Yogāvacaropade

sa
Guidance for a
meditative life

Most Ven Matara Srī Ñāṇārāma Thero

Free distribution only.

Yogāvacaropadesa
Guidance for a meditative life

Most Ven Matara Srī Ñāṇārāma Thero

First print - 2020

Copyright © The Saṅgha,

Mitirigala Nissarana Vanaya,

Mitirigala.
11742, Sri Lanka.
[email protected]
www.nissarana.lk

All commercial rights reserved. Any reproduction, in whole or part, in any

form, for sale, profit or material gain is prohibited. However, permission
to print for free distribution as a gift of Dhamma may be sought from the
above address

ISBN 978-955-4877-03-0

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Most Ven Matara Srī Ñāṇārāma Thero
11th Dec 1901 – 30th Apr 1992
Introduction of the Sinhala Version
Most Venerable Mathara Sri Ñāṇārāma thero started compiling this
guide, Yogāvacaropadesa, on 12th September 1954 and completed
within a few months. I consider myself fortunate that I got this
opportunity to bring forth this gift of Dhamma.
Most Venerable thero was a genuine yogāvacara in its utmost depth
of the meaning. When writing this guide, Venerable thero combined
his deep knowledge of Dhamma as well as his piercing intuition
forged by meditation, and consequently (this book) has become a
valuable handbook for those who follow the path of Dhamma.
Venerable thero encourages us in a kind and compassionate manner,
and illustrates how to overcome a variety of formidable challenges that
a yogi would face in his journey in an unrelenting manner.
My gratitude to all who helped in the compiling of this book, especially
Mrs Deepthi Ranasinghe for assisting with digital typesetting, Mrs Rani
Rajapakshe for assisting with proof reading, Ven. Panadure
Chandaratana thero for the overall coordination. I sincerely wish
that the merit generated thereof would be towards the fruition of
their path of Dhamma, and attainment of nibbana.
With mettā,
Ven. U Dhammajiva
Nissarana Vanaya – Meetirigala
11th December 2016

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Preface (of the English Version)
The Most Ven Matara Sri Ñāṇārāma thero was a pivotal figure in
establishing vipassana meditation in Sri Lanka during the 20th century.
He commenced compiling this handbook in September 1954, and
completed in a few months. This valuable book serves for the benefit of
those who are committed to the Buddha’s path, and to the practice
of satipatthana.
Yogāvacara is a person who follows a yogic practice. The meaning
of “yoga” is to be in union with, and to be in oneness with. In the
context of vipassana, this means to be in oneness with natural
phenomena that give rise to vipassana practice within oneself.
Therefore, it embodies a broader and a more holistic meaning than to
be a “meditator”.
Yogāvacara represents a lifestyle, as opposed to a form of an activity.
In the context of Most Ven Sri Ñāṇārāma thero’s book, we think this
is primarily the lifestyle of sangha, although much of the guidance
similarly applies to lay dedicated followers of vipassana. Therefore,
in the subsequent chapters, we use the term “yogi”, as opposed to
“meditator”, to emphasize this embodiment of the lifestyle.
It is our goal to share Most Ven Ñāṇārāma thero’s very insightful
experiences and his piercing intuition with readers who are not able
to access his original writings in Sinhala. While reading this guide,
we hope that the reader will gain familiarity with venerable maha
thero’s personal qualities of great humility, virtue, determination,
directness, hindsight and insight. We hope that the reader will
experience a personal encounter with him.

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Meaning of Pali words are often very succinct and difficult to
translate fully, and therefore they are best understood in their
original context. We think that Pali words are best understood
gradually alongside one’s personal experience. Therefore, these terms
are used in verbatim where appropriate, accompanied by a short
description. End notes provide further elaboration of some of the
terminology.
The lifestyle and guidance described in this booklet are neither easy
to embody nor can be easily articulated in writing, and we ask your
patience when reading this. We hope that you will find this useful as
a handbook that will unravel meaning gradually with time. With the
task of translating, we ourselves have gained deeper insight, and our
sincere thanks to the readers for inspiring us.
- Translator
April 2020

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Acknowledgements
Insight, humility and wisdom of Most Ven Sri Ñāṇārāma thero
cannot be fully understood until we ourselves cultivate our practical
insight in the path of Dhamma and follow his footsteps and
appreciate the vista of Dhamma while walking a similar path.
Therefore, our deepest gratitude to his life-long commitment, his
simple, virtuous and humble nature, while upholding a mind of deep
enquiry and piercing insight.
Our sincere gratitude to Most Ven Uda Iriyagama Dhammajiva thero
and all the sangha of Nissarana Vanaya for preserving the lifestyle and
teachings of Most Ven Sri Ñāṇārāma thero, as well as preserving the
lifeblood of satipatthana in the daily life of Nissarana Vanaya.
Our sincere gratitude to Ven Panadure Chandarathana thero, Mrs
Rani and Mr Dayaratne who helped us much by reviewing this work
and contributing with their insights. In several places, we have
referred to the English translations of sutta carried out by Ven.
Bhikkhu Bodhi, and our gratitude for his long-term dedication in
Dhamma; to Ven Delgamuwe Dhammasubhadra for the expertprint
- formatting and to Mr Amil Kumara for cover designing. Also our
gratitude to the Director and the staff of Quality Printers for the
speedy printing of the book.
We humbly recollect sangha and other spiritual communities, who
lived before and around us, walking the path of the Buddha and
embodying Dhamma in their livelihood; for preserving Satipatthana for
the benefit of future generations over past two and a half millennia.
- Translator
April 2020

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v|
 Yogāvacaropadesa –
Guidance for a meditative life
Namo tassa bhagavato arahato Sammāsambuddhassa
Homage to the Blessed one, Accomplished and Fully Enlightened
[1]. Yogi should frequently introspect the nature of his mind, as
subtle thoughts that are detrimental to yogic practice can arise
unknowingly.
[2]. Yogi should develop a keen self-awareness about defiled
thoughts as they arise in the mind incognito. Their hinderance can
be very detrimental to the progress of meditation; Just as the enemy
in disguise can be more dangerous than the enemy well-known.
[3]. Do not utter words that hurt others; nor write. Such acts occur
because the mind turns negative. One must very thoroughly
remember that it is a serious obstacle to yogic practice.
[4]. Do not be involved in others’ mischiefs and never use
uncouth language, as they have the power to bring oneself down and
to degenerate one’s mind.
[5]. Do not hurt anyone. Do not find any excuse to hurt your own
mind, nor to self-mortify.
[6]. One finds false comfort in scratching around a healing
wound, which is only going to prolong its healing. Similar is one’s
attachments to sensual desires (raga) and how one would torment his
body and mind as a result. It is only later that one realises its
detrimental effects.
[7]. One must make concerted efforts to relinquish unskilful
habits and to thoughtfully cultivate skilful habits.
[8]. Steadfast persistence and energy (viriya) is a great aid for the
yogic practice. Yogi should make every opportunity to cultivate this
quality.

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[9]. Yogi must use the four postures (sitting, standing, walking
and sleeping) to cultivate persistence and energy (viriya). He must
patiently apply his wisdom as an ankus (elephant goad) to guide the
path.
[10]. Walking meditation is an extremely useful activity for the yogi.
Avoid wasting even a single moment occupying the mind with idle,
unskilful thoughts.
[11]. It is said that “the yogi never sleeps”. Which means that the
experienced yogi would not break his vipassana practice with sleep. For
he goes to sleep while keeping to an object of mindfulness and he
wakes up without a break with the object of mindfulness.
[12]. Sitting cross-legged (baddha pallaṅka) is the most stable
posture for a yogi. With consistent practice, sitting cross legged
becomes comfortable, and it will help overcome posture-related
discomforts.
[13]. Yogi must be careful with food. Unsuitable food can cause
great discomfort as well as degeneration of one’s body and mind.
[14]. There are places and circumstances that help cultivating one-
pointedness of the mind (samādhi) easily; also there are places that
deteriorate one’s samādhi. The yogi should therefore carefully
distinguish between the two.
Sep 1954
[15]. When one has no desire for samādhi, one would find places
of solitude and forest-dwelling fearsome and eerie. Also, he has no
desire for such places. What yogic qualities are to be sought in such a
person?
[16]. Restfulness is a great nourishment for the yogi. The yogi finds
places devoid of restfulness as barren wasteland.
[17]. Never dwell even for a moment in self-glorification
(attukkaṃsana) or condemning others (paravambhana). If one’s
mind falls prey to these defilements, it is inevitable that his mind
will succumb to two invading forces of the Māra.1
[18]. Yogi must clearly comprehend the phenomena that

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contaminate the mind and precipitate in its downfall. Yogi must
hone his intuition - and not rely only on others’ advice- to
clearly

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comprehend how such phenomena are manifested, as well as get
destroyed.
[19]. Yogi must thoroughly remember that defiled thoughts take
away the calmness of the mind. When the mind loses its calmness,
its purity starts to wane. Is it not naive to attempt cultivating
conducive qualities for yogic practice in such a mind?
[20]. Yogi must frequently contemplate on the holy life of
renunciation that he carries forth. He must strongly keep in mind
that this lifestyle belongs to the ones with the greatest spiritual
purity.
[21]. At all times, yogi must consistently maintain and uphold his
lifestyle with the qualities aspired of a holy renunciate, a
yogāvacara.
[22]. If one pretends to follow a holy life of yogāvacara, but acts
in opposite ways, should one be disappointed if other people criticise
and condemn such dishonesty, calling him a hypocrite and a crafty
person?
[23]. You have noticed how animals would fight when they are
confronted with matters that contradict their desires, or when their
desires are not fulfilled. You should bear in mind that you too would
fall into this category in similar behaviour.
[24]. Generally, animals tend to confront and fight when their
desires are not fulfilled and when they are directly confronted. They do
not go out of the way to find such reasons and create trouble.
Wouldn't humans display worse tendencies in this respect?
[25]. If the yogi reflects on others' behaviour and responses or
compares their qualities, he should only do so with the intention of
improving his own qualities and practice.
[26]. Others might indulge in unskilful ways; become heedless in
mindfulness; such actions result in the detriment of the path. The
yogi should determine; “We should avoid all this in order to uphold
virtue, sustain mindfulness and preserve the path”.
[27]. The public extend their generosity and hospitality as a mark
of respect of holiness and virtue. Yogi must receive them by
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upholding these virtues, and never by abandoning and spoiling
them.

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[28]. It is a shameful and a lowly attitude if one pretends to be a
yogi, but casts doubts about the practice and condemns that this is
not the time for a yogic life. Please think about it seriously.
[29]. When discussing a matter of principle, one should illustrate it
with examples that would avert its detrimental effects and to
cultivate strength and conviction. If one picks only negative examples,
and have listeners taking refuge in them, wouldn't it be akin to
making great efforts to spread a disease, rather than to cure it?
[30]. Excessive talk, action, sleep, eating and energy would all
rapidly bring one’s downfall. Therefore, consider the scale and quantity
in everything that one does.
[31]. Yogi must recognize what is relevant to his practice.
Irrelevant involvements will be for his detriment.
[32]. Yogi must always make effort to distance himself from those
with ill-will and harmful attitudes.
[33]. Activities and lifestyle conducive for the laity and those for
the yogis are quite different from each other; they are directed
towards two different directions. One should realise that one cannot
follow both directions.
[34]. One’s surroundings could bring forth obstructions as well as
facilitations. Yogi must nimbly and wisely follow his actions.
[35]. A location would not facilitate the yogāvacara life simply due
to its attractiveness. There also needs to be a certain conducive force
embedded in such a location.
[36]. There is a facilitating energy for yogic fulfilment in certain
meditation environments. It is only by accomplished masters, those
with skill and intuition, that this quality can be known quickly and
easily.
[37]. Certain places possess natural energy that compensate for
disturbances arising out of hindrances. There are places with
opposite conditions as well.

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[38]. Deterioration of yogic practice could very well be due to
yogi's mistakes in his lifestyle. Therefore, one must not be quick to
blame external and circumstantial factors.
[39]. Yogi must maintain a carefully chosen practice and firmly
consolidate it to his lifestyle.
[40]. Yogi should duly perform with diligence and attention, even
the trivial-looking actions, such as washing face, hands and feet or
brushing teeth.
[41]. Yogi should determine not to dwell in anything that will
bring remorse.
[42]. Never direct the mind to the detriment of one’s own spiritual
energy. Always make efforts to sustain and uphold one’s spiritual
energy.
[43]. Uniting one’s mastery of skilfulness, wisdom and persistence
would bring one with good outcome, even when one lacks external
facilities.
[44]. Impulsive decisions would often lead to disappointment and
regret. Therefore, it is worthwhile taking time to reach a better
perspective.
[45]. You must bear in mind that unwise attention (ayoniso-
manasikāra) will lead to unskilful acts resulting in serious errors
and mistakes.
[46]. In order to reap real benefits from a yogic life, one must be
knowledgeable in Dhamma (bahussuta), have spiritual friends (kalyāna
mitta) and should discipline oneself in noble Dhamma.
[47]. A yogi would endanger his practice due to misunderstanding
or misinterpretation. He would not reap the intended results. Doubt is
the root cause. Unwise attention (ayoniso-manasikāra) is the root cause
for doubt.
[48]. Gratification of sensual desires is the main hindrance to train
the mind. Without training the mind, there would be no purity of
mind.

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[49]. Contemplate often that maintaining purity of mind is a main
objective of the yogi.
[50]. Whenever taking meals, yogi contemplates its sole purpose
as nourishment. This would help maintaining mindfulness and
cultivating further sustaining qualities.
[51]. With practice, yogi can develop a deep state of resilience.
One should recollect how, in olden days, yogis endured extreme
cold and heat with equanimity.
[52]. Bodily discomforts become a hindrance due to weakness in
mind. The yogi should wisely reflect on physical discomforts as an
object of meditation and overcome such hindrances.
[53]. Of the criticism by others, whether they have any basis or
not, yogi should learn to endure, and not let these change his heart.
[54]. Yogi should wisely avoid harmful animals; also
circumstances that lead to unhealthy associations, which will lead to
criticism by others.
[55]. Yogi should cleanse the mind of the three forms of thoughts
(vitakka) -of sensual desire (kāma vitakka), of ill-will (vyāpāda
vitakka), and of ill-action (vihinsā vitakka).
[56]. Yogi should consistently cultivate the seven factors of
enlightenment (bojjhaṅga); mindfulness (sati), investigation of
Dhamma (dhammavicaya), rapture arising out of Dhamma (pīti),
energy and persistence (viriya), tranquillity (passadhi), one-pointedness
(samādhi) and equanimity (upekkhā).
[57]. Yogi should learn clearly the original teachings of the
master and grasp them firmly in mind.
[58]. The yogi cannot fulfil his goals if he overly concerned about
his followers. However, yogi must be virtuous and not reflect a bad
example to others.
[59]. Sense of Dhamma (Dhamma saññā) does not arise in
animals, who are in relentless fear of being persecuted, or in
relentless search of food.

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[60]. Although humans bode better, it is rarely indeed that sense of

Dhamma (Dhamma saññā) would arise in them. When in deep turmoil,
the sense of Dhamma would manifest in humans.
[61]. When the yogi wisely contemplates on the eight bases for
spiritual urgency (saṃvega vatthu)2, he will develop an urgency for
spiritual cultivation.

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[62]. It is one’s desire for spiritual cultivation that leads to the desire
for meditation.
[63]. One would not cherish tranquillity (for example, in forest-
dwelling), if one has not cultivated wholehearted spiritual
determination.
[64]. One’s naïve and empty desires of personal gain and self-
glorification could cause great damage to one’s spiritual growth in
forest-dwelling (arañña).3
[65]. The yogi should know in advance that forest-dwelling
(arañña) is not for desiring comforts or sensual pleasure, in contrast
to what some tend to believe.
[66]. Arañña life has elements of hardship and austerity, where the
yogi might succumb to fearful mind-objects (bheravārammaṇa).
[67]. One with defiled behaviour would find certain aspects of
arañña-life as fearsome. However, a yogi who cultivates virtues of
sīla would desire the same aspects as pleasing. One must seek
virtuous abode by distancing five hinderances (pañca nīvaraṇa)4.
[68]. Some would find living an arañña-life a fearful experience
due to the habits of self-praising (attukkaṃsana) and condemning
others (paravṃbhana), or due to one’s innate fearfulness.
[69]. Some would find dwelling in arañña as fearful, due to their
expectation of praise and profit; or living idly and lazily; or not
maintaining mindfulness; or lack of wisdom.
[70]. One should be familiar with one’s own strengths and
weaknesses before embarking on this journey.
[71]. The wise and skilled yogi would find himself with numerous
tidings for others’ benefit. Nevertheless, yogi must be mindful not to
be distracted from his main objective.
[72]. Cycle of life (saṃsāra) as well as unwise attention (ayoniso-
manasikāra) are the roots for much chaos and numerous perils.

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[73]. Even an experienced yogi might succumb to his defilements
(kilesa) due to lack of mental fortitude. The yogi will be in great danger
of turning in to laziness. He must immediately embark upon the path
with spiritual determination with a sense of urgency (saṃvega).
Yogi should also seek advice of an elder, for his success or peril
would be in his own hands.
[74]. At times, defiled mind-objects might surface even in one’s
dreams due to habitual past behaviour. One can overcome such
situations with steadfast persistence.
[75]. On no account should one crave for the food offered by
others’ generosity. One should condition the mind in such a way
that it makes no difference whether one receives such offerings or
not.
[76]. To conceal one’s mistakes and failings is against the yogi’s
ethical conduct. Such behaviour will inadvertently bring one’s
downfall.
[77]. One should learn to accept accusations as helpful aid to one’s
training. One can get angry due to two reasons: One reason is the
fear of losing respect that he has won by pretending to be virtuous.
The other reason is losing ground for pride. Both these are
defilements of insight (upakkilesa)5.
[78]. Learning Dhamma (pariyatti) is the seed of attaining fruition
(adhigama); Pariyatti means learning Dhamma and vinaya (code of
discipline). True purpose is realised when the three forms of training
(sikkhā: sīla, samādhi, paññā) are supported by Pariyatti.
[79]. It is essential that the yogi maintains his health. An ailing
body results an ailing mind. And it is very difficult to sustain highly
purified energy under such circumstances.
[80]. The yogi must familiarise himself with ailments of the mind as
well as of the body. There is also the tendency for mental ailments to
create bodily ailments.
[81]. When the peripheral common protections of a town are in
disrepair, the citizens cannot completely protect themselves by
merely

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shutting the doors of their homes. One should therefore consider
discipline of the five-senses as common perimeter protection.
[82]. The defiled ego-centric ideal that one should be the focal
point or the centre of attraction is a serious obstruction to the yogi.
Such self- praising ideal should be abandoned whenever one talks or
connects with others. Not receiving such attention can otherwise
cause unbearable mental pain.
[83]. Craving for gain and fame will result in not getting it. A great
pain would occur because of unfulfilled desire (icchā vighāta), and will
cause an utmost deterioration of the yogi.
[84]. Giving advice to others must be done with pure intentions.
One must not do so expecting commendations or any benefits in
return.
[85]. One must give up expectations of any form of gratification or
praise from others.
[86]. Regardless of how intense or composed one appears, if one is
full of misdeeds and malicious or impure intents, one has strayed away
from the true yogic path.
[87]. Yogi must protect his sīla6 thoroughly in order to live
untroubled by the four requisites and to live harmoniously with
everyone, insiders as well as outsiders.
[88]. When one conscientiously maintains purity and virtue (sīla),
one can overcome cravings (rati) as well as discontent (arati).
[89]. The yogi must realise that it is the virtuous one who lives in a
forest (arañña) free from fear or apprehension (bheravārammaṇa).
[90]. It is the virtuous one who attains mental absorptions (jhāna),
direct higher knowledge (abhiññā) and path fruition (magga-phala).
[91]. Just as the one who dyes a cloth would first wash away the
dirt and grime, the yogi who intends to establish virtuous qualities
must first purify the mind from the defilements of insight
(upakilesa).
[92]. One must make every effort to purify the mind from

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phenomena that defiles the mind such as greed (lobha), hatred

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(vyāpada) , anger (kodha), deep vengefulness (vera), denouncing others
(makkha), retaliation (yugaggāha), jealousy (issā), miserliness
(macchariya), deviousness (māyā), cunningness, toughness, rivalry,
conceit (māna), egomania (ati-māna), arrogance/intoxication
(mada) and negligence (pamāda).
[93]. If the yogi reflects on others’ misdeeds, he should also reflect
on the repercussions and be encouraged to cultivate his own virtues.
[94]. Just as it is not possible for one who is stuck in mud to
extricate another in the same condition, it is very hard for one who
is indulging in wrongdoings to help a similar one.
[95]. There may be many ways to overcome suffering and to
acquire physical comforts. However, the only way to permanently
eradicate all suffering and to attain ever-lasting freedom is the noble
eight-fold path.
[96]. The power of inhaling and exhaling is all pervasive in the
entire world. One who is skilful at mastering the mindfulness of
breathing (anapana-sati) will behold this pervasive power.
[97]. One must retain the ability to discern and to clarify the
thirty- two forms of bodily parts, just as one would extract contents
from a sack that is opened at both ends.
[98]. Just like the nature of one’s body, one must also contemplate
on the fallacy of conventional truth in everything else. One must
clear his mind of such conventional truth and consider them in terms
of basic elements (dhātu). It will help realise the real nature of
everything.
[99]. One’s every life adventure finishes with death. The corpse
laid in the cemetery is common to all. When one contemplates on
this, his pride in ego would fade away.
[100]. One should calmly reflect upon the manner in which mental
pains are manifested. Such reflection in itself would help
diminishing some such mental pains.
[101]. The yogi must spend several times a day reflecting on the
nature of thoughts and perceptions that are manifested in his mind.

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[102]. How do the five hinderances influence the mind? How
should these be dissipated? The yogi must frequently examine thus.
[103]. The yogi must diligently examine methods that erode five
hinderances, and frequently purify the mind out of them.
[104]. If there are certain methods that help to dissipate
hinderances of the mind, the most conducive method of them all is
the one that would permanently eradicate such hinderances.
[105]. If the yogi realises that certain pondering (kalpana) create
new hindrances, then the yogi must resolutely determine not to
admit such pondering in to the mind again.
[106]. Cultivating good qualities is about nourishing the mind with
seven factors of enlightenment (bojjhaṅga)7. The yogi must learn
very well the means with which these factors are developed as well
as the means with which they are diminished.
[107]. The speech one makes based on mental clarity or on spiritual
energy one has gained is very firm. Therefore, one should clearly
identify this, despite how small such noble quality one might have
gained.
[108]. Freedom from the cycle of birth (saṃsāra), is a quality that
can only be attained firstly, by realising the hold of defilements
(kilesa) on life that have arisen out of our long-lasting life-
tendencies, and secondly, by relinquishing these tendencies. The
true freedom (vimukti) is not present if even a minute degree of
these defilements remains in the mind.
[109]. People are much accustomed to indulge in their love for
pleasure-seeking. Isn’t it a surprise that one would accumulate an
indescribably vast amount of suffering due to the bondage resulting
in such pleasure-seeking?
[110]. People are accustomed to be fooled by pleasure-seeking in
various ways. Would you not see that while laughing at another’s
shortcomings, one behaves in such a way that he becomes the
subject of mockery by others?

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[111]. One would laugh at the cricket’s misguide in pleasure-
seeking. Nevertheless, only a person with deeper understanding
would realise the greater folly of the one who thus laughs.
[112]. How often are we self-deceived? There is deception in every
form of seeking pleasure. Let us not laugh at others’ misconceptions
and deceptions. Let us humbly reflect upon our own common
predicament. Let us enhance the sense of Dhamma within ourselves.
[113]. Pleasure-seeking is so pervasive with all beings, that it can
be considered as the root of all their mishaps. Yet one is not
unaware of its ill effects. The deception in pleasure as well as its
attraction are so strong, that one would treat it as an enjoyable taste,
succumb to it and dwell in it. Just Like drinking an acrid
concoction.
[114]. The aim of one who drinks an acrid concoction would be to
get some sweet taste in the end. However, one would not be very
enthusiastic if it is the same acridity all the way, and never ending.
When one realises that all pleasure-seeking is similar concoctions, then
we can say that one has understood their ill effects.
[115]. Yogi should understand the freedom from sensuality (kāma
nissaraṇa). Yogi must wisely act upon the means thereof.
[116]. Yogi must comprehend his good qualities as well as
unskilful habits pervading in his mind.
[117]. What people identify as pleasure is really a massive host of
suffering. And the yogi must clearly comprehend this reality.
[118]. Some request others to point out their faults and seek advice
when necessary, but seem to be opposing when mistakes are shown and
advice given. This does not befit the yogi.
[119]. Humility is about enduring others’ criticism, and accepting
their advice. This is a great quality of a yogi. The opposing quality is
arrogance.
[120]. There are sixteen unwholesome qualities that prevents one
from taking elders’ advice (dovacassakaraṇā dhammā): desire for
sinful deeds and things (papicchā), self-praising (attukaṃsana)8,
condemning others (paravambhana), overcoming with hatred
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(kodha), deep

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vengeance (vera), conflict, speech out of hatred, opposing accusations,
accusing the accuser, not properly explaining when accused, not
completely explaining one’s behaviour, ingratitude, retorting and
doing things in reaction to others, jealousy, miserliness, pretence
and covering one’s mistakes, toughness and rigidity, over-
confidence, clinging to views and opinions, grasping strongly and
difficulty in letting go.9
[121]. Yogi should know that such unwholesome
qualities(dovacassakaraṇā dhammā) make one repulsive, and therefore
should determine to cultivate a pure mind and composure.
[122]. The teachings of the Buddha is a compendium of extremely
pure, noble and virtuous qualities. In order to embody these
qualities, one must cultivate a deep spiritual purity. This spiritual
foundation is established when one cleanses the mind of toughness
and lowly qualities; thereby, one would establish the desire to live in
the noble path of the Buddha.
[123]. Toughness and lowly qualities that arise in the mind are called
“cetokhīla”. There are five such defilements;
Doubt in the qualities of the Buddha
Doubt in the qualities of the Dhamma
Doubt in the qualities of the sangha
Doubt in the training (sikkhā)
Anger towards fellow holy renunciates
[124]. There are five bondages of the mind (vinibandha) that hinders
one’s spiritual growth:
Sensual desire (kāmarāga)
Desire towards one’s own body
Desire of forms and formations
Over indulgence of food and sleep
Practicing to fulfil qualities to become a deva

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[125]. The yogi who abodes eliminating the five cetokhīla and five
vinibandha, and cultivating the four means of accomplishments
(iddhipāda)10 and perseverance, is an eligible person with fifteen
qualities.11 He will then certainly be established in the teachings of
Buddha.

[126]. If the yogi associates a place or a person, and consequently

his sati and samādhi deteriorates, then the yogi must disassociate
that place or the person.

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[127]. When the yogi associates a place or a person, and
consequently his sati and samādhi improves, then the yogi must
associate that place or the person, even with difficulty.
[128]. Yogi should not get entangled with others in debate. He
should not resort to Dhamma to facilitate or to avoid such debate.
Yogi must know the proper time to share what he knows with those
who visit him.
[129]. One who seeks the essence of Dhamma must first clearly know
what he is seeking. One who does not see the true meaning of Dhamma
will discard it and only retain what is lacking in essence (a-sara).
[130]. One’s thinking and mental agitations (vitakka) much facilitate
one’s meritorious actions as well. Therefore, first one must carefully
distinguish between kusala vitakka (meritorious thought processes) and
akusala vitakka (defiled thought processes).
[131]. There are coarse as well as subtle thoughts around sensual
desire and sensual objects. Yogi must identify these thoroughly and
make every effort to cleanse the mind off them.
[132]. Yogi must comprehend that thoughts of ill-will (vyāpāda)
and thoughts of ill-action (vihiṃsā) would enter his mind in various
ways, and therefore must develop a thorough understanding and
keep the mind clear of them.
[133]. The mind of the yogi in meditation is similar to an agitated
bull off the rope. Yielding to this agitated mind would result in
accumulating sensual desires and various other thoughts (vitakka),
which would be similar to the torrential flow of a great river. If the yogi
succumbs to this, his meditation will invariably stop.
[134]. Yogi must develop shame and fear towards unwholesome
thoughts (vitakka). Yogi must develop spiritual urgency (saṃvega) and
avoid these. Yogi must pay attention towards skilful thoughts (vitakka).
[135]. “This is a vicious thought (vitakka). It will be perilous if this
grows any further. It will be detrimental to others and to me. It
destroys wisdom. It is a partner of suffering.” You have to contemplate
on defiled thoughts (vitakka) in this manner.

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[136]. The thoughts (vitakka) that manifest in the mind more and
more frequently will gain their strength, and the mind itself will
yield to them. Please contemplate this with urgency.
[137]. When the yogi in meditation notices thoughts (vitakka)
relating to desire (raga) or aversions arising in the mind, the first
thing he should do is to bend his mind towards an object of opposite
quality.
[138]. Defiled thoughts of desire can occur based on people as well as
objects. These are called eight-fold craving thoughts (lobha-mūla-
citta).12 If the yogi develops attachment upon a being, or somebody’s
arms, legs, nails, fingers teeth, lips etc, and feels that they are pleasing,
then he must contemplate their unwholesomeness. One must
contemplate their natural propensity to decay and being repulsive. In
this manner, the illusion of desire will dissipate without receiving any
support.
[139]. If sensual desire arises towards a certain object, the yogi
should contemplate its impermanence. In this manner, the desire
will dissipate without receiving any support.
[140]. Aversion or enmity (dosa) are the two-fold consciousness
rooted on hatred (domanassa sahagata patigha sampayukta). If these
arise about a being, then yogi should cultivate loving kindness (mettā)
towards that being. If these arise about an object, then yogi should
meditate on the basis of elements (dhatu-manasikāra), reflecting upon
its elemental nature. The enmity will dissipate as a result.
[141]. Delusional thoughts are the two fold consciousness based on
delusion (Upekkhāsahagataṃ vicikicchā
sampayuttaṃ;Upekkhāsahagataṃ uddhacca sampayuttaṃ). If delusional
thoughts arise upon a person or an object, they can be resolved with the
help of five instructions, such as advice of a teacher.
[142]. The yogi can deal with delusion by associating with a good
friend (kalyaṇa mitta)13, who would reprimand the yogi when
visiting villages uninvited, when not performing duties of washing
feet and other the necessary rites.

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[143]. The yogi’s delusion would be dispelled by being
reprimanded for neglecting Dhamma and Vinaya studies and
consequently being adept at Dhamma.
[144]. When one meets with wise and respected elders and
inquires, “venerable bhante, how is thus, what would be its
meaning?” and so forth, will relieve of his doubts, and therefore, the
delusion will be diminished.
[145]. When one ardently listens to Dhamma talks, one will
understand their meaning. One will develop his intuition of
Dhamma. In this manner too, by listening to Dhamma, one would
expel his delusion.
[146]. When one investigates with an analytical mind about matters
that are appropriate or inappropriate, and about their causalities, one
would expel his delusion.
[147]. There are many ways to extinguish a fire. A fire would be
extinguished completely by dousing with water. One should
similarly consider the best method for extinguishing mental agitations
(vitakka).
[148]. When one extinguishes mental agitations in this manner, the
mind resolves in spirituality. The mind settles; focuses on one
object. And the mind dwells in samādhi.
[149]. A youth who prefers to be clean would make every effort to
rapidly get rid of a stinking carcass from his body. In the same manner,
yogi must make every effort to get rid of thoughts (vitakka) from his
mind.
[150]. These thoughts (vitakka) would not diminish easily, as they
have been habitual for an extremely long time in saṃsāra. One can
never trust poisonous snakes despite one could be very familiar with
them. In a similar manner, yogi must see the great benefit in making
every effort and determination to push away thoughts (vitakka) as
far away as possible.
[151]. A workman would skilfully use a small nail to extricate a
larger nail. In the same manner, yogi should use his skills to
extricate thoughts (vitakka).

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[152]. When one is not able to extricate thoughts (vitakka) by his
own effort, he must seek the guidance of an elder very early. Yogi
should be frank enough to earnestly seek advice without hiding the
cause of thoughts (vitakka).
[153]. One must not be discouraged when faced with these
thoughts (vitakka), if they become very strong and do not heed for
any of the above. When we encounter with something that we would
not want to see, we would shut our eyes. Similarly, one should take
the mind away from thoughts (vitakka) that we do not want. Then
the thoughts (vitakka) would leave the mind, and then yogi should
bring the purified mind to the object of meditation (kammaṭṭhāna).
[154]. Some thoughts (vitakka) might still not be relinquished in
this manner. If so, the yogi should recite aloud the parts of Dhamma
that he recollects. When the mind is absorbed in the realm of
Dhamma, profound in meaning and pleasing in sound, the mind
would be separated from thoughts (vitakka). Then take the mind back
to object of meditation.
[155]. If the yogi is unable to extricate thoughts (vitakka) even in
this manner, he should take his notebook of spiritual writings such
as the qualities of the Buddha, and read intentionally focusing on
them; and recollect their meaning. In such manner, the mind would
establish in the deep qualities of the Buddha and be purified of
thoughts (vitakka).
[156]. If the influence of thoughts (vitakka) are still unabated, yogi
should take out the items in his purse, and spend some time
considering the usefulness of each and every item. As the thoughts
(vitakka) arising out of this activity are novel, it will help relieving
the mind from very detrimental thoughts (vitakka), such as sensual
desire (kāma-rāga).
[157]. If the mind is not free from thoughts (vitakka) even in this
manner, yogi should mend the weak patches of his robe. Accordingly,
the mind will focus on this work and be freed from them.
[158]. Yogi should not embark on any new work in order to
confine thoughts (vitakka), because this would be an obstacle for one’s
object of meditation.

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[159]. A sure way to confine thoughts (vitakka) would be to
investigate their root cause. Therefore, if a certain thoughts (vitakka)
becomes an obstacle for meditation, find its cause. This would reveal
a further cause. In this manner, yogi could go on and bring his mind
to the root cause, and thus the stream of thoughts (vitakka) would dry
out; and clear the mind for meditation.
[160]. When the influence of thoughts (vitakka) becomes very strong,
yogi would come to the point of showing his strong self-determination
and resolve, and relentlessly exercising four-fold great perseverance
(caturaṅga samannāgata viriya)14 ; similar to a strong gladiator
overpowering a weak one, demanding, “How dare you challenge me?”
Kāmaṃ taco ca nahārū ca - aṭṭhi ca avasissatu,
sarīre upasussatu maṃasa lohitaṃ,

(Willingly, let only my skin, sinews and bones remain, and let the flesh
and blood dry up on my body)
In this manner, strive with steadfast determination, and you will be
victorious.

[161]. The yogi who is adept manoeuvring thoughts (vitakka)

would be able to sustain certain thoughts (vitakka) if he finds it
useful; or to relinquish otherwise. Yogi will acquire this ability only
after he masters the art of controlling thoughts (vitakka) through the
methods explained above.
[162]. What makes you angry when a friend succumbs to a
misfortune? This is due to the mind falling into worldly thoughts
(gehasita vitakka). Do not let such thoughts (vitakka) grow in one’s
mind.
[163]. You should avoid wrongdoings not because of the fear of
being exposed. You should do so only because of the innate
polluting nature of such actions and their detrimental effects on the
mind.
[164]. In the same manner, yogi should consider upholding
virtuous qualities, cultivate them and improve your practice.
[165]. Patience is useful not when one is surrounded by friendship;
it becomes an essential quality when one’s mind is perturbed due to
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others’ accusations or shortcomings.

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[166]. One would experience overflowing mettā, compassion15, and
tolerance in the congenial company. Nevertheless, such qualities
will diminish along with the diminishing of congeniality. Yogi must
consider this propensity.
[167]. “So too, bhikkhus, some bhikkhu is extremely gentle,
extremely meek, extremely peaceful, so long as disagreeable courses of
speech do not touch him. But it is when disagreeable courses of
speech touch him that it can be understood whether that bhikkhu is
really kind, gentle, and peaceful. I do not call a bhikkhu easy to
admonish who is easy to admonish and makes himself easy to
admonish only for the sake of getting robes, alms food, a resting
place, and medicinal requisites. (Bhikkhu Bodhi MN translation)
[168]. If one humbles himself by following Dhamma and respecting
Dhamma, he will become a true disciple.
[169]. Comments yogi would receive from others may be timely or
untimely; may be genuine or fabricated; may be softly or abrasively;
may be with kindness or with anger; may be with good intention or
with mal-intention. In any such circumstances, one should not ruffle
the mind.
[170]. A man would come forth screaming “I will desecrate the
world”, would dig up the earth and spit, urinate and defecate. We know
that this would not destroy the earth. Yogi should adopt a similar
attitude towards others’ vicious words that are aimed at him.
[171]. Think of one who attempts to draw pictures on the sky with
a brush and paint, or one who is attempting to dry a river with a fire
stick. You should consider similarly towards the words that others
target at you.
[172]. Even if bandits would tear your body flesh with a cross-cut
saw, you must determine to dwell the mind in mettā.
[173]. One who grows a tree should gain knowledge about what
endangers the tree; know about the nutrition for its growth and act
accordingly. One who cultivates the mind also should know what
endangers the mind. One should know the qualities to cultivate the

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mind. When one aligns his practice accordingly, one can inevitably
cultivate the mind as desired.
[174]. One who grows a tree would clear the base, put manure and
water the tree-bed to enhance its growth. Likewise, one who grows
the mind should purify his virtue (sīla) and seek the company of
good friends (kalyāṇa mitta), develop concentration etc, that would
cultivate virtue.
[175]. One who grows a tree would clear off obstructing branches,
take out ant nests and cobwebs in the branches. Likewise, one who
cultivates the mind should clear off the obstructions and defilements
of insight (upakkilesa). He should also distance external entanglements,
and prepare the ground to develop the core essence of wisdom (paññā).
[176]. Do away with unskilful deeds. Engage in skilful merits such
as insight meditation. One will definitely develop his qualities
conducive to the practice.
[177]. Consider Very seriously that the five the most heinous five
acts (ānantariya kamma), that is, murdering mother, murdering
father, murdering an arahant, shedding the blood of the Buddha,
creating a schism within the sangha, and sexually abusing a
bhikkhunī are grave dangers for cultivating the mind. The first five
also prevent one from attaining the path during that lifetime
(maggantarāya) as well as attaining higher abodes (saggantarāya).
Sexually abusing a bhikkhunī prevents one from attaining the path
during that lifetime (maggantarāya).
[178]. One should consider that definite wrong-views (niyata micchā-
diṭṭhi)16 result in defilements that endanger one’s attainment in higher
abodes (saggantarāya).
[179]. Consider that paṇḍaka, tiracchāna, ubhatobyañjanaka can be
factors to hinder the path.17
[180]. If one has blamed a noble person, and has failed to seek their
forgiveness, then one will be endangering his higher abodes,
attainment of path and jhāna. This is called āryopavāda, falsely
accusing a noble person.

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[181]. One must realise the dangers inflicted upon the mind when one
commits seven types of offenses (āpatti-skhandha) knowingly as this is
a breach of Buddha’s order.18

[182]. When one singles out and points out a strength or a weakness
of a person, one must first consider the present state of that person
holistically.
[183]. Due to any reason whatsoever, one must not hastily blame or
accuse another.

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[184]. You must consider the reasonable accusation suffered by
bhikkhu Arittha, who tried to explain that using requisites with sensual
desire and using them without such sensual desire are one and the
same (sacchandarāga paribohga and nicchandarāga paribhoga)
[185]. On occasions of having a conversation, the underlying idea will
be clear if we purify the mind with samanuyuñjana, samanugāhana and
samanubhāsana. Questioning one’s faith is samanuyuñjana. Establishing
one’s mind in that faith is samanugāhana. Questioning the underlying
reason is samanubhāsana.
[186]. By incorrectly discoursing Dhamma and vinaya without the
right understanding of Buddha’s intentions, we will demean and
seriously harm Buddha’s realm and Dhamma realm; it is an accusation
to Buddha. Also, it amounts to long-term damage to ourselves.
(Alagaddupama sutta, Opammavagga, Majjhima Nikaya 1.2.2)
[187]. Magga-phala mentioned in Dhamma can be compared to a
fierce fire. Only such a fire can incinerate our thicket of defilements,
which have been rooted and overgrown for an immensely long period
of time. In order to create such a fire, we must first dry out the
muddy dampness consisting of all unskilful defilements in our mind.
In order to generate such a powerful heat through samatha and
vipassana, we must train ourselves for a considerable period.
[188]. Buddha Dhamma should neither be learnt in a fragmented
manner nor by resorting solely to nuances expressed. It should be
learnt by unravelling the precise meaning from each area of
Dhamma, and applying investigative knowledge on cause and
effect.
[189]. Learning Dhamma without investigative knowledge is a sign
of disregard and impatience; in other words, one would not be able
to decide or understand sīla, samādhi, vipassana, magga-phala, vatta-
vivatta (cycle of rebirth and its cessation).
[190]. One must not learn Buddha Dhamma with the intention of
picking up ammunition for accusing and debating with others, or for
inventing excuses for escaping others’ accusations.

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[191]. The conduct one adapts due to such wrong knowledge and
attitude is called “alagadda pariyatti”; because it is as dangerous as
catching a viper by its tail.
[192]. Learning Buddha Dhamma with the ulterior motive of
generating profit or wealth is also alagadda pariyatti.
[193]. If one follows Buddha Dhamma with the determination that,
“where sīla is taught, I will learn it and fulfil it”, and “where samādhi is
taught, I will learn it and fulfil it, and by fulfilling those noble qualities,
I will strive towards and attain nibbana”, such is called “nissaraṇa
pariyatti”.
[194]. The arahant follows “bhaṇḍāgārika pariyatti” -the conduct of
the treasurer; gaining knowledge with a view to protecting and
preserving Dhamma. Therefore, everyone else would belong to the
other two pariyatti. As alagadda pariyatti is the cause for suffering, one
must always determine to follow nissaraṇa pariyatti.
[195]. “O bhikkhu, I will discourse Dhamma with a simile of a raft. It is for
(sailing ashore and) relinquishing; not for clutching and carrying forth.”
“kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no
gahaṇatthāya” (Chathurogha-nitthanatthaya)19

[196]. Dhamma is compared to a raft; Just as a wise man who

crossed a torrential river with a raft would not carry the raft
thereafter, considering that it helped him to cross over, one must
relinquish craving towards samatha, vipassana and other helpful
Dhamma.
[197]. The one who has eradicated all the influxes20 (arahant), there
is complete cessation of craving, conceit and wrong views (thaṇhā-
māna- diṭṭhi) about the five-aggregates. Also, there is complete
cessation of grasping pacchima- diṭṭhi and pubba- diṭṭhi.21 Also they do
not succumb to fear or desire by seeing the dissolution of internal
aggregates.
[198]. Worldly beings would panic at the dissolution of worldly
phenomena. However, arahant does not fear or lament.
[199]. Some would panic at the dissolution of internal aggregates.

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However, arahants do not fear or lament.

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[200]. When a person with false-views hears Dhamma based on
emptiness (suññata) bringing forth the three characteristics (anicca,
dukkha, anatta), he would be struck by terror.
[201]. With anger initially there is only the perturbation of one’s
mental formations. If not pacified at that instance, there will be an
intention to speak out; if not pacified there, the jaw bones will work;
if not pacified there, vicious words will come forth; if not pacified
there, at least at that stage, one would look around [for retaliation];
if not pacified there, arms will move about; if not pacified there,
attacks will be carried out with clubs and weapons. In the end, such
unpacified fury could result in utter destruction of others’ lives as
well as one’s own self.
[202]. Doubt (vicikicchā) is similar to a junction in the path. A man
carrying a treasure arrives at a junction and stops there, not knowing
which way to take. Bandits would see him, come forth and attack him.
In a similar manner, when a yogi who follows the primary
kammaṭṭhāna is overcome with doubt about Buddha, Dhamma and the
likes, he cannot continue with meditation and will succumb to
defilements and other perils.
[203]. Five-hinderances are similar to a sieve. Despite pouring
even hundred or thousand pots of water, the sieve would not retain
any of it. In a similar manner, a person with five hinderances is not
able to retain internal skilfulness and merits.
[204]. Objects of desire (vatthu kāma ) and sensual desire (kilesa
kāma) are similar to a meat cleaver and a chopping board. Just as a
chunk of meat is placed on a chopping board and cut up with a meat
cleaver, those who desire vatthu kāma would be crushed by kilesa
kāma; upon the chopping board of vatthu kāma, creatures will be
cleaved by kilesa kāma.
[205]. Passionate delight (nandi rāga) is similar to a chunk of meat. A
chunk of meat is desired by many; men, vultures and animals would
wish for it, crave it. These creatures would be intoxicated by delusion
(avijjā), succumb to nandi-rāga and create craving for samara. The
chunk of flesh would stick to wherever it is placed. Likewise, these
creatures too would be attached to nandi-rāga and be bound to
saṃsāra; even

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though they succumb to suffering, they would not be disenchanted or
discouraged by it.
[206]. The Blessed One is enlightened and he teaches the Dhamma for
the sake of enlightenment.
The Blessed One is disciplined and he teaches the Dhamma for
disciplining oneself.
The Blessed One is at peace and he teaches the Dhamma for the sake of
peace.
The Blessed One has crossed over and he teaches the Dhamma for
crossing over.
The Blessed One has attained Nibbāna and he teaches the Dhamma for
attaining Nibbāna.
(Bhikkhu Bodhi MN translation) Majjhima Nikāya, Mulapaṇṇāsapali,
Mahayamakavaggo, Cullasaccaka sutta
[207]. You should frequently recollect how Buddha and his
enlightened disciples have appreciated monks, nuns and lay supporters
who practise and follow the path. With that, you should remember
that there is such a congenial spiritual community that would
support and foster your practice and livelihood.
[208]. If one fulfils oneself with the ten forms of right speech (dasa
kathā vatthu)22 and also encourages others to do so, and advises so, then
he is appreciated by the Buddha.
[209]. Desire (icchā) is divided in to four forms: Attricchatā,
Papicchatā, Mahicchatā and Appicchatā. Being not satisfied with one’s
own gain and desiring others’ gain is Attricchatā. Pretending qualities
that one does not possess and not knowing the limits of accepting /
receiving things is Papicchatā. This is a sign of hypocrisy. Showing
off the good qualities that one has, is mahicchatā, and such a person
does not know the limit of accepting. Concealing one’s available good
qualities and knowing the limits of accepting is appicchatā; one should
cultivate this quality.
[210]. The yogi who develops the twelve-fold satisfactions
(santosa) towards the four requisites will very easily achieve their
goal.23
[211]. Restfulness is a noble facility for the yogi. One who steps away

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from frequent contact with people and dwells with a meditative

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objective, will facilitate his bodily restfulness (kāya viveka). One
who bases that for establishing first jhāna and so forth is the mental
restfulness (citta viveka). One who bases that to cultivate vipassana and
attain path-fruition is upadhi viveka.24
[212]. Greed arises through enjoying the pleasure of seeing; similarly,
greed arises through enjoying the pleasures of hearing, speaking,
associating with people (sambhoga) and bodily sensations. One should
be separated from all such greed by cultivating aversion towards all
sense-contacts (asansagga). Further, one should advice others
accordingly.
[213]. One should clearly learn the four ways of association between
yogi and laity, gāhaka-gāhaka, gāhaka-muttaka, muttaka-gāhaka and
muttaka-mutaka.
i. If the supporters who associate with you do so with the hope of
attracting your attention and preferential treatment, and you
too reciprocate with a similar intention, then that association
would be gāhaka-gāhaka.
ii. If the supporters have such a preferential intention towards
you, but you maintain a reverend-worthy manner
(dakkhiṇārha), then the association would be gāhaka-muttaka.
iii. If the supporters maintain an impartial and altruistic view
towards you but you maintain a preferential view towards
them, then the association would be muttaka-gāhaka.
iv. If both the supporters and you maintain non-preferential
view and altruistic attitude towards each other, and aim to
work for mutual benefit, then the association would be
muttaka- muttaka. (Buddha advised his disciples and lay
communities to maintain such manner of mutual association.)

[214]. Yogi must not allow defilements to manifest in the mind.

One must continuously repel them so that if defilements arise while
walking, do not sustain them when standing. If defilements arise
while standing, do not sustain them when sitting. If defilements
arise while sitting, do not sustain them when sleeping. Just as a
viper is controlled by a mantra, or an enemy is defeated by grabbing
him by the throat and

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pushing away, one must go forth conquering defilements. Such person
is said to have begun the effort (āradhha viriya).
[215]. One must advise others as permitted by his own capacity,
and as topical for the circumstance. Such advise should embody the
ten forms of skilful talk (dasa kathā) and should embody subtle
meanings of Dhamma.
[216]. When giving advice to others, it would not be complete if
only the meaning is conveyed. One must also provide the
underlying reasoning and rationale with it.
[217]. When giving advice, you should do so by first reasoning the
point of view and establishing it with the audience, encouraging the
audience to follow the rationale and energising them in it, then
inspiring and encouraging them with the benefits. And that is how
you should complete it.
[218]. When describing others’ good qualities, you must ensure that
it is done completely and holistically. Otherwise, one could in fact end
up by criticising another, although the intention was to praise.
[219]. You should avoid pointing out others’ defects. In an
unavoidable situation, you should point out only the essential points.
In fact, it is possible that the defect is not related to the said person,
and therefore you should not be hasty in making opinions.
[220]. In Dhamma discussion with others, you should always consider
whether it is beneficial to others as well as to yourself.
[221]. In a conversation, you must first establish the preamble (pubba-
kathā) as it will help in all subsequent discussions.
[222]. If one includes false or untrue matters when praising others,
it only exposes one’s own manipulative nature. However, in such
situations, one should be very much altruistic, impartial and just.
One should not be miserly. One should not be ungrateful.
[223]. Every moment, you should carefully consider benefits of the
consumables at your disposal (paribhoga). You should see that worldly
consumption brings forth more affliction (ādinava) than utility
(ānisaṃsa). There have been three kinds of recluses who have got

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entangled in their worldly consumption, and have succumbed to Māra.
The fourth kind who did not get entangled so and wisely made use
of worldly consumption have escaped Māra and found their way to
liberating from saṃsāra.
[224]. Some who have left the lay life, preferring an ascetic
lifestyle nevertheless could not free from attachment to worldly
consumption and associations; they would be entangled in the
affairs of lay people, conjoin in the shortcomings of lay people,
thereby fail in their ascetic life and succumb to Māra.
[225]. Seeing their downfall, some other yogis ponder “they have
fallen due to the entanglement in worldly affairs; the best strategy
would be to live in arañña”, and accordingly embarked in forest life.
As they did not consider the ill-effects (adīnava) of worldly
consumptions seriously, they got entangled in the never-ending
praise, respect, endowment etc of the laity who were attracted to
such monastic practices. Consequently, the yogi’s mind departed
from meditative way, and eventually succumbed to Māra.
[226]. The third kind of yogis, seeing the downfall of the first and
the second kinds, realised the afflictions of worldly consumptions
and indulgence in the affairs of laity. They went to dwell in forests
and sustained their livelihood with fruits, leaves, barks, yams, roots and
the likes. Weakened in the end, they returned to villages to sustain
themselves, and embarked in lay affairs to earn livelihood, such as
teaching children; thereby indulged in worldly gains and succumbed to
Māra.
[227]. Seeing the downfall of those three kinds, and having
carefully observed the causality, the fourth kind of yogis sought
arañña life, nevertheless not completely rejecting worldly
consumptions but handling them with great care, contemplating
their utility as well as affliction. They dwelled the mind in
meditation and became the noble ones whose qualities outreach the
realm of Māra.
[228]. In order to be unseen by Māra, one should practise
meditation and purify the mind with concentration, for example
fulfilling first Jhāna, and use that foundation to cultivate vipassana.
The wisdom-body of the yogi who dwells in vipassana-based jhāna is

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not visible to Māra.

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[229]. You are surrounded by a virtuous and a spiritually congruent
(sabhaga) community. Therefore, you should facilitate a discourse
of Dhamma enriched in dasa-katha vasthu (ten forms of skilful
speech). Otherwise, one has to focus on the primary kammaṭṭhāna
or bring the mind to samādhi.
[230]. If one is succumbed to worldly afflictions and continually
dwells in it, and investigates in matters that sustain same
propensities, then one should know that it is incorrect or unskilful
investigation.
[231]. Noble investigation (Ariya Pariyesana) is:
“O bhikkhu, what is the noble investigation (ariya-pariyesana)? Monks, some
in this world are subjected to ill-effects (ādīnava) of birth (jathi dhammo), and
therefore look for liberation (nibbana) with the aid of yogic life based on
freeing from birth; likewise, some others are subjected to ill-effects of
decay (jarā dhammo), illness (vyādhi dhammo), death (maraṇa dhammo),
sorrow (soka dhammo) or defilements (sankilesa dhammo) and therefore look
for liberation with the aid of yogic life based on freeing from the respective ill-
effects. Monks, such is noble investigation (ariya-pariyesana).”
Ariya Pariyesana Sutta, Deegha Nikaya, Mulapaññāsaka (BJT pg 504)
This is also called Pāyāsi Rajañña sutta.
This Sutta describes the life of Buddha. The Yogi should read it.
[232]. Anyone who develops the qualities of faith, effort, mindfulness,
concentration, wisdom (saddhā, viriya, sati, samādhi, paññā) would
make the opportunity to see and realise Dhamma.25
[233]. Learning Dhamma is one matter; to facilitate a self-evident and
practical insight (paccakkha) of Dhamma is another matter. As one
learns Dhamma, if one follows the way of Dhamma with steadfast
perseverance and energy, one will gain practical insight and
comprehension of Dhamma.
[234]. Many realise that saṃsāra is full of various afflictions,
suffering and torment. However, one stays indolent and is unable to
free from such afflictions due one’s attachment to sensual desire
(kāmacchanda) and attachment to craving (taṇhā).

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[235]. Craving (taṇhā) is what binds each existence (bhava) to the
next, and also kamma and its fruit. The influence of craving is therefore
invariably stronger.
[236]. If one who becomes a bhikkhu and craves upon the four
requisites26 without contemplating their utility, and consumes them
heedlessly, he would be similar to a helpless deer caught in the
snare of a deer hunter.
[237]. Yogi who consumes only the eight requisites27 would
relinquish his attachment towards temples, monastic colleges and his
followers, helpers etc.
At home in the four directions, unrepelled,
contented with anything whatsoever,
enduring obstacles, fearless,
one should live alone like a rhinoceros horn
(Bhikku Bodhi translation)
Stanza #42, Khagga-visāṇa Sutta, Sutta Nipāta
[238]. Restraint in senses (indriya saṃvara) is about stopping at the
moment of seeing in the sight; similarly, with what is heard and spoken.
This is also called abyāsekha sukha.28
[239]. There are four primary requisites for the livelihood in arañña:
noble virtue (ariya sīla); noble restraint in senses (ariya indriya
saṃvara); noble sati-sampajañña (mindfulness and clear
comprehension); and noble contentment and fulfilment (ariya
santuṭṭhi).
[240]. If one lacks the above qualities, his livelihood in arañña
would not be fruitful. He would be at risk of succumbing to the
same predicaments that wild animals would suffer.
[241]. Extract from Mahā-hatthipadopama Sutta; Opammavaggo,
Majjhima Nikaya (BJT 448)
“So then, if others abuse, revile, scold, and harass a bhikkhu [who has
seen this element as it actually is], he understands thus: ‘This painful
feeling born of ear-contact has arisen in me. That is dependent,
not independent. Dependent on what? Dependent on contact.’
Then he sees that contact is impermanent, that feeling is
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impermanent, that

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perception is impermanent, that formations are impermanent,
and that consciousness is impermanent. And his mind, having
made an element its objective support, enters into [that new objective
support] and acquires confidence, steadiness, and resolution.”
(Bhikku Bodhi’s translation)
[242]. Extract from Mahā-hatthipadopama Sutta
“Now, if others attack that bhikkhu in ways that are unwished
for, undesired, and disagreeable, by contact with fists, clods,
sticks, or knives, he understands thus: ‘This body is of such a
nature that contact with fists, clods, sticks, and knives assail it.
But this has been said by the Blessed One in his “advice on the
simile of the saw”: “Bhikkhus, even if bandits were to sever you
savagely limb by limb with a two-handle saw, he who gave rise to
a mind of hate towards them would not be carrying out my
teaching.” So tireless energy shall be aroused in me and unremitting
mindfulness established, my body shall be tranquil and untroubled,
my mind concentrated and unified. And now let contact with fists,
clods, sticks, and knives assail this body; for this teaching of the
Buddhas is being practised (by me).” (Bhikkhu Bodhi's
translation)
[243]. Extract from Maha-hatthipadopama Sutta
“When that bhikkhu thus recollects the Buddha, the Dhamma, and the
Sangha, if equanimity supported by the wholesome does not
become established in him, then he
arouses a sense of urgency thus: ‘It is a loss for me,
it is no gain for me, it is bad for me, it is no good for me, that when I
thus recollect the Buddha, the Dhamma, and the Sangha, equanimity
supported by the wholesome does not become established in me.’
Just as when a daughter-in-law sees her father-in-law, she arouses a
sense of urgency [to please him], so too, when that bhikkhu thus
recollects the Buddha, the Dhamma, and the Sangha, if equanimity
supported by the wholesome does not become established in him,
then he arouses a sense of urgency. But if, when he recollects the
Buddha, the Dhamma, and the Sangha, equanimity supported by
the wholesome becomes established in him, then he is satisfied with
it. At that point, friends, much has been done by that bhikkhu.”
(Bhikkhu Bodhi's translation)

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[244]. Please refer to Mahā Saropama Sutta; Opammavaggo, Majjhima
Nikāya (BJT pg 461)
[245]. Please refer to Cūḷa Gosiṅga Sutta; mahāyamakavaggo,
Majjhima Nikāya (BJT pg 494)
[246]. Please refer to Mahā Gosiṅga Sutta mahāyamakavaggo,
Majjhima Nikāya (BJT pg 508)
[247]. Others would call you a monk (samaṇa), yogi or yogāvacara.
You should establish their meanings firmly in mind and guide your
actions and livelihood in congruence.
[248]. Sensual-desire (kamacchanda) is similar to going in to debt.
One who is in debt has to tolerate many forms of hassle inflicted by
his creditors. Likewise, similar kind of tolerating happens due to
one’s sensual desire.
[249]. Malice and ill-will (vyāpāda) is like a disease. One who
suffers from a bile disease is not able to taste sweetmeats; he would
throw up tasting sweet as bitter. Similarly, one succumbed to vyāpāda
would not heed at the advice of well-meaning elders. One would
protest that the elders maltreat him and would eventually might
disrobe. Just as one suffering from bile disease cannot feel the taste
of honey and jaggery, one suffering from vyāpāda is disabled by ill-
will, and therefore cannot enjoy the many tastes of noble practice
such as jhāna.
[250]. Slough and toper (thīna-middha) is like a prison. One who is
imprisoned on a festival day cannot enjoy the festive mood.
Similarly, one who succumbs to thīna-middha cannot infuse himself
the essence of Dhamma.
[251]. Doubt (kukkuccha) is similar to being enslaved.
[252]. Two phenomena would support the rising of the right view
(samma-diṭṭhi). What are these? Hearing the words of a noble elder or
an enlightened teacher (Parathoghoso) and wise reflection (yoniso-
manasikāro) are the two. (Maha Vedalla Sutta, Majjhima Nikaya)
[253]. Mahā Vedalla Sutta, Cūlayamakavagga, Majjhima
Nikāya “Friend, what causes the continuation of future

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rebirth?

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Friend, worldly beings are shielded by ignorance (avijā-nivaraṇa) and
entangled in the fetters of craving (thaṇhā saṃyojana), and therefore
they are engulfed (abhinandana) themselves in all forms of desire [of
kama, rūpa and arūpa realms]; thereby they are born again
and again.”29
[254]. Mahā Vedalla Sutta, Cūlayamakavagga, Majjhima Nikāya
“Friend, what causes the cessation of future rebirth?
Friend, it is with the fading away of ignorance (avijjā) the arising of
true wisdom, that follows cessation of desire, thereby one ceases to be
reborn.”
[255]. The five senses, such as the eye, are different from each
other in their perceptual contexts (gochara), fields of observation
(vishaya). Consequently, they result in respective experiential
representations (gochara vishayanubhāva). The refuge for them is
one and the same javana citta30, which is originated upon mental or
sensory impressions. Cognition in the eye (chakku-viññāṇa) etc,
fulfil only the respective purpose of each faculty. It is the javana
citta that experience and get defiled (rajjana) on the object or
performs the descriptive task of seeing (dassana).
[256]. The purpose of wisdom (paññā) is threefold: to know
thoroughly by experience (abhijānāti), to comprehend accurately with
all various meanings (parijānāti) and as a result of above, the
relinquishment (pajahati).
[257]. One who desires eating a sweet mango would attentively
mend the plant bed around the sapling; would water it regularly
ensuring that moisture is retained; would clean up nearby creepers,
twigs, ant nests and cobwebs; would soften soil surrounding the roots
with a fork. When one diligently attends with the five practices
above, he will see the sapling grow in to a strong tree, which will
eventually bear mangos. Likewise, one who establishes himself in
five supporting factors; sīla, regularly listens to Dhamma, cultivates
concentration, engages in Dhamma discussions and practising seven
contemplations, will eventually emerge with right view (sammā-
diṭṭhi), which will eventually yield with the fruit of Arahantship.31

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[258]. When someone fulfils four-fold virtues, listens appropriate
Dhamma, overcomes the disruptions and obstacles to the meditation
object (kammaṭṭhāna), works on the eight-fold concentrations (aṭṭha
samāpatti) based on insight, develops the seven types of
contemplations (sattavidha anupassanā) then he may attain
Arahantship.
- Mahā Vedalla sutta (Majjhima Nikāya) - commentary
[259]. When one is in Nirodha, five faculties are well supported by
arūpa dhammas (metal qualities).
When one enters Nirodha Samāpatti, he stops above support and
there his faculties are supported by the vitality (jīvitindriya). The
vitality is supported by the heat element (kammaja tejo dhātu). Since
the heat does not persist without vitality, they are interdependent. It
is similar to a lighted lamp, where the flame and the radiance are
interdependent.
[260]. Kammik heat element (Kammaja-thejodhathu) is similar to the
flame of a lamp; Life vitality (jīvtindriya) is similar to its radiance. The
light in the lamp comes forth, conjoined with flame.
[261]. The differences between the one who is dead and the one
who attained nirodha samāpatti (attainment of cessation) are as
follows:
1. A dead person has no bodily formations (kāya- saṅkhāra)
suchas inhalation or exhalation,
2. Has no verbal volitional formations (vacī saṅkhāra),
3. Has no mental volitional formations (citta saṅkhāra),
4. Has no life or life-faculty (rupa jīvitindriya),
5. Has no kammic heat element, kammaja tejo-dhātu (usmaya),
6. All sensory faculties (indriya) have ceased.
One who is in nirodha samāpatti
does not possess [1], [2] and [3].
[4] life-faculty not finished (aparikhīṇā);
[5] kammic heat element has not ceased and
[6] Mental faculties (indirya) are specifically purified and bright.
[262]. When the five sensitivities (pāsāda) are active, and in
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contact with external objects, the sense-organs (indriya) get
aggravated. They are tarnished like a mirror placed in a four-way
junction would be

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covered by dust. In contrast, when one is in nirodha samāpatti, the sense
organs will begin to glow as a mirror protected inside a case.
[263]. Beings wish for not possessing things that are undesirable,
dismal, and displeasing; they wish for possessing things that are
desirable, beloved and pleasing. Nevertheless, they would fail in
this wish. The reasons for failure are not knowing virtuous people
(sappurisa), not knowing virtuous Dhamma (sappurisa Dhamma), and
not being able to discriminate between phenomena that one should
associate with or not associate with.
[264]. Please refer to Kosambiya Sutta, Cūlayamakavagga, Majjhima
Nikāya (BJT page 752)
[265]. Please refer to Brahmanimantanika Sutta, Cūlayamakavagga,
Majjhima Nikāya (BJT page 764)
[266]. Please refer to Māratajjanīya Sutta, Cūlayamakavagga,
Majjhima Nikāya (BJT page 776)
[267]. A grassy puddle at the base of a hill, at first sight, would look
deep. One who dips a stick would realise that it is barely shallow
enough to wet one’s soles. Likewise, a person cannot be accurately
identified as long as lust, hatred and delusion are not manifested; he
might look like stream-winner (sotāpanna), once-returner
(sakadāgāmī), non-returner (anāgāmī) or fully enlightened (arahant).
However, if defilements are manifested, the person’s true nature will
be revealed as one drenched in lustfulness, one poisoned with
vengefulness, or one succumbed to foolishness. Such defilements are
known as measurables (pamāṇakaraṇa Dhamma), as they are
quantifying the true nature of people.
[268]. As lust would engulf a person, it is called a ‘thing’ (kiñcana).

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Notes
1
Māra: The deity often symbolises as the opposing force that forces the
yogi away from the Buddha’s path and commits one to defiled
behaviour.
2
Saṃvega vatthu: Eight bases for spiritual urgency: Birth, old age,
sickness, death, suffering in the woeful worlds, suffering rooted in the past,
suffering rooted in the future, suffering rooted in supporting the present.
3
Arañña (literally translates as “wilderness”): Yogic practice of
dwelling in the forest, and finding peace and restfulness in natural
environments; Arañña-gatha – the one who is spending such
lifestyle in forest dwelling.
4
Pañca Nīvaraṇa: Sensual desire (kamachanda), anger and ill-will
(vyapada), sloth and toper (thina middha), restlessness and remorse
(uddacca kukkucca) and sceptical doubt (vicikicca)
5
Upakkilesa: Imperfections that defiles the mind: Covetousness and
unrighteous greed (abhijjhāvisamalobho), ill will (byāpādo), anger
(kodho), resentment (upanāho), contempt (makkho), Insolence (paḷāso),
envy (issā), avarice (macchariyaṃ), deceit (māyā), fraud (sāṭheyyaṃ),
obstinacy (thambho), rivalry (sārambho), conceit (māno), arrogance
(atimāno), vanity (mado), negligence (pamādo) – (Vatthūpama Sutta –
Majjhima Nikāya)
6
Sīla: Virtues of one’s lifestyle. This is also the first step of the seven
purifications, when one follows the Buddha’s path.
7
seven factors of enlightenment (bojjhaṅga)
1. Sati (Mindfulness)
2. Dhamma Vicaya (Investigation of phenomena)
3. Viriya (Effort)
4. Pīti (Joy)
5. Passaddhi (Tranquility)
6. Samādhi (Concentration)
7. Upekkhā (Equinimity)

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8
Attukkaṃsana: Self-praising or self-emphasis
9
The above ill qualities are described in Anumāna Sutta, Majjhima Nikāya.
10
Iddhipāda: Four bases of spiritual powers. Correct desire (chanda), effort
and energy (viriya), consciousness and the mind (citta) and
investigation (vīmaṃsā).
11
Fifteen qualities of good conduct: Restraint by virtue or morality (sīla
saṃvara); restraining sense faculties (Indriyesu guttadvarata);
moderation in eating (Bhojane mattaññuta); watchfulness
(Jāgariyānuyoga); faith (saddhā); shame of wrong-doing (hiri); fear of
wrong-doing (ottappa); great learning (bahussutā); energy (viriya);
mindfulness (sati); wisdom (paññā); four rupa jhāna.
12
Craving thoughts, eight-fold: Abhidhamma described eight-fold thoughts
rooted in greed (lobha-mūla-citta)
1. One consciousness, accompanied by joy, associated with
wrongview, unprompted,
2. One consciousness, accompanied by joy, associated with
wrongview, prompted.
3. One consciousness, accompanied by joy, dissociated from
wrongview, unprompted,
4. One consciousness, accompanied by joy, dissociated from
wrongview, prompted,
5. One consciousness, accompanied by equanimity, associated
withwrong view, unprompted,
6. One consciousness, accompanied by equanimity, associated
withwrong view, prompted,
7. One consciousness, accompanied by equanimity,
dissociatedfrom wrong view, unprompted,
8. One consciousness, accompanied by equanimity,
dissociatedfrom wrong view, prompted
Rev Bodhi, Comprehensive Manual of Abhidhamma

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13
Kalyāna Mitta: Buddha refers to kalyana mitta on many occasions. In
one context, this identifies the noble and spiritual relationship
between a master and his disciple, based upon the spiritual insight
of the teacher and the potential in the disciple in spiritual realisation.
In Visuddhimagga, Ven Buddhaghosa identifies kalyana mitta as the
one who will be the giver of a kammaṭṭhāna (object of meditation).
In sambodhipakiya sutta (Navakanipatha, Anguttara Nikaya),
the Buddha describes in detail the qualities of yogāvacara in the
company of kalayana mitta:
“One is virtuous. He dwells restrained in accordance with the Patimokkha,
consummate in his behavior & sphere of activity… One gets to hear at will,
easily & without difficulty, talk that is truly sobering & conducive to
the opening of awareness… One keeps his persistence aroused for
abandoning unskillful mental qualities and for taking on skillful mental
qualities… One is discerning, endowed with the discernment of
arising & passing away…” (Rev Thanissaso’s translation)
14
The above strategies are written in accordance with The Removal
of Distracting Thoughts (vitakkasanṭhāna sutta, Sīhanāda vagga,
Majjhima Nikāya.
15
Brahma-vihāra: Four sublime abodes of the noble ones. Loving-
kindness (mettā), compassion (karuṇā), empathetic joy (muditā) and
equanimity (upekkhā).
16
Niyata micchā diṭṭhi: Ten forms of beliefs that forms definite
false- views according to the teachings of the Buddha;
1. natthi dinnaṃ: No benefit in offering alms,
2. natthi yiṭṭhaṃ: No benefit in large offerings or alms,
3. natthi hutaṃ: No benefit in offerings to virtuous people,
4. natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko: There is
no kamma results for merit or demerit in deeds,
5. natthi ayaṃ loko: Beings do not born in human realm from
other realms (for example, from celestial/ brahma realms
etc),

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6. natthi paro loko: Beings do not pass from one existence

(realms) to the other (realms),
7. natthi mātā: No purpose in caring for mother,
8. natthi pitā: No purpose in caring for father,
9. natthi sattā opapātikā: No spontaneous becoming i.e. becoming
of devas, brahmas and hungry ghosts (petas) etc,
10. natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye
imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti:
There aren’t any holy renunciates who preach Dhamma that
lead to enlightenment and which can’t be perceived by
ordinary lay beings by their own.
17
Being born as a neuter (paṇḍaka), an animal (tiracchāna) or
hermaphrodite (ubhatobyañjanaka) also hinders the path.
18
Āpatti skhandha: Vinaya piṭaka describes seven forms of offences
(āpatti), on degree of gravity: Pārājikā, Saṅghādisesa, Thullaccaya,
Pacittiya, Paṭidesanīya, Dukkaṭa, Dubbhāsita.
Pārājikā is the most serious of offenses, which is irremediable
(garukāpatti), and result in the offender requiring to leave
monkhood. Although serious breach, the second category
Saṅghādisesa is remediable with the offender put on a probationary
period of penance, during which he has to undertake certain
practices. Other categories are gradually lighter breaches
(lahukāpatti), which are remediable by confessing the transgression
to another bhikkhu.
19
This is an extract from Alagaddūpama Sutta, Opamavaggo, Mulapaṇṇāsa-
pali, Majjhima Nikāya. This refers to crossing over (nittharaṇa) of the four
types of “floods” (Chaturogha): flood of sensual desire (kāma ogha),
flood of becoming (bhava ogha), flood of wrong-views (diṭṭhi ogha),
flood of ignorance (avijjā ogha).
20
Khīṇāsava: Another meaning for the Arahant, meaning the “one
who has spent all influxes (āsava)
21
Pubba ditthi and Pacchima ditthi: When one gives up sassata diṭṭhi (view
of eternal existence), one holds in uccheda diṭṭhi (view of annihilism)

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and vice versa; thereby leaving one view, one embraces the other.
Arahants are beyond all views as they are not agitated or are fearful
by seeing the dissolution of five aggregates.
22
Dasa katha vastu:
1. Having only few wishes & talks about on fewness of
wishes (appicchakathā)
2. Content himself/ herself & talks about on contentment
(santuṭṭhikathā)
3. Secluded himself/ herself & talks about on seclusion
(pavivekakathā)
4. Aloof from society & talks about on aloofness from society
(asaṃasaggakathā)
5. Energetic himself/ herself & talks on arousing energy
(vīriyārambhakathā)
6. Attained to virtue himself/ herself & talks on the
attainment of virtue (sīlakathā)
7. Attainment to concentration himself/ herself & talks on
the attainment of the concentration (samādhikathā)
8. Attained to wisdom himself/ herself & talks on the
attainment of wisdom (paññākathā)
9. Attained to deliverance himself/ herself & talks on the
attainment of deliverance (vimuttikathā)
10. Attained to the knowledge and vision of deliverance
himself/ herself & talks on the attainment of the
knowledge and vision of deliverance
(vimuttiñāṇadassanakathā)
23
Santosa (happiness):
Yathā Lābha santosa – when received something, satisfied with that
without expecting another,
Yathā bala santosa – when received something (robe, food etc.), if
the monk understood that this requisite is not bearable by him then
he exchanges it with another. For example, if he received a heavy robe
and he's weak, he then exchanges it with a lighter robe,

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Yathā sāruppa santosa – when received good requisites, if monk

understood that there are other monks who may be more worthy of
receiving such, he then gives that requisites to another. He may then
use something inferior
24
When uprooting defilements, there are several types of upadhi
(assets) in mental and physical form (for example, family, children,
degrees, positions & titles, houses, land etc). Kilesa upadhi are
various defilements and identification with such defilements.
25
The above qualities are called the five faculties (pañca indriya) &
five strengths (pañca bala) among bodhipakhīya Dhamma.
26
Paccaya: The four requisites for a monk to maintain his livelihood:
robes (chīvara), meals (piṇḍapāta), lodging (senāsana) and medicine
(gilāna paccaya)
27
Eight personal requisites that a bhikku carries with him; alms
bowl, robe, outer robe, inner robe (andana), belt to attach inner
robe, water filtering cloth, threads and needle, razor blade.
28
When faculties are well restrained, defilements are not aroused.
Hence the mind is not defiled. Due to this discipline, serenity and
contentment arising due to not associating defilements for a longer
time.
29
Ten fetters (dasa saṃyojana)

1. Belief in a self (sakkāya-diṭṭhi)

2. Doubt or uncertainty, especially about the Buddha's
enlightenment and nine supramundane consciousnesses
(vicikicchā)
3. Attachment to rites and rituals (sīlabbata-parāmāsa)
4. Sensual desire (kāmarāga)
5. Ill-will (paṭhigha)
6. Lust for material existence, lust for material rebirth (rūparāgo)
7. Lust for immaterial existence, lust for rebirth in a formless
realm (arūparāgo)
8. Conceit (māna)

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9. Restlessness (uddhaccha)
10. Ignorance (avijjā)

30
“Javana” is a technical term of Abhidhamma usage that is best left
untranslated. The literal meaning of the word is “running swiftly.” As
a function of consciousness, it applies to the stage of the cognitive
process that immediately follows the determining stage and consists of
series of cittas (normally seven, all identical in kind) which “run
swiftly” over the object in the act of apprehending it. The javana stage
is the most important from an ethical standpoint, for it is at this point
that wholesome or unwholesome cittas originate.
Rev Bodhi’s reference;
https://buddhism.stackexchange.com/questions/5135/what-are-
bhavanga-and-javana
31
The five-fold supportive factors are described in Anuggahita sutta
(Aṅguttara Nikāya, 5th). The seven contemplations are
Aniccānupassanā, Dukkhānupassanā, Anattānupassanā,
Nibbidānupassanā, Virāgānupassanā and Nirodhānupassanā. See “Seven
Contemplations of Insight” by most ven Matara Srī Ñāṇārāma Mahā
thero.

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A rare photograph of the two founders of Nissarana Vanaya,

Ven Sri Gnanarama and Ven Dhammanisanthi

(who in his lay-life as Mr Asoka Weeraratne was instrumental in

acquiring the protected forest for the cause)

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