taking object of non-living conditioned
things called intoxicating drinks and narcotic which are deserving to commit.
It is right._____ All these abstinence volition refrain from enmity volition only by
taking object of bases, other’s controlling faculty of life etc., called vītikkamitabbavatthu,
which are deserving to commit. (Abhi-A-2-368)
In above explanations of commentary some precepts are explained as presence of
object of being, presence of object called woman or man. Sub-commentators, Mūlaţīkā
Sayakdaw and Anuţīkā Sayadaw explained the fact relating to these explanations as
follows._____
PAGE-206
It should be recognized enmity volitions only are refrained by taking object of base
which is deserving to commit (vītikkamitabba vatthu), which is called living conditioned
things and non-living conditioned things which are obsessed through state of affair of being,
state of affair of gold, silver in such way that “let being will be stolen; let gold, silver will be
stolen; let woman or man will be committed sexually” etc. It means these abstinence volitions
never arise by taking object of mass of concept called being, mass of concept called gold-
silver etc. It is right. _____
“pañca sikkhāpadā parittārammaņā.” (Abhi-2-305)
= “Five kinds of precepts have got object of paritta dhamma called sensuous
corporeality-mentality,” preached by the Exalted One.
All these abstinence volition refrain from enmity volition only by taking object of
bases, other’s controlling faculty of life etc., called vītikkamitabbavatthu, which are
deserving to commit.
It will be explained in the commentary (Abhi-A-2-368) in this way. (Mūlaţī-2-189)
(Anuţī-2-190)
6
Translated by - Aññatara Bhikkhu * 7
Therefore abstinence dhammas refrains from misdeeds which are deserving to abstain
through taking object of any kind of present sensuous corporeality-mentality, conditioned
things which are bases of deserving to abstain (vītikkamitabba vatthu). During abstaining in
that way, although precept is observed previously before encountering with base which
deserving to commit it is only samādāna volitional morality but not samādāna abstinence.
Only when one abstains not to commit, even though present base, which is deserving to
commit, is encountered directly, it can become samādāna abstinence. Furthermore, while the
base which is deserving to commit is encountering, if the precept is observed without
committing it, it is also samādāna abstinence. It should be recognized during observing
precept in recent days without obvious occurrence of object which is deserving to commit
this way of observance is only volitional morality but not abstinence morality.
PAGE-207
Karuņā = the nature of having or feeling pity or compassion by taking object of suffering
being, the nature of desiring to save from suffering circumstance,
This mental concomitant compassion (karuņā) usually associates with either
absorption of compassion or sensuous great whole some consciousness. Way of discerning on
mental dhammas of absorption concentration, including compassion can be seen and
performed as shown in tables, page (107), this volume. Way of practice for attainment of
absorption of compassion will be presented in Section of Samatha Practice, Volume V. In
this section way of discerning on mental dhammas together with compassion, which are
associating with great wholesome consciousness will be presented.
7
8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-208
muditā = the nature of having or feeling appreciative joy (muditā) by taking object of happy
being with full of wealth
This mental concomitant, appreciative joy, usually associates with either absorption of
compassion or sensuous great whole some consciousness. Way of discerning on mental
dhammas of absorption concentration, including appreciative joy, can be seen and performed
as shown in tables, page (108), this volume. Way of practice for attainment of absorption of
compassion will be presented in Section of Samatha Practice, Volume V. In this section way
of discerning on mental dhammas together with compassion, which are associating with
great wholesome consciousness will be presented.
These mental concomitants, compassion and appreciative joy can associate with mere
functioning consciousness (kiriyācitta). However those kinds of mere functioning
consciousness can arise in the continuum of Arahants only, resulting in omitting in this way
of discerning.
8
Translated by - Aññatara Bhikkhu * 9
PAGE-209
Furthermore noble teachers were disputing on the fact relating to whether neutrality
feeling associates with these compassion and appreciative joy or not. Venerable Anuruddha
Maha Thero preferred the opinion of association with neutrality feeling. Although it is
difficult to arise neutrality feeling before practice of compassion and appreciative joy are
powerful, when the practice becomes sharp and powerful neutrality feeling can associate with
those mental concomitants”, suggested by Venerable Anuruddha Mahā Thero. It should be
recognized it is similar to the circumstance in which although vipassanā practice performed
by the consciousness which associated with knowledge, when vipassanā practice become
sharp and powerful it can accomplish without knowledge sometimes.
According to this opinion, for a righteous meditator who is unable to develop
absorption of compassion and absorption of appreciative joy up to the third absorption
concentration, that person’s practice of compassion, appreciative joy will associate with
agreeable feeling frequently. Therefore it should be recognized (35) kinds of mental
dhammas and (34) kinds of mental dhammas will be frequent, if knowledge associates or not
respectively at that time. It can be considered that in the continuums of only those persons
who always practice compassion and appreciative joy, these mental concomitants will
associate with neutrality feeling frequently. It will be possible the fact in the continuums of
those persons who never practice compassion and appreciative joy, if those mental
concomitants arise, knowledge will not associate frequently.
9
10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-210
It should be recognized, however, abstinence can associate with impulsions only but
not registering consequence, as mentioned above. Therefore although (35) kinds of mental
dhammas are shown in impulsions, (34) kinds only are shown in registering. Boundless
dhammas take object of concept of being only, resulting in inability to fall registering which
can take object of sensuous dhammas only after those impulsions.
PAGE-211
Then the fact to be considered that whether or not abstinence mental concomitants
also take object of concept of being as compassion and appreciative joy mental concomitant
do.
In the commentary called Sammohavinodanī (Abhi-A-2-369), it is explained
that……
ārammaņattikesu pana yāni sikkhāpadāni ettha sattārammaņānīti
vuttāni, (Abhi-a-2-369)
= some precepts have got object of being only. However that commentary continued
to explain that even though those precepts take object of being, only conditioned things
dhammas which are designated as being are taken as object. (It has already been mentioned
in above section.).
10
Translated by - Aññatara Bhikkhu * 11
There is a reasonable question whether or not being who is mass of conditioned things
is also taken as object as corporeality-mentality, conditioned things, which are designated as
being, are taken as object.
In this world there are foolish worldly persons, who never experience to hear and
learn ultimate nature of corporeality-mentality, who can not reach up to the field of ultimate
nature, though they have experience to hear and learn, who lack eye of wisdom. Those
foolish worldly persons are unable to take object of the ultimate nature called conditioned
things of bases which are deserving to commit when those bases are encountered. During
encountering with base which is deserving to commit, if those foolish worldly persons abstain
from that base which is deserving to commit by taking object of concept, woman, man etc.,
can sampattavirati not arise as above example of Cakkana devotee?
It needs thinking about very carefully for wise and virtuous persons. The next
reasonable fact is that did Cakkana devotee take object of either vitality of young rabbit
through guessing or ultimate nature of controlling faculty of vitality of young rabbit, due to
ability to reach up to the field of ultimate nature by insight?
If one accepts the opinion that in the continuum of only virtuous persons who can take
object of the ultimate nature of conditioned things, in other words, in the continuum of only
virtuous persons who have got vipassanā knowledge, knowledge of Analyzing Mentality-
Corporeality etc., during encountering with base which is deserving to commit, only when
those person refrain from that base the abstinence (virati) arises, it will be very far to attain
wholesome deed of abstinence for foolish worldly persons without eye of wisdom.
If a righteous person can accept the opinion that in accordance with above
explanation, “sattārammaņani (Abhi-A-2-369), abstinence mental concomitants or precepts
take objects of
1. both being which is mass of corporeality-mentality, conditioned things
2. and mass of dhammas of corporeality-mentality, conditioned things which are
designated as being,
the fact that wholesome deeds of abstinence dhammas can arise in the continuum of
worldly persons without eye of wisdom too”, will be accepted.
PAGE-212
If one accept the opinion that “precepts or abstinence mental concomitants can take
object of being who is mass of corporeality-mentality, conditioned things,” it should be
recognized registering can not fall after impulsions which are associated with those
abstinence mental concomitants.
One should not misunderstand that this opinion opposes to commentary and sub-
commentary. It is only discussion on the fact whether or not abstinence wholesome deeds are
available in the continuum of worldly persons who have no experience to hear and learn the
ultimate dhamma. However if it is considered that “those abstinence dhammas can take
object of bulk of ultimate dhamma, which have not broken down compactness yet, which are
worth designating as being,” there will be no contradict.
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-213
PAGE-214
12
Translated by - Aññatara Bhikkhu * 13
1. In the continuum of person who has heartfelt desire on visible-object which reaches
into appearance, impingement, which is very desirable object, by means of pleasing
with sensuality, the sensuous desire fetter arises. (It means strong attachment which is
capable of desiring with defilement sensuality (kilesākāma), which is called craving
on sensuous base (kāmavatthu) which is visible-object. It rejects two kinds of
attachment, i.e., attachment on existence, attachment on wrong view. This sensuous
desire fetter is the nature of heartfelt attachment on desirable visible-object by
discerning as comely object.)
[Notes: ____ These fetters are shown as group-wise system, greed-group, hatred-group etc.,
so as to discern easily.]
PAGE-215
4. In the continuum of person who obsesses that “this visible-object is permanent (nicca)
and durable (dhuva),” the wrong view fetter arises consequently.
Pāli Quotation (M-ţī-1-379)
[Notes: ____ Obsession on visible-object as permanent, durable etc., is wrong view of
eternity (sassata diţţhi). Showing that eternity wrong view in commentary is accomplished
through preaching methodology of nidassana naya (apparent one is shown). It is also worth
desiring to count various wrong views, annihilation wrong view etc., which obsesses on the
visible-object as “this visible-object will be ceased and annihilated.”
In this case these three kinds of fetters, i.e., sensuous desire, desire to existence, rule
and rite fetter are generally group of mental dhammas which belong to greed-wrong view
group. Sensuous desire fetter and desire to existence fetter can associate with wrong view
generally. Sometimes they can associate with conceit (māna) or sometimes those do not
associate with both kinds of wrong view and conceit. Rule and rite fetter, actually, can
associate with wrong-view only.
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
object (1) as nicca (2) as sukha (3) as atta (4) as subha is called delusion (moha). The nature
of wrong belief on visible-object (1) as nicca (2) as sukha (3) as atta (4) as subha, is called
wrong view (=diţţhi). There are 20/19/22/21 mental dhammas in each impulsion of greed-
wrong view group. It will be obvious in later.]
If one obsesses that “the self (atta) is eternal, it never cease when death,” it is called
eternity wrong view. If one obsesses that “the self ceases after death, there is nothing beyond
coffin,” it is called annihilation wrong view.
5. In the continuum of person who has a high esteem of himself in a way that “there is
no one who can arise apparently this visible-object(=can perceive this visible-object ),
except me,” conceit fetter arises consequently. [Those are unwholesome impulsions
which are inclusive in greed-conceit group. There are (20/19/22/21) kinds of mental
dhammas in each impulsion.]
6. In the continuum of person who has anger with undesirable visible-object which
impinges in the eye-door the hatred fetter arises consequently. [The term, patigha,
means the nature of harshness of mind towards object. The basic meaning is hatred
which desire to destroy object. There are (18/20) kinds of mental dhammas in each
impulsion.]
7. In the continuum of person who has envious mind in a way that “it will be very nice,
if no one, except me, attain this kind of visible-object,” the envy fetter (issā
samyojana) arises consequently. [Those are mental dhammas which are inclusive in
hatred-group. There are (19/21) kinds of mental dhammas in each impulsion.]
PAGE-216
Hatred-remorse
(a) If one repentant through taking visible-object (=through taking object of
misdeed), which was related with visible-object, which has been done in past
period, hatred-remorse arise consequently. Others’ shirt with beautiful colour
was toughed wit ink so as to destroy colour. It is a kind of repentance which
arise after destroying other’s beautiful visible-object.
(b) If one repentant through taking object of wholesome deeds which have not
been done in past period, remorse arises consequently. It is a kind of
repentance which arises through failure of offering beautiful flowers for
pagoda, due to various factors although one has intention to offer beautiful
flowers a pagoda in time. There are (19/21) kinds of mental dhammas in each
impulsion.
14
Translated by - Aññatara Bhikkhu * 15
9. In the continuum of person with sceptic in a way that “is this visible-object ( = colour
of corporeal units) being? (= self (atta)?); is it being’s property? (=is it self’s colour?)
the sceptic fetter arises consequently. (There are (16) kinds of mental dhammas in
each impulsion.)
[Notes: ______ Mental dhammas consisting restlessness (uddhacca) are also object of
vipassanā practice. They take (6) kinds of objects appropriately. Therefore if one has
wandering mind by taking visible-object, it is called ‘uddhacca’ (restlessness). (There are 16
kinds of mental dhammas in each impulsion.)]
10. Whenever various fetters mentioned above arise, due to simultaneous occurrence
within same mind moment, the ignorance fetter arises by means of nature of nescience
on real ultimate nature of object(= nature of wrong knowing).
PAGE-217
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
It is similar to greed-wrong view group but wrong view is replaced with conceit.
There are also (20/19/22/21) kinds of mental dhammas in each impulsion. However conceit
associates with greed sometimes and it does not associate with greed sometimes. If both
conceit and wrong view do not associate with greed in those group rooted in greed, there will
be
There are (8) kinds of consciousness rooted in greed, i.e., (4) varieties in greed-wrong
view group and (4) varieties in greed-conceit.
PAGE-218
1. If it is unprompted ____
…….. consciousness…………………………………. 1
………both sides mental concomitants without pīti….. 12
………mental concomitants which concern
with all unwholesome consciousness …………… 4
………hatred mental concomitant ……………………… 1
in total 18
2. If it is prompted _____
sloth and torpor must be added = 20
16
Translated by - Aññatara Bhikkhu * 17
1. If it is unprompted ____
…….. consciousness and mental concomitants of above hatred group……… 18
……...remorse mental concomitant ………………………………………… 1
in total 19
2. If it is prompted ______
19 + sloth + torpor = 21
[Notes: _____ Two varieties of unprompted and prompted mind must be discerned by taking
object of experienced misdeed which has been done. Then two varieties of unprompted and
prompted mind must also be discerned by taking object of un-experienced wholesome deed
which has not been done yet, resulting in (4) varieties in total.]
PAGE-219
Exhortation ________
In the Abhidhammattha Sangha it is explained that all (29) kinds of sensuous
impulsions can fall both five-doors-cognitive processes and mind-door-cognitive process.
The Exalted One, himself, preached in section of Cittanupassanā , Mahā satipaţţhāna Sutta
that “sarāgam vā cittam sarāgam cittanti pajānāti (M-1-76) = the consciousness with lust,
the consciousness with hatred, the consciousness with delusion etc., or unwholesome mental
dhammas must also be discerned as objects of vipassanā practice. According to instructions
found in olden day commentary that “tam rūpam ārammaņam katvā uppannam (Abhi-A-1-
271) etc., the righteous meditator must keep unwholesome mental dhammas which arise by
taking object of each corporeal dhamma among (28) kinds of corporealities in mind as being.
PAGE-220
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
During keeping unwholesome mental dhammas which arise by taking object of each
ultimate nature of corporeal dhamma in mind, some meditators are unable to understand on
some group of unwholesome mental dhammas, resulting in facing with difficulty. It is due to
presence of habitual recurrence of taking objects of block of concept, i.e., man, woman, gold-
silver etc., along with the very long rounds of rebirth. If unwholesome mental dhammas
which arise by taking object of block of concept, gold, silver, clothe etc., are discerned
beforehand, it will be easily understood. Therefore way of discerning on unwholesome
mental dhammas which arise by taking object of block of concept, gold, etc., will be
presented previously. Due to discerning in that way ___
1. unwholesome mental dhammas which arise by taking object of concept can be
experienced to discern and
2. unwholesome mental dhammas which arise by taking object of ultimate nature of
corporeal dhamma will be easier to discern consequently.
In this case, one should not misunderstand on the fact block of concept, gold etc., are
discerned as object of vipassanā practice. It should be recognized it is similar to way of
discerning on absorption mental dhammas which arise by taking object of concept of
ānāpāna paţibhāga nimitta, kasiņa paţibhāga nimitta etc. However when one can discern
unwholesome dhammas which arise by taking object of concept he has to discern only
unwholesome dhammas which arise by taking object of corporeal dhamma.
PAGE-221
18
Translated by - Aññatara Bhikkhu * 19
8. manasikāra ( = attention) = the nature of attention of the mind towards object of gold
= the nature of taking into heart object of gold.
9. vitakka = the nature of initial application of the mind towards object of gold,
10. vicāra = the nature of sustain application of the mind on object of gold,
= the nature of repeated bearing in mind on the object of gold.
11. adhimokkha = the nature of determining on the object of gold as subha.
12. vīriya = the nature of endeavouring so as to arise unwholesome deed ( = so as to arise
lust), greed-wrong view etc. on the object of gold.
13. pīti =the nature of pleasurable interest on the object of gold.
14. chanda =the nature of heartfelt desire to attain object of gold.
15. moha = the nature of nescience on real asubha nature of object of gold.
16. ahirika = the nature of consciencelessness for arising of unwholesome deed, greed-
wrong view etc., on the object of gold.
17. anottappa = the nature of shamelessness for arising of unwholesome deed, greed-
wrong view etc., on the object of gold.
18. uddhacca = the nature of restlessness of mind on the object of gold.
19. lobha = the nature of obsession on the object of gold as ‘mine’.
= the nature of heartfelt desire on the object of gold.
20. diţţhi = the nature of obsession on the object of gold as ‘subha’,
= the nature of wrong view on the object of gold as ‘subha’.
PAGE-222
If the righteous meditator has reached into the stage in which external corporeality-
mentality, including non-living things can be discerned up to the field of ultimate nature
when he discerns four great elements within that gold he will see corporeal units only. Each
corporeal unit consists of eight kinds of ultimate nature of corporealities, i.e., earth-element,
water-element, fire-element, air-element colour, smell, taste, nutriment. Those ultimate
corporeal dhammas are group of corporealities produced by temperature (utujarūpa) which
are proliferating generation by generation, due to fire-element occurring within each
corporeal unit. Those utujarūpa are only corporeal dhammas which exist temporarily with
very short instant about picosecond between two kinds of absence, i.e., absence before arising
and absence just after arising. There is a reasonable question that if it perishes away just after
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
arising very quickly, why does it exist continuously as block of gold intact. Due to presence
of efficiency of benefiting factor of fire-element as cause, resultant corporeal dhammas will
arise continuously through connecting between preceding ones and succeeding ones. Those
persons without eye of wisdom on the ultimate nature are unable to see that nature of
incessant arising and perishing away of ultimate dhammas, resulting in seeing as block of
gold. Those ultimate nature of corporeal dhammas are, actually, nature of dhamma which
arises successively under the circumstances of anicca, dukkha, anatta.
Clothes _____ Greed-wrong view group mental dhammas can be discerned by taking object
of one’s clothes. The object of new clothes is very easy to arise pīti (pleasurable interest),
agreeable feeling, and unprompted mind. If it is used clothes, neutrality feeling, but not pīti,
will be frequent and prompted mind will arise frequently. Therefore the righteous meditator
should like to discern somethings one owns, new clothes, used clothes etc., which are
confiscated as ‘mine’. If the righteous meditator is abhikkhu, he should like to discern any
requisites, new robe, used robe etc., which are confiscated as ‘mine’. Compactness of
mentality must be broken down. The insight must reaches up to the field of ultimate nature of
mentality. When all mental dhammas within cognitive process in sequence can be kept in
mind thoroughly as a whole he must bear in mind as “mental dhamma, mental dhamma”.
In the aspect of conventional reality ___ the nature of rivalry of one’s properties with
others, gold, money, house, car, son, daughter, husband, wife, diamond ear-ring, dhamma,
etc., is conceit. It is not tolerant of competition of one’s property which is always impressed
as upper hand. It is the nature of think highly of oneself. In this greed-conceit group the
righteous meditator must discern by following above greed-wrong view group as example by
taking object of any kind of concepts, gold, money, clothes etc., which usually bring forth
conceit oneself. Conceit is substituted in the place of wrong view. Discern (4) varieties as
mentioned above.
PAGE-223
For instance ___ Let discern by taking object of gold. Conceit is the nature of think highly on
ones own gold as better than other’s gold.
In this greed-conceit group vīriya (effort) is the nature of endeavouring so as to arise
conceit; chanda (intention) is the nature of desire or wish to arise conceit; ahirika
(consciencelessness) is the nature of consciencelessness to arise unwholesome deeds, greed,
conceit etc.; anottappa (shamelessness) is the nature of shamelessness to arise unwholesome
deeds, greed, conceit etc.
Discern on various living and non-living objects by which one usually arises conceit
through spreading knowledge as one has experience. Way of discerning in brief is ____
1. Life-continuum mind-clear-element must be kept in mind after developing
concentration step by step.
2. Any kind of diamond, ear-ring with a screw-on back piece, which is one’s property,
must be taken as object. (It must be a thing which is seen by the help of light of
concentration.)
3. When that object of diamond ear-ring impinges in the life-continuum mind-clear-
element continuity of impulsions of mind-door-cognitive processes will arise by
taking object of diamond ear-ring.
20
Translated by - Aññatara Bhikkhu * 21
Conceit usually arises sometimes. Those unwholesome impulsions without both kinds of
wrong-view and conceit, which are led by greed must also be discerned through spreading
knowledge as one has experience. There will be (19/21/18/20) kinds of mental dhammas in
each impulsion respectively.
The nature of wrong knowing as hate person is delusion. The nature of harshness of mind =
the nature of desire to destroy object is hatred (dosa). Prompted and unprompted mind must
be discerned.
PAGE-224
For instance_______ other’s diamond ear-ring which is better than one’s own must be
taken as object.
3. When that object of diamond ear-ring impinges in life-continuum mind-clear-
element_____ mind-door-adverting must take into heart in a way that “It is very nice,
if she hasn’t got this kind of diamond ear-ring”. Unwholesome impulsions which are
led by hatred-envy will arise consequently. Prompted and unprompted mind must be
discerned.
21
22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
way that “It is very nice, I don’t want to give it other”. Unwholesome impulsions
which are led by hatred-envy will arise consequently. Prompted and unprompted mind
must be discerned.
For instance____ one has got intention to observe precepts but it is failure to observe, due to
presence of any factor. In this case he has to scrutinize whether or not registerings fall after
impulsions.
PAGE-225
For instance_______ Take object of a man as object. Greed-hatred never arise by taking
object of that man. But restlessness mind frequently arises relating to that man. Take object
of that kind of man. When object of that man impinges in the life-continuum mind-clear-
element mind-door-adverting must taking into heart as “man”. Due to occurrence of unwise
attention, continuity of unwholesome impulsions together with delusion, restlessness will
arise consequently.
The nature of wrong knowing as “man” is delusion.
The nature of wandering mind on the object of “man” is restlessness.
For instance _____ the object which is worth arising sceptic in a way that “is it true or
not whether past life had got human’s life?” must be taken as object.
22
Translated by - Aññatara Bhikkhu * 23
PAGE-226
It should be recognized similarly on other ways of taking into heart that eye-
transparent-element as nicca, sukha, atta, it is very easy to attain in sampatibhava (complete
life). Among (8) kinds of consciousness rooted in greed, those are (4) kinds which are
associating with wrong view.
If it associates with agreeable feeling it also consists of pīti, if it associates with
neutrality feeling, it does not consist of ‘pīti’. If it is prompted mind, sloth and torpor
associate with it. If it is unprompted mind, sloth and torpor are lacking. Numbers of
consciousness and mental concomitants within each mind moment of cognitive process will
be shown in the following table.
Greed-conceit group
If one thinks highly on oneself in a way that “only I can discern ultimate nature of this
eye-transparent-element”, unwholesome impulsions which are led by greed conceit will arise.
Discern through (4) varieties. Sometime conceit does not associate with those impulsions.
Sometimes both kinds of conceit and wrong view do not associate with those impulsions.
Those are (4) kinds of consciousness rooted in greed which do not associate with wrong
view, conceit.
Hatred ___
In the continuum of angry person, due to presence of causal dhamma, not clear sight
on undesirable object of eye-transparent-element which appears in the mind-door or in the
continuum of unhappy person, mental dhammas which are led by hatred will arise. Prompted
and unprompted mind must be discerned.
23
24 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Hatred-envy ____
In the continuum of person with envious mind in a way that “it is very nice, if no one get this
kind of eye- transparent-element, other than me”, mental dhammas which are led by hatred-
envy will arise. Prompted and unprompted mind must be discerned. If very comely eye-
transparent-element which is obtained by other is taken as object, it will be easier to be
understood.
Hatred-stinginess
In the continuum of person who has intolerance of concerning with other for his
acquired eye-transparent-element, who has stinginess on his eye-transparent-element mental
dhammas which are led by hatred-stinginess will arise. Prompted and unprompted mind must
be discerned.
Hatred-remorse
If remorse arises through thinking about experienced misdeed relating to eye-
transparent-element, mental dhammas which are led by hatred-remorse will arise. Prompted
and unprompted mind must be discerned. It is a kind of worry, due to failure to take medical
treatment, even though one has hot intention to take medical treatment for eye-transparent-
element in time. Most meditators have got difficulty to discern mental dhammas of hatred-
envy group, hatred-stinginess group and hatred-remorse group by taking object of ultimate
nature of eye-transparent-element in this way. It is because they have reached into the field of
ultimate nature by penetrative knowledge. The righteous meditator has to discern through
following above examples of arising of (10) kinds of fetters by taking visible-object.
PAGE-227
Restlessness ____
If neither greed nor hatred arises depending on eye-transparent-element but
restlessness only arise in one’s continuum, it is called uddhacca. Those mental dhammas led
by restlessness are continuity of impulsions of mind-door-cognitive process. Numbers of
consciousness and mental concomitants within each mind moment of cognitive process will
be shown in the following table.
24
Translated by - Aññatara Bhikkhu * 25
PAGE-228
25
26 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-229
26
Translated by - Aññatara Bhikkhu * 27
PAGE-230
10.M. Consciousness rooted in greed which associate with wrong view (4) kinds _____
PAGE-231
Depended bases
54 54 54
Within heart = 59
mind-door- (7) times of (2) times of registering (2) times of registering
adverting impulsion without root cause (or) with root cause
1 nicca (sukha- 20 12 (or) 34 / 33
27
28 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
atta-subha) = 12
nicca (sukha-
2 22 12 (or) 34 / 33
atta-subha) = 12
nicca (sukha-
3 19 11 (or) 33 / 32
atta-subha) = 12
nicca (sukha-
4 21 11 (or) 33 / 32
atta-subha) = 12
In this table, it is shown that great consequence registerings are also available after
impulsions rooted in greed. Rootless registering are also shown similarly. Among (11) kinds
of registerings any kind can fall depending on desirable, very desirable or undesirable
condition of object of eye-transparent-element which is taken as object by oneself. If it is
moderate desirable called natural desirable one, any kind of (10) kinds of registering, i.e., (2)
kinds of wholesome consequence registerings, can fall appropriately. If great consequence
registerings with knowledge and pīti fall, there will be (34) kinds of mental dhammas. If any
kind of knowledge or pīti is lacking, there will be (33) mental dhammas. If both kinds of
knowledge and pīti are lacking, there will be (32) mental dhammas. If registerings without
root cause which associates with neutrality feeling fall, there will be (11) mental dhammas,
while if it associates with pīti and agreeable feeling, there will be (12) kinds of mental
dhammas respectively.
The eye-transparent-element is corporeal dhamma which is sensuous object only. If
sensuous impulsions, sensuous being, sensuous object coincide and that object is obvious
object, registering will be available. If unobvious object impinges in the mind-door, there is
impossible to fall registering. Generally registerings usually associate with pīti and agreeable
feeling arises frequently, if impulsions associate with pīti. If impulsions do not associate with
pīti, registering also does not associate with pīti but neutrality feeling arises frequently. If
impulsions are unprompted, great consequence registering will be unprompted. If impulsions
are prompted, great consequence registering will also be prompted.
In the continuum of person who thinks highly himself in a way that “only I can
discern, other persons are unable to discern object of eye-transparent-element…”, through
analyzing on eye-decad, conceit fetter arises consequently. As two lions can not hide inside
the same cave, wrong view and conceit can not arise simultaneously within same mind
moment. It should, therefore, be recognized while conceit is associating, wrong view will not
associate in that mind moment.
PAGE-232
28
Translated by - Aññatara Bhikkhu * 29
discern … = 12
Only I can
4 21 11 (or) 33 / 32
discern … = 12
In this table it also shows great consequence registerings. If impulsions are
unprompted, those registerings are also unprompted and so forth.
10.O. Consciousness rooted in greed which do not associate with wrong view (4)
kinds_____
PAGE-233
29
30 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
There are (4) kinds of consciousness with wrong view, resulting in total of (8) kinds
of consciousness rooted in greed.
PAGE-234
In this case (4) kinds of consciousness rooted in greed, which associate with wrong
view concern with various enormous aspects. Various wrong views are inclusive in those (4)
kinds of consciousness. Even though those consciousness concern with how various aspects,
if those consciousness with wrong view which arise by taking object of (28) kinds of
corporealities can be discerned up to the field of ultimate nature after braking down each
compactness, this work accepts it is sufficient for practising meditator who performs
vipassanā practice.
Rules and rites fetter called sīlabbata parāmāsa samyojana is, actually, very difficult
dhamma in order to arise in the continuum of virtuous persons who are disciples of the
Perfectly Self-Enlightened One. As Puņņa and Seniya who can be found in Kukkuravatika
Sutta (M-2-50,54), only in the continuum of person who practices sīlabbata way through
thinking in a way that “if rules and rites practice called cow’s practice, dog’s practice can be
accomplished, it will be possible to attain these objects with this nature, eye-transparent-
element etc”, this rules and rites fetter can arise.
= Because it is the opinion which arises through obsessing on the way of practice which can
not lead to joyful existences of heavenly being etc, as way of practice leading to joyful
existence, that rules and rite fetter of that person who practices rules and rites is called wrong
view. (M-A-2-71,72)
30
Translated by - Aññatara Bhikkhu * 31
PAGE-235
In above table the reason why registerings are available after impulsion with hatred is
especially refered to only worldly human who has got paţisandhi with three roots and
neutrality feeling. In the continuum of only that kind of person with paţisandhi associating
with neutrality feeling, neutral registerings can fall after impulsion with hatred appropriately.
By taking desirable object (5) kinds of registerings, i.e. one kind of rootless wholesome
consequence neutral investigating registering and (4) kinds of great consequence neutral
registering can fall. By taking undesirable object rootless unwholesome consequence neutral
investigating registering, one kind only, can fall after impulsions with hatred.
PAGE-236
[Notes: ____ Please see again on general knowledge about registerings shown in this
volume page (125) etc. According to Venerable Ledi Sayadaw, if impulsions with hatred fall
through unwise attention by taking desirable and very desirable objects, (4) kinds of great
consequence neutral registerings can fall through performing function of guest life-
31
32 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Way of discerning
Due to adding with envy into previous hatred group mental dhammas (18/20), there will
be (19/21) kinds of mental dhammas respectively. This kind of mind is, actually, the nature
of envy on other’s acquired eye, which always dissatisfies so as not to attain that kind of
beautiful eye for others.
PAGE-237
Depended bases
54 54 54
Within heart = 54
mind-door- (7) times of (2) times of registering (2) times of registering
adverting impulsion without root cause (or) with root cause
Take into heart as
“if she doesn’t
19 11 (or) 33 / 32 (upekkhā)
get, it is very
nice” = 12
Take into heart as
“if she doesn’t
21 11 (or) 33 / 32 (upekkhā)
get, it is very
nice” = 12
32
Translated by - Aññatara Bhikkhu * 33
arise by taking desirable object respectively. Those numbers of (33/32) are consisting in great
consequence neutral registering mind moments. Registering is available after impulsions with
hatred in the continuum of person who has got paţisandhi with neutrality feeling.
In the continuum of persons with opinion of out of sāsanā when hatred-envy group
dhammas arise by taking very desirable objects, the object of appearance of the Exalted One
etc., if object is also obvious one, great consequence neutral registerings are available. If one
has got paţisandhi with agreeable feeling originally, (5) kinds of wholesome consequence
neutral registerings can fall after impulsions with hatred through performing function of guest
life-continuum after taking any kind of sensuous objects which had been experienced
frequently in past period.
macchariya = the nature of stinginess for others through making one’s object of eye-
transparent-element so as not to concern with others
= the nature of intolerance of one’s object of eye-transparent-element so as not to
concern with others;
The nature of heart felt attachment and non-desire to abandon object is greed (lobha).
This ‘macchariya’ is the nature of intolerance of one’s property like eye-transparent-element
so as not to concern with others. For instance Let us suppose.___ A child tears other’s book
as nature of childhood. A kind of intolerance, but not stinginess, arises in continuum of book
owner. This nature of intolerance to insult is also called micchariya.
Way of discerning
PAGE-238
Depended bases
54 54 54
Within heart = 54
mind-door- (7) times of (2) times of registering (2) times of registering
adverting impulsion without root cause (or) with root cause
Take into heart as
1 “it musn’t be 19 11 (or) 33 / 32(upekkhā)
concerned with
33
34 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
others” = 12
Take into heart as
“if she doesn’t
2 21 11 (or) 33 / 32(upekkhā)
get, it is very
nice” = 12
kukkucca = (a) the nature of remorse depending on unwholesome misdeed relating to eye-
transparent-element
(b) the nature of remorse depending on wholesome deed, which has not be done
yet, which is relating to eye-transparent-element
PAGE-239
(a) It is the nature of worry, unhappiness with remorse by taking object of the eye-
transparent-element in a way that “this is wrong bodily action, this is wrong verbal
action” etc. Prompted and unprompted mind must be discerned.
(b) It is the nature of worry, unhappiness with remorse by taking object of eye-transparent-
element on which wholesome deed has not been done and thinking in a way that “this is
wrong not to do in this way, this is wrong not to practise in this way”. Prompted and
unprompted mind must be discerned.
Way of discerning
34
Translated by - Aññatara Bhikkhu * 35
Because these hatred-remorse group mental dhammas can also be discerned by taking
object of ultimate nature, some meditator can face with difficulty. At that time as mentioned
in hatred-stinginess group, the practising meditator has to try from easy way of discerning to
difficult one gradually. There are also two kinds of consciousness in this group, prompted and
unprompted ones.
1. The envious mind with a such kinds of thinking that “this kind of rabbit is present in
every bush”, “every bird is beautiful as brown fish-owl”, etc., is the nature of issā.
2. The stingy mind with a kind of thinking that “don’t touch! It will lead to dire
consequences”,
3. The worry mind with such kinds of thinking that “something is wrong”, “he has gone
poor fellow!” etc., is the nature of kukkucca.
PAGE-240
Now ways of discerning on two kinds of consciousness rooted in hatred are finished
through discerning on these four groups, i.e.,
1. hatred group,
2. hatred-envy group,
3. hatred-stinginess group,
4. hatred-remorse group.
Depended bases
54 54 54
Within heart = 54
mind-door- (7) times of (2) times of registering (2) times of registering
adverting impulsion without root cause (or) with root cause
Take into heart as
1 “something is 19 11 (or) 33 / 32 (upekkhā)
wrong” = 12
Take into heart as
2 “something is 21 11 (or) 33 / 32 (upekkhā)
wrong” = 12
1. Discern two ways of discerning, unprompted and prompted mind by taking object of
experienced unwholesome misdeed relating with eye-transparent-element.
2. Discern two ways of discerning, unprompted and prompted mind by taking object of
unexperienced wholesome deed relating with eye-transparent-element.
35
36 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
To be noticed ______
In above section of way of determining on impulsion and registering (page-141, etc.)
it has been presented about guest life-continuum. If the practising meditator is the person
who has got paţisandhi with agreeable feeling and three roots, registerings are not available
after impulsions with hatred mentioned above groups but guest life-continuum can fall after
those impulsions.
PAGE-241
It is essential to be precise during keeping mental dhammas in mind for this stage
really. If the righteous meditator is the person who has got paţisandhi with neutrality feeling
and three roots (=there are (33) kinds of mental dhammas in paţisandhi without pīti), neutral
registerings can also fall appropriately as shown in tables. It should be recognized on five-
doors-cognitive-processes in similar way.
vicikicchā = the nature of skeptical doubt on eye-transparent-element in such ways that “is
this transparent-element being?”, “is it atta?”, “is it being’s property?”, “is it atta’s
property?” “is it transparent-element of atta?” etc.
(16) kinds of mental dhammas with skeptical doubt are …
1. citta (consciousness) = the nature of taking object of eye-transparent-element …… 1,
2. both sides mental concomitants without adhimokkha, pīti, chanda ………… 10,
3. moha, ahirika, anottappa, uddhacca ……….. 4,
4. viccikicchā (skeptical doubt) ……….. 1,
in total ………. 16
Way of discerning
PAGE-242
36
Translated by - Aññatara Bhikkhu * 37
Depended bases
54 54 54
Within heart = 54
mind-door- (7) times of (2) times of registering (2) times of registering
adverting impulsion without root cause (or) with root cause
Take into heart as
“is it atta’s
1 16 12/11 (or) 34/33/33/32
transparent-
element?” = 12
PAGE-243
During discerning on mental dhammas of consciousness rooted in delusion which are led by
restlessness that object must be capable of bringing forth restlessness of mind but neither
greed nor hatred. It is because those kinds of restlessness already which associate with greed
and hatred are already included in those groups respectively. In this case the righteous
meditator must choose any kind of object which can bring forth restlessness, object of eye-
transparent-element etc., which can not bring forth greed or hatred. It means nature of
restlessness, due to any circumstance of eye. In this group, moha (=delusion) is the nature of
wrong knowing as my eye- transparent-element etc.
Depended bases
54 54 54
Within heart = 54
mind-door- (7) times of (2) times of registering (2) times of registering
adverting impulsion without root cause (or) with root cause
1 16 (upekkhā) 12/11 (or) 34/33/33/32
37
38 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
38
Translated by - Aññatara Bhikkhu * 39
PAGE-245
10.T Real corporealities (10) kinds which must be discerned in similar way
1. sotapasāda = ear-transparent-element
2. ghānapasāda = nose-transparent-element
3. jihvā pasāda = tongue-transparent-element
4. kāyapasāda = body-transparent-element
5. āpodhātu = nature of flowing, cohesion
6. itthibhāvarūpa = femininity
7. purisabhāvarūpa = virility
8. hadayavatthu= depended base of mind-element, mind-consciousness-element (=
heart-base)
9. jīvitarūpa = vitality of kammajarūpa
10. nutriment = nature of essence of nourishment
[Notes: Real corporealities which are inclusive in list of dhamma-object line, including eye-
transparent-element, are (11) kinds in total. The righteous meditator must select real
corporeality which is intended to discern through analyzing on respective corporeal units.
Among those corporealities, meditator must discern only virility internally and female
meditator must discern only femininity internally. For external continuum both kinds of sex-
corporealities can be discerned as a whole, due to same occurrence as external object.
10.U Non-real corporealities (10) kinds which must be discerned in similar way
1. ākāsadhātu = space-element
2. kāyaviññatti = bodily expression corporeality
39
40 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-246
During arising of unwholesome dhammas which are associating with wrong view __
due to these factors, viz.,
1. availability to listen dhammas of heretics with wrong view
2. association with scoundrels and vicious persons,
3. non-desire to see Noble Ones and virtuous persons, the Exalted One etc.,
4. unwise attention,
it should be recognized wrong philosophy (micchā dassana) arises in the continuum
of a worldly person.
PAGE-247
40
Translated by - Aññatara Bhikkhu * 41
1. a-saddhammasavana ___
In the Noble Admonishment of the Perfectly Self-Enlightened One, three kinds of
right dhammas called pariyattisaddhamma (= learning and teaching scriptures in
right way of dhamma), paţipatti saddhamma (= practicing through following the
instructions found in right dhamma), paţiveda saddhamma (= realization on Supra-
mundane dhammas through emancipating from defilements) exist really. Out of
sāsanā, actually, vicious person’s dhammas called a-saddhamma, which are
contradictory to three kinds of right dhammas of the Exalted One, which are
associating with wrong view, are present apparently.
2. a-kalyāņamittatā _____ There are many false friends with destroying right view in
the world. Due to approaching and association with those false friends who are
vicious person through inclination towards in a way that “his speech is right; his
action is right,” after thinking highly on those vicious persons ___
3. Due to occurrence of a person who has non-desire to see and approach towards both
Noble Ones, the Exalted One etc., and virtuous person called sappurisa-
4. Due to occurrence of a person who is not mastery in dhammas with (37) varieties of
factors of association of Enlightenment (bodhipakkiya dhamma), which are called
ariya dhamma, Four kinds of Mindfulness Foundations etc.,
5. Due to occurrence of contradiction with both (5) kinds of restraints dhammas
(samvaradhamma), Noble One’s dhammas called ariyadhamma, and virtuous
person’s dhammas called sappurisa dhammas, (5) kinds of restraints dhammas are
as follows___
(a) pātimokkhasamvara = restraining with moral conducts in accordance with
Monastic Codes preached by the Exalted One,
(b) indriyasamvara = restraining with (6) kinds of controlling faculties called eye,
ear, nose, tongue, body, heart so as not to arise vicious unwholesome
dhammas, covetousness (abhijjhā), disagreeable feeling (domanassa), etc,
basing on (6) kinds of objects,
(c) satisamvara = tolerance with mindfulness when one is oppressed by opposite
dhammas, cold, hot climate etc.,
[satisamvaroti idha sītādīhi phuţţhasa appamajjanam khamanam
daţţabbam. (Mūlaţī-1-119)]
[“cakkhundriye samvaramājajjatī tī ādīsu satisamvaro”. (M-A-1-65)
It means in this, case, even though restraints with mindfulness so as not to
arise covetousness disagreeable feeling etc., relating to (6) kinds of controlling
faculties can be said satisamvara, due to that kind of restraint has already been
said in indriyadamvara, it is not worth inferring as satisamvara.]
(d) aggahitaggahaņena pana dassanam paţisevanā bhāvanā ca ñāņasamvaro.
(M-A-1-65)
ñānasamvara = restraint with
(1) Knowledge which knows and sees Four Noble Truths,
(2) Reviewing Knowledge which can use four requisites properly.
(3) Knowledge of samatha practice vipassanā practice,
PAGE-248
41
42 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-249
Way of taking into heart in order to arise unwholesome dhammas but not wholesome
dhammas, in other words, wrong way of taking into heart so as to arise unwholesome
dhamma but not wholesome dhamma is called a-yonisomanasikāra (unwise attention).
These wrong ways of taking into heart on dukkhasacca dhamma, samudayasacca dhamma,
1. as nicca,
2. as sukha,
3. as atta,
4. as subha, are also called a-yonisomanasikāra.
42
Translated by - Aññatara Bhikkhu * 43
5. Bringing forth to rotate continuity of life continuum over and over again by means of
inadaptability to know and see Four Noble Truths penetratively by mind-door-
adverting; taking into heart the object which is not conformed with penetrative
knowing and seeing on Four Noble Truths; bearing in mind that unsuitable object;
taking into heart that unsuitable object only so as to tie with its adverting continuously
are also called ayonisomanasikāra (unwise attention). (M-A-1-66,67)
The wrong way of taking into heart the object which is encountered so as not to be
adaptable to know and see penetratively on Four Noble Truths has the basic factors, listening
vicious person’s dhamma, association with scoundrels and vicious persons etc. Therefore
there is a question that “it is no need to say unwise attention as specific one among factors of
arising of unwholesome dhammas, wrong view etc?” The answer is so follows:_____
The basic meaning of ayonisomanasikāra is adverting (āvajjana) which is consisting
in cognitive process. (It is accomplished through preaching methodology of taggatika.) (See
page 45). If that adverting performs improper way of taking into heart (=unwise attention),
unwholesome impulsions arise consequently. Thus due to occurrence of proximate cause but
not distant causes, as listening on vicious person’s dhamma etc., unwise attention is
explained as specific cause for arising of unwholesome dhammas.
PAGE-250
Furthermore previous factors, listening on vicious person’s dhamma etc., are not
certain factors of arising of unwholesome deeds. Although one listens vicious person’s
dhamma and one has association with scoundrels the person with reasoning knowledge can
arise wholesome deed. Only when impulsions of one cognitive process are available and
unwise attention arises in him unwholesome deed can arise certainly. Due to occurrence of
certain factor for arising of unwholesome deed, the commentator Sayadaw explained
ayonisomanasikāra as specific factor.
11.D kotūhalamangalādipasuta
In the world the opinion that “if an unusual thing is encountered and experienced to
see, hear, smell, eat, touch it, it is blessing and benefit will be attained”, bring forth rejection
of consequences of action-knowledge-effort. Therefore those persons with practice on that
opinion usually become heretics who reject action and consequence of action.
43
44 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Nowadays the person who practices and memorizes olden days writings of Myanmar
people, such as “travelling on auspicious day can benefit, travelling on ill-fated day can be
dangerous” etc., deduces in a way that good consequence or bad consequence can be obtained
through performing respective functions on that day, in that month. Due to presence of that
opinion, if he obsesses in such way that “consequences are not resulted from action-
knowledge-effort but are resulted from exact time of hour, day and date only,” the wrong
view which rejects action and consequence of action can arise in the continuum of that
person. However if one does not reject efficiency of action-knowledge-effort through
presuming in a way that “ those exact times of hour, day, date and month are only supporting
factor” after studying in that way, wrong opinion can not arise. It should be recognized
similarly on those kinds of opinions, such as “bathing day must be Sunday, Tuesday,
Thursday”, “don’t bathe on Wednesday, Saturday”, “hair cutting should not be made on
birth-day Friday, Monday”.
PAGE-251
44
Vol 2, pg 251-278
NIBBĀNA GĀMINIPAŢIPADĀ
SECTION OF NĀAMAKAMMAŢŢHĀNA
(PRACTICE ON MENTALITY)
VOLUME II
Page 201 - 250
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
AÑÑATARA BHIKKHU
&
Dr. Khin Maung Aye (Ph.D, Messey)
Edited By
1
2
First Edition
Copyright (c) 2007 Aññatara Bhikkhu
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Vol 2, pg 251-278
PAGE-251
In above pages (213) etc., it has been presented on (10) kinds of fetters which arise by
taking visible-object. Ways of discerning on how (10) kinds of fetters arise are ways of
discerning on unwholesome impulsions of eye-door-cognitive process and mind-door-
cognitive process. The righteous meditator must discern all (28) kinds of corporealities by
following example of that way of discerning. It has also been presented on ways of discerning
on unwholesome group mental dhammas which arise by taking dhamma-object. Now way of
discerning on mental dhammas of unwholesome impulsions of cognitive processes which are
led by greed wrong view, which arise by taking visible-object will be presented previously.
Way of discerning
PAGE-252
3
4
In the continuum of person who can consider wrongly with wrong view in such ways
that “being body, living body, butterfly body, consciousness body” etc., “man, woman,
person, being” etc., this second consciousness rooted in greed arises through bringing forth
heartfelt desire, due to presence of agreeable feeling, as the first one arises; however, due to
occurrence of prompted mind, it arises through object, attention together with instigation,
expedience. Due to arising in that way___
For such time one gentle man has heartfelt desire to marry bride who is a daughter of
lineage with wrong view. Parents of that bride do not agree to marry by saying that “you have
got different religious with us”. At that time other relatives ask formally for the hand of a girl
in marriage after saying that “this bridegroom will do traditional functions relating to your
religious as you do”. After marriage that man approaches to heretic teachers together with
other relatives who have different religious. At the beginning stage he has got doubt on that
religious with wrong view. Later his mind changes through thinking in a way that “the
behaviours of these heretic teachers can proliferate the heart and mind and are deserving to
cherish”; then he is pleased with and accepts religious with wrong view. It should be
recognized this second unwholesome consciousness is available at this time with this
circumstance. (Abhi-A-1-296, 297)
In this case, the righteous meditator must discern desirable visible-object by taking
object of prompting by himself or others in order to obsess as nicca, sukha, atta, subha.
PAGE-253
4. prompted consciousness with neutrality feeling, which associates with wrong view,
These two consciousness associate with neutrality feeling but those are lacking pīti.
Therefore numbers of consciousness and mental concomitants are (19/21) respectively. Way
of discerning is similar to previous two kinds of consciousness. Now it will be continued to
present way of discerning on (4) kinds of consciousness rooted in greed which do not
associate with wrong view.
4
Vol 2, pg 251-278
In these (4) kinds of consciousness without wrong view, the conceit associates with it
sometimes. Conceit is the mental concomitant which associate occasionally (kadāci
cetasika), resulting in associating in these four kinds sometimes. Due to inability to arise
simultaneously within same mind moment for conceit and wrong view, the latter never
associate in these four kinds.
5. In the continuum of any kind of such persons who look at festivals in honour of nats
(deity), such as comely appearance of the Hindu deity Vishnu etc., boxing show,
public entertainments through bringing forth heartfelt desire, due to presence of
agreeable feeling but not considering with wrong view as “I, other, man, woman,
person, being, human being, heavenly being, brahma, living body, butterfly body,
consciousness body, atta’s body” etc.; those persons who indulge in some activities,
listening stage shows of famous singers and listening dhamma talk of preacher, which
can bring forth pleasingness; and in the continuum of those persons who indulge in
some activities of pleasurable smell, taste and touch etc., this number (5), unprompted
consciousness with agreeable feeling which does not associate with wrong view,
arises. (Abhi-A-1-297)
6. In stage shows seats for audience are put tier upon tier. When audience who sit on
higher seats spit out or shake foot-dusts off those audience who sit on lower seats try
to avoid from those spittle, foot-dusts. In the continuum of both spectators who look
at the show with the mind trying to avoid in that way and ____
when female attendants to the king and queen come out escorts clear the road of
traffic, due to presence of overcrowded spectators; at that time spectators give way for others
to pass and peep from away or they look at festival by standing on tip-toes; in the continuum
of persons who look at festival with suppressed feelings___
this prompted consciousness with agreeable feeling which does not associate with
wrong view arises. (Abhi-A-1-297)
PAGE-254
7.8. Those consciousness shown in number (7) and number (8) associate with neutrality
feeling. It should be recognized similarly on those kinds of consciousness.
Way of discerning
5
6
PAGE-255
In the following table after unwholesome impulsions rootless wholesome consequence and
unwholesome consequence registerings are also shown so as not to confuse in understanding.
6
Vol 2, pg 251-278
Great consequence registerings are also available depending on desirable, very desirable
objects. If great consequence registerings fall after unwholesome impulsion appropriately, the
writer hopes that the practicing meditator wile understand gradually during discerning on
those unwholesome impulsions. Therefore, in the column of registering numbers (34/33) are
shown as great consequence; (12) is shown as rootless wholesome consequence joyful
investigating; (11) is shown as wholesome consequence and unwholesome consequence
neutral investigating registerings respectively. However in the single cognitive process only
one kind of registering can be available. Now it will be continued to explain ways of
discerning on impulsions rooted in hatred and impulsions rooted in delusion of eye-door-
cognitive processes and mind-door-cognitive processes in brief.
PAGE-256
If undesirable visible-object brings forth arising of hatred group, hatred fetter called
paţighasamyojana arises (= hatred group mental dhammas arise.) Those are (18/20) kinds of
mental dhammas in each impulsion.
Take into heart as “it is very nice, if none of others, except me can get this visible-
object, colour.” It is unwise attention. In the continuum of the person with this kind of
envious mind envy fetter arises. Those are hatred envy group mental dhammas, which are
(19/21) kinds in each impulsion.
Take into heart that visible-object, colour so as not to concern with other. It is unwise
attention which can bring forth arising of stinginess fetter. Those are hatred-stinginess group
mental dhammas, which are also (19/21) kinds in each impulsion.
After both kinds of eye-door and mind-door are kept in mind simultaneously one must
take into heart as “I’ve done misdeed” through taking object of visible-object, colour which
has been destroyed by oneself (if one has experienced to touch with ink on other’s shirt in
order to destroy colour, that colour of shirt must be taken as object). Hatred-remorse group
mental dhammas will arise.
Furthermore if one has got worry, due to failure to offer flower to pagoda while
flowers are fresh and beautiful, one must take into heart as ‘it has gone’ through taking object
of colour of those flowers. Hatred-remorse group mental dhammas will arise. These are
(19/21) kinds of mental dhammas in each impulsion.
After both kinds of eye-door and mind-door are kept in mind simultaneously, one
must take into heart visible-object, colour which usually bring forth arising of restlessness.
When wandering mind arises, mental dhammas of restlessness group will arise consequently.
Those are (16) kinds of mental dhammas in each impulsion.
7
8
After both kinds of eye-door and mind-door are kept in mind simultaneously, one
must take into heart as “is this visible-object being? (= atta)?; is this visible-object being’s
property? (=atta’s property?) (=atta’s colour?) after taking visible-object, colour of corporeal
units. Due to occurrence of unwise attention, sceptic fetter (sceptic group mental dhammas)
will arise. Those are (16) kinds of mental dhammas in each impulsion.
PAGE-257
8
Vol 2, pg 251-278
Table showing visible-object ( = colour) line, unwholesome group, impulsion of cognitive processes
9
PAGE-258
PAGE-259
PAGE-260
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-261
Only when this fifth cognitive process arises can he recognize as cow, resulting in arising of
revering, love, strong attachment etc.
PAGE-262
12
Translated by - Aññatara Bhikkhu * 13
While present audible-object with two consonants, such as paţa (garment), is hearing, these
cognitive processes, viz.,
During showing cognitive process which understands verbal expression in this way
the reason why sub-commentators did not show cognitive process recognizes the meaning is
that it is inclusive in the fifth cognitive process. In this case, before cognitive process which
understands inner desire the cognitive process which understands the meaning arise
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
beforehand frequently. (See Minekhine Sayadaw’s Diagram showing vīthi, planes etc., page
28, 29)
PAGE-263
11.L niyatayogī-aniyatayogī
nānā-kadāci cetasika
Some aniyatayogī cetasika can not associate with their usual associating
consciousness forever, but in sometimes (kadāci). Even though they have opportunity to
associate with their usual associating consciousness, both kinds of two or three of them can
not associate but specifically in different mind moments, due to presence of variation of
objects.
Those mental concomitants, envy, stinginess, remorse do not associate with
consciousness rooted in hatred whenever the latter arises in one’s continuum. Envy associates
with it only when envious mind arises by taking object of others property. When stingy mind
arises by taking object of one’s own property to which one can not tolerance to concern with
others stinginess associates with that consciousness rooted in hatred. When remorse arises by
taking objects of unwholesome deed which has been done and wholesome deed which has
not been done yet in a way that “it has been done wrongly; it is very sorry not to do” etc.,
remorse associates with that consciousness rooted in hatred. While some kinds of
consciousness rooted in hatred, such as killing being, arising of lamentation etc., are arising
above three kinds of mental concomitants do not associate with those consciousness.
During arising of consciousness rooted in hatred____
1. envy takes object of other’s property;
2. stinginess takes object of one’s own property;
3. remorse takes object of either unwholesome deed which has been done or wholesome
deed which has not been done yet; respectively.
Due to presence of variation in objects in this way, those mental concomitants are
unable to associate within same mind moment simultaneously. Only when respective objects
are available to take as object each can associate with respective consciousness rooted in
hatred, resulting in designation as nānākadaci cetasika.
14
Translated by - Aññatara Bhikkhu * 15
PAGE-264
PAGE-265
Due to presence of variation of object, compassion and appreciative joy can not
associate within same mind moment, resulting in designation as nānā cetasika. If two words
are added, those two kinds of boundless mental concomitants are called nānā-kadāci
cetasika.
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Conceit____ The mental concomitant called conceit, does not always associate with
consciousness rooted in greed (4) kinds which do not associate with wrong view. It can
associate with those consciousness while one is priding with thinking highly on oneself. Due
to association with consciousness rooted in greed which do not associate with wrong view, it
is called only kadāci cetasika but not nānācetasika. If conceit is lacking, the consciousness
rooted in greed will consist of (19/21/18/20) kinds of mental dhammas respectively.
Sloth-torpor_____
These mental concomitants which associate with (5) kinds of prompted
consciousness, (4) kinds of consciousness rooted in greed and one kind of consciousness
rooted in hatred also do not always associate with prompted consciousness. For instance___
while other’s property is being stolen; while sexual misconduct is performing through
prompted mind sloth-torpor can be lacking. It is deserving to associate only when mind is full
of sloth and torpor. During associating in that way, the sloth oppresses the mind so as not to
be adaptable and then the torpor oppresses mental concomitants so as not to be adaptable
simultaneously, resulting in inability to separate each other. These mental concomitants are,
therefore, called not only saha (together) but also kadāci (sometimes) cetasika.
According to these specifications, if sloth-torpor do not associate with (5) kinds of
unwholesome prompted consciousness, it should be recognized numbers of mental dhammas
will be similar to unprompted consciousness. At that time it should be recognized there is no
variation in numbers of consciousness and mental concomitants depending on prompted or
unprompted unwholesome consciousness as shown in wholesome consciousness.
PAGE-266
If one counts by omitting corporealities which have been counted, there will be (12)
kinds of real corporealities, i.e. paţavī, āpo, tejo, vāyo, vaņņa, gandha, rasa, ojā, jīvita,
cakkhupasāda, kāyapasāda, bhāvarūpa and (9) kinds of non-real corporealites, i.e.,
ākāsadhātu, lahutā, mudutā, kammaññatā, kāyaviñññatti, upacaya, santati, jaratā,
aniccatā, (21) kinds in total in the eye. It should be understood remaining doors in similar
way.
16
Translated by - Aññatara Bhikkhu * 17
PAGE-267
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
and associating mental dhammas arise depending on heart-base corporeality which arises
simultaneously with respective preceding mind-moment.
Because touching-element called tactile-object line are of three kinds, viz., earth-
element, fire-element, air-element. The righteous meditator must discern through taking
objects of
1. the earth-element,
2. the fire-element,
3. the air-element, respectively.
Both body-transparent-element which is intended to be discern in any part of body
and life-continuum mind-clear-element must be kept in mind simultaneously. Take object of
the earth-element which is consisting in corporeal units which are varied as desirable and
undesirable ones. When that earth-element impinges in body-transparent-element and life-
continuum mind-clear-element simultaneously, if that earth-element is taken into heart
through improper way (= unwise attention), continuity of consciousness of body-door-
cognitive process and mind-door-cognitive processes will arise successively but separated by
many life-continuums between two cognitive processes and those consciousness are namely,
1. five-doors-adverting,
2. touching-consciousness,
3. receiving
4. investigating,
5. determining
PAGE-268
The righteous meditator must keep those mental dhammas together with associating
dhammas in mind by breaking down each compactness of mentality called mass of mentality
in order to reach the field of ultimate nature. Discern in similar way by taking objects of both
fire-element and air-element.
It has been shown ways of keeping mental dhammas in mind easy dhamma-object
line as beginning. All (6) lines from dhamma-object line to olfactory-object line are shown
thoroughly. After discerning on mental dhammas in this way, the righteous meditator must
discern mental dhammas in sequence from visible-object as beginning until dhamma-object
as end.
During keeping pure unwholesome groups mental dhammas in mind in that way,
some meditators have got dim light of concentration, resulting in ability to see gropingly.
Sometimes even corporeal units can not be seen obviously. Due to frequent discerning on
unwholesome dhammas mind of meditation usually becomes not clear. At that time
meditation practice usually falls back. Therefore it is found that alternate ways of discerning
18
Translated by - Aññatara Bhikkhu * 19
on wholesome dhammas and unwholesome dhammas of each line are more suitable for most
meditators. When one is skilled in discerning efficiency of Knowledge of Practice becomes
powerful, resulting in shinning of light of wisdom.
Dhamma-object line concists of (5) kinds of transparent-element corporealities and
(16) kinds of subtle corporealities. Thus if all (6) lines called visible-object line, audible-
object line, olfactory-object line, sapid-object line, tactile-object line, dhamma-object line are
added it will be finished to discern mental dhammas which arise by taking objects of (28)
kinds of corporealities.
PAGE-269
This is way of keeping mental dhammas in mind by base-door wise system. It is way
of discerning on mental dhammas in brief method. It is way of discerning on mental
dhammas through brief account of four element meditation. This way of discerning will be
presented in brief with the help of tables as follows:___
PAGE-270
Registering with-
Impulsions (7) Registering with
M.D.A * out root cause (2)
times root cause (2) times
times
1. right speech 12 35/34/34/33 34/33/33/32 12/11/11
2. right action 12 35/34/34/33 34/33/33/32 12/11/11
3. right livelihood 12 35/34/34/33 34/33/33/32 12/11/11
4. compassion 12 35/34/34/33
5. appreciative joy 12 35/34/34/33
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
6. recollection of the
12 34/33/33/32 34/33 12
Buddha’s quality
7.recollection of
12 34/33/33/32 34/33/33/32 12/11/11
death
*M.D.A. = mind-door-adverting
Notes: Dhamma-object line is shown by dividing (4) groups as (a) (b) (c) (d) with same
nature.
PAGE-271
20
Translated by - Aññatara Bhikkhu * 21
discerned through emerging from internal or external bone object until fourth absorption
concentration, after developing fourth absorption concentration, four protective meditation,
viz.,
1. mettā (loving kindness)
2. recollection of the Buddha’s Noble Quality
3. recollection of death
4. meditation on foulness nature,
he must keep mental dhammas of absorption in mind as shown in that table (d)
dhamma-object line. Recollection of the Buddha’s Noble Qualities and recollection of death
can bring forth sensuous access concentration only and those practice never fall more than (7)
times of impulsions. Therefore mental dhammas of those practices must be kept in mind as
shown in table(c) dhammas-object line.
PAGE-272
If the righteous meditator has got absorptions of (10) kinds of kasiņa-object up to the
fourth absorption and (8) kinds of attainments for (8) kasiņa-object from earth-kasiņa to
white kasiņa, he must keep mental dhammas of absorption in mind continuously as shown in
table of page (106-108).
21
22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-273
11.T Way of keeping mental dhammas which arise by taking object of mental
dhammas in mind
Way of keeping mental dhammas which arise by taking object of mental dhammas
are omitted to present in this Volume because it is difficult to distinguish by insight for
meditators who are beginners of practice of mentality. However in the way of discerning of
non-corporeal saptad (arūpasattaka naya), (Vs-2-261, 262) and in the stage of Knowledge of
Dissolution (bhanga ñāņa), (Vs-2-278) it is instructed to discern mental dhammas which
arise by taking object of mental dhammas through generalizing as three characters called
anicca, dukkha, anatta. Therefore when the meditator reaches into that stage he will see
those ways of discerning well. ( It can be read in Volume V vipassanā section.)
Unless simultaneous arising of all mental dhammas within every mind moment can
be seen one must not discern in that way. Only when one can see simultaneous arising of
mental dhammas within each mind moment can he discern all mental dhammas shown in
each row as a whole in that way.
22
Translated by - Aññatara Bhikkhu * 23
PAGE-274
Row means ____ Please see table of nāmakammaţţhāna again. For instance, in table
showing visible-object line wholesome group, the first row must be taken into heart. In that
row there are mental dhammas of eye-door-cognitive process and mind-door-cognitive
process. (One should understand that numerous mid-door-cognitive processes can arise.) In
those cognitive processes each impulsion consists of (34) kinds of mental dhammas, due to
presence of association with both knowledge and pīti. This row can be designated as first
row. Those rows with impulsions which consist of (33) kinds of mental dhammas are
designated as second row, third row etc., and so forth. The righteous meditator should like to
discern row by row. Both wholesome groups and unwholesome groups must be kept in mind
thoroughly. The righteous meditator has to discern mental dhammas through both kinds of
in-brief and detailed methods systematically.
PAGE-275
2. Section of rūparūpapariggaha
section of way of keeping corporeality-mentality in mind
Because mental dhammas are kept in mind through base door-wise system, it is also
appropriate to differentiate corporeality-mentality through base-door wise system. During
keeping in mind in that way corporeality-mentality must be kept in mind through discerning
on real corporealities as priority, as shown in tables in which depended bases are shown.
Non-real corporealities must also be kept in mind minglingly.
PAGE-276
23
24 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
1. In five-doors-adverting ___
Depended bases (54) kinds within heart and visible-object are corporeal dhammas;
consciousness and mental concomitants (11) kinds are mental dhammas;
2. In seeing-consciousness____
Depended bases (54) kinds within eye and visible-object are corporeal dhammas;
consciousness and mental concomitants (8) kinds are mental dhammas;
3. In receiving-consciousness
Depended bases (54) kinds within heart and visible-object are corporeal dhammas;
consciousness and mental concomitants (11) kinds are mental dhammas;
4. In investigating-consciousness
Depended bases (54) kinds within heart and visible-object are corporeal dhammas;
consciousness and mental concomitants (12) kinds are mental dhammas;
5. In determining-consciousness___
Depended bases (54) kinds within heart and visible-object are corporeal dhammas;
consciousness and mental concomitants (12) kinds are mental dhammas;
6. In the first impulsion ____
Depended bases (54) kinds within heart and visible-object are corporeal dhammas;
consciousness and mental concomitants (34) kinds are mental dhammas; (second
impulsion etc., must also be discerned in similar way.)
7. In the first registering _____
Depended bases (54) kinds within heart and visible-object are corporeal dhammas;
consciousness and mental concomitants (34) kinds are mental dhammas; (second
registering must also be discerned in similar way.
In life-continuum ___
Depended bases (54) kinds within heart are corporeal dhammas; life-continuum
consciousness and mental concomitants, (34) kinds are mental dhammas.
PAGE-277
At that time he has to scrutinize his life-continuum accurately in order to know what
kind of feeling associates with it, agreeable feeling or neutrality feeling, knowledge and pīti
associate with it or not and how many kinds of consciousness and mental concomitants
consist in life- continuum. Depended base corporealities (54) kinds means base corporealities
24
Translated by - Aññatara Bhikkhu * 25
1. In mind-door-adverting___
Depended bases (54) kinds within heart and visible-object are corporeal dhammas;
consciousness and mental concomitants (12) kinds are mental dhammas;
2. In the first impulsion___
Depended bases (54) kinds within heart and visible-object are corporeal dhammas;
consciousness and mental concomitants (34) kinds are mental dhammas; (second
impulsion etc., must also be discerned in similar way.)
3. In the first registering ___
Depended bases (54) kinds within heart and visible-object are corporeal dhammas;
consciousness and mental concomitants (34) kinds are mental dhammas; (second
registering must also be discerned in similar way.
Now it will be explained for those persons with weak knowledge in Abhidhamma. It will be
no need to present for those persons with sufficient knowledge in Abhidhamma. Significance
differences only will presented ___
In hearing consciousness____
Depended bases (54) kinds within ear and audible-object are corporeal dhammas;
consciousness and mental concomitants (8) kinds are mental dhammas;
In tasting consciousness____
Depended bases (54) kinds within tongue and sapid-object are corporeal dhammas;
consciousness and mental concomitants (8) kinds are mental dhammas;
PAGE-278
In touching-consciousness ____
Depended bases (54) kinds within body and tactile-object are corporeal dhammas;
consciousness and mental concomitants (8) kinds are mental dhammas;
25
26 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Depended base corporealities (54) kinds within heart and eye-transparent-element are
corporeal dhammas; consciousness and mental concomitants, (34) kinds are mental
dhammas. (Remaining impulsions must be discerned in similar way.)
3. In the first registering __
Depended base corporealities (54) kinds within heart and eye-transparent-element are
corporeal dhammas; consciousness and mental concomitants, (34) kinds are mental
dhammas. (Second registering must be discerned in similar way.)
Summary to be recognized is that _____ depended base corporealities (54) (44) kinds
together with respective object-corporeality must be discerned as corporeal dhammas.
Mental dhammas must be kept in mind as shown in tables. When corporeality-mentality
consisting in each row can be discerned the righteous meditator must keep in mind as
“corporeal dhammas mental dhammas”, “corporeal dhammas mental dhammas” through
seeing each row as a whole.
TRANSLATED BY
AÑÑATARA BHIKKHU
18.7.06 FINISHED
26
NÃMARÛPAVAVATTHÃNA
DETERMINATION OF NÃMA AND RÛPA
4. Nâmarûpavavatthâna = Determination of Rûpa + Nâma
. . .
So evum phassâdînam vasena upatthite cattâro arûpino khandhe nâmanti, tesam
arammanabhûtâni
. cattâri mahâbhûtâni, catunnañca mahâbhûtâni upâdâyarûpam
rûpanti vavatthapeti. Iti atthârassa
.. dhâtuyo dvâdasâyatanâni pañcakkhandhâti sabbepi
.
tebhûmake dhamme khaggena samuggam vivaramâno viya yamakakâlakandam phâlaya-
.
mâno viya ca nâmañca rûpañcâti dvedhâ vavatthapeti. Nâmarûpamattato uddam añño
.
satto vâ puggalo vâ devo vâ byahmâ vâ nattîti nittam gacchati (Visuddhi-2: 227 - 228).
When the meditator has clearly discerned the rûpa phenomena in his conscious-
ness, so would the nâma phenomena be. In such a discernment of the nâma factors, there
are three ways:
1. The method of concentration starting with phassa (contact),
2. The method of concentration starting with vedanâ (suffering),
3. The method of concentration starting with consciousness viññâņa (perception).
If the meditator concentrated on the nâma dhammas via one of these three ways, then
vedanâ-saññâ-sañkhâra-viññâņa, referred to as the four-fold nâmakhandhâ, are recog-
nized as the nâmadhammas which will be acquired in his conscious mind. Mahâbhûta =
the four great elements and all the upâdârûpas which take the four great elements as their
object, are recognized as rûpa dhammas. In this way the 18 elements, 12-fold âyatanas,
the five-fold khandhâs and all those factors in the three planes of existence = these
innumerable rûpa-nâma dhammas have been definitely and clearly defined. It comes to
the realization that there are just the nâma and rûpa in the three planes of life, above
which there exist no higher individuality-sentient being-life-self-human-devâ-byahmâ
(Visuddhi-2: 227 - 228).
According to the above instruction, when one is able to discern both rûpa+nâma
at every thought along the path of cittaniyâma, then these rûpa + nâma are taken as
object of concentration to discern that in these there are no “individuality-sentient
being-life-self-human-deva-byahmâ, but just the rûpa + nâma.
The determination is made of the rûpa+nâma as explained above. (When one has
acquired the ability to extend his consciousness to bhahiddha and collectively meditate
on the bhahiddha rûpa+nâma in the 31 planes, then one would clearly realize the non-
existence of human-devâ-byahmâ).
An Invaluable Resolution
The Venerable Sayâdaw Mathera, referred to respectfully by the desanâ as
Ãcariyadhammapâla, has made an invaluable resolution in the domain of meditation
in his Mahâtîkâ with respect to the above opening commentary.
1
2
Sabbepi tebhûmake dhamme nâmañca rûpañcâtîti ittha kiñcâpi sabba saddo
.
anavasesapariyâdâyako, nâmarûpabhâvo pana aññamaññavidhuyoti na tadubhayam
. . .
samudâyavasena parissamâpayetabbam, tasmâ “yadatthe namanlakkhanam, . tam nâman.
. . . .
Yam ruppanalakkhanam, tam rûpa”ti evum vavatthepetîti attho. Evum vavatthapan-
toyeva ca tadubhayavinimuttassa tebhûmakadhammesu kassaci dhamassa abhâvato
“sabbepi tebhûmakedhamme nâmañca rûpañcâti dve dhâ vavatthapetî”ti vuccati..
“Nâmañca rûpañcâ”ti eteneva tassa duvidhabhâve siddhe “dvedhâ vavatthapetî”ti idam
.
nâmarûpavinimutthassa aññassa abhâvadassattham. Tenevâha “nâmarûpamattato
uddha”tiâdi. “Sabbepi tebhûmake dhamme”ti pana sabbaggahanañcittha sammasama-
. .
nupagassa dhamamasanavasesetabbatâya vuttam. Tahñi anavasesato pariññeyam
. . . .
ekamsato virajji tabbam tato ca cittam virâjayam pamocetabbam. Tenâha bhagavâ —
. . . .
“Sabbam bhikkhave
. anabhijânam
. aparijânam (tattha cittam)
Avirâjayam appajaham abhabbo dukkhakkhayâya. R.
. .
Sabbañca kho bhikkave abhijânam parijânam (tattha citta)
. .
Virâjayam pajayam bhabbo dukkhakkhayâyâ”ti.
(Sam.-2:249 - 250 Parijânana Suttana; Mahâtî-2: . 358).
.
Iti imassamim sutte tissopi pariññâ kathitâ hunti. “Abhijânan”ti hi vacanena
.
ñâtapariññâ kathitâ, “parijânan”ti vacanena tîrana pariññâ, “virâjayam pajahan”ti dvîhi
.
pahânapariññâti (Sam.-Ttha-3:
.. 6).
The commentator in the above Visuddhimagga commentary has explained as:
Sabbepi tebhûmake dhamme nâmañca rûpañcâti dvedhâ vavatthapeti = tebhûmakas,
within the three planes of life referred to as all of the kâma-rûpa-arûpa, are recognized as
rûpa dhammas as well as nâma dhammas (mental factors, material factors) as two
distinct groups.
Here, the word sabba = completeness = all is meant to include the entire dhammas
of the sañkhâra phenomena. Nâma and rûpa, however, are taken to be far apart from one
another. (They are not the associated sampayutta dhammas, but are dissociated
vippayutta dhammas). Therefore, the nâma and rûpa dhammas should not be analyzed
together as a composite group, but be recognized as two distinct groups, and are to be
taken as given below:
1. The dhammas that are of the nature of being attracted towards the object are
nâma,
2. The dhammas that are subject to change are the rûpa.
Only when so recognized can the non-existence of a certain dhamma (such as the
living being, soul, viññâna,
. self) of the tebhûmaka dhammas present in the three planes
of life and being free from both nâma and rûpa — the entire tebhûmaka dhammas of the
three planes of life are recognized as two distinct nâma and rûpa dhammas. And this is
what the commentator has stressed in his explanation.
The expression “Nâmañca rûpañca” = nâmadhamma and rûpadhamma is an
adequate indication that the nâma and rûpa are two distinct words, yet they are further
expressed as dvedhâ vavatthapeti = recognized as two distinct groups. It was expressed
3
so to vindicate the non-existence of a certain dhamma (such as the living being, soul,
viññâņa, self) of the tebhûmaka dhammas present in the three planes of life and being
free from both nâma and rûpa.
It was expounded in this way to arrive at the determination that there exist no
individual--sentient being-life-self-human-deva-brahmâ beyond the nâmarûpa.
Again, it was expatiated as sabbepi tebhûmake dhamme = tebhûmakadhamma
— in the word sabba = all is used for purpose of concentration on the three general
characters anicca-dukkha-anatta = so as not to leave any of sammasanupaggadhamma.
Indeed, the tebhûmakadhamma in the three planes of existence is the dhamma
which should entirely be understood analytically; the attachment on to these tebhûmaka-
dhammas via craving should be eradicated through practice. By practicing to eradicate
the craving on these, one should acquire freedom. That is the reason why the Buddha has
admonished as follows:
“Bhikkhus .... if the craving for the entire rûpanâma phenomena
1. are not understood penetratively by ñâtapariññâ paññâ,
2. are not known analytically by tîranpariññâ,
3. cannot practice to eradicate and be relieved of the attachment to them by craving,
then one is not worthwhile to be relieved of the sorrows of the sansâric circus.
“Bhikkhus .... in fact, if the entire rûpanâma phenomena
4. are understood penetratively by ñâtapariññâ paññâ,
5. are known analytically by tîranpariñâ,
6. has practiced to eradicate the attachment to them by craving, then one is
.
worthwhile to be relieved of the sorrows of the sansâric circus (Sam.-2: 249 -
250).
This resolution has been made in Mahâtîkâ with reference that of Aparijânanasuttana
of Samyuttapâli Salâyatanavaggasamyutta.
1. A statement that Nibbâna can be attained by meditating on just a single rûpa
element,
2. A statement that Nibbâna can be attained by meditating on just a single nâma
element, and
3. A statement that Nibbâna can be attained by meditating on just a single rûpa
element and just a single nâma element.
These three statements are definitely the opposite of the resolution described in
Mahâtîkâ. He who is in search of the right dhamma, however, should not turn his back
on the resolution made in Mahâtîkâ. In fact he should obediently follow that resolution
which has been made with reference the Buddha’s verbally delivered discourse. [The
three kinds of Pariññâpaññâ have been explained in Bhuddekarata.]
DITTHIVISUDDHI
..
(PURITY OF VIEW)
Lakkhana-rasa-paccupaţţhãna-padaţţhânavasena
. nâmarûpapariggaho diţţhivisuddhi
nâma. (Abhidhammatthasañgaha).
..
= Cultivation of nâmarûpa by the power of.. the lakkhana-rasa-paccuppaţţhâna-
.
padaţţhâna (salient feature-taste-manifestation-proximate cause) is .the purity of the
.. view = ditthivisuddhi.
paramattañâna .. (Abhidhammatthasañgaha).
..
..
It is the word explained on the basis of the Atthakathâs such as Dîghanikâya
Mahâvagga Atthakathâ = (Dî-Ţţha-2: 53), Sayuttanikâya Nidânavagga Atthakathâ =
.
(Sam.-Ţţha.-2: 44) etc. Therefore, diţţhivisuddhi = for the sake of the purity of paramat-
thañaa view nâmarûpa factors have still to be cultivated via the power of the lakkhana-.
rasa-paccupaţţhâna-padaţţhâna. The way of such cultivation will be described in
separate section on Lakkhanâdicatukka.
. Here, in continuation, the meditation on the
nâmarûpa phenomena by
1. Method of 18 element
2. Method of 12 Ãyatanas and
3. Method of five-fold Khandhâs will be described.
Table 4.1. The 18 elements, the six doors, the six objects and the six viññâna
The Six Doors The Six Objects The Six Viññânas
Receptor Element Reacting Element Resultant Element
1. Visual Element Material Element Element of visual
(= Eye clearness) (= Material object) Cognition
2. Sound Element Sound Element Element of auditory
(= Ear Clearness) (= Sound object) Cognition
3. Odor Element Smell Element Element of nasal
(= Nose Clearness) (= Smell object) Cognition
4. Taste Element Taste Element Element of gustatory
(= Tongue Clearness) (= Taste object) Cognition
5. Body Element Contact element Element of physical
(= Body Clearness) (= Contact object) Cognition
6. Mind Element Dhamma element Element of mental
(= Dhamma object) Cognition
.
Dhâtu = element - attano sabhâvum dhâretîti dhâtu
It is named dhâtu because it possesses its own natural character (Visuddhi-2:116).
The atta (self), which is the thought of wrong viewers and whose way of thinking
is outside the sâsanâ, when investigated by paramattha eye of wisdom, does not clearly
exist. Its non-existence becomes more clearly realized especially when the rûpa and
nâma are investigated by way of the eye of wisdom after realization of their ultimate
truth. Nothing other than rûpa and nâma is realized, nor is there the atta, as visualized by
ñâna. Atta is functionally karaka (producer); atta can appreciate vedaka (feeling). In
this way atta has been designated to be karaka and vedaka, but they are not to be. It
cannot function nor feel. It is because the atta itself, is claimed to have functioning or
4
5
feeling property, is non-existent.
The ultimate truth, such as cakkhu (eye) etc., are capable of performing and
existing their own nature. For instance
.
Rûpâbhighâtârahabhûtappasâdalakkhanam,
Dalukâmatânidânakammasamutthânabhûtappasâdalakkhanam vâ cakkhu
(Visuddhi-2: 74).
Element of vision (= eye clear element), upon which impinges on the bhûtarûpa
(mental qualities of sense-fields) = possesses nature of giving clear vision on the Four
Great Elements. In other words, it has the nature of giving clear vision of the Four Great
Elements caused by kamma arising from wishing to see the material object which are
based on kâmatahnâ.
As indicated in Section on Rûpakammatthâna, rûpa phenomena are made up of
subatomic particles called kalâpas. The kalâpa is the smallest particle of rûpa factors in
the sphere of rûpaparamatta. Element of vision too does not exist as individuality but
according rûpakalâ called cakkhudasakakalâpa. Included in this cakkhudasaka kalâpa
are 10 rûpa phenomena. These rûpa dhammas are the kamma-produced corporeality
which resulted from kamma cultivated in the past based on causes avijja-tahnâ-upâdâna.
The Four Mahâbhûta Elements are also included in these 10 rûpas of the cakkhudasaka
kalâpa. These Mahâbhûta Elements are the dhammas on which impinges the rûpa objects
It is the natural character of element of vision which causes the clearness of the
mahâbhûta factors; in every element of vision is present this natural character. Therefore,
element of vision has its own nature, and performs in its own nature, and existed in the
nature of its own. Note that it also applies to other elements. Since all these 18 dhammas
can exhibit the phenomena of the natural characters of their own, they are, therefore,
nominated as “dhâtu = element.”
Among these 18 elements, the element of vision etc., are by now clearly explained
A slight treatment on those still not clear will be made. First, mind element, pañcaviññâ-
dhâtu (the five mind element) element of mental cognition will be described.
MANODHÃTU (ELEMENT OF APPRECIATION)
Tîni manodhâtucittâni ekâ manodhâtu. (Visuddhi-2: 224).
1. Pañcadvârâvajjan; (2) Ahitakusalavipâkasampatcchan; (3) Ahitaakusala
vipâkasampatcchan, the three kinds of mind are called the manodhâtu (element of
appreciation).
Antâdikâ manodhâtu, manoviññânadhâtuyâ.
Pavesâpagane dvâra-pariyâyene titthti (Nâmarûpapariccheda).
Among the three citta named the manodhâtu, the bhavañga referred to as the
manoviññâna (mind cognition) get dissolved when pañcadvârâvajjâna is attained and is
thought to have entered into the state of pañcadvârâvajjâna. Therefore,
pañcadvârâvajjâna is the dvâra (door) through which bhvañgamanoviññâna enters.
Again, the manoviññâņa called the santîrana (investigation, decision) made its
appearance following the sampaticchana (acceptance). Sampaticchana, again, functions
6
as the outlet for manoviññâņa. With reference to instructions of this nature, the three
manodhâtu can be taken as the doors for the manoviññâņa. In other words, it means it
unusual appreciation.
It is explained in the earlier pages of the section on Nâmakammatthâna
.. etc. that
1. Element of bhavañgamano clearness is the manodvâra (mind door),
2. Bhavañgamano together with âvajjana (adverting mind) is the manodvâra,
3. From point of view of Tthânûpacâra
.. (by way of place) or phalûpacâra (by way
of contact, the hadayavatthu (heart-based corporeality) is called the manodvâra
too. (see pages etc.). Taking of bhavañga as the manodvâra, and of bhavañga
together with âvajjana as manodvâra is the usual way of appreciation.
In pañcadvârâvajjana (five door contemplation) and sampaticchânadve named as
manodvâra (mind door), pañcadvârâvajjana, when taken as object, is not effective as
taking object of concentration following others nor as repetitively taken object of
concentration, because the newly formed object in earlier stage of concentration has been
taken only once. That is why the manodvâravajjana and sampaticchanadve are — mano
evadhâtu manodhâtu— referred to as the manodhâtu because it is an element which
could bring about just the consciousness.
PAÑCAVIÑÑÂNADHÂTU
The panñviññânas have to simply capture the object which directly appear on the
receptive corporeality. Therefore, the force of concentration is more than that of the
manodhâtu, and that is the reason why it is nominated as the viññânadhâtu. It is also
.
named visesanajâtîti viññânam =. takes the object more forcefully than the manodhâtu.
Because it is supported by anantara force from the âvajjana (adverting mind), having
different objects, and has to support the sampaticchana having different object, it used to
be less forceful than the manoviññâna supporting the viññâna of similar objects. As
instructed in Vibhañga Pâli referred to as Aññatara Abhinipâtamatta it is just that falling
upon the respective object of the five-fold object.
[Anantara—Someone becomes successful at the expense of someone else. As
this statement goes, two cittas (consciousnesses) cannot come about simultaneously, but
one after another. (The earlier consciousnesses disappear after facilitating the appearance
of the later). The early cittas arose and, after facilitating the rising of the later, perish
away. Before dissolution of the former, the later cittas have no chance to arise.
Remember that an old president would relieve himself only after handing over his duties
to the new one. The support of the former citta for the appearance of the next one is
called anantarapaccaya.]
THE MANOVIÑÑÂDHÃTU
Literally mano (mind) refers to “knowledge”, and so also the manoviññâna
(mental consciousness) to “special knowledge.” The combination of the two explicitly
gives the essence of a “wide knowledge, a very high knowledge and very high and wide
knowledge.” The way the realization is acquired by the very high and wide knowledge is
7
this. Unlike the cittas described above, it does not take the new object at very early state
(even though the capture has to be made in a way similar to manodvâravajjana),
supported by anantara force of the citta having similar object, supports the later citta of
the same material object by force of anantara support. Hence the capture on the object
is very effective. Therefore, it is a nominated, from manoviññânadhâtu point of view, as
mano with viññânam (see Compendium of Buddhist Philosophy, p.182).
THE 12 ÃYATANAS
Inner Six Ãyatanas Outer Six Ãyatanas
1. Cakkhâyatana (The Eye Base) 1. Rûpâyatana (Visible Object Base)
2. Sotâyatana (Sense Field of the Ear) 2. Saddâyatana (Sound Base)
3. Ghânâyatana (Nose Base) 3. Gandhâyatana (Smell/Scent Object
Base)
4. Jivhâyatana (Sense of Tongue) 4. Rasâyatana (Taste Object Base)
5. Kâyâyatana (Sense Field of the Body) 5. Pholabbâyatana (Tangible Object Base)
6. Manâyatana (Mind Base Sense) 6. Dhammâyatana (Mental Object Base)
1. The eye clearness element = the visual sensitivity is called cakkhâyatana.
2. The ear clearness element = the sound sensitivity is called sotâyatana.
3. The nose clearness sensitivity = the nasal sensitivity is called ghânâyatana.
4. The tongue clearness sensitivity = the taste sensitivity is called jâyatana.
5. The tactile clearness sensitivity = the tangible sensitivity is called pholabbâyatana.
6. The seven lokî cognition elements are the manâyatana.
[Lokiya satta viññânadhâtuyo “manâyatanan”ti.] (Visuddhi 2:224).
1. Rûpârammana (visible object) is the rûpâyatana (visible object base).
2. Saddârammana (sound object) is the saddâyatana (sound base).
3. Gandhâramman (scent object) is the gandhâyatana (smell/scent base).
4. Rasârammana (taste object) is the rasâyatana (taste base).
5. Pholabbârammana (tactile object) is the pholabbâyatana (tangible base)
6. The 52 cetasika (mental concomitants) and 16 sukhumarûpa (subtle material forms)
are all dhammâyatana (mental base).
NOMINATION AS ÃYATANA
Visesato pana âyatanato, âyânam tananato, âyatassa ca nayanato âyatanamti
Veditabbam (Visuddhi-2: 112).
It is so named
1. Because of the functions performed by each and every citta cetasika (mind and
mental concomitants) on their own.
2. Because of the capability of âya (lengthening) the stretched mind and mental
concomitants due to exerting effort by each and every one of them.
3. Because of bearing full suffering of the rounds of rebirth along the sansâric circus.
8
1. Ãyatana. It means âya (cause) according to the meaning of the terms. If there is
no eye sensitivity and visible object, there can be no cakkhudvârikavîthicitta
(mind door thought process). If there are no cakkhudvârikavîthicitta, each and
every mind and men-tal concomitant, appearing every cittakhana (thought
moment) within, these cannot per-form their respective functions. Thus, the
cakkhupasâda and rûpârammana are the causes for cakkhudvâravîthicitta and of
carrying out the respective functions by the cakkhudvârika nâma dhammas
(mental phenomena arising through the eye door). This is the reason why the
name cakkhâyatana — rûpâyatana is given. Note that the same applies to the
remaining âyatana pairs.
2. Only when there are cakkhudvâra (eye door) and rûpâyamana (physical object),
can there be nâma dhammas (mental factors). Without these there be no cakkhu-
dvâra nâma dhammas. Note that it is also true for sotadvâra saddârammana etc.
Each mind and mental concomitant appearing with reference to the corresponding
dvâras (doors) are stretched by the âyatanas. Like a photographic enlarger which
enlarges the small photographs, the âyatanas enlarge the mind and mental conco-
mitants. If any one (ayonisomarikâra = one having unwise attention) comes
across a pleasant sound and agreeable beauty, he would exaggerate on what he
has just encountered. But he comes across a disagreeable sound or a feature, he
would exaggerate on what he has seen with a wry face. He would be smiling
within himself and reflecting in his mind of minds. He would be reminiscing on it.
This a kind of enlarging the mind mental concomitant. In the life-continuum of a
good man of a yonisomanasikâra (= one having wise attention) the akusala dham-
mas (unmeritorious deeds) do not get enlarged on the basis of these dvârâ-
rammanas. The mind and mental concomitants associated with the insight know-
ledge, such as aniccanupassanâñana, dukkhanupassanâñana, anattaanupassanâ-
ñana etc., however become enlarged. Such a kind of enlargement leads one to the
nibbâna, and is worth culturing.
3. In the infinite rounds of rebirth (sansâra), with no beginning, the long suffering of
sansâravatta (sansâric function) has not yet ceased with non-reappearing
cessation, the anupâdanirodha. As long as they remain, these âyatanas would be
bearing the full-fledged suffering of the sansâric circus. And hence, they are
referred to as the âyatanas (Visuddhi. 2:112).
Manâyatana — Dhammâyatana
Mind based sense — Mental object base
Dvârammana bhedena, bhavañtâyatanani ca, dvârammana taduppanna, pariyâyena
dhâtuyo (Abhidhammattasañgaha)
.
Attano sebhâvum dhâretîti dhammo = because they their own specific characters,
they are named the dhamma. This being so, since all the paramattha dhammas bear their
own specific characters (= the characters), they should be taken as a single “dhammâ-
yatana.” A question would then arise as to why it is expatiated as 12 âyatanas but
treating each separately. The answer follows.
This âyatana desana is exhorted to clearly differentiate the doors and object of
9
the six kinds of viññânakâya (tactile cognition). Since there are six dvâras and six âram-
mana âyatanas, it was expounded as 12 âyatanas instead of a single dhammâyatana.
1. The door, at which all the viññâna (cognition) included in the cakkhuviññânavîthi
(eye consciousness process), is just the cakkhâyatana, and the rûpârammana
(visible object) is the only object domain.
2. The door, at which all the viññâna (cognition) included in the sotaviññânavîthi
(ear consciousness process), is just the sotâyatana, and saddârammana (acoustic
object) is the only object domain.
3. The door, at which all the viññâna (cognition) included in the ghânaviññânavîthi
(nose consciousness process), is just the gandhârammana (olfactory object) is the
only object domain.
4. The door, at which all the viññâna (cognition) included in the jivhâviññânavîthi
(tongue consciousness process), is just the rasârammana (taste object) is the only
object domain.
5. The door, at which all the viññâna (cognition) included in the kâyaviññânavîthi
(body consciousness process), is just the phothabbârammana (tactile object) is the
only object domain.
.
Chatthasa pana bhavañgamanasañkhâto manâyatanekadesova uppattidvâram
.
asâdhâranañca dhammâratanam ârammanti (Abhi. Ttha. 2: 43 - 44; Visuddhi 2: 113).
. ..
Bhavañgamanasañkhâtoti dvikkhattom calitvâ pavattabhavañgagamansañkhato.
.
Calanavsena bhavañgappavattiyâ sati eva âvajjanassaâpi kâranabhûtamti katvâ vuttam
.
“bhavañganasañkhâto. R. Uppattidvâran”ti. Asâdhârananti cakkhuviññânâdînam
. .
asâdhâranam. Satipi asâdhâranabhâve cakkhâdînam dvârabhâvena gahitattâ dhammâ-
. . .
yatanena aggahanam datthabbam. Dvârammanabhâvehi vâ asâdhâranam sandhâya
.
“asâdhâranan”ti vuttham (Mahâtî. 2: 173).
6. The door is the plane where all the viññânas (cognition), which are included in
the manoviññânavîthi, arise and part of the âyatana referred to as bhavañgacitta
arising after being vibrated twice.
(This is a translation with reference to Mahâtîkâ. According to speeches made by
successive generations of teachers, the plane of formation of all the viññânas, included in
the manoviññânavîthi, is just a part of the âyatana referred to as bhavañgacitta arising
after vibrating twice. According to the Subcommentary (Tîkâ), the bhavañgaclana
(vibration of life-continuum), which arises after vibrating twice, is the manodvâra.
Generations of teachers have said that the vibrating bhavañga = vibration of life-
continuum = arising completely later = bhavañgupaccheda (cessation of life-continuum)
The only difference is the usage of bhavañgacalana and bhavañgupaccheda. In essence,
however, note that the main desanâ is the same. The vibrating bhavañga = bhavañga-
calana by the power of which the bhavañga distinctly arises, and âvajjana can only arise
when bhavañga arises. Ãvajjana will not arise when the bhavañgacalana does not arise.
With bhavañga as the cause of âvajjana in mind, the commentator has explained that
bhavañgacalana (= bhavñgupaccheda) referred to as bhavañgamana, which is a part of
âyatana, is the plane of dvâra where all the viññâna included in the manoviññânavîthi are
10
formed.)
Ekadesayûpaca - Lokiyasattaviññânadhâtu manâyatanam (Visuddhi 2: 224).
It has been explained that all the seven lokiviññâdhâtu, i.e., all the lokîcitta (the
object of insight knowledge) are manâyatana. Note that bhavañga citta, which is a part
of manâyatana, is taken by way of ekadesayñpacâya as manâyatana, and again this
bhavañgamanâyatana as the manodvâra the support of all manoviññâna.
Dhammâyatana — Tasampayuttâ phassâdayo sesarûpañca “dhammâyatanan”ti (Visud-
dhi 2: 224).
All âyatanas, except the lokîviññânadhâtu and phassa etc. of 25 mind and mental
concomitants occurring in each cittakhana and cakkhâyatana etc. of the above 10 rûpâ-
yatana, the remaining 16 sukhumarûpas are the dhammâyatanas. These dhammâyatanas
are not associated either as dvâra or object with cakkhuviññâna etc. of the pañcaviññâna.
Another way of taking Manodvâra. “Ayam nâma mano manâdvâram na hotî”ti (Abhi.
Tha. 1: 129).
According to this commentary, the early mana (= mind) is beneficial to the later
mana (mind). Therefore, all the early mana can be taken as the causative dvâra of the
later ones. With reference to this commentary all the citta called manâyatana are mano-
dvâra. Taking only the bhavañga as the manodvâra is routine way. Note that all the
citta as manodvâra is by way of pariyâya. (A kind of pariyâya refers to the anantara, the
proximate cause).
Dhammâyatana also is a pariyâya. Rûpâyatana etc. are usually (customarily)
referred to as rûpâyatana. Dhammâyatana and dhammâramana, however, are slightly
different. As mentioned under Dhammâyatana (see earlier pages of this vol.), pasâda-
rûpa (clear sensitivity), sukhumarûpa (subtle forms), mind, mental concomitant, nibbâna
and paññatti (concept) are included in the phenomena called dhammârammana. Exhorta-
tion has been made to selectively include the object of insight knowledge in the dhammâ-
yatana. But nibbâna and paññatti cannot be included. The five clear sensitivity, which
have been specially designated as cakkhâyatana etc., cannot be included in the dhammâ-
yatana. Because all the lokicittas have been given a special name manâyatana, they are
not included in the dhammâyatana. Therefore, it must be noted that designating dham-
mâyatana as dhammârammana — the six dvârayatana, the six ârammanâyatana —
differentiating 12 âyatanas is because of a kind of pariyâya (conditioned cause). (The
âyatana desanâ was expounded for rûpasammûlâ and majjimarûci individuals. See
section on Rûpakammatthâna).
[Special Note. Among the 16 subtle forms named dhammâyata is also included
the very important hadayavatthurûpa (heart-based corporeality, which also is the dham-
mâyatana. This is a factor very important in concentrating on the 12 âyatana objects and
the 18 element objects.]
Again, the six doors, the six objects and the six concepts, developed dependent
upon the six objects of concentration, together come to 18 in all — the six each of the
doors, the objects and the concepts. It should be noted that, as described in
11
dhammâyatana, the dhammadhâtu is called dhammârammana.
CULTURING RÛPA — NÂMA BY WAY OF 18 ELEMENTS
In section on Rûpakammatthâna, the cakkhudvâra = 54 kinds of visual sense (the
eye), the true rûpas have been described in tables. Among these 54
(A) 1. Clear sensitivity is the visual element, but the remaining 53 are not.
2. Rûpârammana (visible object base) is the rûpa element.
3. Depending on the cakkhudhâtu, and taking the rûpadhâtu as the object, there
arises the mind which is the cakkhuvññânadhâtu.
(B) 1. Sotapasâda (clear sensitivity of ear) is the sotadhâtu (sound element), but the
remaining 53 are not.
2. Saddârammana is the saddâdhâtu
3. The citta (mind) which arises depending on and taking saddahâtu as the object, is
the sotaviññânadhâtu.
(C) 1. Ghânâpasâda (nose clear sensitivity) is the gânadhâtu (the scent element), but
the remaining 53 are not.
2. Gandârammana is the gandadhâtu.
3. The citta (mind) which arises depending on ghânadhâtu and taking the
gandârammana as the object, is the ghânaviññânadhâtu.
(D) 1. Jivhâpasâda (tongue clear sensitivity) is the jivâdhâtu (the scent element), but the
remaining 53 are not.
2. Rasârammana (taste object) is the rasadhâtu.
3. The citta (mind) which arises depending on jivhâdhâtu and taking jivhârammana
as the object, is the jivhâviññânadhâtu.
(E) 1. Kâyapasâda (clear sensitivity of body) is the kâyadhâtu (the body element), but
the remaining 53 are not.
2. Pholabbârammana (tactile object) is the pholabbadhâtu (tangible element).
3. The citta (mind) which arises depending on kâyadhâtu and taking pholabba as
the object, is the kâyaviññânadhâtu.
(F) 1. Pañcadvâvajjana - sampatichannadve is the manodhâtu.
2. The 52 cetasika (mental concomitants) and 16 sukhumarûpa (subtle material
forms) are the dhammadhâtu.
3. The citta (mind) which arises depending manodhâtu and taking dhammadhâtu as
the object, is the manoviññânadhâtu.
[Note. As a good man the manoviññânadhâtu, which can acquired at a tihita (3-rooted
condition) worldling stage, in your life-continuum are of the following kinds:
1. Akusalacitta (karmically unwholesome consciousness) 12
2. Santîranacitta (investigating consciousness) 3
3. Manodvâravajjana (advertence) 1
4. Mahâkusalacitta (great, wholesome consciousness) 8
5. Mahâvipâkacitta (result of great deed) 8
6. Rûpâvacarajana (kusala) (fine material sphere consciousness) 4 (catukka method)
They all come to a total of 36 kinds.
12
If raised to rûpâvacara (world of forms) by way of pañcaka (five-fold), there will
be 37 kinds of viññânadhatu (consciousness element). If all the eight samâpatti (sus-
tained deep mental absorption) have been acquired, there will be 40 or 41 viññânadhâtu.]
In this way the various dhâtu (elements) are discerned to attain the visual
knowledge of their ultimate truth:
1. Cakkhudhâtu, rûpadhâtu, cakkhuviññânadhâtu ,
2. Sotadhâtu, saddadhâtu, sotaviññânadhâtu,
3. Ghânadhâtu, gandhadhâtu, ghânaviññânadhâtu ,
4. Jivhâdhâtu, rasadhâtu, jivhâviññânadhâtu,
5. Kâyadhâtu, pholabbadhâtu, kâyaviññânadhâtu,
6. Manodhâtu, dhammadhâtu, manoviññânadhâtu. (Note that it is not citation
kammatthâna).
DISCERN THE RÛPA - NÂMA
When you are able to concentrate on and take up the rûpa and nâma by your
knowledge as
1. Cakkhudhâtu, rûpadhâtu, sotadhâtu, saddâdhâtu, ghânadhâtu, gandhadhâtu,
jivhâdhâtu, the 16 sukhumarûpa (a part of dhammadhâtu), called the
dhammadhâtu, are the rûpadhammas.
2. Cakkhuviññânadhâtu, sotaviññânadhâtu -------------- manoviññânadhâtu, the
(52) mind and mental concomitants, called the dhammadhâtus, are the nâma-
dhamma.
In this way take up and discern the rûpa and nâma dhammas (Visuddhi 2: 224).
DISCERNING RÛPA - NÂMA BY WAY OF 12 ÃYATANAS
A 1. Cakkhupasâda is the cakhâyatana.
2. Rûpârammana is the rûpâyatana.
B 1. Sotapasâda is the sotâyatana.
2. Saddârammana is the saddâyatana.
C. 1. Ghanapasâda is the ghânâyatana.
2. Gadhâyatana is the gandhâyatana.
D. 1. Jivhârammmana is the jivhâyatana.
2. Rasârammana is the rasâyatana.
E. 1. Kâyapasâda is the kâyâyatana.
2. Pholabbâyatana is the pholabbâyatana.
F. 1. The seven lokâviññâdhâtu is the manâyatana.
2. the 52 mind and mental concomitants, the dhammârammana called the 16 subtle
material forms are the dhammâyatana.
13
The cakkhâyatana-rñpâyatana, the sotâyatana-saddâyatana, the ghânâyatana-
gandhâyatana, the jivhâyatana-rasâyatana, the kâyâyatana-pholabbâyatana, the
dhammâyatana, called the 16 subtle material forms, are all rûpadhamma.
The manâyatana and dhammâyatan (called the 52 cetasika) are all nâmadham-
ma.
In this way concentrate on the rûpa-nâma and discern the rûpa-nâma
(Visuddhi 2: 224 - 225).
Here too it is important that the kammatthâna is not a citation. One has to
understand that the instruction is made to concentrate on these âyatanas as object to
attain the ultimate truth via perfect knowledge (insight knowledge). The method is to
combine the 18 dhâtus and the 12 âyatanas and to discern on the sum total of these. The
discernment analytically of these into finer details is given in Mûlapannasa Commentary
as follows. They are the ways of discerning the four âyatanas and the four dhâtus that
arise at every vîthicittakhana (mental process moment) along the course of cittaniyâma
(mental certainty).
A WAY OF DISCERNING DHÂTU — ÂYATANA
Tatthâ cakkhu cakkhâyatanam, rûpam rûpâyatanam, dassanam manâyatana vedanâdayo
sampayuttadhammâ dhammâyatanam. Evametesam catunnam âyatanânam samavâye
âlokanavilokanam paññâyati. Tattha ko eko âloketi, ko viloketi. Tathâ cakkhu cakkhu-
dhâtu, rûpam rûpadhâtu, dassanam cakkhuviññânadhâtu, tamsampayuttâ vedanâdayo
dhammadhâtu. Evametâsam cakkhunnam dhâtunam samavâye âlokanavikkanam
paññâyati. Tatthako eko âloketi, ko viloketi (Ma-Ttha. 1: 268).
If the following four âyatanas happen to come together there occurs the state of
looking straight and looking askance.
1. Eye clear element is the eye base
2. Visible object is the visible object base
3. Visualizing visual concept is the mind base
4. The associated mind and mental concomitant sampayutta dhamma groups, such
as phassa-vedanâ-saññâ-cetanâ-ekaggatâ-jîvita-manasikâra, are the dhammâ-
yatana (mental object base).
Now who would see this way? Which living being would look straight forward or
askance? (It means there is neither straight forward looking nor looking askance ones).
A similarly situation holds true for the following.
1. Cakkhupasâda (the eye sensitivity) is the cakkhudhâtu (the element of vision)
2. Rûpârammana (the visible object base) is the rûpadhâtu (the mental element).
3. Realizing cakkhuviññâna (the eye consciousness) is the cakkhuviññânadhâtu (the
eye consciousness element).
4. The associated mental concomitants, such as phassa etc., the phassasampayutta-
dhamma (associated tangible factors) are dhammadhâtu (mind element).
(Ma.Ttha.1: 261).
14
The opening of these documentaries explained in such a way that the manifes-
tations become vividly materialized using the upalakkhanâ and nidassana methods.
Now you good man, discern the nâmakammatthâna tables again. Pay attention to
them as the object of concentration. Pay attention on the corporeality and mentality once
again. In the above commentary it is explained that the four âyatanas and the four dhâtus
are realized as the rûpârammana at the instance of the cittaviññâna (mental
consciousness) cittakkhana (thought moment).
The mental consciousness cannot arise without pañcadvâravajjana (apprehension
through the five sense doors) arising before it. If it is the cakkhuviññâna (eye
consciousness), a series of thought processes do not halt during the interval of
cakkhuviññâna, or of sampaticchana, nor santîrana. It will continue at least up to vuttho
(determining consciousness). Even then, the ârammana has to be weak parittârammana
for it to halt the mental processes and come to a bhavañga (rapt.). If the ârammana (the
object) is the mahantarâramma, it is usual to continue up to the attainment of jo
(impulsion), if atirâm mana up to tadârammana (registering).
20
This is the way the rûpa-nâma are discerned by method of the five-fold khandhâs.
This is the way all the rûpadhammas and lokî nâma khandhâs are collectively
concentrated upon.
1. Arûpasammûlhâ = he who lacks clear consciousness on the nâmadhamma.
2. Samkhittaruci = he who enjoys any thing concise.
3. Tikkhapaññâvâ = intelligent and sharp-minded person
With reference to the above three kinds of person, the Buddha has to expound the
vipassanâ meditation by method of khandhâ desanâ.
Discerning collectively in this way can be accomplished only by sharp-minded
person. The following meditation method is given for slow-minded persons.
DISCERNING IN DETAIL — THE FIVE-FOLD KHANDHÂ METHOD
Ittha hi cakkhu ceva rûpañca rûpakkhandho, dassanam viññânâ-kkhandho, tam-
sampayuuta vedanâ vedanâ-kkhandho, saññâ saññâ-kkhandho, phassâdikâ
sañkhârakkhando. Evametesam pañcannam khandhânam sammavâye âlokanavilokanam
paññâyati. Tattha ko eko âloketi, ko viloketi (Ma.-Ttha.-1: 267 - 268).
In the pañcadvâravîthi (the five-door consciousness process) at a thought moment
of consciousness by way of sight, the straight visualization and visualization at a glance
vividly appear when the five-fold corporeality are captured together as
1. The eye clear element and rûpârammana are the rûpakkhanda (aggregate of
matter),
2. The consciousness by way of sight, having visual capability, is the aggregate of
consciousness,
3. The vedanâ (suffering) associated with the aggregate of consciousness is the
aggregate of sensation or feeling group.,
4. The perception is the aggregate of perception,
5. The contact etc., of the five-fold mind and mental concomitant are the aggregate
of mental formation.
Now which individual would have straight visualization and which one has
glancing ability? (What it means is that there is neither any individual of straight
visualization nor glancing, it is only the phenomenon of the five-fold aggregate coming
together.)
As explained in many places above, the consciousness by way of sight cannot
arise without the pañcadvâravajjana (apprehension through the five sense doors), nor
sampaticchana, santirana, vuttho, nor impulsion if it is mahantârammana, nor the
impulsion-tadârammana (the then object) if it is atimahntârammana. Because of this,
the five-fold aggregate as the object of concentration, at the thought moment of
consciousness by way of sight, has been indicated by the Commentator. Note that it is
described as an instruction made via upalakkhana (way of distinguishing) and nidassana
(compartive way). Therefore, the five-fold aggregate is taken as the object of meditation
on consciousness by way of sight, so also is it in the following.
21
1. The five-fold aggregate in pañcadvârâvajjana,
2. The five-fold aggregate in sampaticchana,
3. The five-fold aggregate in santîrana,
4. The five-fold aggregate in vuttho,
5. The five-fold aggregate in javana (impulsion),
6. The five-fold aggregate in tadârammana,
Again in manodvâravîthi (in manodvâravîthis that follows)
1. The five-fold aggregate in manodvârawajjana,
2. The five-fold aggregate in each javana,
3. The five-fold aggregate in each tadârammanas,
Note that it is the same in cases of sotadvâravîthi etc.
A GOOD DISCIPLINE
In meditation on rûpa-nâma by way of the five-fold khandhâ, practice along the
rows have been found to have a clearer consciousness. Refer back to the good groups
along the rûpârammana rows in the table of Kammatthâna. Take cakkhu-dvâravîthi and
manodvâravîthi (eye-door thought process and mind-door thought process), influenced
by mahâkusala (great moral) impulsion, which occupy the first row of the table as an
example. The concentration is made described below.
1. The 54 species of corporeality as object together with rûpârammana of each and
every cittakhana (thought moment) in the cakkhudvâravîthi and manodvâravîthi
are understood by wisdom as rûpa, rûpa ……..
2. Every vedanâ (suffering) associated with each cittakhana are taken as object and
understood by wisdom as vedanâ, vedanâ ….
3. Every saññâ (perception) associated with each cittakhana are taken as object and
understood by wisdom as saññâ, saññâ ….
4. All cetasikas (mental concomitants), other than vedanâ-saññâ, are taken together
as object and understood by wisdom as sañkhâra, sañkhâra ….
5. Every citta (consciousness) associated with each cittakhana are taken as object
and understood by wisdom as viññâna, viññâna ….
The good and bad groups in rûpârammana are meditated in similar ways. Note that
the same applies to those along the saddârammana (sound base).
22
WHAT TO CONCENTRATE UPON WHEN UNDERSTOOD
If you have successfully practiced up to stage mentioned above, you should be
able to answer the question. If not, the answer follows.
At every thought moment of manodvâravîthi, that continue taking as object
cakkhudvâravîthi rûpârammana that appears while discerning on the rûpârammana,
the ultimate truth and dhâtu essence of the rûpa-nâma should be understood by
wisdom as follows.
1. Four each of âyatana according to âyatana desanâ ways.
2. Four each of dhâtu according to dhâtu desanâ ways.
3. Five each of khandhâ according to khandhâ desanâ ways.
Now this is the answer to the above query. This answer is just made refering to nâma-
rûpapariccheda ñâna (insight knowledge of mind and matter) = ditthivisuddhi (purifica-
tion of views).
Suppose you have come up to paccayapariggaha ñâna (knowledge of discerning
the cause and result), you must discern the cause and result at every thought moment.
(This will be appreciated well in section on Paticcasamppâda).
A meditator ultimate reality of every individual of the ultimate element of the
five-fold aggregate, by way of lakkhana-rasa-paccupatthâna-padatthâna, at individual
thought moment of the cakkhudvâravîthi and manodvâravîthi , when he has come up to
Lakkhanâdicatukka. (This will be clear in section on Lakkhanâdicatukka).
Again, if the meditator has attained the stage of viappsanâ he will have to
concentrate on the three general characters, anicca-dukkha-anatta, of the khandhâ,
âyatana and dhâtu, which are present at every thought moment of the cakkhudvâravîthi
and manodvâravîthi. (This will be clear in section on Vipassanâ). It is the same in the
case of concentration on sound.
All these are instructions of the Pâli-Atthakathâ-Tîkâ indicating how, when and
what to discern regarding the paramatta elements while at seeing and hearing stages.
For the meditators who are searching for the true dhammas of the Buddha the
Sabbaññuta Sammâsambuddha, those who are willing to penetratively understand, even
in this existence, asankhatadhâtu, the element of peacefulness leading to the Path and the
Fruit, those who are eager to be delivered from the apâya (miserable existences), those
who are willing to be relieved entirely of the miserable ageing, death and decay, these are
the instructions to take to heart, follow carefully and obediently.
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THE OUTSTANDING FRATURES OF THE TWO VÃDAS
According to the kecivâda the splendid material forms, arising in the sentient
beings such elephants when they have gradually attained maturity, are only the anitthâ-
rammana rûpa akusala kamma-produced corporeality due to their cultivation in the past
of the akusalakamma.
According to Mûlatîkâsayâdaw, the patisandhe kammaja rûpa (kamma-produced
rebirth phenomena) of the elephant etc. are only the akusala kamma-produced anitthâ-
rammana rûpa. It has been exsaptiated that the splendid rûpas, which appear at pavatti
period when maturity is attained, are the kusokammajarûpas = the itthârammana rûpas,
which were cultivated in the past existence of these sentien beings. (That is to mean that
the ugly and inferior rûpas are the akusalakammaja rûpas. It is consistent with Añgutta-
ranikâya Dassakanippâtti Jânusoni-suttana. See Am. 3: 478 – 482).
So tattha lâbhî hotîti so tattha hatthiyoniyam nibbattopi mañgalahatthitthânam patvâ
lâbhî hoti. (Am.-Ttha. 3: 339).
In the santâna of elephant etc., during pavatti period, although the itthârammana
rûpa = akusalakammaja rûpa and anitthârammana rûpa = akusalakammaja rûpa are
intermingled, the latter are infinitesimal, but kusalakammaja rûpas are of considerable
magnitude. Therefore, the Mûlatîkâsayâdaw is of the opinion that such an infinitesimal
akusalakammaja rûpas cannot be the cause for the arising of akusalavipâkacitta in the
santâna of sentient beings like humans. The sayâdaw once again expounded as given
below.
Vipâkam pana kattaco na sakka vañcetunti vipâkavasena itthânitthârammanava-
vatthânam sutthu vuttam. Tasmâ tam anugantvâ sabbattha itthânitthatâ yojetabbâ.
(Mûlatî- 2: 8).
Again in whichever ârammana it may be, the vipâkviññâna cannot be deceived.
Because of this determination of itthârammana or anitthârammana by virtue of
vipâkaviññâna (Abhi.Ttha.- 2:10), as explained by Tipitakasûlâbhayathera, has been
mentioned in attakthâ. Therefore, the determination ittha and anittha by power of that
vipâkaviññâna only, the formation of ittha and anittha ârammana should be associated
(Mûlatî.-2: 8).
Now this is the similarity of meaning by all the atthakathâ sayâdaws, the similar
attakathâ = samanavâda.
VITANTAVÂDÎ VÂDA
SOPHISTRY
An individual who would make fallacious speech that could disheartened the men
of wisdom is the vitandavâdî (a sophist). He would speak oout as
Itthânittham nâma pâtiyekkam pativibattam natthi, tesam tesam rûcivasena kathitam
(Abhi.-Ttha.-2: 9).
There is no such a thing a the itthârammana and anitthârammana which can be analyzed
individually as a single item each. Determination of an ârammana as either the
29
itthârammana or the anitthârammana is related to individual living being’s like or dislike
of it (that ârammana). To the Great King Kosala the Buddha himself has admonished as
follows.
“ The Great King …. Among the five-fold kâmaguna ârammana, I have indicated
that only the ârammana that is attractive and the heart’s liking is the extreme determinant
and is noble. The Great King …. Even that individual årammanas can be a heart stimula-
ting for some, but not for the others. The Great King …. A single kind of sounds, smells,
tastes and touches can be the balm to the heart of some, but not to that of others.” This
what the Lord has expatiated in Sagâthâ-vaggakosala-samyutta Pañcarâja-suttana (Sam.-
1: 80).
With reference to the method as indicated above, a single rûpârammana, saddâ-
rammana, ganfhârammana, pholabbârammana etc. may be pleasant and attractive
ârammana for one, and cause the arising of clinging, attachment and lobha (greed) to that
ârammana. To the other these ârammanas could cause anger, a feeling of sorrow, and
hate. These ârammanas themselves may be the attractive, pleasing and adorable
itthârammans for one. These may again be the disgusting, disagreeable and unadorable
anitthârammanas for the other.
The same ârammanas are taken by optimist as pleasing and adorable, on the
other hand, they displeasing unadorable for a pessimist. Therefore, there no such a thing
as ittârammana separate from anitthârammana in its own entity.
In fact countrymen living in the extreme periphery paccantavâthî) of the
Majjhimadesa (the Middle Region) would find even the earthworms to be itthârammana,
attractive and adorable. For those living right inside the Majjhimadesa, however, would
find these earthworms to be anitthârammana, irritable and rejectable. Again the paccan-
tavâthî, the countrymen, would find the meat of peacock to be irritable, inedible and
unpleasant. This is the the way of thinking of vitantavâdî with regard to itthârammana
and anitthârammana (Abhi.-Ttha.-2: 9).
THE REPLY
In response to the idea of vitantavâdî, the atthakathâ has retored as follow.
Ask the vitantavâdî as
Do you mean there is no such a thing as itthârammana and anitthârammana
in its entity to determine separately?
Suppose his answer was “âma natthi = well, no, there is not.” Ask him the same
question three times, and make him answer âma natthi three times admittedly. After-
wards give him a problem to see what his answer would be.
The question is “Is the Nibbâna atta or anatta”? The vitanta vâdî might answer,
through knowledge of his own, indeed nibbâna is the itthârammana.
He might remain silent, but in fact nibbâna is the itthârammana.
Some people are sensitive and become angry when the merits of the nibbâna are
30
mentioned, and would angrily answer as follow.
Well now you are talking about the merits and goodness of the nibbâna. I would
like to ask you if there were adequate and various kinds of eatables, flowers, perfume,
essence, cosmetics, clothings and place to sleep—the five-fold kâmaguna ârammana in
the nibbâna?
The answer to question put by the vitanda vâdî would simply be “No.” If such an
answer is given by sakavâdî, a person whose idea is with the framework of the sâsanâ,
and in continuation the vitanda vâdî should be told: You would close your ears and say
“No. Alam tava nibbânena = your nibbâna would be not advantageous.”
The great noble nibbâna dhamma is indeed an itthârammana. Even though it is
so, there are no five-fold kâmaguna ârammanas to enjoy, for which the nibbâna when
viewed from the vitanda vâdî’s standpoint comes to be known as anitthârammana.
Anitthârammana it may be for those who does not want, the great noble nibbâna
dhamma should not and must not be taken as anitthârammana. A person who implied
the nibbâna to be anittha is one who possesses viparitasaññâ (altered perception) =
wrong perception associated with the lobha (greed) associated with the enjoyment of the
five-fold kâmaguna ârammanas. Because of this wrong perception, he has asserted the
remark “Hold it. There is no benefit derivable from your nibbâna.”
Because of changes of perception = vippanlâsa (transposition) alteration in the
perception, an ârammana may be itthârammana for one who is in search of it. At the
same time that ârammana may be disagreeable and unacceptable for another (Abhi.-
Ttha.-2: 9 – 10).
Now these are the assertions in atthakathâ made in response to that of the vitanda
vâdî.
SAÑÑÂVIPALLÂSA
(THE CONCEPT TRANSPOSITION)
The perceptions associated with lobha clinging to the kâmaguna ârammanas,
which are not the true ittha, and believe them to be the ittha, the nibbâna dhamma and
other ârammanas which are wrongly taken to be the true anitth—the perceptions which
here are said to be viparitasaññâ = perceptions subject to changes. That viparitasaññâ is
again explained as saññâvipallâsa. Because of the viparitasaññâ the nibbâna, which
lacks kâmaguna ârammanas inform of food and enjoyable substances, he simply honestly
said “alam tava nibbânena = That is enough. There is no benfit in your nibbâna.” The
majority of the present day persons wishing for “immediate attainment of nibbâna” are,
infact, usually have one thing in mind and another in the mind. They want to acquire the
nibbâna in no time. They, however, do not practice in the right way to attain the nibbâna
following the right path. Having a heart of acquiring nibbâna, though they cannot
practice presently, should be said to have a great merit.
THE THREE-FOLD VIPALLÂSA
Vipallâsâti anicca-dukkha-anatta-asubhesuyeva vatthûsu iccam sukhan attâ subha”ti
evum pavatto saññâvipallâso cittavipallâso ditthivipallâso ime tayo (Visuddhi-2: 324).
In the five-fold upâdânakkhandhâ rûpa-nâma dhammas, which are the true
anicca, dukkha, anatta and asubha, in other words in the dukkha-saccâ and samudaya-
saccâ dhammas, there are three-fold vippllâsas:
1. Wrong perception as (a) Nicca, (b) Sukha, (c) Atta, (d) Subha = Saññâvipallâsa
2. Wrong notion as (a) Nicca, (b) Sukha, (c) Atta, (d) Subha = Cittavipallâsa
3. Wrong view as (a) Nicca, (b) Sukha, (c) Atta, (d) Subha = Ditthivipallâsa.
In this way there are three-fold vippllâsas as Saññâvipallâsa, Cittavipallâsa, and
Ditthivipallâsa. There are four categories in each making it 12-fold of vippllâsa dham-
mas (Visuddhi-2: 324).
Perceptions subject to change = viparitasaññâ arise because the vippalâsa
dhammas distinctly do exist from which no deliverance has been attained. Based on the
viparita saññâ, the living beings wrongly perceived ittha as anittha and vice versa. They
are having wrong notions and wrong perceptions and these are, indeed, the ayoniso
manasikâra (the unwise attensions). There is every possibility that akusala dhammas
could arise based on these ayoniso maniasikâra.
DETERMINATION OF IŢŢHÂRAMMANA AND ANIŢŢHÂRAMMANA
ACCORDING
INDIVIDUALS OF MEDIOCRE LIVING BEINGS
Iţţhânitthârammanam pana pâtiyakkam vibhattam aţţhîti. Kassa vasena vibhattanti?
Majjhimakasattassa (Abhi.- Ţţha.-2: 10).
Determination of iţţhârammana and iniţţhârmmana is given in the Aţţhakathâ. It
is not ture that there never exist iţţhârammana and aniţţhârammaņa as asserted by the
vitandavâdî. Then how is it determined which are iţţhâramaņa and which are
aniţţhârammaņa? The explanation in the Aţţhakathâ is that it is made by virtue of wish a
Mediocre person.
Further explanation. Determination of an ârammaņa as either iţţha or aniţţha
should, however, be made by virtue of the great president, the King Mahâsudassanasak-
kâya, King Dhammâsoka etc., who are of great power. Indeed, these powerful rulers,
belonging to the higher strata, are not contended with nor appreciate an ârammana like
ordinary foods, of celestial origin, comparable to the five-fold ârammana karmaguna,
though the food is an itthâramman. In their mind this ârammana is taken to heart as not
appreciable nor stumlating to their heart.
For very poor, and of low strata, humans and sentient beings for whom getting a
daily meal is hard effort, even the meal made broken rice, foul rice and curry would be
delicious and will be ittha though it is indeed anittha.
In dertermining whether an ârammana is ittha or anittha, it should be according
to the middle class humans’ (Pâmokkha, Minister, rich man, merchant etc.) definition.
Therefore, good rûpa-sadda-gandha-rasa-pholabba-dhamma for middle class
32
humans are all itthârammanas. The hard-to-come-by physical appearance and the sound
of the Sammasambuddha etc. and those of man and woman are very pleasant and
adorable ati-itthârammanas. The smell of faecal materials, rotten dead dog and man are
of repulsive kinds; disturbing sounds, unpleasant smell, disagreeable tastes and touches
are anitthârammanas. This is how determination is made regarding the itthârammana and
anitthârammana. This is the atthakathâvâda; the samânavâda. (Abhi.-Ttha.-2: 10).
In this vâda, note that the formation of ittha or anittha on an object among the
upper. Medium and lower strata humans does not occur during the vipâkaviññâna, but
during by javanasena = the force of javanna (impulsion)
TIPIŢAKACÛLÂBHAYATTHERA VÂDA
Tipiţakacûļâbhayatthero panâha — “Iţţhâniţţham nâma vipâkavasena paricchinnam, na
javanavasena. Javanam pana saññâvippallâsavasena iţţhassamim yeva rijjati, iţţhas-
samim yeva dussati. Aniţţhassamim yeva rijjati, aniţţhassamim yeva dussatî"ti.
Vipâkavaseneva panetam ekantato paricchijjati. Na hi sakkâ vipâkacittam vañcetom.
Sace ârammaņam iţţham hoti, kusalavipâkam upajjati. Sace aniţţham, akusalavipâkam
upajjati (Abhi-Ţţha-2: 10).
The Venerable Tipiţakacûļâbhayatthera has indicated as follows.
The iţţhârammaņa and aniţţhârammaņa are determined not by the force of javana
(impulsion) but by the force of vipâkaviññâņa (consciousness acquired through practice).
Because of wrong concept = the clinging, the attachment = may result in lobha, and also
dosa, can be formed within a single iţţhârammaņa by force of vipaļâsa. Within a single
aniţţhârammaņa can be formed the attachment = lobha, and also dosa. Therefore, the
iţţhârammaņa and aniţţhârammaņa should not be determined on the basis of the force of
javana.
Therefore, the iţţhârammaņa and aniţţhârammaņa should be determined only by
virtue of vipâkaviññâņa. In fact vipâkacitta never deceives. An ârammaņa may be an
iţţhârammaņa—(let the javana dominated by any one of kusla, akusala, somanassa, do-
manassa, upakkhâ), then the vipâkaviññâņas are definitely kusalavipâka, pañcaviññâņa,
sampaţicchana, santîrana of tadârammaņas. An ârammaņa may be an aniţţhâram-
maņa—(let the javana dominated by any one of kusla, akusala, somanassa, do-manassa,
upakkhâ), then the vipâkaviññâņas are definitely akusalavipâka, pañcaviññâņa,
sampaţicchana, santîrana of tadârammaņas. For this reason, the determination of the
iţţhârammaņa and aniţţhârammaņa should, in deed, be made by virtue of vipâkaviññâņa.
Kiccâpi hi micchâdiţţhikâ Buddham vâ samgham vâ mahâcetiyâdîni vâ uļârâni âram-
manâni disvâ ekkhîni pidahanti, domanassam âpajjanti, dhammasaddam sutvâ kaņņe
thakanti, cakkhuviññâņasotaviññâņâni pana nesam kusalaviâkâneva honti (Abhi-Ţţha-2:
10).
33
Micchâdiţţhi (wrong viewers), those with conception outside the bounds of the
sâsanâ, turn their blind eyes when they encounter Sammâsambuddha (the Enlightened
One), or Ariya-Sanghâ (the Noble Sanghâ) or Mahâ-cetiya (e.g. Shwedagon) etc. of noble
ârammaņas; feel unhappy at heart. They would close their ears when the Buddha's
sermon is heard.
1
TIPIŢAKACÛLÂBHAYATTHERA VÂDA
Tipiţakacûļâbhayatthero panâha — “Iţţhâniţţham nâma vipâkavasena paricchinnam, na
javanavasena. Javanam pana saññâvippallâsavasena iţţhassamim yeva rijjati, iţţhas-
samim yeva dussati. Aniţţhassamim yeva rijjati, aniţţhassamim yeva dussatî"ti.
Vipâkavaseneva panetam ekantato paricchijjati. Na hi sakkâ vipâkacittam vañcetom.
Sace ârammaņam iţţham hoti, kusalavipâkam upajjati. Sace aniţţham, akusalavipâkam
upajjati (Abhi-Ţha-2: 10).
The Venerable Tipiţakacûļâbhayatthera has indicated as follows.
The iţţhârammaņa and aniţţhârammaņa are determined, not by the power of
javana (impulsion), but by the force of vipâkaviññâņa (consciousness acquired through
practice). Because of wrong concept = the clinging, the attachment = may result in
lobha, and also dosa, can be formed within a single iţţhârammaņa by force of vipaļâsa.
Within a single aniţţhârammaņa can be formed the attachment = lobha, and also dosa.
Therefore, the iţţhârammaņa and aniţţhârammaņa should not be determined on the basis
of the force of jhâna.
Therefore, the iţţhârammaņa and aniţţhârammaņa should be determined only by
virtue of vipâkaviññâņa. In fact vipâkacitta never deceives. An ârammaņa may be an
iţţhârammaņa—(let the javana dominated by any one of kusla, akusala, somanassa, do-
manassa, upakkhâ), then the vipâkaviññâņas are definitely kusalavipâka, pañcaviññâņa,
sampaţicchana, santîrana of tadârammaņas. An ârammaņa may be an aniţţhâram-
maņa—(let the javana dominated by any one of kusla, akusala, somanassa, do-manassa,
upakkhâ), then the vipâkaviññâņas are definitely akusalavipâka, pañcaviññâņa,
sampaţicchana, santîrana of tadârammaņas. For this reason, the determination of the
iţţhârammaņa and aniţţhârammaņa should, in deed, be made by virtue of vipâkaviññâņa.
Kiccâpi hi micchâdiţţhikâ Buddham vâ samgham vâ mahâcetiyâdîni vâ uļârâni âram-
manâni disvâ ekkhîni pidahanti, domanassam âpajjanti, dhammasaddam sutvâ kaņņe
thakanti, cakkhuviññâņasotaviññâņâni pana nesam kusalaviâkâneva hunti (Abhi-Ţha-2:
10).
Micchâdiţţhi (wrong viewers), those with conception outside the bounds of the
sâsanâ, turn their blind eyes when they encounter Sammâsambuddha (the Enlightened
One), or Ariya-Sanghâ (the Noble Sanghâ) or Mahâ-Cetiya (e.g. Shwedagon) etc. of
noble ârammaņas, feel unhappy at heart. They would close their ears when the Buddha's
sermon is heard. Their eyes and ears may be closed, and having heavy hearts, yet the
chance of instantaneous vision of Sammâsambudhas, and hearing of their sermons are
due to their past kusala (meritorious deeds of their previous existence). Because of these
deeds, the cakkuvññâna (seeing consciousness) and sotaviññâna (hearing consciousness)
are the kusalavipâkas (results of meritorious actions).
When countryside pigs sense the smell of human organic refuse, they feel happy
at heart due to the notion that they are going to have a feast on it. The cakkhuvññâna that
enable the pigs to see, the ghânaviññâna that enable them to smell, and jivhâviññâna that
enable them to taste the refuse are akusalavipâkaviññâna which have resulted from the
past akusala actions. A pig, tied with ropes, may be laid on a comfortable bed by its
owners, but the pig may be squeaking distressfully. But, because of saññâvipallâsa, the
wrong perception, the comfort provided could not be appreciated. By such a wrong
2
perception, a jhâna (absoprtion) of grief, instead of comfort, arises in the pig’s jhâna. The
comfortable feeling of the bed = kâya-viññâna-citta (consciousness by way of touch),
associated with the sukha-vedanâ (feeling of joy) and which realizes phoţţhabbâ-
rammana, is the result of good deeds in the previous life. It is, therefore, only the kusala
upâka. The ârammana is the iţţhârammana (Abhi- Ţha-2:10).
A piece of cotton wool, which usually gives a smooth feeling on touch, could be
the cause for painful feeling when applied on a fresh wound, for akusalavipâka dukkha
sahagutta kâyaviñâņa. The touch with the cotton wool is an aniţţhaphoļabbârammana
causing a painful feeling on the wound.
The contact with the cotton wool is the cause of good feeling for a person without
wound. The cause for arising of kusalavipâka sukasahagutta kâyaviñâņa. The contact
with the cotton wool is an enjoyable feeling of iţţhaphoļabbârammana for a person
without wound. Message with a gentle hand will be a good feeling and forms kusala-
vipâka sahagutta for the one messaged. This is because the object is an iţţhârammana.
The same gentle hand will cause an unpleasant suffering and akusalavipâka sahagutta
when slapped in the face. It is an aniţţhaphoļabbârammana for the one being slapped.
Determination of iţţha and aniţţha based on vipâka as explained by the Venerable
Tipiţakadhara cûļa-abhaya mathera is quite acceptable (Mûlaţî – 2:10).
With reference to the determination of iţţha and aniţţha, the early teachers used
to assert “vipâka as the right and jhâna the opposite.” It is the kusalavipâka if the object
is iţţhârammana, and aniţţhârammana object for the akusalavipâka. The jhâna, even if it
is iţţhârammana, may be influenced by dosa- jhâna (impulsion of hate), instead of
somanassa- jhâna (impulsion of feeling of joy), because of the saññâvipallâsa. It so
happens because, though the right arising vipâka-citta (resultant consciousness) occurs,
the arising of jhâna citta (impulsion consciousness) is abnormal.
Determination of Iţţha – Aniţţha by Way of Dvâra
One should also know the way of determining iţţha and aniţţha by virtue of dvâra.
Soft and delicate texture of human organic refuse is repulsive to cakkhu-dvâra (eye door)
and ghâna-dvâra (nose door) is aniţţhârammana. Because of its smooth texture to the
contact with the hand, it is pholabbârammana to kâyadvâra.
For those who have been thrown at with ruby by King Cakkavatta, or one who has
been pierced through with his gold lance, find these two to be the aniţţhârammanas to
their kâyadvâra, but are iţţhârammanas to their cakkhudvâra. This is because the ruby or
the lance in the presence case cause a great suffering to the subject. It should be, in fact,
noted that, determination of either iţţha or aniţţha is made via the power of iţţha-vipâka
citta.
In this way the determination of either iţţha or aniţţha can be achieved by the
following ways:
1. By way of wish in individuals of middle strata,
2. By the power of vipâka citta,
3. By way of the dvâra (sense door), and
4. By way of the season such as cold or hot.
5
In the santâna of a person at the moment of cultivating in the past for acquiring
the five-fold khandhâs of the present the following would prevail.
1. Lobha would in its full strength.
2. Alobha would be weak and in dormant state.
3. Adosa (= mettâ), amoha (= paññâ) are in their full strengths.
4. Dosa and moha are weak and in dormant state.
When effort had been made on the kamma cultivation, the weak and dormant
alobha was not able to exert its influence on the eradication or overcoming of lobha.
Again at a time of kamma was cultivation the adosa and amoha were so strong
that they overcome and eradicate the dosa and moha. Therefore, a person in a certain life
time, via rebirth, when a kamma of high dosa was functioning, will result as an individual
given below.
1. A greedy person (result of being greedy).
2. Thought greedy, he lives a peaceful life. Not easily angered = not short-tempered.
(result of being non-greedy).
3. A man of wisdom with sharp mental properties. (result of amoha)
(Abhi-Ţha-: 1 – 308).
Because when kamma was performed, it was overwhelmed with greed, resulting
in a greedy person highly attached to both living and non-living kâmavatthu. Because of
adosa = powerful mettâ-kamma on other living beings, sukhasîla = he used to lead a
peaceful life, being not annoyed, not angered and of a good temperament. Because of
amoha = kamma of high nâņa paññâ, he becomes a person of wisdom sharp like a
thunderbolt. The property of the past element is reflected in the present. And such
properties will exert their influence in the future life.
The story of the would-be wealthy Jotika and his elder brother, each offering a
sugar cane to a paccekabuddha, at a certain time before the enlightened Vipassî and prior
to the arrival of sâsanâ should be flashed back.
The younger brother, offering a sugar cane, wished for the peaceful existence as
human-devâ-nibbâna, while the elder brother wished for the nibbâna only.
The alms offered are similar as was the alms recipient. But their minds were set
differently. The younger brother Jotika cultivated his dâna kamma surrounded by lobha
attached to richness as a human and a vedâ. While making such an offer, he had adosa
mettâ dhâtu upon the paccekabuddha. The knowledge of Sammâdiţţhi-ñâņa, which
understands the kamma and its resultant formations, prevails in his heart. As the elder
brother made a wish only for the nibbâna, his dâna-kamma was surrounded by alobha,
adosa amoha dhatus only. These three elements were in full power then.
At the time of resultant formation of these kamma, the two brothers were reborn
to an extremely rich man. On encountering the sâsanâ of the Enlightened Vipassî, the
elder brother, who had cultivated the kamma surrounded by alobha, adosa and amoha,
transferred al his wealth to his younger brother, and entered the world of the sâsanâ. He
practiced on the dhammas to become an ascetic. He was able to relieve himself of
attachment to all the wealth acquired based on alobha kamma, for which he became a
7
Now that we are in the domain of Buddha sâsanâ, we should practice as given
below.
Way of practice for acquirement of samâdhi is in hand, all we have to do is to
make effort to have lofty mettâ-dhâtu, good consciousness and mettâ-javana. There also
are instructions for practicing to acquire higher status of karuņâ-dhâtu, muditâ-dhâtu and
upekkhâ-dhâtu and maintained in the heart.
If you have successfully practiced these samâdhi exercises and put to practical
application, the mettâ-dhâtu karuņâ-dhâtu, muditâ-dhâtu and upekkhâ-dhâtu will always
reside in your consciousness. Then your mind will always be of very highly state. If you
cultivate a kamma surrounded by such a high state consciousness, then when a result has
a chance to arise in certain existence you will be endowed the following qualities on the
sentient beings
1. A person of great mettâ-dhâtu,
2. A person of great karuņâ-dhâtu,
3. A person of great muditâ-dhâtu, and
4. A person of great upekkhâ-dhâtu.
These are minds of higher state a traveler along the sansâric journey should have upon
fellow travelers. These are the most desirable very noble exercises and are therefore
designated as the brahmacariya (good walk of life).
In this sâsanâ also are present very high standard of exercises for paññâ. Just
refer back to the section on the rûpa-kammaţţâna and nâma-kammaţţhâna described
previously. Exercise in discerning infinitesimal particles, called rûpa-kalâpa in the rûpa-
loka (material world), realization by eye of wisdom of these atomic particles and their
ultimate truth, vîthi-citta (thought process) that arises along the citta-niyâma (methods of
mental culture) concentrated to the attainment of the ultimate truth are all explicitly given
in the Sammâ-Sambuddha Buddha sâsanâ. The exercises for concentration on causal
relationship paţicca-samuppâda and for vipassanâ are available in this sâsanâ only. If
practically successful in exercising on these, then the following can be acquired.
1. Nâma-rûpa-pariccheda ñâņa the insight knowledge of mind and matter,
2. Paccaya-pariggaha ñâņa the analytical knowledge realizing the causes of mind
and matter
3. Vipassanâ ñâņa the insight knowledge that realizes the anicca, dukkha, anatta of
sankhâra dhammas to the attainment of the Path and the Fruit,
4. Ariya Magga Ñâņa Noble Path knowledge,
5. Ariya Phala Ñâņa Noble Fruit knowledge.
These are knowledges of very high status, not available anywhere except in the Buddha
sâsanâ, nor are they available in the modern science world, nor in philosophies outside
the sâsanâ.
A meditator’s mind decorated with such knowledge of higher state is also highest
citta-dhâtu. The rûpa-nâma santâna of a meditator’s mind practiced to attain a high state
could provide the following benefits.
1. Deliver him from apâya (miserable world)
9
2. Deliver him from miserable phenomena of ageing, suffering, death and decay and
rebirth.
3. If the meditator is still going round the sansâric journey, it will organize in such a
way as to make him a clever man of wisdom.
These indicate how you can uplift your citta-dhâtu by cultivating high state mettâ-
dhâtu, karuņâ-dhâtu, muditâ-dhâtu, upekkhâ-dhâtu, alobha-dhâtu, adosa-dhâtu and
amoha- dhâtu (wisdom). In this way the wisdom would raise your bhava to a higher
status and relieved you of miserable sufferings. In a way, it uplifts a man above ordinary
man and a deity above the other deity.
The buddhas, innumerable as sand grains on the banks the River Ganges, have
become enlightened because of cultivating citta-dhâtu decorated with better elements
such as the ten-fold paramîs. You, gentleman, can also have the mind which can be
enlightened if you make great effort in improving it.
If you culture your mind surrounded by inferior citta-dhâtu, then your citta will
be of inferior status, and you would be leading a variety of bhavas of low quality.
Suppose you cultivated your kamma surrounded by lobha as attachment to one
another as a husband and a wife and wishing that you are always together be it the life of
a bird, and suppose you two have perform kusala kamma together. At a certain time,
when that kamma bears result, and if you happen to encounter one another, then you will
always be intimately together. Unfortunately, if one partner has been a drunkard, you, as
wife, will still be attached to him however much abuse he would inflict on you.
In the same way if you had wished for a life as a wealthy person, and the time for
result has come, then you will acquire a wealthy life attached to your wealth like the
wealthy Jotika. If your wish has been for higher professional post, you will be attached
to it.
If you have cultivated a kamma surrounded by dosa, and dissatisfaction, you will
become a man of great anger and of dissatisfaction when that kamma bears the result.
You will not be satisfied with any body in the world.
Suppose you cultivated kamma been surrounded by citta-dhâtu of boastfulness,
will to take advantage over others, being self-esteemed, and looking down upon others –
that is lobha and mâna. Then that kamma will result in you being a boastful person, and
high-handed in dealing with others, will always be thinking high of yourself.
If your kamma is cultured surrounded by envious mind on others, then when that
kamma produced result, you lead and envious bhava. This issa dhamma, which is a mind
envious on others’ success or wealth endowed with powers which can end the life a devâ.
A kamma cultivated with maccheriya-dhâtu (selfishness) would result in a person
overwhelmed by maccheriya. He would be too sensitive to those even lingering to his
possessions including his wealth, wife and children.
Realizing the above situations, if you would like to be delivered from the sansâric
circus, or like to lead a bhava of higher status, then you will have change your mind and
raise to a higher standard. Every day and from moment to moment, with the motion of
your hands, legs and mouth there occur kâya-kamma, vajî-kamma and mano-kamma,
10
(the body function, verbal function and mental function). For these kammas to be
surrounded always by good elements effort is made on samatha, vipassanâ and bhâvanâ
exercises most the time. In other words, the kammas should be surrounded by saddhâ,
vîriya, sati, samâdhi and paññâ.
INDIVIDUALS OF THE SECOND KIND
Yassa pana kammayûhanekkahņe lobhadosâ balavunto hunti, alobhadosâ mandâ, amoho
balavâ, moho mando, so purimanayeneva luddho ceva hoti duţţho ca, paññavâ pana hoti
vajîrûpamañâņo, dattâbayatthero viya
A person, at the moment of cultivating a kamma, might have lobha and dosa in
his santâna. He would have a heap of lobha attached to the prevailing bhava, to the
material things and his status in the society while trying to cultivate meritorious kamma.
At that moment alobha and adosa (metta-dhâtu) factors very recessive. Ahoma, paññâ,
however, quite dominant. When the kamma, cultured with surrounding lobha, has the
chance to bear result, the person would be a greedy one. The kamma cultured surrounded
by dosa, would result in a person of great dosa (anger). Because of amoha-dhâtu during
that moment, the person would be of sharp wisdom like Tattâbhaya Mathera.
INDIVIDUALS OF THE THIRD KIND
Yassa pana kammâyûhanaekkhaņe lobhadosamohâ balavunto hunti, ittare mandâ. So
purimanayeneva liddo ceva hunti candho ca, sukhasîlako pana hoti ekkodhano
A person at the moment of culturing a kamma (= a kusala kamma resulting in a
human bhava) has powerful lobha, adosa and moha in his santâna. The alobha, dosa
and amoha, on the other hand, are weak. At a time when that kamma produces a resultant
bhava by rebirth power, the person would be a greedy individual. It is because the weak
alobha could not influence the powerful lobha. In the same way, the weak amoha could
not overwhelm the poweful moha, for which the person would become mentally low,
dumb and dull individual. When the kamma was cultivated, however, dosa was recessive
but adosa was dominant. Because of powerful adosa = metta, it could dominate the
weak dosa, resulting in man having peace of mind and of a good tempered in nature.
A FACT TO BE NOTED
It should be noted of the fact that if a good deed is done by someone without
wisdom, then the resultant individual in a certain bhava will be an ignorant person of
inferior mentality. A kamma should not performed without due consideration. It is
because once a kamma has been performed, then it cannot be withdrawn. (The cause
kamma will always produce result, good or bad). It can only be eradicated by Vipassanâ
ñâņa, Magga-ñâņa, and Phala-ñâņa. The eradiation is the function of Arahatta-Magga-
ñâņa. The kammas of whatever kind that is going to give results in the wake of
parinibbânacuti can only be eradicated by Arahatta-Magga-ñâņa because it has the
power to do so.
At the expense of money, one performs a good deed, but it results in an ignorant,
dumb and low-grade person, which is thing of sorrow. Therefore, whatever good deed is
done it has to be associated with wisdom. Now a brief explanation on ñâņa and paññâ is
pertinent here.
11
CATUSACCASAMMÂDIŢŢHI
(The Right Vision on the Four-Fold Realities)
Katamâ ca bhikkhave sammâdiţţhi? Yam kho bhikkhave dukkhe ñâņam, dukkha
samudaye ñâņam, dukkha nirodhe ñâņam, dukkhagâminiyâ paţpadâya ñâņam. Ayam
vuccati bhikkave sammâdiţţhi (Ma.- 1 :88).
the nature of either anicca, or dukkha, or anatta, then a sati (mindfulness) associated with
vipassanâ ñâņa which always reflect on those dhamma may arise in the santâna of deity.
Then the appearance of the sati associated with associated with the vipassanâ ñâņa is still
too slow. In deed, in his santâna the ascetic has the consciousness of the dhammas
practiced during the life time, and which the are objects of ârammana of the vipassanâ
ñâņa – pasanne âdâse châyâ viya palavunti, pâkaţâ hutvâ paññâyanti (Am´-Ţa.-2: 2 –
365).
= The consciousness on the ârammana will be clear as mirror images. Therefore,
the nibbâna is attained rapidly because of slow appearance of the sati associated with the
vipassanâ ñâņa which can always concentrate on the dhammas previously practiced.
It must be noted that verbal recitation of “anicca-dukkha-anatta” cannot the
vipassanâ ñâņa be without realization of true paramattha rûpa-nâma. A kamma sur-
rounded by false vipassanâ ñâņa cannot promote one to a power of great wisdom as the
one does surrounded by the ture vipassanâ ñâņa.
INDIVIDUAL OF THE FOURTH KIND
Tatthâ yassa kammâyûhanakkhaņe tayopi lobhadosamohâ balavunto hunti, alâbhâdayo
mandâ, so purimanayeneva luddho ceva hoti duţţho ca mûļho ca (Abhi.- Ţţa.- 1: 308).
Again, a certain individual might have cultivated a kamma surrounded by lobha
(greediness), dosa, and moha in his santâna, and which were very lofty at that moment,
then the alobha, adosa and amoha would be weak. A time would come when that
kamma has the chance to give its results in a certain bhava by virtue of paţisandhe, then
that person will be of greedy nature. It is because the alobha was too weak to overcome
the lobha. Adosa was too weak to overcome dosa, so that the person will of great anger
in nature. The person will be feeble-minded because the weak amoha was unable to over
come the moha (Abhi.- Ţţa.- 1: 308).
Approaching and offering materials to a person known for giving hint on the
lucky numbers of a certain raffle, offering flowers, light from an acacia wood and water
to the Buddha’s stupas as instructed by an astrologer etc., are all kammas surrounded by
lobha, dosa, and moha dominant over the weak alobha, adosa and amoha.
Here is a point to consider. Observe carefully the Buddha’s stupas standing at the
designated corners for the purpose of receiving offer of water made by people. On
staturdays, Sundays and other holidays, there are numerous people at the stupas for this
purpose. Without any cover overhead, these stupas are all the time in rain or sun light.
As one started making offer of water, others will follow suit in succession. In this way
the stupas will be watered throughout the day.
Think about it deeply. At home, would you be taking bath all the day? Only
when you could imagine these stupas to be the real Buddha, concentrate on his guna and
the blessing He has bestowed upon us as the object, then your good deeds would bring
forth enjoyable results. If so, you could think of whether or not the stupas should be
offered water all the day.
15
What is being done is emphasized on what the astrologer has instructed, the
element of alobha is weak, being considerate on the Buddha = element of mettâ also is
very weak. Amoha (wisdom) was weak as the interest was only on what the astrologer
has said,and as the element of wisdom was lacking the real fact of the Buddha has been
neglected. The kamma has been made, surrounded dominantly by lobha, dosa, and
moha, dominating the alobha, adosa, and amoha, (for purpose of his health, wealth,
promotion to higher ranks). If that kind of kamma has the chance to produce result at a
certain bhava, then the person will be greedy, of great anger and low mentality. Such a
result would arise along as the alobha, adosa, and amoha cannot overcome the lobha,
dosa, and moha.
If a kamma has been made and accomplished, all one can do accept its outcome,
whatever the kind the resultant may be. A kamma once dome can never be undone.
However, if vipassanâ exercise can be made strenuously, then the arahatta magga ñâņa
would annihilate the results of those kamma following the parinibbâna cuti (complete
extinction of khandhâ).
AN INDIVIDUAL OF THE FIFTH KIND
Yassa pana kammâyûhanakkhaņe alobhadosamohâ balavunto hunti, ittare
mandâ, so purimanayeneva appakileso hoti dibbârammaņampi disvâ niccalo, duţţho
pana hoti dandhapañño câti (Abhi.-Ţha.- 1: 309).
A GOOD CHANCE
At this point in time, you are encountering the sâsanâ having the following
advantages:
1. You are able to listen to and learn the real presence of the nibbâna, the element of
peacefulness, the sañkhata dhatu that can relieve you off the suffering of the
sansarâ vatta.
2. You have a chance to listen and realize the 8-fold Magga, which are the Paths
leading to Nibbâna.
3. There exist ânâpâna jhâna, mettâ jhâna etc., a feature of nibbâna-achieving
exercises. The doors to contemplation of ânâpâna jhâna, mettâ jhâna are opened
for you.
4. Based on ânâpâna jhâna, mettâ jhâna, ways and means of meditation are also
available. You have, therefore, the chance to attain vipassanâ destination.
A GREAT WISDOM
As a human body is made up of a multitude of rûpa kalâpas (corporeal units, or
subatomic particles) which are of subatomic sizes. These kalâpas in turn are comprised
of at least 8 rûpa paramatta referred to as pathavî-âpa-tejo-vâyo-vuņņa-gandha-rasa-ojâ
(composite of earth-water-fire-air-color—smell-taste-nutrient). In some there are nine
rûpa paramatta and 10 in still some. Such statements about the material things had been
made over 2500 years ago by the Buddha Sammâsambuddha. His disciples have been
instructed to exerciser on the 8-fold Magga so as to realize these kalâpas. Following
these instructions strictly the Venerable Sâriputtarâ and the disciples of innumerable
numbers have realized the ultimate truth of the rûpa.
Can such a kind of knowledge be acquired outside the Sâsanâ? Is there any one
who can instruct an exercise outside the Sâsanâ? The answer is “no.” If a disciple is
possessed of such a knowledge by which the physical properties can be discerned on
these subatomic particles to ultimate truth by analytical knowledge, then such a
knowledge is referred to as the ‘great wisdom.’
The Buddha’s ways of teaching on the nâma dhamma are beyond the capability of
any preacher, a philosopher or a scientist. Exercising following the Buddha’s
instructions, a disciple may have acquired realization and knowledge on the nâma
properties, concentrated to the attainment of the ultimate truth of the nâma by destruction
of it by analytical knowledge, then that knowledge should be regarded as the great
wisdom too.
Again, the causal relationship, the paţicca sammuppâda, is the preaching that is
available neither in other religious doctrines, nor in philosophies outside the Sâsanâ. If a
disciple practices following the Buddha’s instructions and penetratively realizes the
ultimate truth of causal relationships, then that kind of knowledge must also be regarded
as the great wisdom.
The Buddha has expounded the presence of a system of (31) planes, which is
referred to as a universe, and existence of innumerable number of universe. Each (31)
planes of the universe is comprised of the following.
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All sentient beings in the sansâric circus follow the course made by the citta
called kusala abhisañkhâraviñâņņa and akusala abhisañkhâraviñâņņa (Sam.-1: 36; Citta
Suttana).
EXERCISE YOUR MIND IN THIS WAY
Tassmâhita bhikkhave abhikkhaam sakam cittam paccavakkhitabbam “dîgharattamidam
cittam samkiliţţham ragena dosena mohenâ”ti. Citta samkilesâ bhikkhave sattâ
samkilssanti cittavodânâ sattâ visujjhanti (Sam.-2: 123; Gaddulabaddha Suttan).
Bhikkhûs --- When you are within the Sâsanâ, often reflect on your mind and
analyze the fact that “throughout day and night our minds are impure because they are
tainted with raga, dosa, and moha.” Because of the impure minds, the sentient beings
weary, tired and themselves are unpurified. The sentient beings of purified mind are
bright in themselves. (Sam.-2: 123; Gaddulabaddha Suttan).
The reason for instruction on such a frequent reflection is that the Lord wanted
them to make effort on the exercise of vipassanâ bhâvanâ–the actual cause of mind
purification. Such a frequent reflection would help purify the minds by concentrating
on the three general characters of the five aggregates, which would otherwise create the
impure mind by these aggregates.
CHANGE YOUR MIND IN CONSTRUCTIVE WAY
Concentrate on the facts given above and purify your mind.
1. Niyamita – Fix your mind on doing kusala meritorious deeds in your
samatha, vipassanâ etc., as “I shall perform only the kusala kamma.”
2. Pariņâmita – Refraining from concentrating of akusala dhammas like
lobha, dosa, moha, conceit, issâ, micceriya etc., in mind, but it is made
prone to culture of kusala dhammas, such as samatha vipassanâ, etc.
3. Sumudâcâra – Always practice your mind on kusala dhammas, such as
dâna, sîla, samatha, vipassanâ, bhâvanâ etc..
4. Ãbhujita
(a) Reside in suitable places, the patirûpa locale, where benevolent persons, or the
Samaritan, prevails.
(b) Approach and make friends with such persons.
(c) Listen to the preaching of benevolent persons.
(d) Cultivate all the Path Knowledge of the Noble ones starting from the Five
Precepts that have to be fulfilled prior to attaining the Noble Path.
(e) The three periods the past, the future and the present, the five-fold uppâdâna-
kkhandhâ within the internal and external santâna = concentrate and take to
heart the rûpa and nâma as anicca (impermanence), dukkha (suffering), anatta
(non-self) and asubha (repulsive) repetitively. If contemplating this way, which-
ever agreeable or disagreeable objects one may encounter, one would not be
shaken, and it will always be meritorious deeds.
Build up your mind in this way. If built up this, your mind will gradually be
purified. With such a gradually purified mind, your bhava will become higher and higher,
more and more glorified, higher deity and higher brahmâ with each existence. If the
purification of mind has resulted in attaining Arahatta-Magga, then you will completely
20
of that dâna.
[Nerayikânam âhâro nâma tattha nibbattanakammameva. Teneva hi te tattha yâ
panti ((Am.- Ţţa.- 3-338). The âhâra of those in the miserable world is that which is
made available in that world. They have to share such âhâra among themselves.]
2. Dâyakâ (donor) puņņa --- in this world there some who take other’s life. R. They
have the wrong of view of micchâdiţţi. After death and decay, he would attain an
existence in animal world, sharing feeds with other animals. He has to remain as an
animal in the same world. Then this still is not yet the place where dhâna could arrive at.
It would reach those existing as animal in an animal world.
[Tiracchânayonikânam pana tiņņapaņņâdivasena âhâro veditabbo (Sam.- Ţha.-
3: 338). The food of animals is made of grass vegetables.]
3. Dâyakâ puņņa --- In this loka some abstain from taking life, from taking what is not
given, from indulging in adultery, from telling lies, from slander, from speaking harsh
speech, from frivolous and senseless talk, from covetousness, from malevolence and from
practicing micchâdiţţhi doctrine. They are relieved of abhicchâ (frugality) and of
intention to destroy sentient beings and sañkhâra, has the right view (sammâdiţţhi).
When such a person succumb to death and decay, he would acquire human life. He
would have the âhâra like other humans leading a life as a human being. This is still
not a place for dâna to reach nor could he, as a human being, could enjoy the results of
that dâna.
4. Dâyakâ puņņa --- In this loka some abstain from taking life. R. He possesses samm-
âdiţţhi view. After death and decay, he would acquire a deity’s existence. He co-exists
with the deities living on the food of gods (sudhâ). Again this neither the right place to
which the results of dâna could arrive at nor the person who could enjoy the result.
5. Dâyakâ puņņa --- In this loka some abstain from taking life. R. He possesses samm-
âdiţţhi view. After death and decay, he would acquire a (peta’s) life in peta’s realm. He
would co-exist with other peta’s living on their nutrition, or on the dâna given by his
relatives and the loved ones for his own benefit. Dâyakâ puņņa --- This the right place
to which benefits of dâna would reach, and person who could enjoy the results.
[Pettivesayikânam khe3asañghâņikâdivasena. Yam vâ panassa ito anuppavacchantîti
yam tassa mittâdayo ito dadantâ anupavesañti, pettivesdanikâ ve hi paradattûpajîvino
hunti, na aññesam parehi uppakappati (Sam.-Ţha.- 3: 338 - 339).
The nutrition of the petâs, in fact, are human refuse. If their loved ones have
made a dâna for their sake, then they would enjoy it as if it were that of deities. These
petâs are of paradattûpajîvita ( living on what is given by others) kind. Others such as
nicchâmâdahņika could not enjoy the result of such dâna. Then the dâna cannot reach to
such petas.]
Then the puņņa once again enquired. My Lord Gotama ---- If that dâna failed to
reach to such petas, then who would enjoy the benefit of that dâna?
The Lord Gotama replied. Dâyakâ puņņa --- To the relatives who have attained
the petas’ existence in their realm.
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If our relatives and others who have, after death and decay, do not reach the petâ’s realm
who would enjoy the results of our dâna?
Dâyakâ puņņa --- During the long journey through the sansâric circus, reaching
or not reaching the petâ’s realm is not an important fact. In other words (Apîca byahma-
ņa dâyakopi anipphaloti) = the donor, indeed, cannot be without benefit.
[Dâyakopi anipphaloti yam sandhâya tam dânam dannam, tassa upakappatu vâ
mâ vâ, dâyakena pana na sakkâ nipphalena bhavitom, dâyako tassa dânassa vipâkam
labhatiyeva (Sam.-Ţha.- 3: 338 - 339). What is meant by the fact that the donor is not
without benefit is that a dâna that was made for the benefit of those who have perished
away may or may not reach them, the donor still enjoys the results of dâna].
The puņņa enquired of the Buddha … “If the death ones acquired a life at a realm
where the results of the dâna could not arrive at, do you my Lord Gotama still
recommend the benefit of the dâna?”
Yes Dâyakâ Byamana --- I do.
[The Byamana seems to be under the impression that “the dâna made for the
benefit of those who have passed away could not be enjoyed by the donor himself. The
Lord agreed with puņņa and expounded in continuation that “if the donor happens to
acquire a life where one can enjoy the results of dâna, then he can enjoy the benefit the
dâna (Sam.-Ţha.- 3: 338 - 339)].
1. Dâyakâ …. In this world, there are some who used to take other’s life, take
what is not given, indulge in karmas, tell lies, gossip, make harsh speak, frivolous talks.
They are attached to living and non-living karma materials of the others, have the mind
set on destroying sentient beings, and practice micchâdiţţhi vâda.
He is used to offer foods, soft drinks, clothes, vehicle, flowers, scents, place to
sleep and light to samaņa or brâhmaņa.
After death and decay, he acquired the life of an elephant. In that life he could
enjoy food, flowers and special decoration meant for elephants.
Dâyakâ …. In this existence, taking other’s life, taking what is not given,
indulging in karmas, lying, gossiping, making harsh speak, frivolous talks, being attached
to living and non-living karma materials of the others, have the mind set on destroying
sentient beings, and practice micchâdiţţhi vâda, would result in him acquiring the life an
elephant.
Because of offering foods, soft drinks, clothes, vehicle, flowers, scents, place to
sleep and light to samaņa or brâhmaņa, that person would enjoy the foods, flowers and
special decoration meant for elephants.
2. Dâyakâ puņņa …. In this world, there are some who used to take other’s life.
R. He is used to offer foods, soft drinks, clothes, vehicle, flowers, scents, place to sleep
and light to samaņa or brâhmaņa.
After death and decay, he acquired the life of a horse. R.
3. After death and decay, he acquired the life of a cow. R.
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on the, are the causes that have resulted in rebirth among the beings he had wished for.
Note that the same applies to attaining the deity’s bhava, etc.]
6. Dâyakâ Byamana …. In this life some abstain from taking other’s life. R. Practice a
sammâdiţţhi vâda (the doctrine of the right view). He would offer as donation the foods,
clothes, vehicles, flowers scent and comfortable sleeping place and light to the samaņas
or brâhmaņas. After death and decay, he would attain the realm of deities, and as a deity
he would possess the five-fold clinging to the corporeality.
Dâyakâ Byamana …. He is possessed of the five-fold clinging to the
corporeality because of attaining a deity’s life, after death and decay, as a result of
abstaining from taking other’s life and practicing a sammâdhiţţhi vâda.
Dâyakâ Byamana …. Indeed the donor cannot be without merit, he does enjoy
the benefit the dâna, the Lord replied.
The Jâņusoņipoņņa declared as:
My Lord Gotama …. It is wonderful. It has never occurred in me before.
My Lord Gotama …. Since the donor is not without benefit, one should offer
dâna. Kubbhi rice (= to give alms with intended benefit for the death) is worth making.
Dâyakâ Byamana …. So it is, and so it should be.
Dâyakâ Byamana …. The donor will never be without benefit. The Buddha
expounded.
My Lord Gotama …. Your explanatory dhammas are very beautifully put to me.
If I may compare your dhammas to worldly affairs, it is like putting something right that
has been upside down, like lifting the lid of post, showing the right way to one who has
lost his way, like giving light to people “of good vision expecting to visualized material
features,” groping in the dark. You have explained competently with many an examples.
My Lord Gotama …. we take refuge in You, in your dhammas, referred to as the 10-fold
Magga-Phala-Nibbâna-Dammakkhan, and in Eight Noble Sanghâs. I humbly request that
I be recognized as an Upâsakâ and a Dâyakâ who respects and pay homage to the Three-
fold Yatanâ from now on until my death (Am.-3:478 – 482).
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A FEW EXCEPTIONS
The donor must be complete with the following four-fold features:
1. Dussîla = person without morality
2. Material donated were obtained by illegal means
3. With clear mind
4. No belief in the broad and higher dhammas of kamma-and-its-effect
But the person of receiving end must have the following feature:
5. Person of high morality.
Such a kind of dâna is also clean because of the morally high receiving person, and is
of great benefit as expounded by the Buddha in Dakkhiņavibañga Suttâna (Ma.-3:300).
The Aţţhakathâ has depicted a fisherman living at the mouth of River Kalyâņî as
an example. The fisherman has offered alms to Dîghasoma Mathera for three times. At
the moment of death consciousness, he had the Maraņâsanna jhâna (impulsion of near-
death) of that alms-giving, declared “I have been relieved of miserable world, that could
have resulted from the akusala-kamma, just before he succumbs to death (Ma.-3:227).
These are just few instances of exception. Because of the receiving person being
an individual of clean sîla, like the Rahntâ Matheras, having immense guņa, and which
has the chance to provide result, that the fisherman was relieved of apâya. Though the
previous cause has given result, that kamma (action) has been surrounded by fore and aft,
it is a kamma of inferior quality. This kind of chance, however, is hard to come by. Until
the time when that kamma is matured and has the time produce results, the âciņņa
kamma (chronic kamma) killing fish by fisherman would have a better chance to provide
its results.
You as gentleman should culture clean and high element of mind:
1. If you wish to be delivered from the apâya,
2. If you wish to lead the life of a high status human, deity and brâhma,
3. If you wish to be relieved of sufferings of sansâric circus.
Sabbapâpassa akaraņam, kusalassa upasampadâ.
Sacittapariyodapanam, etam buddhânasâsanam (Dî.-2:42).
1. Abstain from doing akusala (non-meritorious deeds) kamma.
2. Make every effort to perform kusala (meritorious) kamma.
3. Make clean your mind (or consciousness) by washing stepwise in magga and
phala cleaners.
These are admonitions (axioms) provided by all Buddhas (Dî.-2:42).
element-depended vuņņa, gandha, rasa and ojâ, called upâdâna rûpa, and also the eight
modes of the rûpa dhamma. Included also in these rûpa dhammas is cittasamuţţhâna
vâyo dhâtu. This vâyo dhâtu with upâdinnakâya, âhârasamuţţhâni kâya,
utusamuţţhânikâya, cittasamuţţhânikâya, which are the rûpa-kâyas = all the rûpa
dhammas formed together within a khandhâ, provide good support, and cause
movements forward or backward (Abhi.- Ţha 1: 124).
Among the cittaja vâyo dhâtu, arising from that citta, are manodvârika-jhâna-
vîthi with a certain âvajjana of the seven javanas. Of these seven, vâyo-dhâtu formed of
the first javana-citta has ability to support, maintain and hold firmly catuja-rûpa-kâya. It
is, therefore unable move this way or that. Note that the same hold true for second
jhâna and so on.
The vâyo dhâtu contained in cittaja rûpa kalâpas caused by seventh javana-citta
formed previously = included in the 6-fold prior jhâna-citta derived cittaja rûpa kalâpas
produces supportive upatthambhana cause. Because of this support, it can provide good
support to catuja-rûpa-kâya of similar nature = for the purpose of propping up, good and
firm maintenance, of movement, of moving to and fro, of looking straight ahead, of
glancing sideways, flexing and extending. Because of the 7th jhâna-citta-derived vâyo-
dhâtu, the following can exclaimed to have attained.
Going forward,
Turning back,
Going and coming back.
To have traveled a distance of one yûjanâ
To have traveled a distance of ten yûjanâ.
The rûpa dhammas once arisen, as uppâda, at place is never removed to another
one. The life span of a rûpa dhamma only 17 citta khanas (thought moment), so short a
duration that it perishes away at the place of arising. The movement here means the
arising a rûpa-kalâpa at one place and arising once again in another. It is not the
movement of rûpa-kalâpa per se from one place to another. Arsing in another place is by
virtue of the vâyo dhâtu included among the cittaja-rûpa dhâtu. People take uppâda
shifting from one place to another as “movement.”
The vâyo dhâtu contained in the cittaja-rûpa-kalâpas, derived from the first
javana-citta, in fact, cannot move at the moment of arising as a cause for catuja-rûpa at a
certain other place. However immovable it mat be, it must be noted that the vâyo dhâtu
arises together with the vikâra-rûpa called viññatta. (It means that it formed as
kâyaviññattinavaka kalâpa, kâyaviññattinavaka-lahuta dvidvâdasaka kalâpa).
The reason is this. Of the 10 directions, you would like to go to certain direction,
or to put a cerain thing, to flex or extend, then the vâyo dhâtu would well support and
maintain the catuja-rûpa, which are bearing direction. Therefore, the feature of being
directed to a particular place is there, a distinct feature arising together with your internal
state of mind chanda = the vikâra is also a form of viññatta. Note, therefore, that among
the first javana-derived cittaja-rûpa-kalâpa, vâyo dhâtu is formed together with vikâra-
rûpa, called viññatta.
29
Because of this, the appearance also of viññatta-rûpa by the manodvâra form the
distinct vikâra-rûpa according to the internal chanda (the particularly distinct vikâra-
rûpa in accordance with the chanda). Because of this possibility of formation of vuţţho,
karma-javana, abhiññâna-jhâna, the 32 modes of cittas as strengthening the cittaja-
sâmañña-rûpa, as well as the iriyaputta and the appearance of viññatta-rûpa.
Note that it is true that because of the possession of such distinct feature, the vâyo
dhâtu, formed together with catuja rûpa-kâya = all the rûpas, can support and move
(Mahâţî.- 1: 72).
Cittaja-aţţhakalâpa rûpas arises due to citta, but not the viññatta-rûpa. (Because
it is not the true paramatta). In this way, sañkhâra paramatta dhammas, though not the
cittajasamuţţhâna the citta-derivatives, have the nature of anicca (impermanence),
dukkha (suffering) and anatta (non-self), and are subject to jarâ-mara (ageing and death).
Jarâ-Maraņam bhikkhave aniccam sañkhatam (Sam.-1: 264)
Bhikkhûs … Jarâ-maraņa is an anicca dhamma (phenomenon of impermanence);
its causes are the sañkhata dhamma subject to change. Besides, the vikâra, referred to as
viññatta, which can realize the cittaja-rûpa, and which are the cittajasamuţţhâna =
having a particular behavior viññatta-rûpa also is citta-caused cittajasamuţţhâna (Abhi.-
Ţha. 2: 125).
Ţhânupacâ. From the Aţţhakathâ descriptions, the cittajasamuţţhâna the true
name, of the eight modes of the kalâpa-rûpa, has been emphasized on the basis of vikâra-
rûpa viññatta, and is also cittajasamuţţhâna. For this reason, that viññatta rûpa has to be
named as the cittajasamuţţhâna by way of an explanation inserting as nâma saddâ hence
the expression “Sâpi cittasamuţţhânâ nâma hoti (Abhi.- Ţha. 2: 125). For the purpose of
making clear that there, however, is no viññatta-rûpa in paramatta sense. This is
explained to be “ Na cittasamuţţhânâ.”
From aspect of the ţhânupacâra the viññatta-rûpa is the cittajasamuţţhâna and is
also upâdâ rûpa from aspect of the four-fold mahâbhûta = because of being vikâra by
way of ţhânupacâra (Mahâţî.-1: 72).
As explained previously in section on rûpa-kammaţţhânâ, two rûpas in this iriya-
patha and sampajañña are given below.
1. Padhâna (essential) = the concentrated rûpa dhammas are the kâya-viññatti
navaka kalâpa
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The above-mentioned padhâna rûpa dhammas and the appadhâna rûpa dhammas are
the rûpa.
Make effort to concentrate analytically to realize by eye of wisdom that there are
five-fold khandhâs each in the manodvâra-vhâna and jhâna. [With the exception of
vedanâ and saññâ, all the cetasikas are the sañkhâra-kkhandhâ, so that number in the
cetasika of sañkhâra-kkhandhâ fluctuates corresponding to that of cetasika that arises in
with every citta-khaņa. Manodvâra-jhâna is made of citta + cetasika (mind + mental
concomitants) = 12 modes of nâma dhammas, for which the remaining nine cetasikas are
the sañkhâra-kkhandhâ. If the javana is the kusala-javana, then – and there are 34
modes of nâma – then 31 cetasikas, exclusive of vedanâ, saññâ and viññâņa, are the
sañkhara-kkhandhâs. This should clearly be understood.]
2. Culture all the massive rûpa dhammas, of the six dvâras the 42 kuţţhâsa, by
analytically breaking them down by your ñâņa to the attainment realization of
their paramatta by eye of wisdom. Then
4. Make effort ot visualize the mind to move by making an attempt at it. concentrate
to realize the cetasika associated with this mind. Concentrate to the stage of
realization by eye of wisdom following the mano-dvârika-jhâna-vîthi.
6. Contemplate to visualize, by eye of wisdom, on the arising, here and then there, of
catusamuţţhânika rûpa-kâya = changeing of rûpa dhammas one new place after
another because of the power of vâyo dhamma making up these rûpa kalâpa.
(These are phenomena of appadhâdna rûpas being carried away from one place
to another.)
2. Citta and cetasika combined as one, and concentrated as Nâma dhamma, Nâma
dhamma.
In so doing too, the following four should be performed time and again.
ADDHÂNA-IRIYÂPATHA – MACCHIMAIRIYÂPATHA –
KHUDDAKACUŅŅIKAIRIYÂPATHA
“Gacchanto vâ gacchâmîti pajânâti, ţhito vâ ţhitomhîti pajânâti, nisanno vâ nisaano-
mhîti pajânâti, sayâno vâ sayânomhîti pajânâtî”ti imassamin hi ţhâne addhâna-iriya-
pathânâ kathitâ.
“Abhikkante paţikkante âlokite vilokite samiñjite pasârite”ti imassamin macchimâ.
“Gate ţhite nissanne suttee jâgarite”ti idha pana kuddhakacuņņika iriya pathâ
Kathitâ (Ma.- Ţha.-1: 273).
(a) The state of going is clearly realized (practice to realize).
(b) The state of standing is clearly realized (practice to realize).
(c) The state of sitting is clearly realized (practice to realize).
(d) The state of lying down is clearly realized (practice to realize).
In the four situations of contemplation in the first section of the iriyâpatha,
addhâna-iriyâpatha = long-life bodily parts have been referred to in the Buddha’s
expatiation.
The Lord has instructed that the exercise on going forward, backward, looking
straight ahead or looking sideways, flexing or relaxing is to be made by virtue of sampa-
jañña ñâņa. In this case, the Lord has referred to mediocre-life bodily parts.
Again, the sampajañña ñâņa has been indicated in the states of gate (going),
thite (standing), nisanne (sitting), sutte (asleep), jâgarite (waking). In these five
situations, the Buddha has referred to the small iriyâpathas such as khuddaka
(little one) and cuņņika (smallest one) of the surrounding = employs a knowledge
that realizes the various directions of the surrounding (Ma.- Ţha.- 1:273)
ABHIKKANTE - PAŢIKKANTE
GOING FORWARD – GOING BACKWARD
Going forward is abhikkante and backward paţikkante forward.
Tadubhayampi catûsu iriyâpathesu labbhati (Abhi.- Ţha.- 2: 331 – 332; M. Ţha.- 1:258).
The four situations of iriyâpatha can also be acquired in both going forward or
backward.
1. In the state of going, a person is directing his body forward (= all the rûpa
dhammas) are said to be going forward, and one whose body is directed backward
going backward.
2. In the state of going too, a person who is leaning his body (= all the rûpa dham-
mas) forward while standing, without any steps made yet, is said to to be going
forward; when his body is leaning backward, he is going backward.
3. In sitting (no standing nor going forward) also, a person is said to going forward
(abhikkamati) while sitting (facing towards the front parts of the body), as he is
loking straight ahead. The state of going toward the hinder parts of the body is
sadi to be going backward. It is the same in lying down, i.e. going forward or
backward while lying down ((Abhi.- Ţha.- 2: 331 – 332; M. Ţha.- 1:258).
36
SAMPAJÂNAKÂRI HOTI
By virtue of knowledge that understands the the surrounding, one makes movements
forward and backward. in other words, a person used to employ a knowledge that
realizes different directions of surroundings = employs a knowledge that could
understand the various directions of the surrounding.
Indeed, a meditating ascetic makes going forward or backward by virtue of
sampajañña ñâņa. There is nothing that not associated with the sampajañña ñâņa.
The sampajañña ñâņa is always associated with sati (consciusness). The broad
explanation of sampajañña ñâņa, therefore, by niddesa Pâli is
Sato sampajañno abhikkamati, sato sampajañno paţikkamati
Being mindful and endowed with sampajañña ñâņa, he proceeds forward, and
backward in a similar way.
In this way, the Lord has included mindfulness too in His instruction. An
ascetic going foward or backward makes it done with consciousness (mindfulness)
= never with a wavering mind nor without the all-understanding sampajañña ñâņa.
In fact, being mindful and endowed with the sampajañña ñâņa which realizes
various situations, movement forward or backward is made correspondingly
(Abhi.- Ţha.-2: 332; Ma.- Ţha.-1: 258).
Sabbesu abhikkamadîsu catubbiham sampajaññam otâreti (Abhi.- Ţha.-2: 332).
In the performaces such as going forward etc., the four situations of sampajañña
are effected (Abhi.- Ţha.-2: 332).
The question here is “What is that kind of knowledge that understands, and understands
clearly, by sampajaña-kârî, various situation in the surrounding”? The answer is as
given below.
THE FOUR-FOLD SAMPAJAÑÑAS
1. Satthaka sampajañña
2. Sappâya sampajañña
3. Gocara sampajañña
4. Asammoha sampajañña
1. Satthaka sampajañña
Among these four, a consciousness arises to go forward, but you would not go
along with it. You ask your-self if there could be or could not be of any advantage going
there. Concentration, by analysis through ñâņa, on the advantage or disadvantage of
going is called Satthaka sampajañña (Abhi.- Ţha.-1: 285).
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of the right object of concentration. Pushing through the crowd contact with wemen
would result in commiting kâyasamgassa (violation through body contact). Accidents
with elephants or a vehicle could have resulted in life-threatening injuries. Encounter
with various visabhâga-ârammanas (objects of extraordinary nature) has cause
unhappiness in the sâsanâ, will to leave a monk’s life to become a layman, which are not
condusive to success in cultivating sîla, samâdhi and paññâ, which are the practice of
brahmacariya. If such these are the results, then the place of cetiya, where festivals are
being held, is an asappaya (place not suitable as yet to go). The above mentioned
dangers do not occurred, then it is sappâya (a place suitable to go). The same principles
apply to the case of paying homage to the bo tree (Abhi- Ţha.-2: 332-333).
Paying homage to the sanghâ also is beneficial. But a big crowd listening to the
sermon, given by the sanghâs, throughout the whole night is an asappâya, as in the above
case. If such a place is not a danger to the well being of man and to noble practice
brahmacariya, then the it is a suitable place to go. This is also true of paying homage to
matheras surrounded by crowd of believers (Abhi- Ţha.-2: 332-333; Ma.- Ţha.-1:258-9).
Concentrating on the asubha also of benefit. To make it explicit, a story runs like
this. A young Arahant, accompanied by a novice, went around to find a material to make
a toothbrush. As they went along, the young novice continued the expedition from the
roadside and came across an asubha (dead human body). Taking it as an object, the
novice attempted to attain the first asubha jhâna then and there. After acquiring it, he
exercise vipassanâ on the three genral characters of the sañkhâra dhammas. Then he
succeeded in attaining anâgâmi-magga-phala by series of magga and phala. But he did
not stopthere, but continued exercising on the causal relationhip of rûpa-nâma, the object
of meditation for vipassanâ- ñâņa, to attain the higher magga-ñâņa referred to as the
arahatta-magga.
When the arahant has lost sight of the novice he called out as “sâmaņe, sâmaņe.”
[From the day of his entering a novice’s life reciting the words of the arahants has
become the first words ever produced. Not following the aranhant’s words has becomem
his second language. The novice always speaks the first words, but never the second.
Therefore, this is a sâmaņe (the novice) who never speaks two different languages (Ma.-
Ţî.- 1: 335).]
Then the pondered. “Since the day of becoming a novice, I have never ever
spoken two different languages with the arahants. I would acquire the noble dhammas
the higher maggañâņa and phala-ñâņa. After having such a thought, the novice
answered the arahant’s call, “yes sir, what is it?” “Come along” was the arahant’s single
call. The sâmaņe came along and said “Sir, go along this way first, then at the place
where I have been standing and look and see towards the east.”
The young arahant duely acted as the sâmaņe has indicated, and succeeded in
attaining anâgâmi-magga- ñâņa and phala-ñâņa.
In this way, the dead body has appeared for the benefit of two individual
worldlings. Benefit it may provide, the female dead body would be an asappaya for a
male meditator and the male dead body for a female meditator. The male dead body is
sappâya for a male and meditator, and the feamale dead body for a female meditator.
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This could lead one to the attainment of asubha-jhâna. The ability to discrimate, by
analytical ñâņa, as to whether a factor is sappâya or asappâya and only the one that is
sappâya is referred to as sappâya-sampajañña (Abhi- Ţha.-2: 332-333; Ma.- Ţha.-1:258-
9).
[In samatha having a male asubha as the object of concentration for a male
meditator is sabhâga (of usual nature). So is it for female. In samatha effort is made of
intensive concentration commonly on the dead body to attain jhâna. The contemplation
is made until jhâna attained. If visabhâga (unusal) object has been concentrated upon
intensively, paţibhânimitta will be acquired, which in turn form an object for arising of
pîti and sukha associated with samâdhi. Then the already-attained samâdhi will
deteriorate, and would be unable to progressed towards higher jhâna-samâdhi. That is
why it usual to concentrate on common dead body in samatha. In vipassanâ exercise,
however, concentration upon the dead body of Sîrimâ by arahants of both sexes, male
and female laities has been mentioned in old scriptures, Vijaya-Suttana etc.. the
concentration can be made on both sabhâga-visabhâga factors. It will be clearly
describedin section on Vipassanâ).
GOCARA-SAMPAJAÑÑA
The meditating arahant, who has succeeded in culturing sâtthaka-sampajaññâ
and sappâya-sampajañña, by analytical cultured via analytical knowledge, has learned
gocara (= kammaţţhâna ârammana), one which he likes most from among the 38 modes
of samatha kammaţţhâna. He exercise on it to the attainment of uggaha nimitta (an
image recognized by mind), and concentrating on it during alms-colleting round (= going
around alms-collection with that kammaţţhâna taken to heart. This concentration is
called gocarasampajañña (Abhi.- Ţha.-2: 333; Ma.- Ţha.-1: 259).
[N.B. With reference to these explanations, it must be noted that the gocara-
sampajañña is concerned with samatha exercise only. The samatha kammaţţhâna is of
(38) kinds, where âkâsa-kasiņa is explained in âkâsânañcâyatana jhâna, âloka-kasiņa in
odâta-kasiņa and included in it. Although gocara-sampajañña is orientated towards the
samatha kammaţţhâna, if the meditator himself has succeeded in vipassanâ exercise
surpassing the samatha, then he can meditate by both ways. This is explained so because
it will be seen that gocara-sampajañña is associated with the samatha, whereas
asammoha-sampajañña with the vipassanâ. One should have wrong belief that
vipassanâ exercise should not be made while going alms-collection round and it way
back.]
THE FOUR KINDS OF VUTTA
THE FOUR KINDS OF CONDUCT
In this sâsanâ, the following catukka (a set of four) should be understood for the
clarity of gocara-sampajañña.
(a) Some bhikkhûs go along with kammaţţhâna, exerting effort to exercise on it
during alms-collection rounds, but not on the way back.
(b) Some bhikkhûs go along with kammaţţhâna, exerting effort to exercise on it
on the way back, but not during alms-collection rounds.
(c) Some do not either way.
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The bhikkhû then washed his face, paid short and long visits, cleaned himself and
entered the the monastry and made mental culture cross-legged two or three times, by
which he warmed himself up. After the mental exercise and when time is up to go for
alms-collection rounds, he got up still exercising the kammaţţhâna (= taking
kammaţţhâna to heart) picked up alms-bowl and the robe and left the monastry. Still
taking kammaţţhâna to heart (not forgetting his usual parihâriya kammaţţhâna), the
bhikkhû went to the cetiya. If his parihâriya kammaţţhâna happened to be buddhâ-
nussati kammaţţhâna, he would enter the compound of the cetiya still concentrating on
the buddhâ-nussati kammaţţhâna. If his exercise happened to one other than buddhâ-
nussati kammaţţhâna, such as ânâpâna (mindfulness of in- and out-breath), then he
should leave it at the start of the passage way to the cetiya compound, make effort to
acaquire Buddhârammana-pîti having the Buddha-guņa as the object of concentration.
After attaining this state, turn three round on your right around the cetiya and pay homage
to it at four corners, if the cetiya is a large one. If the cetiya is a small one, turn three
rounds and pay homage to it at eight corners. After completing paying homage to the
cetiya, the bhikkhû came to the ground around the bo tree and pay homage to it
respectfully, as if he were right infront of the Buddha.
[N.B. The cetiya and the bo tree were those located on the way of alms-collection
round, not the ones at the monastic dwelling.]
The bhikkhû then came out of the monastry back and at the entrance he picked the
his usual practice of pârihâriya kammaţţhâna, took to the heart, wrapped around his robe
and entered the village for the purpose of alms collection. When the dâyakas and dâyikas
saw the arahant coming, they welcome him saying “our bhikkhû has come” and took the
alms-bowl from him. They would made him rest in the village house or at home and
offered porridge. The dâyakas and dâyikas washed his legs, massaged and apply
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massaging oil. Sitting at a proper place infront of the rahant, they would respectfully
discussed various problems of their daily life, while waiting the food to get cooked. They
would listen to his preaching. If the dâyakas and dâyikas did not request for preaching,
aţţhakathâ teachers has indicated that the sermon should be in their honor.
[Janasañgahatta – The aţţhakathâ teachers have stated that the laiies should be
honored with dhamma-nuggaha with “If I do not offer them a preaching, who will? ” in
mind (Ma.- Ţî.- 1:356).]
Dhammakathâ hi kammaţţhâna-vinimuttâ nâma natthi
(Abhi. -Ţha.- 2:334; Ma.- Ţha. - 1: 260).
Dhammakathâ – Talks on (the Buddha’s) doctrine are always associated with
kammaţţhâna. So, while having alms-food concentrate on your usual kammaţţhâna (=
taking to heart the pârihâriya kammaţţhâna you are used to practicing on). Preach
anumodanâ dhamma (expression of appreciation) while having the usual kammaţţhâna at
heart. The bhikkhû, with the dâyakas and dâyikas who followed him to see him off, came
out of the village, and the followers were asked to leave him at the village exist. He
continued his journey along the way back to the monastry.
When the young bhikkhûs and novices, who left the monastry earlier than the
bhikkhû for alms-collection, on the way back to the monastry, were having their meal
outside the village. When they saw him coming, they welcome him. Help carry the alms-
bowl and the robe.
The bhikkhûs of early times took care of their teachers, an act which has its roots
in days of buddhas, referred to as the poraņaka bhikkhûs, not for special favour. This
action was taken irrespective whether or not familiar, but whoever it is they would take
good care of him. The young bhikkhûs then asked the bhikkhû, who has just returned
from the alsm collection rounds in the village, if those who were taking good care of him
were his relatives. Then the bhikkhû countered as to why they asked such a question.
The young bhikkhûs replied “because we noted that they paid respect and took good care
of you.”
“My bhikkûs, it is hard to carry out such duties even to their mothers and fathers.
They, however, perform these duties for us. Our alms-bowls and robes are theirs,
because of their assistance we do not have to face danger nor starvation in time of
famine. We owed them a gratitude and there are none comparable to them.” In this
way, the bhikkhûs have replied in praise of the dâyakas and dâyikas, and entered the
monastry without exercising while chatting among themselves. This kind of bhikkhû
shouldbe referred to as “ practicing kammaţţhâna on the trip to alms-collection
round, but not on the return trip from the village to the monastry. (Abhi.- Ţha. 2:
333 – 335; Ma.- Ţha.-1: 259 – 261).
(B) One who does not practice kammaţţhâna on the trip for alms-collection
but does on the return trip
A certain bhikkhû got up early in the morning and carried out duties due to him as
mentioned above. While doing so, he felt so hungry that he started sweating heavily.
The empty stomach was so troublesome that he had to forfeit kammaţţhâna. The bhikkhû
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then picked up his alms-bowl and robe quickly, came out of the monastic dwelling and
pay homage to the cetiya. He procceded to the village early, got a bowl of yâgu (gruel)
and drank it at the public rest place. A two- or three-mouthful of gruel helped hin get
relief from hunger, and felt the whole body cooled down. Then with his mind set on the
kammaţţhâna = kammaţţhâna taking to the heart, continued having gruel. Later, he
washed his bowl, mouth and face, exercise on kammaţţhâna before alms-collection round
and eating time. At the time of having the morning meal the kammaţţhâna is taken to the
heart. From the time of alms-collection and of alms-food the kammaţţhâna has been
exercised repetitively, continuing it to his way back. Such a monk is referred to as “one
who does not exercise kammaţţhâna on alsm-collection round, but does so on his way
back fro the village to the monastic dwelling.” (Abhi-Ţha.- 2: 333; Ma.- Ţha.- 1: 261).
GAŅANAPATHAM VÎTI VATTA
Edisâ ca bhikkhû yâgum pivitvâ vipassanam ârabhitvâ Buddha-sâsane ahârattam pattâ
nâma gaņanapattam vîtivatta. Sîhaļadipeyyeva tesu tesu gâmesu âsanasâlâya na tam
âsanam atthi, yattha yâgum vivitvâ arahattam pattâ bhikkhû natthîti (Abhi.- Ţha. 2: 335;
Ma.- Ţha.-1: 259 – 261).
After having the gruel, the bhikkhûs continued mental exercising and attained
arahatta-phala. Such successful individuals are innumerable in the Buddha sâsanâ. In
Sri Lanka, for example, there is no place without the bhikkhûs who had acquired
arahatta-phala after continued meditation of kammaţţhâna right after yâgu meal in the
morning (Abhi.- Ţha. 2: 335; Ma.- Ţha.-1: 259 – 261).
(C) One who does not practice kammaţţhâna on the way
to and back from the alms-collection rounds
A certain bhikkhû leads a life in the Buddha sâsanâ without kammaţţhâna practice
but not taking it seriously. A bhikkhû is bound by two compulsory duities: gantha dûra –
teaching and learning the Buddha’s doctrine, and vipassanâ dûra – to exercise vipassanâ
meditation. The bhikkhû neglected these two duties, nor did he fulfill that vatta a
bhikkhû is bound to perform.
1. Craving for the living and non-living meaterials = still lingered on to raga.
2. Attachment to his own material body = still lingered on to râga.
3. Bahidda = still lingered on to external material factors.
4. Try to enjoy comfort in dosing, sleeping on the back and sides after having a full
meal.
5. Practice sâsanahma-cariya with an intenstion of attaining of celestial realm of no
particular plane.
These are the five modes of obstacle to the citta (mind).
With his mind wrapped in these obstacles, the bhikkhû remained in the sâsanâ.
He entered the village, having no perception in mind that “There is such a thing as
kammaţţhâna,” for alms- collection. In the village he would mingle with villagers, an
unbecoming bhikkhû’s life, chatting while going along with the villagers. Then he would
come to a public rest place and had his meal without kammaţţhâna exercise, and with
nothing in mind the bhikkhû left the village. Such a bhikkhû should be designated as
43
“one who does not carry with hin the kammaţţhâna when going around for alms-
collection nor on his return to the monastic premises (Abhi.- Ţha. 2: 335; Ma.- Ţha.-1:
259 – 261).
(D) One who meditate both to and from the village for alms-collection
round (Gatapaccâ-gatikavatta)
A certain bhikkhû “cultivates kammaţţhâna on the way to the village for alms-
collection rounds, and on the way back from the village to the monastic dwelling.” Now,
recognize such a bhikkhû as gatapaccâ-gatikavatta.
A man enters the sâsanâ realm as a bhikkhû with the intention of attaining magga,
phala and nibbâna. Then they gather in groups of 10, 20, 30, 40, 50 or 100 and agreed
among themselves to share a monastic dwelling.
“Ãvuso tumhe na iņaţţhâ na bhyaţţâ, na âjîvikâpakatâ pabbajitâ, dukkhâ muccitukâmâ
panettha pabbajitâ. Tasmâ gamane uppannakilesam gamaneyyeva nigganhatha. Ţhâne,
nisajjâya, sayane uppannakilesam sayaneyyeva nigganhatha.”
“My Lords ---- You have entered the monkhood not because of debts you owed
to others, nor have you run away from the ruler’s punishment. You have entered the
realm of sâsanâ not because it is difficult to make ends meet as a laity. In fact, it is with
the intention of being delivered from the suffering of the sansâric circus that you have
adopted a life in the Buddha’s Order. Therefore, get yourself relieved of kilesâ
(defilement) that would arise at the moments of walking, standing, sitting and sleeping.
Making promises among themselves to get rid of kilesa whenever it arises, they
reside in the same dwelling.
Aftr such undertaking, they went out for alms-collection. On the way they came
across large stones at every half usabha, one usabha (a measure of distance), half gâvuta,
one gâvuta (a measure of distance also). They continued their journey while
concentrating on the perception of the features of the stones. (That is to say to mark a
stone from spot of which the meditation is started on the way to and from the village).
If the kilesâ arises in a certain bhikkhû at a certain moment, it is got rid of then
and there. [Picking up the routine mental exercise surrounded by the five great powers of
saddâ), viriya, sati, samâdhi and paññâ the kilesâ is extinguished). If he failed in doing
so, he would sopt and stand still, and the pne behind would also stop. (It is because one
bhikkhû understands the other, it would not have occurred in his mind as “What’s wrong
with this one? He stopped while he should be continuing to the destination.” This
understanding among the bhikkhûs is quite helpful in curbing the kilesâ, an act quite
respectable on the part of every bhikkhû. Understanding among the meditators is of great
help in cultivating, and is a kind of paţipatti (conduct). Now continue.]
The bhikkhû, in whom kilesâ is arising, thought to himself, “Well, the one behind
kows what’s happening to you. This vitakka in your santâna is consistent with your way
of life.” In this way, the bhikkhû came to himself, and picked up the routine vipassanâ
exercise step by step and attained ariya plane.
If the kilesâ couldnot be curtailed by standing still, the bhikkhû would sit down,
and the one behind followed suit. Then, while sitting he would make every effort to curb
44
the kilesâ, by taking the previous exercise to the heart. [The understanding that if
kilesâhad been arising and toturing him, he and the one behind, would be late for alms-
collection, and would have to forego the meal of the day. Such a consideration for his
colleague creates a yonisomanisikâra (right intention). Because of this, the bhikkhû
exercised on the mental training (Ma.- Ţî.-1: 356). Though ariya plane could not be
attained, the kilesâ could be eliminated for a considerable time by power of jhâna-
samâdhi in the form of vikkhambhana-pahâna, and the bhikkhû started moving for the
purpose of alms collecting with his own kammaţţhâna taken to the heart. He would not
shake his legs without mind associated with kammaţţhâna (= never losing the object of
the exercise). If he did, however, he would return to previous place with the mind not
associated with kammaţţhâna. Then he started again with the mind associated with
kammaţţhâna. Remember the great Mahâphussadeva Mathera (Abhi.- Ţha.-2: 335 – 336;
Ma.- Ţha.-1: 262).
The Noble Mahâphussadeva Mathera
The Noble Mahâphussadeva Mathera has been fulfilling the gata-paccâgatavatta
(= gatapaccâ-gatikavatta) for the whole of the 19 years. The people, those ploughing
their fields, those transplanting the rice plants, and those who are thrashing the paddy
along the way to alms-collection rounds, noted the Mathera going to and fro. The remark
among themselves was that “Has the Mathera lost his way, or has he forgotten something
at his dwelling.” The Mathera, however, condoned their remarks, and practice hardly on
the mind associated with kammaţţhâna. In this way in twenty years’ time, he attained the
Arahatta-Phala.
On the day of the attainment of Arahatta-Phala, a yukkha-devatâ (tree spirit)
appeared standing at the start of the walk-way and offering light by burning his finger
tips. To pay homage to the Mathera, approached the four kings celestial beings of
Catumahârâja, Sovereigh of heaven, and the King Sahampati-Brahmâ.
After seeing the light from burning fingers and from the devâs, the Vanavâsî
Mahâtissa Mathera asked the Noble Mahâphussadeva Mathera as follows.
Last night I saw light around you. Where are they from? “Well, light can come
from an oil lamp or from a ruby,” was the answer to avoid from telling him was really
has happened that night.
Then Vanavâsî Mahâtissa Mathera said, “You are secretive, aren’t you?” “Yes”
was the answer to it (Abhi.- Ţha.-2: 336; Ma.- Ţha.-1: 262 - 263).
N.B. The Noble Mahâphussadeva Mathera would not care whatever others say
about him, but concentrate on his kammaţţhâna uninterrupted. This is one of the
priceless old methods that one should follow. Ignorant sentient beings have the habit of
making frivolous talks. If attention has been given to such talks, you will be wasting
your previous time, and deteriorate the practice of kammaţţhâna. If you could
concentrate, take your kammaţţhâna on to the heart, and lead your life with citta
associated with kammaţţhâna, you would succeed as the Noble Mahâphussadeva Mathera
one day.
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object, because the Buddha did not like the habit a dumb-like behavior.]
The villagers, looking at the wet earth, because of removing water in the mouth,
noted one or two bhikkhûs have returned from the village. It also occurred in their minds
what has happened to their bhikkhûs. If they do not talk to us, would they do the same
among themselves? If they did not chat among themselves, then there might a certain
disagreement among the bhikkhûs. “Come along, we would go to them and ask them to
foreget any disagreement and to tolerate any misunderstanding.
With a genral concensus, the villagers went up to the monastry. When they get
there, they found the all the bhikkhûs, except two who were together and taking bath at a
place. Then villager, with presence of mind, told the others that “My friends, this does
not look like a place where the bhikkhûs have had disagreement among themselves.
Look, the compounds of cetiya and bo tree have been swept clean, the sweeper after use
has been well placed. The water pots have been filled and placed properly.” Then the
villagers turned back and headed toward their village. The bhikkhûs spent three months
of lent, attained Arahatta-phala, and perform visuddhipavâraņa on the full moon
mahâpavâraņa day. [Ceremony of the invitation of criticism among the kilesâ-free
bhikkhûs if each is seen or suspected any wrong doing is called visuddhipavâraņa.
(Abhi.-Ţha.-2: 337; Ma.- Ţha.-1: 263).
[N.B. The villagers understand the rule of practice, and so return without making
any enquiry of the bhikkhûs’ behavior. Even now, the dâyakâs and dâyikâs should
refrain from talking too long with the bhikkhûs who are exercising on samatha and
vipassanâ.]
Rules and Regulations that Should be Followed
Like the Mahânâga Mathera at Kâļavunlika and the 50 bhikkhûs that observed
three months of spent at a monastry on the bank of Kalamba River, the bhikkhû
proceeds to the village with the mind associated with kammţţhâna (with mind
having kammţţhâna always taken to heart). (It specially refers to usual kammaţţhâna,
one exercise of the 40 kinds, such as ânâpâna in- and out-breath).
The village in which alms-collection round, with mouthful of water, is to be made
is approached, and make a prior inspection of the road leading to it. This road should be
free of drunkards, gamblers, wild elephants or horses. If the alms-collection round is
made, the bhikkhû should not walk briskly. Paņdapâtika-dhutanga walking with a
certain speed is undesirable. When walking on an uneven road, go in such a way as if the
the surface is evenly smooth. The alms-collection is made at every house, those willing
to and those unwilling to donate alms-food is noted, and waited for an appropriate
duration time. When the collection has been completed, the kammaţţhâna is taken to
heart at a suitable place is selected in or outside the village or in the monastry where
water etc., is available. Here paţikûla-saññâ repulsiveness of food is perceived. After
such a perception, food should be looked upon as by virtue of the following examples.
1. Like Akkhabbhañjana, the greasing the hub of a wheel,
2. Like Vaņâlepana, medicine applied to a wound,
3. Like puttamam person who eat his own son’s flesh to be able to overcome
47
also that one is endowed with powerful support as a cause = upanissaya which is
powerful enough to acquire paccakkha-bodhiñâņa.
6. If one happens to acquire the life of sentient being at a time when the enlightened
Sammâsambuddhâs have not arisen, then one can attain paccekabodhi-ñâņa.
If paccekabodhi-ñâņa cannot be attained, still endowed with upanissaya-ñâņa.
7. Like Rev. Bâhiyadâruciriya Mathera, if existence of Khippâbhañña Bhikkhûs,
possessing special knowledge that enables one to acquireArahatta-Magga and
Arahatta-Phala in no time in the presence of the enlightened ones Sammâsam-
buddhas. In addition, if he is endowed with upanissaya, then one can attain
8. Status of a recluse of great knowledge, like the Rev. Sâriputtarâ Mathera, or
9. The status of an arahant of great power, like the Rev. Moggallâna Mathera, or
10. The status of an ascetic with the ability of etadañga (pre-eminent in position) in
practice of dutañga, like the Rev. Mahâ-Kassapa Mathera, or
11. The status of a recluse being etadañga in functioning of dibba-cakkhu-abhiññâņa
(the Heavenly eye), like the Rev. Anuruddhâ Mathera,or
12. The status of a recluse being etadañga in the practice of vinaya, like the Rev.
Upâli Mathera, or
13. The status of a recluse being etadañga in performance of a Dhamma-kathika, like
the Rev. Puņņa Mathera, the son of Mantâņņi the female byahmana, or
14. Can be an recluse being etadañga like the Rev. Revata, the youngest borther of
the Rev. Sâriputtarâ, or
15. Can be an recluse being etadañga in the possession of bahusuta (having great
knowledge) like the Rev. Ãnandâ Mathera, or
16. Can be an recluse being etadañga in wishing for Sikkhâkâma = the 3-fold noble
morality like the Rev. Râhulâ Mathera, the son of the Buddha.
In this catukka (tetrad), the recluse, practicing kammaţţâna on the way to and
from the alms collection rounds, has acquired the gocara-sampajañña has attained it peak
in him.
Here – Abhikkante paţikkante sampajânakârî hoti = going forward or backward
is made with sampajañña ñâņa the knowledge of comprehension. In the section on the
explanation of this Pâļi, the three mode of sampajañña have been given as sâtthasampa-
jañña, sappâya-sampajañña and gocara-sampajañña. There, however, still remains the
asammoha-samjañña. Before writing on it, Upanissaya-Sampanna and Diţţhe diţţha
mattam will be treated with reference to explanations by previous Aţţhakathâ (commen-
tators) and Ţîkâ sayâdaws.
Upanissaya-Sampanna
Tahhta paccekabodhiyâ upanissaya sampadâ kappânam dve asankheyyâni sata-
satasahassañca tijjam puññañâ ñâņa-sambharaņam, sâvaka-bodhiyam eggasâvakânam
ekam asañkheyyam kappa satasahassañca, mahâsâvakânam kappa satasahassañmeva,
itaresam atîtâsu jâtîsu vivuţţasanissayavasena nibbattitam nibbebhâgiyam kusalam (Dî.-
Ţî.-1: 126, Ma.- Ţî.- 1: 257).
1. To be completely endowed with upanissaya, powerful support to paccekabodhi
ñâņa, fulfilling pâramîs (the perfections) and acquiring meritorious deeds,
49
Accoding to this annotation the term diţţhe diţţhamattam mean that just as the
cakkhuviññâņa is not associated with râga, dosa and moha, if the rûpârammaņa is taken
as object in continuation, then these javana-vîthi-citta should also be free of râga, dosa
and moha. (The method of exercise will be given later). A third method has been again
annotated by by the aţţhakkathâ.
3. Attha vâ diţţham nâma cakkhuviññâņâne diţţha-rûpam, diţţhe diţţhamattam nâma
tattheva uppannam sampaţicchana-santîraņa-voţţhabbana sañkhâtam cittattayam. Yathâ
tam na rajjati na dussati na muyhati, evum âpâthagate rûpe teneva sampaţicchanâ
dippamâņena javanam uppâdassâmi, nâham tam pamâņam atikkamittvâ rjjanâdivasena
uppajjantum dissâmîti ayamittha attho. Eseva nayo Sutamutesu (Sam.- Ţţha.- 3: 29)
Diţţham nâma padatthato cakkhuviññâņena diţţham –rûpam. Atthevâti cakkhu
Viññâņena diţţhamatte rûpe. Cittattayam diţţhamattam nâma cakkhuviññâņam viya
ragâdiviharena pavattanato. Tenâha “yathâ tan”ti âdi (Sam.- Ţî.- 2: 302).
Rûpâyatanam passitabbâţhena diţţham nâma (Upâda-Ţţha. 82), according to
which the rûpârammaņa is in essence diţţha (vission) because of the fact that its
realization is made via cakkhuviññâņa (visual cognition). Therefore, in this third method
the rûpârammana which can be perceived by way of cakkhuviññâņa is the diţţha. It is
just a matta (measure) in visual cognition of the ârammaņa, and in so doing the three
cittas, referred to as sampaţicchana-santîraņa-vuţţho, arise free of râga-dosa-moha.
Because of this, it is called diţţhamatta.
Just as the combination of the three cittas have non-attachment, non-offence, and
the non-delusion with regard to the rûpârammaņa, so also in the case of the rûpâ-
rammaņa that impinges on the visual cognition. I would cultivate by continuity of
consciousness my measure of sampaţicchana-santîraņa-vuţţho free from râga-dosa-
moha. Make effort to with such determination “I would not allow the attachment,
offence or delusion to arise overriding the sampaţicchana-santîraņa-vuţţho. This is what
it is all about. (This is also true in case of suta-muta (what is seen and thought). The way
to exercise to get delivered from raga-dosa-moha will be described later) (Sam.- Ţţha.- 3:
29).
Viññâte Viññâtamattam
Viññâte viññâtamattamti ettha pana viññâtam nâma manodvârâvajjanena viññâtâ-
rammaņam, tassamim viññâte viññâtamattanti âvijjanapanâņam. Yathâ âvijjanena na
rijjati na dussati na muyhati, evum rijjanâdivasena uppacchitom adatvâ âvijjanapamâ-
neņena cittam ţhapassâmîti ayamettha attho (Sam.- Ţţha.- 3: 29).
Manodvârâvijjanena viññâtârammanam viññâtanti adhippetam râgâdiviharena
viññeyyato. Tenâha “yathâ âvajjanenâ”tiâdi (Sam.- Ţî.- 2: 302).
Viññâta, as given in viññâte viññâtamattam refers to the ârammaņa that is realized
by virtue of manodvârâvajjana (advertence to the threshold of mind). [The manodvârâ
vajjana can take, as object (of thought), each of the six modes of ârammana correspond-
dingly. Here, the object refers to that of vipassanâñâņa called the dhammârammaņa.
The inference have been made as rûpârammana from aspect of diţţha, saddârammana
from aspect of suta, gandhâ-rammana, rasârammana, and phoļabbârammana from
aspect of muta. Because of this in asmuchas the viññâta is concerned, pasâda-rûpa,
53
sukhuma-rûpa and lokî-citta-cetasika, that should arise in your santâna , the objects of
vipassanâ, the constituents of dhammârammana, should be firmly cultivated. Therefore,
the diţţha-suta-muta-viññâta refer to all the 6 modes of objects. If complete modes of
objects are taken as object of concentration, by means of vipassanâ ñâņa, to the
attainment of ultimate reality up to elemental state, then there is no more objects of
concentration left.]
‘You the gentleman should recollect the nâma kamaţţhâna’ is the essence when
the explanations above are taken in brief.
Concentrate once again on the collection of cetasika dhammas associated with
pañcadvâra-vajjana (the five sense doors), cakkhu-viññâņa, the seeing consciousness,
(sota-viññâņa, ghâna-viññâņa, jivhâ-viññâņa, kâya-viññâņa), sampaţicchana, santîraņa,
vattho and manodvâra-vajjana. The so associated cetasikas are entirely free of raga,
dosa, moha. Therefore, no mind of attachment, nor of offence, nor of delusion will arise
along with rûpârammaņa or any other related ones. Similar to this practice, make effort
to concentrate on the javana cittas arising in association with the continuity of the
thought process. How could one practice to be free from raga, dosa, moha?
Ñâtapariññâ Tîranapariññâ
Iti bhagavâ bâhiyassa samkhitta rucitâya sahi viññâņakâyahi saddhim saţţhârammaņa-
bhedabhinnam vipassanâya vissayam diţţhâdîhi catûhi koţţhâssehi vibhajitvâ tatthassa
ñâtatîraņapariññam dasseti. Katham? Ettha hi rûpâyatanam passitabbaţţhena diţţham
nâma, cakkhuviññâņam pana saddhim tamdvârikaviñññâiņehi dassanaţţhena.
Tadubhayampi yathapaccayam pavattamânam dhammamattameva, na ettha koci kattâ vâ
kâreta vo, yato tam hutvâ abhâvaţţhana aniccam, udabbayayappaţipîļanaţţhena anattâti
kuto tattha paņţitassa rijjanâdînam okâsoti okâsoti? Ayamettha adhippâyo sidâdîsupi
(Udâna-Ţha.- 82, Anuţî- 2: 183).
The Buddha expatiated the dhamma in an abridged form to Bâhiya to his liking.
The six modes of ârammaņa – the rûpârammaņa, saddârammaņa, gandhârammaņa,
phoļabbârammaņa and dhammârammaņa – together with the 6 modes of viññâņa –
cakkhuviññâņa, sotaviññâņa, ghânaviññâņa, jîvhâviññâņa, kâyaviññâņa and manoviññâ-
ņa. The six modes of ârammaņa, the objects of vipassanâñâņa, are taken as
1. Diţţha dhamma
2. Suta dhamma
3. Muta dhamma
4. Viññâta dhamma
which are the six modes of kuţţhâsa = make analysis by group by group. Bâhiya has
been instructed to exercise on ñâtapariññâ and tîranapariññâ from among the six modes
54
forward.
The yogâvacara (meditator) recluse who belives in the Buddha’s Sâsanâ, who has
succeeded in culturing rûpa and nâma masses by breaking them down to ultimate reality
by means of ñâņa (Ghanavitabbhogena – Sî-Ţî – 246), would not have confusion, nor
wrong view like the blind stupid man. In the recluse if realization of “going” arises in his
mind together with the cittasamuţţhâna vâyodhâtu, included in the mind-produced
kalâpas, will cause body behavior = kâyaviññatta-rûpa to arise in him. Because of the
spread throughout the body of mind-produced, and having high natural powers, rûpa-
kalâpas of the vâyodhâtu, the rûpa-kâya = all the rûpa dhammas as noted in the field of
paramatta-saccâ (taken as all the catusamuţţhânika rûpa dhammas in the field of para-
matta saccâ), the going forward as the whole skeletal mass moves forward. (Speaking by
language of sammuti-saccâ, moving forward can happen only when the bones and the
corresponding joints are strong.)
1. The realization of going forward by paramatta-saccâ is forward movement of the
all the rûpa dhammas and of the bones and corresponding joints by sammuti
saccâ. In each raising of a leg = going upward, the tiharaņa, become inferior,
weak and without force. But tejo dhâtu and vâyo dhâtu become superior and full
of strength. (The raising and lowering of the leg in each step will be referred to as
“raising.”). the same applies to the following two.
2. Directed forward – atiharaņa
3. Swinging the leg = bring the leg back to its usual position – vîtiharaņa.
[Tejo dhâtu, which always follows the vâyo dhâtu, is the cause of rasing and
lowering the leg for which the two dhâtus are described as being preeminent. Indeed the
tejo dhâtu has the nature of raising the leg up and bringing it high up. That in rasing the
tejo dhâtu has the nature of always following the vâyo dhâtu is quite evident. The
commentator has explained in such a way as to make explicitly of the preeminence of
vâyo dhâtu and tejo dhâtu, following the former, in rasing the leg and inferiority and
weakness of the pathavî dhâtu and âpo dhâtu at the same time. Again the tejo dhâtu,
which always follows the vâyo dhâtu, are the cause of leading forward = atiharaņa,
swinging sideways and bringing back = rasing and lowering the leg = vîtiharaņa. In fact,
there is excessive power together with anxiety in atiharaņa and vîtiharaņa of the vâyo
dhâtu that tends to go athwart. In this way, the fact that tejo dhâtu always follows the
vâyo dhâtu always holds true. Going beyond the place of standing = carry forward
beyond standing leg is atiharaņa. Swinging the leg from standing position away to
avoid a stumbling block or a stump is vîtiharaņa. In other words, bring the leg back to
the standing position is the atiharaņa, and moving the leg forward or sideways from the
standing position is vîtiharaņa (Thî-Ţî- 247). Designated in this way, note that the
atiharaņa can be shortened as “lift” and vîtiharaņa as “swing.”]
Vosajjana In liftng of the leg (the stepping leg), the tejo dhâtu and vâyo dhâtu
are inferior, weak and are of no strtength. The pathâvî and âpo dhâtus are very powerful
and energetic. Note that the same applies to the action of lowering down the leg =
sanikkhepana, set the leg on the ground = sannirujjhana have been differentiated. (In
stepping, sending off of the leg forward to press down is the vosajjana, the act of putting
the leg on the ground or the floor is the sanikkhepana. Pressing down the leg for a next
58
step is the sannirujjhana. (the whole processes has been shortened as the Lift-carry-
carrying in between-release -down-press)
1. Uddharaņa = lift
2. Atiharaņa = carry (back to place of standing)
3. Vîtiharaņa = carrying in between (between first and second step)
4. Vossajjana = release (lowers the lifted leg for next step)
5. Sanikkhepana = set leg on the ground
6. Sannirujjhana = press on the ground (to carry the other leg forward)
The rûpa and nâma dhammas, the real paramatta, arising at the moment of the
uddharaņa = lifting the leg off the ground, would be not carried on leading to the
moment of atiharaņa = leg standing on the ground. Nor the rûpa and nâma dhammas
arising at the moment of carrying on to vîtiharaņa = the moment of taking over. In the
same way, the rûpa and nâma dhammas arising at the moment of taking over to moment
are not carried on leading to vossajjana, nor its rûpa and nâma dhammas to that of
sanikkhepana, nor its rûpa and nâma dhammas to sanikkhepana. The rûpa and nâma
dhammas arising at the moment of sanikkhepana do not get carried to the moment of the
sannirujjhana.
Only at a particular place, at a particular moment, section by section, joint by joint
the movements are arising and disappearing like sesame seeds placed on a hot iron plate.
[Khaņamattâ vaļânato (Sî- Ţî- 248) static only for a moment as Upâda-Ţhî-Bhañga
(arising-static-perishing away).]
In going forward and drawing back, which is the individual or a sentient being
that is making such a movement? Who is going forward, or making a movement
forward? No one. It is just the continuous process of the mass of rûpa and nâma
dhammas moving repetitively forward and backward in new places.
Rûpâ rûpadhammâti uddharaņâkârena pavattâ rûpadhammâ, tamsamuţţhâpatâ
arûpadhammo ca (Sî- Ţî- 247, Ma- Ţî-1 : 358).
Here the rûpa and nâma dhammas of lifting the leg are, in fact, the padhâna
(essential) rûpa dhamma or apadhâna (non-essential) rûpa dhamma, i.e. the rûpa dham
-mas, in which are citta samuţţhâna dhammas and which have the nature of the lifting,
and those which are being lifted. And these are the nâma dhammas. what it means is that
the rûpa and nâma dhammas arising at each moment of the lift-carry-carrying in
between-release -down-press process, section by section, joint by joint process should be
analytically discerned individually by virtue of ñâņa.
For this reason the Aţţhakathâ has explained as given below.
Indeed, moving when viewed from Paramattha-dhamma-sabhâva:
1. In moving it is the rûpa dhâtus and nâma dhâtus only which are going.
2. In standing it is the rûpa dhâtus and nâma dhâtus only which are standing still.
3. In sitting it is the rûpa dhâtus and nâma dhâtus only which are sitting.
4. In sleeping it is the rûpa dhâtus and nâma dhâtus only which are sleeping.
The moving, stopping, sitting and sleeping are kuţţhâsas in which the rûpa and
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avinâbhâva ways. The Aţţhakathâ Sayâdaw, willing you to cultivate this way, has once
again indicated as given below.]
Mûlapariññâ
(The Root of Analytical Knowledge)
In another way –
1. By virtue of mûlapariññâna
2. By virtue of âgantu = of a guest
3. By virtue of mûlapariññâ
4. By virtue of tâvakâlika = of momentary existence
Understand the asamohasampajañña in looking ahead and sideways. First of all how the
asamohasampajañña arises by virtue of mûlapariññâ will be described.
In looking straight or glancing at the rûpârammana, (Bhavañaga) the thought
process arise in order of pañcadvâra-vajjana, cakkhuviññâna, sampaticchana, santîraņa,
vuţţho, javana.
Among those cittas, the bhavañga is the vîthimutta-citta free of vîthi. The bhava
(life) between the period of birth to death is called uppapatti bhava. The bhavañga arises
at a time when the vîthi-cittas of the bhava, called uppapatti, have not arisen yet. They
help accomplish continuity memtal processes of the causal factors of a bhava.
When the rûpârammaņa falls on the cakkhudvâra and manodvâra, the mano-
dvârâvajjana citta, called kiriya-manodhâtu citta, arises completing discerning âvajjana
by activating (= stop) the bhavañga.
The cakkhuviññâņa arises by discerning this rûpârammaņa following perishing
aways of the cakkhuviññâņa.
The sampaticchana, called vipâka-mano dhâtu, arises after completing discerning
the same rûpârammaņa, which is the function of sampaticchana, and following the
cessation of cakkhuviññâņa citta.
Because of the cessation of cakkhuviññâņa, the santîraņa citta, called vipâka-
mano citta dhâtu arises after completing the investigating of the same rûpârammaņa.
Because of the cessation of, the vuţţho citta, called kiriyamano viññâņa dhâtu,
arises following the determination of the rûpârammaņa either as iţţha or aniţţha.
The seven modes of javana are apperceived after cessation of vuţţho citta.
Among the seven javana, looking straight and sideways as “this is the woman,
this is the man” by virtue of attachment, defilement and delusion, have not arisen even in
the first, nor the second nor the 7th javanas. If the 7 javanas got disarrayed, upside
down, then looking straight and sideways, as “this is the woman, this is the man,” by
virtue of attachment, defilement and delusion, arises. In looking to the front or sideways,
realization of asammoha sampajañña must be made by virtue of mûlapariññâ (Abhi-
Ţţha-2: 341).
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fore, expounded in upalakkhaņa way which can take all the six modes of ârammaņa as
objects in a befitting way, that all the nâma dhammas as a composite have to be concen-
trated. This is the lakkhaņâhârenitti method given in Nittipâļi as follows.
Vuttamhi ekadhamme, yedhammâ ekalakkhaņâ tena,
Vuttâ bhavunti sabbe, iti vutto lakkhaņo hâro.
Among the six modes of ârammaņa, nâmarûpa dhamma groups which take rûpâram-
maņa as the object, are instructed to concentrate on the nâma dhamma groups which
takes the six-fold ârammaņa as object. In one way it means that, being similar in taking
ârammaņa as object, the nâma dhamma groups such as sotadvâravîthi etc., should also
be concentrated upon in meditation.
Avinâbhâva Way. As the instruction has been made to concentrate on the nâma
dhamma groups which take on rûpârammaņa as the object, this is the way in which
rûpârammaņa and the corresponding objects, not free from vipassanâ bhâvanâ, are to be
cultivated. It is because, in a realm of the five-fold khandhâ, called pañcavokâra, they
are not free from respective objects and from dependent materials. For this reason the
commentator himself will again instruct in âlokite vilokite that the five-fold khandhâ are
to be concentrated. (It will become clear later). Concentrate on the following when –
(A) In discerning on the rûpârammņa as indicated in âlokite vilokite
(1) The rûpârammņa and corresponding material phenomenon
(2) Similar to the way to concentrating on the cakkhudvâravîthi – manodvâravîthi,
the nâma dhamma groups, which take rûpârammņa as object
(B) In hearing = saddârammņa
(1) The saddârammņa and corresponding material phenomenon
(2) Concentrating on the sotadvâravîthi – manodvâravîthi, the nâma dhamma
groups, which take saddârammņa as object
(C) In smell = gandhârammņa
(1) The gadhârammņa and corresponding supporting material phenomenon
(2) Concentrating on the ghânadvâravîthi – manodvâravîthi, the nâma dhamma
groups, which take gandhârammņa as object
(D) In sensation of taste = rasârammņa
(1) The rasârammņa and corresponding supporting material phenomenon
(2) Concentrating on the rasâdvâravîthi – manodvâravîthi, the nâma dhamma
groups, which take rasârammņa as object
(E) In sensation of touch or contact = phoļabbârammaņa
(1) The phoļabbârammņa and corresponding supporting material phenomenon
(2) Concentrating on the kâyadvâravîthi – manodvâravîthi, the nâma dhamma
groups, which take phoļabbârammņa as object
65
Nature of Tâvakâlika
(The Temporary Nature)
At the cakkhudvâra arise, starting with pañcadvârâvajjana ending with vuţţho,
the cittas. These cittas, in association with corresponding cetasika sampaytta dhammas,
perish away themoment they have perform their respective functions. They have so short
a durations of existence that they did not realize each other. They are related to their
tâvakâlika the duration of their functions = a momentary period. If all the occupants of a
house died except one, then at that instant (= a condition of near death), dancing, singing
by the remaining individual is not relevant. In same way, the related cittas like âvajjana
etc., which appears one after the other at the any one dvâra (door), perishd away as soon
as their corresponding functions have been accomplished. So also it is irrelevant to be
attached, offended or delusioned towards the ârammaņa by javana-cittas at the remaining
moment of the accomplished functions. Understand the asamoha-sampajaññâņa by
realizing that there is a relationship between the functioning and time tâvakâlika =
temporary moment. (Abhi-Ţha-2: 341; Ma-Ţha-1: 267).
The vîthi-cittas within the corresponding vîthis, such as cakkhudvâravîthi, toge-
ther sampayutta-cetasika dhammas accomplish their respective functions and perish
away in the short moments. This phenomenon should be discerned via ñâņa. The vîthi-
nâma dhamma groups appearing at the six dvâras (the six doors) should be concentrated
and if the concentration could be promoted to vipassana meditation, then the raga, dosa,
moha would not have the chance to made their appearance. This means realization of the
truth without delusion, the asammoha-sampajjañña could be acquired.
Also understand asammoha-sampajjañña by virtue of khandhâ, âyatana, dhâtu,
paccaya-paccavakkhaņa.
Attainment of Asammoha-Sampajjañña by
Virtue of Five-Fold Khandhâ
In looking straight ahead or sideways (during cakkhu-viññâņa citta-kkhana, a
thought moment of visual consciousness)
1. Cakkhu-viññâņa (visual cognition) and rûpârammaņa is the rûpa-kkhandhâ
aggregate clinging to material qualities).
2. Cakkhu-viññâņa which can discern the rûpârammaņa is the viññâņâ-kkhandhâ.
3. Vedanâ associated with cakkhu-viññâņa is the vedana-kkhandhâ.
4. Saññâ associated with cakkhu-viññâņa is saññâ-kkhandhâ.
5. Phassa-cetanâ-ekaggatâ-jîvita-manasikâra associated with the cakkhu-viññâņa is
the sañkhâra-kkhandhâ.
If these five-fold aggregates get united, the looking straight ahead or sideways arise
distinctly. If so what person or the sentient being looks straight ahead and who looks
sideways? (Abhi-Ţha-2: 342; Ma-Ţha-1: 267 – 268).
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(a) It is unusual for two cittas to arise simultaneously. One arises after the formation and
perishing away of the another. Therefore, only when pañcadvâravajjana citta has ceased
can the cakkhu-viññâņa citta arise. As long as the pañcadvâravajjana citta is still there,
the cakkhu-viññâņa citta cannot arise as yet. The cakkhu-viññâņa citta ceases only after
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supporting the arising of the cakkhu-viññâņa citta. In between the supporting pañca-
dvâravajjana citta and the supported cakkhu-viññâ citta there exist no separating phenol-
menon.
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NÃMARÛPAVAVATTHÃNA
DETERMINATION OF NÃMA AND RÛPA
4. Nâmarûpavavatthâna = Determination of Rûpa + Nâma
So evum phassâdînam vasena upatthite cattâro arûpino khandhe nâmanti, tesam
arammanabhûtâni cattâri mahâbhûtâni, catunnañca mahâbhûtâni upâdâyarûpam
rûpanti vavatthapeti. Iti atthârassa dhâtuyo dvâdasâyatanâni pañcakkhandhâti
sabbepi tebhûmake dhamme khaggena samuggam vivaramâno viya
yamakakâlakandam phâlaya-mâno viya ca nâmañca rûpañcâti dvedhâ vavatthapeti.
Nâmarûpamattato uddam añño
satto vâ puggalo vâ devo vâ byahmâ vâ nattîti nittam gacchati (Visuddhi-2: 227 - 228).
When the meditator has clearly discerned the rûpa phenomena in his conscious-
ness, so would the nâma phenomena be. In such a discernment of the nâma factors, there
are three ways:
1. The method of concentration starting with phassa (contact),
2. The method of concentration starting with vedanâ (suffering),
3. The method of concentration starting with consciousness viññâņa (perception).
If the meditator concentrated on the nâma dhammas via one of these three ways, then
vedanâ-saññâ-sañkhâra-viññâņa, referred to as the four-fold nâmakhandhâ, are recog-
nized as the nâmadhammas which will be acquired in his conscious mind. Mahâbhûta =
the four great elements and all the upâdârûpas which take the four great elements as their
object, are recognized as rûpa dhammas. In this way the 18 elements, 12-fold âyatanas,
the five-fold khandhâs and all those factors in the three planes of existence = these
innumerable rûpa-nâma dhammas have been definitely and clearly defined. It comes to
the realization that there are just the nâma and rûpa in the three planes of life, above
which there exist no higher individuality-sentient being-life-self-human-devâ-byahmâ
(Visuddhi-2: 227 - 228).
According to the above instruction, when one is able to discern both rûpa+nâma
at every thought along the path of cittaniyâma, then these rûpa + nâma are taken as
object of concentration to discern that in these there are no “individuality-sentient
being-life-self-human-deva-byahmâ, but just the rûpa + nâma.
The determination is made of the rûpa+nâma as explained above. (When one has
acquired the ability to extend his consciousness to bhahiddha and collectively meditate
on the bhahiddha rûpa+nâma in the 31 planes, then one would clearly realize the non-
existence of human-devâ-byahmâ).
An Invaluable Resolution
The Venerable Sayâdaw Mathera, referred to respectfully by the desanâ as
Ãcariyadhammapâla, has made an invaluable resolution in the domain of meditation
in his Mahâtîkâ with respect to the above opening commentary.
Sabbepi tebhûmake dhamme nâmañca rûpañcâtîti ittha kiñcâpi sabba saddo
anavasesapariyâdâyako, nâmarûpabhâvo pana aññamaññavidhuyoti na tadubhayam
samudâyavasena parissamâpayetabbam, tasmâ “yadatthe namanlakkhanam, tam nâman.
Yam ruppanalakkhanam, tam rûpa”ti evum vavatthepetîti attho. Evum vavatthapan-
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DITTHIVISUDDHI
(PURITY OF VIEW)
Lakkhana-rasa-paccupaţţhãna-padaţţhânavasena nâmarûpapariggaho diţţhivisuddhi
nâma. (Abhidhammat◌t ۪ ◌hasañgaha).
۪
= Cultivation of nâmarûpa by the power of the lakkhana-rasa-paccuppaţţhâna-
.
padaţţhâna (salient feature-taste-manifestation-proximate cause) . is the purity of the
paramattañâna view = ditthivisuddhi. (Abhidhammat◌t ۪ ◌hasañgaha).
۪
cannot function nor feel. It is because the atta itself, is claimed to have functioning or
feeling property, is non-existent.
The ultimate truth, such as cakkhu (eye) etc., are capable of performing and
existing their own nature. For instance
Rûpâbhighâtârahabhûtappasâdalakkhanam,
Dalukâmatânidânakammasamutthânabhûtappasâdalakkhanam vâ cakkhu
(Visuddhi-2: 74).
Element of vision (= eye clear element), upon which impinges on the bhûtarûpa
(mental qualities of sense-fields) = possesses nature of giving clear vision on the Four
Great Elements. In other words, it has the nature of giving clear vision of the
Four Great Elements caused by kamma arising from wishing to see the material
object which are based on kâmatahnâ.
As indicated in Section on Rûpakammatthâna, rûpa phenomena are made up of
subatomic particles called kalâpas. The kalâpa is the smallest particle of rûpa factors in
the sphere of rûpaparamatta. Element of vision too does not exist as individuality but
according rûpakalâ called cakkhudasakakalâpa. Included in this cakkhudasaka kalâpa
are 10 rûpa phenomena. These rûpa dhammas are the kamma-produced corporeality
which resulted from kamma cultivated in the past based on causes avijja-tahnâ-upâdâna.
The Four Mahâbhûta Elements are also included in these 10 rûpas of the cakkhudasaka
kalâpa. These Mahâbhûta Elements are the dhammas on which impinges the rûpa objects
It is the natural character of element of vision which causes the clearness of the
mahâbhûta factors; in every element of vision is present this natural character. Therefore,
element of vision has its own nature, and performs in its own nature, and existed in the
nature of its own. Note that it also applies to other elements. Since all these 18 dhammas
can exhibit the phenomena of the natural characters of their own, they are, therefore,
nominated as “dhâtu = element.”
Among these 18 elements, the element of vision etc., are by now clearly explained
A slight treatment on those still not clear will be made. First, mind element, pañcaviññâ-
dhâtu (the five mind element) element of mental cognition will be described.
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THE MANOVIÑÑÂDHÃTU
Literally mano (mind) refers to “knowledge”, and so also the manoviññâna
(mental consciousness) to “special knowledge.” The combination of the two explicitly
gives the essence of a “wide knowledge, a very high knowledge and very high and wide
knowledge.” The way the realization is acquired by the very high and wide knowledge is
this. Unlike the cittas described above, it does not take the new object at very early state
(even though the capture has to be made in a way similar to manodvâravajjana),
supported by anantara force of the citta having similar object, supports the later citta of
the same material object by force of anantara support. Hence the capture on the object
is very effective. Therefore, it is a nominated, from manoviññânadhâtu point of view, as
mano with viññânam (see Compendium of Buddhist Philosophy, p.182).
THE 12 ÃYATANAS
Inner Six Ãyatanas Outer Six Ãyatanas
1. Cakkhâyatana (The Eye Base) 1. Rûpâyatana (Visible Object Base)
2. Sotâyatana (Sense Field of the Ear) 2. Saddâyatana (Sound Base)
3. Ghânâyatana (Nose Base) 3. Gandhâyatana (Smell/Scent Object
Base)
4. Jivhâyatana (Sense of Tongue) 4. Rasâyatana (Taste Object Base)
5. Kâyâyatana (Sense Field of the Body) 5. Pholabbâyatana (Tangible Object Base)
6. Manâyatana (Mind Base Sense) 6. Dhammâyatana (Mental Object Base)
1. The eye clearness element = the visual sensitivity is called cakkhâyatana.
2. The ear clearness element = the sound sensitivity is called sotâyatana.
3. The nose clearness sensitivity = the nasal sensitivity is called ghânâyatana.
4. The tongue clearness sensitivity = the taste sensitivity is called jâyatana.
5. The tactile clearness sensitivity = the tangible sensitivity is called pholabbâyatana.
6. The seven lokî cognition elements are the manâyatana.
[Lokiya satta viññânadhâtuyo “manâyatanan”ti.] (Visuddhi 2:224).
1. Rûpârammana (visible object) is the rûpâyatana (visible object base).
2. Saddârammana (sound object) is the saddâyatana (sound base).
3. Gandhâramman (scent object) is the gandhâyatana (smell/scent base).
4. Rasârammana (taste object) is the rasâyatana (taste base).
5. Pholabbârammana (tactile object) is the pholabbâyatana (tangible base)
6. The 52 cetasika (mental concomitants) and 16 sukhumarûpa (subtle material forms)
are all dhammâyatana (mental base).
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NOMINATION AS ÃYATANA
Visesato pana âyatanato, âyânam tananato, âyatassa ca nayanato âyatanamti
Veditabbam (Visuddhi-2: 112).
It is so named
1. Because of the functions performed by each and every citta cetasika (mind and
mental concomitants) on their own.
2. Because of the capability of âya (lengthening) the stretched mind and mental
concomitants due to exerting effort by each and every one of them.
3. Because of bearing full suffering of the rounds of rebirth along the sansâric circus.
1. Ãyatana. It means âya (cause) according to the meaning of the terms. If there is
no eye sensitivity and visible object, there can be no cakkhudvârikavîthicitta
(mind door thought process). If there are no cakkhudvârikavîthicitta, each and
every mind and men-tal concomitant, appearing every cittakhana (thought
moment) within, these cannot per-form their respective functions. Thus, the
cakkhupasâda and rûpârammana are the causes for cakkhudvâravîthicitta and of
carrying out the respective functions by the cakkhudvârika nâma dhammas
(mental phenomena arising through the eye door). This is the reason why the
name cakkhâyatana — rûpâyatana is given. Note that the same applies to the
remaining âyatana pairs.
2. Only when there are cakkhudvâra (eye door) and rûpâyamana (physical object),
can there be nâma dhammas (mental factors). Without these there be no cakkhu-
dvâra nâma dhammas. Note that it is also true for sotadvâra saddârammana etc.
Each mind and mental concomitant appearing with reference to the corresponding
dvâras (doors) are stretched by the âyatanas. Like a photographic enlarger which
enlarges the small photographs, the âyatanas enlarge the mind and mental conco-
mitants. If any one (ayonisomarikâra = one having unwise attention) comes
across a pleasant sound and agreeable beauty, he would exaggerate on what he
has just encountered. But he comes across a disagreeable sound or a feature, he
would exaggerate on what he has seen with a wry face. He would be smiling
within himself and reflecting in his mind of minds. He would be reminiscing on it.
This a kind of enlarging the mind mental concomitant. In the life-continuum of a
good man of a yonisomanasikâra (= one having wise attention) the akusala dham-
mas (unmeritorious deeds) do not get enlarged on the basis of these dvârâ-
rammanas. The mind and mental concomitants associated with the insight know-
ledge, such as aniccanupassanâñana, dukkhanupassanâñana, anattaanupassanâ-
ñana etc., however become enlarged. Such a kind of enlargement leads one to the
nibbâna, and is worth culturing.
3. In the infinite rounds of rebirth (sansâra), with no beginning, the long suffering of
sansâravatta (sansâric function) has not yet ceased with non-reappearing
cessation, the anupâdanirodha. As long as they remain, these âyatanas would be
bearing the full-fledged suffering of the sansâric circus. And hence, they are
referred to as the âyatanas (Visuddhi. 2:112).
Manâyatana — Dhammâyatana
Mind based sense — Mental object base
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[Special Note. Among the 16 subtle forms named dhammâyata is also included
the very important hadayavatthurûpa (heart-based corporeality, which also is the dham-
mâyatana. This is a factor very important in concentrating on the 12 âyatana objects and
the 18 element objects.]
Again, the six doors, the six objects and the six concepts, developed dependent
upon the six objects of concentration, together come to 18 in all — the six each of the
doors, the objects and the concepts. It should be noted that, as described in
dhammâyatana, the dhammadhâtu is called dhammârammana.
Now who would see this way? Which living being would look straight forward or
askance? (It means there is neither straight forward looking nor looking askance ones).
A similarly situation holds true for the following.
1. Cakkhupasâda (the eye sensitivity) is the cakkhudhâtu (the element of vision)
2. Rûpârammana (the visible object base) is the rûpadhâtu (the mental element).
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4. The associated mental concomitant sampayutta dhamma groups are taken as the
object and discerned as dhammadhâtu, dhammadhâtu .....
The above 1 - 4 belong to the eye door thought process and mind door thought
process.
The pañcadvârâvajjana and samptaticchana are the manodhâtu, cakkhuviññâna
is the cakkhuviññâna dhâtu, and the remaining thought processes are the cakkhuviññâna
dhâtu. In contemplating on the cetasika, each is taken with reference to its associated
cetasika arising at each thought moment, and collectively taken as the dhammâyatana or
the dhammadhâtu.
Collect all the bad and good groups in each row in the line showing rûpârammana.
Discern in the saddârammana, etc. in a similar way. In this method the discernment on
both âyatana and dhâtu phenomena are the same.
Reside singly in arañña (in the forest), rukkhâmûla (under a tree), suññâgâra (in
a quiet place) happily, as the Lord has instructed. With the mind set at the nibbâna with
appamâdadhamma (mindfulness) called the vigilance on the object rûpanâmadhamma
sañkhâra, a vigorous concentration is to be made with unyielding zest and zeal.
Now collection of the five-fold corporeality will be described. To begin with,
khandhâ (corporeality) and upâdânakkhandhâ (the five clinging aggregate) will be
presented.
EXTRACTS FROM KHANDHÂ-SUTTANA
Pañca bhikkhave khandhe dassanâni pañcuppâdânakkhandhe ca, tam sunâthe ca
bhikkhave pañcakkhandhâ?
1. Yam kiñci bhikkhave rûpam atîtâgatapaccuppannam vâ ijjhattam vâ bhahiddhâ
vâ olârika vâ sukhumm vâ hînam vâ panîdam vâ yam dûre vâ santiike vâ ayam
vuccati rûpakkhandho
2. Yam kiñci vedanâ - R.
3. Yâ kiñci saññâ - R.
4. Ye keci sañkhâra - R.
5. Yam kiñci viññânam atîtânagata paccuppannam vâ bhahiddhâ vâ olârika vâ
sukhumm vâ hînam vâ panîdam vâ yam dûre vâ santiike vâ ayam vuccati
rûpakkhandho. Ime vuccanti bhikkhave pañcakkhandhâ.
Katame ca bhikkhave pañcuppandhânakkhandhâ
1. Yam kiñci viññânam atîtânagata paccuppannam vâ bhahiddhâ vâ olârika vâ
sukhumm vâ hînam vâ panîdam vâ yam dûre vâ santiike vâ, sâsavum upâdâniyam,
ayam vuccati rûpupâdânakkhandho.
2. Yam kiñci vedanâ - R.
3. Yâ kiñci saññâ - R.
4. Ye keci sañkhâra - R.
5. Yam kiñci viññânam atîtânagata paccuppannam vâ bhahiddhâ vâ olârika vâ
sukhumm vâ hînam vâ panîdam vâ yam dûre vâ santiike vâ, sâsavum upâdâniyam,
ayam vuccati viññânupâdânakkhandho. Ime vuccanti bhikkhave upâdânakkhandhâti.
Bhikkhus .... I shall now admonish to you as regard five-fold corporeality and the
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enjoyment of the santisukha of the nibbâna = the great peacefulness. Therefore the
discernment on these lokuttarâ citta and cetasika by vipassanâ as anicca-dukkha-anatta
are not meant to become wearied of worldly life by nibbinda ñâna (knowledge of tedium)
But when the vipassanâ exercise is made taking as object only on the lokî citta-cetasika-
rûpa, recognized as the causes for suffering of the sansâric circus, then the nature of
citta-cetasika will vividly be understood. Then the nibbinda ñâna, which become
entirely tedious of the five-fold upâdânakkhandhâ, referred to as the suffering of the
sansâric circus, will arise. That is why only the lokî khandhâs (mundane aggrgate) taken
as object in exercising vipassanâkammatthâna. With a view to contemplate in this way,
the Buddha has to admonish upâdânakkhandhâ desanâ solely of the lokî khandhâs.
Since the rûpa dhamma means aggregate, it is also included in the khandhâs. It
also bears the meaning of aggregate as the object of âsava (canker, fetter) dhammas,
hence it is included in the upâdânakkhandhâs too.
The four-fold nâma khandhâs, such as vedanâ (feeling) etc., are the khandhâs that
are the object of the âsava dhammas. There are those khandhâs which are not the object
of the âsava dhammas. The lokî citta-cetasika included in this four-fold khandhâs are
the object of âsava dhammas, but lokuttarâ citta-cetasika are not.
Included in the three planes of life, kâma-rûpa-arûpa, are the lokî citta-cetasika-
vedanâ-saññâ-sañkhâra-viññâna. These are included in upâdânakkhandhâ because it
bears the meaning of being the object of âsava dhammas.
The of the lokî citta-cetasika-rûpa included in the three planes of life —
1. The 28 species of rûpa are rûpupâdânakkhandhâ.
2. Vedanâcetasika is the vedanupâdânakkhandhâ.
3. Saññâcetasika is the saññûpânakkhandhâ.
4. The remaining (50) cetasikas are all vedanupâdhânakkhandhâ.
[N.B. To make it easier, the five-fold upâdânakkhandhâ are sometimes expressed as the
rûpakkhandhâ, vedanâ-kkhandhâ, saññâ-kkhandhâ, sañkhârakkhandhâ and viññânak-
khandhâ, or rûpa-vedanâ-saññâ, sañkhâra-viññâna respectively. When you come acroos
such usage, note that they all refer to the upâdânakkhandhâs, the object of vipassanâ
meditation. In the viññânakkhandhâ is mentioned lokîcitta. These lokîcittas, however,
refer only to those that can arise in one’s santânas (life continuum). Note also that the
cetasika refers to those associated with the corresponding cittas.]
DISCERN NÂMA-RÛPA SEPARATELY
Iti rûpakkhandho rûpam, cattâro arûpno khandhâ nâmanti evameko
pañcakkhandhavasena nâmarûpam vavatthapeti (Visuddhi 2: 225).
Discern rûpa and nâma separately as “rûpadhamma and nâmadhamma as follows
1. Rûpakkhandhâ is the rûpadhamma.
2. The four-fold nâma khandhâ is the nâmadhamma
This is the way the rûpa-nâma are discerned by method of the five-fold khandhâs.
This is the way all the rûpadhammas and lokî nâma khandhâs are collectively
concentrated upon.
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A GOOD DISCIPLINE
In meditation on rûpa-nâma by way of the five-fold khandhâ, practice along the
rows have been found to have a clearer consciousness. Refer back to the good groups
along the rûpârammana rows in the table of Kammatthâna. Take cakkhu-dvâravîthi and
manodvâravîthi (eye-door thought process and mind-door thought process), influenced
by mahâkusala (great moral) impulsion, which occupy the first row of the table as an
example. The concentration is made described below.
1. The 54 species of corporeality as object together with rûpârammana of each and
every cittakhana (thought moment) in the cakkhudvâravîthi and manodvâravîthi
are understood by wisdom as rûpa, rûpa ……..
2. Every vedanâ (suffering) associated with each cittakhana are taken as object and
understood by wisdom as vedanâ, vedanâ ….
3. Every saññâ (perception) associated with each cittakhana are taken as object and
understood by wisdom as saññâ, saññâ ….
4. All cetasikas (mental concomitants), other than vedanâ-saññâ, are taken together
as object and understood by wisdom as sañkhâra, sañkhâra ….
5. Every citta (consciousness) associated with each cittakhana are taken as object
and understood by wisdom as viññâna, viññâna ….
The good and bad groups in rûpârammana are meditated in similar ways. Note that
the same applies to those along the saddârammana (sound base).
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One who rejects the fact that Abhidhammâ is Buddha’s expatiation and hinders it,
and that the rûpa and nâma, called the truth of khandhâ, âyatana, and dhâtu, that have
been expounded in the Abhidhammâ should not and need not be meditated, is in fact
hindering and deviating from the Buddha’s noble sâsanâ. He is preventing the Buddha’s
sabbaññnuta ñâna knowledge of Omniscience. He lets down the Buddha’s brave
vesârajja ñâna (the brave knowledge of perfect self-confidence). He misleads those who
are willing to listen to and practice the Abhidhamma dhamma (= rûpa-nâma in Abhi-
dhammâ are not concerned with sâvakas but are for Sabbaññ Sammâsambuddha and the
Arahants—those who are willing to listen to the Abhidhammâ are misled in this way to
an erroneous concept). It is the same as blocking the Path leading attain nobleness; it is
one of distinct the factors that causes that brought about dissention among the Sanghâ
called bhedakara (causing disunion in the Sanghâ).
That Mahâthera should neglected from daily affairs by the Sanghâ and to relieve
him from the Buddhist order = an act of upakkhepaniyakam. He should be censured by
Sanghâ by way of tajjniyakam. [What it means is: the argument that Buddhabhâsita
(Buddha’s utterances) Abhidhamma is not the Buddhabhâsita is referred to as vivâda
(contention). “The Buddha Abhidhammâ would not bestow any benefit on human
beings, the sâvakas cannot meditate on the ultimate truth of the rûpa and nâma, how
could any one concen-trate on these hundreds of millions of nâma dhammas which
would have arisen and perished away within a blinking moment.” The demerit of the
Abhidhamma are again indicated in this way. Now the argument on the Abhidhammâ
from negative side means committing dhamma avannabhâsana (speaking bad of
dhamma). The ukkhepaniyakam as well as tajjaniya action should be taken on him.].
By taking these actions he should be sent off ordering him “Eater of others’
remainder—Make your living as a pauper.” (Abhi.-Tha.-1: 30).
Gentlemen, if you are willing to attain nibbâna, be careful not criticize the
Abhidhamma without reason and be obedient to the warnings contained in the above
Atthakathâ.
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salvation. In other words, if these 8-fold magga dhammas are practiced step by step, the
rûpa and nâma are analytically realized by the 3-fold pariñña paññâ to have attained the
magga and phala. Such a realization itself is the niyyânika dhamma delivering one from
the suffering of sansâric circus (the rounds of rebirth).
Suppose you are under the impression that “the rûpa and nâma given in the Abhi-
dhammâ are not to be concentrated, but such and such phenomena, other than rûpa and
nâma, are to be concentrated in such and such a way.” With reference to such a person
the Atthasâlini Atthakathâ Sayâdaw given an explanation.
“An individual who hinders the Abhidhammâ is infact defying the noble dhamma
called Buddha sasanâ. He is reproving the sabbaññuta ñâna of the Buddha. He is letting
down the Buddha’s very brave vesârajja nana. He is misleading those gentle persons
who are willing to listen to and to practice the good dhamma.” (Abhi.-Ttha.-1: 30).
Even a learned can err sometime.
produced corporeality of these beings, such as elephant etc., are the akusalavipâkacitta
that appear due to taking these as object in their santâna. (It means Pañcaviññâna-sam-
paticcha-nasantîrana-tadârammana).
When such beings as elephant etc. has grown into adult after growing gradually,
called pavatti (formative stage), however, after period of rebirth stage, (to become a
mangala hsin (lucky elephant) the kuso kamma-produced corporeality have the chance to
make its appearance. (The elephant, before attaining an elephant’s life when akusala
dhammas are cultivated to attain such a life on one hand, while on the other hand kusala
meritorious deeds, such as dâna (alms-offering), were made so that both kusala and
akusala are amix. If rebirth resultant occurs because akusala has acquired more chance,
the kusala kamma result can also arise so that pavatti results may occur in continuation.
By the power of kusala kamma, which could produce pavatti results, kusala kamma-
produced corporeality in the form of a white elephant etc. may make its appearance.)
By taking as object the kusala kamma-produced corporeality of sentient beings,
such elephant etc., called itthârammana, which have gradually grown at the time of
pavatti period, kusalavipâkacitta can arise in humans. (Pañcaviññâna-sampaticchana-
santîrana-tadârammana-citta is meant here.)
The encounter by humans of itthârammana is also related to their kusala kamma,
but not to that sentient beings such as elephant etc.
Although it is true that the kamma-produced corporeality of sentient beings such
as elephants etc. can be an object of the human kusalavipâkaviññâna, but in the santâna
of the sentient beings can there be itthârammana kamma-derived corporeality as well as
the anitthârammana kamma-derived corporeality. It means that as there can be kusala
kamma-derived corporeality referred to as itthârammana, so can there be the akusala-
kamma-produced corporeality, called the initthâramma. Therefore, the itthârammana
and anitthârammana are mingled. In such a mingled state in the elephant etc., anitthâ-
rammana rûpa called the akusala kamma-produced corporeality is only a minor case in
the santâna of it when maturity is attained at a time of pavatti period. The itthârammana,
the kusala kamma-derived corporeality (adequate enough to have attained the state of a
mangalâ elephant) of the previous and present, however, is an overlapping major case.
Therefore, however mingled the itthârammana of kusala kamma-produced and anitthâ-
rammana of akusala kamma-produced corporealities may be, the akusala kamma-
produced anitthârammana, as a minority, cannot be the real cause for arising of the many
akusalvipâkacitta in the santâna of humans. Probably, it could be asserted this way. (In
the santâna of elephant etc., during the time of pavatti period, only the itthâramma,
which are the majority, is taken as object. In the santâna of humans, concentrating on the
itthârammana, kusalavipâkacitta has the chance to arise. For this reason, akusala kamma
produced-corporeality-anitthârammana cannot be the cause for the appearance of the
akusalavipâkacitta in the humans. This is what the whole idea is meant). (Mûlatî-2: 8).
97
“ The Great King …. Among the five-fold kâmaguna ârammana, I have indicated
that only the ârammana that is attractive and the heart’s liking is the extreme determinant
and is noble. The Great King …. Even that individual årammanas can be a heart stimula-
ting for some, but not for the others. The Great King …. A single kind of sounds, smells,
tastes and touches can be the balm to the heart of some, but not to that of others.” This
what the Lord has expatiated in Sagâthâ-vaggakosala-samyutta Pañcarâja-suttana (Sam.-
1: 80).
With reference to the method as indicated above, a single rûpârammana, saddâ-
rammana, ganfhârammana, pholabbârammana etc. may be pleasant and attractive
ârammana for one, and cause the arising of clinging, attachment and lobha (greed) to that
ârammana. To the other these ârammanas could cause anger, a feeling of sorrow, and
hate. These ârammanas themselves may be the attractive, pleasing and adorable
itthârammans for one. These may again be the disgusting, disagreeable and unadorable
anitthârammanas for the other.
The same ârammanas are taken by optimist as pleasing and adorable, on the
other hand, they displeasing unadorable for a pessimist. Therefore, there no such a thing
as ittârammana separate from anitthârammana in its own entity.
In fact countrymen living in the extreme periphery paccantavâthî) of the
Majjhimadesa (the Middle Region) would find even the earthworms to be itthârammana,
attractive and adorable. For those living right inside the Majjhimadesa, however, would
find these earthworms to be anitthârammana, irritable and rejectable. Again the paccan-
tavâthî, the countrymen, would find the meat of peacock to be irritable, inedible and
unpleasant. This is the the way of thinking of vitantavâdî with regard to itthârammana
and anitthârammana (Abhi.-Ttha.-2: 9).
THE REPLY
In response to the idea of vitantavâdî, the atthakathâ has retored as follow.
Ask the vitantavâdî as
Do you mean there is no such a thing as itthârammana and anitthârammana
in its entity to determine separately?
Suppose his answer was “âma natthi = well, no, there is not.” Ask him the same
question three times, and make him answer âma natthi three times admittedly. After-
wards give him a problem to see what his answer would be.
The question is “Is the Nibbâna atta or anatta”? The vitanta vâdî might answer,
through knowledge of his own, indeed nibbâna is the itthârammana.
He might remain silent, but in fact nibbâna is the itthârammana.
Some people are sensitive and become angry when the merits of the nibbâna are
mentioned, and would angrily answer as follow.
99
Well now you are talking about the merits and goodness of the nibbâna. I would
like to ask you if there were adequate and various kinds of eatables, flowers, perfume,
essence, cosmetics, clothings and place to sleep—the five-fold kâmaguna ârammana in
the nibbâna?
The answer to question put by the vitanda vâdî would simply be “No.” If such an
answer is given by sakavâdî, a person whose idea is with the framework of the sâsanâ,
and in continuation the vitanda vâdî should be told: You would close your ears and say
“No. Alam tava nibbânena = your nibbâna would be not advantageous.”
The great noble nibbâna dhamma is indeed an itthârammana. Even though it is
so, there are no five-fold kâmaguna ârammanas to enjoy, for which the nibbâna when
viewed from the vitanda vâdî’s standpoint comes to be known as anitthârammana.
Anitthârammana it may be for those who does not want, the great noble nibbâna
dhamma should not and must not be taken as anitthârammana. A person who implied
the nibbâna to be anittha is one who possesses viparitasaññâ (altered perception) =
wrong perception associated with the lobha (greed) associated with the enjoyment of the
five-fold kâmaguna ârammanas. Because of this wrong perception, he has asserted the
remark “Hold it. There is no benefit derivable from your nibbâna.”
Because of changes of perception = vippanlâsa (transposition) alteration in the
perception, an ârammana may be itthârammana for one who is in search of it. At the
same time that ârammana may be disagreeable and unacceptable for another (Abhi.-
Ttha.-2: 9 – 10).
Now these are the assertions in atthakathâ made in response to that of the vitanda
vâdî.
SAÑÑÂVIPALLÂSA
(THE CONCEPT TRANSPOSITION)
The perceptions associated with lobha clinging to the kâmaguna ârammanas,
which are not the true ittha, and believe them to be the ittha, the nibbâna dhamma and
other ârammanas which are wrongly taken to be the true anitth—the perceptions which
here are said to be viparitasaññâ = perceptions subject to changes. That viparitasaññâ is
again explained as saññâvipallâsa. Because of the viparitasaññâ the nibbâna, which
lacks kâmaguna ârammanas inform of food and enjoyable substances, he simply honestly
said “alam tava nibbânena = That is enough. There is no benfit in your nibbâna.” The
majority of the present day persons wishing for “immediate attainment of nibbâna” are,
infact, usually have one thing in mind and another in the mind. They want to acquire the
nibbâna in no time. They, however, do not practice in the right way to attain the nibbâna
following the right path. Having a heart of acquiring nibbâna, though they cannot
practice presently, should be said to have a great merit.
100
TIPIŢAKACÛLÂBHAYATTHERA VÂDA
Tipiţakacûļâbhayatthero panâha — “Iţţhâniţţham nâma vipâkavasena paricchinnam, na
javanavasena. Javanam pana saññâvippallâsavasena iţţhassamim yeva rijjati, iţţhas-
samim yeva dussati. Aniţţhassamim yeva rijjati, aniţţhassamim yeva dussatî"ti.
Vipâkavaseneva panetam ekantato paricchijjati. Na hi sakkâ vipâkacittam vañcetom.
Sace ârammaņam iţţham hoti, kusalavipâkam upajjati. Sace aniţţham, akusalavipâkam
upajjati (Abhi-Ţţha-2: 10).
The Venerable Tipiţakacûļâbhayatthera has indicated as follows.
The iţţhârammaņa and aniţţhârammaņa are determined not by the force of javana
(impulsion) but by the force of vipâkaviññâņa (consciousness acquired through practice).
Because of wrong concept = the clinging, the attachment = may result in lobha, and also
dosa, can be formed within a single iţţhârammaņa by force of vipaļâsa. Within a single
aniţţhârammaņa can be formed the attachment = lobha, and also dosa. Therefore, the
iţţhârammaņa and aniţţhârammaņa should not be determined on the basis of the force of
javana.
Therefore, the iţţhârammaņa and aniţţhârammaņa should be determined only by
virtue of vipâkaviññâņa. In fact vipâkacitta never deceives. An ârammaņa may be an
iţţhârammaņa—(let the javana dominated by any one of kusla, akusala, somanassa, do-
manassa, upakkhâ), then the vipâkaviññâņas are definitely kusalavipâka, pañcaviññâņa,
sampaţicchana, santîrana of tadârammaņas. An ârammaņa may be an aniţţhâram-
maņa—(let the javana dominated by any one of kusla, akusala, somanassa, do-manassa,
upakkhâ), then the vipâkaviññâņas are definitely akusalavipâka, pañcaviññâņa,
sampaţicchana, santîrana of tadârammaņas. For this reason, the determination of the
iţţhârammaņa and aniţţhârammaņa should, in deed, be made by virtue of vipâkaviññâņa.
Kiccâpi hi micchâdiţţhikâ Buddham vâ samgham vâ mahâcetiyâdîni vâ uļârâni âram-
manâni disvâ ekkhîni pidahanti, domanassam âpajjanti, dhammasaddam sutvâ kaņņe
thakanti, cakkhuviññâņasotaviññâņâni pana nesam kusalaviâkâneva honti (Abhi-Ţţha-2:
10).
Micchâdiţţhi (wrong viewers), those with conception outside the bounds of the
sâsanâ,turn their blind eyes when they encounter Sammâsambuddha (the Enlightened
One), or Ariya-Sanghâ (the Noble Sanghâ) or Mahâ-Cetiya (e.g. Shwedagon) etc. of
noble ârammaņas; feel unhappy at heart. They would close their ears when the Buddha's
sermon is heard.
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
SECTION OF NĀMAKAMMAŢŢHĀNA
(PRACTICE ON MENTALITY)
VOLUME II
Page 397 - 447
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
AÑÑATARA BHIKKHU
Edited By
First Edition
Copyright (c) 2007 Aññatara Bhikkhu
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by - Aññatara Bhikkhu * 3
PAGE-397
PAGE-398
Because there is not corporal unit which lacks colour the light plays vital important
role in ability to discern and distinguish ultimate nature of remaining corporeal units with
visible object and mental dhammas which arise depending on corporealities within other
corporeal units of remaining doors in similar way. Therefore the light of wisdom is essential
to see and discern up to ultimate nature of corporealities and mentality which arises
depending on respective corporeal dhammas.
However the Exalted One did not preach the fact that light benefits for arising of
seeing-consciousness through efficiency of the relation of determinative dependence in
Paţţhāna (Conditional Relations). It should be recognized the commentator Sayadaw
explains that it benefits for the arising of seeing-consciousness through efficiency of the
relation of determinative dependence as preaching methodology of suttanta (peripharisis or
indirect). (Dī-ţī-1-250)
5. Seeing-consciousness has no efficiency to arise without mental concomitants. It always
arises together with (7) kinds of universal mental concomitants (sabba cittasādhāraņa
3
4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
cetasika), feeling (vedanā) etc. Therefore those group of mental concomitants benefit for
arising of seeing-consciousness through
(a) efficiency of relation of compatibility
(b) efficiency of relation of mutuality
(c) efficiency of relation of association
(d) efficiency of relation of presence
(e) efficiency of relation of non-disappearance.
Thus mental concomitants, feeling etc., are causal dhammas which benefit through
efficiency of relations, compatibility etc.
In this way when looking straightforwardly or askance arises through united arising of
causal dhammas and resultant dhammas who sees straightforwardly or askance, other than
those causal and resultant dhammas? There is no person who looks straightforwardly or
askance but piles of causal dhammas and resultant dhammas.
PAGE-399
In the aspect of ultimate reality there is no person, being free from causal and
resultant dhammas within (31) realms. This is the essence of explanation found in those
commentaries.
It should be recognized it is explained through preaching methodology called
upalaakhaņanaya, nidassananaya (showing apparent and easy phenomenon as example).
All causal and resultant dhammas of every mind moment within eye-door-cognitive process
and mind-door-cognitive process which take visible-object must be discerned and kept in
mind thoroughly. If one can keep in mind in that way it can be said he has got knowledge of
non-delusive clear comprehension (asammoha sampajañña). It should be recognized ear-
door-cognitive process etc, in similar way. However this section concern with Knowledge of
Discerning on Causes and Condition (paccaya pariggahañāņa).It will be explicit in detail in
Section of Dependent-Origination, Volume III. It can be read Section of Conditional
Relations.
Now ways of discerning on corporeality-mentality during lacking straightforwardly
and askance have been presented in order to attain these (4) kinds of knowledge, i.e.,
1. sātthaka sampajañña
2. sappāya sampajañña
3. gocara sampajañña
4. asammoha sampajañña
in accordance with Pāli Texts, commentary and sub-commentary. It will be presented
way of discerning in brief.
Way of discerning
Develop concentration step by step with either sitting deportment or standing
deportment. Corporeality-Mentality must be kept in mind again. Afterwards_____
1. Mind and mental concomitants which desire to look must be kept in mind. Those are
continuity of consciousness of impulsions of mind-door-cognitive processes.
2. How corporeal units which are predominated with air-element spread out various
parts of body until eye ball, due to arising of those mind and mental concomitants,
must be scrutinized by insight knowledge. Ultimate nature of those corporeal
dhammas must be kept in mind.
3. Open the eye slightly. Nonads of bodily expression (kāyaviññatti navaka kalāpa) and
duodecads of bodily expression (kāyaviññatti lahutādidvādasaka kalāpa) which are
predominated with efficiency of air-element, which perform movement of eye balls
4
Translated by - Aññatara Bhikkhu * 5
and eye lids, must be analyzed in order to reach ultimate nature. Those are significant
corporeal dhammas (padhānarūpa) and conveyable corporealities.
4. Corporeal dhammas produced by four origins (catu samuţţhānikarūpa) which are
lying in (6) doors, (42) bodily parts, which are non-significant ones must also be kept
in mind continuously. Those corporeal dhammas are conveyed corporealities so as to
open eye. If it is successful, the practising person must discern during walking,
sleeping, seeing in similar way.
5. Those corporealities of both significant and non-significant ones are corporeal
dhammas only.
PAGE-400
6. Consciousness and mental concomitants which desire to see are mental dhammas.
Thus corporeality-mentality must be kept in mind. Distinguish corporeality and
mentality. Keep in mind corporeality and mentality separately.
Afterwards_____ when he sees visible-objects_____
1. groups of mental dhammas within eye-door-cognitive process and mind-door-
cognitive processes which arise by taking object of that colour must be kept in mind
continuously as shown in tables of nāmakammaţţhāna.
2. Depended base-corporealities of visible-object and eye-door-cognitive process and
mind-door-cognitive process must be kept in mind. (It means (54) kinds of
corporealities within eye and (54) kinds of corporealities within heart.)
3. Then distinguish corporeality and mentality.
(a) Visible-object and depended base corporealities are _________ corporeal dhamma;
(b) Consciousness and mental concomitants within eye-door and mind-door-cognitive
process are ________________ mental dhamma.
The corporeality-mentality must be kept in mind separately.
For the practising person who can discern mental dhammas until this stage it will be
easy to keep in mind groups of mental dhammas within eye-door-cognitive process and
mind-door-cognitive process, which are taking object of colour. If he has difficulty to discern
those mental dhammas during slight opening eye, he must shut the eye and develop
concentration step by step and then keep in mind corporeality-mentality again. Afterwards
______ as mentioned above _____
1. Eye-transparent-element and bhavanga mind-clear-element must be kept in mind
simultaneously.
2. Take object of colour of corporeal units.
3. When that visible-object called colour strikes eye-transparent-element and bhavanga
mind clear element simultaneously_________
4. groups of mental dhammas within eye-door-cognitive process mind-door cognitive
process which take object of colour continuously must be kept in mind. If it is wise
attention (yoniso manasikāra), wholesome impulsions will fall; if it is unwise
attention (ayoniso manasikāra), unwholesome impulsions will fall accordingly.
Then distinguish corporeality and mentality.
(a) Visible-object and depended base corporealities are _________ corporeal dhamma;
(b) Consciousness and mental concomitants within eye-door and mind-door-cognitive
process are ________________ mental dhamma.
The corporeality-mentality must be kept in mind separately.
Furthermore_____ as mentioned above______ if he wants to discern through ______
1. (5) aggregates method
2. (12) bases method
5
6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-401
PAGE-402
Bending and stretching joints of digits of hand and leg are called samiñjita pasārita.
1. sātthakasampajañña
Pāli Quotation (Abhi-A-2-342, M-A-1-268)
During bending and stretching hand and leg, keeping in mind whether it is beneficial
to bend and stretch or not, without bending and stretch as one's self-indulgence, is called
sātthakasampajañña.
For the practising yogi who is staying long lasting with either bending or stretching
hands and legs painful feeling usually arises in every moments, resulting in inavailability of
stability of mind (=concentration) and falling back of practice. The Supra-mundane dhamma
can not be attained as a result. For the person who bends or stretch at proper time, however,
that painful feeling does not arise, resulting in availability of stability of mind (=
concentration) and reaching into improvement of practice. The Supra-mundane dhamma
called Path-Knowledge, Fruit-Knowledge, nibbāna can be attained. It should be recognized
how one keeps in mind and distinguish whether it is beneficial or not with the help of insight
knowledge in this way. (Abhi-A-2-342, M-A-1-268)
Abhiññeyya dhamma
sabbam bhikkhave abhiññeyyam. (Sam-2-258, Khu-9-6)
PAGE-403
6
Translated by - Aññatara Bhikkhu * 7
When painful feeling arises in the body after a little long for practising period some
meditators usually contemplate on that painful feeling. If painful feeling disappears, due to
contemplation in that way, they usually said that "feeling is passed, finished and it is absent"
etc.
When one asked them that "is consciousness still present?" they usually answered that
"the consciousness is, actually, present but not ceases".
It means the feeling only is ceased but the consciousness, not ceased yet according to
those practising persons.
In the aspect of the Exalted One's teaching, the mental concomitant called vedanā
(feeling) is universal one which associates with every mind moment. Any of three kinds of
feeling, agreeable feeling (sukha), disagreeable feeling (dukkha), neutral feeling (upekkhā)
always associates with every consciousness.
Modern sayings of some meditators contradict to the preaching of the Exalted One.
Every righteous meditator has opportunity to decide the fact which opinion is correct. If one
answers that "the Exalted One's preaching is wrong but my experience is correct", that kind
of person has to consider himself whether it is suitable to take refuge the Buddha or not. It is
because he answered that the preaching of the Exalted One is wrong.
The feeling is, actually, only the dhamma which must be kept in mind and discerned
as object of vipasanā practice in order to know it through three kinds of full understanding
but not the dhamma which must be fought against to finish at every moment. Only various
kinds of craving called taņhā which arise depending on feeling must be fought against in
order to extinguish. The way of practice which can extinguish craving is, actually, true
vipasanā practice which discerns on five aggregates, including feeling, together with causal
dhammas as three general characters called anicca, dukkha, anatta.
PAGE-404
Due to presence of preaching by the Exalted One in this way, the Noble Path-
Knowledge will arise at the end of vipasanā knowledge and it will eradicate defilements step
by step. The craving belongs to those defilements. Therefore (5) aggregates, including
feeling, together with causal dhammas must be generalized as anicca, dukkha, anatta by
vipasanā knowledge so as to cease the craving which arises basing on feeling. The feeling is,
actually, not dhamma which must be fought against, but a kind of dhamma which must be
kept in mind and discerned in order to know it through three kinds of full understanding.
If it is so, there is a question that doesn't the feeling cease? There are three kinds of
cessation of feeling in scriptures.
1. Generally those virtuous persons who have got fourth absorption of fine-material
sphere, when the teaching of Buddha had disappeared in the world, usually practise a
7
8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-405
8
Translated by - Aññatara Bhikkhu * 9
These are very important instructions which must be followed by those persons who
want to discern feeling. If any meditator parctises his won way without regarding all the
scriptures, desired destination of goal can not be accomplished. Unless any meditation has
satisfaction on this explanation, he should like to read the following excerpt of Pahārāda
Sutta.
PAGE-406
It is not frog-ideology
Pāli Quotation (Ańg-3-41)(Ańg-A-220, 221)
Devotee Pahārāda (Asura).... as the ocean never deep at the beginning of shore but
gradually deeper and deeper from shallow water to pelagic zone, similarly in the teaching of
myself (Exalted One) the following cascade of practices are founded that_____
1. anupubba sikkhā = the cascade of trainings i.e., training of morality, training of
concentration, training of wisdom, which should be performed in sequence.
2. anupubba kiriyā = the cascade of austere regimen called dhutanga (practices leading
to the state of scrupulous or punctilious way of life) of which there are thirteen to
forsake lust;
3. anupubba paţipadā = the cascade of practices viz_____
(a) (7) kinds of contemplation (anupassanā), aniccānupassanā etc.,
(b) (18) kinds of mahāvipassanā (it will be explicit in Section of Vipassanā)
(c) (38) kinds of objects of samatha bhāvanā; (It will be explicit in Section of
Samatha Practices, Volume V).
(d) (37) kinds of bodhipakkhiya dhamma (items constituting to enlightenment) (it
will be explicit in Section of Vipassanā).
9
10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-407
10
Translated by - Aññatara Bhikkhu * 11
PAGE-408
3. Gocara sampajañña
During bending or stretching hand and leg, how gocara sampajañña is available can
be explicit by story of Mahā Thero. While Mahā Thero was sitting at dwelling place where
he usually practises at daytime he spoke together with closet disciples some about and then
he bent his hand quickly (without discerning with clear comprehension). After bending in that
way he put his hand original position again and bent his hand slowly and gradually. At that
time his closet disciples asked him why he performed this kind of manner by which suddenly
bending and slowly bending were done. Mahā Thero that "I have practising kammaţţhāna as
the beginning on such day, I've never bend my hand without contemplating anymore from
that day. Now because of fault of speaking with you all together I've bent my hand without
contemplating. Therefore I put my hand at original position and bent it again through
contemplating".
PAGE-409
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
There is neither bending person nor stretching person called atta within body. Due to
spreading of group of corporeal units which are predominated with efficiency of air-element
produced by mind throughout various direction, the phenomenon of bending or stretching
occurs, as marionette is moved to show various dancing style, singing style by means of
marionette shower's handling various strings. It should be recognized the fact distinguishment
in this way is called asammoha sampajañña according to the Pāli Text, samiñjite pasārite.
(Abhi-A-2-343, M-A-1-269)
The minds with desire to bend and stretch are groups of mental dhammas which are
occurring a continuity of impulsions of mind-door-cognitive processes. When corporeal
dhammas arise through modes of bending, stretching significant conveyable corporealities
are nonads of bodily expression and duodecads of bodily expression while non-significant
conveyed corporealities are all corporeaities produced by four origins which are existing in
(6) door, (42) bodily parts. It means during bending, stretching the distinguishable knowledge
which knows corporeality-mentality, five aggregates, as they really are, is called non-delusive
clear comprehension (asammoha sampajañña). The practising person has to perform in
order to attain that non-delusive clear comprehension during bending, stretching.
1. Develop concentration step by step through any deportment, sitting etc. (Eye must be
closed.)
2. Corporeality and mentality which have been discerned must be discerned again.
3. Bend the hand slowly.
4. Consciousness and mental concomitants which desire to bend must be kept in mind.
(It can be performed through keeping bhavanga mind-clearness in mind previously).
Those mental dhammas are continuity of impulsions of mind-door-cognitive
processes. Wholesome or unwholesome impulsions will fall depending on wise-
attention or unwise-attention accordingly. Those mental dhammas must be kept in
mind in order to reach the ultimate nature through breaking down each compactness
called ghana.
PAGE-410
5. Then how corporeal units which are predominated with air-element produced by mind
spread various parts, especially until bending hand, must be kept in mind. Those are
nonads of bodily expression and duodecads of bodily expression, which are
significant and conveyable ones, arising as mode of conveying.
6. Bending hand must be discerned in order to see four great elements. Only corporeal
units can be found. Five kinds of corporeal units consisting (44) kinds of
corporealities must be kept in mind. (See tables of rūpakammaţţhāna). Those are
corporealities produced by four origins, which are non-significant and conveyed
corporealities, which are arising as mode of being conveyed.
7. Distinguish corporeality- mentality and then those must be kept in mind.
(a) Significant and non-significant corporealities are rūpadhamma.
(b) Consciousness and mental concomitants with desire to bend are nāmadhamma.
8. Afterwards_____ rūpa-nāma must be distinguished and kept in mind as there is
neither person-being-jīva-atta-human-deva nor brahma but rūpa-nāma only.
12
Translated by - Aññatara Bhikkhu * 13
Similarly rūpa-nāma during stretching of hand, bending of leg, stretching of leg must
be kept in mind. When it is successful rūpa-nāma which are occurring during walking must
be kept in mind in similar way.
Now section of way of discerning on rūpa-nāma in order to attain four kinds of
knowledge, i.e.,
1. sātthaka sampajañña
2. sappāya sampajañña
3. gocara sampajañña
4. a-sammoha sampajañña
has been presented relating to the Pāli Text, samiñjite pasārite sampajānakārī hoti.
Furthermore_____ as mentioned above______ if he wants to discern through ______
1. (5) aggregates method
2. (12) bases method
3. (18) elements method,
he can discern continuously.
PAGE-411
1. sātthakasampajaññña (robe)
Utilizing by means of wearing double robes, upper and lower robes, utilizing by
means of going alms round and eating etc., are called dhāraņa.
Effectiveness of acquiring requisites, alms food etc., for bhikkhu who goes alms
round through wearing double, upper and lower robes and effectiveness of removing heat and
coldness as preached by the Exalted One that how bhikkhu takes into heart to reflect wisely
when making use of robes, such as in order to remove heat and cold etc., called attha.
Sātthaba sampajañña must be understood by means of that effectiveness. (Abhi-A-2-343)
(M-A-1-269)
The Knowledge which can reflect effectiveness of wearing robes is called sāttha
kasampajañña ñāņa. It means the practising bhikkhu must utilize (wear) through reflecting
effectiveness of wearing robes.
For the bhikkhu with strong body heat _____ called usmā and bhikkhu with weak
physical structure soft thin and smooth robes are suitable but rough, thick and heavy robes are
not suitable. For the bhikkhu with nature of easy to be cold, due to presence of less body
heat, thick double robes are suitable but soft, thin and smooth robes are not suitable.
[dupaţacīvara_____ In olden days bhikkhus with nature of easy to be cold, due to
presence of less body heat, usually wear dupaţacīvara (double layer robe) or tipaţacīvara
(triple layers robe). Double robes with two layers are known as dukuţa or samghāţi. This
dupaţacīvara has also two layers but it can not be designated as dukuţa or samghāţi. It is
because dupaţa is made from two layers of ordinary lower or upper robes while tipaţa is
made from three layer of ordinary lower or upper robes. Nowadays these kinds of robes are
not used.]
Deteriorating robe is not suitable for every bhikkhu. It is because deteriorating robe is
essential to patch frequently, resulting in capable of making impediment (Palibodha) for
practising bhikkhu. Similarly paţţuņņacīvara (robe made in Paţţuņņa Division) and dukūla
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
cīvara etc., which are very desirable for robbers are, actually, not suitable. For the bhikkhu
who dwells seclusion in the forest very desirable robe can make danger of any kind, either it
can be robbed or life can be lost by robbers. Very desirable robes are, therefore, not suitable.
If it is said definitely_____ the robe which is obtained through wrong livelihood, such
as showing sign, direct illegal requesting to offer robe from layman, laywoman devotees who
are not relatives; or through giving medical treatment, fruit, flower etc., and the robe which
brings forth unwholesome dhammas but decrease wholesome dhammas for utilizing
bhikkhu are called unsuitable robes. Both the robe which is obtained through right livelihood
in accordance with the monastic code, allowed by the Exalted One and the robe which brings
forth wholesome dhammas but decreases unwholesome dhammas for utilizing bhikkhu are
called suitable robes. The knowledge of clear comprehension which can discriminate and
utilize suitable robes without utilizing unsuitable ones is called sappāya sampajañña. (Abhi-
A-2-344, M-A-1-269,270)
PAGE-413
As those dragon, mound, tree called cetiya etc., are neither pleased nor unhappy through
paying respect or irrespect by human beings_____ similarly one should not having either
pleasingness or unpleasingness through attainment of superior or inferior robe. One should
like to fufil contentment with every acquired requisite called itarītara santosa dhamma.
Non-delusive clear comprehension must be recognized by means of bearing in mind in this
way during wearing robe. (Abhi-A-2-344, M-A-1-270)
14
Translated by - Aññatara Bhikkhu * 15
In this section it is divided as two parts; way of keeping in mind rūpa-nāma and way
of bearing in mind so as to arise contentment with every acquired requisite. It will be
explained on first part in brief.
1. Develop concentration step by step through any deportment, sitting etc. (Eye must be
closed.)
2. Corporeality and mentality which have been discerned must be discerned again.
3. After keeping in mind bhavanga mind-clearness the consciousness and mental
concomitants which desire to wear robes, which arise depending on that bhavanga
mind clearness must be discerned and kept in mind. Those are only continuity of
impulsions of mind-door-cognitive processes.
4. Then how groups of corporeal units (= corporeal dhammas) which are predominated
with efficiency of air-element produced by those consciousness and mental
concomitants spread throughout body must be discerned by insight. Then discern up
to the hand by which robes are worn. Those are nonads of bodily expression and
duodecads of bodily expression, which are significant and conveyable ones arising as
mode of conveying.
5. (44) kinds of corporealities produced by four origins which are existing in hands are
non-significant, and are arising as mode of being conveyed. Those corporal dhammas
must also be kept in mind.
6. If four great elements occurring in robes are discerned, corporal units produced by
temperature can be found easily. Those corporeal dhammas are proliferated by
temperature called fire-element within each pure octad produced by temperature
successively. Those are non-significant corporealities in this part of way of
discerning. Those corporeal dhammas are group of corporealities which are arising as
mode of being conveyed.
PAGE-414
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
with ruby colour is also worth arising greed, desirable, it should be recognized as unsuitable
as explained in robe similarly.
The bowl which is obtained through wrong livelihood, such as showing sign, direct
illegal requesting to offer bowl from layman, laywoman devotees who are not relatives; or
through giving medical treatment, fruit, flower etc., and the bowl which brings forth
unwholesome dhammas but decrease wholesome dhammas for utilizing bhikkhu are called
unsuitable bowls. Both the bowl which is obtained through right livelihood in accordance
with the monastic code, allowed by the Exalted One and the bowl which brings forth
wholesome dhammas but decreases unwholesome dhammas for utilizing bhikkhu are called
suitable bowls. The knowledge of clear comprehension which can discriminate and utilize
suitable bowls without utilizing unsuitable ones is called sappāya sampajañña. (Abhi-A-2-
344, M-A-1-270)
PAGE-415
PAGE-416
16
Translated by - Aññatara Bhikkhu * 17
5. Then how groups of corporeal units (= corporeal dhammas) which are predominated
with efficiency of air-element produced by those consciousness and mental
concomitants spread throughout body must be discerned by insight. Then discern up
to the hand by which bowl is handled. Those are nonads of bodily expression and
duodecads of bodily expression. (If hands are agile during handling, physical agility
(lahutā), physical elasticity (mudutā), physical adaptibility (kammaññatā) include in
those corporealities. If hands are not agile, those corporealities do not include). Those
corporealities are significant ones which are arising as mode of conveying.
6. (44) kinds of corporealities produced by four origins which are existing in hands are
non-significant, and are arising as mode of being conveyed. Those corporal dhammas
must also be kept in mind.
7. If four great elements occurring in bowl are discerned, corporal units produced by
temperature can be found easily. Those corporeal dhammas are proliferated by
temperature called fire-element within each pure octad produced by temperature
successively. Those are non-significant corporealities in this part of way of
discerning. Those corporeal dhammas are group of corporealities which are arising as
mode of being conveyed.
8. Distinguish corporeality- mentality and then those must be kept in mind.
(a) Significant and non-significant corporealities are rūpadhamma.
(b) Consciousness and mental concomitants with desire to handle bowl are nāma
dhamma.
9. Afterwards_____ rūpa-nāma must be distinguished and kept in mind as there is
neither person-being-jīva-atta-human-deva nor brahma but rūpa-nāma only.
If rūpadhamma can be kept in mind up to the ultimate nature in this way, the righteous
person has got the knowledge of non-delusive clear comprehension in this stage as beginning.
When he is mastery in practice he can discern rūpa-nāma (= five kinds of aggregates) during
going forward, walking backward; looking straightforward, askance; bending, stretching;
handling double robes, bowl, lower and upper robes, wherever and whenever he wants to
discern as he likes.
PAGE-417
It will be explicit the next method. ___ When virtuous person with compassion see refugees
who have cut hand, leg, who have wounds with pus, bloods, worms and blue-bottle flies, who
take shelter on wayside public resthouse, brought and put cheese-cloth, cotton cloth (for
puttee) and medicine inside shallow pan fashioned from a broken pot near those refugees.
Some refugees have got smooth and good cheese-cloth for puttee while some have got
coarse and bad ones. Some refugees have got beautiful and good shallow pan with medicine
while some have got un-proportionate and ugly ones with medicine.
Neither pleasingness nor unhappiness arises in the continuum of those refugees
relating to quality of cheese cloth and shallow pan with medicine. It is right. Those refugees
want to get only cheese cloth mere covering on wound and only shallow pan for mere putting
medicine inside.
Similarly __ The practicing bhikkhu recognizes robes as cheese cloth, cotton cloth for puttee.
Bowl is recognized as shallow pan in which the medicine is to be put for refugees. Acquired
alms food within bowl is recognized as medicine put in shallow pan. It should be recognized
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
on this kind of bhikkhu is the person who can perform superior reasoning
(uttamasampajānakārī) through non-delusive clear comprehension during utilizing double
robes, bowl, upper and lower robes. (Abhi-2-345, M-A-1-271)
1. Sātthaka sampajañña
The knowledge which can distinguish (8) kinds of effectiveness shown in Pāli Text,
“paţisańkhā yoniso piņdapātam paţisevāmi” etc., which is to do wisely reflecting when
eating alms food, is called sātthaka sampajañña ñāņa. (Those effectiveness are already
presented previously.) (Abhi-A-2-345)
2. Sappāyasampajañña
Among gross nourishment, subtle nourishment, bitter taste, sweet taste etc., such
nutriment cannot bring forth ease for such bhikkhu, that nutriment is unsuitable for that
bhikkhu.
PAGE-418
The nourishment which is obtained through wrong livelihood, such as showing sign,
direct illegal requesting to offer nourishment from layman, laywoman devotees who are not
relatives; or through giving medical treatment, fruit, flower etc., and the nourishment which
brings forth unwholesome dhammas but decrease wholesome dhammas for utilizing
bhikkhu are called unsuitable nourishments. Both the nourishment which is obtained through
right livelihood in accordance with the monastic code, allowed by the Exalted One and the
nourishment which brings forth wholesome dhammas but decreases unwholesome dhammas
for utilizing bhikkhu are called suitable nourishments. The knowledge of clear
comprehension which can discriminate and utilize suitable nourishments without utilizing
unsuitable ones is called sappāya sampajañña. (Abhi-A-2-345, M-A-1-271)
3. Gocarasampajañña
During eating, drinking, biting, licking the knowledge which is taking into heart usual
practice without discarding it must be recognized as Gocarasampajañña. (Abhi-A-2-345, M-
A-1-271)
4. A-sammohasampajañña
(a) There is no person called atta who is capable of eating within body. The mind
with desire to eat arises. That mind brings forth corporeal units which are predominated with
efficiency of air-element. Due to spreading of group of corporeal units which are
predominated with efficiency of air-element, which are produced by mind, throughout
various direction, the phenomenon of handling bowl arises consequently. (Way of discerning
will be presented later.) (Abhi-A-2-34, M-A-1-271)
After developing concentration step by step and keeping rūpa-nāma in mind and then
groups of mental dhammas occurring in continuity of impulsions of mind-door-cognitive
18
Translated by - Aññatara Bhikkhu * 19
processes which are led by consciousness with desire to eat and consciousness with desire to
handle bowl must be kept in mind. Nonads of bodily expression and duodecads of bodily
expression which are predominated with efficiency of air-element, which are produced by
those consciousness must be kept in mind. Those are significant corporealities. Then (44)
kinds of corporealities existing in hands must be kept in mind continuously. Those
corporealities produced by four origins are non-significant ones which are arising through
mode of being conveyed while significant ones are arising through mode of capable of
conveying. Bowl and alms-food are pure octads with nutriment as eighth factor produced by
temperature. Those are non-significant corporealities. Both significant and non-significant
corporealities must be kept in mind. Consciousness and mental concomitants which want to
handle bowl, which want to eat food are nāma dhamma. Significant and non-significant
corporealities are rūpadhamma. These both kinds of rūpa-nāma must be distinguished and
kept in mind. Phenomenon of united arising of those rūpa-nāma harmoniously is known as
handling bowl. Due to united arising of those rūpa-nāma harmoniously, the phenomenon of
handling bowl is resulted.
PAGE-419
If this way of discerning can be accomplished, the following way of discerning can
also be understood up to the field of ultimate reality. Rūpa-nāma must be kept in mind
following this example. (Read continuously)
(b) Due to spreading of corporeal dhammas called nonads of bodily expression and
duodecads of bodily expression which are predominated with efficiency of air-element,
which are produced by mind with desire to put hand into bowl, throughout body until hand
the phenomenon of putting hand into bowl occurs consequently. (Mental dhammas of
impulsions of mind-door-cognitive processes which want to put hand into bowl, significant,
non-significant corporeal dhammas existing in putting hand, and pure octads produced by
temperature which are occurring in both bowl and food must be kept in mind).
(c) Due to spreading of corporeal dhammas called nonads of bodily expression and
duodecads of bodily expression which are predominated with efficiency of air-element,
which are produced by mind with desire to make palmful food, throughout body until hand
the phenomenon of making palmful food occurs consequently. (Ahbi-A-2-345)
(d) Due to spreading of corporeal dhammas called nonads of bodily expression and
duodecads of bodily expression which are predominated with efficiency of air-element,
which are produced by mind with desire carry palmful food from bowl towards buccal cavity,
throughout body until hand the phenomenon of carrying palmful food from bowl towards
buccal cavity occurs consequently. (Ahbi-A-2-345)
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
with hand), pure octads produced by temperature which are designated as alms food must be
kept in mind in order to reach the field of ultimate reality].
(e) Due to spreading of corporeal dhammas called nonads of bodily expression and
duodecads of bodily expression which are predominated with efficiency of air-element,
which are produced by mind with desire to open the mouth, throughout body ,especially until
moth and hand which carries palmful food the phenomenon of opening the mouth occurs
consequently. (Abhi-A-2-346)
PAGE-420
(g) Thus during masticating thin saliva secreted by tip of tongue and thick saliva
secreted by base of tongue smear that food. That food is masticated repeatedly in the mortar
called lower teeth with the help of hand called tongue. It is soaked with water called saliva. It
is ground by pestle called upper teeth into powder. There is no person who puts into mouth
through using either spoon or flat wooden ladle but it is ingested by air-element only. (Ahbi-
A-2-346, M-A-1-272)
20
Translated by - Aññatara Bhikkhu * 21
[In this case- (1) numerous impulsions of mind-door-cognitive processes which are
predominated by the consciousness with desire to masticate arise continuously but separated
by life-continuums between each cognitive process. The practicing person must keep in mind
those mental dhammas led by consciousness with desire to masticate, significant-non-
significant corporeal dhammas existing in mouth, tongue, teeth and pure octads with
nutriment as eighth factor produced by temperature which are designated as food in order to
reach ultimate nature by insight knowledge.
PAGE-421
Vāyodhātuyāva pavisati
Total………….(33) kinds
21
22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
(h) There is no person who accepts food which entered at every moment by making floor of
straw (= flow of leaves) but it lies inside alimentary canal through efficiency of air-element
only.
PAGE-422
(In this case both bodily parts of air-element called adhogamavāta = the air which
goes downward and uddhangama vāta = the air which goes upward, consist of each (33)
kinds of corporealities respectively. Due to efficiency of supporting power of air-element,
newly ingested food lies within alimentary canal. Those (33) kinds of corporealities and pure-
octads produced by temperature which is bodily part of newly ingested food must be kept in
mind.)
(i) There is no person who cooks food which lies in every part of alimentary canal, including
stomach by making tripod stand for cooking. Only digestive fire-element called gahaņī
digests it.
[The fire-element within vital nonads which are existing in various parts, vicinity of
stomach etc., is called pācakatejodhātu (= digestive fire-element) In this stage, the
practicing person must distinguish and keep in mind the followings, viz.,
3. Pure octads produced by temperature which is called bodily part of newly ingested food,
(j) There is no person who can carries digested food outside in every part by small stick or
staff but by air-element only.
In this stage, the air which goes downward called adhogamavāta becomes powerful.
Therefore the practicing person must distinguish and keep in mind the followings, viz.,
PAGE-423
22
Translated by - Aññatara Bhikkhu * 23
In this stage, the air which goes upward called uddhanganavāta becomes weak.
However it can arise in person with unbalanced four great elements. At that time those
corporealities must also be kept in mind sweepingly.
To be noticed
but not apparent functions of mental dhammas, the latter is omitted to explained in
commentary. During those moments mental dhammas are also arising incessantly. Because
function of eating meal is not finished yet, groups of impulsions of mind-door-cognitive
processes with desire to eat again and again, desire to chew, desire to swallow will arise again
and again. Those consciousness do not concern with four parts mentioned above and
therefore the commentary do not instruct to keep in mind those mental dhammas. However
there are mental dhammas which concern with these parts.
PAGE-424
If the righteous person wants to keep in mind mental dhammas which are arising in
these four parts,
23
24 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-425
In this case, the air-element performs functions of supporting, moving from here to
there, grinding, drying together with the earth-element. Pure air-element cannot perform
those functions. The commentary, therefore, explains those functions are accomplished by
not only the air-element but also the earth-element. (Dī-ţī-1-251)
24
Translated by - Aññatara Bhikkhu * 25
1. soaks food; (It refers bodily part of saliva and bodily part of bile (liquid);
2. protects soaked food so as not to dry up; (Bodily parts of saliva and bile (liquid) protect
food so as not to dry up by air-element etc). (Abhi-A-2-346)
digests every food which is ingested into stomach and intestine. (Abhi-A-2-346)
PAGE-426
The consciousness-element _____ takes into heart object, bears in mind right ways of
practices and obligations called sammāpaţipatti which are conformed with (9) kinds of
Supra-mundane dhamma, which must be carried out during performing various functions,
from the beginning of searching food to end of emptying bowel. Eating meals through
reflecting wisely; keeping in mind rūpa-nāma which are arising at each moment of eating;
discerning by vipassanā knowledge, if he is able to perform vipassanā practice, are right
ways of practices and obligations. It is knowing as “there is no person called atta who can eat
25
26 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
really” etc., through depending on that sammapaţipatti. The consciousness element performs
that function of knowing.
PAGE-427
If the righteous person wants to attain true Nibbāna, he must try to know and see five
aggregates penetratively up to the field of ultimate nature but not superficially through ending
goal at the other’s mouth only. Every virtuous person, therefore, must endeavour to attain
penetrative insight knowledge for attainment of real Nibbāna.
When it is time to defecate, urinate the person who does not defecate, urinate can
sweat profusely; eye-ball can rotate and the mind is not stable, resulting in capable of arising
other diseases too. For the person who defecates or urinate proper time, those all kinds of
faults never arise. Non-arising of these faults only is effectiveness in this case. It should be
recognized on Sātthakasampajaññañāņa through ability to distinguish that effectiveness.
2. Sappāya sampajañña
26
Translated by - Aññatara Bhikkhu * 27
There are fixed places to defecate, urinate, such as latrine for defecation, toilet for
urination etc. in the monastery. Only those fixed places are suitable for defecation, urination.
If any bhikkhu defecate or urinate improper place, he is guilty of breaking the Monastic
Codes. It is because the Exalted One prohibited so as not to do in that way. It can bring forth
in fame and decrease reputation (= He is irrespective of Monastic Codes).
PAGE-428
Unsuitable place for defecation and urination means garden land occupied by human
beings and tree occupied by devas i.e., shrine for a deva. It is right.____ Both devas and
human beings with anger can lost life of those defecating and urinating person basing on
urination, defecation at unsuitable places. (Dī-ţī-1-252)
3. Gocarasampajañña
During defecating urinating the knowledge which is taking into heart usual practice
(any of 40 kinds meditation subjects) without discarding it must be recognized as
Gocarasampajañña . (Abhi-A-2-347)
4. A-sammohasampajañña
There is no person called atta who does function of defecation, urination within body.
The mind with desire to defecate or urinate arises. That mind brings forth corporeal units
which are predominated with efficiency of air-element. Due to spreading of group of
corporeal units which are predominated with efficiency of air-element, which are produced
by mind, throughout various direction, the phenomenon of defecating or urinating arises
consequently. (Way of discerning will be presented later.) (Abhi-A-347, M-A-1-273)
PAGE-429
27
28 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-430
6. Pure-octads produced by temperature called bodily parts of both faeces and urine are non-
significant ones. These corporeal dhammas must also be kept in mind.
Those significant corporeal dhammas are arising through mode of conveyable while
non-significant ones, mode of being conveyed.
28
Translated by - Aññatara Bhikkhu * 29
As pus and blood are released from open sore, due to rupture of sore after maturity; as
water flows from opening pot, due to over filling with water, similarly faeces and urine are
released from colon and urinary bladder, even though it is not desired to be released, due to
oppression of pushing by air-element (=air-element produced by mind or air-element
produced by four origins). Due to finishing to relinquish those faeces and urine, those are not
own properties of oneself for that bhikkhu. Due to it is not worth relinquishing for any other
and due to presence of foulness nature, it is not property of other. It is only consequence of
body, which is produced by body. What the simile is ______ for the person who relinquish as
the used water from bamboo tube used as a container that used water is property of neither
himself nor other but for the purity of container only. Knowledge of non-delusive clear
comprehension must be recognized by means of reasoning on this way of occurrence. (Abhi-
A-2-347, M-A-1-273)
PAGE-431
(c) Furthermore, in the section of clear comprehension the Exalted One instructed to perform
the following functions_____
1. gate = during walking
2. ţhite = during standing
3. nisinne = during sitting
4. sutte = during sleeping
5. jāgarite = during waking up
as second time again.
PAGE-432
For these five situations the Exalted One preached through referring to deportments
which are occurring short period, which are arising through wandering from here to there at
29
30 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
In this section of clear comprehension, for these (7) situations which were preached
lastly, viz.,
1. gate = during walking
2. ţhite = during standing
3. nisinne = during sitting
4. sutte = during sleeping
5. jāgarite = during waking up
6. bhāsite = during speaking
7. tuņhibhāve = during silence,
the commentator Sayadaw presented opinion of Tipiţaka Mahāsīva Mahā Thero
respectfully. According to that opinion way of discerning on four kinds of clear
comprehension, especially on rūpa-nāma, during going forward, going backward etc., must
be performed as mentioned above. However for (7) situations, gate, ţhite etc., the practising
person should like to keep in mind rūpa-nāma as follows._____
After walking for long time or walking to and fro in corridors, and then during
standing the practising person discerns and bears in mind ultimate nature of each corporeal or
mental dhamma one by one as “corporeal and mental dhamma which arose during walking
were perishing away during walking period only”, through breaking down each compactness
of corporeality, mentality by insight knowledge. This is how it is done through clear
comprehension during walking (gate sampajānakārī). (M-A-1-273)
PAGE-433
30
Translated by - Aññatara Bhikkhu * 31
PAGE-434
After standing for long time through reciting dhamma discourse or answering any
question, or taking into heart kammaţţhāna, and then during sitting the practising person
discerns and bears in mind ultimate nature of each corporeal or mental dhamma one by one
as “corporeal and mental dhamma which arose during standing were perishing away during
standing period only”, through breaking down each compactness of corporeality, mentality
by insight knowledge. This is how it is done through clear comprehension during standing
(ţhite sampajānakārī). (M-A-1-273)
PAGE-435
After falling asleep through reciting dhamma discourse or answering any question, or
taking into heart kammaţţhāna, and then during waking up the practising person discerns and
bears in mind ultimate nature of each corporeal or mental dhamma one by one as “corporeal
and mental dhamma which arose during sleeping were perishing away during sleeping period
only”, through breaking down each compactness of corporeality mentality by insight
knowledge. This is how it is done through clear comprehension during sleeping (sutte
jāgarite ca sampajānakārī). (M-A-1-273,274)
31
32 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
1. According to the term, kiriyā, it must be inferred as bodily expression corporeality and
verbally expression corporeality. According to the term, kiriya mayacitta kiriyāmaya
pavatta, it must be inferred as incessant arising continuity of impulsions. Therefore Anuţīkā
explains it must be taken until impulsions (javana) through preaching methodology called
phalūpacāra. It means it is explained through using a metaphor of the name of result,
expression corporealities, i.e, kiriyāmaya on the name of cause, impulsion, as kiriyāmaya. (In
kiriyāmaya, maya paccaya is svattha, it lacks meaning.)
2. The next method_____ According to the term, kiriyā, it must be inferred as āvajana kriyā
citta (= adverting mere functioning consciousness). (In this case also maya paccaya is
svattha. Because according to those terms, kiriyāmaya citta-kiriyāmaya pavatta, it must be
inferred consciousness until impulsion; it must be inferred the term kiriyāmaya as impulsions
through preaching methodology called kāraņūpacāra. Because impulsions are arisen by
benefitting factor of adverting consciousness which are called wise-attention, unwise-
attention, the latter is causal dhamma while the former (impulsions) are resultant dhamma.
Resultant dhamma, impulsion must also be meant kiriyāmaya through using a metaphor of
name of cause called adverting mere functioning consciousness, i.e, kiriyāmaya on the
resultant dhamma called impulsion. (This way of preaching methodology is known as
kāraņūpacāra).
PAGE-436
3. The next method_____ Because all consciousness of cognitive process which arise in all
(6) doors are brought forth by āvajjanakiriyā citta called five-door-advertence and mind-
door-advertence, according to the term, kiriyāmaya, those all consciousness must be inferred
through kāraņūpacāra.
Non-arising of those impulsions called kiriyāmaya, or continuity of consciousness of
cognitive processes is known as sleeping (sutta) while live processes, awaking (jāgarita).
According to those specifications, during sleeping only life-continuums (bhavanga
citta) arise continuously but not consciousness of cognitive processes. When one wakes up he
has to discern and keep in mind those life-continuum consciousness and mental concomitants
which were occurring during sleeping and depended base-corporealities of mental dhammas
of life-continuum, again. Afterwards way of perishing away of those corporeal and mental
dhammas during sleeping only must be kept in mind. If one can discern in that way, it can be
said during both sleeping and waking up it is usually done by clear comprehension. (M-A-1-
273, 274)
PAGE-437
32
Translated by - Aññatara Bhikkhu * 33
During speaking the practicing person speaks with knowledge of clear comprehension
in such way that ______ “these speaking sound = saddarūpa (it refers sound decads of verbal
expression and sound tri-decads of verbal expression) arise depending upon
1. lips,
2. teeth,
3. tongue,
PAGE-438
[Corporeal dhammas called sound decads of verbal expression, sound tri-decads of verbal
expression, (44) kinds of corporealities which are existing in lips, teeth, tongue, hard palate
and wholesome or unwholesome impulsions of mind-door-cognitive processes which are
predominated by consciousness with desire to speak must be kept in mind. If one reaches into
vipassanā stage, he has to perform vipassanā practice through seeing phenomena of
33
34 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
perishing away of real corporealities and mental dhammas just after arising of those
corporeal and mental dhammas which are occurring during speaking. If it is able to keep in
mind in that way, it can be said during speaking it is usually done by clear comprehension.]
PAGE-439
4. Four great elements existing in lips, teeth, tongue, hard palate must be discerned. In
this stage, only corporeal units can be seen easily. Those are (5) kinds of corporeal
units with (44) kinds of corporealities as body-door. Those corporeal dhammas must
be kept in mind. Afterwards ___
5. bhavanga mind-clearness must be kept in mind.
6. Consciousness with desire to speak, consciousness during speaking must be kept in
mind. Unless it is obvious, recite “A”, “B” etc. Then the consciousness with desire to
speak can be found by insight knowledge.
7. Those pure octads produced by mind with desire to speak, phenomena of spreading of
those corporealities until sound producing place, hard palate, tongue etc., and
phenomena of arising of sound “A”, “B” etc., when the earth-element produced by
mind (cittajapathavīdhātu) strikes the earth-element produced by kamma within (44)
kinds of corporealities of hard palate, tongue etc., must be kept in mind. If those
corporeal dhammas during speaking are not agile, those are sound decads of verbal
expression. If speaking is easy and agile, those are tri-decads of verbal expression,
due to presence of physical agility, physical elasticity, physical adaptability. Those
corporeal dhammas must also be kept in mind by insight.
34
Translated by - Aññatara Bhikkhu * 35
After reciting dhamma discourse for long time or preaching dhamma or taking into heart
kammaţţhāna such as (32) bodily parts over and over through reciting those bodily parts or
answering the question and then during sitting or standing, the practicing person must ______
PAGE-440
2. keep in mind all kinds of corporeal dhammas existing throughout body as a whole
again;
3. keep in mind rūpa nāma which were occurring during speaking through sending
knowledge towards past period gradually. When it is successful____
4. he must discern as “corporeal and mental dhamma which arose during speaking were
perishing away during speaking period only”, in order to reach field of ultimate reality
by insight knowledge.
After taking into heart either dhamma discourse without reciting but silently for a
long time or samatha practice, vipassanā practice the practicing person discerns and bears in
mind ultimate nature of each corporeal or mental dhamma one by one as “corporeal and
mental dhamma which arose during silence were perishing away during silence period only”,
Through breaking down each compactness of corporeality, mentality by insight knowledge. It
is right. ______ If there is arising of derived corporealities, sound etc., it can be said
“speaking”. If it is absent, it can be said “silence”. This is how it is done through clear
comprehension during silence (tuņhībhāve sampajānakārī). (M-A-1-274)
After developing concentration step by step rūpa-nāma during silence are kept in
mind and then rūpa-nāma which were occurring just before silence must be kept in mind
through sending knowledge towards past period gradually.
Now it is finished to present the opinion of Venerable Mahāsīva Mahā Thero. This
opinion shows that the way of discerning on mental dhammas of life-continuums are also
included. Only when object of impulsions of near-death-consciousness
(maraņāsannajavana) of previous life can be discerned systematically, can some meditators
discern mental dhammas of life-continuum properly. Before object of impulsions of near-
death-consciousness is kept in mind, some virtuous person can keep in mind mental
dhammas of life-continuum, during keeping in mind present life rūpa-nāma,in this way,
depending on efficiency of previous perfections (pāramita). Nevertheless, it should be
recognized mental dhammas of life-continuum must be kept in mind later, even though one
can not discern it now. In this opinion, it is shown ways of discerning on rūpa-nāma which
35
36 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
were occurring in the most proximate past period. The commentator Sayadaw remarks
relating to that opinion as follows. _____
PAGE-441
A-sammohadhura
PAGE-442
36
Translated by - Aññatara Bhikkhu * 37
The meanings of Pāli Terms, gate, ţhite, nisinne etc., are explained as another
method in this commentary which explains Pāli Text called Abhidhamma Vibhanga. Some
sub-commentator Sayadaws designate that explanation as the opinion of majjhimabhāņaka
Mahā Theras (= Senior bhikkhus who memorized Middle Length Discourses). It will be
presented those explanations as follows:______
Gatadīsu sampajānakārī
37
38 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-444
A practicing bhikkhu, after walking to and fro in corridors, keeps in mind rūpa-nāma
through standing in front of corridors in this way______
1. corporeal and mental dhammas which are arising at eastern extremity perish away at
this eastern extremity only without reaching to western extremity.
2. corporeal and mental dhammas which are arising at western extremity perish away at
this western extremity only without reaching to eastern extremity.
3. corporeal and mental dhammas which re arising at middle part perish away at this
middle part only without reaching to two extremities
4. corporeal and mental dhammas which are arising during walking perish away at
walking period only without reaching to standing.
5. corporeal and mental dhammas which are arising during standing perish away at
standing period only without reaching to sitting.
6. corporeal and mental dhammas which are arising during sitting perish away at sitting
period only without reaching to reclining..
Thus during distinguishing and keeping in mind rūpa-nāma over and over again he
falls asleep with continuity of life-continuums. When he wakes up he wakes up with taking
object of kammaţţhāna only. It can be said this kind of bhikkhu usually does every
deportment, walking etc., through knowledge of clear comprehension. It is shown in this way.
(Abhi-A-2-347)
After developing concentration step by step through standing at the front of corridors
each rūpa-nāma which were arising during preceding deportments must be discerned and
kept in mind again whenever it reaches to succeeding deportments, from walking to and fro
corridors until sleeping, as mentioned above.
PAGE-445
Thus all kinds of corporeal dhammas called one’s physical body and pure octads
produced by temperature which is known as couch are distinguished and kept in mind by
insight knowledge over and over again and then the consciousness falls into life-continuums
38
Translated by - Aññatara Bhikkhu * 39
which is known as sleeping. When he wakes up he usually wakes up through taking into heart
kammaţţhāna only. It can be said this bhikkhu usually does the function of sleeping through
knowledge of clear comprehension (= knowing on sleeping thoroughly). (Abhi-A-2-348)
In this case, after developing concentration step by step, corporeal and mental
dhammas which are arising during walking, standing, sitting, sleeping must be kept in mind.
All kinds of corporeal dhammas of (6) doors, (42) bodily parts of oneself during sleeping
must be kept in mind. Then four great elements must be scrutinized in the cough. Corporeal
units can be found easily. Analyze on those corporeal units in order to reach the ultimate
nature. Those are pure octads with nutriment as eighth factor which are produced by fire-
element (=temperature) within preceding corporeal unit successively, generation by
generation. If one’s physical body (= all kinds of corporealities) and corporeal dhammas
within couch can be distinguished and kept in mind, above way of discerning will be very
easy.
PAGE-446
The practicing bhikkhu who can keep in mind rūpa-nāma in this way can be said
during waking up he usually does by clear comprehension. (Abhi-A-2-348)
Furthermore ____ the bhikkhu who protects so as not to arise unwholesome deeds at
remaining five parts of periods, i.e., morning, noon, evening for daytime, nightfall and dawn,
excluding midnight, for night-time (= who endeavours samatha and vipassanā practices) is
also known as during waking up he usually does by clear comprehension. (Abhi-A-2-348)
39
40 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-447
Translated by
Aññatara Bhikkhu
20.1.2008
40
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
SECTION OF NĀAMAKAMMAŢŢHĀNA
(PRACTICE ON MENTALITY)
VOLUME II
Page 448 - 500
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
AÑÑATARA BHIKKHU
&
Dr. Khin Maung Aye (Ph.D, Messey)
Edited By
First Edition
Copyright (c) 2007 Aññatara Bhikkhu
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by - Aññatara Bhikkhu * 3
PAGE-448
There are (4) kinds of mindfulness foundation called saţipaţţhāna dhammas viz,
1. kāyānupassanā saţipaţţhāna (contemplation on bodily constituents as mindfulness
foundation);
2. vedanānupassanā saţipaţţhāna (contemplation on feeling as mindfulness foundation);
3. cittānupassanā saţipaţţhāna (contemplation on consciousness as mindfulness
foundation);
4. dhammānupassanā saţipaţţhāna (contemplation on dhamma as mindfulness
foundation).
Those are also known as four kinds of anupassanā (repeated discerning or
contemplation). Among those four kinds, if corporeality-mentality and their causal dhammas
are discerned as object of vipassanā practice through generalizing as three general characters
called anicca, dukkha, anatta after corporeal dhammas are kept in mind as priority and then
mentality and causal dhammas of those corporeality-mentality are scrutinized, that kind of
mindfulness foundation can be designated as kāyānupassanā saţipaţţhāna. In this work, it
has been presented, until present section, nāmakammaţţhāna, on the following first stages,
namely,
(a) ānāpānapabba – first stage (Please see Volume I, page 241,242)
(b) iriyāpathapabba – first stage (Please see Volume I, page 735)
(c) sampajaññapabba – first stage (Please see Volume I, page 752)
(d) dhātumanasikārapabba – first stage respectively. (Please see Volume I, page 553,554)*
There are so many stages to be practiced continuously. The righteous meditator should
like to see again those first stages in volume I and it will be presented brief way of discerning
up to the Fruit-Knowledge of Arahant through four elements meditation in order to avoid
skeptical doubt on way of practice leading to nibbāna.
That way of practice in brief can be found in the commentary called sammohavinodanī as
follows: _____
PAGE-452
* These page numbers are original Myanmar Text and it needs to change numbers of
English Text
four great elements within those white expanse, transparent expanse, he will see corporeal
units. Unless corporeal unit can be seen easily, he has to scrutinize space-element
continuously and then he will see corporeal units finally. When four great elements which are
consisting in corporeal units lying in (6) doors, (42) bodily parts can be discriminated by the
help of insight knowledge (24) kinds of derived corporealities become apparent … R …
3
4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
When those derived corporealities become apparent in that way the practising
meditator discriminates in such way that “four great elements and (23) kinds of derived
corporealites (= if heart-base is also counted in those corporealities, (24) kinds of derived
coprorealities) are corporeal aggregate (rūpakkhandhā) really.
PAGE-453
When corporeal aggregate is distinguished with the help of insight knowledge in this
way four mental aggregate become apparent by means of base-door wise system. Those
corporeal and mental dhammas which are kept in mind in this way, are only five kinds of
aggregates. Five kinds of aggregates are only (12) bases. Twelve bases are only (18) kinds of
elements. Thus corporeality mentality are kept in mind through dividing two groups by
means of aggregates-bases-elements as paired shoot sprouting from palmyra-palm nut are
separated into two parts. (It is Knowledge of Analyzing Mentality-corporeality. It is the stage
of Purification of Views called diţţhivisuddhi.)
When that practising person scrutinized in such way that “these mentality-corporeality
never arise in the absence of definite cause called hetupaccaya or janakapaccaya and
supporting causes called paccaya factor or upatthambhaka factors but they usually arise in
the presence of definite and supporting causes and which are these both kinds of causes?”, he
can distinguish and keep in mind in such ways that
1. due to presence of cause called ignorance (avijjā);
2. due to presence of cause called craving (taņhā)
3. due to presence of cause called action (kamma)
4. due to presence of cause called nutriment (āhāra);
those mentality-corporeality arise.
Then he overcomes skeptical doubts in three periods called past, future, present in
such ways that
1. in the past period there were only causal dhammas and only resultant dhammas which
arise depending on causal dhammas;
2. in the future period there will be only causal dhammas and only resultant dhammas
which arise depending on causal dhammas;
3. in this present period there are only causal dhammas and only resultant dhammas which
arise depending on causal dhammas.
There is neither being nor person other than those causal and resultant dhammas.
There are only pure corporeality-mentality-causes-results called piles of pure conditioned
things.(It is the Knowledge of Discerning Cause and Condition called paccaya pariggaha
ñāņa. It is the stage of Purification by Overcoming Doubts. It will be obvious in section of
Dependent-Origination.)
This is called ñātapariññā (= full understanding on objects) which is capable of
penetrative discriminating and well keeping in mind
1. corporeal dhammas,
2. mental dhammas,
3. causal dhammas,
4. resultant dhammas, which are called conditioned things, which are object of vipassanā
knowledge and are deserving to know and see penetratively.
PAGE-454
4
Translated by - Aññatara Bhikkhu * 5
It can be said the practising bhikkhu, who has got accomplishment of well
discriminating on corporeality-mentality-cause-result in this way, lies in the root of Noble
Teachings of the Exalted One with (10) kinds of physical strength and (10) kinds of
intellectual strength through subscribing to dhamma. (It means after conditioned things are
kept in mind by the knowledge of Discerning Cause and Condition the Purification by
Overcoming Doubt arises in his continuum, resulting in taking root in the Supreme Buddha’s
Admonishment so as not to separate from it.)
It can be said he has got foothold in the Exalted One’s Noble Admonishment. He can
be said as Lesser Upstream-enterer called cūļasotāpanna with fixed joyful destination.
(Purification of virtue and purification of consciousness must be accomplished as basis in
order to reach these kinds of Purification of Views and Purification by Over-coming Doubt.)
If favourable conditions, viz.,
1. utusappāya = favourable climate,
2. puggalasappāya = favourable person,
3. bhojanasappāya = favourable nourishment.
4. dhammassavana sappāya = availability to listen favourable dhamma preaching as
Anatta Lakkhaņa Sutta are available and if he discerns corporeality-mentality-cause-
result called conditioned things as three general characters, anicca, dukkha, anatta
through following cascade of vipassanā knowledge, sammasanañāņa, udayabbaya ñāņa
etc, after sitting with having folded his legs crosswise, the Fruit-Knowledge of Arahant is
available. This is continuity of saying for practising bhikkhu who performs vipassanā
practice through four elements meditation so as to reach final target until the Fruit-
Knowledge of Arahant. (Abhi-A-2-241-242). (Way of vipassanā discerning will be
explicit in the section of Vipassanā, Volume V.)
Explanations of above commentary should be read carefully. Four elements-
meditation does not mean discerning on pure four great elements up to the Fruit-Knowledge
of Arahant but cascade of practices including stage of discerning on four great elements,
stage of discerning on corporeal dhammas, stage of discerning on mental dhammas, stage of
discerning on causal dhammas, stage of vipassanā discerning, etc., step by step successively.
Therefore, kāyānupassanā saţipaţţhāna, means a kind of mindfulness foundation in
which vipassanā discerning must be performed by generalizing on corporeality-mentality
together with causal dhammas, when stage of developing concentration is successful bodily
constituents (=all corporeal dhammas) are kept in mind as priority with the help of that
concentration and then corporeality-mentality are kept in mind; afterwards causal dhammas
of those corporeality-mentality must be scrutinized.
PAGE-455
5
6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-456
PAGE-457
6
Translated by - Aññatara Bhikkhu * 7
However the Exalted One did not preach that discourse with referring to mere that kind of
perceiving. It is right. That kind of perceiving of babies with that nature
(a) can not abandon opinion of being;
(b) can not remove perception of being;
(c) can not accomplish as practice (= practice of both samatha and vipassanā);
(d) can not accomplish as mindfulness foundation practice.
If appropriate saying will be said, ____ this kind of distinguishment of the practising
bhikkhu in such way that “when agreeable feeling is felt he distinguishes that agreeable
feeling is felt”, actually,
(a) can abandon opinion of being;
(b) can remove perception of being;
(c) can accomplish as practice (=practice of both samatha and vipassanā);
(d) can accomplish as mindfulness foundation practice.
(It means vedanānupassanā saţipaţţhāna.)
It is right. _____ this preaching _____ “sukham vā vedanam vedayamāno sukham
vedanam vedayāmīti pajānāti = the practising bhikkhu distinguishes that “agreeable feeling
is felt” when agreeable feeling which varies in two kinds, bodily agreeable feeling and
mentally agreeable feeling is felt is preached by the Exalted One with referring to such kind
of feeling of the person who distinguishes well in various ways that ___
(a) who feels that feeling?
(b) whose feeling?
(c) why does the feeling arise?
(It means those preachings were preached by the Exalted One with referring to such
kind of feeling of a person who can solve these question tags through penetrative knowing
and seeing with the help of experiential knowledge called paccakkha ñāņa.) Answers of
those questions are as follows: _____
PAGE-458
Above Quotations of Mūlaţīkā and Anuţīkā are explanations showing how feeling is
distinguished clearly in the continuum of practising person who is performing the practice
called vedanā nupassanā.
The essence of those explanations are as follows: _____
7
8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-459
The way of feeling of practising person who distinguishes well and significantly is
called sampajānavediyana (clear comprehension on feeling). It means the clear
comprehension on feelings as they really are, through distinguishing on significance of
various feelings, such as agreeable feeling which concerns with sensual pleasure together
with objects which are depending factors of feelings; agreeable feeling which does not
concern with sensual pleasure, which is factor of deliverance from sensual pleasure (=
nekkhammadhātu), is called sampajāna.
Therefore the word, vatthuārammaņā, must be made bahubbīhisamāsa (conjugation)
as “vatthuārammaņam etissāti vatthuārammaņā”. It means feeling is the dhamma with
depending factor of object.
The practising person who will keep feeling in mind must comprehend on these
1. depended base corporeality of feeling,
2. object which is depended factor of feeling, as they really are.
He has to discriminate those two kinds with insight. Only when he can discriminate in
that way can he distinguish feeling as it really is during keeping it in mind. It is worldly usage
only that “I feel agreeable feeling” etc, through depicting of oneself as it is the usage
previously before feeling can be distinguished with insight. The virtuous person who has got
clear comprehension on feeling with three kinds of full understanding called pariññā not
only knows but also says the worldly usage as “I feel agreeable feeling”. It is no need to say
for practising person, who is still trying to distinguish feeling, who is taking three kinds of
full understanding on feeling. It means it must be said through worldly usage of common
people. (Mūlaţī-2-156, Anuţī-2-157)
PAGE-460
When Mahā Thera had got serious sick he tossed and turned from one side to another
on the moribund bed through moaning, due to great pain. Young bikkhu asked that Mahā
Thera that “Bhante … where is painful in your continuum?” “Āvuso there is not specific
painful place; only feeling is experienced by taking object of depended factor of disagreeable
feeling”, replied by Mahā Thero in this way.
Because Mahā Thera was able to keep corporeality-mentality in mind up to the field
of ultimate nature through breaking down each compactness of corporeality and mentality, he
could not find painful place. If four great elements are scrutinized in the painful place, only
corporeal units can be found. If those corporeal units can be analyzed up to the field of
ultimate nature, pure corporeal dhamma can be found as ultimate element nature. When
insight knowledge reaches into the field of ultimate nature, the perception of being is
removed, resulting in inability to find painful place. It is because painful place can be found
during the period before the perception of being is not removed. Furthermore those corporeal
dhammas are only nature of dhammas which arise within very short instant temporarily in
8
Translated by - Aññatara Bhikkhu * 9
the midst of two kinds of absence i.e., absence before arising and absence after arising. Very
short instant temporarily means only the life span of about picosecond. The practising person
who knows and sees those corporeal dhammas which are arising and passing away with very
swift rate in that much can not find hand, foot, head, waist, thigh, hips etc, inside the body,
but continuity of ultimate nature of corporeal dhammas which is arising and passing away
with very swift rate with the help of eye of wisdom. Any meditator who wants to discern
feeling must also be a person who has reached into the field of ultimate nature as that Mahā
Thero. If painful place can be found, the insight has not reached into the field of ultimate
nature, resulting in inability to shine light of non-self comely. Mahā Thero, therefore,
answered that “there is no specific painful place; only feeling is experienced by taking object
of depended factor of disagreeable feeling”. Commentaries specify that every practising
person who wants to keep feeling in mind or every person who wants to keep mental
dhammas which are led by feeling in mind, must accomplish to keep corporeal dhammas in
mind generally in order to attain that kind of insight of Mahā Thera. It is respectable rule
which is deserving to follow by every person who cherishes truth. It will be obvious later.
Please continues to read.
PAGE-461
9
10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
If the righteous meditator wants to discern mental dhammas which are existing in
body-doer-cognitive-process, including touching-consciousness, and mind-door-cognitive
process through discerning feeling as priority, he must keep corporeal dhammas in mind
beforehand.
PAGE-462
10
Translated by - Aññatara Bhikkhu * 11
If wise attention arises, impulsions will be wholesome ones; if unwise attention arises,
impulsions will be unwholesome ones.
Then (wholesome group) mental dhammas of mind-door-cognitive processes which
are knowing on that touching-element as . . .
1. corporeal dhamma,
2. anicca,
PAGE-463
3. dukkha,
4. anatta,
5. asubha, must also be kept in mind through discerning on feeling as priority.
Afterwards corporeality –mentality must be analyzed. Corporeality-mentality must be
discriminated and recognized. Remaining corporeality-mentality must also be kept in
mind continuously in similar way. Then causal dhammas of those corporeality-mentality
which are kept in mind through discerning on feeling as priority are scrutinized and if
those corporeality-mentality together with causal dhammas are discerned as objects of
vipassanā practice, the Fruit-Knowledge of Arahant will be available depending on
previous perfections called paramitta, as above example of Mahā Thero who stayed in
Cittala Mountain Monastery.
[To be careful _____ the nature of hotness and coldness is fire-element, corporeal dhamma
while the feeling is mental dhamma. If one discerns on the nature of hotness and coldness as
feeling, his way of practice will be completely wrong.]
In the samatha stage there are (40) kinds of meditation subjects. In the vipassanā
stage, however, there are only two kinds of meditation subjects, rūpakammaţţhāna
(meditation subject of corporeality) and nāmakammaţţhāna (meditation subject of
mentality). Those two kinds of meditation subjects also known as …
1. rūpa pariggaha = keeping corporeality in mind = distinguishing on corporeality by
insight = the knowledge which is factor of keeping corporeality in mind;
2. arūpa pariggaha = keeping mentality in mind = distinguishing on mentality by insight =
the knowledge which is factor of keeping mentality in mind;
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-464
The Exalted One preached on brief way of taking into heart on four elements in Mahā
saţipaţţhāna sutta (M-1-73) while detailed way of taking into heart on four elements in
Mahārāhulovāda sutta (M-2-84), Dhātuvibhanga Sutta (M-3-283), Mahā hatthipadopama
Sutta (M-1-2-242) and Dhātuvibhanga Pāli Text (Abhi-2-84) etc., respectively. (Mūlaţī-2-
157)
According to specification of the sub-commentator Sayadaw in a way that
“catudhātuvavatthānam kathesīti etthāpi “yebhuyyenā” ti padam ānetvā sambandhi
tabbam.” (M-ţī-1-368), it should be recognized this rule is also “general rule”.
PAGE-465
1. After keeping rūpakammaţţhāna in mind through either brief method or detailed method,
for some practising meditators the contact (phassa), which arise by coming into contact
with object called that corporeal dhamma, which is the nature of impinging of mind and
mental concomitants on object called corporeal dhamma, is apparent.
2. For some practising persons, the feeling (vedanā) which arises by experiencing with that
object is apparent.
3. For some practising persons, the consciousness (viññāņa) which arises by taking
discriminately on that object is apparent.
12
Translated by - Aññatara Bhikkhu * 13
The righteous practising person has to question himself that “am I the person with
vehicle of samatha or person with vehicle of pure vipassanā?” If he can answered that he is
the latter person he has to keep corporeality-mentality, which are objects of vipassanā
practice, in mind through discerning on corporeal dhamma as priority. It is because way of
keeping corporeality-mentality, which are objects of vipassanā practice, in mind through
discerning on mental dhamma as priority is worth desiring for only person with vehicle of
samatha generally. It is very important rule which must be followed respectfully especially
for those persons with vehicle of pure vipassanā.
PAGE-466
=Among those three kinds, the contact (phassa) is apparent in the insight of such
practising person; that person with insight of apparent contact also keeps only
phassapañcamaka dhamma (= dhammas with the contact as fifth factor) in mind through
bearing in mind that “not only contact but the feeling which is capable of experiencing that
object also arises together with contact; but the perception which is capable of making mental
note on that object, also arises; but the volition, which is capable of urging on associating
dhammas in order to reach onto that object, also arises; but the consciousness, which is
capable of knowing discriminately on that object, also arises”. (Abhi-A-2-252, M-A-1-280)
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
The feeling (vedanā) is apparent in the insight of such practising person; that person
with insight of apparent feeling also keeps only phassapañcamaka dhamma (= dhammas
with the contact as fifth factor) in mind through bearing in mind that “not only feeling but the
contact which is capable of coming into contact with that object also arises together with
feeling; but the perception which is capable of making mental note on that object, also arises;
but the volition, which is capable of urging on associating dhammas in order to reach onto
that object, also arises; but the consciousness, which is capable of knowing discriminately on
that object, also arises”. (Abhi-A-2-252, M-A-1-280)
PAGE-467
=When the practising person keeps nāmakammaţţhāna in mind through any way of
three ways of keeping in mind, i.e., by means of contact, by means of feeling, by means of
consciousness the term, eva (=only), which consists in phassapañcamakayeva, shows
“qualitative numbers of ultimate elements which are deserving to discern are the same as
each other”. Therefore the practising person who discerns feeling must not discern pure
feeling but all associating dhammas within every mind moment with the help of penetrative
knowledge discriminately. It is a respectable rule which must be followed by every virtuous
persons who cherish real dhammas. (See M-ţī-1-370)
14
Translated by - Aññatara Bhikkhu * 15
PAGE-468
It should be recognized due to presence of those factors any one becomes apparent
through way of taking into heart called ābhoga which arises just before keeping in mind
previously. (M-ţī-1-369)
According to explanation of above sub-commentary it should be recognized the fact
any kind of three dhammas, contact etc., becomes apparent appropriately in accordance with
one’s way of taking into heart which arises previous cultivated perfections, benefiting
efficiency of depended base-corporeality, object-corporeality coincide unitedly.
For the practising person who has accomplished to keep mental dhammas in mind
through discerning on feeling as priority especially, the cascade of ways of practices which
must be continued to perform in order to attain the Knowledge of Analyzing Mentality-
Corporeality are instructed in commentaries as follows.
When that practising bhikkhu scrutinizes in such way that “these phassapañcamaka
dhammas arise depending on which dependence base”, he knows and sees that these
phassapañcamaka dhammas arise depending on base-corporealities. In this case, the term,
base (vatthu), means not only pure eye-base, ear-base, nose-base, tongue-base, body-base,
heart-base but also all kinds of corporeal dhammas called karajakāya.
With referring to base-corporealities called those karajakāya _____ the Exalted One
preached that “this consciousness of mine depends on these kārajakāya; it arises relating to
these karajakāya in Sāmaññaphala Sutta (Di-1-72) and Mahāsakuludāyi Sutta (M-2-209).
The basic meaning of those karajakāya means four kinds of great elements and (24) kinds of
derived corporealities in the aspect of ultimate nature. (Those are really (54) kinds, (44) kinds
of corporealities etc., which arise through four origins called kamma-citta-utu-āhāra. Please
see tables of rūpakammaţţhāna, Volume I.)
In this place, the practising person sees only mentality-corporeality through
discerning as
1. those bases called karajakāya are corporeal dhamma,
2. those dhammas called phassa pañcamaka are mental dhamma.
PAGE-469
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
When that practising person scrutinizes that “which causal dhammas are factors of
arising of these five aggregates he knows and sees causal dhammas, ignorance etc., with the
help of eye of wisdom. (It will be explicit in Section of Dependent-Origination, Volume III.)
After attaining that Knowledge of Discerning Cause and Condition that practising
bhikkhu realizes in a way that these corporeality-mentality means only causal and resultant
dhammas; there is neither being nor person other than causes and results; those are only piles
of causes and results called conditioned things. Afterwards he performs vipassanā practice
through discerning on mentality-corporeality together with causal dhammas as anicca,
dukkha, anatta, alternately. (It will be explicit in Section of Vipassanā Practice, Volume V.)
At one day at which the Fruit-Knowledge of Arahant is available through heartfelt
desiring to the Path-Knowledge which are capable of penetrative knowing and seeing on Four
Noble Truths successively,
if the following favourable conditions, viz.,
1. utusappāya = favourable climate,
2. puggala sappāya = favourable virtuous teacher and friend,
3. bhojanasappāya = favourable nourishment,
4. dhammas savanasappāya = availability to listen favourable dhamma preaching are
available,
the Fruit-Knowledge of Arahant can be attained through reaching apex of vipassanā
Knowledge upto the Path-Knowledge of Arahant within one sitting period. In this way the
Exalted One had preached way of practice up to the Fruit-Knowledge of Arahant for three
kinds of persons, viz,
1. the person with insight of apparent contact,
2. the person with insight of apparent feeling,
3. the person with insight of apparent consciousness, (Abhi-A-2-253, M-A-1-281)
PAGE-470
16
Translated by - Aññatara Bhikkhu * 17
PAGE-471
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-472
PAGE-473
18
Translated by - Aññatara Bhikkhu * 19
meditation or detailed way of taking into heart four great elements meditation. For such
person, the nāmakammaţţhāna is apparent; for that person, the Exalted One preached
nāmakammaţţhāna. When nāmakammaţţhāna was preached it was usually accomplished
after instructing on rūpakammaţţhāna called dependent base corporealities which were
dependence of those mental dhammas and object-corporeality. Because nāmakammaţţhāna
is apparent in the continuum of heavenly beings the feeling was extracted and preached by
means of nāmakammaţţhāna.
The rule which is found in above explanations of commentary is worth following
respectfully for every virtuous person who cherish right course of practice. However the
commentary explains on the fact relating to omitting of way of discerning on
rūpakammaţţhāna in convening a Buddhist synod as follows: _____
PAGE-474
Among Mahāsatipaţţhāna Sutta etc., in some Suttas the Exalted One preached
nāmakammaţţhāna by means of feeling, through extracting the feeling from four kinds of
mental aggregates, as priority after rūpakammaţţhāna has been preached previously.
In some suttas the Exalted One preached only nāmakammaţţhāna by means of
feeling, through extracting from
1. group of mental dhammas or
2. group of dhammas which has already been known by ñātapariññā (full understanding on
objects) (= it means groups of conditioned things called corporeality-mentality-cause-
result), or
3. group of corporeality-mentality separately.
It should be recognized the fact in those Suttas in which only nāmakammaţţhāna
were instructed the commentator who performs sangaha Aţţhakathā explains on the
occurrence of accomplishment to preach rūpakammaţţhāna beforehand by the Exalted One,
with referring to both kinds of rūpakammaţţhānas, i.e., in such Suttas ñātapariññā (=
Knowledge of Analyzing Mentality- Corporeality and Knowledge of Discerning Cause and
Condition) was preached previously, in those Suttas the rūpakammaţţhāna which was
inclusive in that ñātapariññā; in such Suttas ñātapariññā was not preached, in those Suttas
also the rūpakammaţţhāna was mere object of feeling and brief account, which was omitted
to convene in the Buddhist synod. (Mūlaţī-2-157)
According to these explanations the virtuous practising person who wants to discern
feeling must follow respectfully these two rules, i.e,
1. rūpakammaţţhāna must has been kept in mind beforehand;
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
2. he must not keep only the feeling in mind, but he has to discern all associating mental
dhammas within the same mind moment together with the feeling.
PAGE-475
PAGE-476
Aggivesana ….. while neutral feeling is experiencing, neither agreeable feeling nor
disagreeable feeling is experienced; at that time only neutral feeling is experienced.
Aggivessana … the agreeable feeling is also anicca dhamma only; only conditioned
dhamma which is produced by coincidence of causal dhammas; only resultant dhamma
which arises depending on causal dhammas; only nature of destruction; only nature of
perishing away; only nature of breaking up; only nature of ceasing.
Aggivessana … the disagreeable feeling is also … R … only nature of ceasing.
Aggivessana … the neutral feeling is also … R … only nature of ceasing.
Aggivessana … through knowing and seeing in this way with the help of both
vipassanā knowledge and Path-Knowledge, a well instructed Noble Disciple with learning
knowledge and practical knowledge, in the next method, my disciple who is Noble One
disenchanted with agreeable feeling, disenchanted with disagreeable feeling also,
disenchanted with neutral feeling called adukkhamasukha vedanā. As disenchantment
arises, heartfelt desire is dissipated; As heartfelt desire is dissipated, liberation (from
defilements) takes place. When liberation takes place reviewing knowledge which can reflect
that “the mind is liberated from defilements” arises.
20
Translated by - Aññatara Bhikkhu * 21
He knows. “Rebirth is no more. The Noble Practice of Purity has been accomplished.
What has to be done (to realize the Path) has been done. There is nothing more to do (for
realization of the Path-Knowledge)”. (M-2-167,168)
In above Dīghanakha Sutta the Exalted One preached four elements meditation
previously to Aggivessana, before preaching on vedanākammaţţhāna mentioned above.
(Please See M-2-167 etc.,) Afterwards that vedanākammaţţhāna must be fulfilled with the
following factors : _____
1. Firstly corporeal dhammas must have been kept in mind up to the field of ultimate nature.
2. Second he has to know really on
(a) inability to arise disagreeable feeling and neutral feeling during arising of agreeable
feeling;
PAGE-477
(b) inability to arise agreeable feeling and neutral feeling during arising of disagreeable
feeling;
(c) inability to arise agreeable feeling and disagreeable feeling during arising of neutral
feeling;
3. Third, because those feelings are conditioned things dhammas which care arise in the
presence of union of respective causal dhammas, which are resultant dhammas called
paţicca samuppanna dhamma _____
(a) he has to discern in order to know how associating mental dhammas benefit through
efficiency of relation of sahajāta (compatibility), aññamañña (mutuality), nissaya
(dependence), atthi (presence), avigata (non-diŝappearance), as they really are. (It
means he has to discern not only feeling but also associating mental dhammas.)
(b) he has to know the phenomena of both arising of the feeling together with mental
dhammas, corporeal dhammas, due to presence of respective causal dhammas,
ignorance, craving, clinging, formations, action and absolute cessation of resultant
corporeality-mentality with non-reappearance in future, which is called
anuppādanirodha, due to absolute cessation of those causal dhammas, ignorance,
craving, clinging, formations, action with non-reappearance in future at the Path
(moment) of Arahant, as they really are.
When mental dhammas are kept in mind through discerning on the feeling as priority
those mental dhammas occurring in both every consciousness which is free from cognitive
process (vīthimutta citta) and every consciousness of cognitive processes must be kept in
mind thoroughly. Feelings of consciousness of paţisandhi-life-continuum-death are fixed
without variation. If one is human being who has got paţisandhi with agreeable feeling, those
consciousness of paţisandhi-life-continuum-death occurring throughout life are agreeable
feeling only. Numbers of mental dhammas may be (34) or (33) respectively, depending on
association with or without knowledge. If the righteous meditator is the person who has got
21
22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-478
22
Translated by - Aññatara Bhikkhu * 23
if knowledge does not associate with it, there will be (33) kinds of mental dhammas.
(e) if it is great consequence registering, sometimes it associates with neutral feeling.
if knowledge also associates with it, there will be (33) kinds of mental dhammas;
if knowledge does not associate with it, there will be (32) kinds of mental dhammas.
PAGE-479
Those feelings which depend on āmisa called (5) kinds of sensual objects, which
depend on the house called sensual pleasure, which arise depending on (6) kinds of objects,
viz,
1. (6) kinds of agreeable feelings are called sāmisa sukkha vedanā;
2. (6) kinds of disagreeable feelings are called sāmisa dukkha vedanā;
3. (6) kinds of neutral feeling are called sāmisa upekkhā vedanā.
After knowing the nature of anicca; the nature of vipariņāma which is the nature of
capable of altering through ageing-death; the nature of khayavirāga which is capable of
breaking up; the nature of khayanirodha which is capable of ceasing of (6) kinds of objects,
visible-object etc., as they really are _____
PAGE-480
23
24 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
in the continuum of practising person who knows and sees nature of anicca, dukkha,
vipariņāma in such way that “previous experienced (6) kinds of objects and present arising
(6) kinds of objects, those all kinds of objects (=corporeality-mentality) are only …
1. anicca dhammas which always perish away just after arising;
2. dukkha dhammas which are being oppressed by incessant phenomena of arising and
perishing away;
3. vipariņāma dhammas which are capable of changing and altering through ageing-death,
those feelings which arise during performing vipassanā discerning on (6) kinds of
objects, viz.,
1. (6) kinds of agreeable feelings are called nirāmisa sukha vedanā;
2. (6) kinds of disagreeable feelings are called nirāmisa dhukkha vedanā;
3. (6) kinds of neutral feelings are called nirāmisa upekkhā vedanā.
Those nirāmisa feelings are also known as nekkhammasita vedanā which are factors
of liberating from sensual desire. [Detailed account can be seen in saļāyatanavibhanga Sutta,
Vibhanga Vagga, Uparipaņņāsa (M-3-260,261,262). It will be explicit later.)
Ways of discerning and keeping causal dhammas in mind can be found section of
Dependent-Origination, Volume III and ways of vipassanā discerning can be found in
Section of Vipassanā Practice, Volume V.
After reading general knowledge relating to vedanānupassanā satipaţţhāna until
present explanation, the virtuous practising person should like to ask question himself that
“what is wrong?”
Unless mentality-corporeality can be kept in mind through discerning on the feeling
as priority up to the field of ultimate nature, due to absence of sufficient degree of
concentration called access and full concentration which are capable of benefiting for ability
to reach up to the field of ultimate nature, the righteous person who follows the feeling
through discerning on the body, should like to follow rules found in Pāli Texts,
commentaries, sub-commentaries respectfully in order to attain true dhammas.
PAGE-481
Let take object of the first row of table showing visible-object line wholesome group.
If one wants to keep mental dhammas in mind through discerning on feeling as priority and
then he wants to keep depended base-corporeality and object-corporeality again _____
1. In five-door-adverting consciousness- (11) kinds of citta + cetasika which are led by
neutral feeling are mental dhammas; (54) kinds of depended base-corporealities,
including heart-base and visible-object are corporeal dhammas;
2. In seeing consciousness (8) kinds of citta + cetasika which are led by neutral feeling are
mental dhammas; (54) kinds of depended base-corporealities, including eye-transparent-
element and visible-object are corporeal dhammas;
3. In receiving-consciousness (11) kinds of citta + cetasika which are led by neutral feeling
are mental dhammas; (54) kinds of depended base-corporealities, including heart-base
and visible-object are corporeal dhammas;
24
Translated by - Aññatara Bhikkhu * 25
4. In investigating consciousness (12) kinds of citta + cetasika which are led by agreeable
feeling are mental dhammas; (54) kinds of depended base-corporealities, including heart-
base and visible-object are corporeal dhammas;
5. In determing consciousness ___ (12) kinds of citta + cetasika which are led by neutral
feeling are mental dhammas; (54) kinds of depended base-corporealities, including heart-
base and visible-object are corporeal dhammas;
6. In each impulsion ___ (34) kinds of citta + cetasika which are led by agreeable feeling
are mental dhammas; (54) kinds of depended base-corporealities, including heart-base
and visible-object are corporeal dhammas;
7. In each registering consciousness (34) kinds of citta + cetasika which are led by
agreeable feeling are mental dhammas; (54) kinds of depended base-corporealities,
including heart-base and visible-object are corporeal dhammas;
* In each life-continuum (34) kinds of citta + cetasika which are led by agreeable feeling
are mental dhammas; (54) kinds of depended base-corporealities, including heart-base
and visible-object are corporeal dhammas; (If refers to a mankind who has got patisandhi
with three roots and agreeable feeling.)
1. In mind-door-adverting ___ (12) kinds of citta + cetasika which are led by neutral feeling
are mental dhammas; (54) kinds of depended base-corporealities, including heart-base
and visible-object are corporeal dhammas;
2. In each impulsion ___ (34) kinds of citta + cetasika which are led by agreeable feeling
are mental dhammas; (54) kinds of depended base-corporealities, including heart-base
and visible-object are corporeal dhammas;
3. In each registering consciousness ___ (34) kinds of citta + cetasika which are led by
agreeable feeling are mental dhammas; (54) kinds of depended base-corporealities,
including heart-base and visible-object are corporeal dhammas;
As shown in tables of nāmakammaţţhāna all kinds of corporeal and mental
dhammas shown in all (6) lines of both wholesome groups and unwholesome groups must be
kept in mind thoroughly. Because those mental dhammas and corporeal dhammas are kept in
mind through discerning on the feeling as priority, this way of mindfulness foundation can be
called vedanānupassanā satipaţţhāna. The First Stage will be successful in this way.
During keeping these dhammas in mind ___ because mental dhammas and depended
base-corporealities, object-corporealities are kept in mind through discerning on the feeling
as priority _____
PAGE-482
25
26 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
vedanā nupassanā satipaţţhāna which had been preached by the Exalted One as follows
_____
* sukkham vā vedanam vedayamāno “sukham vedanam vedayāmī” ti pajānāti. (M-1-75)
Those desirable living and non-living various sensual bases called colour, sound,
smell, taste, touch, dhamma nature which are concentrated place of sensual craving are called
kāmaguņa (= sensual pleasure). Due to occurrence of similarity to house of sensual craving,
those sensual pleasures are called geha (=house). It means due to presence of the meaning
that the house where sensuous beings rely, dwell, take refuge, sensual pleasures are called
geha (=house of sensual pleasure). The mentally agreeable feeling, which arises through
taking object of that sensual pleasure called geha, which arises through adhering to that
sensual pleasure (which is included in greed-wrong view group, greed-conceit group shown
in nāmakammaţţhāna), is called gehasita somanassa-vedanā. That gehasitasomanassa-
vedanā is called sāmisasukkhavedanā.
The practising person who wants to keep that sāmisa sukha vedanā in mind must
keep in mind
1. respective doors, eye-door-mind-door etc., and
2. respective objects, desirable visible-object etc.,
simultaneously and then he must keep in mind continuity of impulsions of cognitive process
of greed-wrong-view group, greed-conceit group which arise basing on unwise attention
through discerning on the feeling as priority. All (6) lines must be kept in mind through base-
door system. Those mental dhammas which arise by taking any one of (6) kinds of object
appropriately must be kept in mind through sāmisasukhavedanā as priority so as to reach the
field of ultimate nature. If one can keep all kinds of mental dhammas in mind through
discerning on sāmisa sukka vedanā as priority up to the field of ultimate nature, it can be
said he knows sāmisa sukhavedanā discriminately. He should not forget the fact after
keeping mental dhammas in mind depended base-corporeality and object-corporeality must
also be kept in mind.
PAGE-483
In the continuum of mind of person who looks acquired visible-objects over and over,
due to presence of availability of visible-objects which are deserving to see by seeing-
consciousness; which are deserving to search, please; which are capable of proliferating the
mind; which are associating with the attachment called lokāmisa or in the continuum of mind
of person who recollects previous acquired visible-objects, which had been ceased and
altered, over and over again, the mentally agreeable feeling arises consequently. This kind of
mentally agreeable feeling with this kind of nature can be called gehasita somanas-
savedanā. (Audible-object etc., were also preached in similar way)
Due to presence of (6) varieties of objects, those gehasita somanassavedanā called
sāmisa sukha vedanā also varied in (6) kinds. In accordance with above
26
Translated by - Aññatara Bhikkhu * 27
Saļāyatanavibhanga Sutta, those sāmisa sukhavedanā can be both present (6) kinds of
objects and past (6) kinds of objects. The Supreme Buddha preached on those gehasita
somanassavedanā (=sāmisa sukha vedanā) as the feeling which is not worth subsisting
(asevitabba) in Sakkapañña Sutta etc.
In this case, one should not misunderstand on the saying that “not worth subsisting”
as “not worth vipassanā discerning. If it is not worth vipassanā discerning, the Exalted One
did not instruct that those sāmisa sukha vedanā must be kept in mind clearly in this Mahā
satipaţţhāna Sutta. If those sāmisa sukha vedanā are subsisted, proliferated frequently,
brought forth to arise through enjoying sensual pleasure, unwholesome dhammas will
increase as tide but wholesome dhammas will decrease as the shape of waning of the moon.
The Exalted One, therefore, preached that “sāmisa sukha vedanā is not worth subsisting.
However, it is worth discerning as vipassanā object really. After keeping mentality-
corporeality in mind through discerning on those sāmisa sukha vedanā as priority causal
dhammas must be scrutinized and then those mentality-corporeality, including causal
dhammas, must be discerned as anicca, dukkha, anatta for attainment of vipassanā
knowledge.
PAGE-484
There is a question that how mentally agreeable feeling arises by taking (6) kinds of
objects which had been acquired in past period, even though the former arises by taking
present (6) kinds of objects. The answer is as follows. _____
In the continuum of mind of person who remembers the past objects through
following on present experiencing feeling in a way that “as I feel present desirable object I’ve
felt these kinds of past objects in similar way”, very strong mentally agreeable feeling arises
consequently. (M-A-4-186)
27
28 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
sukhavedanā. Due to presence of (6) varieties of objects, nirāmisa vedanā also varied in (6)
kinds. (M-3-260)
PAGE-485
= As mentally agreeable feeling arises in the continuum of mind of the King who
looks his wealth with luxury, similarly the mentally agreeable feeling arises in the continuum
of mind of paractising bhikkhu who discerns perishing phase of conditioned things when
sharp and brave vipassanā knowledge arises on the objects of all conditioned things through
performing its function. That kind of mentally agreeable feeling is called nekkhammasita
somanassa vedanā = nirāmisa sukha vedanā.
The Exalted One, therefore, preached these verses.
In the continuum of mind of practising bhikkhu; who stays in seclusion who has got
very calm and concentrated mind, due to presence of abandoned defilements through
efficiency of both kinds of access and full concentration; who performs vipassanā practice
through discerning on phenomena of arising and perishing away of corporeal and mental
dhammas, five aggregates as they really are, the satisfying pleasingness (rati dhamma);
which is different from enjoyment of human and heavenly beings with dense sensual
pleasures; which is called vivekarati, nekkhammarati (=satisfying pleasingness with
seclusion), due to depending on peace and quiet of absorption, Path, Fruit and nibbāna which
are superior than normal charity, morality of layman devotees; which is called amānusī;
which is associating with vipassanā knowledge, arises calmly.
The phanomena of arising and perishing away of clinging five aggregates from such
such allotment of corporeality and mentality; bliss is available from allotment of corporeality
and mentality which are discerned in that way. That bliss called pītipāmojja, which is
satisfying on vipassanā practice, is the deathless nature called amata dhamma, because it is
true factor to reach nibbāna which is deathless nature for virtuous persons who know and see
clearly on phenomena of arising and perishing away of corporeality-mentality, five
aggregates. ( Translation is performed in accordance with explanations found in Mahāţīkā-2-
431, M-ţī-3-383)
Above kind of nekkhammasita somanassa vedanā = nirāmisa sukha vedanā refers
to the agreeable feeling called nirāmisa sukha vedanā which reaches into apex condition.
Although the righteous meditator does not reach into the vipassanā stage recently the Exalted
One instructed to keep those nirāmisa vedanā in mind for attainment of Knowledge of
Analyzing Mentality-corporeality in this section of vedanā nupassanā satipaţţhāna.
PAGE-486
28
Translated by - Aññatara Bhikkhu * 29
1. if both kinds of knowledge and pīti associates with it, there are (34) kinds of mental
dhammas.
2. if only pīti, but not knowledge, associates with it, there are (33) kinds of mental
dhammas.
Afterwards depended base-corporealities of those mental dhammas and object-
corporealities must also be discerned. If one can discern in that way, it can be said that when
nirāmisa sukha vedanā is felt he distinguishes clearly as “nirāmisa sukha vedanā is felt.
PAGE-487
Those gehasita domanassa vedanā are also known as sāmisa dukkha vedanā which
are not worth subsisting. The practising person who wants to keep those sāmisa dukkha
vedanā in mind, can discern by
1. taking any object of (6) kinds which are unavailable and bringing forth unhappiness or
2. taking any object of (6) kinds which were unavailable and bringing forth unhappiness in
previous period respectively.
During discerning in that way both group of mental dhammas which are associating
with the consciousness rooted in hatred and depended base-corporealities, object-
corporealities must be kept in mind through discerning on mentally disagreeable feeling as
priority. If one can discern in that way, it can be said when sāmisa dukkha vedanā is felt he
discriminates sāmisa dukkha vedanā clearly.
29
30 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
There is a question that how mentally disagreeable feeling arises by taking (6) kinds
of objects which had been acquired in past period, even though the former arises by taking
(6) kinds of objects which are continuity present (santati paccuppanna).
The answer is as follows. _____
In the continuum of mind of person who remembers the past desirable objects through
following on present desirable object which is not acquired through having heartfelt desire in
a way that “as I can not acquire desirable object now through having heartfelt desire, I had
not acquired desirable object in past period in similar way”, very strong mentally
disagreeable feeling arises consequently. (M-A-4-186)
PAGE-488
30
Translated by - Aññatara Bhikkhu * 31
effort, he is unable to reach that goal. In the continuum of mind of practising person who is
unable to reach the Fruit-Knowledge of Arahant in that way, the grief arises over and over
through thinking in a way that _____
“even though I endeavour vipassanā practice with strenuous effort throughout this
first half month, waxing of the moon; throughout this second half month, waning of the
moon; throughout the whole month; throughout the whole year, it is unable to reach the Fruit-
Knowledge of Arahant.”
PAGE-489
Those (6) kinds of mentally disagreeable feelings, which arise in the continuum of
practising person with grief through copious flowing of tear-drops, like the most venerable
Mahā sīva Mahā Thero who stayed in a cave near village, should be known as
nekkhammasita domanassa vedanā. (M-A-4-187)
In this case, it does not mean that greed dhamma called pihā long for the Noble Fruit
dhamma by taking object as directly. Even wholesome deeds without knowledge are also
unable to take object of the supra-mundane dhamma directly. Actually those Supra-mundane
dhammas are longed by means of inference in a way either through hearing indirectly that
“Noble Fruit dhammas have these and these kinds of powers and attributes”, or through
depending on knowledge which is capable of recognizing nature of supra-mundane
dhammas, which becomes apparent in the presence of efficiency of learning scriptures,
developing samatha and vipassanā practices.
Names and terminology of very superior and subtle jhāna, magga, phala, nibbāna
dhammas also have very superior and subtle nature as those dhammas. Worldly persons,
therefore, are unable to long for unacquired, unknown jhāna, magga, phala, nibbāna
dhamma by taking objects directly. They can long for those dhammas by means of inference
through taking objects of names, terminological concepts of jhāna (absorption), magga
(Path), phala (Fruit), nibbāna (Eternal Peace). Now it is, therefore, explained on the arising
of longing for (=greed dhamma called pihā) the supra-mundane Noble Fruit dhamma
through hearing indirectly and through having inference, as “the longing (=subtle greed
dhamma called pihā) for the Supra-mundane Noble Fruit dhammas arises in the continuum
of mind of worldly virtuous persons”.
After apparent arising of longing for the Supra-mundane Noble Fruit dhammas, even
though vipassanā practice is performed with strenuous effort in order to attain those Noble
Fruit dhammas, the grief (=mentally disagreeable feeling) which arises over and over in the
31
32 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
continuum of mind of practising person who fails to attain those Noble Fruit dhammas is
called nekkhammasita domanassa vedanā.
PAGE-490
Furthermore ___ the grief (= mentally disagreeable feeling) which arises by taking
object of lost absorption dhammas, due to falling back of acquired absorptions or due to
failure to attain acquired absorptions again, is also known as nekkhammasita domanassa
vedanā.
If those nekkhammasita domanassa vedanā can be brought forth over and over,
supporting factor of efficiency of relation of determinative dependence (upanissaya paccaya)
can be attained, resulting in improvement of samatha and vipassanā practices. Then
wholesome dhammas will increase many times over but decreased in unwholesome
dhammas. The Exalted One, therefore, preached that those nekkhammasita domanassa
vedanā are worth subsisting in Sakkapañha Sutta. In this place the commentary showed an
example of the Most Venerable Mahāsīva Mahā Thero.
PAGE-491
32
Translated by - Aññatara Bhikkhu * 33
Teacher : Other bhikkhus usually ask questions on that place also, āvuso … sorry.
Disciple : Bhante….. please let me ask questions at the place where you take bowl out from
the bowl-bag.
Teacher : Other bhikkhus usually ask questions on that place also, āvuso … sorry.
Disciple : Bhante….. please let me ask questions at the place where you take rest after going
round for alms food, while you are drinking rice porridge.
Teacher : Mahā Theras who usually ask meaning of commentary come and remove their
doubts at that time also, āvuso … sorry.
Disciple : Bhante….. please let me ask questions when leave from the village after breakfast.
Teacher : Other bhikkhus usually ask questions on that time also.
Disciple : Bhante….. please let me ask questions on the midway during return back to
monastery.
Teacher : Other bhikkhus usually ask questions on that place.
Disciple : Bhante….. please let me ask questions after lunch.
Teacher : Other bhikkhus usually ask questions on that place.
Disciple : Bhante….. please let me ask questions at the place where you practise daytime
duties.
Teacher : Other bhikkhus usually ask questions on that place.
Disciple : Bhante….. please let me ask questions while you are washing legs on low wooden
bedstead in order to get into monastery.
Teacher : Other bhikkhus usually ask questions on that place.
PAGE-492
Disciple : Bhante….. please let me ask questions while you are cleaning face.
Teacher : Other bhikkhus usually ask questions on that time until arising of dawn, āvuso …
sorry.
Disciple : Bhante….. please let me ask questions when you come to clean face after taking
dantapoņa (twig frayed at one end to clean the teeth)
Teacher : Other bhikkhus usually ask questions on that time also, āvuso … sorry.
Disciple : Bhante….. please let me ask questions when you return back after brushing teeth
with dantapoņa.
Teacher : Other bhikkhus usually ask questions on that time also, āvuso … sorry.
Disciple : Bhante….. please let me ask questions when you sit down inside the monastery.
Teacher : Other bhikkhus usually ask questions on that time also, āvuso … sorry.
Disciple : Bhante….. if it is so, is it worth giving an appropriate time for meditation practice
of oneself because no other need not ask questions while vipassanā practice,
which is called wise attention (yonisomanasikāra), which is the factor for the
sake of the Path-Knowledge, Fruit-Knowledge, nibbāna etc., is performing
throughout the period with about two, three times changes of sitting deportment
after cleaning face? Bhante … you will have got no spare time for even moribund
moment. Bhante … you are similar to ornamental backdrop of a throne. You are
dependence of others but not yourself. I’ve no desire to learn any rejoicing
dhamma preaching from you.
After the disciple asked in this way he returned back by aerial journey.
The Most Venerable Mahāsīva Mahā Thero thought in a way that _____
33
34 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
“this bhikkhu has no obligation of learning scriptures really; however as an iron goad
is a good weapon which can admonish elephant, he comes to me with the purpose of
admonishment similarly”.
Then he thought that “now it is impossible to leave from this monastery for the
purpose of obligation of practice; when dawn arises I will go” and he taught scriptures
throughout daytime, early part of the night, after putting bowl and double robes besides him.
At last part of the night (=dawn time) when a Mahā Thero left from Mahāsīva Mahā Thero
after learning Pali Texts he left the monastery together with that Mahā Thero.
PAGE-493
Those closest disciples who were waiting for learning scriptures thought that “our
teacher left for any function to perform, such as relieving nature etc.
Some bhikkhus thought Mahā Thero as a learner bhikkhu under the same teacher, due to
seeing behind him hazily during arising of dawn.
The Most Venerable Mahāsīva Mahā Thero thought highly of himself that _____
“it is no difficulty to attain the Fruit of Arahant for me, I will return back within two
or three days after reaching into the Noble Fruit of Arahant really”.
He left from monastery without informing closest disciples on 13th waxing of the
moon, Wazo, the fourth month of the year. He went to a cave near village and he got on
corridor. Although he performed vipassanā practice with strenuous effort he was unable to
achieve the Fruit-Knowledge of Arahant on that day. He thought in a way that “I’ve reached
this place by taking into heart in a way that the Fruit of Arahant will be accomplished within
two or three days; however it is unable to reach now” on the full moon day of Wazo. He went
into monsoon retreat and he sojourned during the Buddhist lent at that cave, near village with
regarding on three months as three days through exerting all-out effort and thinking that “the
Noble Fruit of Arahant will be known surely on the full moon day of Thadingyut: the seven
month of the year.” Even though he performed vipassanā practice with heart and soul
throughout three months, he was unable to accomplish to attain the Noble Fruit of Arahant.
On the full moon day of thadingyut, mahāpavāraņā* day, the Most Venerable
Mahāsīva Mahā Thero thought that _____ “I’ve arrived this place with the purpose to attain
the Noble Fruit of Arahant within two or three days. Even though three months for rains
retreat had been passed it is unable to accomplish the Noble Fruit of Arahant. My
companions in residence, who are performing sāsanabrahmacariya called training of
morality, training of concentration, training of wisdom, and maggabrahmacariya called the
Noble Path-Knowledge, reach into the Fruit-Knowledge of Arahant and now they will
participate celebration called visuddhimahā pavāraņā* ”.
*ceremony held at the end of the Buddhist lent where a monk has to ask other monks to
reprimand him for any sin he may have committed.
Mahāsīva Mahā Thero wept tearfully through thinking in that way. Then he resolved
to succeed through making very strong determination like rocky mountain as follow: _____
“It is unable to arise the Noble Path-Knowledge and Fruit-Knowledge for me through
merely practising in four kinds of deportments on couch. _____
1. I never lie on my back without reaching into the Noble Fruit of Arahant.
2. I never clean legs without reaching into the Noble Fruit of Arahant.
PAGE-494
34
Translated by - Aññatara Bhikkhu * 35
* Arahants usually ask each other to reprimand, if any one sees, or hears, has doubt relating
to any misdeed one may have committed.
“Oh! Mahāsīva … even heavenly beings make fun together with you. Is it suitable to
cry for you in this way?
PAGE-495
35
36 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-496
“Bhante … scent of your body is, actually, not apparent. The fragrance of your virtue
is far and away the best fragrance which is spreading up to the Supreme plane. Bhante …
there is no fragrance better than fragrance of virtue.
Due to spreading of fragrance of virtue yourself, I arrive here”, asked by the King Sakka.
After asking in this way he massaged lightly sole of Mahā Thero’s legs. Legs became
delicate like babie’s legs. Then the King Sakka bowed as a mark of obeisance and returned
back to heavenly world. (Dī-A-2-319) This is out and away the best efficiency of meditation
practice which is very respectable and competitive among all kinds of efficiency of great
gentlemen.
Even though (6) kinds of objects, visible-object etc., in other words, (5) kinds of
clinging aggregates are discerned as objects of vipassanā practice, if grief arises, due to
incapable of reaching into the Path-Knowledge and Fruit-Knowledge which are desired
earnestly, both mental dhammas which are led by those mentally disagreeable feelings and
depended base-corporeality object-corporealities must be kept in mind through and through.
If (6) kinds of objects are discerned separately, one by one, there will be (6) kinds of
nirāmisa dukkha vedanā.
36
Translated by - Aññatara Bhikkhu * 37
demarcation of the Noble Path; who does not conquer consequence of paţisandhi, (due to
inability to attain the Noble Path which is capable of prohibiting so as not to arise
consequence called paţisandhi); who never discern on visible-object as disadvantageous
dhamma called vipariņāma dhamma (alterable dhamma); who never discern on delusive
dhamma (sammoha dhamma) as disadvantages called anicca, dukkha, viparināma
dhamma; who is lacking both learning knowledge and practical knowledge; who is blind eye
of wisdom on ultimate nature; can not overcome visible-object, in the next method,
defilements which arise depending on visible-object. That neutral feeling is, therefore, called
gehasita upekkhā. (M-3-261)
PAGE-497
Among (6) kinds of objects, when any kind of object appears in respective door, the
delusion which is nescience on real nature of anicca-dukkha-anatta-a-subha of that object is
not apparent but the nature of neutrality called asamapekkhana (= impertinent discerning) on
the object as nicca, sukha, atta, subha is predominant.
In this section, especially discerning on desirable object as subha (= comely object) is
apparent. Because the nature of nescience on real nature of anicca, dukkha, anatta, a-subha
of object is not apparent, in this case, the neutral feeling which associates with greed, which
arise through asamapekkhana (impertinent discerning) is worth desiring as gehasita
upekkhā. (Dī-ţī-2-268)
As mentioned in tables of nāmakammaţţhāna, Greed-group mental dhammas must
be kept in mind through discerning on that gehasita upekkhā vedanā (= sāmisa upekkhā
vedanā) as priority after respective desirable comely object and each door are kept in mind
simultaneously. Afterwards depended base corporealities and object-corporealities must also
be kept in mind continuously. If those corporeality-mentality can be kept in mind through and
37
38 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
through, it can be said when sāmia upekkhā is felt (he) distinguished as sāmisa upekkhā
vedanā is felt clearly.
PAGE-498
In accordance with the preaching of the Exalted One in this way _____
when these groups of (6) objects, i.e,
1. (6) kinds of desirable-objects,
2. (6) kinds of undesirable-objects,
3. (6) kinds of moderate desirable-objects
(iţţhamajjhattārammaņa) impinge on (6) kinds of doors appropriately _____
1. these (6) kinds of nekkhammasita upekkhā vedanā which are associating with vipassanā
knowledge can arise in the continuum of mind of practising person who does not attach
on (6) kinds of desirable-objects through lust (= who is performing vipassanā practice by
three general characters so as not to attach with lust);
2. these (6) kinds of nekkhammasita upekkhā vedanā which are associating with vipassanā
knowledge can arise in the continuum of mind of practising person who does not sin
against on (6) kinds of undesirable-objects through anger (= who is performing vipassanā
practice by three general characters so as not to sin against with anger);
3. These (6) kinds of nekkhammasita upekkhā vedanā which are associating with
vipassanā knowledge can arise in the continuum of mind of practising person who lacks
vacillation, due to knowing and seeing on the nature of anicca, dukkha, anatta of those
38
Translated by - Aññatara Bhikkhu * 39
desirable objects, undesirable objects, moderate desirable objects which are called
asamapekkhana (= objects for impertinent discerning).
(V).27. asamapekkhana
PAGE-500
39
40 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
dhammas are kept in mind through discerning on neutral feeling as priority, it can be said
nirāmisa upekkhāvedanā is realized as it really is.
(2) Afterwards, depended base-corporealities of those mental dhammas and object-
corporealities must also be kept in mind continuously. (Way of discerning has been
presented previously.)
PAGE-501
40
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
SECTION OF NĀAMAKAMMAŢŢHĀNA
(PRACTICE ON MENTALITY)
VOLUME II
Page 501 - 550
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
AÑÑATARA BHIKKHU
&
Dr. Khin Maung Aye (Ph.D, Messey)
Edited By
First Edition
Copyright (c) 2007 Aññatara Bhikkhu
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by - Aññatara Bhikkhu * 3
PAGE-501
Through aiming at in a way that “I must liberate from suffering of rounds of rebirth”,
these all kinds of obligations of practices, viz., the practices of person who goes to bhikkhus
in order to ordain as Buddhist monk; the practices of a bhikkhu; the practices of bhikkhu
who always follows strictly catupārisuddhisīla (four kinds of thoroughly purified moral
conducts); the practices of bhikkhu who purifies those catu-pārisuddhisīla so as to be clear
through and through; the practices of bhikkhu who follows austere regimen to forsake lust
(dhutanga) (of which there are thirteen); the practices of bhikkhu who is developing
samatha practices, kasiņa-objects, preliminary objects (parikamma) etc., are worth desiring
as nekkhamma (renunciation) in this case.
1. Life of a bhikkhu is called nakkhamma, due to capable of liberating from bondage called
marriage life.
2. The first absorption (jhāna) is called nekkhamma, due to capable of liberating from
hindrances (nīvaraņa).
3. The Eternal Peace called nibbāna is called nekkhamma, due to capable of liberating from
all kinds of conditioned things (sańkhāra dhamma).
4. Vipassanā practice is called nekkhamma, due to capable of liberating from unwholesome
dhammas which can discern as nicca, sukha, atta, subha.
5. All kinds of wholesome dhammas are also called nekkhamma, due to capable of
liberating from unwholesome dhammas.
Thus and thus above all these dhammas are called nekkhamma, due to capable of
liberating from respective opposite dhammas.
Those mentally agreeable feeling, mentally disagreeable feeling, neutral feeling which
arise by means of nekkhamma (renunciation), vipassanā, anussati (repeated contemplation),
the first absorption etc., are the feelings which are worth subsisting (sevitabbavedanā).
Those numerous kinds of wholesome mentally agreeable feelings, viz, mentally
agreeable feeling which associates with wholesome consciousness which arises during going
towards bhikkhus for ordination; mentally agreeable feeling which associates with
wholesome consciousness which arises by taking object of those wholesome deeds again;
mentally agreeable feeling which associates with wholesome consciousness which arises
during restraining with moral conducts; mentally agreeable feeling which associates with
wholesome consciousness which arises by taking object of preserved morality again;
mentally agreeable feeling which associates with wholesome consciousness which arises
during purifying catupārisuddhisīla so as to be clear through and through; mentally
agreeable feeling which associates with wholesome consciousness which arises by taking
object of purified virtue again; mentally agreeable feeling which associates with wholesome
consciousness which arises during fulfilling austere regimen to forsake lust (dhutanga);
mentally agreeable feeling which associates with wholesome consciousness which arises by
taking object of practice of dhutanga again; mentally agreeable feelings which associate with
first absorption, second absorption, third absorption which arise by developing preliminary
work of mindfulness of breathing etc., wholesome mentally agreeable feelings which arise by
taking objects of those absorption dhammas and the fourth absorption etc., again; mentally
agreeable feeling which associates with vipassanā knowledge mentally agreeable feeling
which is satisfying by taking object of vipassanā knowledge again; mentally agreeable
feeling which associates with access concentration which arises through developing anussati
kammaţţhāna (repeated contemplation); are mentally agreeable feelings which are worth
subsisting really. Due to subsisting on those mentally agreeable feeling, unwholesome
dhammas become decreased but wholesome dhammas can increase, resulting in deserving to
subsist on those feelings.
3
4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-502
2. These kinds of mentally disagreeable feelings which arise by depending upon ordination;
practice of morality, practice of dhutanga etc.; practices of performing preliminary
objects of kasiņa-objects etc.; falling back of absorptions, first absorption etc.; practices
of repeated contemplations called anussati-kammaţţhāna; vipassanā knowledge, due to
inability to lead so as to reach the Path-Knowledge and Fruit-Knowledge, are mentally
disagreeable feelings which are worth subsisting really.
3. These kinds of neutrality which arises by depending upon various renunciation elements
mentioned above; wholesome neutral feeling which arises together with those wholesome
dhammas called nekkhamma dhātu; neutral feeling which is associating with vipassanā
knowledge; vipassanupekkhā called the mental concomitant, tatramajjhattatā
(equanimity), neutral feeling which arises through repeated contemplations called
anussatikammaţţhāna; neutrality called tatramajjhattata which arises by taking object of
first absorption, second absorption, third absorption neutral feeling which associates with
the fourth absorption, neutral feeling which arise by depending upon that fourth
absorption; are neutrality which are worth subsisting really.
The righteous meditator who keeps mentality-corporeality in mind through discerning
on the feeling as priority must discern those sāmisa sukha, sāmisa dukkha, sāmisa upekkhā
vedanā which are also called gehasita somanassa, domanassa, upekkhā and nirāmisa
upekkhā, nirāmisa dukkha, nirāmisa upekkhā which are also called nekkhammasita
somanaasa, domanassa, upekkhā through expanding one’s intelligence. He has to endeavour
to keep mentality-corporeality in mind through discerning on the feeling as priority.
During keeping mental dhammas which arise by taking object of (28) kinds of
corporealities, if he can keep mental dhammas which are consisting in both wholesome and
unwholesome five-doors-cognitive process in mind through discerning on the feeling as
priority, the ways of keeping sāmisa sukha, dukkha, upekkhā vedanā, niramisa sukha,
dukkha, upekkhā vedanā in mind are also inclusive in those mental dhammas.
During keeping in mind continuity of consciousness of wholesome morality
impulsions of mind-door-cognitive process called sammāvācā, sammākammanata, sammā
ājīva, if one can discern the feeling as priority, the ways of keeping nirāmisa sukha vedanā,
upekkhā vedanā in mind are also inclusive. When mentally disagreeable feeling arises by
depending on those sīlamagganga (factors of path of morality), if one can keep those
unwholesome dhammas in mind through discerning on the disagreeable feeling as priority, it
can be said nirāmisa dukkha vedanā can be kept in mind.
It should be understood those various ways of keeping mental dhammas of anussati
bhāvanā, buddhānussati, maraņānussati etc., in mind in similar way.
PAGE-503
During keeping absorption mental dhammas in mind, if one can discern the feeling as
priority, those ways of keeping nirāmisa sukha vedanā, upekkhā vedanā are also inclusive.
When mentally disagreeable feeling arises by either depending on those absorptions or due to
falling back of acquired absorption, if one can keep mental dhammas of hatred group in mind
through discerning on the disagreeable feeling as priority, the way of keeping nirāmisa
dukkha vedanā is also inclusive.
4
Translated by - Aññatara Bhikkhu * 5
PAGE-504
5
6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
never arise in the continuum of mind of virtuous person without removing underlying
tendency of lust which is embedded in the wake of agreeable feeling; without abrogating
underlying tendency of hatred which is embedded in the wake of disagreeable feeling;
without annulling underlying tendency of ignorance which is embedded in the wake of
neutral feeling and without bringing forth knowledge, the virtuous practising person has to
endeavour in order to disappear ignorance but to arise enlightenment with strenuous effort.
During endeavouring in that way it is not enough knowing disagreeable feeling only but
agreeable feeling and neutral feeling are also essential to be known as they really are.
The virtuous practising person has to fulfil the ability to discern and distinguish
1. both every feeling which consists in each mind moment of cognitive processes which
arise in fixed route of mind successively;
2. and associating mental dhammas of those respective feeling within each mind moment,
3. and depended base-corporealities of mental dhammas, together with that feeling and
object-corporealities. It should be recognized on those consciousness which are free from
cognitive process (vīthimutta citta) in similar way.
PAGE-505
1. If eye-transparent-element = eye-door,
2. visible-objects,
3. seeing-consciousness,
4. eye-contact (cakkhusamphassa),
5. each sukha vedanā, dukkha vedanā, upekkhā vedanā which arises by depending on eye-
contact, can be known and seen by vipassanā knowledge _____
(a) as annicca,
(b) as dukkha,
(c) as anatta,
(d) as a-subha _____
the ignorance (avijjā) will disappear and enlightenment will be acquired (Sam-2-259)
Therefore, if the virtuous meditator wants to perform (vedanā nupassanā
satipaţţhāna), after keeping mentality corporeality in mind through discerning on the feeling
as priority and then causal dhammas are scrutinized _____
he has to perform vipassanā practice diligently through
1. dividing two groups called twofold corporeality-mental method, or
2. dividing five groups called fivefold aggregates method, or
3. dividing twelve groups called twelvefold bases method, or
6
Translated by - Aññatara Bhikkhu * 7
4. dividing eighteen groups called eighteenfold elements method and those conditioned
things must be discerned as anicca, dukkha, anatta.
PAGE-506
= Bhikkhus…. How does the bhikkhu discern steadfastly on the consciousness (citta)?
Bhikkhus, the bhikkhu following my Teaching knows (i.e. is aware of )
1. the consciousness accompanied by lust (rāga), as “consciousness with lust”;
2. he knows the consciousness unaccompanied by lust, as “consciousness without lust”;
3. he also knows the consciousness accompanied by anger (dosa), as “consciousness
with anger”;
4. he also knows the consciousness unaccompanied by anger, as “consciousness without
anger”;
5. he also knows the consciousness accompanied by delusion (moha), as “consciousness
with delusion”;
6. he also knows the consciousness unaccompanied by delusion, as “consciousness
without delusion”;
7. he also knows the indolent state of consciousness (samkhitta citta), as “Indolent state
of consciousness”;
8. he also knows the distracted state of consciousness (vikkhitta citta), as “Distracted
state of consciousness;
9. he also knows the developed state of consciousness (Mahaggata citta), as “Developed
state of consciousness”;
10. he also knows the undeveloped state of consciousness (a-mahaggata citta), as
“Undeveloped state of consciousness”;
11. he also knows the inferior state of consciousness (sa-uttara citta), as “Inferior state of
consciousness”;
12. he also knows the superior state of consciousness (anuttara citta), as “Superior state
of consciousness”;
13. he also knows the consciousness in a state of concentration (samāhita citta), as
“Consciousness in a state of concentration”;
14. he also knows the consciousness not in a state of concentration (asamāhita citta), as
“Consciousness not in a state of concentration”;
15. he also knows the liberated state of consciousness (vimutta citta), as “Liberated state
of consciousness”;
16. he also knows the un-liberated state of consciousness (avimutta citta), as “Un-
liberated state of consciousness”; (M-1-76)
Basic meaning and way of unlocking the hidden meaning of these consciousness can
be seen page 74, this volume.
7
8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
the practicing person who wants to develop this cittānupassanā saţipaţţhāna _____
must accomplish to distinguish and keep corporeal dhamma in mind beforehand.
PAGE-508
if one performs cittānupassanā saţipaţţhāna, even though one’s flesh will be bruised
and one’s bone will be rotten, the arising of true vipassanā knowledge will be farther than
distance between sky and earth really. All virtuous persons should like to keep awareness.
Here the first stage of cittānupassanā saţipaţţhāna is finished.
PAGE-509
8
Translated by - Aññatara Bhikkhu * 9
In other words, the Exalted One gave a discourse on the way of keeping pure
corporeal dhamma in mind by means of kāyānupassanā saţipaţţhāna; he gave a discourse
on the way of keeping pure mental dhamma in mind by means of cittānupassanā
saţipaţţhāna; henceforward_____ the Exalted One went on with the discourse, dhamma
nupassanā saţipaţţhāna, “Kathañca bhikkhave etc., in order to expound way of keeping
both corporeal and mental dhammas in mind by means of dhamma nupassanā saţipaţţhāna.
(M-A-1-285)
In the next method _____ only the way of keeping corporeal aggregate in mind (=
Knowledge of Discerning on the Corporeality, rūpapariggaha ñāņa) was preached by means
of kāyānupassanā saţipaţţhāna. Only the way of keeping feeling aggregate in mind (=
Knowledge of Discerning on the Feeling) was preached by means of vedanā nupassanā
saţipaţţhāna. Only the way of keeping consciousness aggregate in mind (= Knowledge of
Discerning on the Consciousness) was preached by means of cittānupassanā saţipaţţhāna.
PAGE-510
9
10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Bhikkhus, how does the bhikkhu discern steadfastly on dhamma ( mental and physical
phenomena) (and perceive that they are just phenomena without any entity or soul)?
Bhikkhus…. The bhikkhu following my Teaching discerns steadfastly on the mental
phenomena of the five hindrances. And how does the bhikkhu discern steadfastly on the five
hindrances, (and perceive their soulness nature)?
PAGE-511
1. nīvaraņa (hindrances)________
Those dhammas which are capable of prohibiting not to arise wholesome dhammas,
absorption etc., are called nīvaraņa (hindrances). In this Mahāsaţipaţţhāna Sutta, the
Exalted One preached on those hindrances dhammas in five varieties.
1. kāmacchanda nīvaraņa = The craving (taņhā) (=greed) which is heartfelt desire on
sensual pleasure is called kāmacchanda. Due to ability to hinder so as not to arise
wholesome dhammas, absorption etc., that kāmacchanda is designated as
kāmacchanda nīvaraņa.
2. The anger (dosa) which wants to destroy being, conditioned things is called vyāpāda
(ill-will).
3. The nature of sloth and torpor of consciousness and mental concomitants is called
thina-middha.
4. The nature of distraction and nature of remorse are called uddhacca-kukkucca.
5. The nature of skeptical doubt on Triple Gems, action and conscequence of action etc.,
is called viccikicchā.
Due to ability to hinder so as not to arise wholesome dhammas, absorption etc., those
vyāpāda, thina-middha, uddhcca-kukkucca, vicikicchā are designated as vyāpāda nīvaraņa,
thina-middha nīvaraņa, uddhacca-kukkucca nīvaraņa, vicikicchānīva-nīvaraņa,
respectively.
PAGE-512
10
Translated by - Aññatara Bhikkhu * 11
dhammas and dirty dhammas can not arise simultaneously within the same mind moment, as
two bulls fare yoked together. There is a reasonable question why it was preached in such
way that hindrance dhammas, sense-desire etc., which are apparently present must be known
by means of Knowledge of dhammānupassanā. The commentator Sayadaw, therefore,
expounds the term, santa (apparent presence) as “abhiņhasamudācaravasena”. Even though
hindrances dhammas, sense=desire etc., are not present apparently through three-time-phases
called uppāda-thiti-bhanga while the knowledge of dhammānupassana is arising, the
former can arise, off and on, at other periods, resulting in saying that “hindrances dhammas
are still present apparently in the continuum of mind of that practicing person”. The term,
asanta (not presence), means those hindrances dhammas which are not present by means of
either not frequent arising of unwholesome dhammas, hindrance of sense-desire etc., or
accomplishment of eradicating by respective Noble Path dhammas.
The virtuous practicing person should like to scrutinize explanations of above Pāli
Text, commentary, subcommentary carefully. In this case, discerned mental dhammas are
unwholesome dhammas, sense-desire etc., while discerning Knowledge of
dhammānupassana is, actually, continuity of great wholesome impulsions of mind-door-
cognitive process in the continuum of mind of worldly person and fulfilling person (sekkha
puggala).
While discerned unwholesome dhammas are arising through three-time-phases called
uppāda-thiti-bhanga, wholesome dhammas which are predominated with discerning
knowledge of dhammānupassanā do not arise apparently and vice versa.
However the Exalted One also instructed to discern those unwholesome dhammas,
which are not arising within three-time-phases called uppāda-thiti-bhanga, which can be said
still existing dhammas, due to ability to arise, off and on, at other periods, in order to know
discriminately by means of knowledge of dhammānupassanā. Commentary and sub-
commentary also support that fact exactly. If list of Noble Ones who had enlightened and
entered into the Eternal Peace called nibbāna is checked again, there were numerous Noble
Ones who had got ability to discern past disappearing dhammas in the Noble Admonishment
of the Supreme Buddha. Therefore it should be considered emphatically on the fact in the
section of nāmakammaţţhāna “only present arising dhammas must be discerned as
vipassanā practice”.
PAGE-513
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
a-yonisomanasikāra _____ It means the way of taking into heart object through non-factor
of availability of prosperities called the Path-Knowledge, Fruit-Knowledge, nibbāna etc.
It is wrong way of taking into heart on five aggregates,
1. which are anicca as nicca; or
2. which are dukkha as sukha; or
3. which are anatta as atta; or
4. which are a-subha as subha.
PAGE-514
In the next kind ____ discarding of that hindrance of sense-desire arises through proper way
of taking into heart the object which is bore in mind as asubha (= asubha nimitta), which is
factor of availability of prosperities, the Path-Knowledge, Fruit-Knowledge, nibbāna etc.
asubhanimitta ______ The absorption (jhāna) with loathsome object is also called
asubhanimitta. Loathsome object is also called asubhanimitta. It should be recognized on
absorption of loathsome nature as absorptions which arise by taking objects of
1. (10) kinds of mediation on foulness nature (= (10) kinds of corpses) found in section
of samatha practice and
2. (32) bodily parts, hair etc.
PAGE-515
12
Translated by - Aññatara Bhikkhu * 13
It means the proper way of taking into heart object through factor of availability of
prosperities, the Path-Knowledge, Fruit-Knowledge, nibbāna etc.
It is the proper way of taking into heart……
1. the five aggregates, corporeal and mental dhammas, which are anicca, as anicca;
2. the five aggregates, corporeal and mental dhammas, which are dukkha, as dukkha;
3. the five aggregates, corporeal and mental dhammas, which are anatta, as anatta;
4. the five aggregates, corporeal and mental dhammas, which are a-subha, as a-subha;
The hindrance of sense-desire has already discarded in the continuum of mind of
practicing person who brings fourth that kind of wise attention (yonisomanasikāra), over and
over on two kinds of asubha nimitta which can be called those absorption of foulness nature,
object of foulness nature. The Exalted One, therefore, preached as follows:_____
Bhikkhus….. there is asubhanimitta; there are also frequent practices of proper way
of taking into heart on that asubhanimitta through factor of availability of prosperity, the
Path-Knowledge, Fruit-Knowledge, nibbāna, etc., these frequent practices of proper way of
taking into heart are factors of both non-arising of sense-desire which has not yet arisen and
discarding of sense-desire which has arisen”.
In this case, the commentator Sayadaw expounded four kinds of unwise attention and
four kinds of wise attention in order to show unwise attention and wise attention thoroughly
without any remain. Among those four kinds
1. unwise attention, the way of taking into heart asubha as subha and
2. wise attention, the way of taking into heart asubha as asubha are worth desiring in
this section on hindrance of sense-desire.
In the next method ______ The unwise attention, which is taking into heart five
aggregates as subha, is benefited by remaining three kinds of unwise attention and three
kinds of wrong perceptions, i.e., nicca saññā (permanence perception) sukhasaññā
(happiness perception), attasaññā (self perception), through efficiency of relation of natural
determinative dependence upanissaya satti), Therefore remaining three kinds of unwise
attention and nicca saññā, sukha saññā, atta saññā are conformed with that unwise
attention which is capable of taking into heart object of foulness nature as subha (comely
object). Therefore remaining kinds of unwise attention are worth desiring in this section
showing hindrance of sense-desire.
Similarly _______ remaining three kinds of wise attention which are capable of
taking into heart five aggregates as anicca, dukkha, anatta respectively and aniccasaññā
(impermanence perception), dukkha saññā (suffering perception), anattasaññā (non-self
perception), benefit the wise attention which is capable of taking heart five aggregates as
asubha (foulness nature) and asubhasaññā (foulness perception) through efficiency of
relation of natural determinative dependence.
PAGE-516
Therefore remaining three kinds of wise attention and anicca saññā, dukkha saññā,
anattasaññā are conformed with the wise attention which is capable of taking into heart
object of asubha as asubha. Therefore remaining kinds of wise attention are worth desiring
in this section showing hindrance of sense-desire. (Mūlaţī-2-158)
Among four kinds of anupassanā ñāņa, called aniccanupassanā ñāņa,
dukkhanupassanā ñāņa, anattanupassanā ñāņa, a-subhanupassanā ñāņa, in order to
attain sharp, brave, purified, matured anupassanā ñāņa of one kind, remaining kinds of
anupassanāñāņa are essential to benefit through efficiency of relation of determinative
dependence. Only when those benefiting factors are available can that anupassanā ñāņa
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
becomes sharp, brave, purified, matured. In this case, that kind of benefiting factor through
efficiency of relation of determinative dependence is said as “conformed with”. (It will be
explicit in section of Vipassanā, Volume V.)
(V) 40. Next method _____ (6) factors of discarding hindrance of sense-desire
1. The person who learns (10) kinds of objects of foulness nature, swollen and rotten
corpses etc., (= meditation on foulness nature) can discard sense-desire.
2. The person who develops, brings forth that meditation on foulness nature also can
discard sense-desire.
3. The person with the leaf of door called mindfulness which always closes through
consistent putting one’s mind into any kind of meditation practices so as not to enter
inferior unwholesome dhammas, lust, anger, delusion etc., from (6) kinds of doors
called controlling faculties, can discard sense-desire.
4. The practicing person who knows moderate measure of nourishment through
balancing diet without continuation of having for food into stomach with space where
four or five mouthful of food but by filling with water during having for lunch, also
can discard sense-desire. (Abhi-A-2-257, 258)
Some persons considered that “sloth and torpor can not suppress and overcome the
person who knows moderate measure of nutriment; if drowsiness is absent, meditation
practice can always be taken into heart, resulting in un-opportunity to enter sense-desire;
therefore the person who knows moderate measure of nourishment can discard sense-desire”.
(This is opinion of other school of thought called vadantivāda.) Due to lack of satisfaction on
that vadantivāda, Mūlaţīka Sayadaw expounded as follows.____
PAGE-517
Although those persons of other school of thought said in that way, that person who
knows moderate measure of nourishment can bring forth āhārepaţikula saññā (= perception
of loathsomeness nature on nourishment). When ingested foods are digested both faces, urine
together with sweat, semisolid discharge from the eye, cerumen etc., which secrete from nine
kinds of natural openings and during eating, smearing with colour, smell etc., on hand, in the
buccal cavity, etc., are consequences of digestion of that nourishment. Meditation on foulness
nature can be developed by taking object of foulness nature of those consequences, faces,
urine, snot, spittle, etc. Colour-kasiņa practices can be developed by taking object of colours
of those bodily parts. Four great elements meditation can also be developed by taking object
of four great elements of those bodily parts. That person who knows moderate measure of
nourishment can therefore bring forth the knowledge which is capable of discerning foulness
nature of consequence called digestion of that nourishment.
14
Translated by - Aññatara Bhikkhu * 15
That person who knows moderate measure of nourishment can, therefore, bring forth
the knowledge which is capable of discerning foulness nature of either recent ingested food
within stomach or all (32) bodily parts where those nourishment (= āhārajarūpa) are
spreading.
That person who knows moderate measure of nourishment can therefore bring forth
the knowledge which is capable of discerning foulness nature of that nourishment which is
the relation of determinative dependence of sense-desire.
That person who knows moderate measure of nourishment can therefore bring forth
the knowledge which is capable of discerning occurrence of presence of depended factor of
nutriment for all kinds of corporealities produced by four origins called karajakāyā. (Please
see again rūpakammaţţhāna, Volume I.)
That person who knows moderate measure of nourishment can, therefore, discard
sense-desire. (Mūlaţī-2-158, 159)
5. The person who associates with good teacher and good friends, who are delighted
with meditation on foulness nature, like Venerable Tissa Mahā Thero who always
practiced meditation on foulness nature, also can discard hindrance of sense-desire.
6. Hindrance of sense-desire can be discarded through pertinent dhamma preaching
relating to (10) kinds of meditation on foulness nature for four kinds of deportments,
i.e., reclining, sitting, standing, walking. Therefore it was expounded that (6) kinds of
dhammas are factors of discarding hindrance of sense-desire.
PAGE-518
Hindrance of ill-will arises, due to improper way of taking into heart (= unwise
attention) the paţighanimitta (= emblem of hatred), through non-factor of availability of
prosperities, the Path-Knowledge, Fruit-Knowledge, nibbāna etc.
1. Preceding hatred, which can bring forth injured mind, is also called paţighanimitta,
due to occurrence of factor of arising of succeeding hatred.
2. The object which can bring forth hatred, injured mind, is also called paţighanimitta.
Unwise attention (a-yonisomanasikāra) is, actually, the same characteristic for all
kinds of hindrance dhammas.
Hindrance of ill-will arises apparently in the continuum of mind of person who brings
forth that a-yonisomanasikāra (= unwise attention) on that paţigha over and over. The
Exalted One, therefore, preached as follows.
Bhikkhus…. There is paţigha; there are also frequent practices of improper way of
taking into heart on that paţigha through non-factor of availability of prosperity; these
frequent practices of improper way of taking into heart are factors of both apparent arising of
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
ill-will which has not yet arisen and proliferation and plenty of ill-will which has arisen.
(Sam-3-91, 92; Abhi-A-2-258)
Discarding of that hindrance of ill-will arises through proper way of taking into heart
(= wise attention) the mettācetovimutti dhamma called absorption of loving-kindness which
associates with mettā, which is factor of liberating from opposite hindrance of mind, which is
factor of availability of prosperities, the Path-Knowledge, Fruit-Knowledge, nibbāna etc. In
those words, mettāya cetovimuttiya, both the full-absorption of loving-kindness and access-
absorption of loving-kindness which are called mettā, are suitable,; for the term, cetovimutti
(= mettācetovimutti), actually, only full-absorption of loving-kindness is suitable to infer.
Wise attention called yonisomanasikāra has got the characteristic shown as above.
The practicing person who brings forth that wise attention, over and over, on those
full-absorption of loving-kindness and access-absorption of loving-kindness, can discard
hindrance of ill-will. (It refers to vipassanā discerning through generalizing on mental
dhammas of absorption of loving-kindness called full-absorption, access-absorption, as
anicca, dukkha, anatta.) The Exalted One, therefore, preached as follows;
PAGE-519
mettābhāvanā is developed over and over, in the objects of persons shown in number
(b,c,d,e) it can bring forth the absorption up to the third absorption. That kind of loving-
kindness can be said as odissaka mettā (loving-kindness with demarcation of dedication).
anodissaka mettā
16
Translated by - Aññatara Bhikkhu * 17
disāpharaņamettā
The absorption of loving-kindness which is entered through spreading mettā on all
beings existing in any kind of direction, east etc., is called disāpharaņa mettā.
The next method ____ the absorption of loving-kindness which is developed through
spreading mettā by means of the whole range of a monastery, left-right demarcation of road,
the whole range of a village etc., is called odissaka disāpharaņa mettā.
PAGE-520
4. After bearing in mind the occurrence of both one’s and other’s own property as
kamma only, the person, who lies on vipassanā knowledge which is capable of
reasoning and discerning through proper way, also can discard hindrance of ill-will.
(The knowledge which is capable of discerning on both internal and external
conditioned things, corporeal and mental dhammas together with causal dhammas as
anicca, dukkha, anatta, is called paţisankhā ñāņa (Knowledge of Reflection).
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
The person, who lies on that Knowledge of Reflection, also can discard hindrance of ill-will.
(Abhi-A-2-259)
5. The person who associates with good teacher and good friends, who are delighted
with meditation on loving-kindness, like Venerable Assagutta Mahā Thero who
always practiced meditation on loving-kindness, also can discard hindrance of ill-will.
(Abhi-A-2-259)
6. Hindrance of ill-will can be discarded through pertinent dhamma preaching relating
to meditation on loving-kindness for four kinds of deportments, i.e., reclining, sitting,
standing, walking. Therefore it was expounded that (6) kinds of dhammas are factors
of discarding hindrance of ill-will. (Abhi-A-2-259)
Therefore it is explained that these (6) kinds of dhammas are factors of discarding of
hindrance of ill-will.
Furthermore ___ he distinguishes clearly on the nature of absolute cessation of
hindrance of ill-will, which has been discarded by these (6) factors, without reappearing in
future through the Path-Knowledge of Non-returnee. (= He must endeavour in order to know
clearly that nature.) (Abhi-A-2-259)
PAGE-521
The ability to discard those hindrances of sloth-torpor can arise through proper way of
taking into heart (= wise attention) on ārambhadhātu (=beginning effort) etc., which is factor
of availability of prosperities, the Path-Knowledge, Fruit-Knowledge, nibbāna etc.
The term, ārambhadhātu, means beginning effort called vīriya. The term,
nikkamadhātu, means diligence which is stronger than ārambhadhātu, due to occurrence of
liberating from laziness and boredom to take object of meditation practice. The term,
parakkamadhātu, means, strenuous energy which is stronger than nikkamadhātu, due to
capable of reaching into higher and higher stages of meditation practice. The practicing
person who brings forth proper way of taking into heart (= wise attention) on effort called
vīriya with three varieties over and over through factor of availability of prosperities, the
Path-Knowledge, Fruit-Knowledge, nibbāna etc., can discard hindrances of sloth-torpor. The
Exalted One, therefore, preached as follows:_____
18
Translated by - Aññatara Bhikkhu * 19
these frequent practices of proper way of taking into heart are factors of both non-arising of
sloth-torpor which has not arisen yet and discarding of sloth-torpor which has arisen”. (Sam-
3-92; M-A-1-288)
1. After over-eating too much like these (5) kinds of Brahmin, in the continuum of mind
of practicing bhikkhu who develop obligation of bhikkhu’s dhamma by sitting at the
place where day-time practice and night-time practice are performed, sloth-torpor
dhamma usually comes and reaches through suppressing like full-grown male
elephant. That sloth-torpor dhamma cannot arise in the continuum of mind of
practicing bhikkhu who usually has sufficient nourishment by drinking only water but
leaving space where four or five mouthful food can be filled within stomach. Thus the
bhikkhu who thinks on over-eating as factor of sloth-torpor also can discard hindrance
of sloth-torpor. (Abhi-A-260)
Those words,” thinking on over-eating as factor of sloth-torpor means “thinking on
whether or not factor of sloth-torpor in a way that “if this extent of nourishment is eaten, it is
factor of sloth-torpor; if this extent of nourishment is eatern, it is not factor of sloth-torpor”.
(Mūlaţī-2-159)
PAGE-523
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
2. Sloth-torpor fall in such deportment; the bhikkhu who alters any kind of other
deportments, rather than that deportment in which sloth-torpor fall, also can discard
sloth-torpor. (Although sloth and torpor arise during lying, when he stands up he can
discard sloth and torpor consequently; it should be understood in this way etc.) (Abhi-
A-2-260)
3. The bhikkhu who takes into heart moon-light, candle-light, flambeau-light at night
and sun-light at day-time (= the bhikkhu who develops perception of light) also can
discard hindrance of sloth-torpor.
4. The bhikkhu who stays at barren plain also can discard hindrance of sloth-torpor.
5. The bhikkhu who associates with good teacher and good friends who have got
discarded hindrance of sloth-torpor like the Most Venerable Mahākassapa Mahā
Thero, also can discard hindrance of sloth-torpor. (Abhi-A-2-260)
6. Hindrance of sloth-torpor can be discarded through pertinent dhamma preaching
relating to practices of austere regimen in four kinds of deportment, i.e., reclining,
sitting, standing, walking, due to occurrence of depending on strenuous energy of
practices of austere regimen called dhutanga dhamma. (Abhi-A-2- 260)
Therefore it was expounded that (6) kinds of dhammas are factors of discarding
hindrance of sloth-torpor. He distinguishes clearly on the nature of absolute cessation of
hindrance of sloth-torpor, which has been discarded by these (6) factors, without reappearing
in future through the Path-Knowledge of arahant. (= he must endeavour in order to know
clearly that nature. ) (Abhi-A-2-260)
When remorse (kukkuca) dhamma arise by means of sadness which follows along
with misdeed which has been done and good deed which has not been done, it has got the
same character of distraction (uddhacca). Therefore the commentary explained the nature of
distraction as uddhacca-kukkucca. (Mūlaţī-2-159)
PAGE-524
20
Translated by - Aññatara Bhikkhu * 21
Bhikkhus….. there is “tranquility of mind, in the next method, the dhamma which can bring
forth tranquility of mind”; there are also frequent practices of proper way of taking into heart
on that “tranquility of mind, in the next method, the dhamma which can bring forth
tranquility of mind”; through factor of availability of prosperity, the Path-Knowledge, Fruit-
Knowledge, nibbāna, etc., these frequent practices of proper way of taking into heart are
factors of both non-arising of “distraction-remorse” which has not yet arisen and discarding
of “distraction-remorse” which has arisen”. (Sam-3-93, M-A-1-289)
(V) 49. Next method ____ (6) factors of discarding hindrance of distraction-remorse
These (6) kinds of dhammas, viz.,
1. occurrence of the person with great general knowledge,
2. occurrence of the person who usually enquires over and over,
3. occurrence of the person who knows principle of Monastic Codes (vinaya);
4. occurrence of the person who usually approaches elder Mahā Theras,
5. occurrence of the person who has got association with good teacher and good
friends,
6. occurrence of the person who has pertinent dhamma preaching relating to factors of
discarding hindrance of distraction-remorse,
PAGE-525
1. Due to occurrence of the person with great general knowledge, the person who learns
any part of the five parts of Sutta Pitaka called Nikāya or all parts of Nikāya through
either Pāli Text or commentary, also can discard hindrance of distraction-remorse.
Distraction of mind cannot arise in the continuum of mind of person with learned in
scripture, who scrutinizes meaning of Pāli Text and commentary. It means remorse
can not also arise in the continuum of mind of that practicing bhikkhu, due to both
performing practices in accordance with noble three trainings, called virtue,
concentration, wisdom in sequence and atoning for sin in accordance with Monastic
Codes. (Mūlaţī-2-159)
2. The bhikkhu who usually enquires over and over, what the matter which should be
done or not; what the matter which should be said or not, also can discard hindrance
of distraction-remorse.
3. Due to occurrence of learned in Monastic Codes; due to well practiced in Monastic
Codes, the practicing person who is mastery in principle of Monastic Codes called
vinaya dhamma, also can discard hindrance of distraction-remorse.
4. The practicing person who has association with famous and virtuous elder Māha
Theras, also can discard hindrance of distraction-remorse. (The occurrence of person
who usually associates with elder Māha Theras can bring forth occurrence of the
person with matured morality of oneself who approaches the elder ones. It can,
therefore, bring forth tranquility of mind and the commentary expounds that it can
discard distraction-remorse. Furthermore ___ it should be recognized the
21
22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
commentator Sayadaw explained those bhikkhus who are learned in Monastic Codes
and are capable of discarding remorse, without considerating on elder or not, are
called good friends (kalyāņamitta).
5. The practicing person who associates with virtuous good friends who are learned in
Monastic Codes like Venerable Upāli Māha Thero, also can discard hindrance of
distraction-remorse. (Because every person who is learned in Monastic Codes is,
really, capable of discarding remorse, he is good friend even though he is not elder
one. Therefore good friends are expounded as specific factor.)
6. Hindrance of distraction-remorse can be discarded through pertinent dhamma
preaching relating to about what is conformed with dhamma or not in four kinds of
deportments, i.e., reclining, sitting, standing, walking.
Therefore it was expounded that (6) kinds of dhammas are factors of discarding
hindrance of distraction-remorse. He distinguishes clearly on the nature of absolute cessation
of hindrance of distraction-remorse, which has been discarded by these (6) factors, without
reappearing in future through the Path-Knowledge of arahant. (= he must endeavour in order
to know clearly that nature.) (Abhi-A-2-261)
PAGE-526
Hindrance of skeptical doubt arises apparently, due to improper way of taking into
heart (unwise attention) dhammas which are factors of existing of skeptical doubt, in the next
method, dhammas with skeptical doubt which can exist, through non-factor of availability of
prosperities, the Path-Knowledge, Fruit-Knowledge, nibbāna etc. Those words, vicikicchā
ţhānīya dhamma (dhammas which are factors of existing of skeptical doubt), means
preceding skeptical doubt which arises over and over, due to occurrence of origin of
succeeding skeptical doubt. In the continuum of mind of person who brings forth improper
way of taking into heart (unwise attention) on those vicikicchā ţhānīya dhamma over and
over through non-factor of availability of prosperities, the Path-Knowledge, Fruit-
Knowledge, nibbāna etc, hindrance of skeptical doubt arises apparently. The Exalted One,
therefore, preached as follows:____
Bhikkhus…… there are dhammas which are existing factors of skeptical doubt, in
the next method, preceding skeptical doubt with skeptical doubt which can exist; there are
also frequent practices of improper way of taking into heart (=unwise attention) on those
vicikicchā ţhānīya dhamma through non-factor of availability of prosperities, the Path-
Knowledge, Fruit-Knowledge, nibbāna etc., these frequent practices of improper way of
taking into heart are factors of both apparent arising of skeptical doubt which has not arisen
and proliferation and plenty of skeptical doubt which has arisen. (Sam-3-91; Abhi-A-2-261)
Ability to discard that hindrance of skeptical doubt arises, due to proper way of taking
into heart (= wise attention) dhammas, wholesome deed etc., through factor of availability of
prosperities, the Path-Knowledge, Fruit-Knowledge, nibbāna etc. The Exalted One,
therefore, preached as follows:____
“Bhikkhus…….. there are wholesome dhammas, unwholesome dhammas; dhammas
with fault, dhammas without fault; dhammas which are worth subsisting, dhammas which
are not worth subsisting; inferior dhammas, superior dhammas; dhammas with the same
22
Translated by - Aññatara Bhikkhu * 23
allotment of dirty dhammas, dhammas with the same allotment of purified dhammas. There
are frequent practices of proper way of taking into heart (wise attention) on those dhammas,
wholesome deeds, unwholesome deeds etc. through factor of availability of prosperities, the
Path-Knowledge, Fruit-Knowledge, nibbāna etc. These frequent practices of proper way of
taking into heart are for the sake of non-arising of hindrance of sceptical doubt which has not
yet arisen and for the sake of discarding hindrance of sceptical doubt which has arisen. (San-
3-93, M-A-1-290)
PAGE-527
(V) .52. Next method ____ (6) factors of discarding hindrance of sceptical doubt
1. Due to occurrence of the person with great general knowledge, the person who learns
any part of the five parts of Sutta Pitaka called Nikāya or all parts of Nikāya through
either Pāli Text or commentary, also can discard hindrance of sceptical doubt.
2. The person, who usually enquires over and over about relating to Triple Gems, also
can discard hindrance of sceptical doubt. (Abhi-A-2-262)
can be discarded really. Although those sceptical doubts can be discarded in that way, every
sceptical doubt, excluding sceptical doubt on Noble Triple Gems, has foundation of sceptical
doubt on Noble Triple Gems. Unless one believes the Buddha, he believes neither the
Buddha’s dhammas nor Noble sańghā who are disciples of the Exalted One. Unless Triple
Gems are believed, Noble three trainings called virtue, concentration, wisdom are also not
believed; neither past life, future life, past future lives nor principles of dependent-origination
are believed; it should be understood in this way etc. The commentary, therefore, explained
emphatically sceptical doubt on Noble Triple Gems only. (Mūlaţī-2-160)
23
24 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-528
4. The person who has got numerous, out and out decisions in such way that “it is real
Buddha! it is real dhamma! It is real sańghā! Through firm faith which is capable of
believing on attributes of Triple Gems, (saddhādhimokkha) also can discard
hindrance of sceptical doubt. ( In order to discard in that way, Meditation on
Recollection of the Supreme Buddha etc., are worth developing over and over.)
(Abhi-A-2-262)
5. The person who associates with virtuous good friends who have got firm faith on
Triple Gems like the Venerable Vakkali Māha Thero, also can discard hindrance of
sceptical doubt. (Abhi-A-2-262)
6. Hindrance of distraction-remorse can be discarded through pertinent dhamma
preaching relating to about relating to Noble Attributes of Triple Gems in four kinds
of deportments, i.e.
reclining, sitting, standing, walking.
Therefore it was expounded that (6) kinds of dhammas are factors of discarding
hindrance of sceptical doubt. He distinguishes clearly on the nature of absolute cessation of
hindrance of sceptical doubt, which has been discarded by these (6) factors, without
reappearing in future through the Path-Knowledge of Upstream-enterer. (= he must
endeavour in order to know clearly that nature.) (Abhi-A-2-262)
In this case, proximate cause of arising of hindrances is, really, unwise attention
(ayonisomanasikāra). Proximate cause of cessation of hindrances, which is worth fulfilled
previously before the Noble Path is reached, is wise attention (yonisomanasikāra). It has
been explained on what is unwise attention and what is wise attention in previous sections.
Therefore the righteous meditator
1. must endeagour in order to know five kinds of hindrances, as they really are;
2. must endeavour in order to know five aggregates, including five kinds of hindrances,
which are real anicca, dukkha, anatta, asubha, as they really are.
PAGE-529
24
Translated by - Aññatara Bhikkhu * 25
PAGE-530
PAGE-531
25
26 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-532
Ways of keeping five kinds of aggregates, corporeal and mental dhammas in mind
through characteristic-function-manifestation-proximate cause without any remain will be
presented in Section of Lakkhaņādicatukka, Volume IV. In accordance with explanation,
“rūpam sabhāvato pajānāti” (Dī-A-2-373, M-A-1-291), found in commentary, ways of
keeping five kinds of aggregates in mind have been presented until present section in order
to reach the ultimate nature called specific character by insight.
26
Translated by - Aññatara Bhikkhu * 27
PAGE-533
= And again, bhikkhus, the bhikkhu discerns steadfastly on natural phenomena of the
(6) internal and the (6) external sense-bases. Bhikkhus….. how does the bhikkhu discern
steadfastly on the (6) internal and the (6) external sense-bases?
PAGE-534
27
28 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-535
1. These five kinds of mental fetters, personality wrong view, sceptical doubt, rule and
rite, jealousy, stinginess, are eradicated by sotāpatti magga ñāņa absolutely. Those
fetters cease without reappearing in future through sotāpatti magga ñāņa.
2. These two kinds of gross mental fetters, craving for sensual pleasure and hatred, are
eradicated by sakadāgāmi maggañāņa absolutely. Those fetters cease without
reappearing in future through sakadāgāmi magga ñāņa.
28
Translated by - Aññatara Bhikkhu * 29
3. These two kinds of subtle mental fetters, craving for sensual pleasure and hatred, are
eradicated by anāgāmi magga ñāņa absolutely. Those fetters cease without
reappearing in future through anāgāmi magga ñāņa.
4. These three kinds of mental fetters, conceit, craving on existence, ignorance, are
eradicated by arahatta magga ñāņa absolutely. Those fetters cease without
reappearing in future through arahatta magga ñāņa.
PAGE-536
= And again, bhikkhus, the bhikkhu discerns steadfastly on the natural phenomena of
the Seven Factors of Enlightenment (bojjhanga). And, bhikkhus, how does the bhikkhu
discern steadfastly on the seven Factors of Enlightenment?
Bhikkhus….. the bhikkhu following my Teaching distinguishes “satisambojjhanga
is present apparently in me”, if satisambojjhanga (= mindfulness factor of enlightenment) is
present in him; or he distinguishes that “satisambojjhanga is not present in me’, if
satisambojjhanga is not present in him. Besides, he distinguishes not only factors of arising
of satisambojjhanga which has not yet arisen but also factors of accomplishment of
developing satisambojjhanga. (M-1-80)
Remaining factors of enlightenment, dhammavicāya (wisdom), vīriya (=effort), pīiti
(bliss), passaddhi (=tranquility), Samādhi (=concentration), upekkhā (neutrality) were also
preached in similar ways. There are (7) factors of enlightenment in total.
1. These various kinds of mindfulness (sati) ____ viz.,
(a) the mindfulness which is capable of keeping five kinds of clinging aggregates called
kāya-vedanā-citta-dhamma in mind;
(b) the mindfulness which is capable of keeping causal dhammas of those five kinds of
clinging aggregates in mind;
(c) the mindfulness which is capable of keeping nature of anicca, dukkha, anatta,
asubha of those five kinds of clinging aggregates together with causal dhammas in
mind; are designated as mundane mindfulness factor of enlightenment.
(d) The mindfulness which associates with the Noble Path-Knowledge is designated as
Supramundane mindfulness factor of enlightenment.
29
30 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
(b) the effort which is capable of endeavouring in order to know penetratively causal
dhammas of those five kinds of clinging aggregates;
PAGE-537
(c) the effort which is capable of endeavouring in order to know penetratively nature of
anicca, dukkha, anatta, asubha of those five kinds of clinging aggregates together
with causal dhammas; are designated as mundane effort factor of enlightenment. It is
the effort which associates with vipassanā knowledge.
(d) The effort which associates with the Noble Path-Knowledge is designated as
Supramundane effort factor of enlightenment.
4. These various kinds of bliss, viz.,
(a) the bliss which arises during penetrative knowing on five kinds of clinging aggregates
which associate with those mindfulness wisdom-effort factors of enlightenment;
(b) the bliss which arises during penetrative knowing on causal dhammas of those five
kinds of clinging aggregates;
(c) the bliss which arises during penetrative knowing nature of anicca, dukkha, anatta,
asubha of those five kinds of clinging aggregates together with causal dhammas; are
designated as mundane bliss factor of enlightenment. It is the bliss which associates
with vipassanā knowledge.
(d) The bliss which associates with the Noble Path-Knowledge is designated as
Supramundane bliss factor of enlightenment.
5. These various kinds of tranquility, viz.,
(a) the tranquility of consciousness and mental concomitants which arises during
penetrative knowing on five kinds of clinging aggregates called kāya-vedanā-citta-
dhamma which associate with those mindfulness-wisdom-effort-bliss factors of
enlightenment,
(b) the tranquility of consciousness and mental concomitants which arises during
penetrative knowing on causal dhammas of those five kinds of clinging aggregates;
(c) the tranquility of consciousness and mental concomitants which arises during
penetrative knowing nature of anicca, dukkha, anatta, asubha of those five kinds of
clinging aggregates together with causal dhammas; are designated as mundane
tranquillity factor of enlightenment.
(d) The tranquillity which associates with the Noble Path-Knowledge is designated as
Supramundane tranquillity factor of enlightenment.
6. These various kinds of concentration, viz.,
(a) the concentration which is stability on object of five kinds of clinging aggregates
called kāya-vedanā-citta-dhamma which associate with those mindfulness-wisdom-
effort-bliss-tranquility factors of enlightenment;
(b) the concentration which is stability on object of causal dhammas of five kinds of
clinging aggregates;
(c) the concentration which is stability on object of nature of anicca, dukkha, anatta,
asubha of those five kinds of clinging aggregates together with causal dhammas; are
designated as mundane concentration factor of enlightenment.
[Notes:_____ Access concentration full concentration which are obtained through samatha
practices are also known as mundane concentration factor of enlightenment.
(d) The concentration which associates with the Noble Path-Knowledge is designated as
Supramundane concentration factor of enlightenment.
7. These various kinds of bojjhanguppekkhā,viz.,
30
Translated by - Aññatara Bhikkhu * 31
The virtuous practicing person has to fulfill (7) kinds of mundane factors of
enlightenment in order to accomplish Supra-mundane factors of enlightenment. For instance
_____
In these impulsions of mind-door-cognitive processes which know the eye-transparent
element
1. as corporeal dhamma;
2. as eye-transparent-element;
3. as anicca;
4. as dukkha;
5. as anatta,
6. as asubha,
There are (34) kinds of mental dhammas respectively, (if both knowledge and pīti
associate with it). Seven kinds of mundane factors of enlightenment called mindfulnessj-
wisdom-effort-bliss-tranquillity-concentration-equanimity in those mental dhammas.
If one can discern and keep those mental dhammas, including those (7) kinds of
mundane factors of enlightenment, in mind up to field of ultimate nature through breaking
down compactness of mentality (nāmaghana), it can be said “one knows that (7) factors of
enlightenment are present in me”, if those factors of enlightenment are present apparently in
him. Unless one can discern those mental dhammas, including *7) factors of enlightenment,
up to the field of ultimate nature, it can be said one knows that “(7) kinds of factors of
enlightenment are lacking in me”.
PAGE-539
At the Noble Path (=moment) harmonious arising of those (7) kinds of factors of
enlightenment is called dhamma sāmaggī (=united dhammas).
31
32 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Among those factors, those united dhammas predominated with wisdom, effort, bliss
are opposite of ……..
1. laziness which draws back from object of practice (līna-dhamma) = continuity of
unwholesome consciousness predominated with indolence,
2. standstill in both present life and samsāra by means of defilements, in the next
method, standstill by means of craving (= paţiţţhānadhamma); (=It means existing in
any life through craving without struggling for liberation.),
3. repeated trying for sensual pleasure through attaching sensual pleasure (=extreme
practice of self-indulgence called kāmasukhallikanuyoga),
4. adherence due to annihilation view (uccheda abhinivesa) which is capable of
improper way of taking into heart as “life means only the period between cradle and
coffin; every one annihilates after death; there is nothing beyond coffin”.
At the Noble Path (-moment) collection of those harmonious arising (7) kinds of
dhammas are called bodhi (enlightenment). Any part of united dhammas, which are
harmonious arising and called enlightenment, is designated as bojjhanga (factor of
enlightenment). The essence is as follows: _______
The Noble Disciple who has got united dhammas called mindfulness, wisdom, effort,
bliss, tranquility, concentration, equanimity, which are opposite of above oppressive dangers,
laziness, distraction etc., which arise at the Supra-mundane Path(-moment)_____
1. can awake from sleeping called continuity of defilements.
2. In the next method, he can awaken to Four Noble Truths.
3. In the next method, he can realize nibbāna called nirodhasacca penetratively through
perceiving directly.
PAGE-540
32
Translated by - Aññatara Bhikkhu * 33
bujjhantīti bojjhangā
= Due to capable of knowing Four Noble Truths, (7) kinds of dhammas, mindfulness
etc., are called bojjhanga. Those bodhi only are called bojjhanga. (bodhi and anga have the
same meaning.)
anubujjhantīti bojjhangā
= Due to capable of knowing various dhammas,i.e., vipassanā knowledge, the Path-
Knowledge, the Fruit-Knowledge etc., which are worth knowing appropriately , in the next
method, _____ due to capable of knowing Four Noble Truths dhammas appropriately, which
are worth knowing, those are called bojjhanga.
paţibujjhantīti bojjhanga
=Due to capable of leading towards and knowing Four Noble Truths, in the next
method, nibbāna through direct perceiving, those dhammas, mindfulness etc., are called
bojjhanga.
Sambujjahantīti bojjhangā
= Due to capable of knowing Four Noble Truths, in the next method, nibbāna, as they
really are, those (7) kinds of dhammas, mindfulness etc., are called bojjhanga. (Paţisam -
302; Abhi-A-1-262)
PAGE-541
33
34 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
And again, bhikkhus, the bhikkhu discerns steadfastly on the natural phenomena of
the Four Noble Truths. And, bhikkhus, how does the bhikkhu discern steadfastly on the Four
Noble Truths?
Bhikkhus….., the bhikkhu following my Teaching distinguishes “This is dukkha
ariya sacca, as it really is; he distinguishes “This is the origin of dukkha called samudaya
ariya sacca”, as it really is; he distinguishes “This is the cessation of dukkha called nirodha
ariya sacca”, as it really is; he distinguishes “This is the way of practice leading to the
cessation of dukkha called nibbāna (= dukkhanirodhagāmini paţipadā ) = magga ariya
sacca”, as it really is. (M-1-82)
If it is said in brief, five kinds of clinging aggregates, which are objects of taints
dhammas; which are obsessed through craving-wrong view as “I, mine”; which are existing
in (11) modes of situations, past, future, present, internal, external etc., are the Noble Truth of
dukkha.
PAGE-542
1. kāmataņhā (sensuous-craving)
The craving which has got heartfelt desire on five sensual objects, is called
kāmataņhā. It is the name of rāga (lust).
2. bhavataņhā (existence-craving)
(a) The craving which has got heartfelt desire on sensual existence, which arises by
means of craving for sensual existence, is also called bhavataņhā.
(b) After accepting eternity wrong view that “atta is eternal”, the craving which likes
that view, is also called bhavataņhā.
(c) The craving, which has got heartfelt desire on fine material existence, immaterial
existence, which is worth designating as rūparāga, arūparāga, is also called
bhavataņhā.
(d) The craving which is called jhananikanti (attachment on absorption), which is factor
of arising of fine material existence, immaterial existence, is also called bhavataņhā.
34
Translated by - Aññatara Bhikkhu * 35
PAGE-543
In accordance with above Pāli Text, the commentary called Sammohavinodani explains as
follows: ______
tattha yasamāh kusalākusalakammam avisesena samudayasaccanti saccavibhange vuttam.
(Abhi-A-2-185)
= Every wholesome action or every unwholesome action, which is the object of taints
dhammas (= depending on rounds called vaţţanissita) can be designated as samudaya sacca.
(Abhi-A-2-185)
PAGE-544
35
36 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
= And bhikkhus, what is the Noble Truth of the Cessation of dukkha? Noble
dhamma called nibbāna which is absolute extinction and cessation of this very craving;
which is abandoning, discarding, liberation and detachment from craving, is called dukkha
nirodha ariya sacca (Noble Truth of the Cessation of dukkha). (M-1-86)
36
Translated by - Aññatara Bhikkhu * 37
When the practicing person reaches into the stage of Knowledge of Arising and
Passing Away____ he has to discern through paccayato udayabbaya dassana.
1. paccayato udayabbaya dassana = way of discerning on the phenomena that “due to
apparent arising of causal dhammas, ignorance-craving-clinging-formations-action,
the resultant five clinging aggregates arise apparently; and “due to absolute cessation
of causal dhammas, ignorance-craving-clinging-formation-action without reappearing
in future (anuppāda nirodha) (through efficiency of the Path-Knowledge of Arahant),
the resultant five kinds of aggregates cease absolutely without reappearing in future
(anuppādanirodha) at the end of final death of Arahant, must be performed with the
help of vipassanā insight. The knowledge which can discern in that way is called
paccayato udayabbaya ñāņa, the knowledge which can discern phenomena of arising
and perishing away through causal dhamma.
PAGE-546
The vipassanā knowledge which can discern the phenomenon that “due to arising of
causal dhammas, the resultant dhammas arise”, is called paccayato udayadassana ñāņa
while the vipassanā knowledge which can discern the phenomenon that “due to cessation of
causal dhammas, the resultant dhammas cease” is called paccayato vayadassana ñāņa.
Due to arising of paccayato vayadassana ñāņa, nirodhasacca dhammas become
apparent in the insight of practicing person. It is because he can know and see penetratively
on the phenomenon that “due to absolute cessation of causal dhammas, ignorance-craving-
clinging-formation-action without reappearing in future (anuppāda nirodha) (through
efficiency of the Path-Knowledge of Arahant), the resultant five kinds of aggregates cease
absolutely without reappearing in future (anuppādanirodha) at the end of final death of
Arahant with the help of experiential knowledge. (Vs-2-267)
Absolute cessation of causal dhammas is called saupādisesanibbāna, in other words,
kilesaparinibbāna (extinguishment of defilements). Absolute cessation of resultant dhammas
is called anupādisesa nibbāna, in other words, khandha parinibbāna (extinguishment of
aggregates). (Abhi-A-2-413)
2. khaņato udayabbayadassana
The vipassanā knowledge, which can discern phenomenon of arising and passing
away of conditioned things until reaching into momentary present
(khaņapaccuppanna), is called khaņato udayabbaya dassana ñāņa.
37
38 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
khaņato udayabbaya so as not to know, temporarily, those dhammas are called magga
sacca.
= The practicing person who does not know thoroughly purified Noble Eightfold Path
in a way that “this is mundane maggasacca; this is the Supra mundane magga sacca”, as they
really are, is unable to arise the supra mundane magga sacca through taking into heart
mundane magga sacca dhammas. (M-A-2-165)
Therefore the righteous meditator has to endeavour in order to know mundane
nirodhasacca, the supra mundane nirodha sacca; mundane magga sacca, the supra mundane
magga sacca.
Knowing and seeing phenomenon of arising of conditioned things, until reaching
momentary present, through vipassanā knowledge is knowing and seeing on jātidukkha
(suffering of birth). Knowing and seeing phenomenon of perishing away of conditioned
things, until reaching momentary present is knowing and seeing on maraņa dukkha (=
suffering of death). Those jātidukkha and maraņadukkha are mundane dukkhasacca
dhammas. Furthermore ___ knowing and seeing on the phenomena that “due to apparent
arising of causal dhammas, ignorance-craving-clinging-formations-action, resultant five
clinging aggregates arise apparently,” is knowing and seeing on mundane samudaya sacca.
(Vs-2-267)
PAGE-547
These mundane sukkhasacca and samudaya sacca must also be known penetratively
for the sake of attainment of nibbāna for every practicing person.
(V) 69 magga sacca (= the Noble Truth of the Path Leading to the Cessation of dukkha)
These (8) factors of purified and noble Path, i.e., right view, right thought, right
speech, right action, right livelihood, right effort, right mindfulness, right concentration, are
called magga ariyasacca which is called the way of practice leading to cessation of dukkha,
nibbāna.
Among those (8) factors,
1. These three factors, i.e., right speech, right action, right livelihood are moral factors of
Path; training of morality; morality practice.
2. These three factors, i.e., right effort, right mindfulness, right concentration, are
concentration factors of Path; training of concentration; concentration practice.
3. These two factors, i.e., right view, right thought, are wisdom factors of Path; training
of wisdom; wisdom practice;
Every virtuous meditator who is longing for nibbāna has to develop these three noble
trainings called morality, concentration, wisdom in order.
38
Translated by - Aññatara Bhikkhu * 39
Either through brief method in this way “five kinds of clinging aggregates are dukkha
sacca; the craving is samudaya sacca” or through detailed method in this way “which are
five kinds of clinging aggregates? Those are rūpupādānakkhandhā, vedanupā
dānakkhandhā, saññupādānakkhandhā, sańkhāru pādānakkhandhā, viññānupādānak
khandhā”, learning, repeated questioning, listening on dukkhasacca and samudaya sacca
dhammas from teacher; reciting memorizing must also be performed previously. Afterwards
that person must perform practices in order to know those dukkha sacca and samudaya
sacca dhammas. (Di-A-2-391)
PAGE-548
(Those person with an opinion that “it is no need to learn scriptures during performing
vipassanā practice”, should like to notice this explanation carefully.)
On nirodhassacca and maggasacca dhammas the function of practice must be
performed through inference after hearing indirectly from Noble Ones, the Exalted One etc.,
in a way that “nirodha sacca is worth desiring, pleasing with, cherishing; magga sacca is
worth desiring, pleasing with, cherishing”.
Among those four Noble Truths, dukkha sacca and samudaya sacca are very
profound, due to occurrence of difficulty to be seen; nirodha sacca and maggasacca are, in
turn, very difficult to be seen, due to occurrence of profoundity.
The Noble Truth of dukkha is obvious through nature of arising. When one stumbles
on short stump, when one is pierced with a thorn etc., it usually reaches a situation which is
deserving to say as “Ah….. dukkha.” The Noble Truth of Origin of dukkha, samudaya sacca
is also obvious when one wants to eat, drink, wear etc. In order to know and see penetratively
on specific characters of those dukkha sacca and samudaya sacca dhammas, it is however,
very profound.
The virtuous meditator should like to consider in this case, please. It is very difficult
to see corporeal units which are smaller than sub-particles called paramāņumyū by insight
knowledge. Those corporeal units have got lifespan of very short instant about one pico
second (10-12). The phenomena of arising and perishing away of corporeal units are so swift
that it is very difficult to know and see each specific character of (8) kinds, or (9) kinds or
(10) kinds of ultimate corporeal nature within respective corporeal units penetratively.
Mental dhammas have also got very short lifespan about one femto second (10-15).
The phenomenon of arising and perishing away of one mind moment is so swift that it is very
difficult to discriminate as “this is five-doors-adverting; this is seeing-consciousness” etc. It
is, over and above, very difficult to differentiate each specific characters of mental dhammas,
phassa, vedanā, saññā, cetanā etc., which are arising simultaneously within same mind
moment by insight knowledge.
Furthermore, unless the Perfectly Self-Enlightened Buddha appears in the world, it is
impossible to know principle of dependent-origination for disciples. Those are dhammas
which can be known and seen by only virtuous persons who follows and fulfil noble three
trainings called morality, concentration, wisdom instructed by the Exalted One systematically
in order to make good headway. Those are the dhammas which are very difficult to be seen
39
40 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
by insight. It is, over and above, very difficult to differentiate each specific characters of
twelve factors of dependent-origination by insight-knowledge. Due to occurrence of
difficulty to be seen, these two Noble Truths, dukkha sacca and samudaya sacca, are,
therefore, very profound.
PAGE-549
Endeavouring for the sake of ability to see two kinds of Noble Truths called nirodha
sacca, magga sacca by insight knowledge is similar to not only extending one’s hand in
order to handle the realm of neither-perception-nor-non-perception which is out and out the
apex existence in (31) realms but also extending one’s leg in order to touch the hell called
avīci which is present in the deepest among eight levels. It is similar to a such endeavouring
so as to touch tips of two tailed-hair of the yak, which are split into the one-hundredth in
diameter. Due to lack of dirtiness with defilements which are capable of worrying and
torturing, the two kinds of Noble Truths are, actually, reaching into Eternal Peace. It has the
nature of inability to produce the next coming-into-existence again. Due to un-experience
anymore and due to unobvious one through the nature of existing, it is very profound.
Because those two kinds of Noble Truths can be known and seen by very profound insight
knowledge, natural ordinary knowledge can never know and see those two kinds of Noble
Truths. Due to occurrence of extreme profoundity, nirodha sacca and magga sacca are very
difficult to be seen.
Thus, due to occurrence of difficulty to be seen and due to occurrence of profoundity,
with referring to arising of knowledge of various practices before the Noble Path is attained
by means of learning from teachers, the Exalted One preached on the Right View by dividing
four kinds, i.e., the Insight-Knowledge which realizes dukkha sacca; the Insight-Knowledge
which realizes samudaya sacca; the Insight-Knowledge which realizes nirodha sacca; the
Insight-Knowledge which realizes magga sacca. Because there are four varieties in the Right
View Knowledge in mundane practice of mindfulness foundation (saţipaţţhāna, those are
preached by dividing as four kinds.
However, at the Noble Path (-moment) called paţivedha (=penetrative realizing), it is
only one kind of Right View Knowledge. The Noble Path arises only once as natural fixed
law. Only one Path-Knowledge called Right View is available within one mind moment of
the Noble Path. Remaining mental concomitants, phassa, vedanā etc., are also available as
one kind each only.
Through taking object of nirodha sacca called unconditioned element, Eternal Peace,
nibbāna, the single Noble Path-Knowledge called that Supra mundane Right View eradicates
absolutely the delusion (moha) which conceals four Noble Truths so as not to see because of
presence of benefiting factor of efficiency of relation of object by that nirodhasacca,
nibbāna. At that time the nescience called ignorance (avijjā) disappears but the
Enlightenment called vijjañāņa arises. Thus at the Noble Path (-moment) a single Right View
realizes penetratively on dukkha sacca, samudaya sacca, magga sacca through
accomplishing the function (kiccasiddhi), while on nirodha sacca through taking object
directly.
40
Translated by - Aññatara Bhikkhu * 41
PAGE-550
1. The nature of initial application of the mind towards various objects called five kinds
of clinging aggregates which are called dukkha sacca is the Right Thought. The
penetrative knowing on those dukkha sacca dhammas up to the specific character is
the Right View.
2. The nature of initial application of the mind towards various objects called samudaya
sacca dhammas is the Right Thought. The nature of initial application of the mind
towards various objects called causal relationship between samudaya sacca dhammas
and dukkha sacca dhammas is the Right Thought. Penetrative knowing on those
samudaya sacca dhammas up to specific character and causal relationship between
two Noble Truths dhammas is the Right View.
3. The nature of initial application of the mind towards various objects called
phenomena of anicca, dukkha, anatta, asubha of dukkha sacca and samudaya sacca
dhammas is the right thought. Penetrative knowing and seeing on those phenomena
of anicca,dukkha, anatta, asubha of dukkha sacca and samudaya sacca dhammas is
the Right View. (Mental dhammas of absorption (jhāna) are also inclusive in the list
of this dukkha sacca dhammas.)
41
42 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-551
42
"namo tassabhagavato arahato sammāsambuddhassa"
NIBBĀNA GĀMINIPAŢIPADĀ
SECTION OF NĀAMAKAMMAŢŢHĀNA
(PRACTICE ON MENTALITY)
VOLUME II
Page 551 - 599
BY
PA-AUK TAWYA SAYADAW
TRANSLATED BY
AÑÑATARA BHIKKHU
&
Dr. Khin Maung Aye (Ph.D, Messey)
Edited By
First Edition
Copyright (c) 2007 Aññatara Bhikkhu
This book belongs to the Public Domain and may be reproduced without any further
permission from the author and translator.
2
Translated by - Aññatara Bhikkhu * 3
PAGE-551
It should, therefore, be recognized that every initial application, which associates with
any kind, the first absorption or all kinds of vipassanā knowledge, nāmarūpa pariccheda
ñāņa (Knowledge of Analyzing Mentality-Corporeality) etc., has got designation as
nekkhamma sankappa = sammā sankappa. During analyzing and scrutinizing specific
character of each ultimate element, sammā sankappa which performs initial application of
the mind towards objects of those various specific characters might be numerous varieties
depending on numbers of ultimate elements. There will be numerous varieties of factors of
Path of sammā sankappa by taking objects on the whole, twofold corporeality-mentality
method, fivefold aggregates method etc. This factor of Path called the Right Thought is very
beneficial to attain various vipassanā right view knowledge, nāmarūpa pariccheda ñāņa etc.
The factor of Path of Right View realizes the object which is applied by the factor of path of
Right Thought, as it really is.
At the Noble Path (-moment) a single abstinence (viratī) which is the wholesome deed, arises
after fulfilling (8) factors of Noble Path by means of accomplishing so as not to arise
unwholesome speech which arises in four sources of verbally misdeeds after severing route
of unwholesome volition which is the factor to become as immoral person (dussīlya).This
wholesome abstinence (kusala viratī) is designated as the Right Speech. (M-1-88, Di-A-2-
392)
3
4 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-552
And, bhikkhus, what is Right Livelihood? Bhikkhus, the Noble disciple following
my Teaching completely refrains from a wrong way of livelihood called bodily misdeed and
verbally misdeed which concern with livelihood, and makes his living by a right means of
livelihood. This kinds of livelihood, bhikkhus, is called the Right Livelihood. (M-1-89)
Due to occurrence of difference of perceptions of refraining from showing wonderful
things in order to attain reverence of layman and laywoman devotees (kuhana) etc., the Right
Livelihood which is worth praising by the Exalted One have also got variations in practices
of mindfulness foundation previous to the Noble Path (pubbabhāga saţipaţţhāna magga). At
the Noble Path (-moment) a single abstinence (viratī) which is the wholesome deed, arises
after fulfilling (8) factors of Noble Path by means of accomplishing so as not to arise
unwholesome wrong way of livelihood which arises in seven sources of three bodily
misdeeds and four verbally misdeeds after severing route of unwholesome volition which is
the factor to become as immoral person (dussilya).This wholesome abstinence (kusala viratī)
is designated as the Right Livelihood. (Di-A-2-392)
During mundane mind moments these three kinds of actors of Path, Right Speech,
Right Action, Right Livelihood do not arise simultaneously together with vipassanā
knowledge but they arise separately. These three factors are inclusive in (8) kinds of factors
Path called the way of practice leading to the cessation of dukkha. Every virtuous person
who is longing for nibbāna must fulfill all these factors thoroughly. Some persons do not
want to regard purification of virtue during performing vipassanā practice through referring
to example of a high official of the royal court, called Santati, who was a drunkard, who
became Noble One, and example of a murderer called Angulimāla who also became Arahant.
Although Santati was drunk before facing with the Exalted One, during listening dhamma
preached by the Exalted One he wore off effect of alcohol and the nature of purification of
virtue appeared in him. Wholesome volition with restraining so as not to do misdeed in future
appeared in him. Those wholesome volitions are factors of purification of virtue. Furthermore
the period at which Noble (8) factors of Path must be fulfilled was the period while Santati
was listening dhamma from the Exalted One. Due to presence of ability to fulfill Noble (8)
factors of Path within that period, he became an Arahant really. Although Angulimāla was a
murderer as layman life, as soon as he ordained as bhikkhu life his virtue was purified. Due
to presence of ability to fulfill Noble (8) factors of Path, the Most Venerable Angulimāla
Mahā Thero reached into the Fruit-Knowledge of Arahant.
PAGE-553
(1) And, bhikkhus, what is Right Effort? Bhikkhus, the bhikkhu following my teaching
generates enthusiasm, makes effort, rouses energy, applies his mind and strives most
ardently to prevent the arising of evil de-meritorious states of mind which have not
arisen yet.
4
Translated by - Aññatara Bhikkhu * 5
(2) He generates enthusiasm, makes effort, rouses energy, applies his mind and strives
most ardently to abandon evil de-meritorious states of mind which have arisen.
(3) He generates enthusiasm, makes effort, rouses energy, applies his mind and strives
most ardently to bring forth the meritorious states of mind which have not arisen yet.
(4) He generates enthusiasm, makes effort, rouses energy, applies his mind and strives
most ardently to maintain; to prevent lapsing; to improve; to proliferate the
meritorious states of mind and to accomplish practice of both samatha and vipassanā.
This kind of endeavouring, bhikkhu, is called Right Effort. (M-1-89)
In the infinite rounds of rebirth called samsāra there was no evil unwholesome
dhamma which had not arisen yet in the continuity of corporeality-mentality of any being. In
this case, the evil unwholesome dhamma which has not arisen yet (anuppanna akusala)
means those un-experienced unwholesome deeds by means of non-arising incessantly in the
continuity of corporeality-mentality of any one in any life. There are numerous objects which
have not experienced yet in one life of any being really. Un-experienced unwholesome deeds
which arise depending on un-experienced objects; by means of un-experienced objects in any
life, are called anuppanna akusala.
PAGE-554
When the practicing person sees those two kinds of anuppanna akusala in other,
through bearing in mind in a way that “unless evil unwholesome dhammas with this nature
arise in me, it will be very nice”, he brings forth enthusiasm; which can be said the practice
that is worth fulfilling previous to the Noble Path; which has the efficiency to accomplish
both samatha and vipassanā practices,” he endeavours; he generates bodily energy and
mentally energy; he rouses energy; he applies his mind and strives most ardently so as not to
arise anuppanna akusala in him.
Through surrounding with strenuous effort which has four kinds of strong
determination that “I never fall back what is available through men’s diligence, even though
1. the skin might be left,
2. any line of streak of artery, vein, nerve might be left,
3. the bone might be left,
4. flesh and blood might be dried up”, he applies his mind and strives most ardently to
fulfill both samatha and vipassanā practices.
5
6 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
unwholesome dhammas which will arise in future have the same character through incessant
arising unwholesome kinds each other, those unwholesome dhammas which must be prevent
so as not to arise again are also called uppanna akusala through preaching methodology
called sadisūpacāra (= same character). (Di-ţī-2-346)
In order to abandon those unwholesome dhammas through bearing in mind in a way
that “unwholesome dhammas which are similar to previous experienced ones by means of
incessant arising nature should not be arisen in me”, the practicing person brings forth
enthusiasm which has the efficiency to accomplish both samatha and vipassanā practices; he
endeavours; he generates bodily energy and mentally energy; he rouses energy; he applies his
mind and strives most ardently to fulfill both samatha and vipassanā practice through
surrounding with strenuous effort which has four kinds of strong determination.
PAGE-555
Acquired wholesome deed of absorption and wholesome deed of the Noble Path are
called uppanna kusala. Among those dhammas, the wholesome deed of Noble Path has got
the lifespan of one mind moment only. There is natural fixed law for only once of four kinds
of wholesome Path (- moment). Therefore the practicing person is unable to be stable and to
proliferate those wholesome deeds of Noble Path. Both wholesome deed of vipassanā
practice and wholesome deed of samatha practices which are fundamental of that vipassanā
practice, which are factors of relation of determinative dependence for arising of wholesome
deed of Noble Path, must be performed in order to be steadfast by means of incessant
continuity of practice through connecting of preceding practice and succeeding practice
called pabandhaţhiti; the practicing person has to endeavour so as not to disappear
completely; he has to endeavour in order to improve step by step until reaching into the
Noble Path-Knowledge of Arahant; he endeavours; he generates bodily energy and mentally
energy; he rouses energy; he applies his mind and strives most ardently to fulfill both
6
Translated by - Aññatara Bhikkhu * 7
samatha and vipassanā practice through surrounding with strenuous effort which has four
kinds of strong determination. If he practices in that way, not only anuppanna kusala will
arise but uppanna kusala will also be improved exceedingly.
There are also (4) kinds of Right Effort in this factor of Path of Right Effort, viz.,
1. endeavouring so as not to arise unwholesome dhammas which have not arisen yet;
2. endeavouring so as to discard unwholesome dhammas which have arisen;
3. endeavouring so as to arise wholesome dhammas which have not arisen yet;
4. endeavouring so as to be improved wholesome dhammas which have arisen.
PAGE-556
PAGE-557
7
8 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
(a) The knowledge which is capable of penetrative knowing and seeing the phenomena
during discriminating on both ultimate corporeal dhammas within every corporeal
unit in a way that “this is paţhavī; this is āpo; this is tejo; this vāyo” etc., and ultimate
mental dhammas within every mind moment in a way that “this is phassa; this is
vedanā; this is saññā; this cetanā; this is viññāņa” etc., as they really are, is called
sampajāna. It is clear comprehension through varieties.
PAGE-558
This sampajāna never discern paţhavī as āpo; it never discern tejo as vāyo; it never
discern phassa as vedanā; it never discern hot nature or cold nature as vedanā; it discerns
paţhavī as paţhavī; it discerns tejo as tejo; it discerns phassa, as phassa; it discerns vedanā,
as vedanā; it discerns hot nature or cold nature as corporeality and so forth. It should be
understood in similar way.
(b) During discriminating on each ultimate corporeal nature or ultimate mental nature in that
way, it must be performed through characteristic-function-manifestation-proximate cause
(lakkhaņa-rasa-paccupaţţhāna-padaţţhāna). It is not enough to discriminate only single
ultimate nature of corporeality or mentality. Every ultimate nature within each corporeal
unit or every ultimate nature within each mind moment must be discriminated through
characteristic-function-manifestation-proximate cause. This kind of penetrative knowing
is called sabbākārapajānana (= clear comprehension through all varieties of
phenomena). Furthermore___
the penetrative knowing on the phenomena that “due to arising of causal dhammas, i.e.,
ignorance-craving-clinging-formations-action, how consequence corporeality-mentality
8
Translated by - Aññatara Bhikkhu * 9
Third kind of dhamma which must be fulfilled by practicing person who develops
mindfulness foundation is completion with mindfulness (satimā). It is completion with the
mindfulness which capable of discriminating on five clinging aggregates called kāya-vedanā-
citta-dhamma.
PAGE-559
9
10 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
3. The mindfulness can keep phenomena of anicca, dukkha, anatta, asubha of kāya-
vedanā-citta-dhamma in mind; while the wisdom knows penetratively on phenomena of
anicca, dukkha, anatta, asubha of those dhammas.
Thus the practicing person discerns those kāya-vedanā-citta-dhamma through that
mindfulness and that wisdom over and over. He discerns those dhammas through
surrounding of strenuous effort with four kinds of strong determinations. During discerning
in that way he has to endeavour in order to know those kāya-vedanā-citta-dhamma through
abandoning covetousness and mentally disagreeable feeling temporarily or for a long time
after bringing forth wholesome deeds, access concentration, full concentration etc. Two kinds
of dhammas which are worth abandoning are covetousness and mentally disagreeable
feeling. Three kinds of dhammas which are worth fulfilling are strenuous effort, mindfulness,
clear comprehension.
PAGE-560
What is saţipaţţhāna?
Now the righteous person should like to ask the question that “what is saţipaţţhāna?
It should be known on the answer also.
1. The object on which mindfulness concentrates frequently is also called saţipaţţhāna
(mindfulness foundation).
2. The occurrence of overcoming hate and love of the Exalted One towards disciples
who practice as three classes, is also called saţipaţţhāna.
3. The mindfulness (sati) is also called saţipaţţhāna. (Dī-A-2-343)
Then in the Pāli Text called Paţisambhidā Magga it is preached that _____
“kayo upatthanam no sati, sati pana upatthananceva satica” (Paţisam-3-406)
= kāya-vedanā-citta-dhamma which are objects of foundation of mindfulness for
existing upon are called saţipaţţhāna. In this method ____ objects which are foundation of
10
Translated by - Aññatara Bhikkhu * 11
In the next method ___ Objects which are significant foundation of mindfulness (=
kāya-vedanā-citta-dhamma) are called sţipaţţhāna (= padhānam thānanti vā paţţhānam,
satiyā paţţhānam saţipaţţhānam). (Dī-A_2-343, 344)
PAGE-561
If four kinds of mindfulness foundations are developed, practiced over and over, (7)
factors of enlightenment can be fulfilled. (M-3-124)
In this sutta mindfulness only is preached as saţipaţţhāna.
In this method _____
“paţţhātīti paţţhānam, satiyeva paţţhānam saţipaţţhānam”
= mindfulness which is capable of existing on objects called kāya-vedanā-citta-
dhamma, fixedly is called saţipaţţhāna.
In the next method _____
“saraņaţţhena sati, upaţţhānaţţhena paţţhānam, sati ca sā paţţhānañcāti saţipaţţhānam,
idamidhā dhippetam”
= due to presence of the meaning of remembering on objects called kāya-vedanā-
citta-dhamma, it it called mindfulness. Furthermore the mindfulness is capable of
remembering on even those objects which had been done, spoken for very long time ago. Due
to presence of the meaning fixed existing on objects called those kāya-vedanā-citta-dhamma,
it is called paţţhāna. Therefore it is not only the nature of remembering on objects called
kāya-vedanā-citta-dhamma but also the nature of fixed existing on objects of those kāya-
vedanā-citta-dhamma, resulting in designation as saţipaţţhāna.
This third kind of meaning is worth desiring in concern with this Mahāsaţipaţţhāna
Sutta. (Dī-A-2-344)
The essence is as follows:____
1. The mindfulness which is capable of remembering, fixed existing on objects called
kāya-vedanā-citta-dhamma is called saţipaţţhāna.
11
12 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-562
4. At the Noble Path (-moment) the mindfulness which is capable of remembering, fixed
existing on unconditioned element, nirodhasacca dhamma, is called Right
Mindfulness or saţipaţţhāna which is the Supra-mundane saţipaţţhāna. This the
essence of above commentary.
The Noble Path dhamma associating with that Right Mindfulness eradicates absolutely
delusion which conceals on both kāya-vedanā-citta-dhamma, respective causal dhammas of
those kāya-vedanā-citta-dhamma and nature of anicca, dukkha, anatta, asubha of kāya-
vedanā-citta-dhamma together with their causal dhammas. When the ignorance called avijjā
disappears, the Knowledge called vijjā appears. The mindfulness which associates with that
vijjā (= Noble Path-Knowledge) is called saţipaţţhāna, due to capable of remembering and
fixed existing on object of nibbāna. It is the Supramundane saţipaţţhāna.
In this Mahāsaţipaţţhāna Sutta, actually, in accordance with this explanation_______
“ekāyana magga vuccati pubbabhāga saţipaţţhāna maggo” (Dī-A-2-337)
The Exalted One preached it with referring to mundane saţipaţţhāna which is worth
fulfilling previous to the Noble Path called pubbabhāga saţipaţţhāna magga.
= This route, Bhikkhus, is a single path in order to attain purified mind of beings; in order to
overcome sorrow, lamentation; in order to cease bodily pain and mentally disagreeable
feeling; in order to attain the Noble Path; in order to realize nibbāna. That path is, really,
these four kinds of mindfulness foundations. (M-1-70)
According to this preaching of the Perfectly Self-Enlightened One, the Path leading to
nibbāna is practice of four kinds of saţipaţţhāna previous to the Noble Path. There is no
other path leading to nibbāna, due to presence of a single route leading to nibbāna.
If one accepts the opinion that all opposite ways of practices are correct in such way
that “there are various routes leading to nibbāna; there are various ways of practices leading
to nibbāna; this way is also correct; that way is also correct; all ways are correct in
accordance with their respective aspects”, it will be situation of uncertain to open or close the
entrance of nibbāna for that righteous person. IT is impossible to say all contradict ways of
practices are correct. It will be presented some examples.
PAGE-563
12
Translated by - Aññatara Bhikkhu * 13
Only when those corporeal units can be analyzed and then (8) (9) (10) etc., kinds of
ultimate nature of corporealities within various corporeal units can be distinguished
by the help of insight knowledge, can it be said his insight reaches into the field of
ultimate reality. Furthermore ____ mental dhammas also arise through consciousness
free from cognitive process and consciousness of cognitive process as natural fixed
law. They never arise through swerving from that route of fixed nature of mind. Only
when (8) (11), (34) kinds etc., of specific nature of mental dhammas within various
mind moments can be discerned by insight knowledge in order to realize
discriminately the insight knowledge in order to realize discriminately the insight
knowledge will reach into the field of ultimate reality.
(a) A way of practice instructs that above corporeal and mental dhammas must be
kept in mind; (b) the next one, however, instructs that “these corporeality-
mentality concern with the perfectly Self-Enlightened One with Knowledge of
Omniscience; disciples are unable to discern those dhammas”.
These two kinds of contradict ways of practices cannot be said correct but only one
must be correct.
Furthermore ____ a way of practice instructs that the practicing person must discern
the phenomena how present five resultant dhammas arise, due to past five causal dhammas;
how future five resultant dhammas arise, due to present five causal dhammas with the help
of anubodha ñāņa and paţivedha ñāņa. It also instructs that practicing meditator must
discern past five aggregates because past causal dhammas are inclusive in the past five
aggregates and he must discern future five aggregates because five kinds of future resultant
dhammas are inclusive in future five aggregates;
(b) the next one, however, instructs that “vipassanā discerning must not perform past and
future dhammas; it is no need to perform past and future but present dhammas only”.
These two kinds of contradict ways of practices cannot be said correct but only one
must be correct.
(a) Furthermore _____ a way of practice instructs that corporeality-mentality together
with their causal dhammas must be discerned through three general characters called
anicca, dukkha, anatta;
PAGE-564
(b) The next way of practice instructs that all three general characters are no need to
discern but only one general character is enough; it also instructs that whatever kinds
of concept or ultimate dhammas must be discerned as he likes.
These two kinds of contradict ways of practices cannot be said correct but only one
must be correct.
(a) Furthermore ____ a way of practice instructs that any kind of concentration, either
access concentration or full concentration must be developed in order to know five
kinds of clinging aggregates called kāya-vedanā-citta-dhamma, causal dhammas of
those corporeality-mentality and nature of anicca, dukkha, anatta, asubha, those
corporeality-mentality together with causal dhammas, as they really are;
(b) The next way of practice, however, instructs that it is no need to develop
concentration anymore.
These two kinds of contradict ways of practices cannot be said correct but only one
must be correct.
13
14 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
There is a reasonable question that “why is only one way correct?” It can be answered
that “it is because there is only one route leading to nibbāna but not two or three routes”.
It is very important time to consider, scrutinize, weight the pros and cons, determine
for every virtuous person who has heartfelt desire to attain nibbāna, truth dhamma. Try to
search over and over for truth. Truth always exists apparently in nature.
PAGE-565
2. Having got rid of vitakka, and vicāra, the bhikkhu achieves and remains in the
second absorption with internal tranquility, with enhancement of one-pointedness of
concentration, devoid of vitakka and vicāra, but with pīti and sukha born of
concentration.
3. Having been detached from pīti, that bhikkhu dwells in equanimity (towards object of
practice, ānāpānapaţibhāga nimitta etc.,) with mindfulness which is capable of
remembering (on the object of practice) and clear comprehension (on the object of
practice). Bodily agreeable feeling and mentally agreeable feeling are also
experienced by mentally constituents (nāmakāya). Due to presence of such third
absorption, Noble Ones, the Exalted One etc., praise the person with that absorption
in a way that “he has got equanimity (towards object of practice) and mindfulness
which is capable of remembering (object of practice), he usually abides in sukha”; he
achieves and remains in that third absorption;
4. Due to discarding of bodily agreeable and disagreeable feelings; due to previous
cessation of mentally agreeable and disagreeable feelings, that bhikkhu achieves and
remains in the fourth absorption which arises through jhānupekkhā (called
equanimity) and thorough purified mindfulness, which lacks pain or pleasure.
Bhikkhus, this principle of Noble Eightfold Path is called the Noble Truth of the Path
Leading to the Cessation of dukkha, (=maggaariyasacca). (M-1-89)
These absorption dhammas are varied in both mundane practices of saţipaţţhāna
which are worth practicing previous to the Noble Path and at the Noble Path (-moment). In
the stage of mundane practices of saţipaţţhāna which are worth practicing previous to the
Noble Path it varies through attainments (samāpatti), first absorption, second absorption,
third absorption, fourth absorption etc. It also varies at the Noble Path (-moment) through
various kinds of Noble Path.
In the continuum of mind of a practicing person the first Noble Path called sotāpatti
magga associates with first absorption while those upper successive Noble Path might be
associated with random kinds of absorptions, first absorption or second absorption etc.
14
Translated by - Aññatara Bhikkhu * 15
In the continuum of mind of another practicing person the first Noble Path called
sotāpatti magga can associate random kinds of absorptions, second absorption etc., while
those upper successive Noble Path might be associated with random kinds of absorptions,
first absorption or second absorption etc.
Thus with relating to absorptions, four kinds of Noble Path might be………
PAGE-566
1. The same kinds each other (= all four kinds of Noble Path might be associated with
(a) the first absorption (paţhamajhānika magga),
(b) the second absorption (dutiyajhānika magga),
(c) the third absorption (tatiyajhānika magga),
(d) the fourth absorption (catuţţhajhānika magga) or
2. different kinds each other (=some Noble Path associate with first absorption; some
Noble Path associate with second absorption and so forth).
3. the same kinds in some Noble Path.
PAGE-567
15
16 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
When one has reached into the stage of vipassanā practice, while vipassanā
knowledge are discerned by succeeding vipassanā knowledge in the way of discerning called
arūpasattaka and the way of discerning through knowledge of Dissolution called
bhangañāņa, each impulsion of great wholesome mind-door-cognitive process, which is
predominated with that discerned vipassanā knowledge, consists of those (5) factors of Path.
It is discerning on mundane (5) factors of Path, in the next method, it is discerning on
associating mental dhammas together with mundane (5) factors of Path again. It is knowing
discriminately on mundane magga sacca dhammas as they really are. One must endeavour in
order to know in this way.
It will be presented on two noticeable facts again before the essence of explanations
of above commentary is presented.
1. It should be kept awareness on the fact preached by the Buddha in Aparijānana Sutta,
that “unless all kinds of five aggregates (= corporeal and mental dhammas) are known
discriminately through three kinds of full understanding called pariññā, it is not
deserving to extinguish suffering of rounds of rebirth … R … Only when all kinds of five
aggregates (= corporeal and mental dhammas) are known discriminately through three
kinds of full understanding called pariññā, it is deserving to extinguish suffering of
rounds of rebirth.
PAGE-568
After distinguishing and keeping vedanā, saññā, sańkhāra, vinñāņa which arise by
taking object of corporeal dhamma in mind as “these are mental dhammas”, those mental
dhammas are discerned as anicca etc. (Abhi-A-1-271)
According to instruction of this commentary, second, it must be kept awareness on this
instruction that the Noble Path-Knowledge called vuţţhāna can not arise mere vipassanā
discerning on either pure corporeal dhammas or pure mental dhammas. Afterwards the
essence of above commentary called sammohavinodani will be presented as follows:------
1. Kāyānupassanā satipaţţhāna
During mundane practice of mindfulness foundation previous to the Noble Path these four
kinds of satipaţţhāna dhammas are available in various consciousness. It is right, ------
(a) Bodily constituents (rūpakāya) are distinguished and kept in mind through specific
kind of consciousness, other than the consciousness which is factor of keeping feeling
etc., in mind.
16
Translated by - Aññatara Bhikkhu * 17
(b) Various kinds of feeling are distinguished and kept in mind through specific kind of
consciousness, other than the consciousness which is factor of keeping bodily
constituents (rūpakāya) in mind.
(c) Various kinds of consciousness are distinguished and kept in mind through specific
kind of consciousness, other than the consciousness which is factor of keeping bodily
constituents (rūpakāya) in mind.
(d) Various principles of dhammas are distinguished and kept in mind through specific
kind of consciousness, other than the consciousness which is factor of keeping Bodily
constituents (rūpakāya) in mind.
[It means during performing practice of mundane satipaţţhāna, there are various kinds of
consciousness of mind-door-cognitive processes i.e., various consciousness of mind-door-
cognitive process which keep corporeal dhammas in mind; which keep feeling in mind;
which keep consciousness in mind; which keep principles of dhamma in mind and so forth.
Because all four kinds of satipaţţhāna are essential to be developed, there are also various
discerning consciousness of mind-door-process accordingly.]
However, at the Noble Path (- moment) these four kinds of satipaţţhāna dhammas are
available in single mind of objects which are foundations of mindfulness, called kāya-
vedanā-citta-dhamma, the practicing person distinguishes and keeps corporeal dhammas in
mind as beginning. (It does not mean pure corporeal dhammas are kept in mind. All
dhammas called kāya-vedanā-citta-dhamma which are objects of foundations of
mindfulness are kept in mind.)
PAGE-569
The mindfulness which associates with practicing person’s vipassanā knowledge which
has achieved through distinguishing on corporeal dhammas as beginning, is called
kāyānupassanā (contemplation on bodily constituents). That practicing person who has got
mindfulness associating with vipassanā knowledge, is called kāyanupassī. At the arising
phase of Noble Path-Knowledge of practicing person, who performs vipassanā practice
successively and who just reaches into the Noble Path-Knowledge, the mindfulness which
associates with the Noble Path-Knowledge is called kāyānupassanā. The practicing person
who has got that mindfulness is called kāyanupassī. It should be recognized the commentator
Sayadaw explained this word, due to presence of relating to vipassanā knowledge which is
factor of arising of the Noble Path-Knowledge.
2. vedanānupassanā satipaţţhāna
The mindfulness which associates with practicing person’s vipassanā knowledge
which has achieved through distinguishing on feeling (vedanā) as beginning, is called
vedanānupassanā (contemplation on feeling). That practicing person who has got
mindfulness associating with vipassanā knowledge, is called vedanānupassī. At the arising
phase of Noble Path-Knowledge of practicing person, who performs vipassanā practice
successively and who just reaches into the Noble Path-Knowledge, the mindfulness which
associates with the Noble Path-Knowledge is called vedanānupassanā. The practicing person
who has got that mindfulness is called vedanānupassī.
3. cittānupassanā satipaţţhāna
The meaning which associates with practicing person’s vipassanā knowledge which
has achieved through distinguishing on consciousness as beginning, is called cittānupassanā
(contemplation on consciousness). That practicing person who has got mindfulness
associating with vipassanā knowledge, is called cittānupassī. At the arising phase of Noble
17
18 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
4. dhammanupassanā satipaţţhāna
The mindfulness which associates with practicing person’s vipassanā knowledge
which has achieved through distinguishing on dhamma phenomena as beginning, is called
dhammānupassanā (contemplation on dhamma phenomena). That practicing person who
has got mindfulness associating with vipassanā knowledge, is called dhammānupassī. At the
arising phase of Noble Path-Knowledge of practicing person, who performs vipassanā
practice successively and who just reaches into the Noble Path-Knowledge, the mindfulness
which associates with the Noble Path=Knowledge is called dhammānupassanā. The
practicing person who has got that mindfulness is called dhammānupassī.
PAGE-570
It means the preaching called satipaţţhāna which has preached emphatically through
relating to vipassanā practice, which is factor of arising if the Noble Path, which is the route
leading towards up to the Noble Path of four kinds of persons called kāyānupassī,
vedanānupassī, cittānupassī, dhammānupassī, depends on the person. It is right. _____ It
is impossible to say occurrence of fulfilment of numerous satipaţţhāna of a person.
It is because it can reach not only the phenomenon in which numerous mindfulness ought to
arise within one mind moment but also the phenomenon in which a single mindfulness knows
penetratively on numerous mindfulness which have arisen. (Mūlaţī-2-161)
18
Translated by - Aññatara Bhikkhu * 19
PAGE-571
Function of the person means natural phenomena only. Because natural phenomena
which are discerned objects of vipassanā knowledge are varied as kāya-vedanā-citta-
dhamma, variation in persons occurs as kāyānupassī, vedanānupassī, cittānupassī,
dhammānupassī. Similarly ______
Function of any dhamma can not be performed by other dhamma. Therefore due to
presence of variation in natural phenomena, there is no variation in function of those natural
phenomena. Due to occurrence of non-deserving to accept variation in function through
variation in ultimate natural phenomena and due to occurrence of deserving to accept
variation in ultimate natural phenomena through variation in function, the mindfulness which
is a single natural phenomenon accomplishes at the Noble Path (-moment)due to capable of
discarding four kinds of vipallāsa dhammas (illusions). When four kinds of functions of
mindfulness are accomplished at the Noble Path (-moment) in that way there will be any
other advantage no more, but for the sake of discarding those four kinds of illusions only. A
single mindfulness which associates with the Noble Path-Knowledge has got four kinds of
designations through variations in functions of discarding four kinds of illusions only. This is
the essence of above explanation found in commentary. (Mūlaţī-2-161)
PAGE-572
19
20 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
help of penetrative insight knowledge, (In this stage ways of discerning on corporeal
and mental dhammas through specific characteristic only, are presented. Remaining
three ways, function etc., must be seen in Section of lakkhaņādi catukka, Volume
IV.)
4. nāmarūpavavaţţhāna = distinguishing and keeping mentality-corporeality in mind
that “there is no person, being, living being, atta (self) but corporeality- mentality
only”; (in the next method, there is no person, being, living being, atta, human being,
heavenly being, brahma, but corporeality-mentality only. “)
In the internal continuum these four stages of practices have been presented
successively. It should be recognized distinguishing and keeping those four stages of
practices in mind, step by step, can be said developing four kinds of satipaţţhāna. Now it will
be presented on the second stage of four kinds of satipaţţhāna as follows._____
PAGE-573
20
Translated by - Aññatara Bhikkhu * 21
PAGE-574
2. In the next kind ______if that practicing person’s vipassanā knowledge connects with
the Noble Path during discerning on external aggregates, it can be said ….. after
steadfast taking into heart internal five aggregates previously it emerges from external
aggregates;
3. It should be recognized similarly on both phenomenon that after steadfast taking into
heart external five aggregates previously it emerges from external aggregates and
4. the phenomenon that after steadfast taking into heart external five aggregates
previously it emerges from internal aggregates. (Abhi-A-1-270)
21
22 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Explanations of olden day commentaries are conformed with Pāli Texts preached by the
Exalted One as mixture of water of rivers, the Ganges and Jumna.
Which route do you follow? It is time to consider, scrutinize and determine for every
virtuous person who wants to attain the Eternal Peace called nibbāna.
PAGE-575
After the righteous person finished to perform these four functions, viz.
1. keeping corporeality in mind,
2. keeping mentality in mind,
3. keeping corporeality-mentality in mind,
4. distinguishing and making mental note corporeality-mentality,
he has to keep external dhammas in mind in similar way. Now it will be presented on the
way of keeping external corporeal dhammas in mind as beginning.
Internal corporeal dhammas must be kept in mind over and over.
Afterwards, four great elements consisting in robe or clothes which is being worn by
oneself must be discerned as beginning. He has to continue to discern four great elements
consisting in robe or clothes, if he understands four great elements in robe or clothes. In the
insight of righteous mediator who has reached into this stage specific characteristics of four
great elements will be clear easily and then he will see only corporeal units in the near future.
Those corporeal units are non-transparent ones called utujaojaţţhamaka (= pure octads with
nutriment as eighth factor, produced by temperature).
He has to discern those corporeal dhammas as “corporeal dhamma, corporeal
dhamma” after analyzing up to the field of ultimate nature. Sometimes sound is produced by
rubbing pieces of clothes, in other words, by rubbing corporeal units each other. Those are
sound nonads corporeal units called utujasaddanavaka kalāpa. Those (9) kinds of corporeal
dhammas must also be kept in mind through analyzing up to the field of ultimate nature.
PAGE-576
22
Translated by - Aññatara Bhikkhu * 23
Furthermore ____ if one discerns four great elements of one’s flesh after exceeding
the clothes, he can see transparent corporeal units called body-decad with body-transparent-
element. Therefore it should be recognized the fact there is no transparent corporeal unit in
external non-living world called anupadinna. There are only two kinds of corporeal units,
i.e., pure octad produced by temperature and sound nonad produced by temperature in
external non-living world. It should be recognized similarly on the whole non-living world,
tree, water, earth, forest, mountain etc., which are going to be presented later.
When the righteous meditator can distinguish and keep ultimate nature of clothes in
mind he must keep ultimate nature of corporeal dhammas consisting in (6) doors, (42) bodily
parts of himself in mind again. He must perform alternate discerning on internal and external
corporeal dhammas over and over. If it is successful to discern in that way, he has to
continue to discern four great elements consisting in floor on which he is sitting. When
corporeal units can be seen he has to analyze ultimate nature of corporeal dhammas. Then
both kinds of internal and external ultimate nature of corporeal dhammas must be discerned
alternately over and over.
PAGE-577
Tree-water-earth-forest-mountain
When the righteous meditator discerns four great elements consisting in meditation
hall he will see corporeal units and he has to analyze ultimate nature of corporeal dhammas
within corporeal units. Then he must spread light of wisdom and his knowledge towards
external world gradually.
Whatever kind of non-living things existing in external world, i.e., tree-water-earth-forest-
mountain which are touched with the light of wisdom, must be scrutinized in order to see four
great elements emphatically. When corporeal units can be seen he has to analyze and ultimate
nature of corporeal dhammas must be kept in mind. Corporeal dhammas existing in both
internal and external situations must be kept in mind alternately. Due to presence of sharp and
powerful insight knowledge, when he discerns four great elements consisting in tree-water-
earth-forest-mountain, he can see corporeal units easily. Some practicing persons usually see
both non-transparent and transparent corporeal units minglingly. Corporeal units with body-
transparent-element which are inclusive in animal beings, insects etc., which are existing in
closely connected circumstance with those tree-water-earth-forest-mountain, are transparent
corporeal units.
23
24 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
Thus the righteous meditator endeavours to send his insight knowledge towards the
whole non-living world gradually. After scrutinizing four great elements consisting in every
non-living thing every corporeal unit must be analyzed to see ultimate nature of corporeal
dhammas. If any sound is produced by striking of two branches, or two leaves each other,
those are sound nonads corporeal units to which he must scrutinize in order to see (9) kinds
of ultimate nature of corporeal dhammas. Non-living things occurring in all ten directions
must be scrutinized in this way. Then all kinds of corporeal dhammas occurring in non-living
things within (31) realms must be kept in mind continuously.
If whatever kind of non-living thing which is occurring in wherever touched by the
light of wisdom can be analyzed up to the field of ultimate nature of corporeal dhammas, it is
successful to keep corporeal dhammas of non-living world called anupādiņņa in mind. He
does not see tree-water-earth-forest-mountain but piles of corporeal dhammas in his insight.
PAGE-578
When he sees corporeal units he has to analyze those corporeal units and ultimate
nature of corporeal dhammas must be kept in mind. At that time all beings, human beings
and animals etc., who are wandering in the insight of practicing person, exist in the insight by
means of collectiveness of four great elements only through abandoning forms and shapes of
beings. Every behaviour done by those beings appears as the action manipulated by four great
elements only in his insight. Those foods and drinks which are ingested by those beings also
appear as collectiveness of four great elements which are put inside collectiveness of four
great elements only in the insight knowledge. (Mahāţī-1-434, 435)
These words, sattākāram vijahitvā (= through abandoning forms and shapes of
beings), means detachment of perception of being (satta saññā) and perception of self-
identity (atta saññā). As mentioned in section on rūpakammaţţhāņa, volume I, only when
one discerns four great elements and he sees corporeal units only and he can keep four great
elements within corporeal units in mind, those perception of being and perception of self-
identity will be abandoned consequently. One must understand that it refers to this stage.
Only when compactness is broken down can the insight knowledge reach up to the field of
ultimate nature, resulting in reaching into the Knowledge of anatta. Only when the insight
knowledge reaches up to anatta can he abandon perception of being. Be careful!
The reason why this explanation of Mahāţīkā is presented again is that the righteous
meditator should not misunderstand on the fact way of discerning on external dhammas can
be performed through hypothetical way but not practical way. Actually external dhammas
must not be discerned through hypothetical way but practical way by which one must discern
in order to reach ultimate nature with the help of experiencial insight knowledge. In order to
know this fact reliable evidences of scriptures are presented in this work.
When practicing person succeeds to discern corporeal dhammas occurring in external
non-living world satisfactorily he can change to discern external living world easily. After
24
Translated by - Aññatara Bhikkhu * 25
developing concentration step by step he must keep corporeal dhammas existing in (6) doors,
(42) bodily parts of himself in mind again. It is similar to the process by which the engine is
started by motor just before car is driven.
Afterwards the righteous meditator must discern four great elements existing in the
person who is sitting closely in front of himself. In order to see that person, it is essential to
obtain sufficient light produced by Knowledge of Discerning on Corporeallity. He must
discern four great elements existing in any person who is sitting any place at which his light
of wisdom touches, if there is no person closely in front of himself. He must not discern
hypothetically without seeing any person with the help of light of wisdom. If he develops
concentration continuously through discerning four great elements existing in nearest person,
he can see corporeal units soon.
PAGE-579
Unless corporeal units are seen easily, he has to continue to discern four great
elements only. He will see white block of external person’s body and then he will see
transparent block gradually. He must discern that transparent block in order to see space
element continuously. Finally corporeal units existing in external person can be seen clearly.
There are same numbers of corporeal units and corporeal dhammas, i.e., (6) kinds
and (54) kinds respectively, in internal eye-door and external eye-door. The practicing person
must keep those corporeal dhammas in mind alternately over and over. He must keep
corporeal dhammas occurring in remaining (5) doors,(42) bodily parts in mind in similar
way.
When those (54) kinds, (44) kinds of corporeal dhammas occurring in each door,
each bodily part of both internal and external persons can be kept in mind alternately, over
and over he must keep all kinds of corporeal dhammas in mind as “corporeal dhamma,
corporeal dhamma”, as a whole. Afterwards, non-real corporealities occurring in external
persons must also be kept in mind. There are corporeal units which consist of pure real
corporealities in cittajarūpa, utujarūpa, āhārajarūpa. There are also corporeal units which
consist of both real and non-real corporealities mixed together. Furthermore, there are four
kinds of characteristic corporealities (lakkhaņarūpa), which are inclusive in (10) kinds of
non-real corporealities, which are not produced by any factor (= nakutoci samuţţhāna).
Those all kinds of real and non-real corporealities occurring in both internal and external
persons must be kept in mind as “corporeal dhamma, corporeal dhamma” alternately over
and over as a whole.
The righteous meditator must keep all kinds of corporeal dhammas existing in living
beings within (31) realms in mind as a whole through extending insight knowledge gradually.
If the virtuous person is able to discern up to infinite universes, he must keep corporeal
dhammas in mind as a whole. He has to practice continuously in order to see only piles of
corporeal dhammas but not persons, beings, human beings, heavenly beings, brahmas.
If the righteous person is gentleman, he can discern only virility, male sex corporeality called
pumbhāvarūpa in him. If the righteous person is lady, she can discern only femininity,
female sex corporeality called itthibhāvarūpa.
PAGE-580
25
26 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
However ____ during discerning external living beings, both kinds of sex-
corporealities, virility and femininity can be discerned as a whole. In the aspect of disciple’s
knowledge, it is explained in the subcommentary, Anupada Sutta ţīkā, that…….
Pāli Quotation (M-ţī-3-274, 275)
= Due to presence of the Noble preaching that “only when all kinds of corporeality-
mentality are known by three kinds of full understanding (pariññā) can any person liberate
from suffering of defilements, suffering of rounds of rebirth, preached by the Exalted One,
1. both all corporeal and mental dhammas called conditioned things which are existing
in internal continuum of oneself and
2. all corporeal and mental dhammas called conditioned things which are existing in
external continuum of others must be discerned as objects of vipassanā practice
without discriminating as man, woman, person, being, through discerning as a whole
because those are the same phenomena as external ones,
PAGE-581
It means during walking with a stick, as the soil which is untouched by the tip of
walking stick is larger than the soil which is touched by walking stick, although the Most
Venerable Moggallāna performed vipassanā discerning through extracting conditioned
things occurring in external beings, those conditioned things which are not discerned by
vipassanā knowledge are more than conditioned things which are discerned by vipassanā
knowledge. He can discern all qualitative numbers conditioned things but not quantitative
numbers completely. It should be understood in this way.
Through following example of way of discerning of wise persons, such as Venerable
Moggallāna etc., during discerning on external corporeal dhammas one can discern
corporeal dhammas existing in some external beings specifically. Because (32) bodily parts
of external persons can be discerned, ultimate nature of corporeal dhammas consisting in
those (32) bodily parts can be discerned and kept in mind systematically. It should be
considered explanation found in above Mahāţīkā (1.435). (See page 577 this volume.)
26
Translated by - Aññatara Bhikkhu * 27
Because the Most Venerable Moggallāna was mastery in concern with super-psychic
knowledge, he could extract and discern mental dhammas occurring some external beings. If
the virtuous person also has got paracittavijānana abhiññāņa (= super-psychic knowledge of
knowing on other’s mind), he can extract and discern mental dhammas occurring in some
external beings specifically. The ability to know other’s mind concerns with
paracittaabhiññāņa only.
The virtuous one who lacks paracittavijānana abhiññāņa must discern external
mental dhammas as a whole, due to same occurrence as external dhammas, without
differentiating man, woman, person, being.
If the righteous meditator can keep all kinds of corporeal dhammas occurring in both
external living world and external non-living world within (31) realms in mind as a whole, he
can change to discern external mental dhammas. He has to discern factors of absorption and
associating dhammas of absorption of external persons as beginning. If it is successful, he
has to discern those absorption mental dhammas of both internal and external continuums
alternately, over and over.
When he has got satisfaction to keep absorption mental dhammas in mind, he can
begin to keep mental dhammas which arise by taking objects of corporeal dhammas.
Because he began to keep mental dhammas of mind-door-cognitive process in mind, during
discerning on internal mental dhammas, he must begin to keep mental dhammas of mind-
door-cognitive process which arise by taking objects of corporeal dhammas in mind, during
discerning on external mental dhammas in similar way.
PAGE-582
27
28 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
(e) as anatta,
(f) as asubha,
must be kept in mind.
One must not differentiate whose life-continuum mind-clear-element, whose eye-
transparent-element, whose mental dhammas of mind-door-cognitive process etc., but he
must discern as a whole generally, due to the same occurrence of external phenomena.
During keeping unwholesome mental dhammas of unwholesome impulsions of mind-door-
cognitive processes which arise by taking object of the eye-transparent-element, in mind, he
must discern external continuums of others by following examples of internal continuum of
himself. It should be understood similarly on ways of discerning on mental dhammas which
are inclusive in dhamma-object line, which arise by taking objects of real and non-real
corporealities.
During keeping mental dhammas which arise by taking visible-object as object in
mind, as one performs to discern internal continuum of oneself, external continuums of others
must also be performed through
1. keeping both eye-door and mind-door in mind simultaneously and then
2. external visible-object must taken as object and mental dhammas occurring in eye-
door-cognitive process and mind-door-cognitive processes must be kept in mind.
PAGE-583
One must not differentiate external continuums of persons, beings as whose eye-door,
whose mind-door, whose visible-object etc. One must keep in mind as a whole, due to the
same occurrence of external phenomena. Mental dhammas of remaining ear-door-cognitive
process, mind-door-cognitive processes etc., which arise by taking audible-object etc., must
be kept in mind by following ways of discerning on internal phenomena. If wise-attention is
available, there will be wholesome impulsions, while if unwise-attention is available, there
will be unwholesome impulsions. Internal phenomena and external phenomena must be
discerned and kept in mind alternately over and over.
28
Translated by - Aññatara Bhikkhu * 29
PAGE -584
PAGE-585
29
30 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-586
It means that as it is reached into the worldly usage, house, monastery etc., after
abandoning original designations, wood etc., if wood etc., are lying in a condition which can
be designated as house, monastery, ___ similarly ____it will be reached into designation as
rūpa (corporeal dhamma), sarīra (body), after abandoning original designations, wood etc.,
if bone, organs in the shape of line of streak etc., are existing in a condition which can be
designated as corporeality, body. According to explanation found in Mahāţīkā, that ____
rūpam sarīramicceva sankham gacehatiti yojanā. (Mahāţī-2-362),
In this case, the term, sarīra (body) means rūpa (corporeality) only. In the next
method, it means five kinds of clinging aggregates.
30
Translated by - Aññatara Bhikkhu * 31
If body of harp, harp strings etc., are lying in such condition which can be said as
harp, the worldly usage, harp, arises consequently, _____
If elephants, horses etc., are gathering in such condition which can be said as military,
the worldly usage, military, arises consequently, _____
If city wall, houses, gate, tarret of a palace wall, etc., are lying in such condition
which can be said city, the worldly usage, city, arises consequently,______
If stem, foliage etc., are lying in such condition which can be said as tree, the worldly
usage, tree, arises consequently; in the aspect of ultimate sense, if each part, stem, branch
etc., is considered with the help of insight knowledge, there is no tree, (= as group of
corporeallities with nutriment as eight factor, which are produced by
temperature)__________
Similarly _______ if five kinds of clinging aggregates (= corporeality-mentality) arise
unitedly by means of continuity of preceding and succeeding phenomena which are
connecting each other incessantly, in the aspect of conventional reality, the worldly usage,
person, being (jīva, atta), arise consequently. In the aspect of ultimate reality ____ if each
dhamma is scrutinized by penetrative insight knowledge, there is no being which is the base
of wrong opinion that “I am, or I”, but mind-matter only.
Thus knowing as it really is arises in the insight of practicing person called
vipassanākammika.
evam passato hi dassanam yathābhūtadassanam nāma hoti. (Vs-2-229)
= The wisdom gained by knowing and seeing on the phenomena that “there is no
person, being, jīva (= living being), atta (= self-identity), but corporeality-mentality” is
knowledge on phenomena as they really are (yaţhābhūta dassana). This knowledge on
phenomena as they really are, can be designated as Purification of View (dţţthivisuddhi), due
to lack of impurity called wrong obsession as person, being, jīva, atta. (Vs-2-228, 229)
However the righteous meditator should not satisfy so far as this extent, he has to
keep corporeality-mentality in mind continuously through characteristic-function
manifestation-proximate cause. It will be presented in Lakkhaņādi Catukka, Volume IV.
PAGE-587
31
32 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
cause-result (= conditioned things) are kept in mind again and then the practicing person must
change vipassanā discerning. If one follows instructions in that way, the insight knowledge
relating to corporeal and mental dhammas will be clearer and clearer.
PAGE-588
32
Translated by - Aññatara Bhikkhu * 33
on the fact this cittānupassanā satipaţţhāna is a kinds of preaching which instructs to discern
and keep mental dhammas, in other words, mind-matter in mind through discerning on
consciousness as priority.
In above explanation of commentary, it is instructed that _______
1. in such and such moments, such and such consciousness arise,
2. that and that consciousness must be distinguished and kept in mind well and then ___
3. (a) both one’s consciousness
(b) and other’s consciousness
(c) sometimes one’s consciousness or sometimes other’s consciousness, must be
discerned and kept in mind over and over again.
It must be careful the fact there are two kinds of consciousness, i.e., discerned
consciousness (= object) and discerning consciousness (knowledge) in this instruction.
1. With regarding to these words, “in such and such moments, such and such
consciousness arise, that and that consciousness must be”, it directs (16) kinds of
consciousness, sarāga citta etc., which are discerned objects of vipassanā knowledge.
2. With regarding to these words, “distinguished and kept in mind well,” it directs
vipassanā consciousness which is capable of discerning (= Knowledge of Analyzing
Mentality-Corporeality called nāmarūpa paricchedañāņa).
In this explanation, discerned consciousness are (16) kinds of consciousness, sarāgacitta etc.,
which have been preached in cittānupassanā satipaţţhāna, while discerning consciousness
are continuity of great wholesome impulsions of mind-door-cognitive processes which are
predominated with vipassanā knowledge, Knowledge of Analyzing Mentality-Corporeality,
which arise in the continuum of mind of worldly person and fulfilling person. The latter are
inclusive in vītaraga citta, vītadosacitta,vītamohacitta etc. Those discerned consciousness,
sarāga citta etc., and discerning consciousness are unable to arise simultaneously within
either same mind moment or same cognitive process, but separately each other. While
discerned consciousness are arising through three-time-phases called uppāda-ţhiti-bhanga,
discerning (wholesome) consciousness does not arise yet. While discerning (wholesome)
consciousness is arising through three-time-phases called uppāda-ţhiti-bhanga, discerned
consciousness also does not arise yet.
If it is so, there will be reasonable question that what do those words of commentary “
in such and such moments, such and such consciousness arises; that and that consciousness
must be distinguished and kept in mind well,” mean? The answer is as follows: ______
It means during discerning on mental dhammas, sarāgacitta etc., the practicing
person must discern those mental dhammas in order to see momentary present of those
dhammas; in order to reach momentary present called uppāda-ţhiti-bhanga with the help of
penetrative insight after distinguishing and making mental note on consciousness and mental
concomitants which are associating dhammas with the various consciousness. (It has been
explained in detail in section of Bhaddekaratta Sutta. Ways of discerning are also presented
in this volume.)
Furthermore _____ this cittānupassanasatipaţţhāna and above commentary do not instruct
in order to discern mental dhammas without separating between concept and ultimate nature.
For instance ____ absorption consciousness are called lofty consciousness which are
inclusive in those (16) kinds of discerned objects. Those absorption consciousness are
included in list of object dhammas which must be discerned by vipassanā knowledge of
virtuous persons who have got vehicle of samatha. Those absorption dhammas can not arise
33
34 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
through continuous discerning on concept and ultimate nature without separating each other.
Those dhammas are available, even if a meditation subject, which can bring forth absorption,
is practiced systematically. This fact must be considered especially for every meditator,
himself.
PAGE-590
Then some noble teachers suggested that during keeping these (16) kinds of
consciousness in mind, those consciousness must not need to discern one by one specifically
but it must be discerned only when each kind arises automatically. All ultimate dhammas,
except nibbāna, can arise in the presence of factors of respective causal dhammas unitedly.
There is no ultimate dhamma which arises automatically. (It will be explicit in Section of
Dependent-Origination.)
Furthermore _____ some virtuous persons have no desire to discern some
unwholesome consciousness, sarāgacitta etc., specifically. They thought that way of practice
can bring forth unwholesome dhammas.
Because the Exalted One instructed that “anuppannāņam akusalānam dhammānam
anuppādāya chandam janeti….. (M-1-89)
= one must endeavour so as not to arise unwholesome dhammas which have not
arisen yet, “ in the section of sammappadhāna, the way of practice by which one discerns
unwholesome dhammas through making intentionally (= through making unwise-attention)
can bring forth unwholesome dhammas which have not arisen yet, suggested by those
virtuous ones.
When one asks those persons with this opinion that “when do you discern
unwholesome dhammas, sarāgacitta etc.,? “ they usually answer that the Supreme Buddha
instructed it must be discerned only when they arise through coincidence of object and
attention (manasīkāra).
In this case, the righteous meditator should like to consider carefully. Unwise
attention called ayanisomanasīkāra is proximate cause of all kinds of unwholesome
dhammas. It is improper way of taking into heart objects as nicca, sukha, atta, subha when
various objects impinge on respective doors. If that unwise attention arises, unwholesome
dhammas will arise consequently. Who does it to arise that unwise attention? Consider that
how can that unwise attention reach to yourself, whether horse-cart riding or by bus?
If unwholesome dhammas, sarāga citta etc., arises in continuum of mind of righteous
person, it will be arisen through his unwise attention. That unwise attention is produced by
himself only. Please consider that “is there any other person who make that unwise-attention?
Or does it arise automatically?
PAGE-591
If one can agree with the opinion that those unwholesome dhammas arise in one’s
continuity of mentality through one’s unwise attention; if one can agree with the opinion that
those arising unwholesome dhammas must also be discerned in order to know through three
kinds of full understanding, one should like to consider the fact why one can not agree to
discern unwholesome dhammas which arise through unwise attention in this section of
nāmakammaţţhāna.
Furthermore some complain that every one has to endeavour in order to improve
wholesome dhammas but not unwholesome ones.
The way of practice by which five clinging aggregates, including unwholesome
dhammas, sarāgacitta etc., must be discerned in order to know through three kinds of full
34
Translated by - Aññatara Bhikkhu * 35
PAGE-592
There is farther consideration again on the fact “one should not take into heart
intentionally in order to arise unwholesome dhammas; one must discern unwholesome
dhammas which arise through coincidence of object and attention only.” Wise attention
arises frequently in the continuum of mind of person who always performs vipassanā
discerning throughout all the day and night. If vipassanā knowledge arises continuously
throughout one or two hours, it will be opportunity to arise unwholesome dhammas,
sarāgacitta etc. Only when unwise attention arise at interval of vipassanā practices, those
unwholesome dhammas can arise.
If unwholesome dhammas, sarāgacitta, etc., arise at interval of vipassanā practices, it
is very difficult to discern those dhammas in order to reach ultimate nature through breaking
down the compactness. Furthermore _____ it will be very difficult to discern through
characteristic-function-manifestation-proximate cause because of lack of vipassanā
knowledge or knowledge of Analyzing Mentality-Corporeality at that interval of vipassanā
practices. Because those dhammas are only specific dhammas which can be known by
vipassanā knowledge, including Knowledge of Analyzing Mentality-Corporeality, it will be
meaningless of way of discerning by which ordinary consciousness without vipassanā
35
36 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
knowledge discerns on those dhammas. The righteous meditator, himself, should like to
scrutinize the fact whether or not those unwholesome dhammas can be discerned by ordinary
consciousness without vipassanā knowledge in order to see characteristic-function-
manifestation-proximate cause of those dhammas.
Furthermore ____ as in the continuum of mind of Venerable Mahānāga Mahā
Thero, if defilements can be discarded throughout (60) years by means of absorption
attainment or efficiency of vipassanā knowledge, resulting in impossibility to arise those
defilements through three-time-phases called uppāda-ţhiti-bhanga, does the righteous
meditator omit to discern those defilements? This fact is also essential to be considered.
Again _____ the craving (taņhā) is significant factor in samudayasacca dhammas.
The craving which is origin of present life five aggregates had arisen at past life, when
kamma (=action) which will bring forth present life five aggregates called dukkhasacca
dhammas, was cultivated. Then the craving which is cultivated in present life is only origin
of future five aggregates. That samudaya sacca dhamma also is inclusive in the list of
objects of vipassanā knowledge. It includes in the Section of Dependent-Origination.
The righteous meditator has to discern causal relationship, i.e., how contact arises,
due to sense-bases; how feeling arises, due to contact; how the craving arises, due to feeling
etc., with the help of penetrative vipassanā knowledge.
PAGE-593
During discerning in that way, due to presence of wise attention of practicing person,
unless craving arises through feeling, it must be considered that “must he wait to arise
craving?”
The practicing person has to endeavour so as to be ready to discern whatever
dhamma, which is really object of vipassanā knowledge, which can be discerned by
meditators insight really. Every practicing person should like to practice in order to be able to
discern acquired absorption at every time, at every place. He has to practice in order to be
able to discern whatever defilement which has not eradicated yet by the Noble Path.
He should like to read instructions found in cittānupassanā satipaţţhāna (M-1-76)
and commentary (M-A-1-285) again. It instructed that _______
The practicing person has to discern
1. internal (16) kinds of consciousness, sarāgacitta etc., sometimes,
2. external (16) kinds of consciousness, sarāgacitta etc., sometimes,
3. internal-external (16) kinds of consciousness, sarāgacitta etc., sometimes, over and
over.
Those are preachings which instruct the way of practice that after keeping mentality-
corporeality in mind through discerning on consciousness as priority, causal dhammas must
be scrutinized and then those mentality-corporeality together with causal dhammas must be
discerned as anicca, dukkha, anatta, asubha. It should, therefore, be recognized
confidentially that those preachings do not instruct to discern concept and ultimate dhamma
without separating.
36
Translated by - Aññatara Bhikkhu * 37
Now the righteous meditator should like to understand the fact through practicing
ānāpānakammaţţhāna systematically step by step, function of keeping kāya-vedanā-citta-
dhamma which are objects of foundation of mindfulness and vipassanā knowledge, in mind
is also inclusive simultaneously.
PAGE-594
1. He abides and discerns steadfastly on the nature of origin of arising and the nature of
arising of bodily constituents (in next method, both bodily and mentally constituents);
he abides and discerns steadfastly on the nature of origin of dissolution (=cessation)
and the nature of dissolution (= cessation) of bodily constituents (in the next method,
both bodily and mentally constituents); he abides and discerns steadfastly on the
nature of origin of arising and nature of arising; the nature of origin of cessation and
nature of cessation of bodily constituents (in the next method, both bodily and
mentally constituents.) (M-1-71)
2. He abides and discerns steadfastly in the nature of origin of arising and the nature of
arising of feeling; he abides and discerns steadfastly on the nature of origin of
cessation and the nature of cessation of feeling; he abides and discerns steadfastly on
the nature of origin of arising and nature of arising; the nature of origin of cessation
and the nature of cessation of feeling. (M-1-75)
3. He abides and discerns steadfastly in the nature of origin of arising and the nature of
arising of consciousness; he abides and discerns steadfastly on the nature of origin of
cessation and the nature of cessation of consciousness; he abides and discerns
steadfastly on the nature of origin of arising and nature of arising; the nature of origin
of cessation and the nature of cessation of consciousness. (M-1-76)
4. He abides and discerns steadfastly in the nature of origin of arising and the nature of
arising of principle of dhammas; he abides and discerns steadfastly on the nature of
origin of cessation and the nature of cessation of principle of dhammas; he abides and
discerns steadfastly on the nature of origin of arising and nature of arising; the nature
of origin of cessation and the nature of cessation of principle of dhammas. (M-1-77,
78)
PAGE-595
37
38 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
(1) underived corporealities, derived corporealities, which are produced by four origins,
kamma-citta-utu-āhāra, which are called kārajakāya, (with referring to explanation,
“kārajakāyonāma cattāri mahābhūtāni upādārūpañca” (M-A-1-254)
(2) nose-tip and
(3) consciousness (which can bring forth in-breath, out-breath).
Those three factors are origin of arising of in-breath-out-breath. The person who
discerns on those three dhammas can be said he discerns steadfastly on nature of origin of
arising of kāya (assāsapassāsakāya called in-breath-out-breath). It means he can be said as
samudayadhammānupassī person.
PAGE-596
If the practicing person who has got the fourth absorption of mindfulness of breathing
keeps factors of absorption in mind as beginning in order to change stage of Purification of
Views, that kind of person is designated as jhānakammika person. If he keeps corporeal
dhammas of in-breath-out-breath in mind as beginning, that kind of person is designated as
assāsapassāsakamika person. Both kinds of person have the same ways of keeping
corporeality-mentality in mind. In this case it will be presented on jhānakammika person in
order to understand samudayadhammānupassī etc.
When jhānkammika person scrutinizes how do these factors of absorption arise
depending on which dhammas with the help of penetrative insight he knows they arise
38
Translated by - Aññatara Bhikkhu * 39
PAGE-597
Those words found in above commentaries are explicit with referring to (50) kinds of
Knowledge of Arising and Passing Away(udayabbayañāņa) called (25) kinds of Knowledge
of Arising (udayañāņa) and (25) kinds of Knowledge of Passing Away (vayañāņa) on five
aggregates, which are found in Paţisambhidā Magga (53). Essence of those commentaries is
as follows: ____
39
40 * NIBBĀNA GĀMINIPAŢIPADĀ (Pa-Auk Tawya Sayadaw)
PAGE-598
In this section the Exalted One preached on those three kinds of knowledge, i.e.,
1. Knowledge of Discerning Cause and Condition,
2. Knowledge of Comprehension,
3. Knowledge of Arising and Passing Away on the whole. It will be presented
continuously on cascade ways of practices for attainment of those knowledge, step by
stet. It will be presented previously on brief account of way of practices which must
be performed successively so as not to lose sight way of practice relating to
satipaţţhāna in accordance with preaching found in Mahāsatipaţţhāna Sutta. It is for
the sake of understanding on practice of foundation of mindfulness which must be
fulfilled by oneself.
PAGE-599
Furthermore, the mindfulness appears towards that practicing bhikkhu in this way,
i.e.,
1. There are only corporeal dhammas;
2. there are only feeling dhammas;
3. there are only consciousness dhammas;
4. there are only dhamma phenomena. That mindfulness is for the sake of advancement
of vipassanā knowledge only; it is only for the sake of improvement of mindfulness
which are associating with successive kinds of vipassanā Knowledge. That bhikkhu
abides without depending on five clinging aggregates called kāya-vedanā-citta-
dhamma through craving-wrong view in a way that “I, mine” etc. He does not obsess
any dhamma in the world called five clinging aggregates, which are designated as
kāya-vedanā-citta-dhamma, as “I, mine”.
40
Translated by - Aññatara Bhikkhu * 41
In this section, the Exalted One preached on various vipassanā knowledge, from Knowledge
of Dissolution (bhangañāņa) until the Noble Path-Knowledge on the whole.
Now it has been finished to present brief account of practice of four mindfulness
foundation. It will be presented on ways of discerning on phenomena of arising of resultant
dhammas, five clinging aggregates called kāya-vedanā-citta-dhamma, due to presence of
causal dhammas, ignorance-craving-clinging-formations-action, which are called section of
Dependent-Origination, in coming volume.
Pa-Auk-Tawya Sayadaw
Cittala Mountain Monastery
Pa-Auk Tawya
Translated by
Aññātara Bhikkhu
29.9.2006 Finished
41