Arahattamagga The Direct Path to the End of All Suffering At present, all that remains of Buddhism are the teachings of the Buddha. Only his teachings—the canon of scriptures—remained. Please be aware of this. Due to the corruption caused by the defiled nature of karma, the principle of spiritual truth is no longer practiced in Buddhism today. As Buddhists, we allow our minds to be restless, irritated, and immersed in all the defilements that are attacking us from all sides. They overwhelm our minds so that we can never overcome all the effects of defilements no matter how hard we try. Most people aren't even interested enough to put in the effort. They merely closed their eyes and allowed this onslaught to overwhelm them. They didn't even have the slightest resistance. Because they are not alert enough to realize all the effects of their thoughts, all their thoughts, actions and words through karmic force, they submit to the power of this harmful force for so long that they lack of motivation to restrain these abnormal delusions. When mindfulness was absent, gong karma was not overcome in each area of ​​mental activity. In the process, they add to the burden and crush the hearts and minds of people all over the world through Dukkha. In the Buddha's time, his immediate disciples were true practitioners of the Buddhist path. They renounce the world in order to quickly transform suffering. Regardless of social status, age or gender, when they are ordained under the guidance of the Buddha, they change all habits of thought, action and language on the path of Dharma. Leaving all deeds aside, these disciples were no longer drawn to them from that moment on. With sincere effort, they direct all their energies to purifying the mind and purging all defilements caused by karma. Primarily, sincere effort means striving to maintain constant and steady mindfulness, constantly observing the mind. When mindfulness oversees all mental activities and feelings in all times and through all postures, this is called "Right Effort". Whether we practice it through the practice form of meditation or not, if we fervently and diligently maintain our mind firmly focused in the present moment, we will ceaselessly mask the threat. of karma. Karma works tirelessly, constantly stirring up all delusions of the past and the future. This phenomenon disturbs the mind, draw it out of the present moment and from the fervor of awareness that is being maintained through our efforts. For this reason, yogis should not allow their mind to wander in mundane thoughts of the past or future. Such thinking will always bind them to karma, and thus hinder their practice. Instead of following karmic tendencies or focusing on the outer problems of the mundane world, the meditator must definitely look inward and become aware of the inner world of the mind. This should be weak. On a large scale, because they are not persistent enough to apply the basic principles of meditation, many meditators have failed to achieve satisfactory results. I always teach my disciples to be extremely strict through their pursuits and to have particular attention in their meditation. By that way, sure they will reap good results. Very important in finding the right object of attention, properly preparing the mind for this kind of work. I often encourage them to prepare a meditative term for mental repetition, which acts as an anchor so that they can quickly place the mind in the calm and focused state of meditation. If a meditator simply places his attention on the present awareness in the mind without applying a single meditative term to hold him or her, the result is bound to be ups and downs. The mind's present awareness is so subtle that mindfulness doesn't have a solid foundation, so it's bound to get distracted and distracted - pulled by the sirens of karma. The meditation then becomes patchy. At some point, it seems to be progressing quite smoothly, with almost no effort, only to suddenly become incredibly difficult. It fluctuates and all progress suddenly disappears. With his confidence shaken, his mind was left with only bewilderment. However, if we use the term meditation as an anchor that lays a solid foundation for mindfulness, the mind will surely reach a state of calm and concentration in the shortest possible time. It is also a means of maintaining a state of stillness in a subtle way. I share here through personal experience. When I first started meditating, my practice lacked a solid foundation. Since I have yet to discover the right method to take care of the mind, my practice is in a state of constant flux. It thrives for a while and then collapses quickly, and back to perjury like never been taught. Through the intense effort I exerted at the beginning, my mind succeeded in reaching the still and concentrated state of concentration, solid and majestic as a mountain. Still lacking a proper method to maintain this state, I took the matter lightly and was satisfied with my achievement. That phenomenon caused my practice to seriously decline. My practice started to deteriorate, but I didn't know how to reverse this decline. I pondered for a long time, trying to find a solid foundation on which I could hope to stabilize my mind. In the end, I came to the conclusion that mindfulness had left me because my foundations were wrong; I lack a catalytic meditation term as the correct focus point for my attention. I was forced to start my practice all over again. This time, I first made an effort to hold on to the shelter and hold on no matter what phenomenon occurred. That abode is Buddo, the remembrance of the Buddha. I make the term Buddho my sole object of attention. I put my mind on the repetition of the term Buddho and exclude everything else. Buddo became the sole object even when I had to make sure that mindfulness was always controlling and guiding the effort. All thoughts of progress or decline are cast aside. I will let things happen as they will. I am determined not to indulge in the old pattern of mind habits; and throw my mind into the past when my practice was going well - and how it fell; then it thinks to the future, I hope that somehow, through a strong desire to achieve, my former satisfaction will return. All this time, I have failed to create all the conditions with the intention of bringing about a satisfactory result. I simply wished to see this improvement, only to be sorely disappointed when it didn't materialize. In fact, the desire to achieve does not bring achievement; but only with conscious effort. Frustration about progress or decline causes agitation, distracting me from the present moment and my practice. Only with the repetition of Buddho's ardent zeal was it possible to suppress any agitation through my meditation. With utmost attention, I fervently focused my waking mind on immediate reality. Distracting delusions cannot allow that concentration to be broken. Devoted to meditating to put an end to all suffering, you must certainly devote yourself to the practice at each subsequent stage of the path. Nothing is more important than the absolute commitment to this achievement. Experience the deepest realms of concentration and attain the insights of the deepest depths. You cannot be half-hearted and apathetic, or forever hesitant because you lack solid principles to guide your practice. The meditators who lack a firm commitment to the principles of practice, even if they can meditate for the rest of their lives, will not be able to bring about legitimate results. In the initial states of practice, you must definitely look for a solid object of meditation to hold your mind firmly. Don't just lay your mind superficially on a vague object, as awareness is always present as the true nature of mind. Without a particular object of attention to hold your mind, it is almost impossible to keep your attention from wandering. This is the recipe for failure. Eventually, you will become frustrated and stop trying. When mindfulness loses its focus, the force of karma rushing to draw your thoughts into the past has passed, or the future has not yet come. The mind becomes unstable and wanders aimlessly on the spiritual ground, never being calm or contented for even a moment. This is how meditators lose ground when they see their spirit crumble. The only antidote is a focus point of attention, not very complicated, like the term meditation or breathing. Choose the method that seems to suit your background, and put your mind firmly on that object and let go of everything else. Full commitment is essential to this work. If you choose the breath as your focus point, be fully aware of each in-and-out breath. Pay attention to the sensations created by the movement of the breath and place your attention on the point where the sensation is most evident; where the sensation of the breath is most acute: for example, on the tip of the nose. Make sure you know when the breath is in and out, but don't chase it – Simply focus on the point where it passes. If you feel this can help, coordinate your breathing with the silent repetition of the term Buddho. Focus on Bud on the in-breath and Dho on the out-breath. Do not allow wandering thoughts to interfere with the work you are doing. This is an exercise in being aware of the present moment to remain alert and fully attentive. As mindfulness gradually establishes itself, the mind will no longer pay attention to harmful thoughts and emotions. It will lose interest in all its daily concerns. No more distractions, it will settle further and further in stillness and stillness. At the same time, the breath is subtle as you begin to focus on it – gradually becoming lighter. It may even reach a state of complete disengagement from your conscious awareness. It becomes so subtle and subtle that it slowly fades away. There is no breath left at that time - only the knowing essence of the mind remains. MY CHOICE IS BUDDHO MEDITATION. From that moment I made up my mind, keeping my mind from wandering through the repetition of the term Buddho. From the moment I wake up in the morning to the time I go to bed at night, I force myself to think only of Buddho. At the same time, I ceased to be occupied with every sense of progress or decline. If my meditation is progressing it will be with Buddho. If it goes down it will also go down with Buddho. In both cases, Buddho was my only concern. All other matters are irrelevant. It is true that I must force my mind. Maintaining that single focus is no easy task. I had to force my mind to be tied to Buddo every moment without interruption. Whether I am meditating, walking or just doing my daily routines, the term Buddo resonates deeply in my mind at all times. Through my nature and temperament, I have always been determined to the point of uncompromising. This tendency benefits me. In the end, I became wholehearted and enthusiastic about my work with nothing moving my steadfast mind, no indeterminate thought being able to separate my mind from the term Buddo. Practicing like this every day and every day, I am always determined to be the buddo that resonates through the close harmony with awareness in each present moment. Soon, I began to see the results of the stillness and concentration that clearly arise from the mind, the essential knowing nature of the mind. In that state, I saw the subtle and light nature of the mind. The more I direct my mind to Buddho, the more subtle the mind becomes, until eventually the subtle nature of Buddho and mind melt into each other and become one and possess the same knowing essence. Try if I can, I still can't get the term Buddo to come to my mind. Through determination and diligence, Buddo was so close to merging with the mind that Buddo himself no longer appeared in my consciousness. The mind becomes absolutely still and quiet, so utterly subtle and profound that even Buddo no longer resonates there. The meditative state is associated with the disappearance of the breath, as mentioned above. When this experience took place, I was amazed. I have affirmed my entire practice on the firm attachment to Buddho. Now that Buddho is no longer clear, where should I put my attention? Up to this point, Buddho became my pivot point. Now it disappeared. No matter how hard we try to bring this attention, it is lost. I am in a dilemma. All that remains is the profound knowing nature of the mind, a pure and simple awareness, clear and lucid. There is nothing concrete in that awareness that can be latched. I realize that nothing penetrates the range of awareness of the mind when consciousness - seeing its reality - reaches such a subtle and profound state. I only have one choice left. When Buddho is lost, I focus my attention on the core sense of awareness and awareness that are co-existent and distinct at that moment. That consciousness does not disappear; On the contrary, all is pervasive. All that attentive awareness is centered on the repetition of Buddho and then firmly focused on this subtle awareness of a converging calm mind. My attention remained fixed and firm on this subtle knowing core until eventually their clarity began to fade away, allowing my normal awareness to re-establish. When normal awareness returned, Buddho manifested itself again, so I immediately focused my attention on my repetition of this meditative term. Not long after that, my daily practice took on a new tune. I focused intensely on Buddho until consciousness turned into a wondrous, lucid state of the mind's knowing nature core, permeating this subtle knowing until normal awareness turned. again, and then I concentrated again and again intensely increasing Buddho. During this period, I first gained a solid spiritual foundation in meditation. Thenceforward, my practice progressed steadily… never going backwards again. With each passing day, my mind becomes more calm, peaceful and focused. All the ups and downs that caused me lasting harm are no longer a problem. All concerns about my state of practice are replaced by mindfulness rooted in the present moment. The intensity of mindfulness is incomparable to all thoughts of the past or future. The focus of my activity is on the present moment – ​​each silent Buddho chant as it arises and passes away. I am no longer interested in any other phenomenon. Finally, I found that the reason for my previous state of constant change was my lack of mindfulness and because I couldn't keep my attention on the term meditation. Instead, I focus only on the ordinary feeling of inner awareness without any particular object, not allowing the mind to wander aimlessly as easily as a dominant thought. Once I understood the correct method for the first stage of meditation, I personally applied this work through sincere commitment and I firmly refused to allow mindfulness to be interrupted even for a moment. a moment. Started every morning when I woke up and continued until late at night. Every time I fall asleep, I am consciously aware in meditation each and every moment of my waking hours. This is a tough challenge, requiring high concentration and patience. I cannot allow myself to relax and unwind even for a moment. When I concentrate intensely on Buddho insight, I no longer pay attention to all the events that are happening around me. All the interactions of my daily life passed in blur, but Buddho remained keenly focused. My commitment to the term meditation is radical. With the solid foundation supporting my practice, my mental calmness and concentration became to the point where nothing could be shaken, as solid and hard as a mountain. Eventually, the rock-solid condition of the mind becomes the main focus point for mindfulness. As the steadfast mind gains a more inner calm, resulting in a higher level of unity, the term Buddho meditation fades away from awareness, leaving the centered and concentrated state of nature. the mind's knowing core. At this stage, the mind has entered samadhi - the intensely focused state of awareness, which has a life of its own, independent of any meditation practice. Concentrated and unified, the awareness itself becomes the sole focus of attention, a state of mind so outstanding and powerful that nothing that arises can cause it to be dislodged. This experience is known as the mind in a continuous state of samadhi. In other words, mind is concentration – both are one and the same. According to the definition of the deeper areas of meditation, there is a fundamental difference that exists between the calm state of meditation and the state of concentration. When the mind converges and falls into a state of calm and concentration, which can remain for quite some time before returning to the good harvest of normal consciousness, this experience is known as concentration. stillness of meditation. Concentration and concentration are temporary states that last only as long as the mind remains fixed in that peaceful state. As normal consciousness returns, the extraordinary states gradually disappear. However, as the meditator becomes skilled at this practice - entering and exiting a state of serenity, uniting again and again... the mind begins to build a solid inner foundation. When this foundation becomes unshakable under all circumstances, the mind is known to be resting in a continuous state of samadhi. Then, even when the mind comes out of the meditative steadiness, it still feels steady and tight, as if nothing could disturb the concentration of the mind. The mind continuously united in concentration is always flat and undisturbed. Feeling completely satisfied. Because of the compactness and focused consciousness of a single inner self, daily thoughts and emotions no longer have an impact. In such a state, The mind has no desire to think about anything. Totally peaceful and contented in itself, feeling nothing lacking. In such a calm and concentrated state, the mind becomes extremely powerful. When the mind formerly longed for the experience of thoughts and emotions, it now shuns them as a nuisance. Before, he was so upset that he couldn't stop thinking even if he wanted to. Currently, with concentration as its habitual state, the mind feels free of the desire to think about anything. It views the concept as a useless nuisance. When the mind's knowing core stands out clearly at all times, the mind is so concentrated that it does not tolerate any disturbance. Because of this sublime state of peace… and concentration tends to lull the mind into this contented stillness – meditators who have attained samadhi are often strongly attached to it. It stays that way until we reach the level where wisdom prevails, and the result will become even more satisfying. FROM THAT, I USE WORK TO GROW MY EFFORT. Around this time, I began to meditate throughout the night, from dusk until dawn. When I meditated one night, I started looking inward as usual. Because it has developed into a good and strong foundation, the mind easily enters samadhi. As long as the mind rests quietly, it is no longer aware of the external sensations of the body. But when I emerged from the samadhi many hours later, I began to experience them in abundance. Final, My body was in so much pain that I couldn't bear it. The mind suddenly lost its morale, its strong and solid foundation completely collapsed. His whole body was filled with a terrible pain that made him shiver one by one. What followed was a close-quarters battle that gave me an insight into the importance of meditation techniques. Until the unexpected terrible pain that night, I didn't think it was necessary to make the effort to meditate all night. I have never been so steadfast. I was simply meditating like I usually do, but when the pain started to take over me, I thought, “Wow, what's going on here? I'm definitely making an effort to understand this pain tonight." Thus, I solemnly resolve that no matter what happens, I will not leave my seat until dawn the next day. I determined to investigate the nature of the pain until I understood it clearly and unequivocally. I will have to dig deep. But if necessary, I am willing to die to discover the truth of pain. Tu began to solve problems with enthusiasm. Before I found myself caught in a narrow doorway, I never imagined that wisdom could be so sharp and profound. It began to work relentlessly, spinning like it was probing into the root of the pain with a warrior's determination to never back down or accept defeat. This experience convinced me that in moments of real crisis, wisdom arises to take on the challenge. Our destiny is not to be perpetually ignorant… when pressed into a corner we can certainly find ways to help ourselves. It happened to me that night. When I was pressed into a corner and overwhelmed by this terrible pain, mindfulness and insight delved into the sensations of terrible pain. The pain started in hot flashes along the backs of his arms and legs, but was really mild. When it arises through boundless power, the whole body burns in pain. All the bones, the joints connecting the bones together, were like being poured into fire and engulfed the whole body. It felt like every bone in my body was breaking, like my neck would break and my head would fall to the ground. When every part of the body hurts at the same time, the pain is so intense that we don't know how to begin to wrestle the tides long enough to catch our breath. The crisis leaves mindfulness and insight with no choice but to dig into the pain, Search at the point where it feels most intense. Mindfulness and insight investigate and investigate right where the pain is most intense, trying to isolate it so that it can clearly see, "Where does the pain come from? Who is it that endures this pain? Ask these questions on every part of the body and discover that on every part of the body remains its essence. Skin is skin, flesh is flesh, tendons are tendons, and so on and so forth. From the day you are born Pain, on the contrary, is something of a cyclical nature, it does not exist in the same way as flesh and skin Usually, pain and the body appear to be bound together. But are they really like that? Turning the mind inward, I can see that every part of the body is a physical reality. Everything that is real remains as it is. When I examine the whole muscle pain. body, I see one point more intense than all the other components. If pain and body are one then all parts of the body must be equally real, if so why is the pain stronger in one part than another? Therefore, I try to separate and isolate each aspect. At that point of investigation, mindfulness and insight are essential. They sweep through the most painful areas and then circle around in the most stressful parts, constantly working to separate the sensation through the body. When they observe the body, they quickly shift their attention to the pain, and then to the mind. These three parts: body, pain, and mind, are the main principle in this investigation. Although the pain of the body was obviously very intense, I could see that the mind was calm and not suffering. No matter how uncomfortable the body is, the mind is not resentful or afflicted. This amuses me. Usually, karma strengthens with pain, and this alliance causes the mind to be disturbed by the pain of the body. This phenomenon promotes insight into the nature of the body, the nature of pain, and the nature of mind until all three phenomena are clearly perceived as separate realities. Each phenomenon is true in its own nature. It is clear to me that the mind defines the feeling of being in pain and discomfort. Otherwise, the pain is merely a natural phenomenon occurring. It is not the original part of the body, or is it substantial to the mind. Before long, this principle becomes absolutely more evident and the pain immediately disappears. At that moment, the body is simply the body… a separate reality on its own part. Pain is simply a sensation, and through a flash of light, That feeling disappears in the mind. When the pain disappears from the mind, the mind knows that the pain is gone. It disappeared without a trace. In addition, this entire physical body disappears from awareness. At that moment, I was not aware or aware of the body. There is only a simple and harmonious awareness, alone on its own. Only that. The mind is extremely light, indescribable. It's simply seeing - a subtle inner state of pervasive awareness. The body is completely lost. Although the form of the body is still sitting in zazen, I am completely unaware of it. The pain also disappeared. No more physical sensations. Only the core of seeing and knowing remains. All thoughts cease at once; The mind no longer collects any thoughts. When thinking ceases, no movement disturbs the tranquil nature of the mind. When it is no longer shaken, the mind remains firmly fixed in its own purity. Due to the power of mindfulness and insight, the burning pain of my body made the pain in my body completely disappear. Even my body disappeared through consciousness. The nature of seeing and knowing exists alone, like thinking suspended in mid-air. Completely empty, but at the same time vibrating awareness, because the physical elements do not interact with it. The mind is not aware that this body exists. This knowing nature is pure awareness alone and unconnected with any phenomena. It is profoundly magical, majestic, and truly glorious. This is an experience beyond imagination. The pain completely disappeared. The body also disappears. Awareness is so subtle and subtle that I cannot describe it as the only phenomenon that disappears. It simply shows up, and that's all I can say. It really is the most wonderful inner being. No movement… not even a ripple… in the mind. It is completely absorbed in the stillness until enough time has passed that it begins to stir when it begins to emerge from samadhi. It rippled briefly and then calmed down again. This undulating process happens naturally according to its own harmony. It cannot give rise to will. Any will will bring the mind back to its normal state of consciousness. When the mind is absorbed in complete stillness, it stirs again. It is aware that the ripple vibrates briefly and then ceases. Moments later it ripples for a moment again, then disappears immediately. When the mind has converged on the very foundation of concentration, it does not immediately withdraw. This is the real proof for me. The mind ripples gently, which means that karma forms briefly only to then dissipate before it can be discerned. Ripples and then disappears. Again and again the mind rippled and dissipated, gradually increasing in frequency until my mind finally returned to normal consciousness. Then I became aware of my physical body, but the pain was gone. Before that, I didn't feel any pain, and it just started to reappear slowly. This experience solidified the strong spiritual foundation of my mind with an inconceivable affirmation. I realized a basic principle when grappling with pain: pain, body, and mind are all three separate phenomena. But by mental pollution - illusion - they converge into one. Illusion envelops the mind like a smoldering poison that deflates all our perceptions and distorts reality. Pain is simply a natural phenomenon that occurs on its own. But when we grasp it as an unpleasant vexation, it immediately becomes resentful… because our definition of it that way makes it irritating. After a while, the pain returned, so I had to attack it again… not backing away. I delved into painful sensations, examining them as I had done before. But this time, I couldn't apply the same surveying techniques I used before to a good effect. Techniques used in the past are no longer relevant to the present moment. To keep pace with all internal phenomena as they expand, I need new technologies invented by mindfulness and discernment that have been crafted for current situations. The nature of the pain remains the same, but the techniques must be appropriate to the immediate situation. Even though I applied it successfully before, I still cannot treat the new situation by mastering the old survey techniques. Fresh and innovative techniques are required. Techniques crafted in battle against any current situation. Mindfulness and insight start working again, and before a long moment the mind once again converges on the very foundation of concentration. In the course of that night, the mind converged like this three times, but I was ready for this close combat each time. After the third time, dawn dawned, bringing a frenzy of battle. The mind appears boldly, gloating and completely fearless. The fear of death ended that night. SESSIONS OF PAIN IS JUST a naturally occurring phenomenon that goes up and down from mild to severe. As long as we don't make it a personal burden, they don't have any special meaning to the mind. In and of itself, the pain has no meaning, so the mind is unaffected. The physical body is also meaningless inside and out of itself, and it adds no meaning to the emotions or to itself…unless, of course, the mind examines it with special meaning, accumulated as a result of suffering. burn itself. All externally conditioned causes and conditions are not really responsible for all of our afflictions, only the mind can produce that phenomenon. Waking up every morning feeling daring and adventurous is indescribable. I marvel at the miraculous nature of my experience. Nothing from my previous meditation experience can compare, the Mind has completely cut off its connection with all objects of attention, converging inward with genuine courage. It converges into the pure, glorious silence because of my thorough, diligent investigations. When it withdrew, it was still bold and daring to know that it was no longer afraid of death. Now that I know what the technique of investigation is, I'm sure next time I won't be afraid when it comes up. It will, however, still be pain of the same character. The physical body will remain this old body. And wisdom will remain the function that I used before. For that reason, I feel openly challenged without fear of pain or fear of death. Once insight comes to realize the true nature of death and non-death, death becomes something quite ordinary. Hair, nails, teeth, flesh, bones; reduced to primordial form factors, they are merely earth elements. When does the earth element die? When they disintegrate and disintegrate, what do they become? All body parts return to their original properties. The water and earth elements return to their original properties, just like the wind and fire elements. Nothing is destroyed. These elements simply agree to create a lump in the mind and stay right there. The mind - the great master of illusion - comes and breathes life into it, and then carries the entire burden by assimilating it, “This is me. This belongs to me.” Invert the whole lump for itself, The mind accumulates endlessly so much suffering and affliction, burning itself with so many assumptions and illusions. It is the mind that is a true scholar, not a blemish of the material element. The body is not a hostile entity whose ups and downs threaten our healthy selves. It is a separate entity that manifests itself according to all its own inherent conditioning. It is only when we make countless assumptions about it that it becomes a burden that we are sure to bear. That is exactly why we have to suffer through the pain and suffering of the body. This physical body does not produce suffering for us. It was we who produced it. So it is clear to me that there is no external condition that can cause us suffering. We are people who have misunderstood things, and this misperception creates the fire of suffering that causes so much trouble for our hearts. I understand clearly that nothing dies. Mind is definitely not dead. In fact, it becomes more pronounced. The more we examine the Four Elements, breaking them down into their primordial characteristic, the more the mind manifests that distinct quality. If so, where is death found? And what is dying? The Four Elements - earth, water, fire, wind... they don't die. Just like the mind, how can it die? It becomes clearer, more conscious and intellectual. This core of knowing never dies. Because it deceives itself. For millennia and for millennia it has deceived itself into the belief of death when, in fact, nothing dies. So when pain arises through the body, we certainly perceive that it is merely a feeling, nothing else. Don't take it personally and assume something is happening to you. Pain has caused the body to suffer from the moment you were born. The pain you are experiencing from the moment you come out of your mother's womb is excruciating. It is only through such hard work that man is born. The pain begins in the beginning and it will not reverse its rotation or change its character. The pain of the body always manifests with the same basic characteristics, arising and existing for a brief moment and then passing away. Born, lasts a brief moment and then passes away. It's just that. Examine the painful emotions that arise so that you can see them clearly as they are. It is itself merely a physical form, a physical reality that you know from birth. But when you believe you are your body, and your body is in pain, you are in pain. Seen equally, body, pain, and awareness, perceiving them then converge into one: the pain of the body. This physical pain arises from damage to the body. It arises dependently on some aspect of the body, but it is not a physical phenomenon by itself. Or to know the body and sensations are dependent on the mind - the seeing knows them. But when one who is aware of them knows they are temporary, he is no longer concerned with the body, the cause of the pain, and its apparent intensity that causes psychological pain to arise. The pain is not only aching but it shows that there is something wrong with you…your body. Unless you can split these three distinct realities, Physical pain will forever cause emotional attacks. We believe we can enjoy anything about it, but the phenomenon will not change the underlying principle of reality. Physical existence is one of this fundamental reality. The characteristics of the Four Elements... earth, water, fire, and wind are gathered through form in what is called "man". This physical being may be seen as male or female and given a name, given social status, but essentially it is only rupa khandha. The collection of all constitutions to form the form through the human body, a distinct physical reality. And each of these separate parts is an essential part of the basis of reality. The four greats converge in different ways. In the human body, we speak of skin, flesh, tendons, bones, and so on and so forth. But do not be deceived by thinking and thinking that they are separate realities, simply because they have different names. Seeing everything as an essential reality…the five aggregates of body. With feeling, they exist within their own sphere. They are not part of the physical body. The body does not feel. It does not participate directly in the pain of the body. These two aggregates, body and feeling... are more distinct than the other aggregates, perception, formations, and consciousness, because they dissolve quickly after they arise, which is very difficult to see. Feeling, on the other hand, remains for a moment before vanishing. This phenomenon makes them stand out and makes it easier to isolate them in meditation. Focus directly on these painful feelings as they arise and strive to understand their true nature. Face the challenge. Don't try to escape the pain by putting your attention elsewhere. Resist any temptation to expect the pain to go away. The object of the examination must certainly be the search for right understanding. Neutralizing pain is simply a by-product of insight into the principles of reality. It cannot be regarded as the primary object. That will give rise to countless conditionings that cause heavier psychological emotions when the desired comfort does not materialize. Tolerating stoicism over the intensity of pain will also not lead to success or single-pointed focus on pain i.e. separation of body and mind. In order to achieve a just result, these three factors must be included in the evaluation. Judgment must certainly be direct and intentional. The Buddha taught us to investigate with the goal of knowing that all pain is just a phenomenon that arises, lasts a short time and then passes away. Don't struggle with it. Don't take pain personally, as an integral part of what you are, because this is a journey of confronting the true nature of pain. It downplays the techniques used in examining pain, hindering insight into the reality of sensations. Don't create more trouble for yourself when nothing exists. See reality as it arises in each moment of pain, observe it as it briefly appears and then passes away. The pain is just that. As you apply mindfulness and insight to isolate painful sensations, turn your attention back to the mind and compare the sensation with the awareness that is knowing it, and seeing that it is real. not separately or not. Let's go back to the mind and compare the mind and the physical body in the same way: are they the same? Stay focused on each part one at a time and don't allow your attention to wander beyond the point you are examining. Hold on to it firmly and fixate on one aspect. For example, put your attention on pain and analyze it until you understand all its particular characteristics; Are they the same? Let's compare them. Feeling and seeing awareness know it as one and have the same thing? Is there any way to make them like that? And the body, does it share the same characteristics as the mind? Is it like feeling? Are any of these three characteristics so similar that they must be grouped together? The body is the physical form… how can it be like the mind? Mind is a mental phenomenon, awareness is seeing. The physical element that makes up the body does not possess this true awareness. They are incapable of seeing. The elements of earth, water, fire, and wind know nothing; Only the element of mind... Manodhãtu—seeing and knowing. This is a case, how can the core of awareness and the element of the body be equal. They are clearly separate realities. The same principle applies to pain. It has no intrinsic awareness, no capacity to see. Pain is a natural phenomenon that arises through association with the body, but it is not aware of the existence of the body or itself. Painful sensations are dependent on a material basis. Without the body, they cannot happen. But they do not possess a physical reality of their own. Feelings that arise in connection with the body are interpreted in such a way that they are distinct through the extent to which the body is affected. Instinctively, the body and the pain are equal, so the body itself appears to be in pain. We must counter the instinctive response by examining both, all the characteristics of pain as sensory phenomena, and the physical properties through that part of the body when the pain is most intense. The goal is to clearly determine even if not the position of the trunk… the bony junction of the knee… to reveal the properties associated with pain. What are their actions and postures? Feeling has no action or posture. They simply occur as an amorphous emotion. The body has a distinct form, color, and mood, and these phenomena are not changed by the course of the body's sensations. It was still the same before this pain arose. Physical substance is not changed by pain because pain is a separate reality, not directly affected by it. Example, when the knee hurts or the muscle aches: muscles are just bones, tendons and flesh, not pain in themselves. Although the two are co-axial, they maintain their separate character. The seeing mind knows both, but because awareness is clouded by illusions, it automatically assumes that the pain is mixed with the bones, tendons, and muscles that combine to form the kneecap. For the same reason of fundamental ignorance, the mind assumes that the body is in all respects an essential part of one's being. So the pain also becomes attached to the individual consciousness, “My knee hurts. I'm in pain, but I don't want to be in pain. I want the pain to go away.” The intention to eliminate pain is the karmic practice of increasing the degree of discomfort by turning physical pain into psychological pain. The stronger the pain, the more the desire to get rid of it causes it to form, leading to even greater psychological distress. These elements nourish each other. Therefore, through our ignorance, we burden ourselves with so much suffering. In order to see pain, body and mind as two separate realities, we must see them from the right perspective, a perspective that allows them to float freely instead of aggregating into one. When they are bound together as part of our self-image, there is no independent point of view, and therefore an effective means of separating them. As long as we insist on viewing pain personally, it will be impossible to break this deadlock. When the aggregates and mind merge into one, we have no space to move. But when we examine them with mindfulness and insight, back and forth between them, When we analyze them and compare their distinctive characteristics, we see distinct differences between them and see their true nature clearly. Each phenomenon itself exists as a separate reality. This is the general principle. As this profound awareness sinks to the bottom of the heart, the pain begins to ease and fade away. At the same time, we perceive the underlying link between the experience of pain and a "self" that is grasping it. That connection is established from the heart and extends outward to include both the pain and the body. The actual experience of pain comes from the mind and deep attachment to self, causing emotional pain to arise in response to physical pain. Fully conscious all the time, we pursue the feeling of the pain inside to its root. When we focus on it, The pain we are examining begins to contract, gradually returning to the mind. Once we realize clearly that it is indeed the attachment created by the mind that causes us to experience pain as a personal matter, the pain disappears. Perhaps it completely disappears, leaving only the knowing core of the mind alone. Or, the external phenomenon of pain may be present but because of attachment, the sensation has been neutralized, no longer experienced as a pain. This is a different reality. The two do not interact. At that moment the mind no longer grasps the pain. All links are severed. What remains is the mind core…the knowing nature of the mind…the immaculate purity amidst the pain of the aggregates. No matter how intense the pain is at that moment, it will not be able to affect the mind in any way. Once insight realizes clearly that the mind and the pain in each phenomenon are real, but real in their own right, the two will not affect each other at all. The body is merely a physical mass. Stay the same body when the pain seems to still be there even when the pain is gone. Pain does not change the nature of the body. The body does not affect the nature of the pain. Mind is the nature that sees when pain arises, lasts for a moment, and passes away. But this essential mind, seeing and knowing nature does not arise and pass away like body and feeling. The knowing nature of the mind is stable and eternal. This is also a case where the pain… no matter how intense… still doesn't affect the mind. You can even smile when the terrible pain arises… You can smile!... because the mind is separate. It is always aware, but it is not related to feeling, so it does not suffer. This field is accomplished through the profound application of mindfulness and wisdom. This is the stage when wisdom develops concentration. And because the mind has thoroughly examined all aspects until they are thoroughly understood, the mind reaches the highest level of concentration at that time. It converges with awareness, subtle so profound that it defies description. This wondrous awakening comes from completely and thoroughly analyzing things, and then withdrawing from them. Normally, when the mind that relies on the power of meditation falls into a state of concentration and concentration, it becomes still and quiet. But that state of concentration is not nearly so subtle and profound as when we realize through the power of wisdom. Once mindfulness and insight are in a head-to-head battle with karma and prevail, The stillness of the accomplished concentration becomes more and more spectacular each time. This is the path for the meditator to be able to penetrate the truth of the five aggregates, applying the sensation of pain as the main focus. This practice formed the initial basis for my fearlessness in meditation. I see clear insight that the core of the mind's knowing nature will never be disintegrated. Even if everything else is dissolved, the mind will be completely unaffected. I perceive this truth with absolute clarity the moment when the knowing core of the mind is alone, completely unrelated to any phenomena. Only the knowing nature stands out so wonderfully in its splendor. The mind let go of body, feeling, perception, formations, consciousness and enter into its own pure purity, absolutely not related to the five aggregates. In that moment, the five aggregates are not active in any way in relation to the mind. In other words, the mind and the five aggregates exist independently because they are completely disconnected from each other through the steady effort of meditation. This accomplishment is so wondrous and extraordinary that no other experience we have ever experienced can compare. The mind rests in the source of purity and happiness for quite some time before it withdraws and returns to normal consciousness. When it withdraws, it joins again with the five aggregates as before, but it is fully convinced that the mind that has just reached that state of extraordinary purity has completely abandoned the five aggregates. It knows that it has experienced a wonderful state of supreme spiritual being. That will never be removed. Through this unshakable belief fixed in my mind as a result of experience and thus without bringing about any doubts, or unreasonable or negative assertions, I resumed my meditation as before. in ardor… This time with increased resoluteness, the penetrating consciousness arising from the magnetic attraction that faith has in the mind, the mind quickly penetrates into the calm and concentrated state of concentration as before. Although I cannot completely liberate the mind through the penetration of the five aggregates. I am greatly inspired by the persistent effort to reach the highest realms of Dharma. No matter how profound or permanent, concentration in itself is not an end. Concentration does not end all suffering. But the intention to establish the ideal foundation to be able to attack ferociously on karma has created a lot of afflictions. The concentration and concentration that come from concentration provide an excellent foundation for the development of insight. The problem with concentration is that it is so tranquil and satisfying that the meditator either unintentionally or intentionally becomes addicted to it. This phenomenon happened to me: Five years ago I was so addicted to the peace and quiet of concentration that I believed that it was that stillness that was the essence of Nirvana. It was only when my master, Ãcariya Mun, forced me to confront this false concept, that I was able to proceed on the path of insight training. Unless aided through the development of insight, concentration can lead a meditator astray on the path to the end of all suffering. All meditators make the effort to develop concentration aware of this trap. The primary function of concentration on the path is to support, maintain, and develop insight. It is suitable for this job because a concentrated and centered mind, when fully satisfied, will not look for external disturbances. All notions of touch, sense of smell, taste, smell, form, and feeling no longer affect mindfulness firmly fixed in concentration. Concentration and concentration are the natural nourishment of the mind. Once it is satisfied with this favorite nourishment of its own, it will no longer wander astray into idle idle thoughts. It is now fully prepared to ensure a kind of purposeful, inquiring, and reflective thinking to establish the practice of wisdom. If the mind is still unsettled… if it is still yearning to chase after sense impressions, if it is still chasing after ideas and emotions… its investigation will never lead to true insight. chief. They will lead to wandering, incoherent thinking, guesswork, consider, and interpret the underlying reality not found based on what is learned and remembered. Instead of leading to insight and the end of all suffering, this aimless notion becomes Samudaya… The cause of suffering — the cause of suffering. When introspection and concentration add to the work of investigation and discernment of insight to perfection, the Buddha taught that we should first develop concentration. A mind undisturbed by delusions and external emotions can concentrate specifically on phenomena arising through its field of awareness and examine such phenomena in the light of Truth without interference. card of conjecture or speculation. This is a very important principle. The survey proceeds smoothly, refined, and expertly. This is the quality of true insight: investigation, contemplation and understanding but never being distracted or misguided by guesswork. The practice of wisdom begins with the human body, the grossest and most visible component through our individual being. The goal is to penetrate reality through its visible nature. Is our body what we always assume it to be… what is the synthesis and aspiration of our true selves? To test this assumption we must examine this body in detail by dissecting its constituent parts, piece by piece. We must investigate the truth about the body with what we are all too familiar with by looking at it from different angles. Start with the hair on the head, body hair, nails, teeth and skin, and progress to flesh, blood, tendons and bones. Then dissect the internals, one by one until the whole body is completely dismembered. Analyze the whole mass of each different part to be able to fully understand its true nature. If you find it difficult to examine your body that way, start dissecting someone else's body mentally. Choose a body other than your own: for example, the body of the opposite sex. Imagine every part, every part of the body as far as you can and ask yourself: Which part is really sexy? Which part is really tempting? Put your hair in one pile and your teeth and nails in another. Do the same with the skin, flesh, tendons, and bones. Which pile is really your favorite subject? Observe them in school and answer honestly. Peel off the skin and pile it up in front of you. Where is the beauty in this pile of tissues, the outer shell covering the flesh and the intestines? Do these different parts make up a person? Once the skin is removed, what do we find in the human body that we can admire? Men and women, they are all the same. Not a single piece of beauty can be found in the human body. It is just a sack of flesh, blood, and bones that can manage to deceive everyone in the world who desires it. It is the duty of wisdom to expose that deception. Observe the skin very carefully. Leather is the greatest liar. Because it envelops the entire human body, it is the part we see all the time. But what does it cover? It covers muscle, skin, water and opens in animals. It encloses the bone with tendons, lumen, and intestines. It covers the liver, kidneys, stomach, large intestine, small intestine and all internal organs. No one has ever advised us that the body parts are beautiful things, worthy of admiration with passion and desire. Dig deep, fearlessly and without hesitation, wisdom that exposes the blatant truth about the body. Do not be deceived by the thin veil of squamous tissue. Peel it off and see what lies behind. This is the practice of wisdom. In order for you to be able to see this truth for yourself, clearly and correctly, without room for doubt, you must be very patient and extremely diligent. Merely practicing meditation once or twice, from time to time, will not yield convincing results. You must aim at your practice as if it were your whole life's work… as nothing else is more important than the analysis you are doing in this moment. Time is not a factor. Place is not a factor; Comfort is not a factor. No matter how long or difficult the practice proves, you must be steadfast with the process of contemplation until all doubts and uncertainties are all eliminated. Contemplation of the body should be focused on each breath, each thought, each movement until the mind becomes completely absorbed in it. Nothing less than a total commitment to give direct and true insight into the Truth. When contemplation of the body is practiced with single-pointed intensity, each subsequent part of the body becomes a kind of kerosene poured into the fire of mindfulness and insight. Mindfulness and insight then become a great fire, consuming the body by categories, part by part as they are examined and examined with ardent force of truth. That is the meaning of Tapadhamma (Dharma Carved). Focus intensely on the parts of the body that really grab your attention, the parts where the truth feels most obvious to you. Use them as whetstones to sharpen your mind and sharpen it. Asubha Meditation (Contemplation of the impure body) is the insight into the repulsiveness of the human body. This is the natural condition of the body, through its repulsive and filthy nature. Mainly the whole body was a living corpse, stinking… the fecal cell was breathing foul. It's just the delicate skin that makes the whole mess seem pleasing to the eye. We are all deceived by our outer shell, which conceals fundamental disgust from sight. Simply removing the skin reveals the true nature of the body. Judging by the meat and offal, the skin looks quite attractive. But consider it up close. The skin is scaly, wrinkled, and folded. We have to clean it every day to keep it clean. How attractive is that? And the skin adheres to the flesh and is therefore closely linked to the viscera. The deeper the wisdom digs, the more disgusting the body becomes. From skin to bones, nothing is satisfactory. RIGHT ACHIEVEMENTS, intense BODY CONSULTATION and non-stop mental effort; Thus, the mind eventually gets tired. Then stopping to rest is a good thing. When meditators are concentrating on contemplation and the whole body wants to rest, they will return to the practice of concentration that they have developed and maintained diligently. Having penetrated into the peace and serenity of samadhi, they dwell in stillness without giving rise to false thoughts or fantasies that disturb the mind. The burden of thinking and the process of investigating wisdom are temporarily put aside so that the mind can completely relax, settle in purity. Once the mind is satisfied with samadhi it withdraws itself after feeling energized and refreshed and it is ready to examine the body seriously again. In this way, concentration aids the work of wisdom, making it more adept and profound. Upon emerging from samadhi, the examination of the body immediately begins again. Each time you investigate with mindfulness and insight, the investigation will convey the present moment. To be effective enough, each new survey must be fresh and spontaneous. Don't allow them to become duplicates of old surveys. Immediately, be single-minded in the present moment and need to remain at all times. Forget whatever you have learned…Forget about what happened the last time you delved into the realm of the body…Place your attention honestly in the moment. present and survey only from that vantage point. Ultimately, this means enthusiasm. Mindfulness anchors the mind to reality, allowing insight to focus sharply. The learned experience is stored in memory, so it should be put aside, otherwise the memory will pretend to be wisdom. The present is emulating the past. If memory were allowed to replace the moment of instant reality, wisdom would not manifest. Therefore, watch out for this tendency in your practice. Continue to dig deep and analyze the nature of the body again and again. Apply as much skill as your wisdom can invent until you become discerning and adept in each aspect of body contemplation. Being truly proficient in this practice will give rise to sharp and lucid insights. It penetrates directly to the core of the body's natural existence in a way that transforms the meditator's perception of the body. The field of mastery can be reached to the point that every time a meditator looks at someone whose body is immediately apparent that body is falling apart. When wisdom is mastered to the point of completely thorough training, we will only see the flesh, heart, intestines, and bones where someone once stood. The whole body shows a patch of red, rough and viscous tissue. The skin will dissolve like a flash of lightning, and wisdom will quickly penetrate the deep recesses of the internal organs. Whether a man or a woman, skin… is often seen as attractive…. Wisdom penetrates instantaneously into a place where a filthy, disgusting mess of internal organs and the water of the body fills every hole. Wisdom can penetrate the truth of the body with the highest illumination. The attractiveness of the body completely disappears. Then what is left to cling to? What's there to lust after? What in the body is worth clinging to? In what place of this mass of fresh meat is man? Karma weaves a web of lies regarding the body, deceiving us with all perceptions of human beauty and stimulating us with countless evil notions. The fact that the object of that aspiration is false… is a total deception. In fact, when thoroughly penetrated through wisdom, the body by its very nature renounces all craving. When this illusion is exposed in the light of wisdom, the human body appearing in all its bloody details is a horrifying sight. See, with absolute clarity, the mind will shrink in an instant. The secret of success is persistence and patience. Always be diligent and alert when applying mindfulness and insight to your practice. Don't be satisfied with half-baked success. Each time you examine the body, examine it through to its logical conclusion, then re-image the body in your mind and begin the process anew. As you dig deeper and deeper into the internal organs of your body, the different parts will gradually separate, fall apart one by one, and disintegrate right before your eyes. Pursue this process of disintegration and decay attentively. Be enthusiastic on every detail. Focus your wisdom on the impermanent and uncertain nature of this appearance which the world is so infatuated with. Let wisdom intuition begin this process of its dissolution and be aware of all the phenomena that are taking place. This is the next stage through the process of contemplating the body. Pursue all states of disintegration upon the dissolution of the body and return to the original elemental state. Disintegration and decay are natural processes of all organic life. Naturally, all things reduce their constituent elements, and these elements disintegrate. Make wisdom the destroyer. Visualize through the mind's eye this process of disintegration and dissolution. Focus on the disintegration of the flesh and soft tissues. Contemplate it slowly disintegrating until nothing remains but only bones that have fallen apart. Then structure the body and start surveying again. Each time, insight causes the body to disintegrate, then silently return to its previous state, and then begin the old process again. This practice is an intense form of training, requiring a high degree of skill and fortitude of spirit. The reward for reflecting the power and force of effort is that as wisdom matures, the mind becomes clearer, brighter and more powerful. This clarity of mind and power seems boundless… its speed and mobility are immeasurable. At this stage, meditators are stimulated by a profound sense of urgency as they become aware of the danger posed by attachment to the human form. Hidden dangers can be clearly seen. Where before they grasped the body as something of infinite value…something to be admired and loved… now they see only a pile of rotting bones and they wholeheartedly reject it. Through the power of wisdom, a dead, rotting and living body, a breathing body become one and the same corpse, there is no difference between them. You must continuously examine, train your mind until you become adept to the highest degree in the application of wisdom. Avoid any form of guesswork and assumptions. Don't allow thinking about what you should do or what the results might be to interfere with that investigation. Focus only on the truth that wisdom is manifesting and let the truth speak for itself. Wisdom will know the right path to travel and will clearly understand all the truths it is discovering. And when wisdom has fully noticed all aspects of the body, it will naturally release all its attachments to that aspect. No matter how one pursues investigation, the mind feels completely satisfied once the truth presents itself with absolute certainty. When the truth of one side of contemplation of the body is realized, nothing further needs to be sought on that path. So the mind will continue to consider another aspect and then another, the final facts and all doubts are eliminated. Make an effort that way. Dig deeper and deeper into the inherent nature of the body with intense concentration on the present moment, a higher state of awareness that must be maintained, and the intensity of the end effort. can't stand it anymore. When you're too tired,So they put an end to all aspects of investigation and concentrated on just one object. They themselves are completely free of all burdens, and they enter into a peace, tranquility, tranquility and revitalization of concentration. That way, concentration is a separate practice. Not a single thought intrudes upon the mind's knowing core as it rests in the source of peace and serenity. When the mind is completely absorbed in stillness, the body and the outside world temporarily disappear through awareness. Once the mind is full, it will withdraw from normal consciousness by itself. Like a person who is completely satisfied after a meal and has a full rest, mindfulness and insight are refreshed and ready to return to work with renewed energy. Then, the goal is resolved, the practice of concentration is set aside, and the practice of wisdom is re-established. That way, Concentration is an excellent complement to wisdom. BODY IS VERY IMPORTANT TO CONSIDER. Most of our desires are bound up with it. Looking around us, we can see that this world lies in the clutches of a frenzied yearning in the adoration of the human form. As meditators, we have to face many challenges through the demands of desire, springing from a deep desire to satisfy all the senses. In the stage of meditation, gonorrhea is one of the important obstacles in our progress. The deeper we probe into the body, the more pronounced it will become. There is no other form of karma that pulls so strongly over the mind or exerts greater power over the mind than that of lust. As this frenzied longing takes root in the human body, exposing its true nature, it gradually loosens the mind's solid grasp on the body. Contemplation of the body is the best antidote to the lure of lust. Achievement in the practice of the body is measured by how many lusts and desires in the mind. Step by step and step by step, wisdom will peel off the mask of reality of the body, severing and destroying all attachments ingrained in the process. These results will free the mental state and increase openness. To understand their meaning, the meditator must experience these results for himself. It would backfire if I tried to describe it… That would only lead to useless speculation. These results arise exclusively in the meditator's mind, especially with respect to his or her personality and nature. Simply place all your attention on these practical causes and allow the results of that effort to arise as they will. When they have arisen, you will see and know them with undeniable clarity. This is the principle of nature. When the contemplation of the body reaches the stage where reason and result become completely fused with wisdom, one becomes completely absorbed in all these processes of investigation day and night. It is truly extraordinary. Wisdom moves through the body at such a fluid speed and manifests its dexterity so skillfully that it seems to whirl endlessly in and out and around each part, each face of the body, digging. Deep into every nook and cranny to discover the truth. At this stage of practice, wisdom begins to emerge automatically, becoming a real habit as it manifests itself. Because it is so quick and sharp, it can grasp even the most subtle or even the most subtle gonorrhea and paralyze even the most unstoppable gonorrhea. Wisdom in this area is extremely daring and adventurous: Nothing can stand in the way of its course. Wisdom bursts forth to accept any test of aspiration and attachment that manifests through taint. Because its opponent is so stubborn, the battle of wisdom with lust is a battle of the most intense degree. For that reason, only a bold and uncompromising strategy can expect success. There is only one right activity… the struggle with all its might and the meditator will instinctively know this experience. When wisdom begins to be the master of the body, it will constantly change its techniques of investigation so that it will not fall into the wily clutches of taints. Tue will strive to stay one step ahead of the contraband, constantly reviewing its unfolding processes and continually adjusting its schemes. Sometimes it shifts the emphasis, sometimes subtly chasing different techniques. The more adept mastery is achieved, the time comes when all attachments to one's own body and to all other objects seem to have dissolved. In fact, attachment is still falling. It just hides. It has not been completely eliminated. Please pay careful attention to this phenomenon. There may be a feeling that it has been eliminated, but it is actually hidden behind the view through the power of contemplation of the impure body (Asubha). So don't be too quick to be satisfied. Constantly improve your weapons… mindfulness, wisdom and diligence… to take on the challenge. Quietly place the whole mass of every part of your body in front of you and concentrate intensely. This is your body. What phenomenon will happen to it? Now wisdom is so quick and determined that in a moment it will destroy and disintegrate before your very eyes. Every time you spread your body in front of you…whether it's yours or someone else's… wisdom will immediately begin to break it to pieces and destroy it. Now, this activity has become a habit. Finally, when wisdom has reached its maximum adeptness, it penetrates to the very core the repulsive nature of the body. You have to put all that disgusting blood-soaked flesh and bones in front of you and ask yourself: Where does the sudden feeling of change come from? What is the real source of this abomination? Focus your attention on that hideous image in front of you and see what happens. Now you are ending up on the truth of matter. At this drastic stage in the contemplation of the impure body (Asubha), you should definitely not allow the body to be divided and destroyed. Fix that disgusting image clearly in your mind and watch it up close so you can detect any movement in that repulsive feeling. You have to evoke that feeling of disgust: Where does the feeling arise? Who or what assumes flesh, blood, and bones are repulsive? They are as they are, existing in their natural state. Who brought up the disgust in their eyes? Adjust your attention to it. Where will this repulsiveness disappear? Where does it operate? Be prepared to follow its course. The critical stage of the body-contemplation process has arrived. This is the time where the root cause of lust can be uprooted. As you concentrate solely on the repulsiveness evoked by contemplation of the impure body, the repulsiveness of the image in front of you will gradually shrink inside until it is completely absorbed by the mind. By itself, without any impulse, it will automatically withdraw into the mind to return to its original source. This is the decisive moment in the contemplation of the body, the moment when final judgment is reached on the relationship between defilements, lust, and its principal object, the physical body. When the awareness of the fully present mind attracts this experientiality and internalizes that experiential feeling, profound perception suddenly occurs. It is the mind that produces those disgusting sensations. It is the mind that produces those sensations of attraction. Only mind alone creates ugliness and only mind creates beauty. These qualities are not really present in the external physical world. The mind just projects those attributes on the object it perceives and then deceives itself into believing that they are ugly or beautiful, attractive or repulsive. In fact, the mind is always painting and polishing… its own image and all images of the outside world. Then fall into its own fantasy and believe it to be real. At this point, the meditator understands absolute and solid truth. It is the mind that creates this repulsion and attraction. Before that, just put the mind on investigation… a pile of flesh, blood and bones… with no other repulsive qualities. By nature, the human body is neither repulsive nor pleasing. Instead, it is the mind that generates those emotions and then projects them through the image in front of us. Once wisdom penetrates this lie with absolute clarity, the mind immediately abandons all external perceptions of beauty and ugliness and turns inward, focusing on the roots of those concepts. It is the mind that violates and perceives this lie: the deceiver and the deceived. Only the mind, nothing else has painted the image of good and bad. Therefore, impure images that the meditator concentrates on on separate external objects, are absorbed in the mind when they are confused with the repulsiveness generated by the mind. Both, are in fact one and the same. When this realization happens, the mind lets go of all external images, let go of all external appearances, and in doing so will let go of the allure of craving. The attraction of craving takes root through body awareness. When the true basis of those perceptions is exposed, it completely destroys its value, and the outward appearance, as we know, collapses and our attachment disappears according to the harmony of the mind. it. The influence of gonorrhea or through the lure of lust... untied with iron claws on the mind since antiquity, has enticed the mind to grasp from birth and thus ceaselessly experience death in eternity. number of lifetimes. That cunning lust has now lost its full potential. The mind is now beyond its influence. Now it is free. PLEASE RECEIVE THIS EXPLANATION AS A GUIDELINE, a signal for the next route, and not an exercise to be memorized. I have always hesitated to be very clear and unambiguous because I fear that my students will take my teachings literally and thus prematurely judge the nature of the truth they are pursuing. My teachings, as they are, will not make you enlightened. Only fervent awareness, firmly anchored in the present moment, directs the direction of Truth. Never prematurely assume the Truth. Never speculate or theorize about meditation practice. And don't mistake the knowledge you gain through this description as appropriate, it is estimated that if you do so you will understand the nature of mind and body. There is only direct insight guided by mindfulness, examined by insight, Only by diligently pursuing it can you penetrate that Truth. In this area of ​​practice, the body is completely internalized and the enticing power of craving is also interrupted. To move on to the next step, you must apply the meditation that brought you to this point, as a training exercise. The goal here is to cultivate mindfulness and insight to be even quicker, sharper, and more precise when dealing with the extremely subtle and elusive nature of mental phenomena. Put the disgusting image of the body in front of you as usual and watch it as it shrinks into the mind. Then place the image back in front of you and start again, observing very carefully how the image comes to mind. Practice like this over and over again until the mind starts to become adept at it. Once mastery is achieved, that image will not soon dissipate as the mind concentrates on it and becomes enlightened with the knowing nature within. When one reaches the stage where one clearly understands all the basic principles under the lure of craving, the next step is to cultivate the mind purely with mental training. The attraction of lust is no longer a problem… It has ended. There's no way it would show up like before. But although the majority has been eliminated, it has not yet been completely destroyed. A small part remains, like tiny particles of iron slag clinging to the mind. At the stage where the outer perception completely merges with the inner image of the mind, we can say that at least fifty percent of the attachment (Kāmarāga) has been completely accomplished. Finally, the highest stage of the path has been reached. The subtle part of the remaining sense-desires must be gradually eliminated, applying the training mentioned above. Constantly honing the contemplation and penetrating all impure images will develop a skillful level of wisdom. As the adept mastery of wisdom is further consolidated, the higher and higher percentages of the attraction of craving will be completely destroyed. As the formation of wisdom increases in speed, the speed of the images also shrinks at the same rate. Naturally, before long, every time the meditator concentrates on it, the image rushes into the mind, penetrates it, and simply disappears. With continuous practice, the speed will happen at a faster rate. At the highest level of adept purification, the image dissolves the moment it penetrates the mind. The method of investigation is fundamental in the process of entering the final stage of the path, the stage in which the severed craving for the sense-sphere-craving (Kāmarāga) completely recedes. Soon every trace of it will be destroyed. Once the meditator reaches the final stage, once the true root of ugliness is seen with clear clarity, Kāmarāga will never dare to poke his head out again. Its grasp on the mind has been broken… and this situation can never be reversed. Regardless, further training is still required to eliminate all traces of sensory craving. This work requires a lot of time. The investigation part of this survey is complicated and somewhat chaotic with images arising and passing away at lightning speed. The most intense effort requires uprooting all traces of craving, Kāmarāga, but meditators instinctively know what to do at this stage. Thus, investigation quickly developed on its own natural momentum without anyone's prompting. Mindfulness and insight are habits… They harmonize with each other with extraordinary fluidity. When the time comes that those investigations reach their level of sophistication, sooner or later the image of the body arises less than it perishes. It doesn't matter whether those images arise in the mind or not, it appears and disappears all is known. Imagery arises and passes away so quickly that outer and inner perception are no longer related. Finally, the image flashes and then turns off. Appear and disappear from awakening so quickly that their appearance can no longer sustain. After each disappearance, the mind experiences a profound emptiness... the emptiness of all images, formless emptiness. Extremely light awareness manifests in the mind. With each new image flashing and disappearing, the mind perceives the pure emptiness more profoundly. Due to the subtle power manifesting at this stage, the mind's knowing nature is completely in control. In the end, the image created in the mind no longer appears… only purity remains. Did you see? It is the knowing essence of the mind that is pervasive, unique and incomparable. With the cessation of all bodily images created by the mind comes the complete cessation of craving, Kāmarāga. It's time to end the body contemplation. Finally, the perception is that all appearances are essentially empty… without individuality, without distinctive characteristics such as ugly or beautiful… The meditator knows the great harm caused by craving (Kāmarāga). The destructive power of gonorrhea spreads its poisonous vapors in all directions. It causes many human relationships to wear out and brings a lot of troubles to the whole world, distorts people's thoughts and emotions, causes tension, anxiety, restlessness and is always unsatisfactory. Nothing else has such an unsettling effect on human life. It is the most powerful destructive force on earth. When Kāmarāga is completely annihilated, the whole world appears to be empty. That igniting power burned the hearts of sentient beings, and the blazing fire that ravaged human society was extinguished and buried. The flame of craving is extinguished forever… there is nothing left to torment the mind. When Kāmarāga is abandoned, Nirvana is about to be revealed and close at hand. Kāmarāga covers everything, obscures us with all aspects of Truth. Therefore, when Kāmarāga is finally destroyed, we are no longer obstructed from the view of the Noble Truth (Magga), the Noble Truth (Phala), and Nirvana… They are now in the palm of our hand. TO SUMMARY, THE STAGE OF THE ANALYSIS RESULTS is accomplished when Kāmarāga's encirclement on the mind is broken. Ananda must be applied at the same time as the practice investigation that led to that result. Let's dig deeper. Expand it further and perfect it until the appearance of the body is no longer manifest in the mind. The mind constructs the image and then collapses with all its creations. The Accomplished One, Ananda, knows this phenomenon without the shadow of doubt. The human body, and all phenomena in which it believes and manifests, is a matter of the mind deceiving itself. The body is the mass of matter, a set of basic natural elements. It is not a human, displeased or abominable. It is simply as it is, existing in its natural state. The mind makes mistakes that we are aware of, and is then weighed down by its many lies. All parts of the human being are merely tools that the knowing nature of the mind uses for its purpose. The knowing nature of the mind pervades the whole body. This diffusion and permeation of fully aware consciousness throughout the body is the essential manifestation of mind. The physical elements include the unconscious body. They don't have the quality of knowing inside, consciousness is not present. Consciousness and senses associated with the body are entirely a matter of mind and all its manifestations. Eyes, ears, nose, can perceive through awareness of mind. These parts are simply a vehicle for perception to occur. They themselves have no consciousness or knowledge. Usually, we believe our eyes are capable of seeing. But once we fully understand the true nature of the body, we know that the iris is just a mass of tissue. Consciousness operating through the eyes is that which actually sees tangible objects. Consciousness uses the eye as a means to enter the visible sphere. The part of my eye is no different from the iris of an animal lying dead on the roadside. Flesh eyes are worth nothing. By itself, it's basically material. This is understood with clear insight. How can the body be me? How can it belong to me? It is completely unnatural. This principle is clearly seen as the flow of consciousness diffuses and spreads throughout the body, contracting into itself and entering into a state of profound concentration. Then the presence of the body is nothing more than a mass of matter… a log or a piece of tree. When the mind emerges from concentration, the conscious consciousness returns to the body, radiating throughout every part, every limb. Consciousness and the ability to see are the basis of the mind…not the body. In the normal wakefulness of a meditator at this level of practice, knowing awareness is fully aware of itself, the awareness that mind and awareness are one, with the same timeless core and physical element. know nothing. In concentration, the body may disappear through awareness, but knowing itself never disappears. In fact, this is the immutable principle of creation. When karma pervades the mind, they grasp everything as self, self or mine… Thus confusing its true nature with the consciousnesses it animates. Such is the nature of karma. Wisdom is just the opposite. It sees the body clearly as it is and corrects that misperception. Karma always grasps the body, instructing it to believe that the body is a special part of itself. Wisdom sees the body as merely an aggregate of ordinary matter, and as a result eliminates all personal grasping with it. The mind is a mass of matter. The brain is just the tool that consciousness is using. When the body-mind enters a state of stillness and concentration, that awareness usually flows through the body and simultaneously converges from the entire range of the body to a focus point right in the center of the chest. The quality of seeing by itself emerges prominently at that point. It does not come to life from the brain. Although the functions of perception and learning arise through association with the mind, direct knowledge of reality is not. Step by step and step by step, starting with the first stages of samadhi, Progress in meditation is experienced and understood through the mind… and only through the mind. This is where the Truth lies, and the meditator who practices properly knows each step of the path. When it comes to understanding the true nature of all phenomena, the mind is not a factor… It is of no use. The illuminating and pure qualities of the mind are experienced in the mind. They come to life distinctly at that point. All the illusions of the mind, from the subtlest to the subtlest, are clearly experienced from that central point. And when all the effects of taints are finally eliminated from the mind, there they all cease. In the mind, the aggregate of perception (saññā sankhāra) is the main agent of delusion. Beginning with the later stages of body contemplation at the Anaham level, individual psychological aggregates are centered. When the aggregate of the physical individual…body… is no longer an element, the complete concentration of the Ananda Saint turns to the aggregate of consciousness: feeling, perception, action, consciousness. Among these consciousnesses, the function of perception and consciousness is particularly important. Sentient beings arise and interact continuously to form images of perception which they paint with various forms of meaning. In the process of contemplating them, the same principles of investigation are applied, but instead of the image of the body, the thought process itself becomes the observer. Using introspection, wisdom observes perception and consciousness arising and passing away, arising and passing away, appearing and disappearing in the endless series of activities of consciousness. Once an idea arises and then passes away from consciousness, whatever its nature, the result is always the same: The idea is fleeting for a moment and then passes away. Special intense investigation on the thought process, penetrating it to the very heart of the mind's knowing core. It pursues every thought, every flash of thought, as it arises and passes away, and then concentrates on the next idea that comes to the surface. It takes a long time and is an arduous undertaking that requires total attention to every moment of day and night. But at this stage, time and place no longer matter. Introspection may go on continuously for weeks or months until mindfulness and wisdom grapple with the unceasing flow of mental phenomena. This mental work is very tiring. Wisdom works continuously through each interactive aspect of consciousness. It works continuously day and night. At the same time, it examines the thought process. It also uses concepts and thinking to question and dig into the workings of the mind to gain insight into its true nature. This is thinking because of the Holy Path (Magga)… the path of practice. It is the tool that wisdom uses with the aim of manifesting the truth. It does not indulge in thinking simply because it, which is Samudaya, the Truth of Suffering… the cause of suffering. In the same way, due to the intensity of the investigation, the mind becomes tired and invariably dull and sluggish after many hours of diligent effort. When this happens, you need to rest. More than any other time, the mind needs to rest in concentration at regular intervals during this period. But as a result of peace and tranquility, the experience of samadhi is incomparable to the wondrous fruit obtained through the practice of wisdom, meditators often hesitate to enter samadhi. The mind is in a state of total alertness that is alive and well, and from the perspective of concentration it looks like a slow and wasteful state. In fact, concentration is the main and indispensable complement in the practice of wisdom. Thus, the mind is forced to enter samadhi if necessary. It is forced to put aside its present investigation and focus exclusively on the mental state of being absorbed in stillness and peace. There it can rest until it feels completely refreshed and revitalized before beginning the liberating work of wisdom. Before long, after the mind outputs the immobility of concentration, it jumps to work immediately. Like a horse on a leash, the mind anxiously returns to its main work… eliminating and destroying all taints of consciousness. But take care of the mind, One should not let the mind rush wildly on the path of wisdom. Over-examination is a form of the Truth of Suffering (Samudaya) that can defile the mind, causing it to fall under the spell of taints. It is the function of karmic action and analysis that wisdom uses to examine the mind in possession of its own impulse without knowing restraint. They often take the reins to maintain a balance between introspection and rest of the mind. At this stage of practice, wisdom will automatically work to its fullest potential. When it needs to rest, it remains focused on concentration with the same intensity. This is the Middle Way of – Noble Truth (Magga), Noble Fruition, (Phala) and Nirvana. Mind and its relationship with the mental aggregates (nāma khandhas) are the focus of contemplation at this level. Mind is the core of seeing through the core of our being. It involves pure and simple awareness: the mind simply sees and knows. Consciousness is good and bad, and biases are just conditioning of the mind. At times, their activity can manifest as mindfulness. At other times it is like wisdom. But the true mind does not manifest any activity or conditioned manifestation. It is simply a state of knowing. Consciousness arises through the mind as seeing good and bad, and is the condition of consciousness flowing from the mind. They manifest all the activities and conditions of the mind by their very nature, continuously arising and passing away. The awareness of consciousness is always uncertain and always uncertain. It should be understood that nama, aggregates and consciousness (viññaa) are all conditions of the mind. These conditions create the flow of mental phenomena we call mental aggregates (nāma khandhas) Through the interaction of feeling, perception, consciousness, Actions and images arise through the mind. Consciousness knows them as mind. Gonorrhea or influence such as craving (kāmarāga) manipulates and paints the quality of that perception. As long as the mind is under the power of craving (kāmarāga), it believes the inner image to be real and vital, desire and aversion. The receptive appearances are then loved or hated according to their perceived nature… good or bad, attractive or repulsive. The aspect of mind is to distinguish between these two extremes. It deceives through identification with the world of duality and instability. The perception of the mind that does not arise or pass away, but just simulates the characteristics of all those things… like afflictions and aggregates… is enough. When wisdom sees deception, the mind no longer harbors these phenomena even though they continue to arise and fall away within the sphere of karma. The mind thus sheds phenomena. Moment after moment from our birth to the present, gonorrhea is constantly arising and passing away. By themselves they are immaterial and cannot be found. The assumptions of the mind and these phenomena borrow them as a personal reality. The mind clings to them as its own core or as its own property. This misconception creates a self-entity that becomes a burden heavier than a mountain, a burden that the mind carries without reaping any benefit. Suffering (Dukkha) is the only reward for the false perception of attachment fostered by the illusion of self. When the mind investigates these phenomena and can see and know them clearly and with clarity, sharpness and force of wisdom, the body is understood as a natural phenomenon that is real within the limits of outstanding physical nature. its own. It is not real to itself and is therefore no longer an object of attachment. The feeling of the body… the painful feeling, the pleasant feeling, and the dissociating feeling in the body… are obviously real, but they are only realities in their own particular category. Then they also disappear. But wisdom is not yet capable of habitually seeing the distinct and subtle arising sensations in the body… which are conditions that continuously stimulate the mind. Although the mind cannot grasp the truth about them right now, these subtle feelings will act as a reminder and always encourage the mind to investigate further. SUMMARY, the Flow of perception and consciousness is called the aggregate of formations (sankhāra khandha). Every thought, every conceptual flash rippled through the mind and then disappeared. In and of them, these mental ripples contain no special meaning. They are but brief flashes of light that pass through consciousness and disappear without a trace. It is only when practice receives them that they become thoughts and concepts with special content and meaning. The aggregate of perception (Saññā khandha) is the synthesis of memory, perception and interpretation. Perception takes in fragments of ideas, interprets them and develops them, assumes their meaning, and then turns them into problems. Illegal or then memorizing these issues forever through the form of endless and rambling, incoherent thinking. Thought it was the main mastermind though. Once the gonorrhea or flashes briefly, perception immediately grasps it and defines its presence as this or that… all defilements. These two aggregates are mental functions that cause enough difficulties. Together they weave all kinds of stories… suffering and good fortune… and then interpret them as reality itself. Based on perception to assimilate all that arise through perception. Thought defines them and gives them meaning. Gonorrhea either arises and passes away from beginning to end like a flash of light or a firefly that flashes up and then goes out. When observed closely, perception aggregates are more subtle than volition aggregates. Broken in perception, smuggled or is the building foundation of thinking. Perception (Saññā), on the other hand, is not experienced like a flash of thought. When the mind is completely still and the aggregates are extremely quiet, we can clearly feel the nature of each aggregate that arises. The perception will spread out slowly, spreading through the mind like ink on paper, developing slowly until it forms a mental image. According to the guidance of perception, karma constantly arises, begins to create images and stories around it and will take on a life of its own. Thinking about this or that begins with the perception of perceiving and interpreting the ripples of the taint, molding them into perceivable and contravening images or then constantly refining them. Both these mental factors are natural phenomena. They arise spontaneously and separately from the consciousness that sees them. When the mind examines the senses over and over again and again endlessly, it becomes specialized. Investigating through the means of wisdom, we can first get rid of bodily karma. At the initial stage of investigation, wisdom will see knowing through the body before it can see through and be able to let go of the other aggregates. From there, the mind can gradually remove its attachment to feeling, perception, mental formations, and consciousness in the same way. Simply put, The mind relaxes when wisdom sees through all aggregates of mental individuals. Before that it held. Once wisdom has penetrated them completely, the mind can let go of them all, perceiving them as mere ripples in the mind and without substance. Whether good or bad, thoughts arise and fall away at the same time. No matter how they appear in the mind, they are just actions created by perception and karma and will simply disappear. Not vice versa. No thought lasts more than a moment. Lacking persistence, they lose substance and meaning and, therefore, cannot be trusted. If so, what keeps providing these illusions? What keeps producing them? For one moment, they throw up one meaning, the next moment, another, ceaselessly deceiving themselves. They come from form, sound, smell, taste, touch, dharma, and feeling. We disregard and assume our perception, forever lying until it becomes a fire that consumes our hearts. The mind is polluted by the conventional factors of the mind. The goal of this survey is to exclude those factors. Their absence reveals the true nature of mind. We will see that when the mind no longer wanders in relation to the object, it maintains its natural and luminous nature, as in the teaching, "Bhikkhus, the primordial nature of the mind is lucid and clear. illuminating, but it becomes contaminated by the flow of karma.” The hybrid of the mind is illuminating. This teaching alludes to the primordial nature of mind that has wandered in the indeterminate stream from life to life through rebirth. It is perhaps compared with the mind of a newborn baby when the mental function is not yet fully developed to comprehend the object of the senses. It does not refer to the primordial nature of the mind that transforms the cycle of rebirth and is absolutely pure. As we examine the mind through, stage by stage, and stage by stage, the previous or previously wandering elements will converge into that one bright spot, merging with the mind's natural projection. This projection is so magical and enchanting that even mental functions such as Great Mindfulness and Great Wisdom will be immersed in its spell. Absolutely an incredible experience like never before. It is profoundly magical and seems so extraordinary, so splendid, and so majestic. Nothing seemed to compare to it at that moment. And why should it compare? It is absolutely like a Heavenly King reigning over the three worlds for countless eons. This point of projection has held the mind under its power and control since time immemorial. And it will continue to fascinate as long as the mind lacks the mindfulness and transcendental wisdom required to free itself from the power it wields, forcing the mind to experience the cycle of birth and death across the myriad realms of existence. live through the result, and the call of this taint or subtle. In the end, this natural light illuminating the mind has caused countless beings to wander aimlessly in samsara, experiencing samsara. Once the mind understands clearly, nama (nama), rupa (rupa), feeling (vedana) perception (sanna), karma, formations (sankhāra) and consciousness (viñāa) are absolutely absolute, all that's left are various subtle ripples that are happening exclusively in the mind. This is the subtlest form of kamma that produces movement in the mind, a subtle form of dukkha, a subtle radiant radiance in the mind. All of them are like that. Great Wisdom and Great Mindfulness will receive those ripples as the focus to investigate, constantly observing and analyzing them. The illumination produced by the confluence of innumerable taints will be the discerning point of that projection, a very subtle projection concentrated at a particular point in the mind. The corresponding and occasionally arising dullness will obscure that luminous center, causing the subtle appearance of equally subtle suffering to arise. In fact, this projection and stupidity are two sides of the same coin: Both are conventional realities. At this level, projection, stupidity, and suffering are all together and manifest. For this reason, when the mind experiences this wonderful illuminating light, it is always on the alert that this experience could be damaged by any moment's change. Mindfulness and insight do the work of protecting and maintaining this bright light from being obscured. Despite its subtlety, a stain is still a symptom of gonorrhea or so the meditator is sure to be satisfied. These subtle changes through the projection of the mind need to be examined with wisdom and with the utmost single-minded diligence. To remove this burden of stress and reach ultimate resolution through this experience, ask yourself, “What exactly is that projection? Keep your attention on it until you know. Why doesn't it stop showing up? One moment it shines, next moment it is obscured. One moment it is (pleasant) sukka, the next moment it is suffering (dukka). One moment it is completely contented, the next moment it is discontented. Notice the subtle pleasure (sukka) acting in an unusual way. Then, with the mild manifestation of suffering, the accompanying lightness of mind at this level is enough to make us suspicious. Why does this subtle and subtle state of mind manifest so many different conventions? It is not permanent and not real. Never stop chasing this pursuit. Be fearless. Fear is the destruction of that projection and will also be the destruction of your core nature. Concentrate on that central point to see clearly that that projection has the same characteristics... suffering, impermanence and self… as well as all the other phenomena you have examined. The only difference is that this projection is subtler and lighter. At this stage of investigation, nothing should be taken lightly; Nothing in the realm of conventional reality can be trusted. Put your attention deeply in your mind and allow wisdom to take on the challenge. All illusory phenomena originate through the mind. This projection is the most conspicuous among them. It is the ultimate lie. Because you love and protect it more than anything else, it will be difficult for you to interfere with it. In this whole physical body, nothing stands out more brilliantly than this illumination. It stirs up the amazing inner fascination… and the result is a feeling of wanting to protect this attachment… so you don't want to disturb it. It is here. Let's look at it. Nothing more than the ultimate ruler of the universe… Ignorance. But you are not aware of it. Having never seen it, you will naturally be deceived by the projection you will face at this stage. Later, when mindfulness and insight are fully prepared, you will see and know the Truth without being pushed. This is ignorance. Ignorance is present here. Nothing but that dazzling enchantment. Don't imagine ignorance as a demon or a beast, in fact it is the most charming and affectionate masterpiece in the whole world. True Ignorance is very different from what you expect it to be. Therefore, when you face ignorance, you don't realize it, and when your practice gets stuck there. If you do not have a guru to guide you and guide you to explore, you will be lost for a long time before you realize its true nature and be able to transcend it. When you have a master instructing you on how to proceed, you can quickly grasp the basic principle and strike decisively at that radiant center without having to put any faith in it. above it. You must conduct your investigation here as you have accomplished with other natural phenomena. After eliminating all attachment to the five senses, the mind is extremely light at this stage. Although it has let go of everything else, it has not yet let go of itself. Its true knowing nature is still pervaded by its fundamental ignorance, and so is still attached to itself. Here, ignorance enters the single point of focus. All exits are cut off, it penetrates the mind with no way back. The exits of ignorance are the eyes, ears, nose, tongue, and body, leading to eye, ear, smell, taste, touch, dharma, and feeling. Once mindfulness and insight are adept enough to cut off these exits, the only remaining ignorance is the expression. Its external agents are all neutralised. All that remains is the constant reverberation of the mind. Deprived of an outlet for all of its activities, it relies solely on its operating environment. As long as wisdom cannot transform it thoroughly, ignorance will manifest as the subtle feeling of pleasure (sukha), the subtle feeling of suffering (dukkha), and that projection is truly overwhelming and enchanted. Therefore, the mind still needs to continue to focus on those factors. Every convention of reality… no matter how subtle or how brilliant and enchanting… Invariably, it manifests some unusual symptom. That is enough to capture the mind's attention and make it look for solutions. Both extremely light pleasure (sukha) and suffering (dukka) arise exclusively in the mind, and this wondrous illumination comes from it, out of ignorance. But when we have never seen through it, we are deceived by it and we grasp them when we first examine this pivot point. We are seduced by the lulling sound of ignorance, believing that these subtle feelings of contentment and radiance are our true core beyond nama-rupa. Without remembering our wrongdoing, we accept this glorious nature of mind, completely taking ignorance as our true nature. But not for long, At this stage, the intense functions of Great Mindfulness and Great Wisdom are still not satisfied. Daily contemplation, investigation and analysis… reverse, reverse, continuous. They will eventually perceive the truth. They will notice the subtle sensations of pleasure (sukha) and suffering (dukkha) manifesting in various subtle changes that appear to be attached to that deluded projection. Even suffering that manifests itself so fragilely can give rise to doubts. Why does the mind have such different conditions? It is never permanent. These small changes observed in the core center of the mind change are just enough ups and downs to attract the attention of mindfulness and wisdom. Once they are detected, distrust raises the alarm that they need to be investigated. Therefore, The knowing quality of the mind then becomes the focus of inquiry. Mindfulness and insight are focused on that point, trying to discover what this awareness really consists of. They have examined all other phenomena, stage by stage and stage by stage, to the extent that all other factors have been successfully ruled out. But this seeing nature is so brilliant and so wondrous. What exactly is it? When mindfulness and insight stick to it, the mind becomes the focal point of the whole investigation. It turns into a battle of Great Mindfulness and Great Wisdom. Not long after, we are able to destroy that ignorance-mind that, from the aspect of ignorance, manifests itself so splendidly and splendidly. Now that they are completely eliminated, even the slightest trace can no longer exist in the mind. When examined with keen and steadfast wisdom until its nature is clearly understood, this phenomenon disintegrates and dissolves into a completely unexpected phenomenon. That moment of enlightenment is called, "Enlightenment under the Bodhi tree," or "The cemeteries of Saÿsāra are completely destroyed." An unquestionable faith arose afterwards. When that center of illumination dissolves, something more extraordinary…hidden in the light of ignorance… is revealed in its fullness. In the mind, it feels like there is a tremor in the entire universe. This crucial moment, when the mind is free from all appearances of conventional reality, is one of the most profound, wonderful, inconceivable and extraordinary. It is exactly here… the moment when ignorance is finally broken… The Arahant of the Noble Path transforms into an Arahant of the Holy Fruit. When the path is completely opened, the Arahantship is reached. The Dharma and mind achieve perfection. From this moment all afflictions and suffering cease. This is the nature of Nirvana. When the nature that we imagine so wonderful and wondrous is finally disintegrated, something inconceivable arises in its fullness. That nature is Absolute Purity. When compared with the pure state of ignorance that we once held in wonder is now just like a pile of cow dung, and the nature covered by ignorance manifests itself as real gold. Even a child knows the difference in value between cow dung and real gold so we don't need to waste time and declare our ignorance by comparison. The dissolution of ignorance marks the moment when the Arahant of the Path (Arahattamagga) and the Arahant of the Fruit (Arahattaphala) come together to their final point. If we compare when climbing the three steps to enter the house, one foot on the last step and the other still on the ground of the house, we have not entered the house with both feet. Only when both feet are firmly on the floor can we say that we are "going home". The mind has "proved the Fa" when both feet are firmly planted on the Supreme Dharma. It has attained the wonderful Nirvana. From that moment of enlightenment the mind is completely free. It turns out to be no further than all the activities of contraband, this is the Arahant of the Holy Fruit... the fruit of the Arahant. It is experienced only for those who are completely liberated from all taints or… The Arhats who have accomplished Sa-Upadisesa-Nibbâna. With regard to nama (nama), rupa (rupa), perception (sanna), mental formations (sankhara) and consciousness (vinnaoa), they are only conditions, natural phenomena that arise and pass away without being able to affect or defile the mind. The same effect with smell, taste, touch, eye, ear, nose, tongue, body, mind, and feeling. Each unit possesses its own separate reality. Its existence is no longer a problem when that mind is now completely free from the ignorance that caused it to create illusions about them. Now the mind is fully aware of the truth. It sees the reality of the knowing nature of as well as the reality of all external and internal natural phenomena. Each aggregate possesses its own separate reality, the conflict that once arisen between them is no longer present. All are free to journey separately. At this stage, the long conflict between defilements (kilesas) and mind (citta) finally ceases. When the Truth is known in this way, the mind no longer feels tense or agitated about the life and death of the aggregates. The mind simply perceives all the activities of the aggregates… how they arise, interact and cease and eventually disintegrate… But because the mind's knowing essence never dies, Fear of death is no longer a weakness. I accept death. … when it wants to come… as well as life… as long as it continues. Both are aspects of the same Truth. THIS EXPERIENCE ENDS THE SURVEY OF THE MIND. When it reaches this level, the mind cuts off birth and death, completely cutting off all manifestations of ignorance and desire. The state of "avijjã paccaya sankhāra" a state in which "the basis of all causes and conditions of ignorance arising from conventional phenomena" completely dissolves. It is replaced by “avijjāya tveva asesavirāga nirodhã sankhārā nirodho” “The dissolution and cessation of conventional phenomena end all suffering”. When ignorance (avijjã) is eliminated, conventional phenomena… that cause defilements to arise… are also eliminated. They completely disappear through the knowing nature of the mind. Conventional phenomena such as delusion that are essential to the aggregates (khandhas) continue to function within them but they no longer cause suffering. Untainted by defilements, they simply give appearances and instructions to mental activity. Consciousness arises through a pure mind and does not cause suffering. “Viññãã paccaya namarýpaÿ, namarýpa paccaya sãîayatanaÿ, sāîayatana paccaya phasso”. All psychic powers and sense-contact which they prescribe are merely natural phenomena occurring, existing according to their true characteristics. They do not exert any negative influence on the mind which has completely accomplished its work up to the point of “evamme tassa kevalassa dukkhakkhandhassa nirodho hoti” (Complete cessation of all suffering). When ignorance (avijjã) and all defilements (kilesas) are eliminated, they are also eliminated through the mind. The disappearance of ignorance (avijjā) means the destruction of the cycle of birth and death. Both are destroyed in the mind, for ignorance-mind (avijjã-citta) is the essence of the world of rebirth, the essence of birth, aging, sickness and death. The craving of the senses with the activity of ignorance as the main driving force, is the root cause of birth, old age, sickness and death... and it is present only in the mind. When ignorance is finally dissolved, cut off forever through the mind, complete cessation is achieved. The mind is then free, infinite and supremely empty, limitless, boundless... fully open. Nothing can contain or hinder it. All contradictions are excluded. When the mind sees and knows, it sees and knows only the Truth. When it sees knowing, it sees only Truth. This is true purity. The degree of purity is experienced in many different areas. Meditation is one area. In samadhi, the thinking body and mind temporarily disappear from awareness. The mind may seem empty, but this degree of emptiness is limited to the duration of concentration practice. At the initial stage of the practice of wisdom, the mind can be permanently separated from the physical body, but nevertheless it cannot be free from all the individual mental factors: feeling, perception, mental formations, consciousness. It is completely empty of form, so the image of the body no longer appears in the mind, but it is not completely empty of all mental concepts. When this level is reached, wisdom can distinguish from the physical mass of the body, and forever separate from the belief that the body is the self. But still it cannot separate the elements of feeling, perception, volition, and consciousness. On further investigation, the mind becomes detached from such mental factors. After that, nothing remains but the luminosity that pervades the universe, the illuminating being inconceivably brilliant, and the mind so empty that it is profoundly magical and profound. This is the terrifying power of True Ignorance (avijjā). Through the constant application of mindfulness and insight, ignorance is finally eradicated from the mind. When all pervading the mind is eliminated, We witness complete purity. The purity experienced at this level completely and forever no longer requires sustained effort. The mind is truly completely liberated. The difference between the purity of mind-ignorance (avijjã-citta) and the purity of mind that is pure, free from ignorance can be illustrated by visualizing a person in an empty room. Standing in the middle of the room admiring the emptiness, he forgets himself. Seeing that there is nothing around them in the room, they simply reflect the emptiness they perceive, not believing the fact that they are occupying that space. As long as there are people in the room, it's not really empty. When they finally realize that the room can never be truly empty until they leave, that is the moment when ignorance dissolves and pure mind arises. Once the mind let go of such phenomena, the mind is supremely pure, but the one who admires that purity, who is amazed at that purity, is still alive. The ego is the point of inquiry, which is the core of ignorance, still linked to the knowing nature of the mind. This is just ignorance. Our "self" is the real obstacle in that moment. When it disintegrates and disappears, there are no more obstacles. Everything is empty: The outer world is empty and the inner world is pure. As is the case with the person in the empty room, we can only really say that the room is empty when the person leaves the room. The mind has penetrated all outer material phenomena and all material phenomena associated with it. This mind is considered to be absolutely pure. True purity occurs when every trace of conventional reality has disappeared from the mind. The extinction of ignorance is not like all the other phenomena we have examined up to this point. Their extinction is accompanied by a clear and steady insight into the true nature. In particular, the illumination of ignorance is eliminated immediately like the flash of thunder. For a moment it spontaneously arises. It's like turning upside down and completely gone. Only then, when that projection disappears, do we really know it to be true ignorance. What remains is absolutely magical and incomparable. Its essence is absolutely pure. Although never experienced before, there was no doubt that it manifested at that moment. Anything that causes doubt ends with it. Completely unburdened. All illusions of self, with our core nature refers specifically to this righteous ignorance. It indicates that it is still linked. All surveys succeed because of it. This ego is the known; The ego is that which is understood. This ego shines light and happiness. The "I" and "mine"… True ignorance lies there. All achievements because of it. Once finally disbanded, personal views also disappear. Still need to accomplish many things, but not for anyone. It is like a jar whose bottom is gone; No matter how much water is poured in, it doesn't retain a single drop of water. Concepts and delusions continue to arise and pass away as a natural activity of the aggregates, but nothing clings to the mind because the vessel that carried it… ignorance… has been destroyed. A thought arises one moment and then passes away the next. When there is nothing to contain them and no one claims to be them, ideas simply appear and then disappear. The mind that knows the absolute purity of self is completely satisfied within. This mind is absolutely pure, completely free of all burdens. The mind's true nature is so cleverly concealed by ignorance that the mind's profound, wonderful, inconceivable true nature has never been seen. The trap of ignorance is so well concealed that meditators who reach this state are often easily deceived. They were completely mesmerized by what they believed to be the magic of the heart. They love it so much that they feel they must preserve it and protect it at all costs. Mostly, as they really are, the shining light belongs to them. True Mind is the point of inquiry that contains many wonderful phenomena hidden within it… This we never imagined possible. These phenomena pollute the mind in the same way that small particles of bait conceal poison that can kill an animal. When it is difficult to discover conceptual reality so that I can compare the defilements hidden in ignorance, I can only give a brief explanation. These factors include: The projection of the being is so extraordinary that it appears to be a finished product. An exceptional boundless bliss emanating from the power of that illuminating light pervades the mind, seemingly transcending the whole realm of conventional reality; a sense of majesty and power so strong that nothing seems to affect it; This attachment is cherished and because of this illuminating nature is seen as real gold. The mind-ignorance seems to possess all the virtues. It is luminous, bold, immeasurable, and its quality of knowing seems limitless. But, although seeing and knowing all things, that seeing nature does not really know it. This is the ignorance foundation of True Ignorance. Once the seeing nature returns and observes itself, ignorance dissolves. This disintegration, in turn, will reveal the truth about the mind, the truth about the Dharma. There is only ignorance that holds this truth hidden from insight. A meditator who is not really adept in the field of wisdom will find it difficult to find a way out of ignorance, because ordinary ignorance and True ignorance are two different phenomena. The nature of ordinary ignorance includes all aspects of delusion, outside and inside the mental pollution. It is comparable to a tree, which consists of leaves, branches, tops and trunks. Ignorance, on the other hand, is like a tree that has been broken down and stripped of all its branches. Through steady effort, wisdom cuts off the development of all activities of ignorance one at a time so that it gradually loses its tendency to clutter and converges into one place… mind. At this point, ignorance no longer has a group of servants that it can direct whenever it is in power. Right here, we discover True Ignorance. The branches of ignorance are numerous and varied. All gonorrhea or psychology is merely its branches and roots. Through focusing on the branches, we tend to overlook the root cause. Because of this phenomenon, when we really come to this true ignorance, we are confused and don't recognize it. It is like a grove of trees sprouting in one place and overgrown with nowhere. It just quietly crawled and grew tall, and more and more branches spread out longer and longer. We must grasp this grove and pursue it to its roots to the main branch. That's where we found the root. When they uproot, the whole tree will die. PART II Arahantship (ARAHATTAPHALA) Shedding tears at the wonder of the Dharma The Dharma talk by Venerable Ãcariya Mahã Boowa was given at the age of 89, on May 2, 2002. The basis of death. exactly in the mind, as birth and death both exist in it. It is the mind that never arises and never ceases. Instead, all the effects of gonorrhea either permeate and pervade the mind keeping us in the loop of samsara over and over again. Do you understand? Look at the mind. If you don't see the poison of the mind, you won't see the poison of the taints. At the higher stage of practice, it is the dazzling fascination of the mind that is the real danger so don't think how wonderful and precious the mind is, because danger is lurking there. If you can see the mind from this angle, you will see the danger lurking in it. Do you understand what I mean? As long as you continue to hold onto the brilliance of the mind and cherish it very much, you will be attached and there will be no way out. Just as simple as that. Don't say I didn't warn you. When the time is right, you have to sweep it all aside until nothing remains. Don't preserve anything. Anything you don't touch… that is the Ultimate Danger. Mentioning this issue reminds me of my practice at Wat Doi Dhammachedi. Early one morning, before the meal, at that time, my mind possessed a profound and wonderful quality that was beyond imagination to see it. I was completely amazed with myself. I thought, “Wow! Why is this mind so unbelievably brilliant?” I immediately stopped my meditation course and contemplated its brilliance, marveling at its wonder. But, in fact, it was the dazzling brilliance that I found miraculously manifesting an EXTREME DANGER. Do you understand what I mean? We tend to indulge in this radiant mind. Actually, I was mesmerized and already deceived by it. Do you see? When nothing remains, we focus on the last point of attention, which is the center of the eternal cycle of samsara, actually manifesting the convention of fundamental ignorance we call it. avijjã. This focus point is the highest state of avijjã, the highest peak of mind in the saÿsāra world. Since there was nothing left at that stage, I simply admired that immeasurable radiance of ignorance (avijjā). That brilliance, however, has a point. It is comparable to a lamp wick. The center of the lamp shines brightly and the light radiates out illuminating the surrounding area. That is the main concern, that cause is so wonderful that it amazes me and then makes me wonder, "Why is the mind so bright?" It seems to have completely transformed the mundane world (saysara). “Look!” What an inconceivable power the mind manifests when we reach the final state of practice. However, I have not yet realized that I have fallen into the lie of ignorance. Then, suddenly, spontaneously, French aphorisms arise, as if someone is speaking in the mind. I can never forget. If there is a point or center of the knower of any place it is the nucleus of life. Like the center of light on the heart of a lamp. Look! It told me exactly what I needed to know; That very point is the core of life. But even then, I couldn't grasp the meaning. I am amazed. A pivot point, a center… The center of light. I started investigating that "point" after Venerable Ãcariya Mun passed away. If there is a point or a center of the knower of any place it is the nucleus of life. If he were still alive, my confusion would immediately elicit an answer from him. That is the focus of the brilliance! And then, that point instantly disintegrated. Once I understood what it meant, I also know how dangerous it is to make it disappear. However, I still carefully protect and preserve it. The Ultimate Danger, then lay there. The point of the Last Danger is the core of the brilliant light that created the world of conventional reality. I will always remember. In February, Venerable Ãcariya Mun's dharmakaya was cremated, and I went into the mountain. There, I was stuck on this issue. It completely amazed me. In the end, I reaped no benefit from the Dhamma words that arose in my heart. Instead of being a great favor to me, it became part of the same terrible illusion that plagued me. I was confused, “Where is it, this point?” Only that point of projection, of course, but it never occurred to me that the center of that radiant mind could be that FINAL DANGER. However, I still consider it unsurpassed HAPPINESS. This is how defilements deceive us. Although I was warned it was the FINAL DANGER, it still fascinates me, making me see it as an unsurpassed HAPPINESS. I will never forget how heavy that dilemma weighed on me. Eventually he left Wat Doi Dhammachedi and went to Sr Chiang Mai in Ban Pheu District. I lived there for about three months, deep in the jungle in the Pha Dak cave, before returning with that mystery still weighing heavily on my mind. Then, while residing on a mountain top there, the problem was finally solved. When the decisive moment has come, the question of time and place is no longer relevant. They simply do not interfere. all disappear under the splendor and splendor of the mind. I have reached the stage where there is nothing left for me to survey. I have let go of everything… only that shining light remains. Except for the center of the radiant light of the mind, the whole universe of dharmadhatu is certainly equanimity. Do you understand what I mean? That the point is the FINAL DANGER? At that stage, Great Mindfulness and Great Wisdom converge at the center of the mind, concentrating all the energies of the entire investigation on this point. I reached the stage where I wondered why one mind has so many facets. I can clearly emphasize that every aspect of the mind is known, and each known aspect is certain to change. Once it is captured, it changes. One aspect is good, the other is bad. The survey focused on that point, analyzing all and trying to understand, “Why does such a mind possess so many different aspects? Like it doesn't merge. “Whatever aspect of the mind is under investigation, all aspects of the mind can change profoundly according to the profound subtlety of the level of cultivation where Great Right Mindfulness and Great Wisdom together. work together. Taken together, these two powers can pursue all changes of mind no matter how subtle. One moment it shines, the next it is dimmed. “Why does this mind possess so many facets? Change comes from within. See it? I started to be able to follow it. This moment is pleasure (sukha), the next moment is suffering (dukkha). In the realm of conventional reality, conditions are clearly a major part of mind. There's nothing left to investigate, Great Mindfulness and Great Wisdom focus directly on the point where change occurs. This moment there is bliss, the next moment it is miserable. One moment it shines brightly, the next moment it's a little dark. But you have to understand the change from happiness to suffering or from bright illumination to darkness, so subtle that it is difficult to discern. However, Great Right Mindfulness pursues it at all times. “Why does the mind have so many changes?” At that critical point, mindfulness lets go of everything else and turns its attention to this crucial suspect. Each aspect of the investigation of the mind converging on all is interrelated. At the most extreme level, Great Mindfulness and Great Wisdom are so subtle that they pervade and penetrate all without vice versa. Great Mindfulness and Great Wisdom at this extreme are different from the mindfulness and automatic wisdom that are often used to reach the final stage. Mindfulness and wisdom automatically work together without being pushed. They examine all dharmas in the subsequent stages, cutting them to pieces, piece by piece. At this culmination, Great Mindfulness and Great Wisdom work together without impulse, but at the same time they pervade all. At that moment, they contemplate the central point of the mind. All other dharmas are considered excluded. There is only a small point of this "knowing" left. It becomes evident that both pleasure and pain are released from that source. Illumination and darkness… The difference arises from the same source. Why is there only one mind that possesses innumerable characteristics? Then, immediately, France answered that doubt. Instant… just like that! This experience is called "Dharma arising through the mind." The defilements that arise in the mind are the forces that bind usa. Dharma (Dhamma) arising through the mind frees us from all attachments. Dharma suddenly arises unexpectedly, even though it is internal sound. Whether it is dark or bright, pleasant or painful, all those dualities are self (anattā). There! Ultimately, no-self has cut off all at once, definitive insight can eventually arise like any of the Three Dharma Seals (ti-lakkhaõa), depending on the personality and temperament of the meditator. But personally, it is anatta (anatta). The meaning is pretty clear. Let go of everything. All are anatta. Suddenly, in that insight into all the different aspects, darkness, illuminating, happiness and suffering... all are selfless, the mind is absolutely still. In the end all is selfless, it has no room to move, it rests... passive, still, on the level of Dhamma. It is no longer interested in self or not-self, no longer interested in pleasure or pain, bright or dark. The mind is at the center, neutral and still. But it is still with Great Right Mindfulness and Great Wisdom, without being empty, without gaps. According to the worldly definition, it is not attentive, but in reality it is fully conscious. The mind is simply in a state of stillness, silence. Then, from that passive, neutral state of mind, the nucleus of life…the knower's core… suddenly separates and falls apart. Finally reduced to not-self, that light and darkness and all other dharmas suddenly fell to pieces and were all and instantaneously annihilated. In that moment, when ignorance overturned and fell from the mind, the sky seemed to collapse, and the entire universe shook. Truth is ignorance, The reason why we have to wander incessantly in the Saha realm. Therefore, when ignorance leaves the mind and dissolves, it seems as if the whole universe falls and disappears with it. Heaven and earth collapsed together. Do you understand? No one will judge at that decisive moment. The natural principle arises by itself and determines by itself. Coming from the middle state of mind, all developments happen suddenly. For a moment the entire universe seemed to turn upside down and disappear. Infinite mystery! Oh my! Truly and truly magical! Too extraordinary to put into words. The nature of the Dharma (Dhamma) is so inconceivable that I am preaching now. Tears welled up when I experienced it. Look at who I am right now! Even my tears flow in remembrance of that event. These two lines of tears are the creation of the five aggregates. Please understand that they do not exist in the pure state manifesting in that moment. That state of nature happened suddenly, in all its unimaginable splendor. I want all of you who are too complacent to realize that the Dharma of the Buddha really is. Oh my! Too magical! So profound and magical! Oh my! Tears streamed down my face! Totally taken aback, I exclaimed, “Is the Buddha so enlightened? Is this the true nature of the Dharma?” It was a phenomenon that I could never perceive or imagine. It simply arises, unpredictably, instantaneously. OH! Unbelievably glorious! Look at me! Even now I'm falling when I remember how wonderful it was. That memory is still fresh in my mind. It has remained with me ever since. My whole body shook at that moment. It's hard to explain. It all happens in an instant. The sky seemed to fall and the world completely disappeared. At that moment, I kept repeating, “What? Did the Buddha attain such a way?" But there is really no need to ask that because I am facing the Truth myself. “True Fa is like that? Is that what Chan Sangha is like?” All the Three Jewels are in synchronicity, merging into the inconceivable and Unsurpassed Dhama… what I call the element of Dhamma. "What? How did Buddha, Dharma and Sangha become one and one?" I never imagined that was possible. “Buddha is Buddha. France is France. Increase is Increase.” This experience made an impression on my mind when I was just old enough to understand such matters. But at that moment when the Unsurpassed Dharma arose in all its wondrous splendor, it was all one and the same nature… marvelous Dharma (Dhmma) nature. Once it arose in all its mystery, all things hidden in darkness, all things that I had never known before, suddenly appeared and shone brightly. I am not creating illusions to deceive people. Even now, that inconceivable flow of Dhamma still amazes me. In all its enveloping, the shining aura illuminates the entire dharmadhatu universe, manifesting all. Nothing is hidden or hidden. Then all the results of good and evil and the existence of heaven and hell hit me with an undeniable force of dharma manifesting. I wish it could hit all skeptics with such a power. All of you have allowed or deceived you so that you believe there are no such things as all consequences of evil, no consequences such as good, no consequences such as Heaven and Hell. . They exist for countless eons and they are pervasive. You just haven't realized them yet. The dharmas are always present. They incessantly harm the ignorant fools in their lives and are so covered by the lies of the contraband that they never see the flash of Truth. WHAT CAN BE BUFFER than hellfire? By convention, the five burning fires of hell correspond to them. The five serious sins are: Killing one's father, killing one's mother, killing an Arahant, damaging the dharmakaya of a Buddha, and actively disassociating the Sangha. And it all became evident at that moment of great enlightenment. After that, there was no need to ask where Heaven and Hell were. Buddha did not lie. These phenomena were equally evident to the Buddha, and he described them as he saw them. Ah! The Unsurpassed Dharma is wondrous and mysterious beyond faith. It completely embraces all in the mind. When the evidence is so obvious, there's no need to go further, right?? This clear insight is in perfect harmony with the mind, so there is no need to ask any more questions. After this, I turned my attention to examine my past lives. It is terrible to think how many times I have been born and died. How many times have I been reborn in the hell realms and so many times in the Brahma realms, only to fall back down again in the hell realms. It seems that the mind climbs up and down some series of stairs. But the mind itself never dies. Do you understand? Mind never dies. Karma buried in the mind. Good results direct the mind to the heavens and the brahma realms. Then, when the positive and negative effects are exhausted, the deep-seated negative effects will arise and drag the mind down to the hell realms, such as the mind climbing up and down many stairs. Do you understand? This is such a route, so be alert and attentive. Today I shared it all… to the point of tears falling for all of you to see. Is this madness or arrogance? Think about it. Listen carefully to the Dhamma that I am teaching the world. I can say plainly: The mind is not brave and it is fearless. It is completely transcendent of any such emotion. So, I turned my attention to examining my past lives. Wow! If an individual's corpse could be spread all over Thailand, there would be no room left. Only one individual! Imagine how much time is spent on birth and death. There are too many, countless eons, and countless eons to be counted. My thoughts also extend to the countless corpses of every single human being in this world. Each and every being's mind has exactly the same history of birth and death over and over again. Every single being is equal in this phenomenon. In contrast to endless time, each past life of a being is dense with countless corpses. It was a scene that was hard to bear. Finally, I feel disgust when I contemplate my past lives. Wow! Having been reborn countless lives, I still struggle endlessly, to be reborn and reborn again. If Dhamma doesn't make a final judgment, I will continue to do so indefinitely. I investigate in that way, contemplating the nature of the world, and the more I do that, the harder it becomes to endure. I see this situation everywhere. Every single being in the entire dharmadhatu universe is caught in the same terrible cycle. In this phenomenon, all sentient beings are equal. Then, an unwarranted feeling of disappointment arose in my mind. I thought, “How can I preach this Dhamma to everyone? Teaching for what? Since the Dharma is like that, how can it manifest so that all sentient beings will be able to perceive and understand it? Would it be best if I lived my life out and then simply forgot?” Do you see? I feel depressed, not interested in teaching. Like, when I found the path to liberation, I was content to be liberated alone. I can see that I am not reaping any benefit from teaching Dhamma to people. How I considered the problem before. But it's not done yet. Occurring spontaneously in my heart, my reflection on the matter continued to develop in stages. Seeing the state of the world, I felt disappointed. I see people completely engulfed in darkness through despair. Blinded so they don't deserve it. The Buddha called such people a person who, although having met the Buddhadharma and tried his best to learn and practice the Dharma, could not achieve the Noble Path and the Fruition in the present life. (Padaparama). Looking higher through the level, I see there are many types of people like those who need to be led, being transported etc.. implies one who needs to be taught, one who cannot attain the Path and Fruition after listening to the concise and clear sutta (Neyya) and one who understands after hearing the detailed explanation. , who is incapable of attaining the Path and fruition immediately after merely hearing a brief and clear teaching but, if explained at length and in detail, will realize the Path and Fruition (Vipacitaññí). People of the Neyya category can be taught on the path of Dhamma. Sometimes they improve, sometimes they fall. Neyya individuals are able to understand the teachings clearly and can practice. But if they are not enthusiastic, they will lose their ability. But if they are enthusiastic in their practice, they can progress very quickly. Depending on the level of commitment Neyya could fall into those two routes. Individuals are always progressing towards the goal. They never faltered. However, their progress is slower than that of Ugghaåitaññý, individuals whose insight is so sharp that they are always fully prepared to resolve to attain the immediate path and fruition. Even though they are animals, they are ready to wait at the gate of the barn, when the gate opens, they immediately run out. Ugghaåitaññý has the power of instant insight that can enable them to transcend insight for a moment. All sentient beings certainly fall within these four categories. When I examine the nature of the world, it naturally separates according to its harmony into these four categories. I can see transcendent individuals existing in countless numbers of humanity that I feel discouraged from teaching the Dharma. Ugghaåitaññý: They prepare to pass immediately. According to each lower level, there is Vipacitaññý, who can make rapid progress towards the goal. Then there was Neyya, who wanted to lie down and easily challenged their desire to be diligent on the path. Do you understand what I mean? These two opposing forces are vying for the upper hand in their hearts. And finally, Padaparama: He has only human form. They are not reaping the benefits of being able to improve their future. The death of such a person is a death that makes no difference. There was only one way for them… to go down. And they will fall and fall further after each successive death. The ascent is blocked, because they have nothing to take with them. They can only go down. Remember this! This teaching comes from the bottom of my heart. Do you think I am exaggerating and intentionally telling lies? When comparing the heart of someone who is absolutely pure, the world is a huge garbage can, containing many different kinds of garbage. From the highest level, Ugghaåitaññý, to the lowest and most common, Dadaparama, all the other levels are gathered in one large container. This whole world of conventional reality is a place of all kinds of defilements that mix good and evil. Do you understand? Through my contemplation I sifted through this huge pile of garbage and discovered the four levels of beings, From that contemplation a realization arose, confronting the discouragement that made me hesitate to teach all. legal person. An inspiration suddenly arose in the mind, "If Dhamma is so supreme, so transcendent that no one can, no one can comprehend it, What divine being am I? What about me? How did I come to realize the Dharma? What reason? What brought about this perception? When I considered the cause, all my thoughts focused on the spiritual journey that led me to liberation. The same Path that the Buddha taught through: Generosity (Dâna), Morality (Sïla), Meditation (Bāvanā). This is the path that led me to that point. There is no other way to reach it. Reviewing my previous practice, I admit that the same path has led everyone else to liberation. It may be rare for only a few people, but there are certainly a few who can achieve it. I cannot deny that. The awareness that this would benefit at least a few people encouraged me to begin teaching the Dharma to those who deserve it. Afterward, monks began to gather around me in the forest and tell me where I lived, and I taught them to be firm in their practice. Gradually, step by step, my teaching began to flourish, until now it stretches and spreads. Now, people in Thailand and all over the world come to listen to Master Maha Boowa preach. Someone traveled to this place to hear me live. Someone heard through my voice recorder that was broadcast throughout Thailand on radio and worldwide. I can assure you that the Dharma I am teaching is not far from the principles of the Truth that I have personally realized. Do you understand what I say? The Buddha taught the same message that I am conveying to you. As I utter these words, I want to cry out, Good (Sadhu)! Although I am only a mouse compared to the Buddha, the realization of enlightenment is right here in my heart. All meaning that I am fully aware of lies within my own being concurs with the teaching of the Buddha. There isn't anything that I realized that contradicts the Buddha. The teachings that I am giving here are based on the same principle of truth that I have long been fully aware of. That is why I teach people with such enthusiasm when I show the Dharma to the whole nation of Thailand. Conventionally speaking, I speak boldly as if I were a victorious hero. But the supreme Dharma (Dhamma) in my heart is not bold or full of fear. No gain, no loss, no win, no defeat. Finally, my teaching comes from pure, immaculate compassion. For example, if I see a pack of dogs biting each other, I will pull them out and stop them from biting each other. I don't care who wins or loses. Only those dogs would care about that. They were biting each other so they were in pain. I simply grabbed them and pulled them apart so they wouldn't bite each other. That is the true Dharma. Dhamma tries to separate people who are always arguing, fighting with each other who is right and who is wrong. This is similar to my teaching in present times in Thailand. This comparison is correct. Let the Fa speak for itself. At this time, I am very active with the world. No one is more active than Ãcariya Mahã Boowa. I mean I'm always looking for a way to separate the dogs of this world so they don't fight each other anymore. And in this day and age, both Buddhists and monks behave like dogs, jostled each other to get ahead and barked loudly as they fought for fame and fortune. So I teach them the Dharma which is equivalent to separation and brings peace between dogs that are biting each other. Dhamma represents Truth. If we give up all illusions and embrace only what is real, both types of people in our society, Buddhists and monks who uphold the Buddha's sect, will live in peace. But unless all the dogs…good and evil…are biting each other right now, the whole nation is in crisis. The teaching of the Buddha (Buddhasāsana) regards the mind-ground of beings as a theater school. This whole ring is now divided and is chasing each other because these dogs are forming a fighting arena in the most sacred area of ​​all Thai people... Buddha's teachings... ( the Buddhasasana). So, I advise everyone to stop and stop because there is no benefit when they fight like dogs. In fact, there are no winners, only losers. Both sides, winners and losers are equally hurt. So let's leave each other, step back and accept reason as your guiding principle. That way, Thailand, its people and this Saha world will be safe and happy. There is no danger to this country. Those who bared their teeth and boasted that they were champions for justice, not the other way around, were also badly defeated. No one is right, because arguments are always wrong. Just like two wrestlers punching each other on the ring, both the winner and the loser are badly bruised. Who can be so proud? There is nothing to brag about. Arguing breeds hatred and jealousy in both sexes. It becomes a battle of concepts and opinions, a test of self-polishing that is downgraded to a brawl when no one listens to reason. Such dogs have made the whole Thai land their battlefield and if they continue, this country will surely fall to ruin. I want people in all parties to think what I say. With all my sincerity, I could only fall in love with the desire to reveal the Dharma to the Thai people for them to hear. If you put an end to all arguments, there will be no unhappiness. We're talking about the worldly definition of victory, where those who are right win for good causes, and those who admit they're wrong, accepting all the same good cause is also the winner. Then both parties will unite and live in perfect harmony. But as for the people who are biting each other and not giving up, there is never a winner or a loser between them… only blood-stained parties on both sides. Is it acceptable? I don't want to see that happen. Thailand is a Buddhist country. I don't want to hear that faith-filled Buddhists are challenging each other like dogs and their blood fills all the sacred monasteries in our country. So please stop all that madness. Finally, the religion of hell and the heavenly realm, the realm of Brahma and Nirvana will verify who is right and who is wrong, who is good and who is evil. So, Don't make mistakes and believe yourself first will send you to the deepest hell. Do not manifest the concept of wholesomeness that departs from the teachings of the Buddha. The land of Dhamma is Heaven and Nirvana, which is the domain of all virtuous individuals. Such erroneous views only drag you down to the level of dogs that are biting and aggressive with each other, and bring untold destruction in their uproar. Such exchanges bring only bloody battles. Remember this! Today I have explained it all to the extreme. It has been 53 years since I witnessed the Unsurpassed Fa. Today I describe that experience for your benefit. Never interfere. Never despair, Dhamma is always sane and right. It conveys itself perfectly, suitable for all situations. For example, today it expresses itself with such power that Ãcariya Mahã Boowa's tears have to fall for all to see. This is the wondrous disposition of Dhamma and the same Dhamma that I teach everyone. I never teach Dhamma by accident. I always teach with enthusiasm. As I have explained many times, I am always ready to sacrifice my life for Dhamma. No one could believe how much effort I put into my practice. When others are not as accomplished as I have been, they cannot imagine the extraordinary effort I have put into attaining the Supreme Dharma. But I tried with such effort and here are the results. It manifests the power of uncompromising diligence when applied to Dhamma. The more determined, the better. Then one can die victorious, but not tragically defeated. Remember this clearly. PART III Arahant (Arahattapatta) Why should Arahants cry? Venerable Ãcariya Mahã Boowa's Dharma talk was given on June 17, 2002, a month and a half after the previous teaching. I share with you the truth: I no longer experience the past, present or future, because I no longer have a trace of conventional reality in my heart. I can assure you there is nothing left. This is the power of the Buddha's Dhamma to end all defilements. Dhamma still resides in the heart. Defilement also resides in the heart and is its enemy. We who are attached to perception have to endure the good fortune and unhappiness that are the result of this conflict, because we belong to the mind. Only the mind belongs to us. Dharma supports and sustains us. Our enemies, the defilements that oppose us, always beat us to dependence. Both arise from the same place… mind. Through meditation, the Dharma gradually gains enough power to overwhelm the taints or… the most subtle… and enough then to completely cut them off from the heart. This is what we mean when we say that all created suffering is annihilated. The destruction of that suffering marks the source of the Supreme Dharma. And it happens precisely when the light of the Dharma is hidden by a dense veil of defilements, obstructing its light from shining in all its splendor. I recall that crucial experience with tears when I gave a lecture recently. I have known this experience clearly in my heart since it first happened, but only recently, changed circumstances prompted me to share it publicly. Truly immensely powerful is the influence of the Dharma as it expresses itself. It unfolds in all directions, influencing them all in a profoundly mysterious way when it touches. Not only does it affect mental phenomena in that way, it also affects physical phenomena, like tears. When associated with Dharma, tears flow with the same force. The problem is, all beings in the dharmadhatu universe are simply obscured by taints. Answer this tree: Who in this world has opened his wise eye to see the truth of the Dharma? No one. So, when they heard that Ãcariya Mahã Boowa was in public tears, they immediately wondered why. What problem does he have? If he really put an end to all defilements and became an Arahant, why is he still crying like that? There, have you seen it? These people misunderstand the tears of the Arahant. Do you understand? Do you realize that all parts of the human body are only aspects of conventional reality? They are connected to the mind, which is responsible for them. Once the mind… who takes care of them… collapses, these conventional realities, which are its enemies, are then torn to pieces. Then the clear nature of the mind shines forth in all its mystical splendor, followed by its natural principle. This is an experiential side. The other side is: At the same moment, the intensity of sympathy and physical response occurs, causing the body to vibrate and tremble in response. Was the vibration primary? No, this is the result of Dhamma's boundless power as it takes a deadly blow to the contraband and forces them to separate the mind forever. Such a vital phenomenon produces a tremendous impact… the whole universe seems to vibrate like an earthquake. Such is the feeling that when the Dhamma and the drudgery finally separate, the conventional reality world and the world of Absolute Liberation finally separate. The true nature of Dharma (Dhamma) then manifests with all its wonderful inconceivables, finally manifesting in the heart experiencing it. Closely connected with the mind, body and mind react to this unparalleled and miraculous experience. The true mind is always present, but it never manifests itself in that way to the knowing body and mind. Completely unaware the impact of the development occurred was enormous. The aggregate of body and mind is all conventional realities, the tools the heart uses for its purposes. When the mind collapses, the clear nature emerges then completely unaffected. But the collection of body and mind, the five aggregates… completely governed by the laws of impermanence, suffering and not-self… are strongly affected. Reflecting its markedly unstable nature, reaction occurs in the five aggregates and then simply disappears. The clear self-nature of the mind is neither born nor destroyed. At this point is the difference between the two. As a result, it is impossible to compare the pure heart of an Arahant with the pile of waste we know as the human body. When we see this reality clearly for ourselves, there is no need to ask further. In such a phenomenon, I would simply say hello and say Goodbye! (Sadhu) with the Buddha himself, even though he was just before. When the Unrealized Truth is realized in our own mind, there will be no need for their verification. N'atthi seyyo and pãpiyo: There is nothing more transcendent than the Supreme Dharma. This realization arises in the mind that identifies with the pure mind of the Arahant. It is so pure that it completely transcends the law of the Three Signs: Impermanence, Suffering and Not-Self. They are no longer in use. The five aggregates become excited. For example, when tears overflow. A couple of tears may fall for many different reasons. Sadness also brings tears, so does happiness. Smoke also makes tears fall, and so do onions and garlic. If so, why is there any fuss over these tears? What's more, tears are just water… the element of water. Just like the physical elements of earth, fire, and wind, water is purely an aspect of conventional reality. Deeply moved by the pure nature of the Dharma (Dhamma) suddenly manifesting, the material elements were agitated. It is this pure self-nature, though completely unpolluted. They are stimulated by good and bad, by pleasure and pain, by sadness and joy. They are forever stimulated in one way or another. But at that moment, the pure nature of the Dharma (Dhamma) suddenly revealed itself causing them to be disturbed. The Five Aggregates are not Arahants; Arahant is not the Five Aggregates. Absolute and not vice versa, the Five Aggregates are conventional reality. Through contrast, pure essence completely liberates all traces of conventional reality… one hundred percent. So the two do not and cannot be confused with each other. They are not related to each other. They only know each other according to their position. the five aggregates, conventional nature of such activity. The pure nature, spontaneously manifesting according to its harmony, has the quality of Supreme Liberation. Thus, for millennia, the five aggregates of all beings through generations have always been perfectly conforming to their properties as conventional realities. Upon attaining liberation, the Buddha and the Arahants then did not destroy the five aggregates to prevent them from working. For example, loud laughter. Laughing is a natural function of the five aggregates, just like shedding tears. Both are simply functions by which the five aggregates function according to their particular nature. As long as their body and mind remain healthy, they can use any function they choose. For example, we can take land and turn it into buildings. Brick, cement, stone, sand, iron… If they weren't taken from the earth, where did they come from? As long as we possess this kind of material basis, we can build whatever we want. Do they have a problem? Are they crazy? That is the question I want to ask. I am criticized for shedding tears in the name of Dhamma, but has anyone seen the pure nature of Dhamma? I myself had never seen it before, or my parents' ancestors had seen the Unsurpassed Dharma before, because they had never practiced that way. I am a monk and I practice. As a result of my practice, I gain solid knowledge and insight step by step, in the way that I have described to you. I practiced in that way and finally I achieved that perfect accomplishment, an achievement that now expresses itself naturally. Have any of you made an effort to see the Unsurpassed Dharma? Or are you all content to sit in a daze with your eyes closed and your mouth open, making animal sounds with the Dharma-nature? Why don't you just bark at the garbage around your neck? Just think about it! That pile of trash is a big bonfire. Greed, hatred, delusion and delusion produce that terrible garbage. Everyone's heart is polluted with it. Why don't you reflect? Criticizing the ultimate Dharma Realm for what? The Buddha transcended us. If Ãcariya Maha Boowa is not true to the Buddha's teachings, then all Arahants are also unreal. But, in fact, the Arhats are always worthy of respect. Unless when does trash become a virtue? What gave it the power to brag, criticize this or that posture, accept or disapprove of the conduct of an Arahant? Just a bunch of trash! Do you understand? Do you realize your mind is dense with this garbage and pollution? Are you proud of that? That dangerous pride will drag you deeper. If you don't see the danger of that contaminated pride, you will come into conflict with the Dharma. Conflict with dharma is like a knife trying to stab a rock. What happens when the knife hits the rock? What happens when you drive your car into a mountain? Who is hurt? Let's think! That trash can will be tormented by that impact. The transcendent beings have transformed this world. What damage could happen to them? As a Buddhist, you should concentrate on this common precept: Don't let your garbage contaminate others and thus yourself will be destroyed in the process. There is no benefit to be reaped from it. The transcendence I am referring to: Where does it come from? I have verified this with all present times in Thailand. Now I'm the worst villain in the entire nation, while the rest of it all is the pinnacle of transcendence? See and define for yourself! If you reject the principle of reason, what will you accept? What do people seek these days? I searched until I was near death, to realize the Unsurpassed True Nature of Dharma which I am now teaching my disciples with a compassionate and compassionate heart. I'm not bragging or bragging about myself. Where does such bragging come from? Boasting, malicious gossip… all this rubbish is unnecessary. What can be augmented with the perfect Dharma Realm? If it requires something more, how can it be called "perfect"? Remember this. Thai Buddhists behave ignorantly. Once I said a word, the whole nation immediately barked. It is pitiful! I feel very sorry for you. That's exactly what the Buddha felt when he wondered why the world was so dark. Tears streamed down his face at that moment… Tears of compassion and tears of amazement at the pure Dharma-nature. Seeing how ignorant people are, the Buddha felt so frustrated that he did not earnestly preach the Dharma to sentient beings: Why are sentient beings not aware of the garbage in their minds? Just like this era. When people listen to the Dharma being taught, they criticize the teacher in a way that causes more harm than joy in receiving priceless lessons that they themselves might struggle to practice to the extent they can. may be appropriate for those who revere their teacher. Why don't they think about what can enhance their being so that they can change? For this reason, I say with conviction that Thai Buddhists are very stupid. Ãcariya Maha Boowa was never disturbed. Let the whole world come and bark if it wants to. I am willing to say what I mean without being swayed. The real Dharma is immaculate from all worldly influences. Those affected by such bad behavior are bound to live with that bad behavior. The person affected by the loss will live with the loss; Those who influence benefit will live with benefit. When virtuous conduct affects a person, they make that virtuous conduct their abode. So to speak, they will be reborn according to their kusala. On the contrary, when doing something wrong affects us, we will live with a hot fire burning in our mind. Is that what you want? The Buddha's teachings have always prevailed as he declared, "Khoa nu hãso kim ânando Niccaÿ pajjalite sati. Andhakarena onaddhã Padïpaÿ na gavessatha. “When this world is engulfed in flames that burn day and night, how can you be completely dark and still be able to laugh continuously? Why don't you seek shelter where you can take refuge?" Listen to that teaching of the Buddha! The Dharma I teach with is such a dharma… What madness has caught hold of you? You follow in the footsteps of the drunkards that the Buddha heard when he declared, referring to them, not a group of holy people, "Khoa nu hãso...". They are just drunks.” This is the story in the sutra: Buddha contrasts with a group of drunkards. Think the difference between them. However, even after the Buddha rebuked them, they were still unaware of their mistake. The tears I shed recently conveyed the same message. How can you remain unconscious of your mistakes? Are you even slower than those drunkards? If you want to avoid decline, you must ask yourself this question. Right now, I'm doing my best to help society. In my mind, I am not brave or afraid. There is no such thing as gain or loss. My challenge is to help you fully reap compassion and love. I sacrificed everything to attain the Unsurpassed Dharma that I am teaching you right now. Those sacrifices are not to achieve something unwholesome. I have almost sacrificed my whole life in the pursuit of the Dharma (Dhamma), overcoming the door of death before I attained great enlightenment. If so, why isn't anyone taking it? What's wrong with Thailand these days? That's what I want to know. The more important people feel they become, the more arrogant and conceited they become, until they begin to think for themselves that they are wiser than Buddha, the Supreme Teacher. Is Thai Land still not aware that the situation is getting worse in this day and age? Its people become more and more stupid! No one pays attention to France anymore. Who knows, maybe it won't be long before no one comes to the temple anymore. When they saw their reaction to my teaching recently, they mocked me with all sorts of compliments and sarcasm. Exactly the same happens when pirated or in full capacity. When they saw me in tears the day before, they mocked me with scorn but I remained immaculate. Make every family in this country criticize me, I won't argue with anyone. I will teach people purely on compassion. Why can't they accept this? Are Thais really so ignorant? Did the Buddha's Dhamma completely disappear from the world? Are the Buddha and his Dharma no longer supreme? Are all yogis…who have realized the Truth through the pursuit of the Buddha’s Dhamma… be seen only as well-intentioned deceivers and enemies of sentient beings? What makes Buddhists so sick? Can't they be good people? Why are they behaving like a pack of dogs?! This is the attitude that I have to accept. But I don't hold grudges against anyone. My powerful voice emanates the power of the Dharma. The Dharma is inconceivable. It is not angry or jealous of anyone. However, the Dhamma has always expressed itself with its intense power. Also pure and immaculate with taints. They tend to express themselves violently with possessive power. The difference is that the expression of contraband or that can cause great devastation to this world while the expression of the power of the Dhamma is like a stream of cool water that extinguishes the world's fire. Do you think I speak through anger? Where does anger arise? Anger comes from defilements. With someone who has completely eradicated all defilements, you cannot make them angry. Try it if you want. There was simply no anger left in their hearts. Even if only a small amount of anger remains, they cannot be exalted as Arahants, having eradicated all defilements. All anger, greed, and delusion are defilements. Do you understand? Study this matter carefully and you will know. The body is the all-pervasive and pervasive conventional reality. As long as it exists directly linked to the pure nature of the mind, it is bound to be affected. This is a natural phenomenon. Where did I go wrong? Who can claim to be powerful enough that they can oppose the Buddha's Teaching? Come first. Hear you bragging! Listen to your reply, "Ãcariya Mahã Boowa is an extremely ignorant monk". I want to hear from all the wise men. Get out of your toilet holes and brag and validate your Fa. I really wanted to see something real appear, but I didn't see anything. No matter where I search. All I see is lazy people, full of greed, hatred and delusion. What kind of transcendence is that? Yet they continued to advance with their extravagant boast. There is no end to their frenzy. APPENDIX MIND The Core The Seeing Nature Of The Mind The following commentaries on the nature of mind are taken from countless dharma talks by MOST IMPORTANT IS MIND, the mind's seeing-nature core. It includes pure and simple awareness: the mind simply knows. Knowing good and evil, the result of criticism and judgment, are all activities of the mind. Such activities may manifest as mindfulness, at other times as insight. But the true mind does not manifest any conventional activity. Those activities that arise in the mind, good or bad, happiness or suffering, or praise and blame, are all conventions of consciousness circulating through the mind. For it manifests the activities and conditions of the mind which, by its very nature, ceaselessly arise and fall away. That kind of consciousness is always unstable and not authentic. The phenomenon of consciousness which is aware when they arise and pass away is called consciousness (viññāa). For example, consciousness knows and registers sense impressions when the six senses, sight, smell, taste, hearing, touch, and dharmas come into contact with the six senses, eyes, ears, nose, tongue, mind, and body. When each sense-door contacts each sense-consciousness, that particular consciousness perceives the moment each contact takes place. Consciousness (Viññāõa), therefore, consciousness is the convention of mind. The five aggregates, or delusions or images, are also conditions of the mind. Once the mind expresses those conditions, they tend to increase rapidly, not dying indefinitely. Conversely, when no conditions arise, only the clear knowing nature of the mind is manifest. However, the core of seeing through the mind of an ordinary person is very different from the core of seeing through the mind of an Arahant. The awareness of ordinary people is polluted from within. Arahants (khïõāsava), have eliminated all defilements. Their knowing nature is an immaculate pure and clear awakening. Pure awareness, emptied of all taints or supreme awareness, a profound and wonderful quality that confers a source of perfect bliss, is befitting the absolutely pure state of the Arahant. That supreme source of bliss is eternal. Never changing or changing as conventional phenomena of the world, always burdened by impermanence (anicca), suffering (dukkha), and not-self (anattā). Those mundane qualities can hardly penetrate the mind of someone who has washed it to the point of absolute purity. The mind forms the very foundation of the Saysara realm. It is the core of the being that wanders for countless eons. It is the mastermind of all the cycles of life and the chief instigator of the cycle of birth and death, constant repetition according to the invariant law of kamma. The mind is controlled by karma, so it has the duty to constantly cycle through the dictates of karma. As long as the mind remains under the control of karma, the phenomenon continues. The mind of an Arahant is the opposite, because his mind has completely transcended the sphere of karma. Because he also transcends all conditions of association, no aspect of relative conventional reality can become associated with the mind of the Arahant. At the level of an Arahant, the mind is absolutely unrelated to all. Once the mind is completely pure, it simply sees according to its clear nature. It is here that the mind reaches its culmination, it attains perfection on the level of absolute purity. Right here, the endless continuum from one life to the next ceases. Right here, the continuous journey from the higher realms of existence to the lower realms and back again, through the repetition of the cycle of samsara, birth, old age, sickness, death, all completely ceased. Why does it end here? Because the hidden, defiled elements that often pervade the mind and cause it to rotate have been completely eliminated. All that remains is the pure mind, which will never experience birth and death again. Reincarnation is never inevitable. However, with the mind that has not yet reached that realm of purity. We can try to deny that rebirth follows death or we can stubbornly perpetuate annihilation, denying all possibilities of life after death, but such conviction cannot change the truth. The core of our knowing nature is not controlled by guesswork, or influenced by people's concepts and opinions. It emerges within our being, coupled with the ultimate power of karma, completely setting aside all speculations As a result, all sentient beings are forced to function from this life. through another life, experience both, rebirth on the grosser level, as animals on the shore, sea, and air, and the lighter rebirth of demons, gods, and Brahmas. Although the phenomenon of later rebirth is so subtle that it is invisible to the naked eye, the mind does not have much difficulty taking rebirth in these realms. It only requires the right karma. Karma is the deciding factor; It is the power that propels the mind on its non-stop journey in the Saha world. The mind is something so subtle that it is difficult to understand what really constitutes the mind. It is only when the mind reaches a state of stillness that its true nature becomes empty. Even experienced meditators who deliberately inquire into the mind cannot know its nature until they have attained the stillness of concentration. Even though the mind resides in the body, we can never trace it. It is so subtle. Because it is pervasive throughout the physical body, we cannot say which part or aspect is truly the true mind. It is so subtle that with the practice of meditation it is possible to detect presence and distinguish nnos through all other aspects related to the body. Through meditation we can separate them, knowing that the body is one phenomenon and the mind is another. This is a separate area, The area in which the mind is experienced in samadhi, but how long it lasts, is limited by the duration of meditation practice. At the next level, the mind can completely separate itself from the physical body, but nevertheless it cannot cut off the individual psychological aggregates: (feeling) vedanā, (perception) saññā, formations (sankhāra), and consciousness (viññāõa). When the mind reaches this stage, we can use wisdom to separate the body and eventually become rid of the view of the body, believing that we are the body, but still we cannot separate the essential elements. god, feeling, perception, action, and consciousness. Through the use of wisdom to examine further, these mental factors can also be separated from thaan. Then we can see for ourselves clearly…(sandiååhik)… that the five aggregates are realities separate from the mind. This is the third degree of detachment. At the final level, our attention is directed to the root cause of all illusions, the extremely subtle pervasive ignorance which we call ignorance (avijjā). We know the names of ignorance, but we don't know that they are hidden in the mind. In fact, it pervades the mind like poisonous poison. We can't see it, but it's there. At this stage, we must definitely rely on the transcendent power of our mindfulness, insight, and patience to eliminate the poison. Naturally, through the use of the powerful power of mindfulness and insight, even ignorance (avijjã) can separate the mind. When all mental defilements are finally eliminated, we reach the ultimate stage. Separation at this stage is a permanent and complete disintegration that requires no further effort to maintain. This is true freedom for the mind. When the body is sick, we know clearly that only the physical elements are affected, so we are not bothered or upset by the symptoms. Often, bodily discomfort causes a mental breakdown. But once the mind is truly liberated, one can remain at peace even in the midst of intense physical pain. Body and pain are known to be two separate phenomena from the mind, so the mind does not participate in that crisis. Having eliminated them distinctly, the body and sensations can never again be confused with the mind. This is the absolute liberation of the mind. TRUE Illumination and Insight, the mind is always ready to come into contact with all things in each self-nature. Although all conventional phenomena, without exception, are controlled by the three laws of the Three Laws of Impermanence (anicca), Suffering (dukkha), and Not-self (anattā), mind is not subject to those laws. The mind is conditioned by impermanence, suffering, and not-self simply by the dependent phenomena spinning with them. Although it is whirling, parallel to conventional phenomena, the mind never disintegrates or disintegrates. It rotates under the influence of forces that have the power to make it rotate, but the actual power of the mind is beyond disintegration. Beyond fragmentation, it is also beyond the realm of Impermanence, Suffering and Not-Self and the law of creation. But we are still unaware of this fact because conventional realities are relating themselves to the mind completely covering it, causing the nature of the mind to fully accommodate them. Birth and death are always conditions of the mind affected by gonorrhea. But, when the defilement itself is the root of our ignorance, We are not aware of this fact. Birth and death are afflictions that arise from gonorrhea. Our real problem, our real fundamental problem… also the mind's problem base… is that we lack the necessary capacity to live with our true nature. Instead, we always take deceptive phenomena as the core of what we really are, and the behavior of the mind is never in harmony with its true nature. Instead, it expresses itself through the clever deception of gonorrhea, which causes it to feel tense, anxious and afraid of almost everything. It is afraid of life, and afraid of death. Any phenomenon that happens… a little pain, a little pain… also scares them. They get flustered even with the slightest stir. As a result, the mind is forever filled with anxieties and fears. And though fear and anxiety are not the essence of the mind, they still cause apprehension there. When the mind is purified of its defilements, it is absolutely pure and free of all attachments, only then can we see the fearless mind. After that, there is no longer fear or courage, only the true nature of the mind, which naturally exists by itself, forever independent of space and time. Only that shows up… nothing else. This is the heart. The term "true mind" refers only to the absolute purity, or "the sa-upādisesa-nibbâna", of an Arahant. Nothing else could be more complete and nothing hidden. I myself feel ashamed to have to use the term in other ways. The term "primordial mind" means that the primordial nature of the mind is spinning restlessly through the cycle of rebirth. The Buddha emphasized this when he taught, “Bhikkhus, the essence of the primordial mind is illuminating and lucid, but it is tainted by the stream of defilements.” Logically, "primordial mind" refers to the origin of conventional reality (sammuti), not the origin of Absolute Purity (parisuddhi). In reference to the primordial mind, the Buddha said, "Pabhassaramidaÿ cittaÿ bhikkhave." Pabhassara means illuminating. It is different from purity. His teachings are absolutely correct. It cannot be argued. If the Buddha equated the primordial mind with the pure mind, we might immediately object, "If the mind's root is pure, why does it arise?" The Arahant, who has purified his mind, is the one who never has to be reborn again. If your mind is fundamentally pure, then why do you need to purify it? Is this an obvious objection? Why should it be purged? The illuminating nature of mind, on the other hand, can be purified because its projection is nothing more than the true essence of ignorance (avijjā). The meditator will realize this truth for himself clearly the moment the mind transforms this projection to Absolute Liberation (vimutti). After that, that brilliant illumination will no longer appear in the mind. At this point, one realizes the Supreme Truth about mind. WHEN THE MIND HAS BEEN COMPLETELY CLEAN, it is always bright and shining. When one dwells in a quiet place, surrounded by absolute silence… like the stillness of the night… even though the mind does not “concur” in concentration, its focus point of awareness is extremely light. unimaginable level. This subtle awareness manifests as the all-encompassing illumination around us. We are not aware of the eye, ear, nose, tongue, body, mind, despite the fact that the mind cannot enter samadhi. Instead, it actually experiences its own solid ground, the very base of the mind so purified that only the magical, enchanting knowing nature is most evident. Seeming to exist independently of the physical body, this extremely light awareness stands out specifically in the mind. Due to the subtle and distinct nature of the mind at this stage, its knowing nature completely prevails. No vision or vision appeared at all. It is an awareness that stands out on its own. This is an aspect of the mind. Another aspect of the mind is seen when the mind is completely purified and quietly absorbed, do not think or imagine anything. Cease all activity, all activity, simply rest for a moment. All thoughts and images in the mind completely stop. This experience is called, "The mind enters into a state of complete stillness." After that, the core of the mind's knowing nature is left. Except with this extremely light awareness… an awakening that seems to cover the entire dharmadhatu universe… absolutely nothing else happens. Unlike the flow of light, whose range is limited, shining near or far depending on the power of the light, the flow of mind is limitless, not "near" or "far". For example, the light property of an electric lamp is based on electricity. If the electricity is high, it will shine far away, if it is low, it will shine near. But the flow of mind is very different. Distance is not a factor. It is precisely the mind that transcends all conditions of space and time, allowing it to be all-encompassing. Near or far, the concept is not applied. All that is displayed is the extremely light awareness that pervades everything in the entire dharmadhatu universe. The whole world seems to be filled with this subtle quality of seeing, as if nothing else exists, even though things still exist in this world as they usually are. The all-embracing flow of the mind has been purified of everything that obscures it, this is the true power of the mind. That absolutely pure mind is hard to even describe. When there's a phenomenon that defies definition, I don't know what its defining characteristic is. It cannot express the same way that all conventional conventions can, simply because it is not a conventional phenomenon. It is merely the category of those who have transformed all aspects of conventional reality and thereby realize for themselves that unconventional nature. For this reason, the language cannot describe it. WHY ARE WE TALKING ABOUT A 'Conventional' Mind and an Absolutely Pure Mind? Are they really two different minds? It's not like that at all. It is still the same mind. When it is controlled by conventional reality, such as defilements and defilements, that is a condition of the mind. But when the wisdom function purifies it thoroughly until this condition is completely dissolved, the true mind, the true Dharma, that can endure the test will not disintegrate and disappear with it. Only the conditions of impermanence, suffering, and non-self that permeate the mind really disappear. No matter how subtle or how subtle they are, they are still conditioned by impermanence, suffering and not-self, and thus certainly conventional phenomena. Once these phenomena are completely dissolved, the true mind that transforms conventional reality becomes fully clear. This is called the Absolute Purity of the mind, or the Absolute Liberation of the mind. All previous conjunctive conditions of the mind have ever been cut off forever. Now completely pure, the mind's seeing-nature core exists alone. We cannot say where in the core body this knowing nature of concentrated mind is. Before that, with the conventional mind, it formed a prominent point that we could clearly see and recognize. In samadhi, for example, we have it centered right in the center of the chest because the seeing quality of our awareness stands out clearly there. A brilliant, silent light emerges conspicuously from that point. We can see this phenomenon for ourselves. All meditators whose level of stillness has reached the firm foundation of samadhi perceives as the center of "knowing" which is distinctly prominent in the sphere of the heart. They won't argue that it's concentrated in the brain, as someone with no experience in concentration always assumes. But when that same mind is purified until it is completely pure, that center disappears. We no longer think that the mind resides above or below, or that it resides at a particular point in the mind. Now it is pure awareness, a quality of knowing so subtle and subtle that it transforms all conditioning. However, saying that it is "extremely light", we are obliged to use conventional language which cannot express the truth, of course, the concept of extremely lightness is a convention in itself. When light awareness has no single point or center, it is difficult to find its definite location. Only the core knows, absolutely nothing permeates it. Although it still exists among the same aggregates or is often confused, it no longer shares the same characteristics with them. It is very different. Then we clearly know that body, five aggregates and mind are separate and distinct realities. it no longer shares the same characteristics with them. It is very different. Then we clearly know that body, five aggregates and mind are separate and distinct realities. it no longer shares the same characteristics with them. It is very different. Then we clearly know that body, five aggregates and mind are separate and distinct realities.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONSTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.4/12/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.