The discussion will now focus on the focal point of all things: both weal and woe, Sukha and Dukkha. So the reader may realise where they actually converge. “Please tune in the receiver correctly.’I It will then be known that they all converge in the Citta.
Both darkness and brightness, ignorance and delusion, wisdom and knowledge, are all found within the Heart of everyone. This Heart is comparable to a chair where there are two people waiting to sit on it. If one sits on it, the other will have to stand. But if it is to be shared, then each one will only be able to sit on one half of the chair. Similarly, both ignorance and wisdom are sandwiched within the same Heart that is to say that although one might really be ignorant one is still knowledgeable, though deluded one is also perceptive; but if one were to say one really knows, even so one still has ignorance and wisdom inherent within oneself. It is thus similar to the chair with two sitters. One Heart has both ignorance and wisdom inherent within it. The more powerful side will have more opportunity to sit on it.
Therefore, the method of training the Heart, and all types of meritorious action, Kusala Kamma, are for the purpose of removing all the dullness from within the Heart. When discussing about ignorant people, wise people, worldly people (Puthujjana), and the Ariya from the first to the final stage, one knows and understands. Although one is incapable of making oneself like those Ariya, one is still interested about the story of the virtues that they had developed. One is also interested in their path of practice, and how they practised to attain to those Dhammas.
In the beginning, both the Lord Buddha and the Ariya Savaka who followed the Lord Buddha in practising and realising Dhamma are like all of us who have Kilesa. But due to their zealous efforts and consistent exertion without giving up in the cultivation and development of themselves, and their striving to clean up all the darkness and gloom within their Hearts, the Heart that was constantly nourished with good fertilizer, like the Kusala Kamma, began to develop gradually until attaining to the highest goat in attainment, the Arahatta-Phala. The term Ariya means the Supreme Ones, because the Dhamma that they realise is the Supreme Dhamma. They consist of four stages: Sotapanna, Sakadagami, Anagami, and Arahatta.
One who has attained to Sotapanna has relinquished the three fetters - Samyojana - of Sakkayaditthi, Vicikiccha, and Silabbata-paramasa. Sakkayaditthi is differentiated into twenty following the characteristics of the Khandhas. By taking the characteristic of each Khandha, the differentiation is as follows: Seeing the body as oneself; seeing oneself as the body; in other words, it is seeing one’s body as oneself; and seeing oneself as one’s body; seeing the body existing in oneself; and seeing oneself existing within the body. These are four. Similarly with Vedana, Sanna, Sankhara, and Vinnana. Four times five is twenty. It is said that the Sotapanna can completely relinquish these three Samyojana.
However, on the practical side, there is a slight difference concerning Sakkayaditthi from the Forest Dhamma point of view. The others are not in contradiction with the practical field. May the views of Forest Dhamma be represented here, by thinking that it will probably not be a hindrance to the one who is reading it. But it it is seen that it is not in accordance with the way of deliverance following the basis of Svakkhata Dhamma, it should then be passed over. Please do not take it as an annoyance.
One who has completely relinquished the twenty Sakkayaditthi, when summarily analysed, is one who does not see the five Khandhas as oneself; or oneself as the five Khandhas; or the Khandhas existing in oneself; or oneself existing in the five Khandhas. It is thought that this is the type of individual who should not seek for a family (husband-wife) because a family (husband-wife) is the story of the five Khandhas, the source of Sakkayaditthi that one has not yet completely relinquished.
For one who has completely relinquished Sakkayaditthi the body ceases to be the symbol of Kamarammana. There will not be any indulgence of Vedana of Kamarammana. Sanna will not affix any signs of Kamarammana. Sankhara will not conceive in the way of Kamarammana. Vinnana will not acknowledge in the way of Kamarammana. The five Khandhas of that individual do not function for Kamarammana which is entirely the tradition of the world. The function of the five Khandhas must be switched to some other tasks which one feels one has not yet accomplished. One will then focus on the targets of Ruparaga, Aruparaga, Mana, Uddhacca, and Avijja.
One who has completely relinquished the twenty Sakkayaditthi should be an Anagami who can completely relinquish the desires for the aforementioned Kamarammana. As tar as the realisation and relinquishment of the Sotapanna are concerned, it can be compared to a simile of a man who wanders in the deep forest and comes upon a pond of fresh and clear water. But the water is not clearly visible due to the surface being covered with vegetation. The man has to clear off the vegetation before seeing the fresh and clear water that looks very inviting. He therefore tastes a little bit of that water before realising that it is fresh and clean. He then drinks the water to his Heart’s desire a desire that he has had for a very long time before departing from the pond. Meanwhile, the vegetation that was cleared off eventually recovers the water surface as before. Although the man has departed, he still has yearnings and constantly thinks about that pond. Every time he enters that forest, he will go directly to that pond to drink and bathe to his Heart's content. Although the water may be completely covered with vegetation while he is away from the pond, there is still a firm belief in his Heart that there is water in that pond, that it is fresh and clean, and that it is clear and pure. These beliefs will never ever fade away.
This is comparable to the instant where the Yogavacara has investigated in Bhavana the various parts of the body until seeing very clearly, whereby the Citta then discards the body, Vedana, Sanna, Sankhara, and Vinnana, and enters into the exclusive state of complete calm, having no relationship with all of the Khandhas. At that instant the relationship between the Khandhas and the Citta is disconnected due to the power of exertion which separates them completely from one another. They each exist independently. it is during that time that there arises the marvellous and unusual experience that one has never had before from the day of one’s birth and the day one began to practise. But during that instant, that marvel has materialized. The Citta then remains in that state of calm for some time before withdrawing. Having withdrawn, the Khandhas and the Citta reconnect as before. But one’s firm belief in the Citta's penetration into complete calm, in the complete separation of the five Khandhas of body, Vedana, Sanna, Sankhara, and Vinnana from the Citta, and the marvellous nature of the Citta while absorbed in that state of calm, will never ever fade away. Because this type of belief is the type of unshakeable Saddha that will not sway along with the unfounded and unreasonable rumours` It is the firm conviction that becomes part of the Yogavacara’s character.
From this experience, the Yogavacara will continue on with his development like he used to do with an ever increasing intensity and resoluteness, due to the magnetic type of Dhamma which is the power of Saddha within his Heart. The Citta will now enter into a state of calm and happiness where it will rest for some time, like it used to do. However, he is still not capable of making the Heart detach completely from the Khandhas. Even then, he is not deterred from his exertion for the higher levels of Dhamma.
Concerning the qualities of a Sotapanna, he is one who is endowed with a type of firm belief, an unshakeable Saddha. He is fully convinced of the results that he has experienced, and has complete faith in the higher Dhamma that he has not yet realised. He is a Samanatta - one who is impartial. He is not prejudiced in his relationships with any class of people. His Heart is endowed with Dhamma. He does not consider anything more important than reasons. Whatever is in accordance with the truth principle, the Sotapanna will abide and behave accordingly. He will not go against the truth principle. A Sotapanna, regardless of his nationality, race, or status, is always impartial and friendly towards everybody. He is not scornful of wicked people or any of the animals. He sees that everyone is within the sphere of good and bad Kamma; whatever Kamma one does, one reap the results thereof. He accepts the actions done by others based on the truth principle as well as the correct reasons which are used as their supports, without allowing their pasts, nationality, race or class, to interfere with his acceptance of the truth which he sees is correct. He will immediately take it up as his maxim. These are the Dhammas of the Sotapanna.
If what has been described is correct, a Sotapanna who seeks for a family (husband-wife) will not then be in contradiction to one who (by tradition) has not yet Completely relinquished the twenty Sakkayaditthi which is the source of Kamarammana. The twenty Sakkayaditthi will not then be an obstacle for a Sotapanna who seeks for a family because they are of different levels.
It is for the practitioner to adhere to the Svakkhata Dhamma as one's compass and practice until knowledge arises within oneself, becoming one’s own possession. Then it will be possible for one to see that one’s work is of one type, while that of a Supreme One is of another type. However, the results will be of the same nature. It is similar to the profits in business which are in terms of money; be it a hundred, a thousand, ten thousand or more, one will definitely know that these monies arise out of one's own labour. Regardless of the amount of money, it will provide one with a sense of security and well-being. This is probably better than speculating on other people's wealth or debating about them, where the debaters gain no benefits from the results of their debates. In addition it will diminish the quality of Sanditthiko that was presented to be the possession of the cultivator to inherit.
Vicikiccha is doubt. It is doubt concerning the state after death, whether it is annihilation that follows? If there is rebirth, will it be of the same form or a different form of existence? Whether it is possible for a man to be reborn as an animal or animal as a man. Where do man and animals go after death? Do good and bad Kamma truly exist? The deeds that have been done will there be any results? Do future lives and existences truly exist? Do heaven and hell, and Magga Phala-Nibbana truly exist? These are all doubts.
For a Sotapanna, it is thought that he can completely relinquish these doubts due to his realisation of the truth principle within his Heart which is the origin of all the perplexities. He also firmly believes in the Law of Kamma, in the Enlightenment of the Lord Buddha, and in the Dhamma as being Svakkhata Dhamma and Niyyanika Dhamma, capable of gradually delivering the practitioner from the realm of Dukkha.
Actually, in accordance with the natural principle, there is nothing in the world that is annihilated. There is only transformation of all types of Sankhara which are not of the original uncompounded nature. These Sankharas merely transform back into their original uncompounded elements, their basic natures. Then from their basic natures they transform again into the compounded elements, for instance becoming animals and people. Concerning both the good and bad Kamma that is inherent in all beings, who still fall under the influence and compelling force of the Kilesa, and which are still being spontaneously performed by these beings, who have still inherent within them the awareness of right and wrong, these Kamma then cannot vanish. Consequently the results of these Kamma cannot disappear either, but must be there for everybody who perform these Kamma, to experience in the form of Sukha or Dukkha. It is only those who are capable of eliminating the source of existences from within their Hearts that are beyond the problem of birth and death. Because both the moral actions and the results thereof have the source of existences which are embedded within the Heart as their principle basis. In addition, these truths will remain unaffected by any confirmation or denials of anyone. This is comparable to the darkness and brightness which are beyond the means of the world to interfere with.
Silabbata-paramasa means untrustworthy moral behaviour. It is the third Samyojana. For a Sotapanna, even if he is a layman, his moral behaviour is impeccable. He does not receive Sila, the Moral Precepts, again and again like other common people because he has confidence in his intention and carefully guards his Sila, not allowing it to be broken or flawed. If he is the leader of a group of devotees he only receives the Sila as a gesture so as to conform to his position but not with the understanding that he has broken any of the precepts.
A Sakadagami, it is said, has diminished Raga, Dosa, and Maha. The practical side sees no disagreement.
An Anagami has relinquished five Samyojana; the three above, plus Kamaraga, the delight in worldly ways, and Patigha, anger. Kamaraga is in the realm of the body. In the view of Forest Dhamma, the twenty Sakkayaditthi is the true source of Kamaraga. It should be the task of the Anagami to completely relinquish them because one who can completely attain to the Anagami Bhumi must have investigated thoroughly and circumventively with Panna, the five Khandhas, and passed beyond them without having any yearnings left behind. It is the ability to investigate every part of the body and to see clearly both the aspects of Patikkula, loathsomeness, and the Ti-lakkhana. One understands penetratively that the body that is being reflected upon is loathsome all over. The loathsomeness of the body that appeared as an external image now appears exclusively within the Citta. One understands clearly that the pleasant aspect, Subha, is the imagination of the Citta which causes pleasure to ariser white the unpleasant aspect, Asubha, is also the imagination of the Citta which causes the arising of displeasure and weariness for every part of the body. Both of these images will converge into the Citta; they do not appear in the external like they used to. The Citta will have now seen the harm in drawing up these external images. Consequently it will relinquish both the external Subha and Asubha that have been related to the body that one has been investigating. Totally uprooted is the Upadana, the attachment to the body. The case of Kamaraga of the body is now settled, the moment when the Citta has uprooted Upadana from the body by transcending both Subha and Asubha, leaving no yearnings for either.
Concerning Patigha, the hostile feelings of displeasure of the Heart, the practical side sees no difference.
The fourth stage is the Arahatta Bhumi. It is theoretically described as having relinquished ten Samyojana which consist of the five lower Samyojana, plus the five higher Samyojana of Ruparaga, Aruparaga, Mana, Uddhacca, and Avijja.
Ruparaga is the delighting in forms. The forms here do not refer to the forms of woman, man, or the various material forms. Rather, it is the Nimitta that appear exclusively within the Citta; that is, the images taken from the external which now appear exclusively within the Citta. The investigator must use these Nimitta as the Arammana of the Citta, or as the focussing objects of the Citta. This can also only be correctly interpreted as the attachment to Rupajhana because the Citta at this stage must be trained to expertise in its understanding of these internal Nimitta without having anything to do with the body whatsoever. It must be developed until becoming proficient in creating and destroying these images within the Citta, by causing these images to appear and disappear rapidly. However the arising and ceasing of these images occurs exclusively within the Heart; they do not occur in the external like they did previously, at the same time when the Citta was involved with the body. The nature of the arising and ceasing of these images when being ceaselessly focussed upon by Sati-Panna, will gradually and naturally transform itself. The rate of appearance and disappearance will increase more rapidly as one progresses, becoming as rapid as a flash of lightning. In the end, these Nimitta will all disappear from within the Heart. Correspondingly, there arises insight, the penetrative understanding of these images as being fleeting like all other types of Sabhava Dhamma. From then on what remains is a state of voidness, having none of the Nimitta remaining within the Citta. Although the body still exists, there is an awareness of complete emptiness, with no images remaining within the Citta.
Aruparaga is the delighting in Sukha Vedana or in the Arupajhana. The practical circle sees no difference.
Mana is opinionated views differentiated into nine categories: for instance, although one's attainment (Dhamma Bhumi) is lower than others, one however sees that one is lower than, equal to, or higher than some others; or although one’s Dhamma attainment is equal to others, one however sees that one is lower than, equal to, or higher than some others. These opinions are incorrect according to the higher levels of Dhamma. Because opinions are the affairs of the Kilesa, one should correct them until there is nothing to exhibit as any form of opinion within the Heart. The Heart will then be purified due to the disappearance of the subtle recklessness.
Uddhacca is restlessness of the Heart. Here restlessness is not that of ordinary people, but it is the manifestation of diligence, industriousness, and obsessions of the Ariya of this level. Actually, it is his preoccupation with the work of uprooting the origin of Vatta with the most efficient faculty of Sati-Panna. However, the work is being over intensified in order to comply with the strong desire of the Heart in wanting to attain to the realm free of Dukkha. Therefore, the consideration for propriety is ignored; one forgets to rest the Citta in the calm and happiness of Samadhi. Because at this level of Panna, the more one investigates, the more one comes to see the ways of gradually uprooting the kilesa-Asava. This causes one to be completely immersed in the investigation and to forget to rest the Citta in the calm of Samadhi, which is necessary for re-strengthening Panna for further work up ahead. One assumes that both resting the Citta in Samadhi, and sleeping, are retarding one’s progress. Therefore the Citta becomes exceedingly immersed and obsessed with the investigation which is one of the incorrect ways of practice, and one of the fetters that binds the Heart.
Avijja on the ordinary level, if it may be interpreted from the viewpoint of a Forest Bhikkhu, is foolishly wise, or craftily clever. There is both ignorance and wisdom, but it is hard to pinpoint which is which. This is the coarse level of Avijja. Concerning the higher level of that of the higher Samyojana, from the understanding of Forest Dhamma, it is the ignorance of the true nature of the Citta. With all other things, one has known and understood their nature penetratively, and circumventively, and has relinquished them. However one is now ignorant of one's true nature. It is this ignorance which is called not knowing circumventively, and not knowing penetratively. There is still a shadow blocking oneself. It is only when the strength of Sati-Panna becomes sufficient due to consistent reflection and pondering that it is brought to full growth, that the Citta realises that Avijja is the delusion of itself. When Panna realises penetratively, then ceases simultaneously. There is then not a single Avijja that remains within the Citta. Both Uddhacca, the obsession with investigation, and Mana, the opinionated views of the Citta, also cease to be a problem the moment when Avijja ceases, because the origin of both the obsessions and opinionated views is completely uprooted. The principle cause of all things in the Three Worlds is only Avijja, the mysterious nature that has within it the alluring power capable of causing one to be fascinated and deceived by it.
The practitioner who is not truly proficient in the way of Panna will find it difficult in passing beyond because the real Avijja and in general differ greatly from each other.
Avijja in general is the nature that unites together all of the delusion, both internal and external, which constitutes the Kilesa. This is similar to a tree with all its parts. The real Avijja is the nature that has been gradually cut down by the power of exertion and tamed down drastically. In the end it finally converges in the Citta. It is this point which constitutes the real Avijja. Here, Avijja has lost all of the attendants that used to serve it during the era when it was much more powerful. This true has within it many of the ‘unusuals' that one has never imagined before. They are like poisons that permeate within tiny pieces of bait used to trap and kill animals. These permeable substances that are found within the true can only be described vaguely because the language of Sammuti is restricted with regard to the truth of these things.
The permeable quality can be described as follows: the state of brightness, clarity, distinctiveness, as if to indicate that this is the complete finished product; the marvellous feeling of happiness that arises due to the state of luminosity and lucidity, as if it is the happiness of having transcended the realm of Sammuti; the feeling of fearlessness where one feels that one has transcended everything and is unapproachable by anything; and furthermore, the attachment to and protectiveness for this nature as if it is pure gold. All of these are obstacles and barriers to one's progress towards true peace, Santi Dhamma, which one is not aware of during this time. It is only in retrospect, after one has passed beyond these barriers, that one realises one’s mistakes. One can see clearly in retrospect where one took the wrong turns - where one was attached to the calm of Samadhi, where one was over-preoccupied with the investigation for the development of Panna; and where the development of Samadhi and Panna were off-balanced, consequently retarding the progress of one’s exertions. One will also know clearly the origin of future births and deaths after Avijja has been extinguished. From then on one is without any worries either of the past or of the future, because the Citta has severed the links to all of the problems in the present.
This Dhamma has been discussed, partly in accordance with theory, Pariyatti, and partly in accordance with the views of Forest Dhamma. Some are probably correct, and some incorrect. This is because it has been discussed out of the understanding of Forest Dhamma that has been experienced from practice. The writer asks forgiveness from all readers, and is always ready to listen to any logical criticism.
Both darkness and brightness, ignorance and delusion, wisdom and knowledge, are all found within the Heart of everyone. This Heart is comparable to a chair where there are two people waiting to sit on it. If one sits on it, the other will have to stand. But if it is to be shared, then each one will only be able to sit on one half of the chair. Similarly, both ignorance and wisdom are sandwiched within the same Heart that is to say that although one might really be ignorant one is still knowledgeable, though deluded one is also perceptive; but if one were to say one really knows, even so one still has ignorance and wisdom inherent within oneself. It is thus similar to the chair with two sitters. One Heart has both ignorance and wisdom inherent within it. The more powerful side will have more opportunity to sit on it.
Therefore, the method of training the Heart, and all types of meritorious action, Kusala Kamma, are for the purpose of removing all the dullness from within the Heart. When discussing about ignorant people, wise people, worldly people (Puthujjana), and the Ariya from the first to the final stage, one knows and understands. Although one is incapable of making oneself like those Ariya, one is still interested about the story of the virtues that they had developed. One is also interested in their path of practice, and how they practised to attain to those Dhammas.
In the beginning, both the Lord Buddha and the Ariya Savaka who followed the Lord Buddha in practising and realising Dhamma are like all of us who have Kilesa. But due to their zealous efforts and consistent exertion without giving up in the cultivation and development of themselves, and their striving to clean up all the darkness and gloom within their Hearts, the Heart that was constantly nourished with good fertilizer, like the Kusala Kamma, began to develop gradually until attaining to the highest goat in attainment, the Arahatta-Phala. The term Ariya means the Supreme Ones, because the Dhamma that they realise is the Supreme Dhamma. They consist of four stages: Sotapanna, Sakadagami, Anagami, and Arahatta.
One who has attained to Sotapanna has relinquished the three fetters - Samyojana - of Sakkayaditthi, Vicikiccha, and Silabbata-paramasa. Sakkayaditthi is differentiated into twenty following the characteristics of the Khandhas. By taking the characteristic of each Khandha, the differentiation is as follows: Seeing the body as oneself; seeing oneself as the body; in other words, it is seeing one’s body as oneself; and seeing oneself as one’s body; seeing the body existing in oneself; and seeing oneself existing within the body. These are four. Similarly with Vedana, Sanna, Sankhara, and Vinnana. Four times five is twenty. It is said that the Sotapanna can completely relinquish these three Samyojana.
However, on the practical side, there is a slight difference concerning Sakkayaditthi from the Forest Dhamma point of view. The others are not in contradiction with the practical field. May the views of Forest Dhamma be represented here, by thinking that it will probably not be a hindrance to the one who is reading it. But it it is seen that it is not in accordance with the way of deliverance following the basis of Svakkhata Dhamma, it should then be passed over. Please do not take it as an annoyance.
One who has completely relinquished the twenty Sakkayaditthi, when summarily analysed, is one who does not see the five Khandhas as oneself; or oneself as the five Khandhas; or the Khandhas existing in oneself; or oneself existing in the five Khandhas. It is thought that this is the type of individual who should not seek for a family (husband-wife) because a family (husband-wife) is the story of the five Khandhas, the source of Sakkayaditthi that one has not yet completely relinquished.
For one who has completely relinquished Sakkayaditthi the body ceases to be the symbol of Kamarammana. There will not be any indulgence of Vedana of Kamarammana. Sanna will not affix any signs of Kamarammana. Sankhara will not conceive in the way of Kamarammana. Vinnana will not acknowledge in the way of Kamarammana. The five Khandhas of that individual do not function for Kamarammana which is entirely the tradition of the world. The function of the five Khandhas must be switched to some other tasks which one feels one has not yet accomplished. One will then focus on the targets of Ruparaga, Aruparaga, Mana, Uddhacca, and Avijja.
One who has completely relinquished the twenty Sakkayaditthi should be an Anagami who can completely relinquish the desires for the aforementioned Kamarammana. As tar as the realisation and relinquishment of the Sotapanna are concerned, it can be compared to a simile of a man who wanders in the deep forest and comes upon a pond of fresh and clear water. But the water is not clearly visible due to the surface being covered with vegetation. The man has to clear off the vegetation before seeing the fresh and clear water that looks very inviting. He therefore tastes a little bit of that water before realising that it is fresh and clean. He then drinks the water to his Heart’s desire a desire that he has had for a very long time before departing from the pond. Meanwhile, the vegetation that was cleared off eventually recovers the water surface as before. Although the man has departed, he still has yearnings and constantly thinks about that pond. Every time he enters that forest, he will go directly to that pond to drink and bathe to his Heart's content. Although the water may be completely covered with vegetation while he is away from the pond, there is still a firm belief in his Heart that there is water in that pond, that it is fresh and clean, and that it is clear and pure. These beliefs will never ever fade away.
This is comparable to the instant where the Yogavacara has investigated in Bhavana the various parts of the body until seeing very clearly, whereby the Citta then discards the body, Vedana, Sanna, Sankhara, and Vinnana, and enters into the exclusive state of complete calm, having no relationship with all of the Khandhas. At that instant the relationship between the Khandhas and the Citta is disconnected due to the power of exertion which separates them completely from one another. They each exist independently. it is during that time that there arises the marvellous and unusual experience that one has never had before from the day of one’s birth and the day one began to practise. But during that instant, that marvel has materialized. The Citta then remains in that state of calm for some time before withdrawing. Having withdrawn, the Khandhas and the Citta reconnect as before. But one’s firm belief in the Citta's penetration into complete calm, in the complete separation of the five Khandhas of body, Vedana, Sanna, Sankhara, and Vinnana from the Citta, and the marvellous nature of the Citta while absorbed in that state of calm, will never ever fade away. Because this type of belief is the type of unshakeable Saddha that will not sway along with the unfounded and unreasonable rumours` It is the firm conviction that becomes part of the Yogavacara’s character.
From this experience, the Yogavacara will continue on with his development like he used to do with an ever increasing intensity and resoluteness, due to the magnetic type of Dhamma which is the power of Saddha within his Heart. The Citta will now enter into a state of calm and happiness where it will rest for some time, like it used to do. However, he is still not capable of making the Heart detach completely from the Khandhas. Even then, he is not deterred from his exertion for the higher levels of Dhamma.
Concerning the qualities of a Sotapanna, he is one who is endowed with a type of firm belief, an unshakeable Saddha. He is fully convinced of the results that he has experienced, and has complete faith in the higher Dhamma that he has not yet realised. He is a Samanatta - one who is impartial. He is not prejudiced in his relationships with any class of people. His Heart is endowed with Dhamma. He does not consider anything more important than reasons. Whatever is in accordance with the truth principle, the Sotapanna will abide and behave accordingly. He will not go against the truth principle. A Sotapanna, regardless of his nationality, race, or status, is always impartial and friendly towards everybody. He is not scornful of wicked people or any of the animals. He sees that everyone is within the sphere of good and bad Kamma; whatever Kamma one does, one reap the results thereof. He accepts the actions done by others based on the truth principle as well as the correct reasons which are used as their supports, without allowing their pasts, nationality, race or class, to interfere with his acceptance of the truth which he sees is correct. He will immediately take it up as his maxim. These are the Dhammas of the Sotapanna.
If what has been described is correct, a Sotapanna who seeks for a family (husband-wife) will not then be in contradiction to one who (by tradition) has not yet Completely relinquished the twenty Sakkayaditthi which is the source of Kamarammana. The twenty Sakkayaditthi will not then be an obstacle for a Sotapanna who seeks for a family because they are of different levels.
It is for the practitioner to adhere to the Svakkhata Dhamma as one's compass and practice until knowledge arises within oneself, becoming one’s own possession. Then it will be possible for one to see that one’s work is of one type, while that of a Supreme One is of another type. However, the results will be of the same nature. It is similar to the profits in business which are in terms of money; be it a hundred, a thousand, ten thousand or more, one will definitely know that these monies arise out of one's own labour. Regardless of the amount of money, it will provide one with a sense of security and well-being. This is probably better than speculating on other people's wealth or debating about them, where the debaters gain no benefits from the results of their debates. In addition it will diminish the quality of Sanditthiko that was presented to be the possession of the cultivator to inherit.
Vicikiccha is doubt. It is doubt concerning the state after death, whether it is annihilation that follows? If there is rebirth, will it be of the same form or a different form of existence? Whether it is possible for a man to be reborn as an animal or animal as a man. Where do man and animals go after death? Do good and bad Kamma truly exist? The deeds that have been done will there be any results? Do future lives and existences truly exist? Do heaven and hell, and Magga Phala-Nibbana truly exist? These are all doubts.
For a Sotapanna, it is thought that he can completely relinquish these doubts due to his realisation of the truth principle within his Heart which is the origin of all the perplexities. He also firmly believes in the Law of Kamma, in the Enlightenment of the Lord Buddha, and in the Dhamma as being Svakkhata Dhamma and Niyyanika Dhamma, capable of gradually delivering the practitioner from the realm of Dukkha.
Actually, in accordance with the natural principle, there is nothing in the world that is annihilated. There is only transformation of all types of Sankhara which are not of the original uncompounded nature. These Sankharas merely transform back into their original uncompounded elements, their basic natures. Then from their basic natures they transform again into the compounded elements, for instance becoming animals and people. Concerning both the good and bad Kamma that is inherent in all beings, who still fall under the influence and compelling force of the Kilesa, and which are still being spontaneously performed by these beings, who have still inherent within them the awareness of right and wrong, these Kamma then cannot vanish. Consequently the results of these Kamma cannot disappear either, but must be there for everybody who perform these Kamma, to experience in the form of Sukha or Dukkha. It is only those who are capable of eliminating the source of existences from within their Hearts that are beyond the problem of birth and death. Because both the moral actions and the results thereof have the source of existences which are embedded within the Heart as their principle basis. In addition, these truths will remain unaffected by any confirmation or denials of anyone. This is comparable to the darkness and brightness which are beyond the means of the world to interfere with.
Silabbata-paramasa means untrustworthy moral behaviour. It is the third Samyojana. For a Sotapanna, even if he is a layman, his moral behaviour is impeccable. He does not receive Sila, the Moral Precepts, again and again like other common people because he has confidence in his intention and carefully guards his Sila, not allowing it to be broken or flawed. If he is the leader of a group of devotees he only receives the Sila as a gesture so as to conform to his position but not with the understanding that he has broken any of the precepts.
A Sakadagami, it is said, has diminished Raga, Dosa, and Maha. The practical side sees no disagreement.
An Anagami has relinquished five Samyojana; the three above, plus Kamaraga, the delight in worldly ways, and Patigha, anger. Kamaraga is in the realm of the body. In the view of Forest Dhamma, the twenty Sakkayaditthi is the true source of Kamaraga. It should be the task of the Anagami to completely relinquish them because one who can completely attain to the Anagami Bhumi must have investigated thoroughly and circumventively with Panna, the five Khandhas, and passed beyond them without having any yearnings left behind. It is the ability to investigate every part of the body and to see clearly both the aspects of Patikkula, loathsomeness, and the Ti-lakkhana. One understands penetratively that the body that is being reflected upon is loathsome all over. The loathsomeness of the body that appeared as an external image now appears exclusively within the Citta. One understands clearly that the pleasant aspect, Subha, is the imagination of the Citta which causes pleasure to ariser white the unpleasant aspect, Asubha, is also the imagination of the Citta which causes the arising of displeasure and weariness for every part of the body. Both of these images will converge into the Citta; they do not appear in the external like they used to. The Citta will have now seen the harm in drawing up these external images. Consequently it will relinquish both the external Subha and Asubha that have been related to the body that one has been investigating. Totally uprooted is the Upadana, the attachment to the body. The case of Kamaraga of the body is now settled, the moment when the Citta has uprooted Upadana from the body by transcending both Subha and Asubha, leaving no yearnings for either.
Concerning Patigha, the hostile feelings of displeasure of the Heart, the practical side sees no difference.
The fourth stage is the Arahatta Bhumi. It is theoretically described as having relinquished ten Samyojana which consist of the five lower Samyojana, plus the five higher Samyojana of Ruparaga, Aruparaga, Mana, Uddhacca, and Avijja.
Ruparaga is the delighting in forms. The forms here do not refer to the forms of woman, man, or the various material forms. Rather, it is the Nimitta that appear exclusively within the Citta; that is, the images taken from the external which now appear exclusively within the Citta. The investigator must use these Nimitta as the Arammana of the Citta, or as the focussing objects of the Citta. This can also only be correctly interpreted as the attachment to Rupajhana because the Citta at this stage must be trained to expertise in its understanding of these internal Nimitta without having anything to do with the body whatsoever. It must be developed until becoming proficient in creating and destroying these images within the Citta, by causing these images to appear and disappear rapidly. However the arising and ceasing of these images occurs exclusively within the Heart; they do not occur in the external like they did previously, at the same time when the Citta was involved with the body. The nature of the arising and ceasing of these images when being ceaselessly focussed upon by Sati-Panna, will gradually and naturally transform itself. The rate of appearance and disappearance will increase more rapidly as one progresses, becoming as rapid as a flash of lightning. In the end, these Nimitta will all disappear from within the Heart. Correspondingly, there arises insight, the penetrative understanding of these images as being fleeting like all other types of Sabhava Dhamma. From then on what remains is a state of voidness, having none of the Nimitta remaining within the Citta. Although the body still exists, there is an awareness of complete emptiness, with no images remaining within the Citta.
Aruparaga is the delighting in Sukha Vedana or in the Arupajhana. The practical circle sees no difference.
Mana is opinionated views differentiated into nine categories: for instance, although one's attainment (Dhamma Bhumi) is lower than others, one however sees that one is lower than, equal to, or higher than some others; or although one’s Dhamma attainment is equal to others, one however sees that one is lower than, equal to, or higher than some others. These opinions are incorrect according to the higher levels of Dhamma. Because opinions are the affairs of the Kilesa, one should correct them until there is nothing to exhibit as any form of opinion within the Heart. The Heart will then be purified due to the disappearance of the subtle recklessness.
Uddhacca is restlessness of the Heart. Here restlessness is not that of ordinary people, but it is the manifestation of diligence, industriousness, and obsessions of the Ariya of this level. Actually, it is his preoccupation with the work of uprooting the origin of Vatta with the most efficient faculty of Sati-Panna. However, the work is being over intensified in order to comply with the strong desire of the Heart in wanting to attain to the realm free of Dukkha. Therefore, the consideration for propriety is ignored; one forgets to rest the Citta in the calm and happiness of Samadhi. Because at this level of Panna, the more one investigates, the more one comes to see the ways of gradually uprooting the kilesa-Asava. This causes one to be completely immersed in the investigation and to forget to rest the Citta in the calm of Samadhi, which is necessary for re-strengthening Panna for further work up ahead. One assumes that both resting the Citta in Samadhi, and sleeping, are retarding one’s progress. Therefore the Citta becomes exceedingly immersed and obsessed with the investigation which is one of the incorrect ways of practice, and one of the fetters that binds the Heart.
Avijja on the ordinary level, if it may be interpreted from the viewpoint of a Forest Bhikkhu, is foolishly wise, or craftily clever. There is both ignorance and wisdom, but it is hard to pinpoint which is which. This is the coarse level of Avijja. Concerning the higher level of that of the higher Samyojana, from the understanding of Forest Dhamma, it is the ignorance of the true nature of the Citta. With all other things, one has known and understood their nature penetratively, and circumventively, and has relinquished them. However one is now ignorant of one's true nature. It is this ignorance which is called not knowing circumventively, and not knowing penetratively. There is still a shadow blocking oneself. It is only when the strength of Sati-Panna becomes sufficient due to consistent reflection and pondering that it is brought to full growth, that the Citta realises that Avijja is the delusion of itself. When Panna realises penetratively, then ceases simultaneously. There is then not a single Avijja that remains within the Citta. Both Uddhacca, the obsession with investigation, and Mana, the opinionated views of the Citta, also cease to be a problem the moment when Avijja ceases, because the origin of both the obsessions and opinionated views is completely uprooted. The principle cause of all things in the Three Worlds is only Avijja, the mysterious nature that has within it the alluring power capable of causing one to be fascinated and deceived by it.
The practitioner who is not truly proficient in the way of Panna will find it difficult in passing beyond because the real Avijja and in general differ greatly from each other.
Avijja in general is the nature that unites together all of the delusion, both internal and external, which constitutes the Kilesa. This is similar to a tree with all its parts. The real Avijja is the nature that has been gradually cut down by the power of exertion and tamed down drastically. In the end it finally converges in the Citta. It is this point which constitutes the real Avijja. Here, Avijja has lost all of the attendants that used to serve it during the era when it was much more powerful. This true has within it many of the ‘unusuals' that one has never imagined before. They are like poisons that permeate within tiny pieces of bait used to trap and kill animals. These permeable substances that are found within the true can only be described vaguely because the language of Sammuti is restricted with regard to the truth of these things.
The permeable quality can be described as follows: the state of brightness, clarity, distinctiveness, as if to indicate that this is the complete finished product; the marvellous feeling of happiness that arises due to the state of luminosity and lucidity, as if it is the happiness of having transcended the realm of Sammuti; the feeling of fearlessness where one feels that one has transcended everything and is unapproachable by anything; and furthermore, the attachment to and protectiveness for this nature as if it is pure gold. All of these are obstacles and barriers to one's progress towards true peace, Santi Dhamma, which one is not aware of during this time. It is only in retrospect, after one has passed beyond these barriers, that one realises one’s mistakes. One can see clearly in retrospect where one took the wrong turns - where one was attached to the calm of Samadhi, where one was over-preoccupied with the investigation for the development of Panna; and where the development of Samadhi and Panna were off-balanced, consequently retarding the progress of one’s exertions. One will also know clearly the origin of future births and deaths after Avijja has been extinguished. From then on one is without any worries either of the past or of the future, because the Citta has severed the links to all of the problems in the present.
This Dhamma has been discussed, partly in accordance with theory, Pariyatti, and partly in accordance with the views of Forest Dhamma. Some are probably correct, and some incorrect. This is because it has been discussed out of the understanding of Forest Dhamma that has been experienced from practice. The writer asks forgiveness from all readers, and is always ready to listen to any logical criticism.
RSS Feed
