DONE 10 Anussatis

• Buddhānussati: sati taking the (qualities of the) Buddha as object (arahaṁ…)
  • Buddhaṃ ārabbha uppannā anussati Buddhānussati: Buddhaguṇārammaṇāya satiyā etamadhivacanaṃ
• Dhammānussati: sati taking pariyattidhamma and 9 lokuttaradhammas as object (svākkhāto…)
  • Nibbāna under Dhammānussati vs under Upasamānussati:
    • under Dhammānussati: focusing on the common characteristic of being paṭivedhadhamma
    • under Upasamānussati: focusing on the unique characteristics of Nibbāna (asaṅkhata, amata, etc)
• Saṅghānussati: sati taking the (qualities of the) Saṅgha as object (supaṭipanno…)
• Sīlānussati: sati taking one’s own qualities of virtue (unbroken, etc)
• Cāgānussati: sati taking one’s own quality of generosity (muttacāga, etc)
• Devatānussati: sati taking one’s own qualities (saddhā, etc) as object, while placing the devas in the position of witnesses / as basis
• Maraṇānussati: sati taking death, the cutting off of jīvitindriya, as object
• Kāyagatāsati: sati which has “gone into” one’s own rūpa kāya (32 body parts) or into one’s own body, taking the nimitta of the body parts as repulsive
  • aluttasamāsa
• Ānāpānassati: sati taking the nimitta of inhalation and exhalation as object
• Upasamānussati: sati taking peace (Nibbāna), which is the cessation of all suffering, as object
• Notes:

  • sīla, cāga, and devatā: good for people who have a low perception of themselves

    udayabaya, bhayatupatthana, nibbida, adinvva, : qualities of nibbana contemplated

  • 2 types of upasamanussati
    • freedom from suffering
    • absence of kilesa
  • no samathakammaṭṭhāna based on sound, smell, akusala states
  • no kammaṭṭhāna thinking “tree, tree”
  • of the anussatis, only kāyagatāsati and ānāpāna have nimitta
    • that’s why nimitta appears in their description

Buddhānussati

General Steps

• Understand the qualities of the Buddha correctly
• Aveccappasāda: develop unshakable confidence in these qualities, which arises from correctly understanding them
  • fully established in ariyas
  • puthujjanas can also successfully develop buddhānussati with firm confidence
  • doesn’t become fully successful without such confidence
• Rahogata (kāyaviveka) in a suitable dwelling and withdrawing the mind from various other objects (paṭisallīna)
  • suitable dwelling: free from 18 defects and possessing 5 suitable qualities
  • paṭisallīna: withdrawn from different objects and is properly fixed on the meditation object
• Repeatedly recollect the qualities of the Blessed One

Iti pi so Bhagavā Arahaṃ Sammāsambuddho Vijjācaraṇasampanno Sugato Lokavidū Anuttaro Purisadammasārathi Satthā Devamanussānaṃ Buddho Bhagavā

Extra Notes on Refuge

MN abhayarājasutta: took refuge in the Buddha “3 times”

• mother takes refuge and does it in the name of child
  • note: not real saraṇa but the child gets protection from devas who protect buddhist disciples
• thinking that one is a Buddhist is enoughto establish saraṇa
• becoming buddhist: diṭthujukamma

Recollections

So Bhagavā iti pi Arahaṁ…Bhagavā

• So: Buddha, one who completed the pāramīs, etc.
• 1st Bhagavā: a name of the Teacher; acquired at the bodhimaṇḍa upon the realization of sabbaññutañāṇa
  • sacchikāpaññatti: designation that arises together with the direct realization of all dhammas
• last Bhagavā: expresses a particular quality
• pi: sampiṇḍa (inclusion): shows each title expresses many aspects of the Buddha’s qualities

Arahaṃ

Vsm: 5 ways

1. Ārakattā hatattā: very far from the faults of defilements because He destroyed them together with their vāsanā through the Ariyamagga
   • So tato ārakā nāma – yassa yenāsamaṅgitā, Asamaṅgī ca dosehi – Nātho tenārahaṃ mato.
   • notes: kusalavāsanas remain: e.g., karuṇā
2. Kilesārina so muni: he has destroyed (through ariyamagga) the enemies called defilements
   • Yasmā rāgādisaṅkhātā – sabbepi arayo hatā, Paññāsatthena Nāthena – tasmāpi Arahaṃ mato.
3. Hatasaṁsāracakkāro: Has broken the spokes of the wheel of saṃsāra, beginning with avijjā
   • Arā saṃsāracakkassa – hatā ñāṇāsinā yato, Lokanāthena tenesa – Arahanti pavuccati.
4. Paccayādina cāraho: Worthy of receiving all requisites and special offerings
   • Aggadakkhiṇeyya: the One most worthy of offerings
   • e.g.,
     • Brahmā Sahampati: jewelled garland as large as Meru
     • devas/humans, Bimbisāra, Kosala
     • Asoka: 96 koṭis, 84.000 monasteries in Jambudīpa
   • Pūjāvisesaṃ saha paccayehi – yasmā ayaṃ arahati lokanātho, atthānurūpaṃ arahanti loke – tasmā jino arahati nāmametaṃ.
5. Na raho karoti pāpāni: does not commit evil even in secret
   • Fools commit evil secretly, afraid of criticism but the Buddha does not commit evil, even in secret
   • Note: Buddha could hide even from Brahmas but did not do evil in secret
   • Yasmā natthi raho nāma – pāpakammesu Tādino, Rahābhāvena tenesa – Arahaṃ iti vissuto.

Ārakattā hatattā ca, kilesārīna so muni, Hatasaṃsāracakkāro, paccayādīna cāraho, Na raho karoti pāpāni, Arahaṃ tena vuccatīti.

1. Hatasaṁsāracakka

   Hatasaṁsāracakka: Having Broken the Wheel of Saṃsāra

   • Hata: knowing through dhammaṭṭhitiñāṇa the true nature of dhammas, becoming disenchanted toward, detached from, and liberated from them
     • At the bodhimaṇḍa:
       • He stood firmly on the ground of sīla
       • with the feet of viriya
       • with the hand of saddhā
       • took up the axe of ñāṇa that destroys kamma
       • and completely broke all the spokes of this wheel of saṃsāra
     • paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ: wisdom that understands this cause-and-effect relationship (paccayapariggahañāṇa), its existence in the past, future, and present and impermanent nature
       • Avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ; atītampi addhānaṃ… anāgatampi addhānaṃ… yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ
       • dhammaṭṭhiti: fem. real nature of the Dhamma
   • Saṁsāracakka: paṭiccasamuppāda with 4 saṅkhepas, 3 addhās, 20 ākāras, 3 sandhis

   1. Beginningless Saṁsāracakka

      • Method 1
        • Hub: avijjā and taṇhā
        • Outer rim: puñña, apuñña, and jarā and maraṇa
        • Spokes: āneñja abhisaṅkhāras and the remaining factors
        • Axle: āsavas, the origin of this process
          • āsava is samudaya of avijjā
          • when meeting jarāmaraṇa, being become mucchā, leading to āsavas
          • in some places:
            • 4 NT should be understood (pajānāti)
            • sometimes, āsava instead of dukkha in 4 NT
          • notes: no defilement can remain when āsavas are removed
        • Attachment to the chariot: 3 bhava
      • Method 2
        • hub: avijjā, because it is the root
          • ignorance regarding 4 NT
            • regarding kāma bhava becomes a condition for saṅkhāras belonging to kāma bhava regarding rūpa bhava becomes a condition for saṅkhāras belonging to rūpa bhava regarding arūpa bhava becomes a condition for saṅkhāras belonging to arūpa bhava
        • outer rim: jarāmaraṇa because it is the end
        • spokes: 10 intermediate paṭiccasamuppāda factors because avijjā is the beginning and jarāmaraṇa is the end

      	Method 1	Method 2
      Hub	avijjā taṇhā	avijjā
      Outer rim	puñña, apuñña, jarāmaraṇa	jarāmaraṇa
      Spokes	āneñjābhisaṅkhāra & other factors	other intermediate factors
      Axle	āsavas
      Attachment to the chariot	3 bhava

      Sequence of conditions:

      Avijjā for kāmabhava	Avijjā for rūpabhava	Avijjā for arūpabhava
      Kāmabhava saṅkhāra	Rūpabhava saṅkhāra	Arūpabhava saṅkhāra
      Kāmabhava paṭisandhiviññāṇa	Rūpabhava paṭisandhiviññāṇa	Arūpabhava paṭisandhiviññāṇa
      Kāmabhava nāmarūpa	Rūpabhava nāmarūpa	Arūpabhava nāmarūpa
      6 Āyatana	Cakkhu-,sota-,mano- āyatana	Manāyatana
      6 Samphassa	Cakkhu-,sota-,mano- samphassa	Manosamphassa
      6 Vedanā	3 Vedanā	1 Vedanā
      6 Taṇhā	3 Taṇhā	1 Taṇhā
      Upādāna	Upādāna	Upādāna

      • Kāma-/diṭṭhi-/sīlabbata-/attavāda-upādāna => kamma-/upapatti-bhava
        • akusalakammabhava => upapattibhava in apāya => jātijarāmaraṇa => āsava => avijjā…
        • kāmāvacarakusalakammabhava => upapattibhava in sagga => jātijarāmaraṇa => āsava => avijjā…
        • rūpāvacarakusalakammabhava => upapattibhava in rūpabhava => jātijarāmaraṇa => āsava => avijjā…
        • arūpāvacarakusalakammabhava => upapattibhava in arūpabhava => jātijarāmaraṇa => āsava => avijjā…

   2. 7 Aspects

      • 3 Addhās
        • atīta addhā: first saṅkhepa
        • paccuppanna addhā: 2 middle saṅkhepas
        • anāgata addhā: last saṅkhepa
      • 12 Aṅgāni
        • avijjā…jarāmaraṇaṁ
      • 20 Ākāras
        • past kammavaṭṭa: avijjā, saṅkhāra, taṇhā, upādāna, and bhava
        • present vipākavaṭṭa: viññāṇa, nāmarūpa, saḷāyatana, phassa, and vedanā
        • present kammavaṭṭa: taṇhā, upādāna, bhava, avijjā, saṅkhāra
        • future vipākavaṭṭa: jāti, jarāmaraṇa, viññāṇa, nāmarūpa, saḷāyatana, phassa, and vedanā
      • 3 Sandhis
        • saṅkhāra-viññāṇa
        • vedanā-taṇhā
        • bhava-jāti
      • 4 Saṅkhepas
        • Avijjā and saṅkhāra
        • Viññāṇa, nāmarūpa, saḷāyatana, phassa, and vedanā
        • Taṇhā, upādāna, and bhava
        • Jāti and jarāmaraṇa
      • 3 Vaṭṭāni
        • kammavaṭṭa
        • kilesavaṭṭa
        • vipākavaṭṭa
      • 2 Mūlāni
        • avijjā
        • taṇhā

      Tattha tayo addhā dvādasaṅgāni vīsatākārā tisandhi catusaṅkhepā tīṇi vaṭṭāni dve mūlāni ca veditabbāni.

   3. Notes

      • ariyas remove the craving for woeful realms (puthujjana has such craving), therefore, are not born there
        • how can people desire to be in hell? before death, we puthujjana grasps at any sign
        • bhanikantikalobha
      • ārammaṇadhipatipaccaya: one respect only one’s own highest magga
        • shows one’s own liberation is more important, even without pride
        • bodhisattas delays his attainment to help others, not abandon it
        • real compassion doen’t deny one’s own benefit, self-inclusive

Vsm-ṭ: 6 other ways

1. Ārakā mandabuddhīnaṁ: very far from an evil person, even if they follow His every step behind Him while holding the corner of His robe
2. Ārakā ca vijānataṁ: close to a good person even if a hundred yojanas away
3. Rahānaṁ suppahīnattā: raha (defilements) have been completely removed
4. Vidūnamaraheyyato: should never be abandoned, but should be approached and associated with again and again, even by good puthujjanas, sekhas, and asekhas, who have completed all that has to be done
5. Bhavesu ca rahābhāvā: the journey (raho), saṁsāric wandering, no longer exists for Him
6. Pasaṁsā: so praiseworthy that even Sammāsambuddhas cannot fully describe His qualities or reach the end of their praise, let alone others
7. (Extra) Āṇacakka-dhammacakka: He is worthy of setting in motion both the wheel of authority and the Dhamma wheel

Ārakā mandabuddhīnaṃ – ārakā ca vijānataṃ, Rahānaṃ suppahīnattā – vidūnamaraheyyato, Bhavesu ca rahābhāvā – pāsaṃsā arahaṃ jino.

Notes:

• some add additional ways
• rarely is it used as araho istead of arahaṁ

1. DONE Ārakā mandabuddhīnaṁ ārakā ca vijānataṁ

   Ārakāti Arahaṃ, suvidūrabhāvato icceva attho: because He is extremely distant from those:

   • whose body, conduct, mind, and wisdom are untrained
   • whose rāga, dosa, and moha have not been abandoned
   • unskilled in the Ariyadhamma
   • who follow the wrong way of practice
   • note:
     • even if such individual held the corner of the Buddha’s robe and followed directly behind Him, he would still be very far from Him because Dhammaṃ apassanto maṃ na passati (one who does not see the Dhamma does not see Me)
     • likewise, the Teacher is far from them

   Sammā na paṭipajjanti – ye nihīnāsayā narā, Ārakā tehi Bhagavā – dūre tenārahaṃ mato.

   Ārakāti Arahaṃ, āsannabhāvatoti attho: because He is very close to (the opposite of the previous)

   • even if 100 yojanas away:
     • he is close to the Teacher
     • the Teacher is close to Him
     • Dhammaṃ passanto maṃ passati
   • note: here ārakā is used in 2 opposite meanings

   Ye sammā paṭipajjanti – suppaṇītādhimuttikā, Ārakā tehi āsanne – tenāpi Arahaṃ Jino.

2. Rahānaṃ suppahīnattā

   • Rahitabbo raho: what should be kept far away, abandoned is raha – defilements
   • Suppahīnattā: because He completely abandoned and destroyed them through ariyamagga
     • pahīnā, ucchinnamūlā, tālāvatthukatā, anabhāvaṁkatā, āyatiṁ anuppādadhammā
   • Notes: normally, araho (paṭ ekv), but here, o > aṃ = arahaṃ

   Pāpadhammā rahā nāma – sādhūhi rahitabbato, tesaṃ suṭṭhu pahīnattā – bhagavā arahaṃ mato.

   1. Arasarūpādi

      V-p: Atthi khvesa, brāhmaṇa, pariyāyo yena maṃ pariyāyena sammā vadamāno vadeyya — ‘Arasarūpo Samaṇo Gotamo’ti. Ye te, Brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā te Tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā…

      • Rūparasa, saddarasa, etc: lobhamūla sukhavedanā enjoying visible forms, sounds, etc.
      • Pahīnā:
        • He abandoned this sukhavedanā
        • He abandoned and removed it from His mental continuum
      • Ucchinnamūlā:
        • mūla: roots of saṁsāra and of unwholesome dhammas – avijjā & taṇhā
        • the roots of this sukhavedanā – taṇhā & avijjā – have been completely cut off
          • uchinnā mūlā etesanti ucchinnamūlā
        • notes:
          • arahat doesn’t have akusalacittajarūpas
            • kusalacittajarūpas as well, but not normally mentioned since the kiriya is like the same citta as kusala but without the potency to produce results
          • 1st happiness: of removing nīvaraṇas
          • 2nd happiness: happiness of the jhānacitta
          • 3rd happiness: body affected by excellent cittajarūpas
          • DN mahāparinibbānasutta-a:
            • normal phalasamāpatti: do vipassanā normally and enter phalasamāpatti
            • jīvitasaṅkhāraṭhapana phalasamāpatti: do rūpasattaka arūpasattaka in paṭisaṅkhānupassanā level and then enter phalasamāpatti
              • effects remain for a longer period
              • can suppress sickness for a long period
              • Buddha: no lohitapakkhandika sickness for 7 months
      • Tālāvatthukatā
        • method 1:
          • tālavatthu: the (bare) site where a palm tree once stood
          • rūparasavatthu: mental continuum, the site where rūparasa once stood
          • rūparasa was made tālāvatthukata: made bare (without rūparasa)
          • tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā: those dhammas the basis of which have been made like the bare site of a palm tree are called tālāvatthukata
            • normally: tālavatthuvatthukatā
              • middle vatthu is removed
              • “a” is lengthened
          • summary: like a bare land where a palm once stood (the mind becomes like that bare land where defilements once stood); it cannot grow again; ariyamaggas uproots rūparasādi with their roots and can not arise again
            • mental stream becomes like a tālavatthu
        • method 2:
          • tālavatthu: a palm tree the top of which has been cut off and, therefore, cannot grow again
          • tālāvatthukatā: arūparasādi were destroyed by maggañāṇa and cannot grow again like such palm tree
            • avatthubhūto tālo viya katā avatthutālakatā (the unwholesome dhammas are made like a palm tree that is no longer a basis for producing leaves and fruit)
              • avatthutālakatā => tāla + avatthukatā > tālāvatthukatā
        • method 3:
          • rūparasādi: past kusalākusala sukhavedanā capable of producing vipāka
          • their top (taṇhā and avijjā) has been cut off by maggañāṇa, preventing them from being able to produce vipāka, like such palm tree
      • Anabhāvaṃkatā
        • anabhāvaṃkata: rūparasādi that has been brought into such a condition that it will not exist again later
          • anu (pacchā) + abhāvaṃ + katā
          • NOT “na abhāvaṁ katā” (brought to non-non-existence)
        • some: anabhāvaṃ gatā: anu + abhāvaṃ + gatā: gone into non-existence in such a way that they will not arise afterwards; destroyed; abandoned
          • like anuacchariyo > anacchariyo
            • anacchariya gāthā: verses that produce increasing wonder again and again when heard
      • Āyatiṃ anuppādadhammā
        • rūparasādi is incapable of arising again in the future
        • 2 together: anabhāvaṃ gatā āyatiṃ anuppādadhammā: they have gone into non-existence and are incapable of arising again in the future
        • note: does NOT mean some rūparasādi still exist in Him
          • Tathāgatassa kho, Brāhmaṇa, rāgo pahīno doso moho, sabbepi pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

3. Vidūnamaraheyyato

   • Na santi etassa rahā pariccajanakā: there is no (wise) one who abandons Him
   • Natthi etassa raho sādhūhi pariccajitabbatāti Arahaṃ: there is no nature of the Tathāgata due to which he should be abandoned by righteous persons

   He is not to be abandoned by sekkhas and asekkhas:

   • asekkhas:
     • pariññātakkhandhā
     • pahīnakilesā
     • bhāvitamaggā
     • sacchikatanirodhā
   • sekkhas:
     • appattamānasā: not yet attained arahatta phala
     • anuttaraṃ yogakkhemaṃ patthayamānā: live aspiring to attain the unsurpassed security from bondage called arahatta phala
   • kalyāṇaputhujjanas:
     • parisuddhapayogā: whose conduct is pure
     • kalyāṇajjhāsayā: whose intentions are good
     • saddhāsīlasutādiguṇasampannā: who possess qualities such as saddhā, sīla, and learning
   • Note: ariyas directly realize the Dhamma so are not separated from the Teacher’s Dhamma body and never take another teacher

   Passāmi naṃ manasā cakkhunāva – rattindivaṃ brāhmaṇa appamatto, Namassamāno vivasemi rattiṃ – teneva maññāmi avippavāsaṃ. Saddhā ca pīti ca mano sati ca – nāpentime gotamasāsanamhā, Yaṃ yaṃ disaṃ vajati bhūripañño – sa tena teneva natohamasmi. (V. Piṅgiya)

   Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyyāti netaṃ ṭhānaṃ vijjati.

   Ye sacchikatasaddhammā – ariyā suddhagocarā, Na tehi rahito hoti – nātho tenārahaṃ mato.

   • note: suddhagocara: Nibbāna as object

4. Bhavesu ca rahābhāvā

   • Raho:
     • going, journeying
     • nānāgatīsu paccājāti: repeated birth in different destinations
   • Sasambhārassa kammavaṭṭassa viddhaṃsitattā: He destroyed kammavaṭṭa and its conditions through ariyamagga
     • sasambhāra: defilements beginning with avijjā and taṇhā

   Yena devūpapatyassa – gandhabbo vā vihaṅgamo, Yakkhattaṃ yena gaccheyyaṃ – manussattañca abbaje, Te mayhaṃ āsavā khīṇā – viddhastā vinaḷīkatā. Thus, because the Tathāgata has no further rebirth in any destination, called paccājāti, and therefore no further journey called raho, He is called Arahaṃ.

   Raho vā gamanaṃ yassa – saṃsāre natthi sabbaso, Pahīnajātimaraṇo – arahaṃ sugato mato.

5. Pasaṁsā

   Araha: being worthy of praise unlike any other because

   • yathābhuccaguṇādhigamana: the qualities He attained truly exist in Him
     • yathābhucca
       • 1 adj. conformity with the truth
       • 2 adj. sincere; genuine; true; real yathā + bhūta + ya
   • even Sammāsambuddhas cannot fully describe His qualities or reach the end of their praise, let alone others
   • Asama: unequalled because no one can equal Him in unsurpassed sīla, samādhi, paññā, vimutti, and vimuttiñāṇadassana
   • Asamasama: He is equal only by another Sammāsambuddha who is likewise unequalled
   • Appaṭima: incomparable
   • Appaṭibhāga: without an equal counterpart
   • Appaṭipuggala: without an equal person

   Guṇehi sadiso natthi – yasmā loke sadevake, Tasmā pāsaṃsiyattāpi – arahaṃ dvipaduttamo.

DONE Dhammāṇacakkaṁ pavattetuṁ arahati (“Sūvisi Mahā Guṇaya” by V. Cdvm)

Anuttaraṃ dhammacakkañca āṇācakkañca pavattetuṃ arahatiīti arahā: capable of setting in motion the unsurpassed Wheel of Dhamma & of authority

1. Dhammacakka

   1. 2 Types

      • Paṭivedha Dhammacakka (Dhamma-Wheel of Realization): wheel of dhammas (maggadhammas & bodhipakkhiyadhammas)
        • set in motion, made arise, at the Bodhimaṇḍa
        • through it, He destroyed 1.500 of his own defilements
        • could be said to have 38 spokes based on the bodhipakkhiyas
      • Desanā Dhammacakka (Dhamma-Wheel of Teaching): the act of teaching or the teaching itself
        • set rolling (the act of teaching) at Isipatana in Bārāṇasī
        • through it, He destroyed others’ defilements
          • like with the cakkāyudha: a weapon that when whirled, cuts nearby enemies
        • due to His wisdom, He could teach without impediments, hesitation, etc., like a river pouring from the sky, and make the Dhamma enter the mind of beings like no other
          • even 100 yojanas away, one could hear Him as if sitting nearby
        • note: any of Buddha’s teachings could be called Dhammacakka in this sense
        • 24 spokes of the desanādhammacakka

      	Paṭivedha	Desanā
      Refers to	38 bodhipakkhiyadhammas	act of teaching or teaching itself
      Set in motion	made arise in the bodhimaṇḍa	taught at Isipatana (initially)
      Destroys	His own defilements	others' defilements
      Number of Spokes	38	24
      Simile		cakkāyudha, sky river

   2. “Etaṃ Bhagavatā Bārāṇasiyaṃ Isipatane Migadāye…”

      Etaṃ Bhagavatā Bārāṇasiyaṃ Isipatane Migadāye Anuttaraṃ Dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā Mārena vā Brahmunā vā kenaci vā lokasmiṃ. (Dhammacakkappavattanasutta)

      • Anuttaraṁ Dhammacakkaṁ pavattitaṁ: shows the unsurpassed nature and power of the Tathāgata’s Dhammacakka
        • extremely violent people become gentle
          • e.g., Aṅgulimāla
        • extremely miserly people become generous
        • sexual offenders become good people
        • liars become truthful
        • drunkards and gamblers become respectable
        • the lazy become energetic
        • those sunk in the mud of sensual pleasures rise out of it
        • laypeople go forth into homelessness
        • non-Arahants become Arahants
        • the sick may become healthy
        • those in danger of death may survive
        • those heading towards an apāya may reach a good destination
        • countless beings become free from suffering such as jāti, jarā, illness, and maraṇa, and attain the happiness of Nibbāna
      • Appaṭivattiyaṁ: cannot be reasonably rejected (dukkha as not dukkha, etc.)
        • me:
          • paṭivedhadhammacakka cannot be undone (defilements cannot return) in Himself and in others who attain it

2. Āṇācakka

   Scope of Authority:

   • Ordinary kings:
     • scope: limited territory
     • consequence in disobeyance: if disobeyed, may not lead to suffering
   • Cakkavattirāja: king for whom the cakkaratana appears through the power of his merit, through which he can travel throughout the whole earth without obstruction and regional kings receive him respectfully and follow his authority
     • scope: 4 continents
   • Dhammacakkavattirājā: Buddha who sets the Dhamma wheel in motion, without obstruction from anyone in the world
     • scope: āṇācakka: koṭisatasahassa cakkavāḷa (100.000 koṭi = 1 T cakkavāḷas)
       • 1 koṭi = 10 M
       • area in which protective discourses are effective: Ratanasutta, Dhajagga, Khandha, Mora, and others
     • consequences in disobeyance: necessarily leads to suffering
       • e.g.,
         • not answering to the Buddha 3 times leads to head being split in to 7 pieces (debate with Saccaka)
         • ehibhikkhūpasampadā
         • Vinaya rules (āṇādesanā)

   Rājāhamasmi sela – dhammarājā anuttaro, Dhammena cakkaṃ vattemi – loke appaṭivattiyaṃ. Sela, I am a king. I am the unsurpassed Dhamma King. By Dhamma I set in motion in the world a wheel that cannot be turned back by anyone.

3. Extra Notes

   • ehibhikkhūpasampadā
     • No ehibhikkhunī upasampadā
     • V-a: number of ehibhikkhus: 27.340
       • 250 srp mgl
       • 30 baddhavaggiya
       • 341 angulimala
       • 60 yasa
       • 10.000
       • Sattavīsasahassāni – tīṇi yeva satāni ca, Ete hi sabbe saṅkhātā – sabbe te ehibhikkhukā.
   • awakening opportunity
     • devas in 10.000 cakkavāḷas can get awakening
     • humans have to be born in this Cakkavāḷa to get awakening
   • positions in the sāsana
     • Dhammasenāpati: V. Sāriputta
     • Dhammapurohita: V. Moggallāna
     • Dhammabaṇḍhāgārika: V. Ānanda
   • manta
     • mantas for vasī: controlling others
     • brahmins would say the Buddha had a mantra to control others

   1. 2 reasons a listener with potential for awakening may not attain during a talk (Kandarakasuttavaṇṇanā)

      • Kiriyaparihāṇī
        • preacher (other than the Buddha)
        • listener
      • Pāpamittatā
        • e.g., Ajātasattu

Sammāsambuddho

Sammā sāmañca sabbadhammānaṃ buddhattā pana Sammāsambuddho: because He understood all dhammas

• Avabodha: He understood them correctly and by Himself
  • sammā: correctly, as they are
  • sāmaṁ: by Himself, without instruction from another teacher
    • paropadesarahita: without depending on the instruction of another person
• Anubodha: He understood them how they should be understood
• Paṭibodha: He understood them and penetrated them thoroughly
• Notes: sabbaññutañāṇa: capable of knowing all dhammas in all their aspects whenever He wishes to know them

He became Sammāsambuddha by

• Knowing according to their individual characteristics abhiññeyya dhammas (all)
  • abhiññeyyadhammas: dhammas to be known by superior knowledge – 4 NT
    • He did so through
      • vipassanāñāṇa (before magga)
      • maggañāṇa (at magga)
      • sabbaññutañāṇādi (after magga)
    • 4 NT here includes all dhammas: there is no knowable dhamma (ñeyya) outside the 4 NT
      • 29 maggacittuppādas (exc. 8 maggaṅgas) can be included under maggasacca
      • 37 phalacittuppādas can be included under nirodhasacca
        • sometimes, Nibbāna refers to phalacittuppāda – Maṅgalasutta: nibbānasacchikiriyāca: arising of phalacittuppāda
• Fully understanding according to their general characteristics pariññeyya dhammas – dukkhaariyasaccadhammas
• Abandoning pahātabbadhammas – samudayapakkhiyadhammas (all akusaladhammas)
  • sabbe hi akusalā samudayapakkhiyā
• Directly realizing the sacchikātabbadhammas – nirodhasaccadhammas (Nibbāna and phaladhammas)
  • why plural?
    • Nibbāna can be spoken of in different ways, such as saupādisesa and anupādisesa
    • because this is a general statement concerning the Four Noble Truths that does not limit the exact number of dhammas referred to
      • e.g., appaccayā dhammā and asaṅkhatā dhammā
    • phala vimutti may also be included among the dhammas to be directly realized, including phaladhammas here
• Developing bhāvetabbadhammas – all kusaladhammas

Ariyasacca	Common Function	Particular Function	Dhammas	Notes
4 NT	abhiññeyya	-	all	acc. to sabhāvalakkhaṇas
Dukkha	abhiññeyya	pariññeyya	lokiyadhammas	acc. to sāmaññalakkhaṇas
Samudaya	abhiññeyya	pahātabba	akusalas
Nirodha	abhiññeyya	sacchikātabba	Nibbāna(+phala)
Magga	abhiññeyya	bhāvetabba	all kusala

• Notes:
  • here, akusala leads to suffering, and kusala leads to its cessation
  • root cause of dukkha: taṇhā (main cause, which supports other causes)
    • main cause for the variety of dukkha because it causes and supports the variety of kamma
      • 6 taṇhā -> 6 saṅkhāra -> varieties of dukkha
    • there are also other causes: avijjā, saṅkhāra, etc.

Abhiññeyyaṃ abhiññātaṃ – bhāvetabbañca bhāvitaṃ, Pahātabbaṃ pahīnaṃ me – tasmā Buddhosmi brāhmaṇāti. What should be directly known has been directly known by Me. What should be developed has been developed. What should be abandoned has been abandoned. Therefore, Brāhmaṇa, I am Buddha.

• bhāvetabbañca: “ca” includes sacchikātabba dhammas

Acc. to each dhamma

• Cakkhu:
  • dukkhasacca: cakkhu
  • samusayasacca: past taṇhā, the root cause for cakkhu
    • daṭṭhukāmatābhūtakammalakkhaṇappasāda cakkhu
  • nirodhasacca: cessation of cakkhu and the taṇhā that produces it
  • maggasacca: the practice that knows Nirodha through directly realizing it and through penetration
• Groups of dhammas taken separately in this analysis:
  • 6 internal āyatanas
  • 6 external āyatanas
  • 6 viññāṇa kāyas
  • 6 phassas
  • 6 vedanās
  • 6 saññās
    • in one place: cakkhusamphassajāsaññā… (normally based on the object)
  • 6 cetanās
  • 6 taṇhā kāyas: also dukkhasacca because
    • should be fully understood
    • included within the pañcupādānakkhandhas (pañcupādānakkhandhā dukkhā)
  • 6 vitakkas
  • 6 vicāras
  • 5 khandhas
  • 10 kasiṇas
  • 10 anussatis
  • 10 asubhasaññās
  • 32 ākāra (parts of the body): includes the body parts and the jhānas based on them
  • 12 āyatanas
  • 18 dhātus
  • 9 bhavas
    • kāma bhava, rūpa bhava, arūpa bhava
    • saññī bhava, asaññī bhava, nevasaññīnāsaññī bhava
    • ekavokāra bhava, catuvokāra bhava, pañcavokāra bhava
  • 4 rūpāvacara jhānas
    • remaining rūpāvacara jhānas not already included under the twenty-three groups mentioned above
    • or vipāka jhānas
  • 4 appamaññās
  • 4 arūpa samāpattis
  • 12 factors of paṭiccasamuppāda in reverse order, beginning with jarāmaraṇa
    • jarāmaraṇa:
      • dukkhasacca: jarāmaraṇa
      • samudayasacca: jāti
        • in ptcsmp, prior cause is taken as samudaya
      • nirodhasacca: freedom from jarāmaraṇa and jāti
      • maggasacca: practice that knows that Nirodha
  • 12 factors of paṭiccasamuppāda in forward order, beginning with avijjā
• Notes:
  • taṇhā as upanissaya for kusaladhammas: previous taṇhā
  • taṇhā conditions kiriyadhammas by producing the existence in which those kiriya dhammas arise

Vijjācaraṇasampanno

Vijjāhi pana caraṇena ca sampannattā vijjācaraṇasampanno: because He is fully endowed, in a complete way without deficiency, with vijjā and caraṇa, he is so called

Vijjā

Vijjā: paññā

• because it pierces and destroys the dhammas opposed to it (the darkness of moha)
• because it destroys the darkness of moha that covers the true nature of dhammas and makes its own object and field clearly known
• simile: like a beak
• helps attain the Dhamma

3 Acc. to Bhayabherava Sutta:

• Pubbenivāsānussatiñāṇa: knowledge of past lives
• Cutūpapātañāṇa: knowledge of the passing away and rebirth of beings
• Āsavakkhayañāṇa: knowledge of the destruction of the āsavas

8 Acc. to Ambaṭṭha Sutta:

• Vipassanāñāṇa
• Iddhividhañāṇa
• Manomayiddhiñāṇa
• Sotadhātuvisuddhiñāṇa
• Cetopariyañāṇa
• Pubbenivāsānussatiñāṇa
• Dibbacakkhuñāṇa
• Āsavakkhayakarañāṇa

Caraṇa

Yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ, tasmā caraṇanti vuttā: dhammas by means of which an Ariya disciple travels towards the direction of the Deathless

• simile: like wings
• includes paññā (except the vijjāpaññās)
• helps meet the Buddha

15 acc. to MN:

• sīlādi
  • Sīlasaṃvara
  • Indriyesu guttadvāratā
  • Bhojane mattaññutā
  • Jāgariyānuyoga
  • Hiri
  • Ottappa
• Bāhusacca
• 5 indriyas
  • Saddhā
  • Vīriya
  • Sati
  • rūpāvacara
    • Paṭhamajjhāna
    • Dutiyajjhāna
    • Tatiyajjhāna
    • Catutthajjhāna
  • Paññā (other than vijjās)
• Notes: encompasses the 3 sikkhās (except vipassanāpaññā and abhiññās)

Vijjācaraṇasampanna Reveals the Following Qualities

• Vijjā, vijjāsampadā: fulfils sabbaññutañāṇa, due to which He knows what is beneficial and harmful
• Caraṇa, caraṇasampadā: fulfils mahākaruṇā, due to which He removes beings from what is harmful and establishes them in what is beneficial

If the teacher is

• vijjācaraṇasampanna
  • the teaching is niyyānika (leading out of saṃsāra)
  • the disciples are suppaṭipanna (practice correctly)
• otherwise, duppaṭipanna
  • attantapa: one who torments oneself
  • parantapa: one who torments others
  • attantapaparantapa: one who torments both oneself and others

DONE The Greatness of Paññā and Karuṇā

Category	Quality	Reason
Attainment	paññā	His attainment of the kingdom of Dhamma
	karuṇā	His sharing of that Dhamma with beings
	paññā	The attainment of Buddhahood
	karuṇā	The performance of the duties of a Buddha
Saṃsāra	paññā	His disenchantment with the suffering of saṃsāra
	karuṇā	His willingness to endure the suffering of saṃsāra for the sake of others
	paññā	His complete understanding of the suffering of others
	karuṇā	His effort to provide a remedy for the suffering of others
	paññā	His own crossing beyond the suffering of saṃsāra
	karuṇā	His helping others to cross beyond the suffering of saṃsāra
	paññā	His lack of delight in saṃsāra
	karuṇā	His turning towards it during the Bodhisatta period for beings
Nibbāna	paññā	His inclination towards Parinibbāna
	karuṇā	His delaying of that attainment for the benefit of others
Fear	paññā	He Himself is not afraid because of others
	karuṇā	He does not cause fear in others
Protection	paññā	While protecting Himself, He protects others
	karuṇā	While protecting others, He protects Himself
	paññā	He is anattantapa (one who does not torment Himself)
	karuṇā	He is aparantapa (one who does not torment others)
	note:	He belongs to the 4th individual: nevattantapa naparantapa
Refuge	paññā	His quality of being Attanātha
	karuṇā	His quality of being Lokanātha
Unattached Compassion	paññā	He is not attached to any being or dhamma
	karuṇā	He has compassion and concern for all beings
	note:	since His karuṇā always follows paññā
	paññā	He is completely unattached to all dhammas
	karuṇā	He never fails to work for the welfare of all beings
	note:	since his pañña is always accompanied by karuṇā
Purity of Mind	paññā	Free from ahaṃkāra and mamaṃkāra
	karuṇā	Free from affection and sorrow
	note:	paññā and karuṇā purify and balance each other

• Notes:
  • embraces samsara due to karuna without delighting in it
    • me: like one who stays in a concentration camp to help others escape it
      • Witold Pilecki: a Polish cavalry officer. He voluntarily infiltrated Auschwitz to gather intelligence, organize a resistance movement among prisoners, and prepare for a potential uprising or mass escape. He stayed for over two years, actively helping others within the camp before he himself eventually escaped to report on the atrocities
  • religions put restrictions in their lay disciples; Buddha did not do that (tisaraṇa is enough)
    • only within the sangha did He do that
    • beyond the sangha, only recommendations and showing the results of their actions
  • tisaraṇa is higher than pañcasīla, but both together is even higher
  • of the disciples, most join Him at a later stage of his bodhisatta career
  • Yasodhara in the beginning
  • due to karuna he doesnt encourage others to wait until he attains buddhahood to attain Nibbāna

Extra Notes

• bhante:
  • guṇa: mahākaruṇā, mahākaruṇasamāpattiñāṇa, highest quality
    • only karuṇā without ñāṇa would not have the understanding of how to help beings
  • ñāṇa: mahāpaññā, sabbaññutañāṇa, the highest ñāṇa
    • only ñāṇa without karuṇa could may be misused or not used for the benefit of beings
  • both are necessary
    • King Kosala: had caraṇa but no vijjā
    • erakapattha nāgaraja who brought the who had doubt of braking precept nāga: vijjā but no caraṇa (lacking sīla)
    • when a Teacher has these qualities, the disciples are supaṭipanna, practice apannakapaṭipadā
      • apannakasutta: doubt of kamma: do good and avoid bad because there are present benefits and if there is rebirth good, if there is no rebirth, one lives well
        • wrong views also use such argument: if there is no god, you’re ok believing in god; if there is god, you’re safe believing in god

Sugato

Vsm: so called because

• Sobhanagamanattā sugato: His way of going is beautiful and excellent
• Sundaraṃ ṭhānaṃ gatattā sugato: He has gone to a beautiful destination
  • Sundaraṁ ṭhānaṁ: Nibbāna because suffering is absent there and it is the highest happiness
    • Nibbānaparamaṃ sukhaṃ
• Sammā gatoti sugato: He has gone in the right manner
• Sammā suṭṭhu gadanatoti sugato: He speaks well and properly

DONE Sobhana gamanattā

Sobhanagamanattā sugato / Sobhanaṃ gataṃ gamanaṃ etassāti sugato: because His way of going or journey (ariyamagga), through which He went to the secure destination of Nibbāna without being obstructed, is beautiful, pure, and faultless

• Gamana, gata: here, going, journey – ariyamagga
• Sobhana, bhaddaka:
  • yaṃ gamanaṃ gacchanto sabbamanatthaṃ apaharati, sabbañca anuttaraṃ sampattiṃ āvahati, tadeva sobhanaṃ nāma – a journey by which one removes every kind of harm and obtains every unsurpassed attainment is called a beautiful journey
  • Vsm-ṭ:
    • because his “going” to tamable beings certainly brings them welfare
    • Kāyagamana: because of His mahāpurisalakhaṇas and anybyañjanas, His kāyagamana (bodily movement) is free from faults
    • Ñāṇagamana: from abhinīhāra until Mahābodhi, His ñāṇa was adorned with great and pure qualities and brought welfare to beings

Sammā gato

Sammā gatoti sugato: He went / proceeded rightly

• without ever returning to the defilements that have been abandoned by each magga
• without being overcome by opposing dhammas
• by practicing the 30 pāramīs (the highest journey) without falling away from the path
  • avoiding sassatadiṭṭhi and ucchedadiṭṭhi, in line with paṭiccasamuppāda
  • avoiding attakilamathānuyoga and kāmasukhallikānuyoga, in line with the majjhimappaṭipadā
    • practiced attakilamathānuyoga as a jaṭila and later abandoned it and observed sammādiṭṭhi
    • followed to some extent kāmasukhallikānuyoga as King Mandhātu and shared Tāvatiṁsa with Sakka and later abandoned it and observed sammādiṭṭhi
  • as a bodhisatta, he didn’t hold on to wrong views enough to lead him too astray from the right path
    • sabbalokassa hitasukhameva karonto: working only for the welfare and happiness of the whole world
    • 3 practice of bodhisattas
      • ñātatthacariya: practice to the benefit of friends, clan, etc.
        • sometimes, he harm enemies of his clan; killed a tiger that were
      • lokatthacariya: for the benefit of the world
        • e.g., Mahosadha
      • buddhatthacariya: for development of wisdom

Vsm-ṭ (√gam > buj (understanding)): gatoti avagato atīto adhigato paṭipanno

Definition	Completely Penetrated	Through
Sammā gato avagatoti sugato	world	pariññābhisamaya
Sammā gato atītoti sugato (ati √ī)	origin of the world	pahānābhisamaya
Sammā gato adhigatoti sugato	cessation of the world	sacchikiriyābhisamaya
Sammā gato paṭipannoti sugato	path leading to the cessation of the world	bhāvanābhisamaya

• completely understood whatever is diṭṭha, suta, muta, viññāta, patta (attained), pariyesita (examined) as clearly as an āmalaka on the palm of the hand

Suṭṭhu gadanato

Sammā suṭṭhu gadanato sugato: so called because He always speaks properly, truthfully, beneficially, and at the appropriate time

• d => t

Abhayarājakumāra Sutta: Types of speech

• Anatthasaṃhita: unbeneficial
• Appiya: unpleasant to others
• Amanāpa: disagreeable
• Abhūta: speech concerning something that does not exist or did not occur
• Ataccha: false, not corresponding to reality, describing something that does exist, but differently from how it actually is
• Anatthasaṃhita
  • speech connected with / that produces harm in this life or in future lives
  • speech connected with what is opposed to benefit (pisuṇāvācā)
  • speech connected with the absence of meaningful benefit (samphappalāpā)

6 Combinations:

• False, Unbeneficial, and Unpleasant: He does not speak them
  • e.g., falsely accusing a virtuous person of being immoral or one who is not a caṇdāla as a caṇḍāla
• True, Unbeneficial and Unpleasant: He does not speak them
  • e.g., merely insulting someone
• True, Beneficial, but Unpleasant: He knows the proper time to speak these
  • e.g., declaring someone to be certainly destined for niraya, as for Devadatta: “Āpāyiko devadatto nerayiko.”
• False, Unbeneficial, but Pleasant: He does not speak them
  • e.g., deceptive statements: “By following the sacrificial rituals taught in the Vedas and killing living beings, one can reach a good destination.”
• True, Pleasant, but Unbeneficial: He does not speak them
  • e.g., pisuṇāvācā, even if true
• True, Beneficial, and Pleasant: He knows the proper time to speak them

Veracity	Benefit	Agreeableness	Speaks	E.g.
false	unbeneficial	unpleasant	no	calling sīlavanta as dussīla
				calling acaṇḍāla as caṇḍāla
true	unbeneficial	unpleasant	no	insulting
true	beneficial	unpleasant	right time	āpāyiko devadatto nerayiko
false	unbeneficial	pleasant	no	killing leads to sagga
true	unbeneficial	pleasant	right time	pisuṇavācā
true	beneficial	pleasant	no	teaching dāna

Summary: He only speaks: true, beneficial, agreeable/disagreeable, at the right time

• disagreeable: not clearly defined; like “moghapurisa”

Lokavidū

Sabbathāpi viditalokattā pana lokavidū: knows world of formations, beings, and space in every way

• Penetrated per
  • sabhāvato (nature)
  • samudayato (arising)
  • nirodhato (cessation)
  • nirodhūpāyato (way)
• e.g., Rohitassa Sutta
  • end of world not reached by travelling
  • without reaching end, there is no release
  • in the body with perception and mind He declares (paññapeti) the world, its arising, its cessation, and the practice
  • Nāsīsati lokamimaṃ parañca
  • lokavidū, lokantagū, vūsitabrahmacariyo

Gamanena na pattabbo, Lokassanto kudācanaṃ, Na ca appatvā lokantaṃ, Dukkhā atthi pamocanaṃ.

Tasmā have lokavidū sumedho, Lokantagū vūsitabrahmacariyo, Lokassa antaṃ samitāvi ñatvā, Nāsīsati lokamimaṃ parañca.

3 Lokas

1. Saṅkhāra Loka

   		Meaning
   1	eko loko	sabbe sattā āhāraṭṭhitikā (dependent on conditions)
   2	dve lokā	nāmañca rūpañca
   3	tayo lokā	tisso vedanā
   4	cattāro lokā	cattāro āhārā
   5	pañca lokā	pañcupādānakkhandhā
   6	cha lokā	cha ajjhattikāni āyatanāni
   7	satta lokā	satta viññāṇaṭṭhitiyo
   8	aṭṭha lokā	aṭṭha lokadhammā
   9	nava lokā	nava sattāvāsā
   10	dasa lokā	dasāyatanāni (cakkhādi-rūpādi)
   11	dvādasa lokā	dvādasāyatanāni
   12	aṭṭhārasa lokā	aṭṭhārasa dhātuyo

   • Notes:
     • viññāṇaṭṭhiti: classes arisen correspondingly
     • sattāvāsa: 7 viññāṇaṭṭhiti + asaññasatta + 4th arūpa = 9
     • abiding groups taken as saṅkhāra

2. Satta Loka

   Buddha knows

   • Āsaya (disposition)
   • Anusaya (latent tendencies)
   • Carita (character)
   • Adhimutti (inclinations)

   He also knows

   • Apparajakkhe / mahārajakkhe: little / much dust in their eyes
   • Tikkhindriye / mudindriye: sharp / dull faculties
   • Svākāre / dvākāre: good / poor qualities
   • Suviññāpaye / duviññāpaye: faithful and easily guided / faithless and difficult to guide
   • Bhabbābhabbe: capable / incapable of attaining magga
     • with/without kamma/kilesa/vipāka obstructions + conditions for sammattaniyāma / maggaphala

   Sassato loko asassato loko…

   Sabbasattesu Buddhassa bhagavato ñāṇaṃ pavattati, sabbesaṃ ca sattānaṃ bhagavā āsayaṃ jānāti anusayaṃ jānāti caritaṃ jānāti adhimuttiṃ jānāti. Apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati

3. Okāsa Loka

   One cakkavāḷa:

   • Length/breadth: 1,203,450 yojanas
   • Circumference: 3,610,250 yojanas
     • C=πd would be ~3,780,757 = measure of cakkavāḷa pabbata
   • Height
     • earth 240,000 thick
     • on water 480,000
     • on air 960,000
   • Centre Mahāmeru/Sineru:
     • 84,000 below ocean
     • 84,000 above ocean
     • 84,000 length/breadth (Sattasūriya Sutta)
   • 7 Surrounding Mountains
     • Vsm: each half of the prior’s height; half submerged/half above
       • Yugandhara: 84,000 (42,000 below + 42,000 above)
       • Īsadhara: 42,000
       • Karavīka: 21,000
       • Sudassana: 10,500
       • Nemindhara: 5,250
       • Vitanaka: 2,625
       • Assakaṇṇa: 1,312.5
     • Encirclement: one montain range encircles the other
       • Vsm
         • Yugandhara encircles Meru
         • Īsadhara encircles Yugandhara
         • etc.
       • Jātaka:
         • Assakaṇṇa encircles Meru
         • Vitanaka → Assakaṇṇa
         • Nemindhara → Vitanaka
         • Yugandhara → Nemindhara
         • Īsadhara → Yugandhara
         • Karavīka → Īsadhara
         • Sudassana → Karavīka
   • Ocean
     • depth: height of nearby mountain (Meru 84,000 etc.)
     • progressively deeper toward Meru and toward cakkavāḷa wall → Mahāsamuddo… anupubbaninno anupubbapoṇo anupubbapabbhāro
     • Between: sīdantara/sīda samudda (water too subtle to support even a peacock feather → sinks)
     • Width: height of taller flanking mountain
   • Abodes of 4 Great Kings, devas, yakkhas
   • 4 Continents Around Assakaṇṇa Ring:
     • North Uttarakuru: shape pīṭha (2-3 seat), faces same; 8,000 extent + 500 islands
     • East Pubbavideha: half-moon, faces same; 7,000 + 500 islands
     • West Aparagoyāna: mirror, faces same; 7,000 + 500 islands
     • South Jambudīpa: cart (sakaṭa/cartwheel), faces same; 10,000 length/breadth → later 4,000 submerged (samudda) due merit decline; 3,000 humans + 3,000 Himalayas + 500 islands Himalayas (3,000): 84,000 peaks × 500 high; jambu tree 50 high, 50 branches spread, 15 trunk circumference → names Jambudīpa
   • 7 Great Kappaṭṭhāyī Trees (last the whole aeon; all 50/50/15):
     • Jambu: Jambudīpa
     • Cittapāṭali: asura at Meru foot
     • Simbali: garuḷas (2nd ring; Simbalidaha 50 lake + forest)
     • Kadamba: Aparagoyāna
     • Kapparukkha: Uttarakuru
     • Sirīsa: Pubbavideha
     • Pāricchattaka: Tāvatiṃsa

   Pāṭalī simbalī jambū – devānaṃ pāricchattako,
   Kadambo kapparukkho ca – sirīso bhavati sattamo.

   • Cakkavāḷa pabbata surrounds all: 82,000 below + 82,000 above.
   • Other:
     • moon 49 diameter below
     • sun 50 above
     • 1 yojana apart
     • Tāvatiṃsa, Asura, Avīci each 10,000 like Jambudīpa
     • other systems same.
   • 3 bowls juxtaposed gap = Lokantarika hell; bottom = earth-supporting water.

Anuttaro Purisadammasārathī

3 Readings

• Anuttaro
• Purisadammasārathi
• Anuttarapurisadammasārathi

DONE Anuttaro

Attanā pana guṇehi visiṭṭhatarassa kassaci abhāvato natthi etassa uttaroti anuttaro: there is no one more distinguished in qualities that Him

• not even sadisakappa (merely resembling), let alone sadisa (equal), let alone visiṭṭha (superior)

1. 5 Abhibhavanas: Surpassing of the whole sadevakaloka in 5 khandhas

   • Sīla (Virtue): Perfected via:
     • upanissayapaccayas: highest degree of hiri, ottappa, mettā, and karuṇā
     • savāsanapahāna: eradication of defilements along with their residual latencies/habitual tendencies
     • visesapaccayas: highest degree of saddhā, sati, viriya, and paññā
   • Samādhi: unsurpassed and unshakeable mastery over all meditative states
   • Paññā: direct knowledge penetrating all dhammas like a myrobalan on the palm
   • Vimutti: lokuttara release from all saṃyojana
   • Vimuttiñāṇadassana: paccavekkhaṇañāṇa
   • Notes:
     • 1st 4: lokiyalokuttaramissakā (can be both lokiya and lokuttara)
     • last one: only lokiya and kāmāvacara

   1. How Lokiya Kāmāvacara Vimuttiñāṇadassana Surpasses the World

      Vsm-ṭ:

      • Visayato (in terms of object): anaññasādhāraṇaṃ satthu vimuttiguṇaṃ ārabbha: its object is the Buddha’s vimutti, which is unique (and highest)
      • Pavattito: because all opposing mental factors have been eradicated with vāsanās, it is:
        • atakkāvacara: beyond conjecture
        • paramagambhīra: most profound
        • saṇhasukhuma: subtle
        • suṭṭhu: exceedingly distinct
        • pākaṭaṃ: exceedingly clear
        • vibhūtataraṃ: exceedingly powerful
      • Pavattiākārato: due to vasībhāva, the bhavaṅgaparivāsa is extraordinarily brief, allowing Javanas to occur very rapidly (lahuṃ lahuṃ pavattati)

2. 5 Unrivaled Epithets

   • Asamo: unequalled by anyone living during the contemporary era of his life
   • Asamasamo: equal only to the unequalled past and future Sammāsambuddhas
   • Appaṭimo: incomparable; no one can serve even as a poetic comparison to him
   • Appaṭibhāgo: counterpartless; no one can be matched as his opposite or equivalent
   • Appaṭipuggalo: an unrivaled, peerless individual

   Na… attanā sīlasampannataraṃ

   Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho.

   • “Whatever beings there are—footless, or two-footed, or four-footed, or many-footed, or having form, or formless, or percipient, or non-percipient, or neither-percipient-nor-non-percipient—the Tathāgata is declared the foremost among them, the Arahant, the Perfectly Self-Awakened One.

   said to Upaka: Na me ācariyo atthi, sadiso me na vijjati.

DONE How Buddha-/Dhamma-/Saṅgha- anussati Succeeds

• Reflecting thus, pariyuṭṭhāna nīvaraṇas do not occur and are suppressed
• Jhānaṅgas are strengthened
  • vitakkavicāra > pīti > passaddhi > sukha > samādhi > paññā
    • notes:
      • mixture of jhānaṅgas and bojjhaṅgas
        • if indriyas were added: bhante: saddhā > vīriya > vitakkavicāra > sati > pīti > passaddhi > samādhi > paññā
      • don’t ask the beginner to have pīti, just apply vitakka on the object and pīti will arise at its time
      • ledi: if mettā, karuṇā and muditā could not arise without somanassa, beginners in such meditations would not experience it with upekkhā and would be able to meditate easily, but it is not so
• Notes:
  • the jhāna (group of cetasikas) that arises through this recollection is called Buddha/Dhamma/Saṅghānussati
  • stay with one clearer quality until upacāra
    • bhante says: reflecting on the 9 is enough concentration
      • me: no, it must be upacāra to succeed
  • is the image of the Buddha necessary?
    • no, the focus is on the quality, not image
    • sometimes, images of Buddhas one have seen in the past may appear

Why Only Upacāra

• Because the qualities of the Buddha/Dhamma/Saṅgha are profound
• Because the mind inclines toward recollecting those qualities in many different ways

DONE Benefits

• Satthari sagāravo hoti sappatisso: great reverence and respect toward the Teacher
• Saddhāvepullaṃ satisampadaṃ paññāvepullaṃ puññavepullaṃ ca adhigacchati:
  • great faith like unshakable confidence:
    • qualities become clear > respect > faith
  • great mindfulness
  • great wisdom: due to the profoundness of the object
  • great merit: due to the excellence of the Buddha as a field of merit
• Pītipāmojjabahulo hoti: rapture and gladness become abundant
• Bhayabheravasaho dukkhādhivāsanasamattho:
  • overcoming of fear and terror
    • Dhajagga Sutta: “Anussaretha Sambuddhaṃ, bhayaṃ tumhāka no siyā”
  • capable of enduring bodily painful feelings because physical pain subsides through the power of Buddhānussati like drops of water rolling from a lotus leaf

Extra Notes

• carita
  • past actions (good / bad)
  • character (most often)
• adhimutti: āsaya, ajjhāsaya
  • beings associate and like those of similar adhimutti

Dhammānussati

Introduction

6 Qualities And Their Referent

Svākkhāto Bhagavatā Dhammo Sandiṭṭhiko Akāliko Ehipassiko Opanayiko Paccattaṃ Veditabbo Viññūhi

• Vsm:
  • Svākkhāta: refers to both pariyattidhamma and lokuttaradhamma
  • Other 5:
    • in a strict sense, only lokuttaradhamma
    • Vsm-ṭ: in an extended sense, both
      • lokuttaradhammovāti avadhāraṇaṃ nippariyāyena sandiṭṭhikādiatthaṃ sandhāya vuttaṃ, pariyāyato panete pariyattidhammepi sambhavanteva

TODO Why Aveccappasāda is Not Mentioned

• All 6 anussatis are taught primarily with reference to Noble Disciples
• Aveccappasādasamannāgatena: only mentioned in Buddhānussati
  • in order to show that these other recollections may also be successfully developed by puthujjanas who possess such qualities as purified virtue
    • ariyasāvakānaṁ sukhena ijjhanti: ariyas succeed in them easily
    • Buddhānussati, etc. can also be developed by such puthujjanas
  • Vsm-ṭ: nanu etā paṭipāṭiyā cha anussatiyo ariyasāvakānaṃ vasena desanaṃ āruḷhāti? Saccametaṃ, evaṃ santepi “parisuddhasīlādiguṇānaṃ puthujjanānampi ijjhantī”ti dassanatthaṃ “aveccappasādasamannāgatenā”ti idha na vuttaṃ, ariyasāvakānaṃ pana sukhena ijjhantīti. Tathāpi pāḷiyaṃ āgatattā ca buddhānussatiniddese vuttanti daṭṭhabbaṃ, ayañca vicāro parato āgamissateva

TODO Svākkhāta

of Pariyattidhamma

So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
The Blessed One teaches a Dhamma that is good in the beginning, good in the middle, and good
in the end. He proclaims a holy life that is complete in meaning and expression entirely complete and pure.

Svākkhāta because it has been well proclaimed without any distortion of meaning

• Durakkhāta teachings:
  • antarāyikadhammas, things declared by them to be obstructive, are not truly so
  • niyyānikadhammas, things declared by them to be leading outward from suffering, are not truly so
• Svakkhāta teachings:
  • antarāyikadhamma are truly so
  • niyyānikadhammas are truly so

1. DONE 3 Kalyāṇa Applied to Verses, Vinaya, & Pariyatti

   Applied to verses and discourses:

   	Verse	1-Anusandhi Discourse	Multiple-Anusandhi Discourse
   Ādi	1st line	nidāna	1st section
   Majjhe	2nd & 3rd line	remaning	intermediary sections
   Pariyosāna	final line	nigamana	final section

   • Anusandhi: connection
   • Nidāna: introduction
   • Nigamana: conclusion

   Applied to Vinaya:

   	Vinaya
   Ādi	origin (nidāna)
   Majjhe	appropriate for trainees
   	because the meaning is correct
   	supported by reasons and examples
   Pariyosāna	bring about attainment of faith;
   	proper conclusion

   Applied to the Pariyattisāsana:

   	Sāsana (Pariyatti)	Sāsana (Pariyatti)
   Ādi	teaching of sīla	teaching of sīla & samādhi
   Majjhe	teaching of samatha,	teaching of vipassanā & magga
   Pariyosāna	teaching of vipassanā,	teaching of phala & Nibbāna
   	magga,phala,Nibbāna

   	Sāsana (Pariyatti)	Sāsana (Pariyatti)
   Ādi	Buddhasubuddhatā	Sammāsambodhi
   Majjhe	Dhammasudhammatā	Paccekabodhi
   Pariyosāna	Saṅghasupaṭipatti	Sāvakabodhi

   • Buddhasubuddhatā: perfect enlightenment of the Tathāgata as a Sammāsambuddha
   • Dhammasudhammatā: excellence and completeness of the Dhamma, which consists of the purification brought about by the abandonment of all defilements
   • Saṅghasuppaṭipatti: the good practice of the Saṅgha of disciples in accordance with the instruction of the Tathāgata
     • owing to which, the Sāsana of the Tathāgata is well established in the world

   Applied to heard pariyatti:

   	Heard Pariyatti
   Ādi	brings benefit through nīvaraṇavikkhambaṇa
   Majjhe	brings samathavipassanāsukha through practice
   Pariyosāna	brings tādi through arahattaphala

2. Sāttha

   Endowed with meaning:

   • because its meaning is complete
   • because it possesses the meaningful modes of exposition known as saṅkāsana, pakāsana, vivaraṇa, vibhajana, and uttānīkaraṇa
   • because its meaning is profound and its penetration (paṭivedha) is profound
   • because it is the object of the analytical knowledges of meaning (attha paṭisambhidā) and discriminative knowledge of intellect (paṭibhāna paṭisambhidā)
   • because it is to be known by the wise and produces confidence in those who investigate what is wholesome
   • because it possesses profound intention (adhippāya)
   • because it gives rise to adhigamaveyyattiya, proficiency in attainment through practice
   • Notes:
     • artha > attha: meaning
     • astha > attha: go down, get destroyed
       • suriyo attham gacchati

3. Sabyañjana

   Endowed with expression:

   • because its verbal expression is complete
   • because it is complete in letters, words, expressions, forms of exposition, etymology, and detailed explanation
   • because the Dhamma is profound and its exposition (desanā) is profound
   • because it is the object of the analytical knowledges of Dhamma (dhamma paṭisambhidā) and language (nirutti paṭisambhidā)
   • because it is to be accepted with faith and gives rise to confidence in ordinary people
   • because its words are clear
   • because through learning it gives rise to āgamaveyyattiya, proficiency based on wide learning and mastery of the textual teaching

4. Kevalaparipuṇṇa

   Entirely complete:

   • because nothing needs to be added to it
   • because it is endowed with the five Dhamma aggregates: virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation

5. Parisuddha

   Pure:

   • because nothing needs to be removed from it and because it is free from defects
   • because it is free from corrupting impurities
   • because it leads out from the suffering of the round of existence
   • because it does not depend upon craving for worldly gain (lokāmisa)

6. Brahmacariyaṁ

   • Sāsana brahmacariya (practice of the noble life)
   • Magga brahmacariya (the path of the noble life)

7. Extra notes

   • Bahussutas
     • nissaya bahussuta
     • parisupaṭṭhāpaka bahussuta
     • bhikkhunovādaka bahussuta
     • sabbatthakāra bahussuta
     • adhigamabahussuta: ariyas
     • dhammadhara: one who hold the dhamma, either in terms of study, or in terms of possessing maggaphalas
   • 5 Dhammakkhandhas
     • kilesa (cause) (mainly avijjā; but taṇhā is the most powerful) lead to
       • kilesadukkha in present life
       • khandhadukkha in future life
     • to attain vimutti from dukkha, remove avijjā with vijjā
     • for vijjā, you need samādhi
     • for samādhi, you need sīla
     • notes:
       • pañña is the center
         • leads to vimutti, then vimuttiñāṇadassana
   • Maggas and 3 lower phalas are technically neither with nor without anusaya

TODO of Lokuttaradhamma

Lokuttaradhammas: 4 magga, 4 phala, Nibbāna

Svākkhāta because:

• Nibbāna has been taught in conformity with the practice leading to it, and the practice has been taught in conformity with Nibbāna
  • Sakka: Supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti, evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca.
• The Blessed One has prescribed well for His disciples the practice leading to Nibbāna. That practice and Nibbāna are in complete accord.
  • like the water of the Ganges meets and harmonizes with the water of the Yamunā, so too Nibbāna and the practice leading to Nibbāna are in complete accord with each other.
  • Thus, the Blessed One has prescribed well for His disciples the practice leading to Nibbāna.

Magga:

• because, being in reality the Middle Way that does not approach either self-mortification or indulgence in sensual pleasure, it has been taught precisely as the “Middle Way” (majjhimā paṭipadā)

Phala, aka sāmaññaphala:

• because, being states in which the defilements have in fact become tranquillized, they have been taught as states of the tranquillization of defilements (paṭippassaddhakilesa)

Nibbāna:

• because, being by nature permanent (sassata), deathless (amata), a refuge (tāṇa), and a shelter (leṇa), it has been taught precisely as “permanent,” “deathless,” “a refuge,” “a shelter,” and so forth

Akālika

DONE of Lokuttaradhamma

Vsm: Lokuttaramaggas: Attano phaladānaṃ sandhāya nāssa kāloti akālo. Akāloyeva akāliko: that (lokuttaramagga) which has no period of time to be awaited in order to give its own fruit (lokuttaraphala)

• aka Samanantaraphaladhamma: dhamma whose fruit follows immediately
  • samādhi in ariyamagga: ānantarikasamādhi
• Notes:
  • kālika:
    • lokiyakusalakamma: kālika, that which has a delayed (dūre) period of time (lit: to whom the delayed period of time has arrived) in relation to the giving of its fruit
      • immediate fruits of lokiyadhammas
        • e.g., pabbajjā: free from the gihī suffering (kāmarāga, maintaining wife and children, etc)
    • Cdvm:
      • like sowing seeds that take time to produce fruit
      • like learning a craft / branch of knowledge
      • like performing some service (salary)

Cdvm:

• Sotāpattimagga’s immediate benefits
  • sotāpattiphala
  • becoming ariya
  • removing
    • diṭṭhi & vicikicchā
    • apāyagāmī dhammas
    • kammasatti of past akusalakammas of producing results in apāya
    • saṁsāric suffering beyond 7 lives
  • Notes: applies to other maggas accordingly
• Lokuttaraphalas & Nibbāna: akālikaphalas (fruits produced by akālika ariyamagga)
  • phalas: in the sense of being its direct result
  • Nibbāna: in the sense that it is a fruit directly realized by it
  • Notes:
    • not akālika in terms of producing immediate results
    • kālikaphala: result obtained only after some time (and uncertain)
    • akālikaphala: result obtained immediately (certain)

Ehipassiko

Lokuttaradhamma & Pariyattidhamma’s

Ehi passa imaṃ dhamman’ti evaṃ pavattaṃ ehipassavidhiṃ arahatīti ehipassiko

• Ehipassika: that which is worthy of the invitation “ehipassa” (come and see this Dhamma)
• Vijjamānattā: because it truly exists in the ultimate sense
  • Buddha and others attained it
• Parisuddhattā: because it is pure, free from the stains of defilements
• notes: there are occasions when even an unpleasant thing may rightly be shown in order to reveal its true nature for some useful purpose

Pariyattidhamma:

• because what it teaches truly exists and is pure

“Sūvisi Mahā Guṇaya”

• merely hearing to Dhamma with a wholesome mind brings good results such as a good rebirth
• practicing leads to jhānas’ happines and brahma lives
• further practice leads to maggaphalas and the total end of suffering
• for the multiple benefits of the Dhamma, it is suitable for even cakkavattirājas to renounce and practice it

Related Stories

**Acela Kassapa and Citta the Householder:**

• Naked ascetic Acela Kassapa (30 years practice) met lay disciple Citta (30 years).
• Kassapa reported gaining nothing superior, only nakedness/baldness.
• Citta described attaining the four jhanas and expecting non-returner status.
• Impressed, Kassapa sought ordination in Buddha’s Dhamma.
• Citta facilitated Kassapa’s ordination and offered support.
• Kassapa practiced diligently and attained Arahantship.

**Anathapindika’s Son, Kisa:**

• Merchant Anathapindika’s son, Kisa, lacked faith and avoided the Dhamma.
• Father offered 100 kahapanas for Kisa to observe Uposatha and listen to Dhamma.
• Kisa went for money, slept, and received payment upon return.
• Father then offered 1000 kahapanas for learning one Dhamma passage.

• Kisa went, but the Buddha made him forget words, though the meaning remained.

• Kisa understood the Dhamma and attained Stream-entry.
• Returned home with the Buddha and the Sangha.
• Ashamed, Kisa refused the 1000 kahapanas offered before the Buddha.
• Buddha declared Stream-entry more valuable than universal rule or heavenly rebirth.
• Buddha uttered a verse emphasizing Stream-entry’s superiority.
• Stream-entry frees one from the four lower realms.

DONE Opaneyyiko

of Lokuttaradhamma

Upanetabboti upaneyyo, upaneyyova opaneyyiko: that which is suitable to be “brought near” into one’s mind by means of meditation, which is so utterly vital that one would focus on it even if one’s clothes or head were on fire

• Upanayana / Upanaya: “bringing near” or “bringing to”

	Meaning of Upanayana	Dabbattha
Vsm	producing in one's santati	lokuttarasaṅkhatadhammas
Vsm-ṭ	taking as object	all lokuttaradhammas
	reaching, touching (phusana) through realization	Nibbāna
	leads to Nibbāna	lokuttaramaggas
	to be brought to the state of being realized	lokuttaraphalas and Nibbāna

• Notes:
  • opanayika = opaneyyika = upaneyya
    • Thai & Sinhalese: Opanayika
    • Chaṭṭha Saṅgāyanā: Opaneyyika

1. Sacrifice to attain the Dhamma

   Appaṭivāni sudāhaṃ, bhikkhave, padahāmi: kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, upasussatu sarīre maṃsalohitaṃ; yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti. Tassa mayhaṃ, bhikkhave, appamādādhigatā bodhi (maggañāṇas and sabbaññutaññāṇa), appamādādhigato anuttaro yogakkhemo (arahattaphala & Nibbāna).

   Tumhe cepi, bhikkhave, appaṭivānaṃ padaheyyātha: kāmaṃ taco ca… Tumhepi, bhikkhave, na cirasseva yassatthāya kulaputtā sammādeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ (arahattaphala) diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatha.

   Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: “Appaṭivānaṃ padahissāma: kāmaṃ… Evañhi vo,
   bhikkhave, sikkhitabbaṃ.

   1. Related Stories

      1. The Bhikkhu Who Broke His Thighs

         • Sāvatthi; a wealthy man becomes bhikkhu, renouncing 40 koṭis, lives in a forest.
         • Sister-in-law sends robbers to kill him for inheritance.
         • Bhikkhu asks for one night to practice.
         • Robbers demand a guarantee.
         • Bhikkhu breaks his own thighs with a stone.
         • Robbers leave him for the night.
         • Despite pain, bhikkhu meditates intensely.
         • Attains Arahantship by dawn.

      2. Three Bhikkhus Who Practiced at the Risk of Their Lives

         • Three bhikkhus practice in a forest after Kassapa Buddha.
         • Initially visit city, then commit to staying in forest.
         • No special realization; decide to abandon attachment to life.
         • Build a ladder, climb a mountain, push ladder down.
         • Senior Thera attains Arahantship the same day.
         • Arahant offers food from Himalayas; others refuse, fearing impediment.
         • Second Thera attains Non-returning in a few days, also acts similarly.
         • Third Thera dies as an ordinary worldling on the seventh day.
         • Reborn in heavenly world; eventually becomes Sabhiya in our Buddha’s time.
         • Sabhiya meets Buddha, ordains, and practices.

of Pariyattidhamma

So called because

• to cross beyond saṁsāradukkha, one should bring it into their own minds (learn it) even if enduring great hardships
• it is suitable to direct the mind toward it
• by relying upon it, all lokiya and lokuttara samāpattis may be obtained

1. Related Stories

   • King Dhammasoṇḍa’s Sacrifice: He sacrificed both his kingdom and his life for the sake of hearing the Dhamma.
   • Gavaravāḷa-aṅgaṇa:
     • A bhikkhu who was listening to the Dhamma in darkness was bitten by a venomous snake
     • Without informing anyone, he caught the snake, placed it in a pouch and tied it up.
     • Without seeking any treatment, he continued listening to the Dhamma until daybreak.
   • Tissamahāvihāra:
     • a young bhikkhu heard the Mahājātakabhāṇaka Thera at Dīghavāpi was preaching the Vessantara Jātaka of 1.000 verses
     • in a single day he travelled nine yojanas on foot to listen to that Dhamma discourse
   • Ullabhakolakaṇṇikā village
     • A woman heard the Dīghabhāṇaka Mahā Abhaya Thera was preaching the Ariyavaṁsa
     • She travelled five yojanas on foot, arrived there during the daytime, and listened to the Dhamma from then until dawn the following day.
   • Kāḷumbara village
     • A woman went to Cittalapabbata to listen to the Dhamma
     • She put her child to sleep beneath a tree and remained standing while listening to the discourse
     • While she watched, a snake came and bit her child
     • She did not create any disturbance
     • She continued listening to the Dhamma until dawn, attained the Fruition of Stream-entry, and then, by an asseveration of truth (saccakiriyā), restored her child to health

2. The Root of the Sāsana

   3 aspects of the sāsana:

   • Pariyatti
   • Paṭipatti
   • Paṭivedha

   Without pariyatti, paṭipatti cannot be fulfilled Without paṭipatti, paṭivedha cannot be attained

   Pariyatti Sāsanassa Mūlaṃ

   1. Related Story

      • Sri Lanka, a great calamity known as Caṇḍālatissa Mahābhaya arose
      • Sakka, to preserve the Dhamma, created a great raft and informed the bhikkhus of the danger
      • 60 monks stayed to preserve it here
        • went to the Southern Malaya region
        • when strong, recited the Tipiṭaka
        • when weak, laid on sand and recollected it mentally
        • for 12 years
      • 700 crossed and preserved it
        • returned to SL, went to Maṇḍalārāma Monastery in the Kallagāma region
      • the 60 joined them
      • both groups recited it and had not even a single word different
      • Question arose: What is the root of the sāsana: pariyatti or paṭipatti?
        • Paṃsukūlika Theras: paṭipatti
        • Dhamma preachers: pariyattti
        • other Theras: give your arguments based on the Dhamma

        • Paṃsukūlika Theras:

          Ime ca, Subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi.
          If these bhikkhus, Subhadda, were to live rightly, the world would not be empty of Arahants.

        • Dhamma preachers:

          Yāva tiṭṭhanti suttantā – vinayo yāva dippati,
          Tāva dakkhinti ālokaṃ – sūriye abbhuggate yathā.
          Suttantesu asantesu – pammuṭṭhe vinayamhi ca,
          Tamo bhavissati lokassa – sūriye atthaṅgate yathā.
          Suttante rakkhite sante – paṭipatti hoti rakkhitā;
          Paṭipattiyaṃ ṭhito dhīro – yogakkhemā na dhaṃsati.
          As long as the discourses remain and the Vinaya shines forth, people will see the light, just as when the sun has arisen. When the discourses no longer remain and the Vinaya has been forgotten, darkness will descend upon the world, just as when the sun has set. When the discourses are preserved, practice is also preserved. The wise person established in practice does not fall away from security from bondage.

        • Paṃsukūlika Theras: remained silent, and the position of the Dhamma preachers prevailed

Notes

• Culapadumajataka
• bodhisatta
  • deva held him when he fell
  • because he never betrayed his friends
    • cuto patiṭṭhaṁ labhati, yo mittānaṁ na dubbhati
    • dhajaggasutta as well
      • one who fell and 2 bricks held him
• sanditthika: sanditthika st translated as experiencing results in this very life; but it is to see it with one’s own wisdom; ajātasattu: what are the sanditthikasāmaññaphala?

TODO Paccattaṁ Veditabbo Viññūhi

Paccattaṃ Veditabbo Viññūhi: that to be known personally by the wise (ugghaṭitaññū, etc.) who have penetrated the Truths

• “magga / phala / nirodha has been developed by me”

• only seen and experienced by the wise in their own mind

• paccattaṃ: pati attani (loc.)
  • pati attani: attani attani (in each person individually) (vicchā)

• veditabbo: lokuttaradhammas are to be known to be developed in oneself

• nissaraṇapariyatti: learning the Dhamma with liberation as one’s aim; understanding it is for one’s liberation
  • through it, the wise distinctly experience atthaveda and dhammaveda
    • Atthaveda:
      • joy depending upon the meaning of the words of the Tipiṭaka, through understanding their explanations – for example, understanding the meanings of such terms as bhava and jāti
      • Alternatively, it is the joy that arises through understanding the results produced by their respective causes. Thus, it is joy based upon the relationship between cause and result.
    • Dhammaveda:
      • joy depending upon the Pāḷi words of the Tipiṭaka through knowing those words.
      • joy through understanding the causes of the respective Dhammas. Thus, it is joy based upon the cause itself.

Sūvisi Mahā Guṇaya

experienced by the wise, each having produced and directly realized them within himself, and enjoyed

rūpārūpa jhānas as well

• not seen by abhabbapuggalas

viññūhi: those possessing innate wisdom, or wisdom established from birth (jātiñāṇa). They are three-rooted persons who were reborn through one of the following great resultant consciousnesses: (1). Consciousness accompanied by joy, associated with knowledge, unprompted; (2). Consciousness accompanied by joy, associated with knowledge, prompted; (3). Consciousness accompanied by equanimity, associated with knowledge, unprompted; (4). Consciousness accompanied by equanimity, associated with knowledge, prompted. The innate wisdom of three-rooted persons is very sharp and highly developed. Therefore, they are capable of understanding subtle and profound matters. Even some three-rooted persons who have never studied any branch of knowledge and have not even learned to read can, if they have the opportunity to hear the Dhamma, understand and directly realize the Four Noble Truths, attain the supramundane Paths and Fruitions, and realize Nibbāna. During the lifetime of the Buddha, many people who had never even learned to read attained realization of the Dhamma merely by listening to His teachings. Two-rooted persons who do not possess such innate wisdom can also become learned through the study of arts and sciences. However, the learning they acquire through education is not sufficient wisdom for attaining jhānas and similar Dhammas. In the case of three-rooted persons, however, it should be said that the wisdom acquired through study can also assist to some degree in realizing the Dhamma. Nevertheless, learning “wrong teachings” may sometimes become an obstacle to the realization of the Dhamma even for a three-rooted person. Persons possessing the innate wisdom necessary to attain the Paths and Fruitions in the present existence are also divided into three kinds. (1). Ugghaṭitaññū Persons Those who, after hearing a Dhamma teaching stated briefly, are able through their own wisdom to understand it in detail, realize the Four Noble Truths, and attain the Paths and Fruitions are called ugghaṭitaññū persons. The two wanderers Kolita and Upatissa heard the verse: Ye dhammā hetuppabhavā – tesaṃ hetuṃ tathāgato āha, Tesañca yo nirodho – evaṃvādī mahāsamaṇo. From this brief teaching, they extended their understanding, realized the Four Noble Truths, and attained Stream-entry. Therefore, they were ugghaṭitaññū persons. (2). Vipañcitaññū Persons 3 In order to bring different persons to realization of the Dhamma, the Tathāgata teaches in detail about generosity (dāna kathā), virtue (sīla kathā), heaven (sagga kathā), the dangers of sensual pleasures, the inferiority of sensual pleasures, and the defilement of beings (kāmānaṃa ādīvaṃ okāraṃ saṃkilesaṃ), benefits of renunciation (nekkhamme ānisaṃsa) and finally teaches the Four Noble Truths in detail. Many attain the Paths and Fruitions after listening to such extended Dhamma discourses. They are called vipañcitaññū persons. (3). Neyya Persons Those who attain the Paths and Fruitions after striving for some time by repeatedly listening to the Dhamma, associating with good friends, discussing with good friends, repeatedly asking about what they do not understand, repeatedly reflecting, and practicing meditation are called neyya persons. Those who are unable to attain jhānas or the Paths and Fruitions in that existence, however much they strive, are called padaparama persons. Among padaparama persons there are threerooted persons as well as two-rooted and rootless persons. The Dhamma they hear, the Dhamma they learn, and the meditation they practice in that life become a powerful supporting condition for realizing the Dhamma in a future life. The Superior Happiness of Mundane and Supramundane Attainments The superior human dhammas known as jhāna attainment (jhāna samāpatti), fruition attainment (phala samāpatti), and attainment of cessation (nirodha samāpatti) are accompanied by extremely sublime happiness. Those who have not attained them do not know their superior flavour or sweetness. Ordinary people regard sensual pleasure as supreme because they do not know a happiness sweeter than sensual pleasure. Even the sensual pleasures of the deva worlds, which are praised as far superior to human sensual pleasure, are merely a treatment for the disease called craving for sensual pleasures. They are not genuine happiness. For a person afflicted by an itching disease spread throughout the body, scratching the body with the fingernails and heating it near a fire may feel pleasurable. But for a person without such a disease, scratching and heating the body would be unpleasant rather than pleasurable. Similarly, for one who has suppressed sensual craving and attained even the first jhāna, sensual pleasure is something harmful, a disease, an affliction, and something repulsive. Sensual pleasure is unpleasant to one who has attained jhāna because it is not genuine happiness. If the happiness of the first jhāna were compared to the food of a Universal Monarch, even the highest sensual pleasure would have to be compared to a heap of straw, the food of cattle. Just as a Universal Monarch would have no desire to eat straw, a person who has attained jhāna has no desire for sensual pleasure. Buddhist texts record that kings and extremely wealthy people who possessed magnificent sensual pleasures abandoned them, went forth, attained the happiness of the Dhamma, and exclaimed, “Ah, happiness! Ah, happiness!” (“aho sukhaṃ, aho sukhaṃ”). However great a person’s wealth may be, and however excellent his sensual pleasures may be, he cannot remain completely happy by continuously enjoying sensual pleasure for a long period. Even a person possessing abundant sensual pleasures spends most of the day either in equanimous feeling or experiencing bodily and mental suffering. The period during which he actually enjoys pleasure is small. A person who has attained jhāna, however, can enter jhāna and remain in undisturbed happiness throughout an entire day. He can enter jhāna and dwell continuously in happiness for two days, three days, four days, five days, six days, or even seven days. Those who have attained Fruition attainment can similarly dwell in the happiness of Fruition attainment. They can also dwell in the happiness associated with cessation attainment. This is the situation in the human world. 4 In Brahma worlds, Brahmās may live for hundreds of years continuously experiencing the happiness of jhāna. There is no other sweetness in the world comparable to the sublime sweetness found in the jhānas and the nine supramundane dhammas. Therefore, the wise abandon sensual pleasures, produce within their own mental continua the jhānas and similar dhammas, experience the flavour of the Dhamma, and bring suffering to an end.

notes: cūḷadukkhakkhandhasutta

of Pariyatti Dhamma

For those who possess wisdom, there is also immense delight in the Pariyatti Dhamma. Those who lack sufficient wisdom to understand the Dhamma, as well as those established in wrong views, cannot experience the flavour of the Pariyatti Dhamma. If one studies the Dhamma until its flavour begins to emerge and repeatedly investigates its meanings, one will be able to experience the flavour of the Dhamma. Because this Dhamma is Svākkhāta, well proclaimed, it can be directly seen by each person for himself (Sandiṭṭhika). Because its results can be obtained without delay, it is Akālika. It is worthy of being shown to others with the invitation, “Come and see”; therefore, it is Ehipassika. It is suitable to be brought into one’s own mind; therefore, it is Opanayika. And it can be directly known by the wise within their own mental continua; therefore, it is “Paccattaṃ Veditabbo Viññūhi.” The Mutual Relationship Among the Qualities Beginning with Svākkhāta The relationship among the qualities of the Dhamma beginning with Svākkhātatā is explained in the Visuddhimagga as follows. Why is the Dhamma Svākkhāta? Because it is Sandiṭṭhika. Why is the Dhamma sandiṭṭhika? Because it is Akālika. Why is the Dhamma Akālika? Because it is Ehipassika. Whatever is Ehipassika is also Opaneyyika. Because It Is Sandiṭṭhika, It Is Svākkhāta: The Dhamma is to be personally known by oneself. Through praised right view, the defilements are overcome. It is worthy of being seen and directly realized. Therefore, the Dhamma is Svākkhāta, well proclaimed. The reason is that the badly proclaimed teachings of other religions (durakkhāta dhamma) do not possess such a quality of direct seeing and realization. The relationship among the remaining qualities should be understood in the same manner.

DONE Benefits

• Evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāmi, na panetarahi aññatra tena bhagavatā”ti evaṃ dhammaguṇadassaneneva satthari sagāravo hoti sappatisso: respect for the Teacher
• Dhamme garucittīkāro saddhādivepullaṃ adhigacchati: growth of faith; He develops reverence for the Dhamma and attains great development in faith and the other wholesome qualities
• Pītipāmojjabahulo hoti: abundance of rapture and joy; because Dhammānussati is a cause for the enlightenment factor of rapture (pīti sambojjhaṅga), the meditator who develops it becomes one who frequently experiences rapture and joy
• Bhayabheravasaho: ability to overcome fear and dread; through mindfulness directed toward the qualities of the Dhamma, he overcomes fear and dread
  • Dhajagga Sutta: Evaṃ buddhaṃ sarantānaṃ, dhammaṃ saṅghañca bhikkhavo, bhayaṃ vā chambhitattaṃ vā, lomahaṃso na hessati
• Dukkhādhivāsanasamattho: ability to endure pain; furthermore, because bodily suffering rolls away through Dhammānussati like a drop of water on a lotus leaf, the meditator who develops it becomes capable of enduring bodily pain
• Dhammena saṃvāsasaññaṃ paṭilabhati: perception of living together with the Dhamma
• Dhammaguṇānussatiyā ajjhāvutthañcassa sarīrampi cetiyagharamiva pūjārahaṃ hoti: he acquires the perception, “I am living together with the Dhamma.” His Body Becomes Worthy of Veneration; The body of the meditator in whom mindfulness recollecting the qualities of the Dhamma has dwelt becomes worthy of veneration, like a shrine chamber.
• Anuttaradhammādhigamāya cittaṃ namati: the mind Inclines toward the attainment of the supreme dhamma his mind inclines toward the attainment of the unsurpassed Dhamma
• Vītikkamitabbavatthusamāyoge cassa dhammasudhammataṃ samanussarato hirottappaṃ paccupaṭṭhāti: shame and moral dread arise when facing a transgression; Because the qualities of the Dhamma are constantly present in his mind through Dhammānussati meditation, when he encounters an object connected with transgression, shame and moral dread arise in him as he recollects the excellence and purity of the Dhamma.
• Uttari appaṭivijjhanto pana sugatiparāyano hoti: rebirth in a happy destination; If, based upon Dhammānussati, he does not go on to penetrate the Noble Truths, he will nevertheless be reborn in a happy destination.

Tasmā have appamādaṃ – kayirātha sumedhaso,
Evaṃ mahānubhāvāya – dhammānussatiyā sadāti.
Therefore, the wise should always practice diligently the recollection of the Dhamma, which is of such great power.