Five Factors for the First Jhana - NOT!

There is a wide spread misunderstanding that the first jhana has 5 factors. But this is not what is described in the suttas and is certainly not what the Buddha taught and practiced. The first jhana has 4 factors (Yes! Four - look it up, see it in Pali):

1. vitakka - thinking
2. vicara - more thinking, examining
3. piti - rapture, glee, zest
4. sukha - happiness

In the vast majority of cases - over 100 suttas, the first jhana is described as having only the 4 factors listed above. However the Abhidhamma and the Commentaries do speak of 5 factors for the first jhana - they add ekaggata (one-pointedness). Ekaggata isn't mentioned in the suttas because it is not and cannot be part of the formula. In the first place, vitakka and vicara always and only mean "thinking" and "examining" in the suttas - there is no place where they can be interpreted to mean "initial and sustained attention" or any such thing. It is even explicit in the canon that vitakka and vicara refer to thinking in the context of the first jhana - see for example SN 21:1. There "Noble Silence" is defined as the 2nd Jhana because vitakka and vicara are now absent. It is simply not possible to have one-pointedness and thinking at the same time, so experiencingekaggata in the same jhana as vitakka and vicara makes no sense whatsoever.

Furthermore in the 2nd Jhana, vitakka and vicara are replaced with "vupasama, ajjhattam sampasadanam" and "ekodi-bhavam" - "inner tranquility" and "unification of mind." If there wasekaggata in 1st Jhana, there would be no need to specify the gaining of "ekodi-bhavam" to replacevitakka and vicara in the 2nd Jhana.

Now there are 2 suttas where 5 factors are given for the first jhana and a 3rd sutta where unification of mind is mentioned in regard to the 1st Jhana:

1. M I 294 - MN 43 "The Greater Set of Questions-and-Answers"
2. M III 25-29 - MN 111 "One After Another"
3. S IV 263 - SN 40.1 "The First Jhana" (not ekaggata, but ekodim; the context makes it a real stretch to consider this a 5th factor!)

But all of these appear to be "late" suttas - written at the close of the sutta era and the beginning of the abhidhamma era. Sutta MN 111 is actually internally contradictory: it first gives the standard 1st jhana formula with vitakka and vicara and then says Sariputta examined the factors of the 1st jhana and found ekaggata. As mentioned above, you just can't have ekaggata and vitakka &vicara happening at the same time.

Of course this was a problem for the abhidhammaikas and the commentators. So they redefinedvitakka and vicara to mean initial and sustained attention. But clearly the Abhidhamma has tinkered with the definitions of the jhanas, converting the first jhana into 2 different states: one withvitakka & vicara and one with only vicara. There is no basis for this in the suttas except again in a couple of "late" suttas.

And by the time of the Visuddhimagga, the definitions of what constitutes a jhana had diverged significantly from the sutta definitions. The Visuddhimagga has made the jhanas so difficult that only one in a million who come to meditation can enter the first jhana (section XII.8) - while in the suttas, the monks and nuns were all practicing jhana (the Buddha didn't have millions of followers - probably only a few thousand at most, yet there are many accounts of monastics successfully practicing the jhanas). The absorption level described in the Visuddhimagga is so deep that "sounds are a thorn to the 1st jhana" as found in AN 10.72 makes no sense at all.

Clearly ekaggata as a factor of the 1st jhana is a later addition making the 5 factors of the 1st jhana a later schema. In fact, looking at the jhanas with the traditional abhidhamma/commentarial factors misses some of the important information in the sutta schema - see http://leighb.com/jhanatrd.htm

Source:

http://www.leighb.com/jhana_4factors.htm

Buddhist Ceylon Empire VS Islamic Babylon Caliphate

300 years later.. Ceylon Empire VS Babylon Caliphate.
Imam Mahdi messiah of Islam will born in Iran. His general Son of Tamim will born in Iraq. Their army are already around which is the black banner pathan army from Afganistan.
Bin Laddin once said his goal is to create caliphate with Iraq as its center, interesting that Iraq is the location of ancient Babylon, that holy scriptures predicted will arise again as great economic and islamic center.

Indonesia, Srilanka, Cambodia, Laos, Vietnam, Brunei, Malaysia, Thailand, Myanmar will link each other in Buddhist world empire of new Ceylon that respect and lives together with other good religions.
7 official religions of New Ceylon:
1. Theravada Buddhism.
2. Nuclear Dhamma.
3. Kalachakra Shamballa.
4. Neo Christianity.
5. Hindu.
6. Taoism.
7. Modern Confucianism.

At the beginning of chronicles of Srilanka, king of Bengal married to the daughter of king of Kalinga. A bandit who were half lion and half human kidnapped her to a cave, and they have two children, Sinhabahu and Sinhasivali. Sinhabahu managed to escaped with his mother and sister, they being received by a king. Their father attack the city to take back his wife and children, but got killed by his own son Sinhabahu.
Sinhabahu later had many sons who the eldest was Vijaya. Because Vijaya was so naughty, the king banned him with his 700 followers and they traveled to several places before finally landed in Srilanka. In this island, Vijaya wiped out the entire natives with the help of Queen Kuveni a yakkha and the rest of natives have to accept Vijaya as the king of Srilanka.



This is the face of Rudra Chakrin, the 25th ruler of Shamballa and Ceylon Empire. I use model of other person because the face is similar.
- Warrior monk.
- Black skinned, moustache, thin beard.
- Born in Shambalpur, India, who later will visit Srilanka to form his army.
In the past he lived as Prince Vijaya.The father of Srilankan.

A Monk and A Sufi

An ox prostrated to a monk

A horse was forced by a sufi

Attavada

Attavada means the view that everything belong to one big self, this big self then being called as God/cosmos/mind, depend on the religion system.
For a buddhist, to agree with this view means to hold his own progress in his way toward liberation.
Buddha said that world and everything that happened in it, happened because five laws, and not because the central power like the God.
They are:

1. The law of Physical Inorganic (Utu Niyama)
- Seasonal phenomena of winds and rains,
- the unerring order of seasons.
- characteristic seasonal changes and events.
- causes of winds and rains, nature of heat, etc.

2. The Law of Germs and Seeds or Physical Organic (Bija Niyama)
- Rice produced from seed,
- sugary taste from sugar-cane or honey,
- peculiar characteristics of certain fruits.
- The scientific theory of cells and genes and the similarity of twins may be ascribed to this order.

3. The law of Act and Result (Kamma Niyama)
- Desirable and undesirable acts produce corresponding good and bad results.

4. The Law of the way (Dhamma Niyama)
- The natural phenomena occurring at the birth of a Bodhisatta in his last birth. Gravitation and other similar laws of nature, the reason for being good, etc. may be included in this group.

5. The Law of The Thoughts Movement (Citta Niyama)
- Processes of consciousness,
- constituents of consciousness,
- power of mind, including telepathy,
- telesthesia,
- retro-cognition,
- premonition,
- clairvoyance,
- clair-audience,
- thought-reading,
- such other psychic phenomena, which are inexplicable to modern science.

Without coordination of these five laws, the most powerful being of world like God cannot do anything. And these five laws were not made by God, since God also being influenced and happened because of them. For example, he cannot create a stone that he himself cannot lift it, or a man that have 5 eyes and still call it a human. Because everything determined by coordination of 5 laws mentioned above.

We Don't Need Abhidhamma Books

There is no abhidhamma. there is only lokiya dhamma, dhamma to be good in life, and lokuttara dhamma, dhamma that freed the life.

The motive of creating name abhidhamma (prime dhamma) is the same with monks who choose name mahayana. "there is more, take a look."
There are alot of dhamma in this world. Alot. we can talk all things. but only dhamma that liberates that important for monks, and only dhamma to have good lifelihood that important for laymen.
Acording to Buddha the REAL ABHIDHAMMA is not abhidhamma book, but satipatthana, "this is the only way to liberate you.."
So we can say the REAL PRIME DHAMMA or abhidhamma is actually the practice of satipatthana.

The wrong order of Tipitaka: vinaya - sutta - "abhidhamma".
The right order of Tipitaka: vinaya - sutta - tantra (but nonsex ones)
So finally, something can be really useful. since afew of abhidhamma doctrines also contradict the theravadin sutta itself, like how many jhanas around.

Who needs 52 cetasikas theory? Who need 16 nanas theory? These things cannot liberate anyone. Its only a theory of dhamma that never being talked (we call it esoteric knowledge).
Who needs the classifications of 3 points, 5 points, 6 points that the book Abhidhamma are still not enough to store whole 3 points, 5 points, 6 points things that exist in universe.
The laymen intellectuals buddhist like Abhidhamma, because they like to memorize. and usually they use that only to boast that anyone can become smart without being a monk.

The NOBLENESS of abhidhamma (if someone asked me to respect it) is the same heigh as the nobleness of added veda like Bhagavadgita in Hindu.
Because Gotamabuddha never speak any of doctrine that exist in Abhidhamma. Abhidhamma is not Ananda's recollection of Buddha's words.
One can say, Buddha went to heaven to preach Abhidhamma to his mother? but does he saw that? does anyone saw that? If not then, its only a way to sell Abhidhamma to public. nothing else.
Satipatthana being practiced by many monks, and it proved exist. samatha bhavana proved exist. 8 fold noble path proved exist. the importance of vinaya proved exist. but theories of Abhidhamma can be changed, an arahant today can set his own classifications in Abhidhamma.

Nagarjuna rejected theravadin's abhidhamma because its clearly an act of theravadin monks TO LEGALIZE TRUTHS. truths cannot be legalized, all truths. Sabbe Dhamma Anatta.
Better to stay in middle, between the practice to find truth, and the manifestation of truth. Nagarjuna call it madyamaka, today, I call it white lotus buddhism.

Creating a doctrine like 16 enlightements (nana) or there are 52 kind of thoughts, and expecting followers to live with that. things like this is called legalizing the truth, and rejected by Nagarjuna.
The theravada vinaya can still be protested, the sutta can still be protested, but abhidhamma cannot. why? because it got the name Abhidhamma. this trick is also being used by mahayanist monks when creating name Mahayana.
I feel weird everytime I read name "abhidhamma" because that name says that all books of suttas and vinaya are not important since not as high as books of abhidhamma. ironically, there is no practice or doctrine of abhidhamma that can liberate people.

I think cosmos just do the play, makes two groups wrong, to make us the madyamika/whitelotus become right (that if you asked me "so how we supposed to name ourselves?").

More mistakes from Theravada, in this article:
The Rise of White Lotus

Truth is Outside

Truth is outside, but ordinary person is always being conditioned to stay inside/the mind, thats why his progress is slow to reach Nibbana.
To grasp the truth, a person must train to use his body only, not his mind.
When there is sighting coming to him, let the work being done by the eye and the brain, not the mind.
When there is hearing coming to him, let the work being done by the ear and the brain, not the mind.
When there are aromas coming to him, let the work being done by the nose and the brain, not the mind.
When there is sounds coming to him, let the work being done by the ear and the brain, not the mind.
When there is flavors coming to him, let the work being done by the tongue and the brain, not the mind.
When there are sensations coming to him, let the work being done by the body and the brain, not the mind.
When there is thought coming to him, let the work being done by the brain, not the mind.

When you stay inside, the mind:
- Will perceiving any of your senses experiences.
- Will judging it into by liking it or disliking it.
- Will aware the truth, and falsely thinking it is the center of all creation.

When you stay outside, the mind:
- Will go out to check what we do.
- Will try to arrange itself again into a complete mind (ideas feelings perception awareness).
- Finally will cease by itself because it failed to find new reason to attach again with forms to create links of life.

"Sabbe Dhamma Anatta"

Previous article:
Truth is Not Within

Reestablishing Buddhism

Dhamma, means phenomenon/way or "what it should be, when you live".
Buddhadhamma or Buddhism means The way taught by Buddha, which are 4:
1. There is suffering.
2. There is origin of suffering.
3. There is cessation of suffering.
4. There is a way that lead to cessation of suffering.
Buddha taught to practice Dhamma in Noble Eightfold Path:
1. Perfect View.
2. Perfect Thinking.
3. Perfect Speech.
4. Perfect Activity.
5. Perfect Livelihood.
6. Perfect Effort.
7. Perfect Notifying.
8. Perfect Concentration.

The disciples of Buddha then conceptualize this Dhamma through three vehicles:
1. The small vehicle (inward, to strenghtening self purification), by Mahakassapa. The schools are theravada, etc.
2. The middle vehicle (Dhamma) by Nagarjuna. The schools are White Lotus, Tiendai, etc.
3. The big vehicle (outward, to serve people) by Mahadewa. The schools are mahayana, vajrayana, zen, etc.

We know what is Dhamma (4 truths and 8 practices). But to LEARN DHAMMA, UNLEARN DHAMMA, AND FINALLY WITHOUT ANY MIND AND BODY/NIBBANA is the goal. Three characters of Nibbana are Sunnata (without forms), Animitta (without signs of becomings), and Appanihita (without desires).

Your mind is your world, your belief is your religion, three jewels are your protector.
However when Buddha about to die, Ananda asked, "who will substitute you as a teacher of Dhamma", Buddha said, "I will not appoint anyone as qualified enough to be like me. Everything changes, so just do necessary (appamada) thing. Having Dhamma as the guide you make yourself as the island."
Theravada was not made by Buddha, Abhidhamma and all its classifications just discussion of elder monks, not work or words of the Buddha.
Appamada means "necessary things" (no need to add more work like drawing various mandalas, etc).

Related article:
The Rise of White Lotus

Be Dhammakaya

There are three things follow any obsession. Desire (chanda), Rapture (piti), and Happiness (sukkha).
One desires a delicious food, when his body enjoy it, this is rapture. And when he talks about that to his friends, this is happiness.
He becomes addicted (tanha) to it. If he doesn't live with it, he feel his life is uncomplete, this is attachment (upadana).

When you are not a monk, and you suppress your dislike feeling through wrong practice such patience, the practice of abrahamic religions, then you have a disease. The disease is wrong view, that manifest as wrong act.
Patience will not do any good, it is only the way of abrahamic religions to storing alot of power, and they will use this power to commit bad deeds later. So, the moral ethics being used to perform real crime. Like fasting one month each year, so after that become fierceful like a beast.
This is called supressing mind, this is called a disease.

A buddhist should purify himself by allowing all his thoughts to arise naturally. He does that by:
1. Watching his consciousness. Anytime he want to do things he like, he awares, "this is what human do, me as a monk doesn't do such thing. I throw this thought to any human who need it."
Anytime he feel dislike of something, he awares, "this is what human do, me as a monk doesn't do such thing. I throw this thought to any human who need it."
2. Watching his subconsciousness.
Anytime he has a plan about a happy human life, he awares, "this is what human do, me as a monk doesn't do such thing. I throw this thought to any human who need it."

Having patience is not as noble as having forbereance (khanti). If you being patient, you are already lost because you feel disagree with that inside you. Those who can bear difficulty without disagreement have attained genuine wisdom.
By having forbereance, thoughts just arise naturally, cause you know when you react to your thoughts then it is just your feelings, it is just your perception. Not Dhamma.

Being empty, to be empty, is not what Buddha taught as highest Dhamma (do you find any theravada sutta that says that?). But to leave everything, to leave all your belongings is what Buddha taught (nekhamma). When you think to be empty, you become full of yourself. But when you think to leave all your belongings, finally you willbe empty.
"There is suffering" said The buddha, "there is way that lead to cessation of suffering" said The Buddha. Here we know what Buddha taught, Buddha want us to understand suffering and to cease it. It is this understanding that the real goal.

If being empty is the goal then Buddha would not called himself, "I am Dhammakaya", which means he is the body of Dhamma.
There is no way you can become empty and you call youself a Buddha. Being empty is just the state of Jhana 7. If you die in this meditative state, you reborn as The God.
Be a body of Dhamma like the Buddha. Not being empty like zen priests.

"Leave it, leave even your non-ego consciousness" - Buddha, Alagaddupama Sutta. This is all about nekhamma lesson. not about sunnata. The teaching of sunnata in Cula Sunnata Sutta is not to make you a Buddha, Buddha taught that so you understand all levels of Arupa Jhanas.

The Rise of Nuclear Dhamma

There are three kind of truths:
1. Sammuti Sacca: Truth that applied for daily life (hinduist). The existence is all forms of good and correct activities.
2. Majjhima Sacca: Truth applied for buddhist. The existence is 8 fold path.
3. Paramattha Sacca: Truth applied for Brahma. The existence is emptiness.

Two form of Truths in Tipitaka only listed in commentaries. Buddha never say truth are only two, he only said he used implicit and explicit meanings.

Uncomplete buddhism only have two system doctrines. Complete buddhism has three system doctrines:

1. Untrained mind. (uncomplete).
2. Trained mind. (uncomplete).
3. Holy mind. (complete).

1. kammathana (uncomplete).
2. satipatthana (uncomplete).
3. mokuso/kammatthana plus satipatthana (complete).

1. daily truth (uncomplete).
2. cosmic truth (uncomplete).
3. middle truth (complete).

1. vinaya (uncomplete)
2. sutta (uncomplete).
3. techniques (complete).


Since the first crime starts to appears, some of people seclude themselves from other people. They are called "The Recluses." They start contemplating and meditating to know what are best rules to build a good society.
Those who are not wise enough then become "The Enforcers" who govern the people by using the laws given by The Recluses.
"The Economics" work to supply needs for the people. Helped by "The Servants".

Son of a recluse may follow his father by becoming a recluse too, but not all sons of recluses will become recluses too. Other caste also can become recluse if wise enough.

The knowledge that came from all recluses then being called Dhamma or "Good Ways For/Of People and The World", which has three structures:
1. Sila. All rules, traditions, and mind management that needed to be used will go under this section.
2. Panna. All wisdoms and techniques (tantra), that needed to be applied go under this section.
3. Samadhi. What kind of good concentration that needed to be free from difficulties go under this section.

Dhamma is not rules. Rules is silas. Dhamma is not religion. The religion is when Buddha started to organized his disciples into a sangha, and work with laities who served them.

The real buddhism holy books are not: Rules - Wisdoms - Metaphysic.
But Rules - Wisdoms - Techniques.

Abhidhamma should not be written as a book. Cause a book willnot enough to contain whole abhidhamma. Abhidhamma doctrines arises when monks discussed about the suttas they just compiled, because the discussions has create many views and classifications they made Abidhamma book. Which the content sometime contradict the sutta itself, like how many forms jhanas, and other classifications.
Abhidhamma doesn;t relate with liberation, one can liberate with or without Abhidhamma knowledge. So the order of Tipitaka should be: Vinaya - Sutta - Tantra. Not Vinaya - Sutta - Abhidhamma.
Abhidhamma still exist though, some anagami phala monks to arahant phala monks can deliver Abdhihamma, but its not to be written.
Buddha said, "I have alot of knowledge, but I only share that liberate you." So eventhough you know some great classifications and other theories, doesn;t mean you have to always share that.

"Know from the rivers in clefts &; in crevices: those in small channels flow noisily, the great flow silent.
A contemplative who speaks a great deal endowed with meaning:
1. I know, thats why I teach.
2. I know, thats why I speak alot.
A sage endowed with meaning:
1. I know, so I restrain myself.
2. I know, so I will not speak great deal."
- Nalaka Sutta -

The Buddha allowed any of his disciple to critisize and questioning any views. Even The Buddha's view itself. So just because we critisize a school or a religion, doesn't mean we underestimate their potency to be wise too like anybody else.

The Practice of Perfection

Buddhism is not about running away from reality of life, but its the supreme way to avoid suffering of life. Spiritualists take a bit of this and that from various religions and apply only basic satipatthana like kayanupassana.
Vedananupassana cannot be applied by laymen because it has purpose to be emotionless.
Cittanupassana also cannot be applied by laymen because it has purpose to cease desires (human needs desire to grow).
Dhammanupassana definetely cannot be applied cause its when insight blend with meditation and has purpose to reach Nibbana.

If someone does precepts and moralities, he lives as a good man, wise man. Not Buddha.
If someone remove his illusion (like and dislike) he lives real life. Not Buddha.
If someone remove his self. Mastering non-self awareness, he lives in emptiness. Not Buddha.

Three scope of practices must be done (not just one or two) to be liberated:

1. Practice that happen inside the mind (or when mind still think he is the subject).
"when you walk just walk, when you eat just eat", said Zen. This is satisampajana or mindfulness. this practice is being done by watching anything without owning.

2. Practise that happen outside the mind (or when mind think there is object).
"And what, FOR A MONK, IS NOT HIS PROPER RANGE and is the territory of others? The five strands of sensuality; forms, sounds, aromas, flavors, tactile sensations." - Makkata Sutta.
Monks only eat necessary food. They don't eat or drink for flavor, they don't hear for the sounds, they don;t touch for the sensations, etc. In short put, a monk will not touch any objects that can bring happiness to him. If he knows that object will give happiness to him, he will not touch it.

3. Practice that happen between inside and outside mind (high practice that only can be done by Anagami magga, anagami phala, arahant magga, and arahant phala).
""Herein, Bahiya, you should train yourself thus: 'In the seen will be merely what is seen; in the heard will be merely what is heard; in the sensed will be merely what is sensed; in the cognized will be merely what is cognized" - Bahiya Sutta.
It can be in the form of cittanupassana or anapasati combined with cittanupassana.

In the first practice, a monk try to not own experience.
In the second practice, a monk try to remove his self.
And in the third practice, a monk try to peeling his consciousness by emptying all ideas (sanskara) everytime they speak.

Inside mind illusion happens when the monk like his jhana.
Outside mind illusion happens when the monk attached to knowledge. He see Dhammas and reside on them, not using them as raft.
Sannavedayitanirodha (jhana 9, the ceasing of feelings and perception)is what Buddha taught to recluse Bahiya. The result of that attainment or Arahant Phala are:
a. Dhammakaya (automatic activities of noble path when the action change become bliss), when he still in Nibbana with residue of his body.
b. Unborn and no more suffering when he is in Nibbana without residue of his body.

Virtue, Merit, and Charism

VIRTUE, MERIT, CHARISM.
Some virtues also gives merits.

Virtue (SILA) means, good things that we do inside us:
1. Dāna parami: generosity, giving of oneself.
2. Sīla parami: morality, proper conduct.
3. Nekkhamma parami : renunciation.
4. Paññā parami: wisdom.
5. Viriya parami: energy.
6. Khanti parami: forbearance.
7. Sacca parami: truthfulness, honesty.
8. Adhitthana (bodhicitta) parami: resolution.
9. Mettā parami: love without relationship.
10. Upekkhā parami: Not lax and not exacting.

Merit (PUNNA) means, good things that have influence outside us:
1. Giving (dānamayam puññakiriyavatthu)
2. Morality (sīlamayam puññakiriyavatthu)
3. Mental development (bhāvanāmayam puññakiriyavatthu)

Charism (PHALA) means, good things that has transformed one's consciousness:
A. Non-Ariyan Monk's charism:
1. Equanimity (upekkha)
2. Fearlessness (nibbhaya)
3. Freedom from unhappiness & suffering (Asukhacaadukkha)
4. Meditative Absorption (jhana/samādhi)
5. Out-of-body experience(Manomaya)
6. Clairaudience(dibba-sota)
7. Intuition and mental telepathy (ceto-pariya-ñána)
8. Recollection of past lives (Patisandhi)
9. Clairvoyance(dibba-cakkhu)
10. Ends anxiety & mental agitation (nibbana)
B. Ariyan Monk's charism:
1. A monk who do the practice of stream-entry (Sotapatti-magga)
2. A monk who has result of stream-entry (Sotapatti-phala)
3. A monk who practice the path of once-returning (Sakadagami-magga)
4. A monk who has result of once-returning (Sakadagami-phala)
5. A monk who practice the path of non-returning (Anagami-magga)
6. A monk who has result of non-returning (Anagami-phala)
7. A monk who practice the path of perfect bhikkhu (Arahant-magga)
8. A monk who has result of perfect bhikkhu (Arahant-phala).

The Practice and The Results of Aryan Bhikkhus

The complete works of an upasaka (non-monk buddhist) are:
1. He comes to buddhist groups to hear Dhamma sermons.
2. He fully practices basic five precepts.
3. He promotes humanity works, he encourages himself and others to be good, he promotes three jewels to others.
Below is the practice and the results of aryan bhikkhus.

I. The practice of stream-entry:
- Practicing awareness on breathing.
- Realizing nonself of everything.
- Realizing the Buddhadhamma as the path to liberation..

The result of stream-entry:
- The mind never choose anyone other than a Buddha as one's foremost Dhamma teacher. 
- The mind cannot think cannot think about doing traditions, but only do necessary things (appamada), things that relate to liberation..
- The mind choose to focus on Satipatthana (place for vipassana/contemplation), Kammatthana (place for jhanas/meditation), and Mushin (place for mokuso/transcendent meditation), rather than becoming a traditionalist.

II. The practice of once-returning:
- Practicing kayanupassana.
- Practicing vedananupassana.
- Practicing cittanupassana.

The result of once-returning:
- His life aggregates become like this: Ideas, Neutralfeelings, Apperception, Consciousness, Body.

III. The practice of non-returning:
- Practicing kayanupassana.
- Practicing vedananupassana.
- Practicing cittanupassana.
 
The result of non-returning:
- His life aggregates become like this: Ideas, Consciousness, Body. 

IV. The practice of perfect bhikkhu:
- Practicing kayanupassana.
- Practicing vedananupassana.
- Practicing cittanupassana.
- Practicing Dhammanupassana.
- Practicing mokuso.

The result of perfect bhikkhu.
-  His life aggregates become like this when he has jhana 10 with residue: Dhammakaya (Noble Eightfold Path).
-  He doesn't have foundation for future rebirth when he has jhana 10 without residue: Unborn.

See related article in here.

6 Things That Can Dissipate Wealth

6 things that can dissipate wealth:

1. Consumption of intoxicants.
If one addicted to this he will use money for this, that will make his money gone for useless thing.
He will easy to get angry in conversation because damaged brain nerves.
He ruins his cells immunity to prevent diseases.
If he like status his reputation is low cause people know he is a drunkard.
Sometime he dresses not properly so it gives bad image.
His intellect hard to progress.

2. Roaming the streets at unseemly hours.
It will make him buy things that actually he doesn't need that.
He doesn't have enough awareness, that makes him prone to accident.
His family maybe need him to help at that time.
He can become suspect of crime acts.
He can become subject to false rumors.
He will face many difficulties since his mind not prepare for that.

3. Frequenting theatrical shows.
Too much TV will make the mind rent space for that, that means a lose for him cause he doesn't use the time and the mind to do better thing. The other bad thing is, his mind always obsess about such entertainment (TV, concerts, etc)

4. Gambling.
If he win, he curious can he win again.
If he loses, he hates that and want to try again.
By default he always ready to lost some wealth, cause he put in in gambling.
In debates, he is easy to lose.
his friends and companions look upon him very low because he doesn't have a strong character.
He is not sought after for matrimony for people would say he is a gambler.

5. Associating with bad company.
If your friend ask you to smoke, you maybe smoke to find a place in friendship. And if he type of a person that not being true to himself you makefriend with a liar, and many other examples.

6. Idleness.
Feeling the body not well but it is not.
Feeling the weather is not too friendly.
Feeling it is too early too work, feeling it is late to work.

 - Sigalovada Sutta -

Discourse on The Human Mind (III-FINAL): Truth is Not Within

Can we experience things only by using physical body, not the mind (ideas, feelings, apperception, consciousness)? According to Buddha, we can. "Herein, Bahiya, you should train yourself thus: 'In the seen will be merely what is seen; in the heard will be merely what is heard; in the sensed will be merely what is sensed; in the cognized will be merely what is cognized.' In this way you should train yourself, Bahiya." Read more about this at here.


Truth is within? Sorry, but Buddha disagree.
"When Bahiya, you are not in that, then, Bahiya, you will be neither here nor beyond nor in between the two. Just this is the end of suffering." So, anything within us like our pure consciousness is not the truth. Furthermore Buddha said, "leave the consciousness." - Alagaddupama Sutta. "No Lord, pure consciousness has reached nonself level." - Monks. "Leave it, its speed up the liberation." - Buddha.

So truth is not within, unless daily truth (sammuti sacca). Aggregates are not something one can call Buddhahood, since it always dependent on each other, so we cannot get truth from that condition.
When you are objectless, when you are not this or that, when you cannot reasoning on a question but simply know and and say it, then it is Dhamma. Answers that comes from reasoning or logical conjectures are not Dhamma, but still disciplines, like a view discipline.

If an answer comes from an idea/thought, thats not Dhamma.
If an answer comes from perception, thats not Dhamma.
If an answer comes from feelings (even intuition), thats not Dhamma but just the best answer.
If an answer comes from pure consciousness, thats not Dhamma but just pure answers. Pure answers cannot become way because it still governed by subconsciousness/bhavangacitta.

After experiencing pure consciousness, Buddha stopped his meditation after he didnot find anything within him. He then blend Vipassana Bhavana with Samatha and make a shortcut from jhana 4 to jhana 7 and 9, he succed becoming a Buddha.

Forms and Emptiness both are not enough. One should also have Dhamma as his raft for liberation. "Having Dhamma as your island, Ananda, you make yourself an island." - Mahaparibbana Sutta. Somehow some people cut this and change it to sounds like "make yourself an island."

Q: "Everything is Dhamma!"
A:  Dhamma is something that real. Because it is real, it is being used as a way of creation and proper activities.
Adhamma is something thats not real. Because it is not real, it is only used by beings who still full of stupidity, greed, and hatred.
Dhamma as a way has purpose as a foundation where creation and proper activities being done. While as religions, like Buddhadhamma (buddhism) or Sanatanadhamma (hinduism) has purpose to reveal what is way and what is not way so beings can live for proper things only and liberate themselves.
Ideas are not real because they are impermanent residue of Subconsciousness or consciousness.
Feelings are not real because they are impermanent residue of ideas.
Apperception is not real because it is impermanent residue of feelings.
Consciousness is not real because it is impermanent residue of contact.
Likewise the physical components are also not Dhamma because they are impermanent residue of the mind.

Discourse on The Human Mind (I): The Aggregates

4 components of mind:

1. Sankharas (thoughts' construction)
Why it is bad: It indicates that samsara still goes on.
How to cease: By the absence of consciousness it ceased by itself.

2. Vedana (feelings)
Why it is bad: It is selfish act, even when its neutral (Higher selfish).
How to cease: Through vedananupassana.

3. Sanna (apperception)
Why it is bad: It distorts the mind from seeing true reality.
How to cease: By the absense of feelings (including neutral one) it ceased by itself.

4. Vinnana (consciousness)
Why it is bad: It is the station of all suffering.
How to cease: By Dhammanupassana continous practice.

How body appear? Because of contact, there is feelings. Because feelings there is apperception. Because apperception there is thoughts' construction. Because thoughts' construction there is consciousness. Because of conciousness there are senses, because there are senses, comes a complete body.

How body will disappear? If there is no feelings, there is no apperception. If there is no thoughts' construction, there is no consciousness. If there is no consciousness, there is no mind for future rebirth.
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Beings from desire realms, like human or animals, are selfish.
Beings from material realms (gods) are high selfish.
Beings from nonmaterial realms (Gods) have noself awareness.

"Remove consciousness, monks." - Buddha. "But pure consciousness is without self, Lord" - Monks. "Remove it, it will liberate you." - Buddha.
(alagaddupama sutta).

Bodhi (8fold noblepath) is higher than the consciousness of emptiness.

Human will work to be able to fulfill their desires. This is selfish.
Gods will destroy thousands of bad guys in preparing new civilization or religion. This is high selfish. (cula saccaka sutta).

The unselfish livelihood is the livelihood that not seek for alot of money but for the welfare of others, and this is hard or rarely being done by human. There are two points about right livelihood though:
1. One giving up wrong livelihood.
2. One earns one's living by a right form of livelihood.

If the livelihood is for the welfare of self or family then it is selfish too, since a family just the wider form of self, product of lust.
"Human having family so they can happy" - mara. "Human having family so they will sad." - Buddha.
(Dhaniya Sutta)

Human who do unselfish work, will reborn as a god. It always happen like that.

Discourse on The Human Mind (II):Ceasing Proliferation

Having no bound with ideas, feelings, apperception, consciousness, earth, water, fire, air, one is a Buddha.

Don't feed on ideas, cause it will proliferate and lead to more samsara.
Don't feed on feelings, cause it will proliferate and lead to more samsara.
Don't feed on apperception, cause it will proliferate and lead to more samsara.
Don't feed on consciousness, cause it will proliferate and lead to more samsara.
Don't feed on flesh or skin, cause it will proliferate and lead to more samsara.
Don;t feed on liquid, cause it will proliferate and lead to more samsara.
Don't feed on breath, cause it will proliferate and lead to more samsara.
Don;t feed on body metabolism, cause it will proliferate and lead to more samsara.

Act according Dhamma, don't intend to do something, even if it is nonself. But do something when you aware it is good, correct, beneficial for you and others, and approved by the aryan monks.


There are monks, and there are aryan monks. Monks are same like commoners, full of flaws, the difference is they practice to be flawless.
While aryan monks means monks that has attain fruit of holiness.

The consciousness of nonself (jhana 7/Brahma) is not enough for a monk. He must also have:
- the consciousness of nonself's consciousness (jhana 8)
- the ceasing of that nonself's consciousness (jhana 9)
- the absense of becoming wether it is self or nonself (Nibbana).

In case one wonder, what should he do after he practice The Mindfulness on Aggregates correctly, and how to avoid quiet and bored feeling that happens when you do that, here is some points:

- Having no-mind, doesnt mean you dont do anything. You still do something, what you do? Take a look at Noble Eightfold Path doc in files. So one practicing the way of life itself, instead of doing what mind says.

- You feel so quiet, empty, and useless? That is actually one stage of arupa jhana meditative mind, and you just need to proceed more by spark your intelligence which is the practice of Noble Eightfold Path.

- Most will find it getting bored, and quit buddhism. Next days he only lives as a buddhist philosopher, not a buddhist. This is because he follows part of his dislike feelings. There are times when one do the practice of watching aggregates, having his dislike feeling strenghten. He should not believe in this, and continue the practice till the feeling neutral, and even till he is emotionless (in this emotionless state you will meet the condition of being empty and useless like I said above).
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There are two kind of boredoms:
1. Boredom as the hindrance when trying to meditate.
2. Thought still exist and says "I am bored" when you reach jhana 7, this because you used to live for purposes. Don't believe in purposes, its only gods' domain.

There are three lifestyle:
1. One lives for his desires, he identifies the self as whatever he want in life. This is ordinary human's life.
2. One lives for his purposes, this is jhana 4 meditative mind person. If he dies in this mental state he reborn as one of gods.
3. One lives for Dhamma, this is jhana 7-8 meditative mind person. If he dies in this state he reborn as one of Gods.
All of these are not good enough to be achieved because it still seek for becomings, even that purest becoming as God.

One thing that left that is the supreme way to achieved is one lives as the Dhammakaya or body of Dhamma, which means, he doesn;t have any mind:
- to live (as human).
- to get rid of physical body (so can reborn as god).
- to be sometime appear and sometime not (so can reborn as God).
- to be intelligence (so he can reborn as Sammasambuddha in next new earth).
But his activity is only to do Eightfold Noble Path daily, by using it just a raft only, so he won't reborn as anything, he free forever as a Buddha.
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How to work in daily life without proliferating like commoners? Easy. Just aware your domain as a monk. What is your domain as a monk? Any experience must arrives through satipatthana. Other than that just domain of demons. (Makkata Sutta).
How to work in daily life without proliferating like commoners? Easy. Just aware your domain as a monk. Example: When you create a group called lingo learning center, you should add word "for monks". So it sparks such awareness in you that "I learn english only to smooth my way as Dhamma teacher," or "I learn english only to read more dhamma books in english and to talk to my westerner friends."

Without guarding the mind, its the same you let untrained mind controlling you. It gives you many wild ideas upon working on an object; to seek money, and then to seek family, and then kids, and you trapped in samsara again.
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There is no freewill since eveything already predetermined by previous mind determinations, believing in freewill will contradict the anatta doctrine too. So, sometime, a being, because of his past activities he got compassion for mankind so he doesnt want to be a Buddha.
Being triggered by his past experience he decides to be Sammasambuddha. I also met one monk in this life who dedicate his life to be sammasambuddha. Ofcourse not as Metteyabuddha, but after that, in new earth. He cannot learn to be correct, why? If he try to be be correct he will become a Buddha in near time. So what he does daily is only performing many forms of gift (Dana) to all beings.

10 Benefits of Being a Recluse

10 benefits of being a recluse:

1. Solitude's delight: For instance, for slaves and farmers, freedom from servitude resulting in being "content with the simplest food and shelter, delighting in solitude" as well as the veneration of others.

2. Virtue's pleasure: "The monk ... consummate in virtue sees no danger anywhere from his restraint through virtue. Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless."

3. Simplicity's contentment: "Wherever he goes, he takes only his barest necessities along. This is how a monk is content."

4. Mental calm: With mindfulness and alertness (see sampajanna), a monk cleanses his mind of covetousness, ill will and anger, sloth and drowsiness, restlessness and anxiety, and doubt (see the Five Hindrances).

5. Jhanic bliss: He attains the four jhanic states which are associated with the permeating of his body with rapture, pleasure, equanimity, and a pure, bright awareness.

6. Insight knowledge: "With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.'"

7. Supernatural powers: "Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful.... He hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far."

8. Mind reading: He can discern in others states of consciousness such as those with or without passion, lust, delusion, concentration, etc. (see the Satipatthana Sutta regarding mindfulness of the mind).

9. Three knowledges: He can recollect past lives, see the rebirth of other beings, and knows the ending of suffering and the fermentations of sensuality, becoming and ignorance.

10. Release from samsara: "His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"