Awakening while awakening

“‘‘Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusenti – evaṃvādī kho ahaṃ, āvuso, evamakkhāyī’’ti.”

According to whatever doctrine, friend, one does not quarrel with anyone in this world with its divine and evil beings, with its highest gods and groups of ascetics and brahmins, simply because he dwells disconnected from the senses, for such a holy one, who is past a state of looking for answers, who cut through incertitude, who has no thirst left neither for being nor for not-being, whom perceptions do not haunt- such is my teaching, friend, such do I proclaim.

MN16

Feeling is like rain, a continuous stream of drops. Sometimes it is lovely warm like mild summer rain, at other times cold chilly and piercingly painful as a heavy shower of rain in the midst of autumn.

To us the world hardly ever stops there. When a spell of rain turns in either direction – too attractive or too painful – it is the chain of thoughts with which we identify immediately, defining ourself. Justifications, longing, rejection, sorrow, lamentation…

But what if we get disconnected – continuously – at the level where we can watch the rain drop on our six sense spheres?

We would witness that if a certain amount of either pleasant or unpleasant feelings persist, that they then in turn will give rise to thoughts. They in turn make us “take up the matter”. First in thoughts, then in words and eventually bodily movements. It is not, that they “make us” take up the matter: If you happen to watch it, real close while it happens, you can see of course how the thoughts are “born”. They are literally being born – and, due to the condition they are born under they will carry a positive or negative spin.

Intention when unseen is the final acknowledgement that we completely identify with and embrace our feelings. At that low level of mental processing the external and internal is yet so close, it almost “appears” here as one. Like the world appears to us, when we just woke up from a very lively dream…it takes some time to “get back”, i.e get our mental machine going again which nests us into this world so cozily. Usually though, our event horizon is right on top of the products of our sensual and mental abstraction (the names) of the world, which surrounds us (the forms).

What if we just were to watch the rain?

…‘‘Yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce n’atthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Es’ev’anto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādānaṃ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Idamavoca bhagavā.

From whatever source, o monks, a man is confronted by those chains of proliferating perceptions – if HERE there is nothing for him to be delighted in, to go along with them, to enter into them – then that in itself is the end of following passion, this in itself is the end of following aversion, this in itself is the end of views, this in itself is the end of doubt, this in itself is the end of measuring ourself, this in itself is the end of passion for being, this in itself is the end of not-knowing, this in itself is the end of taking rods and weapons, quarrels, disputes, accusations, slander and false speech. Here then all these bad unwholesome things are completely dissolved. This said the Blessed One.

MN16

The Buddha says that it is possible to detach ourselves from what everyone believes to be “them”. In fact he makes a very convincing case for knowing and seeing samsaric nature not just out there, around us, but on exactly the same level, internally – it is all equally to be seen and right there left alone. Vision, hearing, smelling, tasting, touching and thinking are equal in their fundamental characteristics. How long or rather: how much would it take to awaken to that level of understanding and all-observation, as mentioned in the above paragraph? One thing is for certain: That level of observation, once reached – it in itself is the end of the noble eightfold path.

So h’āvuso, Bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.

He verily, friends, the Blessed One, knowing he knows, seeing he sees. He has become Vision, he has become Knowledge, he has become the Law, he has become brahmic – the Speaker, the Proclaimer, the Guide to Meaning, the Giver of Deathlessness, the Lord of the Law, is the One who arrived (at being) Thus.

James’ story: “One afternoon when I was sleepy but still awake I heard noises. Unable to move or speak up I was caught watching what happened. Vipassana set in and observed the events. Each time a sound would register it would trigger an unpleasant feeling. Just a drop. But as the noises kept coming those drops turned into a stronger and stronger shower of rain. As if they set the stage, thoughts started to arise. Out of nowhere. Like bubbles on the water, caused by the raindrops. Following the unpleasant sensations the thoughts themselves were negative, themselves triggering mental unpleasant feelings, helping the rain to grow even stronger. It would not need much more and I could see myself embrace/identify with and “become” those feelings, thoughts, intentions. Get out of my fragile mode of observation which I was balancing in, caught between a sleep and a wake state of mind.

I could see how this fire of sensations would flare up and burn me, turn me into a burning log. Burning by aversion or passion or just not seeing what is going on at other times. I could also see, that if I were to stay here, and have learnt such a level of detachment, it would just be the ocean of feelings that come and go, but nothing more. The thoughts, which would arise would not turn into chains of perceptions coming back to haunt me. They, just as all the other sensations would come and – not being taken up – disintegrate without the fire ever-growing strong enough to “take me over”.

‘‘Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu.

Dependent on the sight, o friends, and the forms arises sight-recognition. The alignment of those three is “contact”. Dependent on contact is feeling. What one feels that one perceives. What one perceives that one thinks about. What one thinks about that one proliferates. What one proliferates based on that a man is assailed by chains of proliferated perceptions, with regard to past, present and future forms recognisable through sight.

Venerable Mahakaccayana’s response is superb. Venerable Nyanananda in his “Nibbana Sermon, 11” discusses it indetail:

The formula begins on an impersonal note, cakkhunc’àvuso paticca rupe ca uppajjati cakkhu vinnànam. The word paticca is reminiscent of the law of dependent arising. Tinnam sangati phasso, “the concurrence of the three is contact”.  Phassa paccayà vedanà, “conditioned by contact is feeling”. From here onwards the formula takes a different turn. Yam vedeti tam sanjànàti, yam sanjànàti tam vitakketi, yam vitakketi tam papanceti, “what one feels, one perceives; what one perceives, one reasons about; what one reasons about, one turns into papanca“.

In this way, we can distinguish three phases in this description of the process of sense perception in Venerable Mahà Kaccàna’s exposition. It begins with an impersonal note, but at the point of feeling it takes on a personal ending, suggestive of de liberate activity. Yam vedeti tam sanjànàti, yam sanjànàti tam vitakketi, yam vitakketi tam papanceti, “what one feels, one perceives; what one perceives, one reasons about; what one rea sons about, one turns into papanca (mental proliferation)“.

There is a special purpose in using the active voice in this context. It is in order to explain how a man is overwhelmed by papancasannàsankhà – whatever it may be – that Venerable Mahà Kaccàna has introduced this sequence of events in three phases. In fact, he is trying to fill in the gap in the rather elliptical statement of the Bud dha, beginning with yatonidànam, bhikkhu, purisam papancasannàsankhà samudàcaranti, “monk, from whatever source papanca sannà sankhà beset a man”. The initial phase is impersonal, but then comes the phase of active participation.

From feeling onwards, the person behind it takes over. What one feels, one perceives; what one perceives, one reasons about; what one reasons about, one turns into papanca. The grossest phase is the third. Venerable MahàKaccànas formula shows how the process of sense-perception gradually assumes a gross form. This third phase is implicit in the words yam papanceti tatonidànam purisam papancasannà­sankhà samudàcaranti, “what one turns into papanca, owing to that papanca sannà sankhà beset that man”. The word purisam is in the accusative case here, implying that the person who directed sense-perception is now beset with, or overwhelmed by, papancasannàsankhà, as a result of which all the evil unskilful mental states come to be. This itself is an index to the importance of the term papanca.

The course of events suggested by these three phases may be illustrated with the legend of the three magicians.

While journeying through a forest, three men, skilled in magic, came upon a scattered heap of bones of a tiger. To display their skill, one of them converted the bones into a complete skeleton, the second gave it flesh and blood, and the third gave it life. The resurrected tiger devoured all three of them. It is such a predicament hinted at by the peculiar syntax of the formula in question.” Ven. Nyanananda in: Nibbana Sermon, 11.

Venerable Kaccayana, the “Elaborator of brief Dhamma statements “, whose profound Dhamma teachings we are looking at here, was a very talented teacher. Attributed to him is also the Petakopadesa, a very old canonical book which may have entered the canon of Buddhist scriptures during the first few hundred years after the Buddha’s Parinibbana. Still, the Petakopadesa shows signs that at least parts of it were conceived during a time where the message of the Buddha was still very lively – not just in theory, but especially in practice. Let’s have a look at the following passage:

“Sacittapariyodāpanaṃ, etaṃ buddhāna sāsanan”ti gāthā cetasikā dhammā vuttā, citte rūpaṃ vuttaṃ. Idaṃ nāmarūpaṃ dukkhaṃ ariyasaccaṃ. Tato sacittapariyodāpanā yaṃ yaṃ odapeti, taṃ dukkhaṃ. Yena odapeti, so maggo. Yato odapanā, so nirodho. Cakkhuṃ ca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tattha sahajātā vedanā saññā cetanā phasso manasikāro ete te dhammā ekalakkhaṇā uppādalakkhaṇena. Yo ca rūpe nibbindati, vedanāya so nibbindati, saññāsaṅkhāraviññāṇesupi so nibbindati.

“…And to clear ones mind, this is the teaching of the Buddhas” [Dhp. v. 183] this verse was said in regard to mental things and to form in the mind. This name-and-form is the Noble Truth of suffering. Therefore the cleansing of ones mind is the cleaning of that which is suffering. Through which one is able to clean, that is the path. As far as the cleaning is concerned, that is cessation. Dependent on sight and forms arises sight-recognition. There, born at the same time, is feeling, perception, intention, contact, attention – these things are all of one characteristic – of the characteristic of arising. And who gets disenchanted from forms, he (also) gets disenchanted from feelings, he (also) gets disenchanted from perception, mental activities and cognition (consciousness).”

Petakopadesa, 5. [pi]

Extracting such a deep meditative (insight) meaning from a “simple” Dhammapada verse – which is intrinsically in line with the word of the Buddha but still in a language unlike the suttas tells us a little bit about the living Dhamma in ancient India after the time of the Buddha. It is quite beautiful to be able to see over the shoulder of those ancient meditation teachers and to be able to investigate their thoughts and insights over the centuries. When was the last time that you have seen (in modern days) such a great in-depth (but short and to the point) explanation of this famous and well quoted Dhammapada verse?

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Some more papanca on this topic:

http://www.beyondthenet.net/calm/nibbana11.htm

http://jayarava.blogspot.com/2009/04/proliferation-stories-we-tell-ourselves.html

http://www.accesstoinsight.org/tipitaka/mn/mn.018.than.html

…way too much papanca here:

http://www.google.com/search?hl=en&q=cakkhuñca+paticca&aq=f&aqi=&oq=

Tālaputta and “The Avatar”

When the actor Talaputta went to the Buddha, he had an important question on his mind. And it was one of the few times when the Buddha at first did not want to answer. Not, because he did not know, but because he knew:

SN.42.2 Tālaputo

Then Talaputta who danced on a stage to entertain approached the Blessed One, bowed before the Blessed One and sat on a side.

3. Sitting on a side Talaputta who danced on a stage to entertain said to the Blessed One: Venerable sir, I have heard, the early teachers of teachers who danced say, `they that danced, said lies as truth to entertain people, made laughter and amusement in front of a crowd, after death will be born with the gods of laughter.’ What does the Blessed One say about this?

Talaputta, enough of it, do not ask me!

4. For the second time…

5. For the third time, Talaputta who danced on a stage to entertain said to the Blessed One: Venerable sir, I have heard, the early teachers of teachers who danced say, `they that danced, said lies as truth to entertain people, made laughter and amusement in front of a crowd, after death will be born with the gods of laughter’ What does the Blessed One say about this?

Talaputta, you do not gain by it! Enough! Do not ask me! Yet you ask me I will explain.

6. Talaputta, when beings are greedy, bound by greed, they dance in the midst of crowds and exhibit passionate things to increase attachment, pleasure, and enjoyment. Talaputta, when beings are hateful, bound by hate, they dance in the midst of crowds and exhibit hateful things to increase hatred. Talaputta, when beings are deluded, bound by delusion, they dance in the midst of crowds and exhibit deluded things to increase delusion.

7. These intoxicated and negligent beings intoxicate and cause negligence in others and after death are born in a hell called laughter. If it happens, they cling to a view, `they that danced, said lies as truth to entertain people, made laughter and amusement in front of a crowd, after death will be born with the gods of laughter.’ They will be born with the gods of laughter. It is wrong view to him. Gamini, to a person who has wrong view, I declare two courses of action either hell or an animal womb.

8. Hearing this, Talaputta who danced on a stage to entertain cried loudly with tears streaming.

There! Talaputta, I told you it is useless! I told you do not ask me!

Venerable sir, I do not cry for what the Blessed One has told, yet I have been deceived, enticed and cheated by the early teachers of teachers who knew, saying, `they that danced, said lies as truth to entertain people, made laughter and amusement in front of a crowd, after death will be born with the gods of laughter.

9. Venerable sir, now I understand, it is like something overturned is put upright, something covered is made manifest, as though the way was shown when someone has lost his way, as though an oil lamp is lighted for the darkness, for those who have sight to see forms. In this manner the Blessed One has explained the Teaching in many ways. Now I take refuge in the Blessed One. May I gain the going forth and the higher ordination in the Blessed One’s dispensation.

10. Talaputta who danced on a stage to entertain, gained the going forth and the higher ordination in the presence of the Blessed One.

11. Soon after his higher ordination Talaputta who danced on a stage to entertain became a worthy one (arahant). *

If the recent “The Avatar” movie shows us anything (and I won’t go into its content, because that’s what all of us do anyway day in and day out)  it is the amazing fact of how our world is based on and shaped by our sense impressions – better still: how our cognition interprets the experience of sense-contact.

While we are on an accelerating path to a more and more realistic replication of sense stimuli tricking our mind into generating new worlds (think 3-D technology** and touch devices) we are traveling on the same path as the insight meditator – however in the opposite direction

This has a fascinating consequence: Similar to the simile of the movie experience [here] this technological advance could be an eye-opener for many samsaric travelers about the nature of their mind and senses. But, more realistically they will probably fall for it, like the devas do: More enticing sense impressions leading to more craving instead of a deeper realization of the “magic show of the mind”.

So, there is or might be a point along that technological vs. insight journey were the insight meditator feels that the world he sees with his natural eyes appears exactly as shallow as the fata morgana presented to him through a screen (still a few centimeters away but coming closer and maybe one day behind the eye instead in front of it. Not really making any difference in the purpose, however )

The question then remains, do we want to continue getting fooled by our six-sense-spheres, the names-and-forms and our own cognitive interpretation – or do we intend to disengage and wake up? That is exactly the question Talaputta was faced with, after listening to the Buddha’s answer. He decided to wake up:

Theragatha, v.1091-1145

1. When, O when shall I live all alone
in mountain caves, unmated with desire,
clear seeing as unstable all that comes to be?
This wish of mine, when indeed will it be?

2. When shall I, wearing the patchwork robes
of color dun, be sage, uncraving, never making mine,
with greed, aversion and delusion slain
and to the wild woods gone, in bliss abide?

3. When shall I, this body seeing clear —
unstable nest of dying and disease
oppressed by age and death, dwell free from fear
in the woods alone? When indeed will it be?

4. When indeed shall I dwell seizing the sharpened sword
of wisdom made? When cut the craving creeper —
breeder of fear, bringer of pain and woe,
and twining everywhere? When indeed will it be?

5. When lion-like in the victor’s stance
shall I draw quick the sage’s sword
of wisdom forged and fiery might
quick breaking Mara with his host? When indeed will it be?

6. When myself exerting, shall I be seen
in goodly company of those esteeming Dhamma?
Those with faculties subdued who see things as they are?
Those who are ‘Thus’? When indeed will it be?

7. When indeed will weariness not worry me —
hunger, thirst and wind, heat, bugs and creeping things,
while bent on my own good, the Goal,
in Giribbaja’s wilds? When indeed will it be?

8. When indeed shall I, self-mindful and composed
win to that wisdom known by Him,
the Greatest Sage, the Four Truths won within,
so very hard to see? When indeed will it be?

9. When shall I, possessed of meditation’s calm
with wisdom see the forms innumerable,
sounds, smells and tastes, touches and dhammas too,
as a raging blaze? When will this be for me?

10. When shall I indeed, when with abusive words
addressed, not be displeased because of that,
and then again when praised be neither pleased
because of that? When will this be for me?

11. When shall I indeed weigh as the same:
wood, grass and creepers with these craved-for groups,
both inner and external forms
the dhammas numberless? When will it be for me?

12. When in the season of the black raincloud
shall I follow the path within the wood
trodden by those that See; robes moistened
by new falling rain? When indeed will it be?

13. When in a mountain cave having heard the peacock’s cry,
that crested twice-born, bird down in the wood,
shall I arise and collect together mind
for attaining the undying? When indeed will it be?

14. When shall I, the Ganges and the Yamuna,
the Sarasvati and the awful ocean mouth
of the Balava-abyss, by psychic might
untouching go across? When indeed will it be?

15. When shall I, like charging elephant unbound,
break up desire for sensual happiness
and shunning all the marks of loveliness
strive in concentrated states? When indeed will it be?

16. When, as pauper by his debts distressed,
by creditors oppressed, a treasure finds,
shall I be pleased the Teaching to attain
of the Greatest Sage? When indeed will it be?

17. Long years have I been begged by you
‘Enough for you of this living in a house.’
by now I have gone forth to homelessness
what reason is there, mind, for you not to urge me on?

18. Was I not, O mind, assured by you indeed:
‘The brightly plumaged birds on Giribbaja’s peaks
greeting the thunder, the sound of great Indra,
will bring to you joy meditating in the wood?’

19. Dear ones and friends and kin within the family,
playing and loving, sensual pleasures of the world:
all have I given up and reached at last to this,
even now, O mind, you are not pleased with me.

20. Mine you are, mind, possessed by none but me;
why then lament when comes this time to arm?
Seeing all as unstable this is now renounced:
longing for, desirous of the Undying State.

21. Said He who speaks the best, Best among mankind,
man-taming trainer, Physician Great indeed:
‘Unsteady, likened to a monkey is the mind,
extremely hard to check by not rid of lust.’

22. For varied, sweet, delightful are desires of sense;
blind, foolish common men long have lain in them
seeking after birth again, ’tis they who wish for ill,
by mind they are led on to perish in hell.

23. ‘In the jungle you should dwell, resounding with the cries
of peacocks and herons, by pard and tiger hailed:
Abandon longing for the body — do not fail’
So indeed my mind you used to urge me on.

24. ‘Grow in concentrations, the faculties and powers,
develop wisdom-factors by meditation deep
and then with Triple Knowledge touch the Buddha-sasana.’
So indeed my mind you used to urge me on.

25. ‘Grow in the Eightfold Way for gaining the Undying
leading to Release and cleansing of all stains;
Plunge to the utter destruction of all Ill!’
So indeed my mind you used to urge me on.

26. ‘Thoroughly examine the craved-for groups as Ill.
Abandon that from which arises ill.
Here and now make you an end of ill.’
So indeed my mind you used to urge me on.

27. ‘Thoroughly see inward the impermanent as ill,
the void as without self, and misery as bane,
and so the mind restrain in its mental wanderings.’
So indeed my mind you used to urge me on.

28. ‘Head-shaven and unsightly, go to be reviled,
among the people beg with skull-like bowl in hand.
To the Greatest Sage, the Teacher’s word devote yourself.’
So indeed my mind you used to urge at me on.

29. ‘Wander well-restrained among the streets and families
having a mind to sensual pleasures unattached,
as the full moon shining clear at night.’
So indeed my mind you used to urge me on.

30. ‘You should be a forest-dweller, almsman too,
a graveyard-dweller and a rag-robe wearer too,
one never lying down, delighting in austerities.’
So indeed my mind you used to urge me on.

31. As he who having planted trees about to fruit
should wish to cut a tree down to the root:
that simile you made, mind, that do you desire
when on me urge the unstable and the frail.

32. Formless one, far-traveler, a wanderer alone,
no more shall I your bidding do, for sense desires
are ill, leading to bitter fruit, to brooding fear:
with mind Nibbana-turned I shall walk on.

33. Not from lack of luck did I go forth,
nor shamelessness, nor caused by mind’s inconstancy,
nor banishment nor caused by livelihood,
and therefore I agreed with you, O mind.

34. ‘Having few wishes, disparagement’s abandoning,
with the stilling of all ill is praised by goodly men’
so indeed, my mind, then you urged at me,
but now you go back to habits made of old.

35. Craving, unknowing, the liked and the disliked,
delighting in forms and pleasing feelings too,
dear pleasures of the senses — all have been vomited:
never to that vomit can I make myself return.

36. In every life, O mind, your word was done by me,
In many births I have not sought to anger you.
That which within oneself produced by you, ingrate,
long wandered on in ill create by you.

37. Indeed it is you, mind, makes us brahmanas,
you make us noble warriors, kings and seers as well,
sometimes it is merchant or workers become,
or led by you indeed we come to gods’ estate.

38. Indeed you are the cause of becoming titans too,
and you are the root for becoming in the hells;
sometimes there is going to birth as animals,
or led by you indeed be come to ghosts’ estate.

39. Not now will you injure me ever and again,
moment by moment as though showing me a play,
as with one gone mad you play with me —
but how, O mind, have you been failed by me?

40. Formerly this wandering mind, a wanderer,
went where it wished, wherever whim or pleasure led,
today I shall thoroughly restrain it
as a trainer’s hook the elephant in rut.

41. He, the Master made me see this world —
unstable, unsteady, lacking any essence;
now in the Conqueror’s Teaching, mind make me leap
cross me over the great floods so very hard to cross!

42. Now it’s not for you, mind, as it was before,
not likely am I to return to your control —
in the Greatest Sage’s Sasana I have gone forth
and those like me are not by ruin wrapped.

43. Mountains, seas, rivers, and this wealthy world,
four quarters, points between, the nadir and the heavens
all the Three Becomings unstable and oppressed.
Where, mind, having gone will you happily delight?

44. Firm, firm in my aim! What will you do, my mind?
No longer in your power, mind, nor your follower.
None would even handle a double-ended sack,
let be a thing filled full and flowing with nine streams.

45. Whether peak or slopes or fair open space
or forest besprinkled with fresh showers in the Rains,
where frequently are found boar and antelope,
there will you delight to a grotto-lodging gone.

46. Fair blue-throated and fair-crested, the peacock fair of tail,
wing-plumes of many hues, the passengers of air,
greeting the thunder with fair-sounding cries
will bring to you joy meditating in the wood.

47. When the sky-god rains on the four inch grass
and on full-flowering cloud-like woods,
within the mountains like a log I’ll lie
and soft that seat to me as cotton down.

48. Thus will I do even as a master should:
Let whatever is obtained be enough for me,
that indeed I’ll do to you as energetic man
by taming makes supple a catskin bag.

49. Thus will I do even as a master should;
Let whatever is obtained be enough for me,
by energy I’ll bring you in my power
as a skilled trainer the elephant in rut.

50. With you well-tamed, no longer turning round,
like to a trainer with a straight running horse,
I am able to practice the safe and blissful Path
ever frequented by them who guard the mind.

51. I’ll bind you by strength to the meditation-base
as elephant to post by a strong rope bound;
well-guarded by me, well-grown with mindfulness,
you shall, by all becomings, be without support.

52. With wisdom cutting off wending the wrong path,
by endeavor restrained, established in the Path,
having seen the origin of passing, rising too —
you will be an heir to the Speaker of the Best.

53. You dragged me, mind, as on an ox’s round,
in the power of the Four Perversions set;
come now, serve the Great Sage, Compassionate,
He the sure cutter of fetters and bonds.

54. As a deer roams in the very varied woods
and goes to the pleasant crest garlanded by clouds,
so there you will delight on that unentangled mount.
There is no doubt, mind, you’ll be established there.

55. Men and women enjoying any happiness
controlled by thy desires and delighting in life,
blind fools they are who comply with Mara’s power,
they driven on, O mind, servants are of thee.

———————–

Footnotes:

*This text has been quoted frequently to show Buddha’s negative stance on entertainment. And that is true and makes sense once one is looking at the Buddha’s evaluation of sensual pleasure vs. devine happiness or any form of existence vs. Nibbana. In this context, however, the text itself shows that at the same time the only beneficial art form would be one were the artist strives to free himself from greed, hatred and delusion and tries to decrease greed, decrease hatred and decrease delusion in the audience. As we all know, this does not happen very often in the realm of entertainment but Venerable Talaputta, in this Theragatha (poem of the elders), gives a prime example how such an enlightening art work could look like

** Real3D: (Wikipedia)

RealD 3D cinema technology uses circularly polarized light to produce stereoscopic image projection. Circular polarization technology has the advantage over linear polarization methods in that viewers are able to tilt their head and look about the theater naturally with no loss of 3D perception, whereas linear polarization projection requires viewers to keep their head orientation aligned within a narrow range of tilt for effective 3D perception; otherwise they may see double or darkened images.^[6]

The projector alternately projects right-eye frames and left-eye frames 144 times per second. ^[6] It circularly polarizes these frames, clockwise for the right eye and counterclockwise for the left eye. A push-pull electro-optical liquid crystal modulator called a ZScreen is placed immediately in front of the projector lens to switch polarization. The audience wears spectacles with oppositely circularly polarized lenses to ensure each eye sees only its designated frame, even if the head is tilted. In RealD Cinema, each frame is projected three times to reduce flicker, a system called triple flash. The source video is usually produced at 24 frames per second per eye (total 48 frames/s), which may result in subtle ghosting and stuttering on horizontal camera movements. A silver screen is used to maintain the light polarization upon reflection and to reduce reflection loss to counter the inherent losses by the polarization filters. The result is a 3D picture that seems to extend behind and in front of the screen itself.^[7]

Hunter Tissa’s wet straw

The monk elder Tissa, the hillman, we are told, was born in the land Rohana* in a hunting family and grew up in the vicinity of the Abbey Gamendavala. After he had reached a certain age and started a family, he made his living as a hunter.

He dug countless traps, lay hidden snares and rammed piles into the underwood, always with the thought that he had to support his wife and children during which time he committed many terrible atrocities.

One day he took fire and a little salt, and went away from home in the woods. There a beautiful deer was caught in one of his snares. He killed the animal and satisfied himself on its flesh, which he previously cooked over the embers. After the meal he was overcome by a cruel thirst and entered the abbey Gamendavala on his way back home in search of water. At the Abbey’s well he drank ten buckets of water, and began to shout and accuse the monks because he was not able to quench his thirst which still tormented him:
“What are these people here good for, if they cannot provide a visitor who wants to quench his thirst, with something simple as enough water to drink.”
When the monk elder Culapindapatika heard his shouting and screaming he went to the well and saw the ten empty water buckets and he thought:
“This hunter became already in this very lifetime a thirsty languishing demon.”
And Culapindapatika told the hunter:
“Friend lay disciple, if you are thirsty, so drink!”
The elder took a pitcher and poured slowly into the other’s hands. This time the hunter had to drink the water sip by sip, and his fire was controlled until it gradually dried up completely.
When he had finished the whole vessel his thirst had disappeared. Then the elder said to him:
“Since your youth, friend lay disciple, you have already accumulated so much bad deeds that you are verily a living demon thirsting for water, what will the consequences and fruits of your actions yield in the future?”

The words of the monk met the hunter with deep emotion. He honored the monk elder, threw his weapon away and, in a hurry he got home. He then took care of his wife and children, broke all his other murder weapons, dismissed gazelles, deer and birds he had caught in the woods and returned to the monk, begging for admission into the Order.
“It is very hard,” said Culapindapatika, “our renunciation of the world, brother. Why do you want to renounce the world?” – “Venerable Sir, after witnessing such a clear indication of my future how can I not renounce the world?”

And so it happened that the elder turned Tissa the hunter’s attention to the fivefold contemplation on the impurities of the body and ordained him as a monk. After he had familiarized himself with the monastic duties, he began to learn the word of the Awakened One, the Buddha. Then, one day, he heard in the sermon of the messenger gods [Note: Devaduta, MN 130], “Then, o monks, the warders of Hell put him back to the Great Hell.” When he had listened that particular passage, he said, turning to his teacher: “If this being such, my dear teacher, that a being having already suffered so much was thrown right away back into the Great Hell, how terrible must that Great Hell be.”
“Yes, brother, it is terrible.” –  ”Is it possible, Venerable Sir, that one can see it?” – “Is not it possible to see it. But to show you something similar, I’ll give you a hint.” The teacher took Tissa the novice  with him and made him pile up a heap of stones** in several layers in between wet wood.  Then Culapindapatika produced by his spiritual power from his seat a lightening fire, which compared to the Great Hell was like a little spark and burned down that woodpile right next to where Tissa the novice stood. The pile was burned down in one moment and all that was left was a heap of ashes.

As he saw that, the novice asked his teacher: “Venerable Sir, what obligations are there in this teachings of the Buddha?” – “Brother, there is an obligation for learning from books (ganthadura) and there is also an the obligation of insight meditation (vipassanadura).” – “Venerable Sir, the books should be the burden of those capable, but my confidence grew because of suffering. I will fulfill the obligation of insight. Please give me a subject of exercise,” said the novice Tissa, revered his teacher and sat down.

Then the elder Culapindapatika thought: “This monk is diligent in the daily duties of a monk” and so he explained to Tissa the meditative practice of insight.

When he had received the training instruction he practiced the work of insight and performed his daily duties. One day he went to the Abbey of the Cittala mountain (Sithulpawwa)***, another day he practiced at Gamendavala and still another at Gocaragama.
Whenever tiredness or lethargy arose he would put some wet straw on his head and place his feet in cold water before he sat down again for meditation – out of fear that he might neglect his duties and fall asleep.

One day, when he had ardently practiced meditation already for two watches of the night in the great monastery of on the Cittala mountain and the early morning hours threatened to overwhelm him with sleep, he sat down again after he had covered his head with a bit of damp straw.
Suddenly Tissa heard a  novice who chanted the Arunavatiya-Sutta on the west side of the mountain and heard him reciting aloud:

“Arise, arise, bestir your hearts
And strive to know the Buddha’s word
As tuskers crush a shed of rushes
Deal Mara’s hordes the final blow
Since he that will in diligence
Live out this Law and discipline
Shall leave the roundabout of rebirths
And make an end of suffering” [Nyanamoli trsl. ]

At this point, he thought to himself: “The perfectly Awakened Buddha had spoken these words with respect to such monks who, like me, fulfill his doctrine with all their energy.”
Thinking thus a thought arose in him creating heavenly bliss in his heart. This bliss created a profound mental serenity and calmness. From this concentration he first obtained the fruit of the non-return (Anagami), and based on that gradually progressing further he attained full awakening, Nibbana. Together with all analytical knowledge Tissa, the hillman, the former hunter, had acquired the saintly status of an Arhant.

Later, at his death and before his own cessation, he looked back on that day and said these verses:

I took a heap of wetted straw,

And put it walking on my head all night;

Achieved since then the third stand is-

And now I’m free from all my doubts.

Source: Translated from the Manorathapurani, the Anguttara-Nikaya Commentary.

–

*Rohana (Sinhalese ’Ruhunu’) was the ancient name for Sri Lanka’s South. Mahagama, now called Magama, was the capital of Rohana.

** Reminds me a little bit of the story of Mapa making Milarepa realize and work out some of his bad karma before teaching him.

***Cittalapabbata was a monastery 20 kms east of Tissamaharama. It is frequently mentioned in the Visuddhimagga as an abode of arahats, and is the present-day historical site called Situlpava in the Yala National Park, 20 kms. east of Tissamaharama: “Sithulpawwa rock temple is historically significant and identified as one of the greatest 2nd century sites of Buddhist scholarship and meditation practice. With a history of over 2200 years, this is an ancient place of worship in the Hambantota district. The modern name Sithulpawwa is derived from the ancient ‘Cittalpabbata’, ‘The hill of the quiet mind’. It is said that in the 1st century AD as many as 12,000 Arahants lived here (monks that have achieved the highest mind level in Buddhism). Unlike the great monasteries in Anuradhapura and other towns, life at Sithulpawwa was hard and a monk or nun lived there only if they were interested in silence and solitude. Located opposite the Maha Sithulpawwa rock which is 400 feet (122M) in height is a cave temple. This cave temple, which is 67 feet high and 30 feet long, is part of the intricate cave-complex at Sithulpawwa.” [link]

The first discourse

A beautiful and very convincing modern rendering of the first discourse given by the Buddha happened to cross my path this afternoon. If you thought you’d already read the famous “Dhammacakkapavattana” sutta before, think again.

Richard Blumberg’s translation is contemporary while actually staying very close to the spirit of the original Pāli text. While many translations miss the point and are hard to read, his version captures both -the overall “message” as well as the unique ‘voice’ of the source text. Really a nice job. Enough introduction, see for yourself:

http://dharmastudy.com/suttas/dhammacakkappavattana/

A couple of remarks:

Rendering dukkha with “pain and distress” seems an acceptable choice. The pāli word dukkha is used for physical sensations of pain as well as for the opposite of sukha (happiness => ergo unhappiness). Thus dukkha covers the realm between the pain in the body and the pain in the mind, i.e. “pain and distress”.

I also like pathfinder… it has something of the special flair the word “Tathāgata” creates in Pāli.

Just one little caveat. Taṇhā IMHO goes deeper than just hanging on to pleasures or hoping that pain may end. Craving in fact goes so deep that it craves to just “be”. Unfortunately, this watering down of the meaning is such a common place now in modern Buddhist literature that most people would probably not even recognize it.(1)

Therefore a translation Richard’s

You crave sensual pleasures. You crave for pleasure to go on forever. You crave for discomfort to end right now.

or

In fact, every sensation, every perception, every emotion you feel, every belief you maintain, every thought that arises in you – hanging on to all that just produces more pain and distress.

while incredibly readable – simply just scratches the surface of the what the Buddha alluded to.

Bhavataṇhā and vibhavataṇhā really do mean what they mean: a thirsting for existence (or to be) and for some people even a thirsting to not exist exists ( ) – it all is just thirst. Kāmataṇhā, bhavataṇhā and vibhavataṇhā can therefore be easily seen as an ever refining way of clinging or thirsting. So even if you overcame your craving for sensual pleasures tomorrow (kāmataṇhā) you are still NOT done. Then again, even if you overcome your thirst to be (bhavataṇhā) your are STILL not done. Even if, in the meditation battles of the Anagami, he finds himself longing for the non being – he still is trapped by longing (vibhavataṇhā) – see that?

And thus, while the translation of sankhara and viññāṇa as “every belief you maintain” and “every thought that arises in you” at least will make more sense to 90% of the people reading the sutta pointing them rightfully to their own experience of each moment (rather than into some abstract abhidhammic crossword puzzle), please consider this for a moment:

According to the Buddha viññāṇa does not merely occur with thoughts. It occurs with any of the six senses. This is subtler and important at the same time! The most straightforward and non-technical rendering could be “recognition”(2) (consciousness is more or less a meaningless term when all five groups of grasping are supposed to be seen in your meditation and not some empty names on a philosophical list. Can you be aware of the impermanence of your consciousness? Hardly. But could you become aware of the fact that your mind recognizes things. Sure!).

Therefore, this of course is a trap: Our thirst and craving is NOT just targeting the object (thought) itself which we experience, but we also thirst the experiencing of the experience. Gotcha!

That’s why waking up from the 6-D cinema (see last post) is so subtle a matter.

========

(1) Helpful in this regard is a reading in the Khandha- and Nidāna parts of the Saṃyutta Nikāya. Highly recommended.

(2) think: cakkhuviññeyyā rūpā … forms which are recognized by the eye. Also: vi+ñāṇa = apart-knowing, discriminative knowledge. It is that part of our moment to moment experience which distinguishes our experience into names and forms. Thus the triangle between nāma-rūpa and viññāṇa. more another time…

How to awaken from a movie by remembering to cut barley

I am sitting in a movie theater. But I don’t know.

I am lost in the story in front of my eyes, around my ears.

I am immersed, completely engulfed in the story of the movie. I don’t know where I am – I believe I am … in the movie, part of the movie, belong to the movie. This is me, right there, in the movie. I see nothing else, I hear nothing else.

Some character in the story talks to me. He says, remember this: Whatever you see is not you. Remember it! Concentrate and look closely! You will see it too. Don’t forget, remember to look.

This character is strange, his voice is almost as mesmerizing as the movie story, the never ending, tear provoking ever ongoing story. I watch him. He seems out-of-this world. Should I give it a try?

With fascination I want to see if he is right… Where am I really?

So, I remember to remember.

“This story-image is not me. It is not mine. It does not belong to me”.

“This story-sound is not me. It is not mine. It does not belong to me”.

…

“This story-thought is not me. It is not mine. It does not belong to me”.

“This sound is impermanent. That sound is impermanent. That movie color, that movie image, this movie noise”.

Oh, so strange.

Something strange starts to happen.

The spell – the mesmerizing spell and fascination for the movie starts to fade away. Why?

Well, I made myself not follow the story any longer as close as before. Fair enough, but why would that make things different?

I forgot to remember, again. I try to remember even more. Remember to focus on my experience of the movie instead of the storyline.

Instead of the racing car, the crashing plane, the sobbing wife, the frightened child, the dying friend … -

Now I see, I see… an image, oh no, this was an image. A frame!

“This is not me. This is not myself. This does not belong to me.”

And I start to see the framework of this movie. There is light and shadows. And colors and echoes.

I am sitting! In a chair! How weird!

It is dark around me, and a screen in front.

Now, aware of more of my reality, I feel a strange distance towards the pictures and sounds of the story. I still see everything, hear it all … but what is this… distance? Is it because I now know better what is really going on? I feel lighter, released of the pressure of the serious nature of the movie, not as much bound as before to the emotion provoking impact the story had over me.

How did I realize that I am just in a movie?

Yes, there was this one character in the story who told me that I should not focus on the story (including him, how strange) but on my experience of the movie instead. He told me to continuously remember and concentrate on the experience itself, not its content.

That was all. But it was so hard.

Now I am here, but I am not.

I am bound, but free too.

One day, could I be so released from the sway this story has over me that I could just get up and leave? – not having to watch another version of this movie anymore, which, somehow, are all variations of the same ingredients. In any case, it seems I cannot stop this process of awakening anymore. More and more pieces of the puzzle fall into place.

Yaṃ kiñci chinditabbaṃ, But whatever can be divided; sabbaṃ taṃ paññāya chindati, that can wisdom divide;  natthi dutiyaṃ and there is no other quality; paññāya chedana’’nti. which can divide wisdom.’

***

‘‘Kathaṃ ūhanalakkhaṇo manasikāro, ‘But how is comprehension the characteristic of direct attention;  kathaṃ chedanalakkhaṇā paññā, and cutting off of wisdom? opammaṃ karohī’’ti. Give me an illustration.’

‘‘Jānāsi, tvaṃ mahārāja, yavalāvake’’ti. ‘You remember the barley reapers?’

‘‘Āma, bhante, jānāmī’’ti.’ Yes, certainly.’

‘‘Kathaṃ, mahārāja, yavalāvakā yavaṃ lunantī’’ti? ‘How do they reap the barley?’

‘‘Vāmena, bhante, hatthena ‘With the left hand yavakalāpaṃ gahetvā they grasp the barley into a bunch,  dakkhiṇena hatthena dāttaṃ gahetvā and taking the sickle into the right hand, dāttena chindantī’’ti. they cut it off with that.’

Milindapanha

Feeling the powerful beauty of virtue

It is quite easy to mistake the Buddha’s encouragement to lead a virtuous and moral life with the call to blindly adhere to a religious codex or engulf into some form of social trend setting crusade.

Nothing could be further from the experiential truth and the pragmatic path of removing the burden - which is exactly where awakening leads us to. When the Buddha spoke about the “(virtuous) habit” (lit. meaning of sila)  what  it seems that he had in mind was again a very personal experience which everyone who listened to him would be able to replicate. Sila was not  supposed to be an intellectual exercise nor a meaningless religious ceremony either.

This is the important part: Done properly, a virtuous habit develops a power of its own. A tangible power of purity which you can feel yourself – as if you can almost touch it.

Please take a moment and think about that. And take yet another…

Did you ever “feel” virtue?

Now, the question would be: Can someone “feel” virtue? But our answer must be “yes” in the same way as we can feel “metta”! In terms of metta we usually know about the benefits of being friendly to our friends, family and neighbours. But what about the benefits of some experiencing and “tasting” purity? What does purity stand for? Isn’t it a gauge about the strength of concentration and wisdom in terms of body and speech? But rather than listing gazillion of quotations where the Buddha praised various forms of virtue, I’d rather invite you to an experiment (see below).

This is the background: Because, in a very similar manner as we can supercharge our meditation practice by moving it into all four postures we can improve our entire life if we understood what the Buddha really implied when he spoke so highly about the five trainings rules of virtuous conduct. The training of re-enforcing positive decisions is truly a powerful tool on the path to Nibbana. A true preliminary to any meditation effort!

If we think in theistic/religious terms (and for most people that’s about the same thing), however,  then we might regard the precepts formulated by the Buddha as mere “rules”, “regulations”, “lip service”. We might simply view them as a garment, which many teachers recommend to us but they are not as “fascinating” as “studying” the Dhamma or “doing meditation” – yes, they almost appear in the eyes of mainstream Buddhism as least import (though the Buddha let his path start with sila).

But sila, practiced correctly, can develop an almost magical power. Something almost devine (i.e. < deva) and beautiful. Below you will find a simple exercise for you to try out and experience for yourself  how the simple but repeated practice of sila could be understood as an entrance towards the path of  jhanic joy.

The experiment.

It is an odd phenomenon, that if we put our mind to something – and stick with it – that the amount of success seems directly correlated to the amount of perseverance we were willing to come up with. Really odd

The stronger the perseverance the more astonishing the results. Whilst most of us take this for more or less granted as some kind rule/wisdom of life, an even greater advantage can be gained if we use this power of determination for our mental development. This is at the core: When the mind (messing with life all the time) suddenly gets narrowed down and focused, amazing things seem to happen.

And this is how the exercise goes:

Every morning, immediately after getting up, make a mental note of all the five precepts. Go through them, one by one, but with full attention and awareness. Do NOT let this become a ritual – so you will have to rephrase them in your own words – which might be different from one day to the other. Just make sure that you do a determination, using the power of determinations (adhiṭṭhāna). At the same time, do not spend too long on this. Just make it a quick but precise walk through.

Then, every night, right before you fall asleep, rehearse those five precepts. Go through them one by one and ask yourself: Did I keep the first precept, did I take any life?” etc.

Now, it is important to listen to yourself, when you do the nightly reflection. Do not fall into self-pity, remorse, regret, guilt etc. This is like a meditation training. You know that it does not help (quite the opposite!) if you feel guilty that you lost your concentration. Your concentration will then be gone even longer . So just renew your effort and keep going. **

Fast forward: After a couple of days you will see some astonishing things occur. First of all, during the day, your mind will remind you once you get close to the border of crossing/breaking on of your training rules. This is no problem, as it is good to see and experience how that feels and how the mind reacts when that happens.

But, in case you succeed, then you will almost feel a rush – this feeling of success when (especially facing obstacle) one is able to pull through and keep a promise / follow a set determination almost seems to supercharge the mind. Its ability, desire, strength to act accordingly in the next repetition of that obstacle will be stronger, even more powerful. *

So, in the same way as you tend to a seedling, if you are careful about your five precepts, you can see and feel how this particular tandem of powers: determination and bodily and vocal purity gets stronger by each day you implement them.

My guess is, that after about one to two weeks you too will be able to feel this amazing inner strength which comes from practicing the sila.

Now imagine, you would not have built your meditation practice on this foundation. What a missed opportunity that would be

==========Notes=============

* It is interesting to observe, that the Buddha formulated his “precepts” as five training rules (sikkha-pada). Whenever he gave his disciples a task to elevate their behavior he used a stock phrase with the verb “sikkhati” (sikkhitabbam) which was employed in the following way: ” i will do XYZ” iti, evam … sikkhitabbam” which could be translated as: thinking/determining : “I will do XYZ” (so), in this way … you have to train yourself.

Just three random examples:

Tasmātiha, sāriputta evaṃ sikkhitabbaṃ  ‘paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhessāmā’ti – evañhi vo, sāriputta, sikkhitabba’’nti.

And therefore, o Sariputta, thus you have to train: “Having reflected over and over [on the proper motivation after receiving alsm] we will purify our almsround”  thus namely you, o Sariputta, have to train youself.  [=>applied to a form of sila]

Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.

And then you, Phagguna, have to train yourself: “Not will my mind be affected (changing), and not will I express myself in bad speech, I will dwell with compassion and a mind of friendliness, no illwill inside of me.” [=> applied to a form of samatha]

‘‘Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na cakkhuṃ upādiyissāmi, na ca me cakkhunissitaṃ viññāṇaṃ bhavissatī’ti.

Therefore, householder, you have to train yourself: “I will not take up sight, and not will I have any (re-)cognition based on sight.” [=> applied to a form of vipassana]

We can see the close relationship between a training in determination, precursor to mental training as such, and again the utilization of “iti” as implying some form of mental note/marker to direct (keep) and/or renew the minds attention to a certain object. So at this point, one could argue that the Buddha encourages using mental determinations for all three facets of the path: sila (“i will train myself thus”), samadhi (“light, light”) and wisdom (“this is not myself”).

** Similar exercises are used in various Buddhist traditions. One example here.

Bhikkhuni Ordination

Regarding the current Bhikkhuni ordination excitement in Ajahn Chah’s Sangha and the resulting “excommunication”  (LOL) of Bhikkhu Brahmavamsa, the following Dhammapada verse came to mind:

Other’s faults are easy to see
yet hard it is to see one’s own,
and so one winnows just like chaff
the faults of other people, while
hiding away those of one’s own
as crafty cheat the losing throw. Dhp. 252

When such a great number of contemporary monks show such a plain disregard for even the most basic precepts (think 10 sīla etc…), it seems almost like a joke that they would so vehemently oppose Bhikkhuni ordination pointing towards the Vinaya and tradition.

Personally, I yet have to meet any dedicated practicing monk who was absolutely against reinstating the Bhikkhuni ordination. Never met anyone who would dispute the Buddha’s decision to allow women to enter the order and find a spiritual home.

BTW, as Bhikkhu Bodhi made the case, legally it should be no problem at all – and practically speaking: The Ayya Khema tradition in Germany and several other female meditation centers in Sri Lanka perform Bhikkhuni ordinations for more than 10, 20 years now.

However, now that the Bhikkhunī Sangha has been reconstituted in Sri Lanka,
there is no longer any justification for using ordination by a Sangha composed solely of bhikkhus. If any woman wants to receive bhikkhunī ordination in the Theravāda tradition, she should receive training as a sikkhamānā and eventual bhikkhunī ordination in Sri Lanka itself. No doubt, in time the opportunity for bhikkhunī ordination will also spread to the West. [link]

My biggest wish would be that we do not just see women in robes or Bhikkhuni titles on conference papers but Arahant nuns,

very much like these:

Four times, five, I ran amok from my dwelling,
having gained no peace of awareness,
my thoughts out of control.
So I went to a trustworthy nun.
She taught me the Dhamma:
aggregates, sense spheres, & elements.
Hearing the Dhamma,
I did as she said.
For seven days I sat in one spot,
absorbed in rapture & bliss.
On the eighth, I stretched out my legs,
having burst the mass
of darkness.        Uttama Therī, [Thig.3.2]

On the topic: Bodhi Aranya

The triangulation of Samādhi

Sometimes, when we study literature about Buddhist meditation, it can seem very technical and … almost artificial. One of the great benefits of having such a structured and methodical approach to mental cultivation can become a hindrance on the path- exactly at the point where we lose sight of the fact that whatever we do study, learn and discuss was born out of someone’s meditation practice f o r   t h e   s o l e  purpose of getting us exactly there: a step ahead in our own meditation practice.*

Take for example the so called “5 factors” of  jhāna (or dhyāna or Chan or ZEN) meditation. While the Theravada tradition has  c o n s e r v e d  the Buddha’s early recognition of certain mental or psychological changes occurring when one endeavours into deeper states of concentration it is false to believe that jhāna or concentration meditation is something like a gearbox with five wheels. Even if commentaries and scholastic books sometimes evoke that picture, the process of concentration is something much more fuzzy but (unlike a blueprint in a book) something real! **

The Buddha was a master in the art of observation. As such, it was easy for him to expound his insights in new terms and similes in order to guide his disciples (forest hermits, monastery monks and lay people alike) to the same experiences.

However, quite in contrast to the scholasticism and mental proliferation which the “Buddhist philosophy” very soon after his demise was struck with (think ‘Abhidhamma’ and the natural human tendency to roam in thoughts***) the Buddha himself was quite emancipated from his own concepts.

After all, he being freed from the confinements of names and forms did not mistake signs for “real things”.

And so, to come back from our initial observation about the four jhāna, it is no wonder, that we find a healthy variety of descriptions, by the Buddha himself, for the deeper states of concentration.

In the following few examples we can peek back through time and picture a lively meditation tradition, from whichexperiential insights and experiences shaped the concepts and ideas of centuries of Buddhist and Hindu philosophy to come.

For the current day meditator it might be beneficial as well to see, how the various definitions given by the Buddha about the same deep concentration states allow a certain “triangulation”: Seeing the Buddha as a meditation teacher with alternate descriptions on samādhi might help us to gain confidence about our own experiences and findings. Some descriptions might fit our experience closer than others. We only need a couple of matches to take a step back and suddenly see our own path match the Buddha’s path.

Exhibit A – The most frequent definition:

Just a link. Please read here if you are not familiar with the standard definition of the Jhānas.

Exhibit B – What keeps you away from deeper concentration states (Moggallāna-Saṃyutta):

kāmasahagatā saññāmanasikārā samudācaranti. … vitakkasahagatā saññāmanasikārā samudācaranti. … pītisahagatā saññāmanasikārā samudācaranti … sukhasahagatā saññāmanasikārā samudācaranti.

On the way to the first jhāna Ven. Moggallāna had “encountered perceptions and attention of things related to the sensual pleasures”. Then, in the first jhana on his way to the second jhana, he encountered “perception and attention of thought related” things. Eventually it was bliss which disturbed him and finally even the attention towards happiness (sukha) was keeping him back from moving on.

Exhibit C, the Buddha on the jhanas in a verse (from Snip, v. 1112-3)

‘‘Pahānaṃ kāmacchandānaṃ, domanassāna cūbhayaṃ;

Thinassa ca panūdanaṃ, kukkuccānaṃ nivāraṇaṃ.

‘‘Upekkhāsatisaṃsuddhaṃ, dhammatakkapurejavaṃ;

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedanaṃ’’

The giving up of desire for sensual pleasures as well as giving up melancholy

The removal of tiredness, and the removal of the hindrance of worrying

The cleaning of equanimity and witnessing/mindfulness, the putting a Dhamma-thought as a for-runner

(This) I proclaim the realization of freedom, the destruction of delusion.

(This, BTW, was the entire Buddhist training path in 4 verses – there are summaries of the Tipitaka, after all and the Buddha came up with the most precise ones…

And here the next free-style reference on the jhānas, this time from the Nidāna-Saṃyutta:

saddhūpanisaṃ pāmojjaṃ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṃ sukhaṃ, sukhūpaniso samādhi, samādhūpanisaṃ yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti…

Based on trust is confidence. Based on confidence is bliss. Based on bliss is stilling. Based on stilling is happiness. Based on happiness is absorption. Based on absorption is seeing and knowing as it has become. Based on seeing and knowing as it has become is weariness. Based on weariness is  disenchantment. Based on disenchantment is freedom.

By now it is easy to see the pattern: On the one end is kāma or desire for sensual pleasures. On the other end of the scale is samādhi,  upekkha – a clear (samsuddha) calm observing (upekkha) and alert mind.

We have a period of kāma (normal life), then refined vitakka (a mental topic you apply yourself too, your meditative theme). After that we encounter first pīta some blissful experience followed by sukha (a deeper happiness) culminating in deep neutral observing concentration.

At this point, you are might want to look for dozens of more very interesting references. Just fire up your CST4 and type in the following search string:

pīti* sukha* samādhi*

But, lets get practical, shall we?

First, pick your favorite meditation theme, for instance a simple personal thought of loving kindness: “may all beings be well and happy”. Next, stick to this meditation topic, don’t change it every day or week.

Next, commit yourself to that single, simple mental thought of focus and try to glide on it, like a bird in the sky would on a current of rising warm air.

Finally, check your progress against some of the way pointers given by the Buddha above, triangulate yourself or just send me an email,

Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; ‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi. MN 66

This is called a happiness of renunciation, a happiness of solitude, a happiness of peace, a happiness of awakening. It has to be practiced, it has to be developed, it needs to be repeated frequently. “Do not fear this happiness”, I say. MN66

======================

* see Snip, v. 331, (one of my favorites):

Viññātasārāni subhāsitāni, sutañca viññātasamādhisāraṃ;

Na tassa paññā ca sutañca vaḍḍhati, yo sāhaso hoti naro pamatto.

Well spoken words have understanding as their essence

And what you heard and understood – it all has concentration as its essence.

But neither knowing nor learning grow,

For that man who is superficial and negligent.

** It more likely resembles the cultivation (bhāvanā) of a seedling or the flight of an eagle.

*** Snip once more, v. 1115 – “Nandisaṃyojano loko, vitakkassa vicāraṇaṃ” – (Sense) delight is the world bondage, and  thought is its roaming around.

The scent of “am”

Have you ever wondered what an Anāgāmī (a non-returner) needs to do or work on in order to attain Arahantship (or final and complete realization of Nirvana)?

Or, for that matter, how – if there are any necessary changes – does one have to adjust one’s meditation practice after attaining to the first stage of the path of enlightenment? Is there a difference in the methods applied by a stream enterer versus a non returner when it comes to their meditation objects? Does the Buddha talk about these things?

For those fascinated with such (admittedly) rather ‘advanced’ but none the less exciting topics – there is an enlightening (pun intended) sutta in the Khandha-Samyutta, called “Khemaka” which addresses exactly this particular question.

It relates the story of a sick monk who had reached the stage of an Anagami. At least that is what he had experienced. The other monks knowing that he was seriously ill were curious about his spiritual development. So they sent another monk as a go-between and asked a couple of questions. Lets have a quick look:

This is the first question they ask to find out about his “attainments”:

“Go to the monk Khemaka and on arrival say to him, ‘The elders, friend Khemaka, say to you, “Concerning these five heaps of identification (or grasping/clinging) described by the Blessed One — i.e., form as a heap of identification, feeling as heap of identification, perception as a heap of identification, fabrications as a heap of identification, consciousness as a heap of identification: Do you assume anything with regard to these five identification groups to be self or belonging to self? (kiñci attaṃ vā attaniyaṃ vā samanupassatī”ti)“‘” [en | pi ]

The Venerable Khemaka replies that he does not regard any of those groups or heaps (khandha) of identification (literally ‘taking+up’ or upādāna* ) as self or belonging to a self (na kiñci attaṃ vā attaniyaṃ vā samanupassāmī”’ti.)

When the other elders hear this answer, they immediately believe him to be an Arahant, a fully enlightened one. Especially when we look at the verb samanupassati, we could come to a similar conclusion. Here is why:  This particular verb is used a lot in early canonical contexts where later pali texts and commentaries would prefer to use vipassanā, or “to see clearly”. Both imply a sense of thorough observation. In the Anguttara-Commentary we find samanupassati** defined as:

Samanupassatīti ñāṇena passati.

“Observe” means to see with knowledge.

The question now would be how can you see something with knowledge? The answer to that would throw us back to our previous discussions on the usage of a short marker (sallakha) or label to add a flavor of knowing to the process of seeing, helping the mind to avoid getting drawn into the stream of experience  (i.e. identifying). One example list of observations in this regard can be found in various chapters of the Samyutta Nikaya and other places listing them modes of thorough observation:

124. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.

These four, o monks, people are found in the world. Which four? Here, o monks, a person dwells in the first jhana, having abandoned sensual pleasure etc.. Whatever there is of kinds of form, feeling, perception, intention or (discriminative) consciousness, these things he observes  as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. [AN, IV.]

So, from the above, we could gather that the monks who listened to Ven. Khemakas answer, had reason to believe that he indeed had achieved full realization of Nibbana, and, because he stated that he does not see a self or nothing belonging to self in anything (na kiñci) that he is an accomplished insight meditator of the highest order. However, this is not (yet) the case, as the Ven. Khemaka himself clarifies in his next response:

…na camhi arahaṃ khīṇāsavo; api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī’’ti

With regard to these five groups of clinging, there is nothing I assume to be self or belonging to self, and yet I am not an arahant.  Because there  is in me, o friends, with regard to these five groups of identification a residual lingering (adhi-gata, lit. over-coming) although I don’t assume that ‘I am this.’” [en| pi]

This answer of Ven. Khemaka however, completely bewildered the questioning monks. They are curious however, as they know they talk to someone who seems to be very knowledgeable as to the peculiar “psychological nature” of his attainments:

“Come, friend Dasaka. Go to the monk Khemaka and on arrival say to him, ‘The elders, friend Khemaka, say to you, “Friend Khemaka, this ‘I am’ of which you speak: what do you say ‘I am’? Do you say, ‘I am form,’ or do you say, ‘I am something other than form’? Do you say, ‘I am feeling… perception… fabrications… consciousness,’ or do you say, ‘I am something other than consciousness’? This ‘I am’ of which you speak: what do you say ‘I am’?”‘”

At this point in the conversation, Ven. Khemaka felt for the poor messenger monk and said:

“Enough, friend Dasaka. What is accomplished by this running back & forth? Fetch me my staff. I will go to the elder monks myself.”

On arrival he explains the situation of an Anagami with the help of some very interesting similes:

“Friends, it’s not that I say ‘I am form,’ nor do I say ‘I am something other than form.’ It’s not that I say, ‘I am feeling… perception… fabrications… consciousness,’ nor do I say, ‘I am something other than consciousness.’ With regard to these five clinging-aggregates, ‘I am’ has not been overcome, although I don’t assume that ‘I am this.’

If someone were to call it the scent of a petal or the scent of the color or the scent of a filament, would he be speaking correctly?”

“No, friend.”

“Then how would he describe it if he were describing it correctly?”

“As the scent of the flower: That’s how he would describe it if he were describing it correctly.”

This  is a great explanation. The elders tried to narrow down what part of his insight observation he still considers as self nor not self. But his remark show that the notion of “am” which is part of his experience, cannot be determined or backtracked to any of the five groups of grasping as such. The remaining “am” notion seems to be nothing more than an echo or shadow which the mechanics of the five groups of grasping invoke – however, when he does look and observe them with insight observation, there is nothing which he could bind his “I am this” against. As you can see, from the stage of an innocent first time meditator via stream entry towards the experience of a once returner, one seems to first shed the dogmas, views and concepts related to an ego or soul. They stand in stark contrast to experiential reality. Eventually what remains is a scent of “(I) am”. And even that will fade away, as Ven. Khemaka continues to explain:

‘‘Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti – ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato. So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati – “iti rūpaṃ”, “iti rūpassa samudayo”, “iti rūpassa atthaṅgamo”; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo ’  ti. Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchati.

“Friends, even though a noble disciple has abandoned the five lower fetters, he still has with regard to the five groups of identification a going-along ‘I am’, an ‘I am’ measuring, an ‘I am’ impulse, an ‘I am’ tendency which is not eradicated.

But at a later time he keeps focusing on the phenomena of arising & passing away with regard to the five clinging-aggregates: ‘Such is form, such its rising, such its disappearance. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such its rising, such its disappearance.’ As he keeps focusing on the arising & passing away of these five groups of identification, the along-going ‘I am’ , the ‘I am’ measuring, the ‘I am’ impulse, the tendency which was not eradicated will be fully obliterated.

Now one of the reasons for quoting this text was of course (again) the obvious construction of using direct speech/thought as an example for applying insight meditation. The above example is so vividly depicted that you could almost think of it as a guided meditation. Close your eyes (dive into a jhana and you can almost right away apply this instruction to your experience – with the caveat that a certain amount of concentration will be helpful, as the amount of sense stimulation would otherwise overwhelm any beginning insight meditator. Let’s see how Ven. Khemaka finishes his beautiful simile:

“Just like a cloth, dirty & stained: Its owners give it over to a washerman, who scrubs it with salt earth or lye or cow-dung and then rinses it in clear water. Now even though the cloth is clean & spotless, it still has a lingering residual scent of salt earth or lye or cow-dung. The washerman gives it to the owners, the owners put it away in a scent-infused wicker hamper, and its lingering residual scent of salt earth, lye, or cow-dung is fully obliterated.

“In the same way, friends, even though a noble disciple has abandoned the five lower fetters, he still has with regard to the five clinging-aggregates a lingering residual ‘I am’ conceit, an ‘I am’ desire, an ‘I am’ obsession. But at a later time he keeps focusing on the phenomena of arising & passing away with regard to the five clinging-aggregates: ‘Such is form, such its origin, such its disappearance. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such its origin, such its disappearance.’ As he keeps focusing on the arising & passing away of these five clinging-aggregates, the lingering residual ‘I am’ conceit, ‘I am’ desire, ‘I am’ obsession is fully obliterated.”

When this was said, the elder monks said to Ven. Khemaka, “We didn’t cross-examine Ven. Khemaka with the purpose of troubling him, just that [we thought] Ven. Khemaka is capable of declaring the Blessed One’s message, teaching it, describing it, setting it forth, revealing it, explaining it, making it plain — just as he has in fact declared it, taught it, described it, set it forth, revealed it, explained it, made it plain.”

That is what Ven. Khemaka said. Gratified, the elder monks delighted in his words.

And while this explanation was being given***, the minds of sixty-some monks, through no clinging, were fully released from fermentations — as was Ven. Khemaka’s. [en | pi]

So here we have a very clear indication of how an Anagami explains himself to his fellow monks. He has overcome all 5 lower fetters, including greed and hatred which are gone and do not appear anymore. But there is still that faint “(i) am” notion/feeling/echo which is not gone yet.

Particular interesting in this regard is the fact that before he breaks apart all possible life experience into the 5 groups of grasping saying that he is not looking at any of those as his self or own. But nevertheless this “adhigatam” of a notion  lit. over-coming of “(I) am” does not leave (yet). But he knows what needs to be done.

It is just a continuation of the same insight meditation principles we read and hear about in other instances:

But at a later time he keeps focusing on the phenomena of arising & passing away with regard to the five clinging-aggregates: ‘Such is form, such its origin, such its disappearance. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such its origin, such its disappearance.’ As he keeps focusing on the arising & passing away of these five clinging-aggregates, the lingering residual ‘I am’ conceit, ‘I am’ desire, ‘I am’ obsession is fully obliterated.”

Observation of the 5 groups of grasping and seeing their rising and falling. Eventually, this is what this important lesson is all about, even this “am” notion will disappear.

Ergo: As in the beginning of ones practice towards realization of the four noble truth and gaining of the realization so it continues. The mode of observation and the topic of observation stay the same for the accomplished practitioner: The five groups / six sense sphere’s moment to moment experience and a keen detached knowing observation:

akiñcanaṃ anādānaṃ etaṃ dīpaṃ anāparaṃ

Having nothing, clinging to no thing: That is the island, there is no other. [en]

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Notes:

*) upādāna … One of those fundamental terms the Buddha uses to describe our relationship to the world. Rendered “identification” because when we do “take + up” one of the five groups (a thorough classification of the building blocks of our six sense experience) this results in an identification, a tam-mayatā. Once identified, we become what we identify with or took up. From that moment on, death is near.

**) samanupassati … lit. sam (together) + anu (following) + passati (to see). To observe, watch – with a slight connotation of “finding” and/or “assuming/regarding”. Its generally interesting to see how this word was used in the context of insight meditation:  Examples

***) If you interpret the little meditation instruction literally it is clear that a “native pali” speaker, esp. when he was a monk eager to attain Nirvana could have embarked on “noting” the rising and disappearing of all five groups right during the discourse itself. In fact, that would have been the most proper way to respond to an instruction like this. In fact, many people honored Buddha’s teaching efforts in this – the most perfect way – and seem to have applied his instructions immediately while listening. One of the greatest hallmarks of the Dhamma: its pragmatism!

Seven Suns vs Civilizational Conceit

One way our ego and conceit expresses itself is the infatuation with

this will or should go on forever, it will not change. at least not now, when it is, or should be, the way I want it to be…

i.e. anicca, dukkha, anatta

And so born out of an untrained perception of life, thirst (tanha) grows into conceit (mana) and conceit meshes into views (ditthi) which sooner or later clash with reality.

For us to get a clearer picture of our fragile situation and in order to arise a sense of urgency and make best use of the opportunity of our short human life, the Buddha suggested the contemplation of the 4 elements:

Now there comes a time, friends, when the external liquid property is provoked, and at that time the external earth property vanishes. So when even in the external earth property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what in this short-lasting body, sustained by clinging, is ‘I’ or ‘mine’ or ‘what I am’? It has here only a ‘no.’

Now there comes a time, friends, when the external liquid property is provoked and washes away village, town, city, district, & country. There comes a time when the water in the great ocean drops down one hundred leagues, two hundred… three hundred… four hundred… five hundred… six hundred… seven hundred leagues. There comes a time when the water in the great ocean stands seven palm-trees deep, six… five… four… three… two palm-trees deep, one palm-tree deep. There comes a time when the water in the great ocean stands seven fathoms deep, six… five… four… three… two fathoms deep, one fathom deep. There comes a time when the water in the great ocean stands half a fathom deep, hip-deep, knee-deep, ankle deep. There comes a time when the water in the great ocean is not even the depth of the first joint of a finger… [MN 28]

Famous also the following apocalyptic description, from times where the universe catches up with our slow-motion activities and ego-centric perspectives:

I heard thus. At one time The Blessed One was living in Ambapali’s mango orchard. The Blessed One addressed the monks from there:

“Monks, formations are impermanent not stable, there is nothing to comfort in them, so it is suitable that you should turn away from, get disentangled from and be released from all formations.

Monks, the highest peak of the Himalayas, is eighty four thousand yojanas high from sea level. Eighty four thousand yojanas in breadth. It is eighty four thousand yojanas deep down in the sea. Monks, after the lapse of many years, many hundreds of thousands of years there comes a time when it does not rain. When it does not rain, all seed and vegetation born plants such as medicinal grass, plants trees and forests dry up and wither and are no more. Monks, thus formations are impermanent not stable, there is nothing to comfort in them, so it is suitable that you should turn away from, get disentangled from and be released from all formations.

…the great ponds maintained by the great rivers such as Anotatta, Sihapapata, Rathakara, Kannamunda, Kunala, Chadanta and Mandakini dry up and wither, they become no more. Monks, thus formations are impermanent not stable, there is nothing to comfort in them, so it is suitable that you should turn away from, get disentangled from and be released from all formations.

…the water in the great ocean recedes one hundred yojanas, two hundred yojanas three hundred yojanas, five hundred yojanas, six hundred yojanas and seven hundred yojanas. The water recedes to the height of seven, six, five, four, three, two palms and even one palm. The water recedes to the height of seven, six, five, four, three, two men, or even one man. It recedes to half the height of a man. It recedes to the knee depth of a man, to the ankle depth of a man. ….there would not be water in the ocean to wet the fingers up to the knots. Monks, thus formations are impermanent not stable, there is nothing to comfort in them, so it is suitable that you should turn away from, get disentangled from and be released from all formations.

…the great earth and the peak of the Himalayas blazes and catch fire. When the great earth and the peak of the Himalayas blaze and catch fire, flames tossed by the winds reach up to the world of Brahma. When the peak of the Himalaya mountain burns, peaks as high as a hundred yojanas, two hundred yojanas, three hundred yojanas, four hundred yojanas and five hundred yojanas crumble.

Monks, thus formations are impermanent not stable, there is nothing to comfort in them, so it is suitable that you should turn away from, get disentangled from and be released from all formations. Monks, when the earth and the Himalaya peak is burning, whatever divine sayings and beliefs be, they also get burnt and are no more, would attained right view remain?

Monks, in the past, there was a Teacher called Sunetta, one free of greed who helped to cross the ford. The Teacher Sunetta had innumerable hundreds of disciples. This Teacher taught, to be born in the world of Brahma. Those who completely knew the dispensation of Sunetta, after death, were born in a good state in the world of Brahma. Some of those who did not know the complete dispensation of Sunetta, after death, were born with lower devine realms. Others were born with high clans of warriors, Brahmins and householders.

Then it occurred to the Teacher Sunetta. `It is not suitable for me to be born in the same plane as my disciples, after death, what if I develop loving kindness further.’

Then the Teacher Sunetta developed loving kindness for seven years. Having developed loving kindness for seven years, he did not come to this world for seven forward and backward world cycles. During the forward world cycles he was born a radiant god and during the backward world cycles was born in an empty Brahma palace. There he was Brahma the supreme Lord, not conquered with sure insight wielding authority

There, he was Brahma, Brahma the great, the unconquered lord and master with sure insight, holding authority for seven times. Thirty six times he was Sakka the king of gods. Innumerable hundreds of times he was the righteous universal monarch, winning the four directions and establishing states. Monks, he was endowed with these seven jewels, such as the jewel of the wheel, the elephant, the horse, the jewel, the woman, the householder and the advisor. Monks, he had over a thousand courageous sons with valiant figures, for crushing foreign armies. They lived ruling over the earth righteously, without weapons as far as the limit of the ocean. Monks, that Teacher Sunetta with long life and long standing was not released from birth, decay, death, grief, lament, unpleasantness and displeasure, I say not released from unpleasantness.

What is the reason? For not realizing and experiencing four things. What four?

Not realizing and experiencing the virtues, concentration, wisdom and release of the noble ones. Now he has realized and experienced the virtues, concentration, wisdom and release of the noble ones. The craving to be is uprooted, the leader of being is destroyed. Now he has no more birth. The Blessed One further said:

Famous Gotama, has realized noble virtues, concentration, wisdom and release

And declaring the Teaching to end unpleasantness is mindfully extinguished.

[AN, 7.66 The Seven Suns]

A nice visualization of the impermanence of our Earth and the fragile conditions of civilization below:

Did you catch that nice comment?

“I thought we have more time”

At the same time, this trailer shows us another point, intrinsically linked with seeing reality as it is: The power of pictures, sounds, sights etc… as the source of our mind’s own cinematic movie creation. May you free yourself in this very life from the samsaric screen!

Handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethā”ti. Ayaṃ tathāgatassa pacchimā vācā.

“Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!”

This was the last word of the Tathagata.

[DN, 16]