url:: https://spiritualessence.in/2022/03/20/from-ignorance-to-awakening/ # From Ignorance to Awakening – Anumodana Sankalpa | by [[Vilas]] Tags:: #dhamma/map, #dhamma/practice/map ## (Intro) TODO ## Beginner series – What shall be achieved here? TODO ## Intermediate Series: What shall be achieved here? TODO > [!important] Finally, you would also understand that everything that arises, would perish: > > Everything is – > > 1\. ***saṅkhatā*** (conditioned) > 2\. ***paṭiccasamuppanna*** (dependently originated) > 3\. ***nissattā*** (no being as a person in there) > 4\. ***nijjīvā*** (no life form can be found) > 5\. ***tucchā*** (insubstancial) > 6. ***suññā*** (empty to core) > 7\. ***khaya dhammā*** (all dhamma’s keep on diminishing) > 8\. ***vaya dhammā*** (all dhamma’s dissapear) > 9\. ***virāga dhammā*** (all dhamma’s are not attached to anyone as in solidity, liquidity etc.,) > 10\. ***nirodha dhammā*** (all dhamma get extinguished) > 11\. ***Khayaṭṭhena aniccā*** (Since they diminish all the time, it is aniccā) > 12\. ***Bhayaṭṭhena dukkhā*** (As everything diminishes, so the fear is going to be there and is pain and suffering) > 13\. ***Asārakaṭṭhena anattā*** (it is essenceless to hold onto something as “me and mine”) > > **Sutta relating to the 13 lakkhana?** > Here is [[SN22.21 Ānandasutta]] would be ideal as it lists from: *aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ*  > *virāgadhammaṁ nirodhadhammaṁ,* and does not provide word meanings. > However, above have provided each word meaning. > > **What are dhammā’s?** > 1\. All dhatu’s or quality as in solid, liquid to everything around including 5 aggregates that can arise and disappear are **dhammā** > 2\. All those mentioned in this table below including 5 elements are **dhammā** ^13-lakkhana TODO ## Advanced Series: What shall be achieved here? We are coming into advanced section which helps those who know that they have reached Sotapanna or already at the state of Sakadagami and beyond. We would require relevant suttas to understand dhamma from all aspects. The collection of the sutta here, are from my experience and may not be applicable for all . Readers are advised to note that there are many suttas Buddha has delivered catering to each kind of mentality and hence one can search or take what is appropriate for him/her and search many more suttas for their appetite on [SuttaCentral.net](https://suttacentral.net/) ### Understanding Viññāṇa Before we proceed further, better would be to understand on what is ***viññāṇa***. In English it called as consciousness and sometimes referred as “mind” as well. If one could go through [**Paṭiccasamuppādavibhaṅga**](https://www.ancient-buddhist-texts.net/Texts-and-Translations/Paticcasamuppadavibhanga/index.htm), can see that there are **NINE** stages under *[Paccayacatukkaṁ](https://www.ancient-buddhist-texts.net/Texts-and-Translations/Paticcasamuppadavibhanga/05-The-Conditions-Tetrad.htm)* section. If you look at the English translation, seems weird and taking this opportunity to provide clarity on these **NINE** stages. > [!NOTE] Usual English translation is as follows: (In [Paṭiccasamuppādavibhaṅga](https://www.ancient-buddhist-texts.net/Texts-and-Translations/Paticcasamuppadavibhanga/05-The-Conditions-Tetrad.htm) or [Vb6](https://suttacentral.net/vb6/en/anandajoti)) > > ***Tattha katamaṁ ‘saṅkhārapaccayā viññāṇaṁ?’*** > Herein, what is ‘with a (volitional) process as condition: consciousness?’ > ***Yaṁ cittaṁ mano mānasaṁ hadayaṁ,*** > That which is thought, mind, mentality, heart, > ***paṇḍaraṁ mano manāyatanaṁ manindriyaṁ,*** > consciousness, mind, the mind sense sphere, the mind faculty, > ***viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu:*** > consciousness, the consciousness constituent, the mind-consciousness element arising from that: > ***idaṁ vuccati ‘saṅkhārapaccayā viññāṇaṁ.’*** > this is said to be ‘with a (volitional) process as condition: consciousness.’ ^9-stages-vinnana-vibhanga As you could see above, it gets complicated on the meaning through conventional English explanation. Below is what ***viññāṇa*** is all about: > [!example] 9 stages of *citta* to *viññāṇakhanda* ([[#^9-stages-vinnana-vibhanga|source]]) > 1\. ***citta*** – pure light – just falls on all the objects > 2\. ***mano*** – objectification – bringing four *mahabhuta* and *updayarupa* together > 3\. ***mānasa*** – identification of that object – animal, bird, insect human etc., > 4\. ***hadaya*** – Keeping the object to the heart as in getting connected with that object > 5\. ***paṇḍara*** – Feeling intimately associated with that object which creates emotions. > 6\. ***mano manāyatana*** – object now has a home wherein, there is a connection. > 7\. ***manaindriya*** – making sense of that object and ready for story making > 8\. ***viññāṇa*** – ***vi*** + ***ññāṇa*** = without any knowledge of reality. Which means, viññāṇa is defiled consciousness and keeps on identifying and naming this and that. > 9\. ***viññāṇakhanda*** – heaps of distorted or defiled consciousness which keeps on providing experience to ‘mano’ on what it knows ^9-stages-vinnana ### 102 Suttas Let us now journey to Advanced series. Here, we are taking sutta’s which will help us to move from Sotapanna to Sakadagami to Anagami and to Arahat depending upon development of five *indriya* and *bala* **Suttas to contemplate deeply are**: #### (1 - 20) **1\. [Bahudhātukasutta](https://suttacentral.net/mn115/en/sujato) (MN115)** – This sutta provides important aspects of dhātu. In all the books and internet, it is termed as “elements”, but it is not elements as such. Should be considered as “quality”. As you see in the sutta, pleasure, pain etc., are translated as “elements” while they cannot be elements. There are only 5 elements and nothing more than that. This sutta helps in understanding all about loka which is covered in the last of this series . However, other parts of translation is correct and one can try to investigate on this sutta. If he/she is finding it real difficult, then it shows that the Sotapanna /Sakadagami stage has not been passed. **2\. [Indriyabhāvanāsutta](https://suttacentral.net/mn152/en/sujato)(MN152)**– This sutta explains about how to stop senses from going around sense objects. In the sutta, one can see how a normal person who started with Buddha dhamma would do and how an astute would do. This is again an advanced sutta to deep dive and experience stopping of movement of consciousness in all 6 senses. To understand this sutta, the mind should be in good maturity. Then you need to practice as indicated in the video below. **3\. [Sāriputtasaddhivihārikasutta](https://suttacentral.net/sn35.120/en/sujato) (SN35.120**)- This sutta is also a good sutta to understand about Indriya’s and how one can stop the senses moving into sense objects and what should be done. This time, it is from Sariputta who explains to his students on how to do it. This is one of the most important aspect to be considered in order to reach higher than *Sotapanna* and reaching all the way upto *Anagami* stage. **4\. [Sāmaññaphalasutta](https://suttacentral.net/dn2/en/sujato) (DN2)** – If one were to penetrate very well into this sutta, you can see for yourself on how one reaches to *Arahat* and how verifying this achievement. Generally **3 things** have to be accomplished in order to reach *Arahat* as indicated in the sutta. **a. Completed moral values** and it has become his second nature. **b. Samadhi involving:** i. Sense restraint ii. Being aware of what is happening in senses and mind iii. Contentment iv. Removing 5 hindrances v. Paṭhamajhāna – First mind-stilling or absorption vi. Dutiyajhāna – Second mind-stilling or absorption vii. Tatiyajhāna – Third mind-stilling or absorption viii. Catutthajhāna – Fourth mind-stilling or absorption **c. Panna or Wisdom involving EIGHT knowledge** 1\. Vipassanāñāṇa – Insight into reality 2\. Manomayiddhiñāṇa – Astral movement through mental sheath or body 3\. Iddhividhañāṇa – Psychic Powers 4\. Dibbasotañāṇa – Clairaudience 5\. Cetopariyañāṇa – Comprehending the Minds of Others 6\. Pubbe­nivāsā­nu­s­sati­ñāṇa – Recollection of Past Lives 7\. Dibbacakkhuñāṇa – Clairvoyance 8\. Āsavakkhayañāṇa – Ending of Defilements Through this sutta, one can understand about what is *sila, samadhi* and *panna* and what all should be achieved in order to say that *“arahat-phala”* has happened. Practical application of **Sāmaññaphalasutta** is there in following videos: 1\. [Understanding and practice of Sāmaññaphalasutta Day 1](https://youtu.be/7z-5W-YUMUg) 2\. [Understanding and practice of Sāmaññaphalasutta Day 2](https://youtu.be/oyd6juRo-wU) **5\.** **[Susimaparibbājakasutta](https://suttacentral.net/sn12.70/en/sujato) (SN12.70)** – In this sutta, one can note that there are many bhikkus become Arahat, but without any psychic powers, but through wisdom. Susima goes to Buddha in order to understand the teachings so that he and his disciples can get food, shelter, clothing and medicines which would have got stopped due to Buddha and disciples popularity. His disciples instigates him to understand the teachings and learn to recite so that their comfort is not lost. After meeting Buddha, Susima then understands the teachings and confesses his wrong doings and works out sufficiently to reach Arahat. His earlier disciples also join the Sangha henceforth. **6. [Chachakkasutta](https://suttacentral.net/mn148/en/sujato) (MN148)**– The Buddha analyses the six senses from six perspectives, and demonstrates that there is no essence and is empty to the core. This when contemplated correctly helps to reach 7th jhana and higher. You could read about how the sense, sense objects and consciousness create a sense of “I” by [clicking here](https://spiritualessence.in/2021/06/05/personal-identity-view/) This helps to understand and experience anatta and hence makes one grow beyond Sotapanna. **7\. [Anupadasutta](https://suttacentral.net/mn111/en/sujato) (MN111)** – This sutta explains Sariputta achievements step by step and how should one enter from 1st jhana to 9th jhana or absorption. This will only work past Sotapanna stage and becomes very well established towards Anagami stage where one can see that all EIGHT jhanas can be achieved. When moving from eighth to ninth and accomplishing it, the person becomes fully accomplished or Arahat. **8\. [Girimānandasutta](https://suttacentral.net/an10.60/en/sujato) (AN10.60) –** This sutta helps from Intermediate stage (at Sotapanna and beyond) into Arahat as it covers 10 different kind of perception which should be practiced diligently in order to reach the highest or supreme even in the most sick state of body where the person is about to die. In this sutta, Ananda recites this sutta to Girimananda and he comes back to life fully cured eventhough he was sick and was on his death bed. **9\. [Mahātaṇhāsaṅkhayasutta](https://suttacentral.net/mn38/en/sujato) (MN38)** – This is a fantastic sutta which explains about what is consciousness and how it manifests through all 6 senses. Gives clarity on dependent origination and how should one correctly understand it. Also, there is fantastic clarity on how beings are born, how they develop and what should be considered and what should not be. This sutta also covers morality, samadhi and how the wisdom shines and what should one do to liberate himself from the samsara. **10\. [Dasuttara Sutta](https://suttacentral.net/dn34/en/sujato) (DN34)** – This is a best contribution of Ven.Sariputta whose wisdom and insight is unmatchable. He talks about 10 x 10 things (totalling to 100) which once done completely would reach to Arahat. **11\. [Saṅgītisutta](https://suttacentral.net/dn33/en/sujato) (DN33)** – On a similar lines of Dasuttara Sutta, this sutta goes even more detailed and hence both can be verified in order to reach Arahat state. Infact, these are the only 2 sutta which are sufficient to end the journey of samsara. **12\. [Dhātuvibhaṅgasutta](https://suttacentral.net/mn140/en/sujato) (MN140)** – This sutta explains about what dhatu’s are and how one should see them inside the body and also outside. Also, on what should be developed and experienced. This helps in coming out of “i ness” and “mine-ness” and one from grasping and wanting to become something or not to become something, thus leading to highest clarity and purity of consciousness which then is liberation from all sufferings **13\. [Pāyāsisutta](https://suttacentral.net/dn23/en/sujato) (DN23)** – Another beautiful sutta to remove micca-ditti or wrong views one would hold. This is applicable even today and one can see how, Ven.Kassapa resolves the problem and explains on what should be understood relating to how beings move about in the samsara and why removal of wrong views is most important **14\. [Puttamaṁsasutta](https://suttacentral.net/sn12.63/en/sujato:) (SN12.63)** – This is a nice sutta which explains on how one should treat body, feelings, perceptions, sankhara and consciousness which are 5 aggregates which has “food” and “fuel” as it source. And when one cuts these fuels, then nibbana is reached then and there. **15\. [Atthirāgasutta](https://suttacentral.net/sn12.64/en/sujato) (SN12.64)** – On the similar lines of Puttamaṁsasutta, this sutta explains on how the fuel happens which is due to “raga” or “passion” or “wanting” which then makes a being to do many actions that causes more pains in order to make it happen in this life or in live’s to come. **16\. [Madhupiṇḍikasutta](https://suttacentral.net/mn18/en/sujato) (MN18)** – This is one of the best sutta which explains on “papanca-sanna-sankha” which means that: a. Papanca – Proliferation of how am I doing? b. sanna – perception c. sankha – Estimating and re-estimating When through all 6 senses, the being will start to make stories out of everything and then perception happens to make it real and then estimation and re-estimation starts due to an effort to keep “how am I doing” all the time comfortable. **17\. [Nirāmisasutta](https://suttacentral.net/sn36.31/en/sujato) (SN36.31)** – All about what is best sukha which is undiluted and that is nirāmisa. This sutta explains on how to attain Nirāmisa which is far better than samisa which is adultrated. **18\. [Māgaṇḍiyasutta](https://suttacentral.net/mn75/en/sujato) (MN75)** – a nice sutta explaining about how 5 senses gets the consciousness into trouble and how the being with consciousness suffers due to these senses. **19\. [Cūḷavedallasutta](https://suttacentral.net/mn44/en/sujato) (MN44)** – Question and Answer session between Dhammadinna and Visaka. Visaka has been married with Dhammadinna. Visaka meets Buddha and gets wisdom to the level of Anagami and after coming back home, he keeps himself at a distance of Dhammadinna who finds it strange of her husband behaviour. Next day, she asks him on the change of his state and Visaka informs that he has been with Buddha and has understood the truth which then confirms him to be an “anagami” and hence cannot be with “wife” from now on. Also, he says that she can take possession of home, wealth like Gold, Silver etc., and settle down with her parents or she can stay here at home and he can go out of home. Looking at this change, she meets Buddha and within a very short time of 2 weeks, she reaches Arahat stage. Whereby, Visaka then meets Dhammadinna and asks her questions which she completely answers, In the end, he puts her a question which shows his lack of knowledge and she directs him to Buddha. Later, Buddha says that what Dhammadinna has said is correct and in line with Dhamma and asks Visaka to workout properly. After few days, he is able to reach Arahatphala samapatti. This sutta is very good to reach Arahat stage. **Watch below videos which provides practical application of this sutta:** 1\. [Practising Cūḷavedallasutta Day 1](https://youtu.be/uqbo8DIejT8) 2\. [Practising Cūḷavedallasutta Day 2](https://youtu.be/Fw_FGpEAdvw) 3\. [Practising Cūḷavedallasutta Day 3](https://youtu.be/BYVlkWwlzDc) 4\. [Practising Cūḷavedallasutta Day 4](https://youtu.be/XRBXQChfiNI) **20\. [Mahāvedallasutta](https://suttacentral.net/mn43/en/sujato) (MN43)** – Longer question and answer session between Ven.Sariputta and Ven.Mahākoṭṭhita on every aspect of dhamma including how many different ways of getting “ceto-vimutti” or complete release. This is a very good sutta for practice and to reach Anagami and Arahat stages. **Watch below videos which provides practical application of this sutta:** 1\. [Experiencing Mahavedallasutta day 1](https://youtu.be/QbOo-1mZX0I) 2\. [Experiencing Mahavedallasutta day 2](https://youtu.be/pjw-ZIlUn60) 3\. [Experiencing Mahavedallasutta day 3](https://youtu.be/i-DN7cSOkyY) 4\. [Experiencing Mahavedallasutta day 4](https://youtu.be/EFYC5mbkND0) 5\. [Experiencing Mahavedallasutta day 5](https://youtu.be/kXVvEjlgnX8) 6\. [Experiencing Mahavedallasutta day 6](https://youtu.be/5vL1ztHYu6U) 7\. [Experiencing Mahavedallasutta day 7](https://youtu.be/MFO3xhqo_G0) #### (21 - 32) **21\. [Alagaddūpamasutta](https://suttacentral.net/mn22/en/sujato) (MN22)** – In this sutta, one of the bhikkhu gets a wrong view “As I understand the Buddha’s teachings, the acts that he says are obstructions are not really obstructions for the one who performs them”. Other bhikkhu’s who hear from him try to persuade him to drop the wrong view and say that “The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.”. When Ariṭṭha, the bhikkhu would not let go of this wrong view, they take this matter to Buddha who then gives discourse wherein he compares a person who can just recite and not really know anything about Dhamma. This is a nice sutta to analyse within ourselves whether we know it only as theory or is there any thing called ‘practical’ experience through those sutta’s. **22\. [Abhiṇhapaccavekkhitabbaṭhānasutta](https://suttacentral.net/an5.57/en/sujato) (AN5.57)** – This sutta details on how old age, diseases, death, sorrow, lamentation etc., which is there in all living beings and reflecting on this ensures that the latent tendencies to do immoral deeds gets reduced and they feel much relief from suffering and pain since one can see that all beings go through this cycle and none of them is exempted. **23. [Lakkhaṇasutta](https://suttacentral.net/dn30/en/sujato) (DN30)** – This is a great sutta to compare our various body parts, 32 in number with that of Buddha with its characteristics. We can easily find out why we are like this and while those who become Buddha would be. When I watched my body with that of Buddha, felt really disgusted and ashamed of the mistakes and omissions I’ve done in my former lives including the current. This has considerably helped me to not do these mistakes again since the body which gets created has all of these as source. **24\. [Kandarakasutta](https://suttacentral.net/mn51/en/sujato) (MN51)** – This sutta details about 3 kind of mortification and how one should not mortify which leads to bad destination. Buddha explains here on how one should lead a pious life without any mortification which then leads to liberation and not about mortification. **25\. [Dvedhāvitakkasutta](https://suttacentral.net/mn19/en/sujato) (MN19)** – Two kind of thoughts. One taking to danger and another taking to liberation. How to make mind rid of danger so that one can easily reach the shore. **26\. [Mahādukkhakkhandhasutta](https://suttacentral.net/mn13/en/sujato) (MN13)** – A good sutta to find out what is pleasure, danger of pleasure and escape from pains caused due to following pleasure. This is the difference between Buddha teachings and other sectarian teachings. This sutta talks about what should be answered when asked by other sect relating to Buddha teachings and how to ask them questions which then makes them very uncomfortable. *This video provides more details on how one becomes stingy and jealous eventhough he does not want to be* **27\. [Paṭhamabhavasutta**](https://suttacentral.net/an3.76/en/sujato) (AN3.76)– A nice sutta which explains on what is kamma, what is consciousness and what is moisture which brings in the existence as we see a plant coming into existence. If we could apply in our life, we can get into Arahat stage pretty soon. **28\. [Daṭṭhabbasutta](https://suttacentral.net/sn36.5/en/sujato) (SN36.5)** – Another great sutta which covers aspects of how should one consider pleasure, how should one consider pain and neutral feeling. What are the steps that needs to be followed so that the mind does not lead itself into defiled way of existence. **29\. [Nibbānasukhasutta](https://suttacentral.net/an9.34/en/sujato) (AN9.34)**– This sutta explains about how 5 senses and jhanas are different and provides nibbana when one gets rid of sensual pleasures) **30\. [Sakkapañhasutta](https://suttacentral.net/dn21/en/sujato) (DN21)** – In this sutta, Sakka or Indra asks Buddha on what is the reason humans, devas, asuras, gandarva’s (fairies) eventhough know that bad deeds take them to a bad destination, but still end up doing the same. Buddha then explains that this happens due to the fact that beings get either jealous of someone and become stingy on another side. This sutta gives a very great perspective of what should be done and what should not be done. This video provides practical aspects of this sutta. **[31.Kāyagatāsatisutta](https://suttacentral.net/mn119/en/sujato) (MN119)** – This is one of the best sutta for developing awareness of the body. Covers most of the aspect relating to Mahasatipatthana Sutta, and is a must for getting body in a way that is feasible for meditation practice. Herein, it talks about asubha bhavana which needs to be practiced to get rid of kama or enjoying sensuality. **Which Object are suitable for who?** **Swollen Corpse:** Those who lust after beauty of form. **Discoloured Corpse:** Those who lust after beauty of the skin and complexion. **Festering Corpse:** Those who lust after a sweet-smelling body, using perfumes. **Fissured Corpse:** Those who lust after the firmness and solidity of the body. **Mangled Corpse:** Those who lust after fullness of the flesh, ***such as the breasts.*** **Dismembered Corpse:** Those who lust after graceful movements of the body. **Cut & Dismembered Corpse:** Those who lust after perfection of the joints of the body. **Blood-stained Corpse:** Those who lust after beauty produced by adornments. **Worm-infested Corpse:** Those who are attached to the idea that the body is “me” or “mine.” **Skeleton:** Those who lust after perfection of the teeth and nails. One may refer to this **[document](https://drive.google.com/file/d/1wjvGLXXvaIHj9l4n1q-vOtUtMfjW-1Gf/edit)** for practice. **32\. [Pañcakaṅgasutta](https://suttacentral.net/sn36.19/en/sujato) (SN36.19)** – A very good sutta which explains different kind of pleasures and why one should not get caught up in those pleasures. Infact, sensual has the least amount of pleasure and more amount of pain while jhanas have more pleasure than pain. However, getting into this requires pain to be taken and hence Buddha shows on what should be seen in pleasures. #### 33. Nīvaraṇa **33\. [Nīvaraṇavagga](https://suttacentral.net/an1.11-20/en/sujato) (AN1.11-20)** – Nīvaraṇa means “curtains” and vagga means section. This section talks about curtains that cover the citta and hence everything is looked in a distorted way. This is also called in English as “hindrances”. It is advisable to go through the entire section and not just the sutta, but the most fascinating sutta of all in this section is [**Rukkhasutta(SN46.39)**](https://suttacentral.net/sn46.39/en/sujato) You could also read this article on **Nīvaraṇa** [**here**](https://spiritualessence.in/2021/05/25/nivarana/) **Other sutta that can help you to understand and remove “hindrances” are:** **a.** [**Pariyāyasutta(SN46.52)**](https://suttacentral.net/sn46.52/en/sujato): During one of the discourse, some ascetic of other sect informs certain bhikkhus that their teacher also teach them five hindrances and the seven awakening factors and they are trained to teach the same. If all are teaching the same thing, then what is the difference between us and Gotama Buddha? After meal is over, these bhikkhus come over to the Buddha and explains him what happened. After that, Buddha gives a detailed analytical exposition which is beyond the scope of other sects and informs them to reply back by knowing it. **b. [Avijjāsutta(AN10.61)](https://suttacentral.net/an10.61/en/sujato):** This is a nice sutta which explains that even for “ignorance” there should be a cause. And what is that cause? Hindrances are the cause of it. **c.** [**Vammikasutta(MN23)**](https://suttacentral.net/mn23/en/sujato): A very apt sutta where in a deva comes with a riddle to Prince Kassapa and asks him to visit Buddha and then ask these questions. Then, follow what Buddha says. As directed, Prince Kassapa visits the Buddha and narrates the whole story. Buddha then solves the riddle which will make Prince Kassapa very glad fully motivated to do whatever is to be done. **d.** [**Soṇasutta(AN.6.55)**](https://suttacentral.net/an6.55/en/sujato): This sutta explains about putting more effort on one side and not putting any effort at all. Both are hindrances and do not allow a person to move forward. Thus, one needs to maintain balance in whatever he/she is doing in dhamma ensuring that they don’t fall into one side, but maintain the “middle”. A very nice sutta to remove hindrances. There are 2 videos that will help you to understand about “hindrances” and how to remove them: 1[. Hindrances in establishing samādhi – How to deal with it?](https://youtu.be/AFYzphK5TZg) 2\. [Removing hindrances to reach Anagami stage](https://youtu.be/kNeUTi5BN9M) #### [[Jhana|Jhāna]] and [[Anapanassati|Ānāpānassati]] **Now that we have taken up 33 key sutta’s to reach a good state, it is time for us to devote on jhāna and anapanasati.** There is a proper definition for jhana and one needs to refer to vibhanga. Will translate only for meaning of jhana, but this vibhanga which is in *Pāḷi* and yet to be translated, explains everything about all the jhāna’s and what needs to be done. **[Jhānavibhaṅga](https://suttacentral.net/vb12/pli/ms)** This is part of Vibhaṅga (Book of Analysis) consists of 18 chapters arranged by topic resembling to the Saṁyutta Nikāya— as in aggregates, senses, dependent origination, etc, but with line by line meaning to all the words indicated there. Most of the chapters have been enumerated in a threefold structure. **(1) Analysis according to the suttas:** Keeping Sutta of what Buddha spoke (vacana), the analysis has been made. **(2) Definition of words:** Applying the sets of synonyms and definitions of all terms as developed in the Dhammasaṅgaṇī. **(3) Summary of principles:** tests the students knowledge and understanding with systematic questioning techniques > [!info] What is jhāna as per definition in [[Vb12 Jhānavibhaṅgo|Jhānavibhaṅgo]]? > ***“Jhānan”ti vitakko, vicāro, pīti, sukhaṁ, cittassekaggatā”*** > > Jhāna here means: > - **vitakko** — Debating in order to remove immoral thoughts and actions > - **vicāro** — Thinking and observing of any immoral thoughts and actions arising > - **pīti** — Joy of not performing any immoral deeds or actions for the whole day and night > - **sukha** — Feeling of happiness which comes due to being moral and wise > - **cittassekaggatā** — Oneness of citta or rather non scattered citta. Citta is translated as mind, but it is just the “light” which then gets polluted or defiled in 9 stages to become vinnanakhandha. ^jhana-definition In the below 3 videos, have explained each word and its meaning in English and will be a good reference to understand on Jhāna and how to practice it 1. [Jhānavibhaṅga – How to correctly understand and practice Jhāna?](https://youtu.be/_c7pOjA_emM) 2. [Jhānavibhaṅga – Part 2](https://youtu.be/ST0Ubhv2R8k) 3. [Jhānavibhaṅga – Part 3](https://youtu.be/qf4JAL-nU5w) Now, let us proceed towards understanding Anapanasati. Anapanasati has been described in *Anapanasatisutta, Girimanandasutta, Mahasatipatthanasutta*. However, to properly understand Anapanasati, one needs to deep dive into *Anapanasatikatha* in *PatisambiddhamaggaPāḷi* without which many key aspects would be missed out. Directly getting to the sutta might not be beneficial since we would not know what and how about breath and there are many controversies, methods and preparation indicated which then distracts the mind and adds hindrance which then stops the person from making any progress or gets into doubt, when then stops his entire practice. Thus, the starting point of understanding Ananpasanti is through Anapanasatikatha. Here are the steps that one needs to follow: 1\. Start with understanding Anapanasati through **[Anapanasatikatha](https://lucid24.org/kn/kn-ps/kn-ps-1-03/index.html#flink-39)** 2\. Once you click on the above link, proceed towards simile of how one should see the breath. For easy reference, indicating below: *“Like a tree established on level ground. A man might cut that (tree) with a saw. The man’s awareness is established to the extent of the teeth of the saw that touch the tree – he does not pay attention to the teeth of the saw that came or went. The teeth of the saw that came or went are not known. The foremost effort is made to manifest. The method is implemented. Like the tree established on level ground – so is the associated theme or sign.”* *Like the teeth of the saw – so is the in and out breath. Just as the man’s awareness is established to the extent of the teeth of the saw that touch the tree – he does not pay attention to the teeth of the saw that came or went. The teeth of the saw that came or went are not known. The effort is made manifest. The method is implemented. In the same way, bhikkhu establishes mindfulness at the tip of the nose or rim of the mouth and sits – does not pay attention to the in&out breath that came or went. The in and out breaths that came and went are not known. The foremost effort is made to manifest. The method is implemented. The supreme distinction is attained. * Other than above, one needs to establish 5 indriyas to work together as follows: ***Subhāvitā** ti catasso bhāvanā— tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā, indriyānaṁ*  *ekarasaṭṭhena bhāvanā, tadu­pa­ga­vīri­yavā­hanaṭ­ṭhe­ na bhāvanā, āsevanaṭṭhena bhāvanā.*  “Subhāvitā” means the four kinds of developing – **1\. *tattha jātānaṁ dhammānaṁ anativattanaṭṭhena bhāvanā*:** The development in the sense of equality between those arisen dhammas. Dhammas as in 5 indriyas. anativattana means equality between both states, one is not better than the other. For example, the five faculties should become balanced in the meditation; These 5 indiryas are: saddhā (faith), viriya (effort), sati (mindfulness), samādhi and paññā (wisdom). The samādhi should be equalized with viriya, whereas paññā should be equalized with saddhā. If viriya is stronger than samādhi, uddhacca (restlessness) comes into being. If samādhi is exceeding viriya, one will become lazy and one wants to sleep. Viriya protects from laziness while samādhi protects from uddhacca. Therefore, samādhi and viriya must be equally strong developed and this is called anativattana. Also, the other faculties which are sati, paññā and saddhā should work together and perform their functions equally without exceeding each other. Saddhā and paññā must be equal, if either saddhā or paññā is in excess, then they are not balanced. Samādhi and viriya must be equal. Only sati is never too strong and yet always necessary. Sati is just the protector, but the other two pairs, samādhi – viriya and saddhā – paññā should be balanced. **2\. The second development is *indriyānaṃ ekarasaṭṭhena bhāvanā:*** Development in the sense of the single function of the controlling faculties. Indriyānaṃ: of controlling faculties; eka rasa: one function. The meaning of indriyānaṃ ekarasaṭṭhena is that the five faculties perform their functions on the same object although each controlling faculty has its own function. **3\. The third development is *tadupagaviriyavāhanaṭṭhena bhāvanā:*** Development in the sense of effectiveness of appropriate effort. Tadupaga: effort; vāhana: effectively carry on; aṭṭhena: in the sense of. By means of viriya, one’s meditation is running with the object. Without viriya, nobody can meditate well. This kind of tadupagaviriya is similar to ātāpī which culminates into proper effort and proper view. **4\. Then the fourth development is *āsevanaṭṭhena bhāvanā*:** The development in the sense of repetition. The ‘ā’ in āsevana means again and again, repeatedly; sevana means practicing, working. These four developments are called bhāvanā. When there is no equality and no single function of faculties, then the bhāvanā cannot be called perfect bhāvanā. 3\. Practice 32 steps indicated in [**Ānāpānassatisutta(MN118)**](https://suttacentral.net/mn118/en/sujato) **You could also follow through below videos** which is through Anapanasatikatha 1\. [Anapanasatikatha\_Day 1](https://youtu.be/cQXnW9StdrU) 2\. [Anapanasatikatha\_Day 2](https://youtu.be/tSKmLymSTbw) 3\. [Anapanasatikatha\_Day 3](https://youtu.be/Jd5av_-wRJs) 4\. [Q&A session](https://youtu.be/1-_QQEOHPTc) 5\. [Anapanasatikatha\_Day 4](https://youtu.be/z4TCk6NJ9FY) 6\. [Anapanasatikatha\_Day 5](https://youtu.be/3O05Dd075Gk) #### 34. Relating to 37 factors of Awakening This is called as Bodhipakkiya Dhamma and the meaning of it is explained as below: a. The four noble truth is called as *Bodhi* as it leads to panna and what needs to be fully known – omniscience  b. It is called as *bujjhati’ti Bodhi* – That which knows the four truth’s and what needs to be known is *Bodhi* c. The tree under which *Bodhisatta* would know what needs to be known and discovers the Four Noble truth is *Bodhi* d. The definition is *bujjhati ettha’ti bodhi* * Katame ca te bhikkhave, dhammā mayā abhiññā desitā ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāyabahujanasukhāya lokānukampāya atthāya hitāya sukhāyadevamanussānaṃ? Seyyathidaṃ cattāro satipaṭṭhāna cattāro sammappadhānā cattāroiddhipādā pañcindriyāni pañca balāni satta bojjhaṇgā ariyo aṭṭhagikomaggo.* The bodhipakkhiya-dhamma are so called because they form activities (pakkhiya) of Awakening (bodhi) which here refers to the Knowledge of the 4 noble truths (magga-nàna). They are dhammas (mental phenomena) with the function of being proximate causes(padatthàna), requisite ingredients (sambhàra) and bases, or sufficient conditions (upanissaya) of Path Knowledge (magga-nàna). **1\. [Mahāsatipaṭṭhānasutta](https://suttacentral.net/mn10/en/sujato) (MN10)** – *The Four Ways of Attending to Remembrance*. This is the most important sutta and skipping this would mean that first factor of awakening itself is missed out, As one gets into advanced level, this sutta helps in maintaining awareness and remembrance on what each dhamma is all about and come out of compulsions he/she has created including tendencies, thus achieving Anagami or Arahat as the case maybe. Going through *****[Satipaṭṭhānavibhaṅgo](https://www.ancient-buddhist-texts.net/Texts-and-Translations/Satipatthanavibhanga/index.htm)***** would be an excellent aid as it covers many aspects of dependent origination. **2\. Sammappadhānāni** *The Four Right Strivings*: Refer to [**Padhānasutta**](https://suttacentral.net/an4.13/en/sujato) – This short and simple sutta explains about how and where to put effort which then leads to factors of awakening. **3\. cattāro iddhipādā** *– The four path to (iiddhipāda*) *power* Refer to **[Uṇṇābhabrāhmaṇasutta](https://suttacentral.net/sn51.15/en/sujato)**. This stutta explains to the Brahmin that how to develop iddhipāda in order to accomplish the factors for awakening. **4\. pañcindriyāni-** The Five Faculties – Development of *5 indriyā’s* and *bala* are indicated in [**Asubhasutta**](https://suttacentral.net/an4.163/en/sujato) 5\. **pañca balāni** – Five strength – In Anguttara Nikaya, there is section on *Bala* and in that this sutta **[Vitthatasutta](https://suttacentral.net/an5.14/en/sujato)** would be the best recommended in understanding and development strength which happens due to development of *5 indriyā’s*. **6\. satta bojjhaṅgā** – *Catusaccadhamme sutthu bujjhatì’ti sambodhi; sambodhiyà ango sambojjhango.*. The word-explanation as above, means: because sambodhi fully awakens to the Four Truths, therefore, it is called “Awakenment”. Sambodhi signifies here the Knowledge of the Supramundane Path (*lokuttara-magga-nàna*). A constituent of such Path Knowledge is called a Factor of Awakening. There are 7 factors which are listed below: 1\. Rememberance (sati-sambojjhanga), 2\. Investigation of Dhamma (dhammavicaya-sambojjhanga), 3\. Energy (viriya-sambojjhanga), 4\. Joy (pìti-sambojjhanga) 5\. Tranquillity (passaddhi-sambojjhanga), 6\. Elevated state of mind (samàdhi-sambojjhanga), 7\. Equanimity (upekkhà-sambojjhanga). Sutta relevant to such an awakening is: [**Bhikkhusutta**](https://suttacentral.net/sn46.5/en/sujato) Also if one can understand and comprehend *Pāḷi* can then go to Vibhanga and refer to this fantastic explanation in **[Bojjhaṅgavibhaṅga](https://suttacentral.net/vb10/pli/ms)** **7\. ariyo aṭṭhaṅgiko maggo** – Noble Eightfold path. The best sutta that can be experienced would be **[Saccavibhaṅgasutta(MN141)](https://suttacentral.net/mn141/en/sujato).** A superb rendering by Ven.Sariputta which puts one’s mind to rest and removes craving if properly practiced. **Here are the video’s relating to Bodhipakkiya dhamma** [Knowing Bodhipakkiya Dhamma Day 1](https://youtu.be/3ipbctYOCBw) [Knowing Bodhipakkiya Dhamma Day 2](https://youtu.be/fqHjxLrw8XM) [Knowing Bodhipakkiya Dhamma Day 3](https://youtu.be/V2tfnSe-Uhw) [Knowing Bodhipakkiya Dhamma Day 4](https://youtu.be/K5vXv9EpUCg) [Knowing Bodhipakkiya Dhamma Day 5](https://youtu.be/ZWj8KZEB0II) #### (35 - 60) In the next section, we are going to take those sutta which are important and by now we have established to the state of Sakadagami and Anagami due to which penetrating into these sutta becomes easy. Else, one will get lost in understanding these deep dhamma aspects. One need to tread carefully to see that they don’t get worked up and confused. **35\. [Mettāsahagatasutta](https://suttacentral.net/sn46.54/en/sujato) (SN46.54)** Some wanderers tell some Buddhist mendicants that they, too, teach the five hindrances and the four Brahmā meditations, so what is the difference? The Buddha explains the detailed connection between the Brahmā meditations and the awakening factors, which taken together lead to liberation. **36\. [Aggaññasutta](https://suttacentral.net/dn27/en/sujato) (DN27)** – This sutta explains about cosmology and different realm of existence based upon the mental state of beings and how the beings start to arrive from the top layer to bottom layer and get stuck in that layer or realm and not able to realise on how it arose there. In many books, it is considered as myth and is a way to refute the Brahminical accord of world or loka from Brahma to below worlds as indicated in the Upanishads and various Puranas indicate them including one in Gayatri Mantra. These fourteen realm are: **The 7 Vyahrtis (Heavens or Upperworlds**): 1 Satya-Loka: Brahma’s Loka or Satya-Loka planetary system is not eternal. Abode of Truth or of Brahma, where atman are released from the necessity of rebirth. 2 Tapa-Loka: Abode of tapas or of other deities. Ayohnija Devadas live here. 3 Jana-Loka: Abode of the sons of God Brahma. 4 Mahar-Loka: The abode of great sages and enlightened beings like Markendeya and other rishis. 5 Svar-Loka: Region between the sun and polar star, the heaven of the god Indra. Indra, Devatas, Rishies, Gandharvas and Apsaras live here: a heavenly paradise of pleasure, where all the 330 million Gods (Deva) reside along with the king of gods, Indra. 6 Bhuvar-Loka (aka Pitri Loka): Sun, planets, stars. Space between earth and the sun, inhabited by semi-divine beings. It is a real region, the atmosphere, the life-force. 7 Bhur-Loka: The Vishnu Purana says that the earth is merely one of the thousands of billions of inhabited worlds like itself to be found in the universe. ** The 7 Patalas (Underworlds Or Hell):** 1 Atala-Loka: Atala is ruled by Bala – a son of Maya – who possesses mystical powers. By one yawn, Bala created three types of women – svairiṇīs , who like to marry men from their own group; kāmiṇīs, who marry men from any group, and the puḿścalīs. 2 Vitala-Loka: Vitala is ruled by the god Hara-Bhava – a form of Shiva, who dwells with attendant ganas including ghosts and goblins as the master of gold mines. The residents of this realm are adorned with gold from this region. 3 Sutala-Loka: Sutala is the kingdom of the pious demon king Bali. 4 Talatala-Loka: Talātala is the realm of the demon-architect Maya, who is well-versed in sorcery. Shiva, as Tripurantaka, destroyed the three cities of Maya but was later pleased with Maya and gave him this realm and promised to protect him. 5 Mahatala-Loka: Mahātala is the abode of many-hooded Nagas (serpents) – the sons of Kadru, headed by the Krodhavasha (Irascible) band of Kuhaka, Taksshaka, Kaliya and Sushena. They live here with their families in peace but always fear Garuda, the eagle-man. 6 Rasatala-Loka: Rasātala is the home of the demons – Danavas and Daityas, who are mighty but cruel. They are the eternal foes of Devas (the gods). They live in holes like serpents. 7 Patala-Loka: The lowest realm is called Patala or Nagaloka, the region of the Nagas, ruled by Vasuki. Here live several Nagas with many hoods. Each of their hood is decorated by a jewel, whose light illuminates this realm. To this Buddha explains on the various lokas and they become 31 in number and is an interesting to find out how stories came to be in Upanishads & Puranas and how Buddha refutes that in this sutta. **37\. [Vekhanasasutta](https://suttacentral.net/mn80/en/sujato) (MN80)**– Question comes on what is the best colour and lustre and then Buddha explains each one of them. Also, he explains that one is not converted to his teaching just because of clever arguments, but because you see in yourself the results of the practice and can be demonstrated and not just spoken. **38\. [Rūpavibhatti](https://suttacentral.net/ds2.2.3/pli/ms) (DS2.2.3)** – The whole text is in *Pāḷi* and there are no English translations. This khandha or section deals with **Rūpa** and provides extensive meanings to each one of them. Those who can read and understand *Pāḷi* can just enjoy this superb rendering. **39\. [Sammādiṭṭhisutta](https://suttacentral.net/mn9/en/sujato) (MN9)** – This is one of the masterpiece of Ven.Sariputta who has provided various situations relating to Sammādiṭṭhi and how should one understand it. This is an important sutta to experience Sammādiṭṭhi. **40\. [Cakkavattisutta**](https://suttacentral.net/dn26/en/sujato?) (DN26)– This sutta explains about how the beings go from good realm to bad realm and then with good deeds done, they start going to good realm and then cycle continues between good and bad. **41\. [Tikaṇṇasutta](https://suttacentral.net/an3.58/en/sujato) (AN3.58)** – This sutta explains about what is Veda and what is not and what is meant by Brahmin and what does not qualify for being Brahmin. This is a very good discussion on this subject matter which reforms many people with wrong view. **42\. [Kāmāvacarakusala](https://suttacentral.net/ds2.1.1/pli/ms) (DS2.1.1)** – This is part of Dhammasaṅgaṇī which provides meaning to each word and is most important as we start growing in Dhamma. Again, this is in *Pāḷi* and does not have English version of it as yet. This defines and explains like what is moral? with this, the entire explanation and definition starts on each way one can experience and see it for himself. **43\. [Mahāparinibbānasutta](https://suttacentral.net/dn16/en/sujato) (DN16)** – This is the most important sutta which explains what Buddha did in his last days and provides information on 37 factors of awakening too plus how should one practice etc., a must read atleast twice or thrice to watch our own progress and do necessary corrections. **44\. [Ñāṇakathā](https://suttacentral.net/ps1.1/pli/ms) (PS1.1)–** This is the portion of Paṭisambhidāmagga which provides details on what is wisdom and provides complete definition for each one of them. This is again in *Pāḷi*. If one were to go deeper into it, many things get clarified and this section is completely provided by Ven.Sariputta. **45\. [Dhammasaṅgaṇī](https://suttacentral.net/ds)** – This is an extremely difficult text to master as it requires certain level of maturity of dhamma and also knowledge of *Pāḷi* This provides meaning, definition, etymology and knowledge of everything that needs to be known. **46\. [Āneñjasappāyasutta](https://suttacentral.net/mn106/en/sujato) (MN106)** – Āneñja means “unmoved” or mind still which is a state of samadhi and happens from 1st to 8th one. sappāya refers to beneficial or useful. This sutta explains on how to achieve the state of “mind stilled” which is very much beneficial. This can be achieved only when the immoral qualities are so little that they no longer become an impediment to progress. Also, this sutta is important to see that it is the consciousness that gets into liberation and not the mind as such. Mind is just an instrument or indriya like other FIVE indriyas of senses. Mara would be in search of viññāṇa which then takes on new lives based upon the deeds while the FIVE senses plus mind will follow the viññāṇa which becomes “gandhabba” **47\. [Mūlapariyāyasutta](https://suttacentral.net/mn1/en/sujato) (MN1)** – This sutta is slightly complicated and yet very interesting where Buddha talks of 24 different types which are rooted. This includes Nibbana as well. When one craves for Nibbana, then he gets back to existence since there are roots for rebirth. **48\. [Meghiyasutta](https://suttacentral.net/an9.3/en/sujato) (AN9.3)** – A masterpiece sutta which explains how sensual lust could get even an astute influenced that he cannot do vipassana. Buddha explains to Meghiya on who is a kalyanamitta and what should be done and what should not be done and how should one guard the senses and activities. **49\. [Ariyasāvakasutta](https://suttacentral.net/sn12.49/en/sujato) (SN12.49)** – This sutta explains the formula of paticcasamuppada with relation to what causes what to appear and with what not being the cause, what will not appear. If one were to understand and practice this sutta, reaching Anagami state is guaranteed. **50\. [Kaccānagottasutta](https://suttacentral.net/sn12.15/en/sujato) (SN12.15)** – In this sutta, Buddha explains to Kaccānagotta on how people perceive the world to be. Some feel that there is only arising and some believe that there is only cessation. Arising as it something substancial and cessation being that once this life is over, nothing comes back. And so, Buddha says that if one have good eyesight can see that there is both – arising and ceasing and not just one. Taking one of the side gives rise to duality. Then he explains dependent origination on how fixation happens and how should one workout to come out of that fixation. **51\. [Cūḷasāropamasutta](https://suttacentral.net/mn30/en/sujato) (MN30)** – This sutta explains on how slacking would bring bad states for people who are working and Buddha compares to heartwood and instead when slacking happens, you pick something and say that it is “heartwood” and in reality one has caught some branches and makes that announcement. Thus, Buddha explains in step by step on how to fetch “heartwood”. This is a good stutta to attain samadhi and reaching Arahat phala samapatti. **52\. [Nivāpasutta](https://suttacentral.net/mn25/en/sujato) (MN25)** – In this sutta, Buddha compares deer in forest and how they make their own arrangements to escape from the hunter’s net. In the same way, Mara would like to catch those who are not careful and become bait. Those who are diligent and are working towards liberation are not caught in the net. The net of sensuality, to become something and not to become that. **53\. [Paṭhamasamiddhimārapañhāsutta](https://suttacentral.net/sn35.65/en/sujato) (SN35.65)** – Samiddhi ask Buddha on what and who is Māra and how do we know it? Buddha answers that Māra is nothing but 5 senses and mind. If one were to get attracted to it, then he falls into the trap of Māra and while he does not welcome it, then he escape trap of Māra. A good lesson till we reach Arahat. **54\. [Uposathasutta](https://suttacentral.net/an3.70/en/sujato) (AN3.70)** – This is a beautiful sutta which explains 3 types of Uposathā and how ariya magga is different than the other two and how the fruits of Uposathā can be seen here and now and when body breaks up, where they would be going to land upon. **55\. [Aṭṭhasatasutta](https://suttacentral.net/sn36.22/en/sujato) (SN36.22)** – This is a very deep sutta covering 108 different type of feelings. One needs to spend atleast couple of weeks in continuous contemplation in order to understand the depth of this sutta. **56\. [Aṅgulimālasutta](https://suttacentral.net/mn86/en/sujato) (MN86)** – This sutta relates to Angulimāla whose original name was Ahiṃsaka who did not harm anyone with any bad intentions. When he meets his teacher, his intelligence knows no bounds and his teacher keeps on appreciating him for his knowledge and wisdom. However, other students get jealous of Ahiṃsaka’s achievement and set his teacher against him. In order to prove that he is the most devoted student, his teacher sends him on a mission to collect 1000 fingers and put on his neck and return back to Takshashila where he was studying. Accordingly, he keeps on killing people or harming them in order to collect these fingers and gets name of Angulimāla – “garland of fingers”. Later, not able to find the last victim for his thousand finger race, he sees his mother and wants to kill her. Knowing this intention, Buddha comes over and then transforms Angulimāla. **57\. [Sallekhasutta](https://suttacentral.net/mn8/en/sujato) (MN8)** – This is one of the most complex sutta to master and understand. This sutta is all about what is meant by “penance”. Ascetic from other sect call it as “tapas” without knowing what becomes part of “tapas” or “penance”. They either torture the mind or body or both thinking that this is what “penance” is all about. Also, just getting into jhanic bliss is not “penance” in the “ariya magga”. A very interesting and yet complicated sutta to master. **58\. [Sabbāsavasutta](https://suttacentral.net/mn2/en/sujato) (MN2)** – To attain “nibbana”, āsavā or fermentation or impurities of the mind (citta) has to be completely cleared. This sutta just addresses that and is a very important sutta for us to contemplate in order to reach Anagami and Arahat stage. **59.[Cūḷasuññatasutta](https://suttacentral.net/mn121/en/sujato) (MN121)** – This is again a difficult sutta to master and experience all the 9 states of jhana by creating emptiness of what is not and making sure of what is till the very end. In this sutta, Buddha explains on how to make mind empty of contents and see what is there and what is not there. If you can exactly get what is being said there, then you can attain cetovmiutti right here and right now. For this to work, one should have a very good *sila* without which it will not workout. Here are the video’s relating to Cūḷasuññatasutta 1\. [Empty mind through MN 121: Cūḷasuññatasutta](https://youtu.be/vdWd4uKYbvU) [2\. Empty mind through MN 121: Cūḷasuññatasutta Day 2](https://youtu.be/dpX5FhAZ22Y) [3\. Empty mind through MN 121: Cūḷasuññatasutta Day 3](https://youtu.be/YRyH4Tcm2dU) 4. [Empty mind through MN 121: Cūḷasuññatasutta Day 4](https://youtu.be/3xOp-4dJM4g) **60\. [How to understand Khandas](https://suttacentral.net/sn22-arahantavagga)?** Here is the set of sutta’s which provides information on the khanda’s which are part of Saṃyutta Nikaya and are quite important to master. Instead of listing individual sutta, better to go through each one of them and contemplate on the same. #### (61 - 64) **61\. [Yuganaddhasutta](https://suttacentral.net/an4.170/en/sujato) (AN4.170)** – This sutta delivered by Ananda covers four aspects – 1\. Vipassanā preceded by Samatha, 2\. Samatha preceded by Vipassanā, 3\. The joined, practice of Samatha and Vipassanā, 4\. Removing Vipassanupakkilesa (disturbance of insight). Other than this sutta, one needs to go through **[Anupadasutta(MN111)](https://suttacentral.net/mn111/en/sujato)** which explains the achievement of Ven.Sariputta and Buddha praises him for the knowledge and accomplishment. After what Ananda explained to Bhikkhus assembled there on Yuganddha, Ven.Sariputta then adds complete definition, explanation and the practice through *PaṭisambhidāmaggaPāḷi* which is an important contribution from him. Under *Paṭisambhidāmagga*Pāḷi, one needs to go through YuganaddhakathāPāḷi, which then enumerates complete details. *Kathā* in Pali represents discourses or lectures. The good news is that ***[Yuganaddhakathā](https://media.thitsarparamisociety.com/mp3/2021/DrNandamalabhivamsa/Ebook/Yuganaddhakath%C4%81.pdf)*** has been translated to English based upon discourses done by Sayadaw Dr. Nandamālābhivaṃsa .and one can access the pdf file [here](https://media.thitsarparamisociety.com/mp3/2021/DrNandamalabhivamsa/Ebook/Yuganaddhakath%C4%81.pdf) **62\. [PaṭisambhidāmaggaPāḷi](https://suttacentral.net/pitaka/sutta/minor/kn/ps)** – Many people treat this as a commentary and leave it and has many controversies relating to this huge volume which is a “gold mine” in case someone wants to understand meaning to each one of the words spoken by Buddha which defines each one of them. However, the entire verbatim is in ***Pāḷi***, however there is an English translation to some of the sections which can be accessed by clicking **[here](https://pasannacitta.wordpress.com/patisambhidamagga-pali/)** **63\. [Mahācattārīsaka Sutta](https://www.buddha-vacana.org/articles/mn117-early-and-late.html) (MN117)** – This is a very complex and yet interesting sutta. Referring to *Ajahn Thanissaro Bhikkhu* who has done a wonderful job in comparing and explaining this deep sutta very well. This sutta talks about 40 aspects and prerequisites of proper samādhi that emphasises the interrelationship and mutual support of all the factors of the 10 fold path. It brings lot of new terminology which is not present in sutta, but present in *Vibhanga* section of *Abhidhamma* and hence a great treaties to read, analyse and comprehend its implementation. A fantastic writeup has been given by *[Bhante Analayo](https://www.buddha-vacana.org/articles/Mahacattarisaka.pdf)* which will aid in understanding this sutta much better. **64\. [Poṭṭhapādasutta](https://suttacentral.net/dn9/en/sujato) (DN9)** – A very good sutta explaining about different kind of perceptions and in knowing what is eternal, what is not eternal, what should be know and what should not be known, what aspects are teachings and what aspects are the teachings. This will open up many hidden things and helps one to reach through Anagami and Arahat. ^7cv516 This was my final sutta enumeration to reach to awakening stage from ignorance and is tremendously helping me in that direction and able to verify the stages through 37 factors of awakening in the section above. #### 65. buddhuppādadullabhakathā **65\. [buddhuppādadullabhakathā](https://www.tipitaka.org/romn/cscd/e1102n.nrf2.xml)** – This treatise indicate different lokas as in *saṅkhāraloko, sattaloko, okāsalokoti*. Again, there is no English translation to it and if one knows Pali, can be able to understand this important treatise. However, have explained in brief of 3 kinds of loka and what is loka as a definition. Listing below key aspect of this treatise which lists out on different loka which a being can exist. Imissā gāthāya saṃvaṇṇanākkamo sampatto. Tattha imasmiṃ sattaloke okāsaloke vā sabbaññusammāsambuddho dullabhova tathā hesa loko saṅkhāraloko, sattaloko, okāsalokoti tippabhedo hoti tesaṃ sampattivipatti ca evaṃ veditabbā tattha lujjati palujjatīti lokoti vacanatthena sattaloko veditabbo. Lokiyanti patiṭṭhahanti ettha sattanikāyāti vacanatthena okāsaloko veditabbo. Tathā hesa sattā avakasanti etthātiokāsoti vuccati so bhūmivasena apāyabhūmi, kāmasugatibhūmi, rūpāvacarabhūmi, arūpāvacarabhūmiceti catubbidhā hoti. Tattha nirayaṃ, tiracchānayoni, pettivisayo, asurakāyo, ti catasso **apāyabhūmi** nāma. Manussā, cātumahārājikā, tāvatiṃsā, yāmā, tusitā, nimmānarati, paranimmitavasavattī ceti sattavidhā hoti **kāmasugatibhūmi** sāpanāyaṃ ekādasavidhāpi kāmataṇhā avacarati etthāti vacanatthena **kāmāvacarabhūmi** nāma. Brahmapārisajjā, brahmapurohitā, mahābrahmā ca **paṭhamajjhānabhūmi** idaṃ ***agginā*** pariggahitaṭṭhānaṃ. Parittābhā, appamāṇābhā, ābhassarā ca **dutiyajjhānabhūmi** idaṃ ***āpena*** pariggahitaṭṭhānaṃ. Parittasubhā, appamāṇasubhā, subhakiṇhā ca **tatiyajjhānabhūmi** idaṃ ***vātena*** pariggahitaṭṭhānaṃ, tesaṃ vipattiṃ parato vaṇṇayissāma. Vehapphalā, asaññasattā, suddhāvāsā ca **catutthajjhānabhūmiceti** rūpāvacarabhūmi soḷasavidhā hoti. Avihā, atappā, sudassā, sudassī, akaniṭṭhāceti **suddhāvāsabhūmi** pañcavidhā hoti. Ākāsānañcāyatanabhūmi, viññāṇañcāyatanabhūmi, ākiñcaññāyatanabhūmi, nevasaññānāsaññāyatanabhūmiceti catubbidhā hoti **arūpabhūmi**. Ettāvatā ekatiṃsappabhedāpi bhūmi avakasanti ettha sattanikāyāti vacanatthena okāsoti vuccati. Tattha aṭṭha mahānirayāni apāyabhūmi nāma. **Tiracchānaṃ pettivisayo asurakāyoti** imesaṃ visuṃ bhūmi nāma natthi, **manussabhūmi**yaṃyeva yattha katthaci araññavanapatthādīsu nibaddhavāsaṃ vasanti soyeva padeso tesaṃ bhūmi. Manussabhūmito dvitālīsasahassayojano yugandharappamāṇo sineruno pañcamāḷindho **cātumahārājikabhūmi.** Tatupari dvitālīsasahassayojanaṃ sinerumatthakaṃ **tāvatiṃsānaṃ** bhūmi. Tatupari dvetālīsasahassayojanaṃ ṭhānaṃ **yāmānaṃ** bhūmi. Iminā nayena yāva vasavattibhūmi dvitālīsasahassayojane tiṭṭhati, tasmā manussabhūmito yāva vasavattibhūmi dvesahassānipañcana hutāni duvesatasahassāni yojanā. (further reading in **[buddhuppādadullabhakathā](https://www.tipitaka.org/romn/cscd/e1102n.nrf2.xml)**) **What are types Loka?** *Terasame Lokoti Lujjanapalujjanaṭṭhena Loko,* 33 loka which integrates and disintegrates and defined as loka or world. *Atthato Purimaṃ Ariyasaccadvayaṃ, Idha Pana Dukkhaṃ Ariyasaccaṃ Veditabbaṃ Svāyaṃ* _**Sattaloko Saṅkhāraloko Okāsalokoti** Vibhāgato Sarūpato Ca Heṭṭhā Vuttoyeva._ 3 divisions of loka are ***Sattaloko Saṅkhāraloko Okāsaloko*** *Tesu Indriyabaddhānaṃ Rūpadhammānaṃ Arūpadhammānaṃ Rūpārūpadhammānañca Santānavasena Vattamānānaṃ Samūho **Sattaloko**,* What is bound by senses, form, formless, both form and formless, gets born in this or that is ***Sattaloka*** _Pathavīpabbatādibhedo **Okāsaloko**,_ That which is consisting of 5 great elements or mahabhuta is ***Okāsaloka*** Example: Mountains, rivers, ravines, different planetary system, cosmic dust etc., which seems integrated and yet disintegrating by the moment. _Ubhayepi Khandhā **Saṅkhāraloko.**_ Other than the above, that which seems like heap or aggregates are ***Saṅkhāraloka*** _Apica Khandhalokādivasena Ca Anekavidho Loko. Yathāha:-_ Below are what is called as *Khandhalokā* and are enumerated as under: *Lokoti khandhaloko dhātuloko āyatanaloko vipattibhavaloko  vipattisambhavaloko sampattibhavaloko sampattisambhavaloko, eko loko sabbe sattā āhāraṭṭhitikā, dve lokā nāmañca rūpañca, tayo lokā tisso vedanā, cattāro lokā cattāro āhārā, pañca lokā pañcupādānakkhandhā, cha lokā cha ajjhattikāni āyatanāni, satta lokā satta viññāṇaṭṭhitiyo, aṭṭha lokā aṭṭha lokadhammā (lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca.), nava lokā nava sattāvāsā, dasa lokā dasāyatanāni dvādasa lokā dvādasāyatanāni, aṭṭhārasa lokā aṭṭhārasa dhātuyo”ti.* “Loko” means the world of aggregates, the world of elemental quality, the world of sense bases, the unfortunate world becoming, the unfortunate world birth, the higher world becoming, the fortunate world becoming, the fortunate world birth. First world – all being depend on food, second is name and form; third is three kind of feelings; fourth is four kind of food; fifth is five grasping aggregates; sixth is internal world of senses; seventh is seven states of existence; eighth is eight kind of worldly deeds; ninth is nine states of existence; tenth is ten world of senses; twelfth is twelve world of senses; eighteenth is eighteen elemental quality. Refer to *[**Bahudhātukasutta**](https://suttacentral.net/mn115/en/sujato)* for knowing all 18 dhatu loka. #### (66 - 80) **66\. [Mahāpadānasutta](https://suttacentral.net/dn14/en/sujato) (DN14)** – This sutta deals with past Buddha and how one knows about it. Other than that, this sutta talks about 4 indications that the Buddha saw which is: 1\. Old man, 2. Sick Man 3. Dead Man 4. Renunciate. **67\. [Brahmajālasutta](https://suttacentral.net/dn1/en/sujato) (DN1)** – Fantastic sutta talking about 62 wrong views and Buddha refutes all of them. **68\. [Soṇadaṇḍasutta](https://suttacentral.net/dn4/en/sujato) (DN4)** – This is a nice sutta which explains on who is Brahmin and how one can become a Brahmin and need not go through: 1\. Well born from both mother and father side. 2\. Is well versed in all the Vedas of Rig, Yajur and Sama 3\. Golden or fair complexion with all features detailed on his body 4\. One who is intelligent, clever and astute 5\. Very ethical and does not break ethics This sutta explains on when core is wrong, everything starts to get wrong and in that way, leaving the wealth, name and fame would be difficult. It takes time for Soṇadaṇḍa to change his course. **69\. [Ambaṭṭhasutta](https://suttacentral.net/dn3/en/sujato) (DN3)** – A great sutta wherein Ambaṭṭha the Brahmin and a student of Pokkharasāti meets Buddha and engages with him on a debate which ultimately makes Ambaṭṭha agreeing with whatever Buddha says. He is able to see 32 signs of a great person and returns back to meet his teacher meets Buddha and engages with him on a debate which ultimately . And since he had charged Buddha with wrong understanding, Pokkharasāti becomes angry with Ambaṭṭha, where upon he too gets to see 32 signs of a great person, gets faith in Buddha including the dhammacakku opening up for Pokkharasāti and becomes a follower of Buddha along with his retinue. **70.[Subhasutta](https://suttacentral.net/dn10/en/sujato) (DN10)** – On similar lines of DN2, this sutta is by Ven. Ānanda right after passing away of Buddha where he explains to Subha on what needs to be done and how it needs to be done in order to find complete liberation. Buddha teachings can be condensed into *Ariyassa sīlakkhandhassa, ariyassa samādhikkhandhassa,  ariyassa paññākkhandhassa* and Ven. Ānanda goes on to explain completely and if we to practice it deligently, can get into Arahat for sure. **71\. [Mahāpuṇṇamasutta](https://suttacentral.net/mn109/en/sujato) (MN109)** – Discourse connected with how to understand FIVE heaps or aggregates, what is the meaning of grasping and how one grasps to it. Due to grasping, how one thing happens and other thing drops off, how the being suffers or takes pain to make that very thing happen which in a way always have the other way as the nature. **72\. [Dvayatānupassanāsutta](https://suttacentral.net/snp3.12/en/sujato) (SNP3.12)** – A beautiful sutta enumerating how should one get relief from pain. Monks, if someone inquires whether there could be another mode of contemplating dualities, you must reply in the affirmative. How is it possible? Whatever pain arises, all that has nutriment as condition. This is one mode of contemplation. With the total detachment and cessation of grasping towards nutriments, pain ceases to be. This is the second mode of contemplation. A monk who practices this dual technique of contemplation, striving hard to burn out the defilements (kilesa) with vigilance, can expect one of these two rewards, either Arahanthood in this very life or the attainment of a non-returner in case a trace of grasping remains.” **73\. [Mahāsuññatasutta](https://suttacentral.net/mn122/en/sujato) (MN112)** – Another beautiful sutta explaining that all sense which go behind sense objects are empty to core. One should restrain from going behind something that is so “meaningless” and so “empty”. When a noble person understands this, immediately “viraga” or dispassion dawns in him and would not indulge in it, no matter whatever would be the compulsion. **74\. [Doṇabrāhmaṇasutta](https://suttacentral.net/an5.192/en/sujato) (AN5.192)** – Myself being born in a Brahmin family, became an eye opener for me to understand that there are FIVE different types of Brahmin. Also came to know what helps to become a Brahmin too and their qualifications. **75\. [Sakkanāmasutta](https://suttacentral.net/sn36.19/en/sujato) (SN36.19)** – In the Hindu religion and tradition, Indra is most respected and adorated, but there is so much misunderstanding of why Indra possesses “thousand eyes”. One funny theory which I had heard from my teenage period that he was a “womaniser” and hence got a “curse” from a sage Gautam when he could not get his eyes off Gautam wife, Ahalya. Sage Gautam seeing this cursed Indra which made his body turn into “thousand vagina” and due to “pardon” for that deed, has thousand eyes instead of thousand vagina. When I get to read this sutta, get a different vibe and how the tradition has misinterpreted Sakka or Indra and his deeds. Infact, most people don’t know the greatness of Indra or Sakka and if one comes to know, will get removed of this misconception. **76\. [Kevaṭṭasutta](https://suttacentral.net/dn11/en/sujato) (DN11)** – In this sutta, Buddha explains about *Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanī­pāṭihāriya­ṁ.* The first one is psychic power, second is reading minds of others or revealing on what they are thinking, and third being removing all defilements which will lead to release. Considering that the other two are not that important, he does not focus on it, but only focuses on the third one. **77\. [Pāthikasutta](https://suttacentral.net/dn24/en/sujato) (DN24)** – When Sunakkhatta the Licchavi decided to leave the Buddha since he does not demonstrate any psychic powers in front of him nor the origin of the world, Buddha explains patiently on these to Sunakkhatta and instead asks him to focus on ending of suffering rather than adding more to it. Also, he informs Bhaggava who would have heard about Sunakkhatta wish to disrobe himself from Buddha and be on his own, and goes on to narrate on how many psychic powers he has performed and why this fool do not understand that. A very beautiful sutta to go through. **78.** **[Bālapaṇḍitasutta](http://uttacentral.net/mn129/en/sujato) (MN129)** – A very good sutta which explains on who is ‘childish or fool’ and who is an ‘astute or learned’. One who keeps on doing immoral deeds and yet to not realise or realises it, but does not correct it is a fool while one who recognises and corrects himself is an astute. **79\. [Cātumasutta](https://suttacentral.net/mn67/en/sujato) (MN67)** – In this sutta, Buddha explains of FOUR types of fear and how one should escape from it. These four fear are: waves, crocodiles, whirlpools, and sharks \[Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ\]. There are 5 types of sensual stimulants. *iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā*. A shorter version of this is in **[Ūmibhayasutta(AN4.122)](https://suttacentral.net/an4.122/en/sujato)** and needs to be memorised to see these fears, which creates necessary conditions for existence. **80\. [Yavakalāpisutta](https://suttacentral.net/sn35.248/en/sujato) (SN35.248)** – Nice sutta explaining on how pleasure and pain is found when done righteous actions and wrongful actions. It is very difficult to see the bonds of Mara and requires great wisdom to remove them. This sutta explains on how one should remove the shackles of Mara. #### (81 - 102) **81\. [Caṅkīsutta](https://suttacentral.net/mn95/en/sujato) (MN95)** – This sutta explains in detail about how only belief and acceptance would not help, but should be experienced which creates unshakable faith as that person can see it working. I had missed this important sutta and including it here for contemplation. **82\. [Vāseṭṭhasutta](https://suttacentral.net/mn98/en/sujato) (MN98)** – This sutta explains on different type of beings and their existence and what action performed would create environment for these beings to appear and how in human realm, beings decide on the work to be done and then takes on that role, considering that the role itself is by birth and making “brāhmin” as a class of its own, suitable because of work. Buddha, then explains to Vāseṭṭha and Bhāradvāja on how to be a brāhmaṇa **83\. [Mūlakasutta](https://suttacentral.net/an8.83/en/sujato) (AN8.83)** – A very important sutta which deals with what is the root, what is the possibility, what is the origin, what is it’s meeting place, what is the foremost, who is the ruler, what is the highest and what is the essence. There is another sutta which is discussion between Ven.Sariputta and Ven.Samiddhi **([samiddhisutta](https://suttacentral.net/an9.14/en/sujato)9.14)** which shows how thoughts starts and what it makes up and how one gets attached to it. A good sutta to reflect upon and a mediation object. Sutta: AN8.83 – Audio Source: SuttaCentral.net **84\. [Uṇṇābhabrāhmaṇasutta](https://suttacentral.net/sn51.15/en/sujato) (SN51.15)** – Another important sutta that explains on how to remove ‘chanda through chanda’ which is removing ‘interest through interest’ Sutta: SN51.15 – Audio Source: SuttaCentral.net **85\. [Sāriputtasaddhivihārikasutta](https://suttacentral.net/sn35.120/en/sujato) (SN35.120)** – This sutta from Sariputta deals with how should one guard the senses, moderate in eating and regulate sleep during the day and in the night. Sutta: SN35.120 – Audio Source: SuttaCentral.net **86\. [Rāhulovādasutta](https://suttacentral.net/sn35.121/en/sujato) (SN35.121)** – This is an important sutta to experience anicca, dukkha in five senses and five aggregates. By practising, one gets immaculate vision of liberation from all that is bound. Sutta: SN35.121 – Audio Source: SuttaCentral.net **87\.[Attadīpasutta](https://suttacentral.net/sn22.43/en/sujato) (SN22.43)** – In this important sutta, Buddha explains about how should one investigate about *soka, ­parideva,­ dukkha,­ domanassa,* *u­pā­yā­sā* which every being undergoes no matter how much he tries to not encounter it. One should investigate about the birth of these five distress and what makes it able to experience it. A normal worldling when form, feeling, perception, intentional actions and defiled consciousness arise, he claims to be “his” and suffers as a consequence. A person in Buddha’s dispensation do not go through this as he does not claim to be “his”. Sutta: SN22.43 – Audio Source: SuttaCentral.net **88\. [Soṇasutta](https://suttacentral.net/sn22.49/en/sujato) (SN22.49)** – This is another sutta relating to Soṇa, the Brahmana who visits Buddha and then Buddha expounds him with why does a normal worldling see and feel himself to be “superior”, “equal” or “inferior” and not knowing that he is referring to “five grasping aggregates” he suffers as a consequence. Sutta: SN22.49 – Audio Source: SuttaCentral.net **89\. [Paṭhamamārapāsasutta](https://suttacentral.net/sn35.114/en/sujato) (SN35.114)** – A wonderful sutta which shows how *Māra* puts a snare or noose in order to catch the being to be put back into samsara through sensual stimulations of 5 kinds – ***kāmaguṇā*** in *cakku, sota, ghana, jivha and kaya* which are of six types and every being would like to get it eventhough it is a deep trap – *iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā*. Sutta: SN35.114 – Audio Source: SuttaCentral.net **90\. [Kalahavivādasutta](https://suttacentral.net/snp4.11/en/sujato) (SNP4.11)** This sutta looks into what starts quarrel, argument, stinginess etc., which then makes one to keep on blaming others while praising himself for doing what he was supposed to be doing, which adds to immoral deeds. Sutta: Snp4.11 – Audio Source: SuttaCentral.net Meditation on SNp 4.11 – Kalahavivadasutta: A short discourse **91. [Ānandasutta](https://suttacentral.net/sn22.83/en/sujato) (SN22.83)** This sutta is discussion between Venerable Puṇṇa Mantāṇiputta and Ven.Ānanda relating to what causes one to know as “I’m”. The answer is that a person takes form to me “I’m” and other aggregates just like a person reflecting in the water or mirror misunderstands and feels that it is indeed him. Sutta: SN22.83 – Audio Source: SuttaCentral.net **92. [Khajjanīyasutta](https://suttacentral.net/sn22.79/en/sujato) (SN22.79)** Rupa is the one affected by heat / cold / dust etc., which is always itchy in one way or the other. Similar are the feelings, perception etc., The fascinating part is when it comes to consciousness, one can see the awareness of the taste. Thus, consciousness knows everything in terms of each senses. Sutta: SN22.79 – Audio Source: SuttaCentral.net **93\. [Paṭhamakāmabhūsutta](https://suttacentral.net/sn41.5/en/sujato) (SN41.5)** A beautiful sutta like a gatha which can be memorised and recited till the mind becomes free of taints while one investigates deeply. This sutta can take a person to arahat phala samapatti and Citta the householder is able to explain to Venerable Kāmabhū who is an established bhikkhu. The riddle is so insightful and one needs to understand what is ‘*laṅgī*‘ which is an iron bar (simile for ignorance) that holds the person from coming out. Throwing that bar (removing ignorance) is going to liberate which is “ne-laṅgī”. One can also refer to *Vammikasutta* which is covered under **removal of hindrance section** above. Also, the householder Citta is an accomplished person to the level of Anagami / Arahat. This also shows that one can be a householder and yet reach the highest sublime state. You may visit [**Cittasaṁyutta**](https://suttacentral.net/sn41-cittavagga) in Saṁyutta Nikaya and is an interesting read for sure to see how one can develop even being a householder. Sutta: SN41.5 – Audio Source: SuttaCentral.net **94\. [Sakkasutta](https://suttacentral.net/an10.46/en/sujato) (AN10.46)** – An interesting sutta advised to Sakyan people who sometimes does uposatha and sometimes not. Then Buddha explains the conditions which make a person earn for living and one has to put so much effort to get paid nicely and royally to enjoy the comforts of living either in luxury or highest forms of comfort. These comforts rarely last long and at a max would be 100 years and not more. However, when someone follows “uposotha” and instructions of Buddha, would then enjoy perfect happiness not for 100 years, but for eons together either as Sotapanna, Sakadagami or Anagami as these 3 are “trainees” in Buddha’s dispensation or *sasana.* Sutta: AN 10.46 – Audio Source: SuttaCentral.net **95\. [Selasutta](https://suttacentral.net/mn92/en/sujato) (MN92)** – A very nice sutta which begins with discussion between Keṇiya and Sela when then opens up a discourse from Buddha who then shows 32 marks of a perfected being which is there in the Vedas. The line in question is about *sallakatto anuttaro* which means “incomparable surgeon”. There is also mention of Gayatri mantra which is recited by Buddha to Keniya after the meal. Sutta: MN92 – Audio Source: SuttaCentral.net **96\. [Nandasutta](https://suttacentral.net/ud3.2/en/sujato) (Ud3.2)** – This is a wonderful sutta for contemplating on the higher planes of existence especially for those who are submerged into female works in human world which has lust for different female parts and are not able to give up. Apart from doing asubha bhavana to get rid of it, this sutta explains on how Nanda who was obsessed with a Sakyan girl before he joined the Sangha to get liberated, gets caught up in his thoughts of this girl and then Buddha takes him and shows the celestial nymphs numbering around 500 of them and asking him whether the Sakyan girl or any human female form is much better than these 500 nymphs. Nanda answers that the Sakyan girl is no where compared to these 500 celestial nymphs and Buddha promises them if he works hard to get them and to which Nanda agrees. Then he works hard to get into Arahat phalasamapatti and then he does not have any desire for any kind of existence at all. Sutta: Ud3.2 – Audio Source: SuttaCentral.net **97\. [Kāmaguṇasutta](https://suttacentral.net/sn35.117/en/sujato) (SN35.117)** This sutta explains on how one should refrain from letting the mind stray into FIVE sense stimulus which has following *guna* or attribute and that is being searched by the being all the time. They are: *iṭṭhā* – liking *kantā* – desirable *manāpā* – agreeable *piyarūpā* – pleasing *kāmūpasaṁhitā* – enjoyable *rajanīyā* – enticing Sutta: SN35.117 – Audio Source: SuttaCentral.net **98\. [Mahāhatthipadopamasutta](https://suttacentral.net/mn28/en/sujato) (MN28)** – An excellent sutta from Sariputta on how to practice meditation and investigate using simile of elephant. It’s footprint is very big and all animals foot print can fit into it. Thus, the 4 noble truth can be considered as the footprint of elephant and then he goes on to investigate each link till one gets liberation from the bonds of samsara.He brings a sutta reference from Buddha vacana about Simile of the Saw (**[Kakacūpamasutta – MN21](https://suttacentral.net/mn21/en/sujato)**) where one should not worry about much on whatever happens to another person if someone kills / mutilates / takes as prisoner / sharply abuses by words and deeds, but watch all that is happening without involvement. In this sutta, one can see the importance of understanding and experiening Paticcasamutpada or Dependent origination: But the Buddha has also said: *Vuttaṁ kho panetaṁ bhagavatā:* “One who sees dependent origination sees the teaching.“ *yo paṭiccasamuppādaṁ passati so dhammaṁ passati;* One who sees the teaching sees dependent origination.” *yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.* Sutta: MN28 – Audio Source: SuttaCentral.net **99\. [Paṭhamanānākaraṇasutta](https://suttacentral.net/an4.123/en/sujato) (AN 4.123)** – An interesting sutta which explains how a normal worldling would be when he achieves all the 4 jhana’s and what difference is when it is Buddha’s follower when he attains all the 4 jhanas. When a normal worldling does it, he would enter into either animal, hell or a preta realm after exhausting of the jhanas. While a Buddha follower would get extinguished in that realm itself rather than coming into lower existence including human one. Sutta: AN 4.123 – Audio Source: SuttaCentral.net **100\. [Saṁyojanasutta](https://suttacentral.net/an4.131/en/sujato) (AN 4.131)** – In this sutta, Buddha gives clarity on the fetters and what is removed and what is pending in 4 type of puggala or individuals and how they attain continued existence and release. This sutta provides clarity on: 1\. One person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence. 2\. One person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence. 3\. One person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence. 4\. One person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence. Sutta: AN4.131 – Audio Source: SuttaCentral.net **101\. [Ugghaṭitaññūsutta](https://suttacentral.net/an4.133/en/sujato) (AN4.133)** – This is a very short and yet concise sutta which explains 4 types of individuals who can attain path and fruits thereof. There are 4 kind of individuals and it is enumerated here: ***Ugghaṭitaññū**,*  – \[*ugghaṭita-ññū* those who understand by condensed instruction, sankhepa-desanā\] One who can understand the dhamma immediately and get to path and fruits. ***vipañcitaññū,*** – \[*vipañcita-ññū* to those who need a detailed one, vitthāradesanā\] One who would understand the dhamma when explained in detailed using certain sutta’s and simile with examples and thus able to get through the path and fruits. ***neyyo***, – is an individual who has not the capability of attaining the Paths and the Fruits through the hearing of a short discourse or when it is expounded to him at some length, but is one for whom it is necessary to study and take careful note of the sermon and the exposition in order to practice. ***padaparamo*** – By words only or a person who can only recite the teachings, but cannot understand or deep dive into it. In this lifetime, he can only accumulate merits of reading the sutta or reciting them and not really penetrating and hence cannot attain path and fruits. Sutta AN4.133 – Audio Source: SuttaCentral.net Sutta on Four type of individuals – AN4.133 **102\. [Moḷiyaphaggunasutta](https://suttacentral.net/sn12.12/en/sujato) (SN12.12)** – A fantastic sutta that explains the four food(also called as fuel) that sustains existence of all beings wherein Moliyaphagguna asks Bhagava on “who is” and Buddha clarifies to him on how to question and also what would be the satisfactory answer. We generally ask like this “who consumes the fuel for consciousness” since there is always a person deep inside in our minds, and Buddha explains on what should be asked in this regard. Sutta: SN12.12 – Audio Source: SuttaCentral.net --- ## Ending Hope this document helps one and all to attain liberation from the pains of samsara which is same in whichever realm the defiled consciousness (**viññaṇa**) is going to take as rebirth. (*refer to* [**Godhikasutta(SN4.23)**](https://suttacentral.net/sn4.23/en/sujato) *to see what takes rebirth and how Māra takes the **viññaṇa** to next destination*). By this time, you know what is ***viññaṇa*** and is is 8th stage of citta. Normally, citta is radiant (Refer to ***[Accharāsaṅghātavagga](https://suttacentral.net/an1.51-60/en/sujato)***) and Buddha exclaims as “***Pabhassaramidaṁ, bhikkhave, cittaṁ***.” Ultimately, one would realise that what is the brightest light through below explanation. Catasso imā, bhikkhave, pabhā.  Katamā catasso? (click **[here for the sutta](https://suttacentral.net/an4.142/en/sujato)**) Candappabhā, sūriyappabhā, aggippabhā, paññāpabhā— imā kho, bhikkhave, catasso pabhā. Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ  pabhānaṁ yadidaṁ paññāpabhā”ti. *As you can see, wisdom when it lights up, it is brighter than moonlight, sunlight and a huge flame*. May everyone’s ***viññaṇa*** become completely radiant by letting go of defilements (asavas) due to ending of ‘ignorance’, shines brighter than any other light due to knowledge, as it is now ‘***citta***‘ pure and bright. May you all attain the supreme bliss of Nibbana. *Sadhu ! Sadhu ! Sadhu* *anagārika Vilas Kadival* ## TODOs - [ ] #task **Unfinished** 🔼 ⏳ 2023-04-01 - [ ] Add Audio - [ ] Add Videos - [ ] Add Beginner & Intermediate sections