4. Entering to the First Stage of the Enlightenment - Become a Stream Enterer
(Credit for the images goes to the original owners)
Entering to the
First Stage of the
Enlightenment
Why doesn't your mind not allowed to enter to the Stream of Enlightenment?
Who
is Buddha? Will he be a man or will he be a god? For what reason do we call him
Buddha?
What
matter does the Buddha say for the world's beings inhabitants? What will be the
point of his dharma?
Is
it possible for the beings (creatures) in the world to properly follow the
teachings of the Buddha? If not, can only another Buddha follow that doctrine
and acquire its results? Or may there be noble disciples in the world who have
reaped the results of the path shown by the Buddha? … etc.
Have you had any problems with Buddha, Dhamma (doctrine), Sangha (noble disciples), etc.? If you have such problems, I will not strive to inquire about you. Because you are sure to get solutions to your problems at some point someday.
But
the majority of us who are born in this world as Buddhists give priority to
faith over wisdom. Therefore, they fear even doubting the Buddha, Doctrine, and
Noble Disciples (Sangha). Most of us who believe in an unknown Buddha, Doctrines, and Noble Disciples are called to be blind believers. Because of this blind
faith, we Buddhists bow down to a Buddha unknown to us, and we do not think to
find out why we address him as Buddha. So how can we find the Dharma? This fear
born by this faith is the first problem.
However,
the majority of people who are born as Buddhists have a hearsay knowledge of
Buddha. But I don't call it the understanding of the Buddha. Accordingly,
almost all Buddhists know that the Buddha is the teacher who preached the path
to save the world's beings from pain and suffering. But why the Buddha showed a
way to free from the suffering for the world’s being is unknown. Therefore, we
do not get the understanding of "delay is foolish unless we follow that
path immediately."
*
Beings – Every life including human beings, gods, animals, ghosts, devils,
Brahmas, Aliens, and all the creatures in the universe
We normally think of Noble disciples and Arhats as supernatural. We can't be Arhat, there is a big change for us to become an Arahat by sacrificing ourselves. If we will become Arhat, then we lose everything, etc… We deviate from the noble path to Nibbana (Enlightenment) by hanging with many false opinions. So Buddhist people normally respect the Lord Buddha and his noble path as their faith and respect on Lord Buddha. But this is not a real faith in Lord Budda’s path which is attained by the understanding of Doctrine.
The third problem is looking at only
the near future but not looking at far. It is not a secret that all beings in
the world even though they are Buddhist or non-Buddhist, they suffer from
various problems. Indeed, even the leader of the most powerful country in the
world suffers from various events or illnesses. However, we are ready to
provide excellent answers made by the Maara (Satan) to all our problems.
The solutions to our everyday life problems
found by humans are found in society. We know that they often provide
short-term solutions to the problem.
For example, some people run away from
problems and find temporary happiness. Some take temporary pleasure by
destroying things that bother them. Some people are looking for money to subdue
the problem with the power of money. They get temporary happiness from money. However, these Maara-imposed methods of solving life's problems only temporarily
suppress suffering. Therefore, it is no secret that beings are constantly
engaged in a never-ending painful battle to suppress suffering. But this too is
understood by very few people.
* Maara is a Buddhist’s believed
entity (a god) who controls every bad thing in the universe.
Isn’t hunger sad for you? But the
solution (Maara suggests you) is to find food somehow. But you will be hungry
again. So, again you have to enter the battle of finding food.
It is sad for you to walk to do your duties. But if you work hard and find money, then you can buy a car. It can get rid of the above suffering. But you have to work harder to find money to maintain that vehicle. Also, the vehicle may be damaged in an accident and may be stolen by thieves. If so, you will be back to the suffering of walking. More than that, the decline from your former position will make you sad socially. So you have to work hard to take care of your vehicle to avoid those problems. Or you have to work harder to collect more money.
Another
thing is that if you die suddenly, you will not be able to carry your
hard-earned vehicle to the next life (don’t believe you will be born again for
now, but remember Buddha has taught it). Therefore, in the next human life (in the next
becoming as a human), the suffering of walking will definitely come to you
again. So then you have no choice but to buy a vehicle which is the solution to
this problem as you have practiced in your previous lives.
So,
understand! How deceived we are...! How useless are we in searching for answers to
lustful desires? I leave this to your own understanding.
Indeed
we, who seek answers to our suffering in this way are more compassionate than
Buddha. We don't need Buddha's teachings.
The
next problem is that we fail to jump out from the current wave of society. This
problem can exist even in a person who does not have any of the problems
mentioned above. All beings care deeply about protecting their
self-respect. It doesn't matter if he or she gets a lot of grief. Even more,
they struggle to protect their self-respect. The ordinary ignorant man is bound
by the devil to the world of lust. Therefore, even the excellent ways to get
out of lust are ashamed to study in public. They are ashamed to listen to the
Dharma.
Why
do we have this shame? Beings stuck in the world of lust are caught in a
certain wave and flow in various ways. They mistake flowing in that wave as the
correct thing. A person who leaves that wave is underestimated by the society as
an ignorant person, a person without courage, someone who cannot fight with
social suffering, and a person who has failed the society. This misunderstanding
is caused by a person who lacks the intelligence to see the world. In this way,
the majority of the society is easily affected by Maara due to ignorance.
However, even if a wise person realizes the truth by seeing the world, he does not give up the desire to live in the world for a long time. Therefore, the wise man will have to work together with these ignorant people and live in society for a long time. There he/she is afraid to convince them that he is walking on the path of Dharma. That is because those ignorant people are sure to disparage their actions. The wise man does not want his self-respect to be damaged due to this shamelessness. Therefore, the wise person continues to act as if he is on the wave of the world of lust.
Who will get a mind to enter to the way of Sowan?
It must be said that it is meritorious to have faith in someone who is considered to be supreme in the world. But entering Enlightenment through merit without Wisdom will be never happen. Therefore, it is essential to raise doubts about the Buddha, Buddha’s Doctrine (Dhamma), and Nobel Disciples through your intellect. That doubt should create curiosity to seek the truth. When you have that curiosity in you, from then on you will work to find the area where the way is for sure. Though we have faith in the Buddha or the Noble Disciples, we cannot ride on their shoulders and go to Enlightenment. We have to walk the path and reach Enlightenment on our own with the help of the Buddha or the Noble Disciples who know the path.
So,
summon the perception/wisdom. If you do not understand a fact that the Buddha
preached then you cannot attain enlightenment by having faith in that doctrine.
So don't be afraid. Study the Doctrine critically. But it is up to the
individual to realize the truth at a very young age or not. According to a
sutra preached by the Buddha (Chula Kamma Vibhanga Sutra), people who have
searched for "what is the truth" throughout the Sansara will become wise
in another becoming (another life) as a result of that karma. Therefore, you
gain wisdom about the path of Sovan through karma like that. So, give priority
to wisdom and not to faith. Remove the fear which is born by the faith.
It is true that one day this wise person is driven to realize the Sovan path.
*
Sansara (=Samsara) – All the lives that one person has lived in the endless time in
the endless universe (Life wave)
A person who looks at the solutions given by the Maara to our life's problems with wisdom realizes that each of those solutions leads to endless worldly suffering. The reality is this. We can think to ourselves and laugh at why the Maara provides the ultimate solutions to our problems.
Yes,
the Maara has a firm grip on our ignorance. Therefore, we (non-stream enterers)
are not intelligent enough to think far beyond the answers given by the Maara
to our day life problems. So, we don't understand that all those great
solutions are pushing us into more problems. But a far-sighted person with a
wise vision of the problem and its solution recognizes the problem in the
existing social system. The person who realizes that the existing path is wrong is indeed pushed towards realizing the path of Stream Enterer.
If
a person listens to the Doctrine while concentrating on his wisdom, he will at
some point have a pleasant mind about the path of Enlightenment, he will
undoubtedly create a mind to attain the path of Stream enterer. When listening
to the Doctrine, fear is born about the sufferings we have experienced in the
world as well as the big sufferings that are likely to be suffered in the
future. If that born fear is like the intense fear of a man who is committed to
the gallows tomorrow then you are a winner. This fear indeed makes you
struggle to find a beautiful region where the fear does not exist. As soon as
you get the idea that the Path to be Enlighted is a very sweet and beautiful
path, then the strong forces that prevent you from coming to the path of a
Stream enterer will be broken down. So, it is true that you are driven towards
realizing the Sovan path.
Although
he possesses all the above 3 characteristics, attempts to find the Sowan path
are hampered by the fear of going against the prevailing social tide. But a wise
person can think like this.
"My
self-respect does not exist for me after this life of mine. But if I could find
the truth, it exists for me in the hereafter. It exists forever for my enlightenment."
It is true that the person who thinks like this puts aside the shame he receives from society and strives for the truth is pushed towards realizing the path of Stream Enterer.
Assuming
that you are a wise person with the characteristics mentioned above who is
looking for a way to get rid of worldly suffering, hence I will present the
next points of the article from now on in a certain order.
It should be considered extremely
For
the convenience of your understanding, I have filed and presented all these
dharma matters in a certain order. In fact, while studying different
dharma, there were circumstances where I was deceived in thinking that I
understood that dharma well. Finally, I
understood that some understandings I got earlier about a doctrine should be
wrong as they contradict with other doctrine's explanations and the earlier
understanding also cannot explain a latest doctrine.
In this way, it took a considerable amount of time to properly relate all the dharma facts that in such a way that the explanation of a doctrine does not make another doctrine’s explanation to be incorrect. Therefore, I have an essential request from you. Furthermore, there may be points of inconsistency or misunderstanding in what I present to you. Therefore, whenever you study the dharma, criticize the dharma with your problems very intelligently. Look at the world to see yourself if that doctrine is correct. It is happy to see that there are more intelligent and discerning monks in the present than before. Therefore, whenever possible, try to get dharma fellowship from monks who have different views.
Introduction
Prince Siddhartha went to various teachers who taught emancipation through various religions and philosophies of that time and studied their
path to check whether he can wrap up the incoming painful sufferings. Almost
every teacher visualized getting rid of suffering by perfecting virtue.
Then Prince Siddhartha quickly went beyond the
teachings of those teachers and realized that nothing would stop him from
suffering. Some sages believed that suffering is due to karma. Therefore, they
believed that suffering can be eradicated by paying off karmas. But they had no
idea how much karma was there to pay off.
How to Become a Stream Enterer?
If
we want to achieve any goal in the world, we must first find a way to achieve
that goal. By walking on that path, we can reach the desired goal. Also, there
is a way to attain the Stream Enterer stage. At a time,
the devotees achieve the Stream Enterer stage.
- Through being able to listen profoundly to the doctrine of the Fourfold Noble Truths
- Being wise enough to understand that doctrine
Accordingly,
he (she) should receive the above 2 things at the same time. He gets these 2
because of his wishes and accumulated karma (Merits). According to the Chula Kamma
Vibhanga Sutra, the person who searches for the truth of the world will one day
reach great wisdom due to the merit of searching for that truth.
* Searching for the truth of the world is a merit
Therefore,
if there is a reality to be understood in the world, and if someone has
searched for it as well as engaged in the wish to obtain it, then that skill is
the basis for entering the path of Stream Enterer. For example, if you are reading this article then you are a seeker of truth who seeks wisdom. Because of the skill you cultivate
at some point, you will meet both Doctrine and Wisdom at the same time. From that day onwards,
you will enter the path of Nirvana or become a Stream
Enterer.
How to get into the way of a Stream Enterer
So,
when you walk on the path of the stream, the time will come when you will be
suitable for the path of becoming a Stream
Enterer. By then you have the wisdom to understand the Doctrine.
At that time, you will have the
opportunity to listen to the profound Four Noble Truths at a time when you are
prepared in advance to understand the truth or when you do not think about it. There you will hear the Doctrine from a Lord Buddha or a Noble
Disciple who has attained a stage of Nirvana. But that is your first noble
friend who will lead you on the journey of Enlightenment. At that time, you are
equipped with doctrine by hearing as well as wisdom. So, you start concentrating on each dharma mindfully
and wisely. The end result is that you will realize the four noble truths
hidden within the enchanted creature.
The
darkness of ignorance that has closed you as a non-stream enterer is then somewhat
removed from you. Then you will realize
that your eyes are turned. The world you see after turning these eyes is a
world you have never seen before. Now you have the understanding of what you
need to do from now on. So slowly you start changing like never before. Because
now you have a definite fixed goal. That hidden goal is enlightenment. You will also come to understand that the comprehension you
have gained will propel you toward enlightenment.
Based on that you may gradually get rid of previous time-consuming habits that
are harmful to enlightenment. Here your single underlying purpose is enlightenment.
So, in order to achieve it, you have to start walking on the Dharma path that
you have understood. There you enter to the Noble Eightfold Path. The Noble
Eightfold Path is the stream that does propel you to enlightenment.
In
that way, new aspects will be born in you that have not been seen before by
being a stream-enterer. It is the practice of following the doctrine that will
take you to enlightenment.
Thus, the stream-enterer is composed of the following 4 elements.
Seeking noble friends who will provide advices on attaining enlightenment
Listening to the noble doctrine by the noble friends in order to minimize mistakes and fulfill enlightenment
Adjusts the frequently learned doctrine facts
according to his (your) understanding and
concentrates on them with his (your) wisdom. Thus, further expansion of
understanding takes place.
Walking in the Noble Eightfold Path in order
to achieve enlightenment in accordance with doctrines that he (you) understands
* Should be considered: Different stream enterers perform the above 4 elements at
different speeds. The fastest among them are the disciples who will attain Arahatship in the near future.
This
stream-enterer understands the Buddha, the Doctrine, and Noble Disciples by understanding through him/herself who Buddha is, what
the Doctrine is, and whether Noble
Disciples are true. This is because that stream-enterer also now
belongs to the Noble Disciple group as mentioned above.
Also, as his/her own ulterior
motives keep him/her in the Noble Eightfold Path, he gets a continuous virtue
without effort.
- Admiring Buddha's qualities with understanding
- Admiring doctrine’s qualities with understanding
- Admiring Noble Disciple's qualities with understanding
- Being with superior noble virtue
The Doctrine you must understand to Become a Stream Enterer
To become a Stream Enterer means that
you have entered to the Noble Eightfold Path or the path to Enlightenment.
- Right view
- Right concept
- Right speech
- Right action
- Right livelihood
- Right effort
- Right attention
- Right trance
It consists of eight elements.
Accordingly, in order to enter the
path of Enlightenment (into the stream) it is necessary to attain the Right
view. Therefore, a Stream Enterer is one who
attained the Right view. The Right view is the
rational understanding of the four noble truths.
* But the four noble truths
comes to self-realization and understanding at the moment of getting the
perception (wisdom) about how to suppress defilements. That is, at the moment
of becoming Arahat of the non-returner noble disciple.
Accordingly, the doctrine to be
understood to be a Stream Enterer is the doctrine of Four noble truths. The
stage of Stream Enterer has the proper understanding of the four noble truths
through one's logic and wisdom.
I am presenting the fourfold truth
here in a certain method and order. Accordingly,
I would like to remind you that there are several things that you should know
and understand properly before understanding the Four Noble Truths. After
understanding these properly, I request you to move forward in this article.
You can click or touch on the above
links to open those articles. After reading those you can start to read the
below.
First thing
What
are the primary goals of all the non-stream enterers at every moment? For what
are they struggling?
The
answer is that they aim for the fulfillment of their wishes, and struggle.
Are we able to achieve what we wish for? Sometimes possible. But often impossible. This is like 100 Squirrels fighting over one grape.
But the point is whether the being who
could get what he/she wished will be able to be happy or not. Actually, the being
will be happy at that moment of success. But that happiness is temporary.
For example, one may buy a valuable
piece of jewelry with his hard-earned money and can be happy. But during the
next moment, it could be in the hands of a thief. Someone can buy a car with
his hard-earned money. But it can be
destroyed in an accident in the next moment. Accordingly, the person who
obtained what he wished is also in fear of loss. Therefore, he is living in
sadness even though he was successful.
Also, one should take more security
measures to protect one's possessions from a thief or accidents.
How
many acts someone should secretly do in order to preserve the partner who has
chosen a beautiful woman or man as a partner? What
is clear according to that? There is no cessation of suffering even if the
being could acquire anything but having the nature of losing.
Also, that object can be lost from
itself at a time. Then why talk about that sadness!
Accordingly, the beings who chase after the
wishes
- Will get so much pain by being strived of Pursuing wishes. (Because wishes cannot be fulfilled without effort)
- Will be saddened by the grief caused by the wish not being fulfilled (many people)
- Even if the wish could be fulfilled, it is saddened by the fear of losing
- Also, the being who could fulfill his wishes gets much pain as he has to struggle to protect what he has
- At some time that thing will be lost. Due to the loss, the being is also deeply saddened
Accordingly, we are in pain in every
moment because of a purpose.
And
we don't just have one purpose. We deal with a lot of objectives. We are also changing
our goals from time to time. With many
objectives, we are striving for the success of each of them. Saddened pain is
there at every moment because of each of those goals as I have pointed out above.
Therefore,
we all beings who live with so many goals are always living in pain.
No matter how much the being is saddened, the non-stream-entered being will not have a mind to go to any other option than to strive to
achieve those goals. But some of them are smart enough to abandon the idea of
achieving their most unsuccessful goals. But we have to understand that
giving up those goals is also a sad (pain) to that being.
It
is no matter how much we are tired and painful because of our goals or wishes, due
to the craving (Sticky nature by the greed) in the happiness generated from
achieving those goals, we do not understand the pain we suffer and tiredness.
Therefore, only beings with a little more
wisdom over the dominance of the craving are able to understand the reality here.
The rest of the ordinary creatures (beings) of the world who are weakened by
craving think that there is a pain as well as a comfort (happiness) in this
world.
Most of these people do not understand
that everything in this world is a pain. Beings including all the people
believe that there is a happiness in this world. Their common opinion is that people
should work diligently to get that happiness and comfort. If a wise person gives
up striving for goals by saying that life is a pain then it will become
ridiculous for foolish beings of this world. That
foolish man thinks that man (wise man) thinks rebirth is a suffering as he doesn't have enough physical strength to struggle for goals, lack of mental strength,
or due to lack of knowledge. (However, in the meantime, there are some
people who think of this life as a pain and try to get rid of that pain as they got
pain again and again by not achieving what they looked for to have. I do not
say that the people who think of abandoning the Clinging without understanding
four noble truths (without becoming a steam enterer) is a wise person. There is
no way of having enlightenment in abandoning things in that manner)
Therefore, I leave it to you to
understand that "in all the wishes
we take for happiness, there will be found only the pain that we will have to
pay at every single moment."
Accordingly,
we should understand how we all beings are suffering from pain at every moment
in the world. Realize how much people suffer because of their desire to
achieve their wishes and how much they struggle to achieve them even though they
continually suffer from the pain. Realize how beings are weakened to understand
the truth because of their craving and desire to fulfill various wishes.
Therefore, the above Dharma stays as a
universal truth and it is not accessible to the understanding whether there is
a Lord Buddha in the world or not.
The being who does not recognize the
pain of this world never thinks about the cause of the pain. And do not think
whether there is a cessation of the pain in the world. And they do not think if
there is a cessation of the pain, what would be the way to follow it.
Therefore, you have to properly
understand the above-mentioned doctrine about what is pain. That is your
first step on the path to becoming a stream-enterer.
The second thing
Now you have realized that all the Penta
Masses of Clinging is a pain.
As you know very well, the reason for this is that we get a pain every moment when we follow the goals of the Penta masses of Clinging. Now there are 3 problems that you need to consider with your wisdom. Those are:
Why does following after these Penta Masses of Clinging that give us happiness (comfort) become the reason to get the pain?
Why cannot we achieve comfort (happiness) even if the goals of the Penta Masses of Clinging are achieved?
As an example, let's consider a clinging that we have. If we try hard and somehow achieve that purpose of clinging, then will it be possible to be happy because of achieving that purpose of clinging?
Actually, we get but it will be a temporary
comfort (happiness). Also, the thing upon the clinging may be destroyed (lost or
dead) in the future. Therefore, even if that purpose is achieved, we will only
experience a pain. Please think that why it is happening.
We all wonder if there is something permanent (a soul is a definite identity and therefore it must be permanent) in these penta masses of clinging which can be taken as my soul (Me). So, if there is such a soul in the world that can be taken as me / mine, then it is not a matter to effort to make that soul (me) happy. It is because if there is an I-goer who exists in the world, the I-goer can overcome all the painful suffering by attaining happiness. So, there is no argument about that.
But the real fact is that all non-stream enterers make a pretense that there is a soul called I in the world, and take that as it is my soul.
But the Sansara is very long since we cannot find out the exact beginning (Also Buddha preached). No one cannot define a beginning and an ending of the sansara. So, I leave it to you to ponder wisely why we were not able to finish my soul with happiness as we have been trying so hard in each of our lives to achieve the goals of Penta Masses of Clinging.
How can you answer the above 3 questions? I have presented the 3 answers to the above questions below. Please check these carefully too. You will be shocked if you got its realization.
Answer 1)
But with that, will we say goodbye to our votes of lust upon those clinging? No. Rather our votes of lust become more and more intensifying. The solution we see there is to work hard to achieve those clinging again and again.
That impermanence is a cause to our pain.
Answer 2)
These Penta Masses of Clinging exist in the world by the power of the underlying causes and suffixes. To understand causes and suffixes, consider a burning lamp. Fire is the cause of the burning lamp. Lamp, oil, lampshade, air, etc. are suffixes to the burning lamp. With the extinction of anything, the lamp goes out.
Accordingly, in order to achieve even a single achievement that we desire (clinging), many causes and suffixes must have to be presented at the same time.
(I) Therefore, in order to achieve the objectives, we must strive to demonstrate those causes and suffixes. Therefore, It's a pain.
(II) These causes and suffixes are born by other causes and suffixes. Therefore, many people are unable to achieve their purpose of clinging since they need to demonstrate all of those causes and suffixes. And it is impossible at many times. It is also a pain not to achieve purposes.
Answer 3)
Think that nothing in the world lasts
forever. And think this deeply… If you took some facts or things as permanent
and eternal in your previous existed life, is it presented to you today? All
the physical things do not come with you from that life to this life through
the Sansara. Spiritual things such as intelligence
can sometimes come with you from a past life to current life. Perhaps it cannot
be said that it is happening definitely. Therefore, nowhere in the life cycle
(The Sansara) we cannot find a permanent (eternal) soul that we can claim as
mine.
Accordingly, there is not a soul in
the penta masses of clinging. They are impermanent things
that change according to various causes and suffixes.
That impersonality
(soullessness) is also a cause to the pain.
Accordingly, you now understand the repercussions of the penta masses of clinging as:
- Impermanent
- Painful
- Impersonal
Thus, these three repercussions are the pain of the penta masses of clinging.
*If those repercussions do not exist, these
clinging would have been a blessing.
The Third thing
Now
I assume that you have a proper understanding of what the pain in the world
is.
Pain
is getting the tiredness and sufferings while working to achieve our desires.
Briefly, our Penta masses of clinging
themselves give us the pain. As they are
impermanent, painful, and impersonal (soulless).
So now there is a point for your understanding. That is, if the pain is the penta masses of clinging which have the nature of impermanent, painful, and impersonal, then what is the cause to the pain?
- Is it possible to take the impermanent, painful, and impersonal nature of the penta masses of clinging as the cause to the pain?
- Indeed, it is also a cause to the pain. But if that alone causes the pain then we can never get rid of the pain because the penta masses of clinging are impermanent, painful, and impersonal in nature. Because nature cannot be changed.
- Therefore it must be sought whether there are any causes that root our pain that we can change. Or are they not exist?
Accordingly,
there are no results in looking for immutable causes which inherent naturally in
the penta masses of clinging. The cause of occurring of the penta masses of clinging
should be sought. Accordingly, now you get the broad understanding that any
cause which leads to the occurrence of the penta masses of clinging in the
world is definitely the cause to the pain.
* * * * * * * * * * * * * * * * * * * * * * *
Please Stop reading this for a moment
and reflect on yourself. What did you take as the cause to the pain before when
the above understandings are not in you?
- I am a soul that is certain to perish at death.
- I am an eternal (permanent) and imperishable soul. Accordingly, my soul is an eternal soul that does not perish at death and moves from one life to another.
- There is no such thing as I. So these all are a lie. A deception.
What is your answer to what I am?
I) I am a soul that is certain to perish at death
But I get the pain because:
- Totally due to my own Karmas (previous actions)
- It is completely given by God (or any supernatural power) as god’s wish
- Part of it is due to my own karma(s), and the rest is due to God's wishes
- Totally without a reason
- Because of not completing the virtue
Either way, I will get rid of all these
pains forever by the suicide of myself or decaying my soul.
II) I am an eternal and imperishable soul
But I get the pain because:
- Totally due to my own Karmas (previous actions)
- It is completely given by God (or any supernatural power) as god’s wish
- Part of it is due to my own karmas, and the rest is due to God's wishes
- Totally without a reason
- Because of not completing the virtue
However, it can be decided that I will
be able to get rid of the pain if I try only according to the two reasons of
either 1 or 5. That is by paying
off all the karmas according to 1 or by completing virtue according to 5.
But we cannot control the reasons 2,
3, and 4 alone. Therefore, the transcendence of Sansara is doubtful if those are the
cause to the pain.
III) There is no such thing as I. These all are a lie. A deception
Accordingly,
the pain I feel is not real. It’s a deception. There is no such thing as
transcendence of pain or nirvana. Accordingly, I do not have to do anything.
Therefore,
this should be taken as a critical delusional view. According to that view, the karmic (actionable
things) consequences of what I have done will not come back to me since there
is no something called myself. Therefore, those who hold this view have no fear
of committing sins.
If
one does not discard this delusion, it is because of his/her existing weak
wisdom. So "such ardent superstitions cannot be Stream enterers!"
Buddha himself has preached on certain occasions (Tripitaka).
Accordingly, there are 2 conclusions about
the pain comes through the sansara for that the non-stream enterers who interpret
the cause to the pain and relief from the pain as one or more reasons
mentioned above. Those are:
1. The pain of the sansara never ends
2. The pain of the sansara can be end
Accordingly, the non-stream enterer
who is not such an ardent delusional person and has the view that the pain of
the sansara can be ended understands 3 exercises to cease the pain.
Therefore,
above mentioned person does not believe that it is possible for someone in this
world (called Buddha) by his own great wisdom and perception to get rid of the
pain by using another path but not mentioned above, and to preach that Dharma
to the world. He doubts this. Accordingly, it is doubtful that there is a
doctrine in this world to overcome the pain of the samsara before the death of
this life by using another path other than the above. Also, they do not believe
that there can be disciples (Like Sariyut, Mugalan, etc) who could overcome the
pain of the sansara by using such a path. Therefore, they also distrust the
disciples of the Lord Buddha.
Also, according to many of the various
views mentioned above, it is not possible to stop the pain by the actions done
by oneself in order to prevent pain. Therefore, it is doubtful that happiness
(the comfort) can be achieved by tranquilizing the mind, body, and speech, i.e.
through the three disciplines.
As
according to the view that the soul is something that is destroyed by death,
those who hold that view do not believe in the existence of an afterlife (next
becoming). Also, if it was a previous existence, it is assumed that the present
existence should not exist because one's soul must be destroyed by death there. Therefore, pre-existence is not believed too. Also, they do not
believe in the fact that there is a life circle called “Sansara” made up of
previous existences, present existences, and next existences.
And
the being in the above views does not understand that the pain is not created
because of the existence of past karmas, because of incomplete virtue, because
of living itself, because of God's will, or irrationally. They do not
understand the Buddha's teaching that there is a mechanism in nature for the
occurrence of pain through the causes and suffixes associated with the mind of
the being. Therefore, it is disbelieved. That is, they doubt the doctrine of “Patichcha Samuppada”.
These are the 3 combinations that were
covered by the powerful ignorance and bound you into the Sansara before you
understood the Four Noble Truths.
* * * * * * * * * * * * * * * * * * * * * * *
Well, let's go back to where we were
talking earlier.
Penta
masses of clinging is the existence of a strong desire by the lust towards the
achievement of the respective things. This is called the “vote of lust”. Thus, the reason
for the occurrence of a clinging (vote of lust) upon a respective thing is the
lustful adherence to the comfortable suffering that one can get by attaining
that thing. That is the attraction by the lustful mind. This is called craving.
That craving arises because of a suffering that is a joyful savor he/she gets
by the suffering thing (a clinging). The
cause to these sufferings is the presence of something called contact (a mental
thing).
Accordingly,
when studying the doctrine of Patichcha Samuppada we can understand that the
being itself has created the sansara journey in order to get what it wants. No
matter how much he/she got what he/she was looking for, the thirst to achieve
that thing again will never be quenched. No matter how many losses were
experienced with the pain, there is no preparation to stop the journey of
finding desired things. To that extent, the being who chases after these
clingings remain lost and helpless in the journey of sansara.
Also, if there is something that
prevents his/her happiness during this journey, he will judge it with hatred and
destroy it as much as possible or aim to run away from it.
In this way, things that were judged
by the lust and things that were judged by the hatred are all there because of one's
delusional judgments upon the facts, events, doctrines, …etc. in the world.
* Now read and understand the
Patichcha Samuppada to get a better understanding of this matter.
Read the article by clicking or touching on
the link. Then start to read the following.
* * * * * * * * * * * * * * * * * * * * * * * * * * *
Now
you understand that the cause to the suffering is the presence of something
called Craving in us. Cravings can be a
hard thing. It can also be a very subtle thing that occurs upon a formless reverie
(meditation level) that is very calm and unattached and filled with only the
pain of indifferent (no happiness, no pain).
And
in addition to staying in the becoming (life), the vote of lust to get out of
the becoming can also arise. In this way, getting rid of the becoming (life/existence)
is subject to clinging. The reason for this is that when those beings are freed
from becoming, they are freed from the pain, so they treat it as a pleasure and
develop a craving for that non-becoming (non-existence). This is called the
non-becoming craving.
"Non-Becoming Craving" is not bad as "Becoming Craving". The being must have a non-becoming craving to travel to achieve Nirvana. Otherwise, you will not have the strength to follow the path of Enlightenment. However, when one attains Arahat, that non-becoming craving is also destroyed, and that noble disciple gets rid of the craving completely.
- Craving is the root cause to the pain
- Ignorance is the subtle cause to the pain that is difficult to understand.
*
Indeed, there is nothing wrong in saying that "ignorance" is the
cause to the pain. Because the craving also arises from ignorance.
The fourth thing
All the living beings in the world
don't like in suffering pain. Therefore, you should now strive wisely to find
out whether there can be an end to this pain, that is, an inhibition.
Accordingly, you should argue as follows.
- Pain is not something that is given by God by His own decision or something that comes naturally or something that comes to pay the consequences due to the existence of previous karmas.
- Pain is the result occurred due to the craving to suffer the savor of the penta masses of clinging and ignorance which is like thick darkness.
Accordingly, even if the causes to the
pain such as craving and ignorance do not exist in a certain place, it cannot
be interpreted as being present in the pain.
Accordingly, you should carefully examine
the Patichcha Samuppada from beginning to end and end to beginning (directly
and inversely) and understand the above problem and solution.
You must have seen
- How the pain is formed from the beginning to end as fabrications are generated by the suffix of the Ignorance – consciousness is generated by the suffix of the fabrications.
- How the pain is ended from the end to beginning as cravings ended by the end of the clinging.
Thereafter:
- You have understood that the cessation of ignorance leads to the cessation of fabrications, and the cessation of fabrications leads to the cessation of consciousness. So you have got the understanding of how the penta masses of clinging (The pain) got ceased.
In this way, please understand well
the formation and disappearance of the penta masses of clinging.
According to the patichcha samuppada,
you have (may have) understood that there is an end to the pain of this world,
that is liberation.
Accordingly, all the karmas become
abolished that were supposed to pay through the next lives in the sansara by
the Noble disciple who became Arahat by the elimination of ignorance. This is
called karmakshaya (Decay of Karmas) by the stage of Arahat.
The reason is that most of the karmas
related to a certain becoming (life) are rewarded based on being born in that
becoming. Pain is not relieved totally by being Arahat in that life. The stage of Arahat
is the mark of the confirmation about entering to the final stage of release from
the pain. In the doctrine of Lord Buddha, Arahat is defined as a certification
of Nirvana, and the end of life of the Arahat by intersecting the life
circle is defined as Nirvana.
Accordingly, inhibition of the pain
can be presented as follows. The place where
1
Craving and ignorance,
which caused pain were suppressed
2
The end of all
the consequences of karmas that are being rewarded in relation to the present
existence has also come to an end.
Is the inhibition of the pain. Is the Enlightenment.
The above point 1 is satisfied by Arahantship, and point 2 is by the end of the life of the arahant.
Accordingly, nirvana means cessation of the pain.
The fifth thing
I think it is clear to you now. How
much worldly pains had to be faced by coming to enjoy the savor of the penta
masses of clinging.
A single meal of filling the stomach with delicious food is considered as the savor. A month of starving without any food can be considered as the repercussions.
Therefore, the savor and the repercussions are not balanced. When compared to savor, repercussions are very high which cannot be borne.
If you have realized this, ask yourself whether you
are willing to endure great pains in life for the sake of a little savor from
now on.
Accordingly, you now have understood
that you must suppress the craving and the ignorance in order to get rid of the
pain.
No one except Lord Buddha (Samma Sambudhu or a lone Buddha / Secondary Buddha) can understand with his own wisdom what the path to suppress craving and ignorance. Rarely and once in a very long period of time, the Samma Sambudhus (Lord Buddhas) who come down in a certain circle understand with their wisdom what the path is and preach to the world's human beings.
The
path to liberation/salvation (Nirvana) by destroying the craving and ignorance
consists of 8 elements. It is used by the Stream enterers who became noble
disciples to attain liberation by attaining the rest of their paths. Hence it
is called the Noble Eightfold Path.
The Noble Eightfold Path
- Right view
- Right concepts
- Right speeches
- Right actions
- Right livelihood
- Right efforts
- Right attention
- Right trance
This Noble Eightfold Path, which
begins with the Right view, ends with the attainment of the Right trance.
The attainment of the Right trance is completed first through tranquility trance and finally through the vision trance. So the right trance is the full completeness of the above two trances.
- There, through the trance of tranquility (reveries) the defilements called lust and hatred are eradicated (suppressed). That is, craving is banished by the tranquility.
- Trance of vision removes the defilement of delusion. That is, ignorance is eradicated by the vision.
Often this Right Wisdom could be:
- The wisdom of seeing the fourfold truth (Wisdom of Depreciating Defilements)
- The wisdom of remembering past lives
- The wisdom of seeing beings emerge from one life at death and take birth in another life
Ex:-
- Supernatural Powers
- Wisdom of the Divine Eye
- Wisdom of knowing other people's minds
In this way, the noble disciple who attains the
stage of Stream Enterer or the first step of the Noble Eightfold Path is
automatically pushed towards the final step of the noble eightfold path, the
Right Trance.
This
refers to the stream-enterer being caught in the tide of the stream that flows
towards Enlightenment. That is, this Noble Eightfold Path which begins with the
stage of Stream entry and ends with the stage of Arahat is the current flow
that carries those who have attained the stage of Stream entry by force towards
the Enlightenment. Therefore the Stream Enterer cannot
take births in as many existences as he has hereafter.
According to dharma, Stream Enterer roams in the universe for a maximum of
7 other lives (becomings)
Various types of Stream Enterers
Attain enlightenment (Stage of Arahat) in the 7th life by taking births within 7 human and heavenly lives.
Attain enlightenment in the 2nd or 3rd life by taking births within human and heavenly lives.
Attain enlightenment in the next life by taking birth in the human world.
He will be born in heaven more than one life but only once more will he be born as a human being and become an Arahant (Enlightenment).
He will never be born in the world of passion (God, Devil, Human, Animal, Ghost, and Hell). He is only born in the world of Brahma and becomes an Arahant.
He will move towards Arahantship in the same life that attains the stage of Stream Enterer itself.
Accordingly, according to one's karmic energies, one begins to engage in the necessary
actions to gradually reach Enlightenment at different speeds.
The path to Enlightenment - the Noble
Eightfold Path consists of the following 8 elements. This is not done by
force, but because of the right view.
1. The right view
Having the understanding of the fourfold truth (four noble truths).
2. The right concepts
- The thought that separation from the passion, Hatred, and delusions is better
- The thought that lust, hatred, and delusions have a huge number of repercussions.
- Thoughts about the absence of greed, absence of hatred, and absence of delusion
- Absence of Greed = Donation
- Absence of hated = Virtue, Patience, Compassion, Kindness
- Absence of delusion = Thoughts like maintaining a good mind, meditation, etc.
3. The right speeches
- Abstaining from words with the greed, Hatred, and delusions.
- Talking Statement of truth
- Expressing words for compassion, kindness, and reconciliation
- Talking about meaningful things, etc.
4. The right actions
- Abstaining from acts of killing, stealing, unsuitable sexual behaviors, and intoxication by alcohol.
- Giving life to animals, protecting the properties of others
- Donations
- Doing acts that reconcile others etc.
5. The right livelihood
- Not chasing after passions, living life with trivial goals (a simple life).
- Not engaging in professions where greed, hatred, and delusion are strongly generated and de-merits (opposite of merit) are accumulated.
Ex:-
- Refrain from Animal trade
- Fraudulent lawyer duties
- Avoiding fraudulent trades etc.
6. The right effort
In our lives, we have done merit things and also de-merit things. Therefore,
- Strive not to repeat the De-merits (bad things) those have done before
- Strive to never do De-merits those have not done yet
- Strive to repeat the Merits (good things) that have been done before
- Strive to do merits those have not done yet
- Engage in the above four efforts.
7. The right attention
Due
to things such as alcohol and excessive work, one's consciousness fades without
realizing it. The first 6 elements of the Noble Eightfold Path stay at their
best condition when the noble disciple closes to the last half of the path to
nirvana.
It
is essential to have a calm nature both physically and socially to achieve this
level. Hence, the person who attained the stage of Stream
Enterer (probably by this time the noble disciple should be on the stage of
Once returner) can suppress the defilements by having a deep and clear
understanding of the four noble truths that he has realized at the time of becoming
the stream-enterer stage. In fact, the
stream-enterer fulfills the first 5 and 6 elements of the noble eightfold path at
different speeds depending on his karmic strength and the power of his wishes.
Here the most important thing is that the Stream Enterer does not walk on the
Noble Eightfold Path deliberately or with effort.
This
is the best time to realize the reality very well. So now start to get the
authority upon the control of your mind step by step. (Take the meaning of your
mind only as a convention). For this, I think it is very appropriate first to
try to establish the right attention towards the external world.
The following should be done to develop your attention level.
- Develop the “Fourfold Exercises of Right Attention (Sathara Sathi Pattana)”
But
here I do not say anything further. Now you must start learning meditation by associating with a suitable teacher.
This
is called the Right Attention.
8. The Right trance
As the attention progresses, the
stream of the Noble Eightfold Path will automatically take you into a trance. There
is no other way to attain the trance. It is natural for you to have a trance when
you focus your attention on a certain matter.
The places where you place your mind (attention) in order to attain the trance are called Karmasthanas.
As the attention progresses, the concentration begins to intensify. Thus, when the concentration that your trance reaches a certain depth the five hindrances are temporarily suppressed in you. There you will find the following features in you.
- Austere (thinking thoughts) and Criticisms (analyzing thoughts) (free from the passion and the hatred)
- Relaxation
- Joy (mental)
- Comfort (physical)
- Mental concentration
In
this way, you can develop other reveries under the guidance of a teacher.
As Reveries grow it is appropriate for you to grow in any meditation that aims at enlightenment with different types of karmasthanas.
In this way, the rest of your defilements will also be suppressed from you by your trance in the reverie. So you will be able to enter to other stages of the enlightenment as well.
Did you understand the Four Nobel Truths?
It is a world truth that you will be
suffered from the pain with endless sufferings that you will receive
throughout the sansara due to the repercussions of the penta masses of clinging
such as impermanent, painful, and impersonal. These pains are oppressive pains
that you have to suffer physically or mentally.
These pains can be divided into 3 types as follows according to the way experience them.
- The Pain of the Pain
- The Pain of the Transformation
- The Pain of the Fabrications
- Pains that cause physical distress (Arahats also have these)
- Pains that cause mentally unpleasant things (Arhats do not have these)
These are the pains caused by
receiving something painful. This is the pain of the pain.
- The pain caused by the separation or breakup of beloved things that have brought a mental happiness (savor) (an Arahant does not have these)
They are the pains caused by the cessation
of something that gave savor. This is the pain of the transformation.
- All the things in this world are
occurred due to certain causes and are also destroyed due to the demise of
those causes. That is called fabrication. Thus, it is possible that all beings
in all the worlds including the Arhats are living in happily in a certain moment
without suffering pains by the pain of the pain or pain of the transformation.
Maybe not only in a certain moment, but this whole life maybe living in happily
without being victimized by those two types of pains. Or it may be that not only this life is spent,
but according to merits, many more long lives will be able to live in happily
without suffering from those two types of pains. But in the endless samsara
which has inherited impermanence, in the next moment or in the next existence
or until one day sees enlightenment, he/she will receive the rewards of the
demerits (bad deeds) he/she has done in this sansara.
In this way, the pain of the
fabrication exists as he/she is in a state of getting pains in the future for
sure. The reason is the impermanent nature of all fabrications including merits and
demerits until he/she gets the enlightenment where the fabrications don’t exist.
Accordingly, you are immersed in the
pain of the fabrication and suffering it at every moment, even though you are not
undergoing the pain of the pain or the pain of the transformation.
- Birth - a pain of the fabrication
- Agonizing uncertainty about the future - a pain of the fabrication
- The impermanence of our precious objects - a pain of the fabrication
- Getting shitty - a pain of the transformation
- The death of loved ones - a pain of the transformation
- Destruction of loved things - a pain of the transformation
- Separation from loved ones - a pain of the transformation
- Illness - a pain of the pain
- Not being able to get the things you love - a pain of the pain
- Joining with people of dislike - a pain of the pain
Beings who are in ignorance fix
their mind with the vote of lust on the Penta masses of clinging that give them
the savor, because of the adherence nature or the craving for the joy of the
savor that beings receive. This is the Penta Masses of Clinging.
What
are the beings including human beings searching for as they move from one
becoming to another in the universe? Why does the being not become disappointed
in the samsara, though how much physical pains, griefs, and sorrows he/she had
to suffer?
The reason for this is that he/she
seeks the penta masses of clinging and prays again and again to get the savor
of them. Thus the being traveling through the sansara sometimes meets the
things he was looking for. Then he or she dives into the ocean of impermanent
and enjoys the savor of that thing. But does it quench the being's craving and
thirst?
No.
Only it increases the craving upon that clinging. Therefore the penta masses of
clinging provide the necessary fuel to keep the being running continuously in
the universe in the sansara. The being has to face both minor and severe
tragedies in this fearful sansara while following these clingings. So the being
has to remain as an eternal prisoner in a sea of pain that is difficult for us
to experience at least even to think about.
So it is a universal truth that beings get pains by their own penta masses of clinging. No one cannot make this
truth false. This is a universal truth as long as the universe exists.
Beings are pained by the penta masses
of clinging. These clingings are occurred by the craving.
Craving is the adherence to the
suffering that gives savor. Therefore the beings will not have clingings if there
is no adherence on the savor. Accordingly, there is no pain.
Therefore, the cause to the occurrence
of the pain is craving.
In fact, beings adhere on the savor
because they have no idea about the repercussions of the clinging masses which
gives savor. Because there is no proper understanding of the pain of the
sansara. This is ignorance. Beings do not understand the pains of the savor due
to ignorance. Therefore, the mind with the vote of lust is established on the
penta masses of clinging.
Accordingly, it is a world truth that
the craving and the ignorance are the causes to the occurrence of the pain for
beings. No one cannot make this truth false. This is a universal truth as long
as the universe exists.
- The existence of one's own soul
- The existence of one's own karmas
- Not being perfect in virtue
Are considered.
You
have understood the Udayangama (arising) and Astangama (disappearance) of the
penta masses of clinging or samsara dukkha by having understood the Patichcha
Samuppada from beginning to end and from end to beginning.
According to the Patichcha Samuppada,
the disappearance (inhibition) from the pain can be defined as being separated
from pain in this world while alive by suppressing the craving and the
ignorance which causes the pain. But now you know that the Arahant noble
disciple who already has suppressed the craving and ignorance also has to pay
out the consequences as pains that come by the balance karmas (demerits) of
the current becoming. These pains may be either pains of the pain or pains of
the fabrications.
Thus, now you who have understood the
arising and disappearance of the penta masses of clinging according to the
patichcha samuppada, understand very well that an Arahant noble disciples
certainly liberate from the whole pain that they inhibit the pains.
Accordingly, it is a world truth that
the Arhants inhibit the pain that they attain the enlightenment. No one cannot
make this truth false. This is a universal truth as long as the universe
exists.
- Destroying one's own soul
- Paying off Karmas by making excessive pains to the body
- Giving the body too much comforts and perfecting the soul with pleasure and preventing the pain
- Perfecting oneself in virtue
Are considered.
You have now understood the Noble
Eightfold Path which begins with the stage of Stream entry as the path to the
inhibition of the pain.
In the above, you learned that a noble disciple can attain the right trance by properly completing the Noble Eightfold Path. Attainment of the right trance means the perfection of 2 types of trances. Those are:
- Trance of the tranquility
- Trance of the vision
There
the craving that causes to the pain is suppressed by the trance of tranquility.
Then the ignorance that caused to the pain is also suppressed by the trance of
vision which comes after the trance of tranquility. So the noble disciple
suppresses all the defilements and attains the stage of Arahat.
Accordingly, it is a world truth that
the Stream Enterer finally becomes an Arahant by fulfilling the inhibition of
pain by using the noble eightfold path. No one cannot make this truth false.
This is a universal truth as long as the universe exists.
- Suicide
- Giving excessive pains or comforts to the body
- Virtue protection
If a noble disciple knows very well the
- Arising
- Disappearance
- Savor
- Repercussions
- Elimination
The end
I have unfolded to you the understanding that I have built up through a hard work over a few years by referring the whole Tripitaka, which I believe to be the true word of the Buddha which has been preserved to this day, as well as books and various sermons.
However, I still don't know if I have
misunderstood something anymore. My one and only purpose is that you who have
read and understood this will further search for the dharma and understand the four
noble truths and enter to the path. So from now on, I will leave your future
journey to you. Your victory is the strength of my perfections. May all these
dharma charity merits be my strengths of perfection!
References in Tripitaka
[Tripitaka
- Sutra Pitaka - Anguttara Nikaya - Navaka Nipata - Sihnada Sutra - Sopadisesa
Sutra]
[Abhidhamma
Pitaka - Pudgala Pranapati Prakarana - Recommendations - 1 Unit Recommendation
- 37]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha
- Shasta Bhumi - 6-17]
[Tripitaka - Sutra Pitaka - Anguttara Nikaya -
Jakka Nipataya - Saranya Type - Extractive Sutra]
[Tripitaka - Sutra Pitaka - Anguttara Nikaya -
Jakka Nipataya - Thika Varuti - Raga Sutra]
[Sutra Pitakaya - Buddaka Nikaya -
Nettippakarana - Patiniddesavaraya - Avattaharavibhangaya]
[Sutra Pitaka - Buddaka Nikaya - Sutta Nipata
- The Great Type - Dvayatanupassana Sutra]
[Sutra Pitaka - Buddaka Nikaya - Therigatha
Pali - Panchaka Nipataya - Thinsat Therigatha]
[Sutra Pitaka - Anguttara Nikaya - Thika
Nipata - Brahman Type - Thikanna Sutra]
[Sutra Pitaka - Anguttara Nikaya - Thika
Nipataya – Devadutha Type - Sariputta Sutra]
[Sutra Pitaka - Anguttara Nikaya - Thika Nipataya - Ananda Sutra - Mahanamasakka Sutra]
[Sutra Pitaka - Anguttara Nikaya - Thika
Nipataya - Ananda Sutra - Mahanamasakka Sutra]
[Abhidhamma Pitaka - Yamaka Prakarana - 7
Anusaya Yamaka - 1 Anusayavara - 3]
[Sutra Pitaka - Buddaka Nikaya -
Dhammapadapali - Prakridarka Type]
[Tripitaka - Sutra Pitaka - Majjima Nikaya -
Mula Pannasaka - Chula Yamaka Type - Chulla Vedalla Sutra]
[Sutra Pitaka - Samyutta Nikaya - Salayatana
Type - Jambukhadaka Compendium - Suffering Sutra]
[Sutra Pitaka - Buddaka Nikaya -
Itivuttakapaali - Thika Nipataya - Pathama Type - Second Suffering Sutra]
[Sutra Pitakaya - Buddaka Nikaya -
Nettippakarana - Patiniddesavaraya Vicayaharavibhangaya - 4]
[Sutra Pitaka - Samyutta Nikaya - Maha Type -
Saccha Samyukta - Dhammacakkapavattana Type - Dhammacakkapavattana Sutra]
[Sutra Pitaka - Buddaka Nikaya -
Patisambhidamaggappakarana - The Great Kind - Jnanakatha - Shratamaya Jnanaya -
10 Dukhasacchaniddesa]
[Sutra Pitaka -Anguttara Nikaya - Panchaka
Nipata - Kind of Fear - Pathmayodhajivupama Sutra]
[Sutra Pitaka - Samyutta Nikaya - Bandha Type
- Bandha Samyukta - Dhammakathika Type - Avijja Sutra]
[Tripitaka - Sutra Pitaka - Anguttara Nikaya -
Dasaka Nipata - Maha Kartu - Kali Sutra]
[Sutra Pitaka - Samyutta Nikaya - Bandha Type
- Bandha Sangupta - Upaya Type - Sattattana Sutra]
[Tripitaka - Sutra Pitaka - Majjima Nikaya-
Majjima Pannasaka - Paribajaka Kinda -Magandiya Sutra]
[Tripitaka - Sutra Pitaka - Majjima Nikaya -
Upari Pannasaka - Devadaha Type - Mahapunnama Sutra]
[Tripitaka - Sutra Pitaka - Samyutta Nikaya -
Nidana Sutra -Dhatu Samyutya - 4 Chatudhatu Sutra - Pubba Sutra]
[Tripitaka - Sutra Pitaka - Majjima Nikaya -
Majjima Pannasaka - Paribbajaka Type - Maha Sakuludai Sutra]
[Sutra Pitaka - Buddaka Nikaya - Therigatha
Pali – Panchaka Nipataya - Agnatara Therigatha]
What is the base of the penta masses of
clinging?
What is the clinging of the penta masses of
clinging?
What are the penta masses?
What causes each mass to exist?
What is the suffix for those masses?
What is the trust in an eternal soul?
[Sutra Pitakaya - Buddaka Nikaya - Patisambhidamaggappakarana - The Great Type - Ditti Katha - Atmanu Ditti]
[Tripitaka - Sutra Pitaka - Majjima Nikaya - Upari Pannasaka - Salayatana Type -Nandakovada Sutra]
[Tripitaka - Sutra Pitaka - Majjima Nikaya - Upari Pannasaka - Vibhanga Sutra –
Saccha Vibhanga Sutra]
[Sutra Pitaka - Samyutta Nikaya - Maha Type - Saccha Samyukta - Dhammacakkapavattana Type - Dhammacakkapavattana Sutra]
[Sutra Pitaka - Anguttara Nikaya - Dukha Nipata - Lower Type - 2.1.3.11]
[Sutra Pitaka -Anguttara Nikaya - Thika Nipataya - Sramana Sartu Pathamasikkha Sutra]
[Sutra Pitaka - Buddaka Nikaya - Buddakapatha Pali - Ratana Sutra]
[Sutra Pitaka - Synuttha Nikaya - Bandha Type
- Bandha Samykta - End Type - Sotopanna Sutra]
[Sutra Pitaka - Samyutta Nikaya - Bandha Type - Radha Samyukta - Pathama Mara Type - Sotapanna Sutra]
[Sutra Pitaka - Samyutta Nikaya - Maha Type - Sotapatti Compendium - Veludvara Type - Duthiya Sariputta Sutra]
[Sutra Pitaka - Samyutta Nikaya - Maha Sutra - Sotapatti Samukta - 6 Sappagna Sutra – Phala Sutra
[Sutra Pitaka - Buddha Sect - Udana Pali -
Type of Bodhi - First and Second Bodhi Sutras]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha
- First Grounds - Eighteen Key Words - 8]
[Sutra Pitaka - Buddaka Nikaya -
Patisambhidamaggappakarana - The Great Kind - Jnanakatha - Shratamaya Jnana -
Samudayasacchaniddesa]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - Shasta Bhumi - 6-4]
[Sutra Pitaka - Samyutta Nikaya - Maha Kupriya
- Saccha Samyukta - DhammacakkapavattanaType - Dhammacakkapavattana Sutra]
[Sutra Pitaka - Buddaka Nikaya - Sutta Nipata –
The Great Type - Dvayatanupassana Sutra]
[Sutra Pitaka - Buddaka Nikaya - Petakopadesha - First Grounds - Paragraph 1]
[Sutra Pitaka - Buddaka Nikaya - Itivuttaka
Pali - Tika Nipataya - Fourth Type - Dharmanudharma Pratipanna Suta]
[Sutra Pitaka - Anguttara Nikaya - Jakka Nipata - Seethi Type - Covering Sutra]
[Tripitaka - Sutra Pitaka - Anguttara Nikaya -
Attaka Nipataya - Gahapati Sutra - Akkhana Sutra]
[Tripitaka - Sutra Pitaka - Anguttara Nikaya -
Dasaka Nipataya - Akanka Sutra - Tyodhamma Sutra]
[Tripitaka - Sutra Pitaka - Anguttara Nikaya -
Dasaka Nipataya - Thera Kinda - Punniya Sutra]
[Sutra Pitaka -Buddaka Nikaya - Udana Pali -
Meghya Type - Suppabuddhakutti Suta]
[Vinaya Pitakaya - Mahavaggapalya - Mahakhandhakaya]
[Tripitaka- Sutra Pitaka - Samyutta Nikaya -
Maha Sukta - Magga Sukta - Avijja Sukta - Vibhanga Sutra]
[Tripitaka - Sutra Pitaka - Samyutta Nikaya -
Nidana Type - Abhisamaya Samyutya - Kacchanagotta Sutra]
[Tripitaka - Sutra Pitaka - Synyutta Nikaya -
Nidana Type - Abhisamaya Synutya - Achelakassapa Sutra]
[Sutra Pitaka - Anguttara Nikaya -Jakka
Nipataya - Seethi Type - Chatuttha Abhabbattana Sutra]
[Tripitaka - Sutra Pitaka - Anguttara Nikaya -
Navaka Nipataya - Maha Karuta - Jhananissaya Sutra]
[Sutra Pitaka - Sect of Buddha - Dhammapada
Pali - Path Type]
[Sutra Pitaka - Samyutta Nikaya - Bandha Type - Ditti Samyukta - Sotapatti Type - So Atta Sutra]
[Tripitaka - Sutra
Pitaka - Anguttara Nikaya - Jakka Nipataya - Thika Varuta - Assada Sutra]
[Sutra Pitaka -
Buddaka Nikaya - Preta Vastu - Great Type - Nandaka Preta Vastu]
[Sutra Pitakaya -
Buddaka Nikaya - Patisambhidamaggappakarana - The Great Type - Ditti Katha -
Atmanu Ditti]
[Sutra Pitaka -
Buddaka Nikaya - Nettippakarana - Nyasamuttanaya - Chapter 5]
[Sutra Pitaka -
Buddaka Nikaya - Petakopadesa - Second Grounds - Middle Part]
[Sutra Pitaka - Samyutta Nikaya - Bandha Type - Ditti Samyukta - Sotapatti Type - Vata Sutra]
[Sutra Pitaka -
Anguttara Nikaya - Nipata of One - Nivarana Prahana Type - 5]
[Abhidhamma Pitaka -
Vibhangaprakarana 2 - Buddhakavatthu Vibhangaya - 919]
[Sutra Pitaka -
Buddaka Nikaya - Petakopadesha - Shasta Bhumi - 6-22]
[Abhidhamma Pitaka -
Dhammasanganiprakarana - 3 Nikshepa Category - TrikaPredama - 1012]
[Abhidhamma Pitaka -
Vibhangaprakarana 2 - Buddhakavatthu Vibhangaya - 919]
[Sutra Pitakaya -
Buddaka Nikaya - Buddakapatha Pali - Ratana Sutras]
[Sutra Pitaka -
Buddaka Nikaya - Sutta Nipataya - Attaka Type - Mahavyuha Sutra]
[Sutra Pitaka -
Buddaka Nikaya - Petakopadesa - Second Grounds - Middle Part]
[Sutra Pitaka
-Buddaka Nikaya - Petakopadesha - Shasta Bhumi - 6-22]
[Tripitaka- Sutra
Pitaka - Samyutta Nikaya - Maha Sukta - Magga Sukta - Avijja Sukta - Vibhanga
Sutra]
[Sutra Pitaka -
Buddaka Nikaya - Petakopadesa - Second Grounds - Middle Part]
[Sutra Pitaka -
Buddaka Nikaya - Petakopadesha - Saptama Bhumi - 8]
Thank you for this
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