Anatta Dīpanī New Edition

By

Ledi Sayadaw Aggamahāpaņņdita D.Litt.

Translated

by

Ashin Sumana

Printed by
Buddhist Manuals of South-east Asia
Preservation and Publication Society Limited
216/29 Samyekfaichai, Thannon Prannok
Bangkok Noi, Thonburi, Bangkok 10700
Thailand. Telephone (66 – 2) 411-1701
 ANATTA DĪPANĪ NEW EDITION

Namo Tassa Bhagavantanaṃ Arahantanaṃ Sammāsambuddhassanaṃ

At the request of his pupil, Shin Kusala, Leditawya Sayadaw of Monywa has been obliged to
write this Anatta Dīpanī Kyanthit (new edition of the manual of impersonality) for all Buddhist
Monks and laity including those yogis engaged in Vipassanā meditation as Anatta Dhamma is
most important in Buddhism at present.

TWO TRUTHS

Let us deal first with the two truths, viz: Sammuti Sacca (conventional truth) and Paramattha
Sacca (absolute truth).
Samutti Sacca means that people are in the habit of saying in their conversations what they
have believed or what they have perceived such as : “There exist really in the world Sattas
(living beings) or Puggalas (individual persons); these Sattas or Puggalas or Atta or Jiva,
(personality, soul, essence, or life) are always going round the beginningless Samsara (endless
processes of life and death) in the wake of their Kamma (moral or immeral actions).
Here, the passage that “There exist really in the world Sattas (living beings) implies that man
really exists, cattle exist, dogs exist, pigs, fowls, birds, animals, etc. exist; men exist women
exist, I exist, he exists, head exists, legs exist, hands, eyes, ears, nose, head hairs, body hairs, toe
nail, finger nail, teeth skins, flesh, veins, bones, etc. exist,. There is no difference between
“Puggala exist” and “Satta exist.”
In the passage that “Atta exists”, Atta means that essence which is the hard-core or a shape or
form, is called Atta. For an example, the word “earthen vessel” means the name of Pathavidhatu
(element of earth); vessel means the name of a round shape and form of the vessel called in Pali
Santhana Pannatti. Pannatti also does not exist in reality; it is only a mental image formed by
living beings on seeing a round shape or formm. But to understand the difference between
Paramattha and Panatti, worldly ignorant beings are in the habit of perceiving that earth and
vessel are one and the same thing because they take it for granted that a group of Pathavi dhatu
(earth element) is a vessel, as a result of which the earth which really exists becomes Atta or
essence or hard-core of the vessel which does not really exist, Without earth an earthen vessel
cannot exist; an earthen vessel can exist only when earth exists. So earth must be the essence or
Atta of the vessel.
In the same way the fivefold Khandha (mind and matter) which really exist and Satta (living
being) which is only a Santhana Pannatti and does not really exist have been made into one and
perceived as Satta. Thus, the fivefold Khandha becomes Atta or essence or hardcore of Pannatti
Satta. Then, there is Atta, which is called the master of the physical body, quuite apart from the
fivefold Khandha.
For an example, there is a corpse possessed by a ghost. Here, as the corpse is a different thing
from the ghost, so the fivefold Khandha is different from Atta that controls the fivefold Khandha.
Jiva (life or vital principle) is like the head of Atta. There is what is called “life” that is
guarding Atta so that Atta may live long. This life is called Jiva in Pali.
(There are the definitions of Puggala, Satta, Atta and Jiva).
 There is Santhana (shape or form) in reality, there is Santiti (continuum) in reality; there is
nimitta (sign) in reality; there is Anubyincana (general demeanours) in reality.
Santhana means shape and form of those like atoms, and atomic particles, Pathavi or earth,
mount of Meru, and other round, long, short forms of various articles.
Santiti means an idea that an article exists for a duration of one minute, one hour, many hours,
many days, many months, many years, and that a Satta (living being) is going around Samsara
for a long succession of life and death.
Nimitta (sign) means shape and form of Sattava, shape and form of a head or a leg etc.
Nimitta (sign) is divided into two; viz (1) Subha Nimitta (good sign) and (2) Asubha Nimitta
(bad sign).
(1) Subha Nimitta means good looks or graceful appearance.
(2) Asubha Nimitta means bad looks or disgraceful appearances.
Anubyincana means manners and general behaviours and is divided into two, viz:
(1) Subha (good manners and good behaviours).
(2) Asubha (bad manners and bad behaviours).
Polite and unpolite or civilized and unciivilized manners in speaking, walking, sitting are also
called Subha or Asubha Anubyincana.
Good and bad physical features or good or bad characteristics of a Satta are also counted as
Subha or Asubha (good or bad) Anubyincana.
(There are the short descriptions of Santhana, Santiti Nimitta and Anubyincana)
The above mentioned Puggala, Satta, Atta, Jiva, Santhana, Santiti, Nimitta, Anubyincana
belong to Summuti Sacca (Conventional Truth).

This is the end of the exposition of Sammuti Sacca.

-------------

Paramattha Sacca (Absolute Truth) means that there really exist by nature in the world
Pathavi dhatu (element of earth), Apodhatu (element of water, Tejodhatu (element of fire),
Okasadhatu (element of space), Vinnanadhatu (consciousness), Phassa (contact), Vedana
(feeling), which are Cetasika (concommittents of consciousness or mind), and Cakkhu (eye),
Ssota (ear) etc., which are physical phenomena, and nibbāna, which is Asankhatadhatu (supreme
reality or extinction of Lobha (greed), Dosa (Hate) and Moha (delusion or ignorance. All of these
are called Paramattha Sacca or Ultimate or absolute reality.
This is the exposition of Paramattha Sacca.
Of these two truths, one is called Sammuti Sacca (conventional truth); what is sammuti and
what is Sacca?
Unlike Pathavi, dhatu, Apodhatu (element of earth, element of water) etc., Satta, Puggala,
Atta, Jiva (living being, individual person, soul or self or essence or personality, or Jiva, etc. do
not exist in reality by nature; they exist only dependant upon Pathavi, Apo elements, etc. As a
matter of fact, they are mere mental perceptions of people who used to call them by various
names in the midst of worldly people, as a result of which they have became known as Sattas
Puggalas, Atta, Jiva, etc. Sammmuti or conventional because they are known as such by con-
vention of the people in their midst.
The people in their midst or by convention, call these by various names in their speeches such
as “Satta exists really, Atta, Jiva, really exist, etc., they do not mean to cheat any one nor to
swindle nor to tell a lie or falsehood to any one. So it is called Sacca or truth as it is not
falsehood.
This is the exposition of what is Sammuti and what is Sacca.
This Sammuti Sacca can dispel Musavada only; it cannot dispel Vipallasa Dhammas, the laws
of illusion, such as Sanna vipallasa (illusion of perception, Citta vipallasa (illusion of
consciousness) and Ditthi Vipallasa (illusion of view). Why so? Because, it is involved in the
Vipallasa Dhammas. This is the reason why Puggala, Satta, Atta, Jiva, etc., are known as those of
Sammuti Sacca instead of Paramattha Sacca, as they are transcient.
How are they transcient? Any one infatuated with Vipallasa dhamma holds the view that
Pannatti dhammas (nominal ones, those that exist in names only, not a reality), such as Santhana
(shape or form) Santiti (continuum) etc., exist in reality. When the same man gives up his
Vipallasa dhammas, he is sure to hold the view that these Pannatti dhammas such as Santhana,
Santiti, etc., do not exist in reality.
As they are thus transcient, they are not fit for the designation of Paramattha Sacca (Absolute
or Ultimate Truth).
Why are Patthavi dhatu (element of earth), Apodhatu (element of water) etc. called
Paramettha? These Dhatus (elements) are not mental images like the shape and form of Puggala
or Satta, that used to appear in the minds of the people; they exist in reality by nature and are
superior to those of Sammuti Pannatti Dhammas (convertional names and titles); so they are
designated as Paramattha.
Patthavi dhatu, Apodhatu, etc. are designated as Sacca because they are not transcient and
always remain as they are and not subject to changes. This Paramattha Sacca only can dispel
musavada (falsehood), together with Sanna Vipallasa (illusion of perception, Citta Vipallasa
(illusion of consciousness), Ditthi Vipallasa (illusion of view). This is the exposition of Paramat-
tha Sacca.
This Paramattha Sacca is divided intoo two viz: (1): Sabhava Sacca (Natural Truth) and (2)
Ariya Sacca (unconditioned Truth).
Sabhava Sacca means Kusala Dhamma which brings good results, also called Sukha Vedana
(feeling of happiness). Then there is Sabhava, which brings evil results also called Dukkha
Vedana (feeling of unhappiness). All this is Sabhava Sacca. Ariya Sacca means it is
unperturbable because it is said is the Sabhava Sacca that the 17 Lokiya Kusala Dhammas bring
us good results. When we come to Ariya Sacca, these Kusala Dhammas are subject to a process
of life and death as a result of which they become Dukkha Sacca (Truth of suffering). The same
with Kusala Vipaka Dhammas, which are the results of the Kusala Dhammas. It must be said in
plain language that they all are not good Sacca, not good Dhamma, not peaceful Dhammas?
Because they are the good foods for all Rilesas (defilements) and fuels for the fires of Lobha
(greed), Dosa (hate), Moha (delusion) and the rest of the eleven fires.
It will be seen, therefore, that Sabhava Sacca (natural truth) compared with Ariya Sacca
(unconditioned truth) is an conditioned unperturbable truth. As for Ariya Sacca, it is only nibbāna
which is Asankhata Dhatu or unconditioned, that gives real peace, happiness and bliss, because
nibbāna is not conditioned nor perturbable, is eternal. The eightfold Path or Magga Dhamma
truly gives eternal peace, is not conditioned nor perturbable, and therefore, it is designated as
Ariya Sacca.
(This is a short exposition of Sabhava Sacca and Ariya Sacca).
There are two Sacca Dhammas, viz: (1) Sammuti Sacca and (2) Paramattha Sacca of these
two, Satta, Puggala etc., of Sammuti Sacca, each consists of two Kusala and Akusala Dhammas.

Akusala Dhammas are:

(1) Duccarita Dhammas --- 10

(Evil conduct)
(2) Akusala Kamma Patha --- 10
(Unwholesome course of action)
(3) Matughataka, Pitughataka, etc.--- 5
of Pancananteriya Kamma
(Matricide, patricide, etc.
which are sins that bring
immediate retribution)
(4) Sakkaya Ditthi (wrong view of --- 20
personality)
(5) Micchaditthi (wrong view) --- 62
(6) Niyata Micchaditthi (wrong view of --- 3
fixed destiny)

All these belonging to Sammuti Sacca are unwholesome (Akusala) dhammas.

Wholesome or Kusala Dhammas belonging to Sammuti Sacca are:
(1) Dana, Sila, Bhavana --- 3
(alms offering, moral precept and
meditation)
(2) Succarita Dhammas (Good conduct) --- 10
(3) Samapatti (Attainment of peace) --- 8
(4) Lokiya Abhinnana (worldly Supernomal --- 6
power)
(5) Sabbe Satta, Sabbe Pana, etc. of Brahma --- 4
Vihara Dhamma (noble abiding dhamma)
(6) Dana Parami (Perfection of Alms offer- --- 10
ring, Sila Parami (Perfection of moral
Precepts) etc. to be developed by embryo
Buddha, embryo Pacceka bidda, and Ariya
Savakas (embryo noble disciples of
Buddha).
(7) Dana Upaparami Sila Upaparami etc.--- 10
(Minor perfection of almsgiving
morality etc.)
(8) Dana Paramattha Parami (absolute per- --- 10
 fection of alms giving, morality)
e Sila Paramattha Parami etc.

There are the maritorious deeds or Kusala dhammas belonging to Sammuti Sacca or
conventional truth.
There are Paramattha Sacca Kusala dhammas such as Patthavi Dhatu, Opo Dhatu, viz:

(1) Out of the seven Visuddhi. Ditthi Visuddhi --- 5

and 4 similar ones
(2) Magga --- 4
(3) Phala --- 4
(4) nibbāna

There are Kusala dhammas belonging to Paramattha Sacca.

There are in the world people who have denied Sammuti Sacca: they are the people who are
getting far away from Dana, Sila, Bhavana and Parami (alms giving) (moral precept)
(meditation) or perfections, as practised by the embryo Buddhas and embryo Savaka (future
Buddhas and future Buddha’s Chief disciples).
In this matter, some of these who have studied Paramattha Sammghaha (Compendium of
Buddhist Psychology and Ethics) have denied Sammuti Sacca completely. The reason gives is
that there is in the world no Puggala, no Satta, no Atta, no Jiva; there are only five Khandhas in
reality, which become extinct at the end of a life span, that is on death and destruction of physical
body; there is nothing to transmigrate from here to a new existence; Puggala, Satta, Atta, Jiva,
etc. are mere Pannatti Dhammas, names and stytles made known to the people with reference too
the five Khandhas. These Pannatti dhammas all perish on death and destruction of five
Dhandhas; there is nothing like Puggala, Satta, Atta or Jiva to transmigrate to another existence;
it is quite wrong when people say in the world that “Puggala exists; Satta exists; Atta exists; Jiva
exists.

(This is how Sammuti Sacca has been denied)

Here, our answer is: “Puggala, Satta, Atta, Jiva are said to have existed with reference to the
five Khandhas). This is how it has happened. With reference to five Khandha (mind and matter),
there is Satta, there is Atta; there is Jiva. With reference to the five Khandhas which are always in
a state of flux like the water current of a river, Satta (living being) lives a life of process from
childhood to the middle age, from middle age to the old age and from this life (this Bhava) to
that life (that Bhava) and vice versa. For that length of time nibbāna has not been realized with
the cessation of defiling impurities (Kilesasava), for that length of time the five Khandhas will
always be in a state of flux like the water current of a river. As long as five Khandhas remain in a
state of flux like the water current of a river, this Satta transmigrates to that Bhava (life or
existance) this is in accordance with Sammuti Sacca Dhamma, which is still meaning ful (or
most popular)
In this matter, a question may be asked. How? In this Bhava (life or existence) before death,
the five Khandhas are always in a state of flux like the water current of a river; and the so-called
Satta (living being) also exists in that state of flux; that is quite true. But what about the idea of
rebirth in the Deva-loka or Brahma-loka after death in the human world? And what about the
idea of new life in the realm of misery or hell after death in the human world?
From all these it will be seen that the place of death and that of birth or rebirth are too far
away from each other. If that is true, it may be asked whether there is a big break of the
continuum of the fivefold Khandha process. If there is a big break in the continuum of the
process of fivefold Khandha, it must be asked whether Puggala or Satta also must have big gap
or big break between death and rebirth or new birth.

The answer is as follows:

“With reference to the assumption that following death in the human world, rebirth or new birth
takes place in the Deva-loka or celestial world or rebirh in the Brahma Loka or super-celestial
world, or rebirth in a realm of misery or hell, it may be true that the place of death and that of the
subsequent rebirth are too far away from the point of view of place or location; but from the
point of view of Khana or moment (which is a brief measure of time), there is no break of the
continuum of the long process of (life and death).
For an instance of this assumtion, death that takes place in the human world is followed by
rebirth (new birth) in the Deva or Brahma Loka means a mere time factor which does not last as
long as an eye’s wink or a flash of lightning; it does not last even an infinitesimal duration: so it
must be assumed that the continuum of the phenomenal process is not broken. If one, possessing
the divine eyes of Deva or Brahmas or those of the hermits and Bhikkhus with Abhinnas (super-
normal powers), looks at the human world, Deva and Brahma Lokas and the realm of misery or
hell, he will find the unbroken continuum of a phenomenal process which is called life of a Satta
or Puggala or a living being, or a person or a man, who is said to have passed away from this
world of human beings to take rebirth or new birth in one of the Deva Lokas or in a realm of
misery or hell.
An example is: “If some one looks up to the sky when lightning flash take place in the slouds,
he will find that although the location on the sky where a lightning flash takes place is very far
away from the ground on earth where that lightning flash reaches, the very moment that the
lightning flash reaches, the very moment that the lightning flash takes place in the clouds and the
very moment that the lightning flash falls on the ground are linked up together as one as a result
of which it is possible for common people to imagine that they have actually seen with their own
eyes that the lightning flash in the clouds has come down to the ground on earth.
In this matter, even those who look with divine eyes and those who look with the eyes of
super-normal powers, are not able to see Bhangakkhana, or the very moment of the arising of
Cuti Citta (death consciousness) of a dying man. Even that Satta (that dying man) imagines
himself successively that he gets out of that Khandha (mind and matter or Nama-Rupa) and gets
into another Bhava (life process); the so-called Atta or Satta, (personality or living being or Jiva
(life or vital principle) between the first Khandha and the second Khandha are most subtle and
most delicate and the change-over or the transmigration is also very quick.
The so-called Atta (personality) or Satta (living being) or Jiva (life or vital principle) is very
subtle and the change over is very quick. As this is very subtle and very quick, it is believed that
the so0called transmigration between the death consciousness of the preceding Bhava (life
process) and the rebirth consciousness of the following Bhava or (new life process) cananot be
seen or cannot be thought of. In this matter also the movement of the lightning flash in the sky
between the place where the lightning flash first appears and the place where it reaches is quick
that it cannot be seen. It is just like the lightning flash falling down from the clouds in the sky to
the ground on earth. This is what is generally believed.
In the matter of death in the world of human beings and the subsequent rebirth or new birth in
Deva Loka or Brahma Loka or in hell also, the continuum of Khandha process is not brooken. If
this continuum of Khandha process is not broken that of so-called living being (Pannatti Satta) is
not broken. Some of the people have had no idea of Cuti and Patisandhi (death and rebirth or
new birth) are linked together as one according to a momentory duration of time factor. As they
are under the impression that the place of death is very far away from that of the subsequent
rebirth or birth, most of the common people are still confused over the question of the continuum
of preceding Bhava (life process) and the next Bhava.

End of the exposition of two Sacca

Dhammas (Truths)

------------

Two Ditthis (Two Wrong View)

I am now going to deal with the two Ditthis, Sassata Ditthi (Eternalist wrong view) and
Ucchedha Ditthi (Annihilationist Wrong View).
These two Ditthis are the off shoots of Atta Ditthi (Wrong view of self or personality). Only
those of holding Atta Ditthis will have these two. Atta Ditthi exists as follows:

Influence of Atta Ditthi

(1) Influence of Vitakkama --- One

(2) Influence of Pariyutthana --- One
(3) Influence of Anusaya --- One
----------
Total --- Three

(1) It is a Lobha Citta (craving desire co-arising with Atta

Ditthi (wrong view of self etc.), which means influence of
Vitakkama to generate movements of physical body and speech.
(2) It is the state of impulsive or provocative mind or cons-
ciousness (Javana Citta) that is called influence of Pari-
yutthana
(3) It is a kind of influence always lying latent in the mental
continuum of the life process when Javana Citta (impulsive
or, provocative consciousness) is absent, that is called
Anusaya influence.
 We cannot say that a man is free from Atta Ditthi as long as there is the influence of Anusaya
in the mental continuum of his life process. He has not yet cut off Atta Ditthi once and for all.
Time may come for Atta Ditthi to arise again in the future. If it does so, it may come even to the
stage of Vitakkama and become provocative and violent.
An example is: “Those bein;gs in the Brahma Loka have had no anger or hatred, not even for
a smell of it, throughout their spans of life; Those inhabiting the highest planes of Brahma Loka
have had no anger or hate, even for a smell of it, throughout their life span of 84000 world
cycles. But we cannot say they have no angerand no anger, because anger is lying latent in a state
of Anusaya on the mental continuum of life process of every Brahma. When Brahmas come
down to the world of senses of pleasure of humanity and meet with unpleasant objects of senses,
their anger becomes worse in a state of Vitakkama.
In the same way Atta Ditthi is suppressed by insight meditation and other forms of moral and
religious exercises for a long period of time during which there is not a smell of Atta Ditthi. But
it is not right to say that the man has no Atta Ditthi because it is there in a state of Annsaya, when
he suspends his meditation exercises, and returns to normal life, Atta within comes back and
gives more trouble when it reaches the state of Vitakkama. Only one who holds Atta Ditthi will
have the above two types of Atta Ditthi. One who holds the view that the fivefold Khandha and
Atta-Jiva are one and the same thing must be called an Ucchedha Ditthin (one who holds an
annihilationist wrong view).
How is that? The fivefold Khandha and Atta-Jiva are one and the same thing. It is natural for
the fivefold Khandha to live one life only and become extinct. When the fivefold Khandha
becomes extinct, Atta-Jive also becomes extinct; when Atta-Jiva becomes extinct, Puggala-Satta
becomes extinct; there is no such a thing as transfer to another plane of life or Bhava or exis-
tance. The saying that Puggala-Satta transfers or transmigrates to another plane of life on death is
not true; it is quite wrong.
(This is what is Uccheda Ditthi)
This Ditthi is worse; it denies both Kusala and Akusala Kammas (good and bad actions) as
well as their results or Vipakas.
How? There is, according to this Ditthi, only one Bhava or one life, which is the present one
only); there is no past or no future life; therefore, there is no such a thing as Kusala or Akusala
Vipakas (good or bad results in the future or action in the past, all being in vain. Meritorious
deeds were performed in the past by developing Jhana (cestasy) through meditation exercises for
Kusala vipaka (good results) in the future; but all prove nothing, benefit. There is no sin in the
future Bhava for committing matricide or patricide in the present Bhava or life-time. All these
show that Kamma Vipaka (with action and reaction have been denied).
On the other hand, there is Uccheda Ditthi (annihilationist wrong view). Those who hold this
view cannot reach a plane of happiness on death but will go one way only to the fourfold Apaya
(four planes of Misery).
There are also people holding Uccheda Ditthi who believe that the doncept of Atta-Jiva is
given up only in one or two planes of happiness of the Deva and Brahma Lokas.
This is the exposition of Uccheda Ditthi (Annihilationist wrong view).

Sassata Ditthi (Eternalist Wrong View)

This is one who holds the view that the fivefold Khandha and Atta-Jiva are quite different
from each other.
For example: there is in the world such a building as house; there is also owner of the house,
who does things connected with household affairs. There is also a guardian. Nat or spirit to guard
the hose. If this Nat or spirit is worshipped with all respects and reverences, it protects the house
and its owner against all harms so that he can live long and happy in his house.
In this example, the fivefold Khandha is like the house, and Atta is house owner, who controls
the fivefold Khandha and carries out the duties of seeing, hearing, going, coing, speaking,
planning, etc. Jiva (life or vital principle) is like the guardian Nat of the house who protects that
Khandha and that Atta for a long life.
On death, however, Khandha only becomes extinct. Atta-Jiva is not; it gets out of the
Khandha and transfers to a new Khandha according to the dictates of Kusala or Akusala Kamma
(good or bad actions). This is how it is running qeaselessly all along the beginningless round of
Samsara.
(This is what Sassata Ditthi is)
In this Ditthi, the two Kammas are not denied; one can reach a plane of happiness on death;
he is getting away from Paramattha Sacca (Abselute Truth) unless he gives up this Ditthi
(Sassata Ditthi). Besides this, there are others who hold Sassata Ditthi that there are happy planes
in the Deva and Brahma Lokas where there is no death, no old age, no change or no transfer and
where life is eternal; and unless one reaches there he will hot be free from old age, death,
changes and transfers.
Quite apart from all that, there is a great eternal heavenly Brahma king in the beginningless
Samsara. That heavenly Brahma king created the Sattas (living beings) and the human world. He
was the saviour of all those who worshipped and revered him and brought them with his infinite
supernatural powers to his heavenly kingdom. All those who arrived there were free from old age
and death and enjoyed eternal peace and happiness. Which is all Sassata Ditthi.
Besides this there is another Sassata Ditthi which holds the view that all the Satta (beings) are
going round Samsara as Sattas Jivas as long as they do not realize nibbāna and that only on
realization of nibbāna, their wrong views will be out off together with Satta and Jivas.
Some of them believe that even on realization their wrong views are not cut off; they will
have to transfer to Asankhata nibbāna (unconditioned state of freedoom from defiling impurities,
freedom from old age, disease and death, or a state of eternal bliss). This is also a kind of Sassata
Ditthi (eternalist wrong view).
This is the attitude of Sassata Ditthi.

Here is the end of two Ditthis.

------------

Eradication of Two Ditthis

The following is Sammaditthi-nana which can dispel the two ditthis in question which is
divided into two: (1) Right view or Samma Ditthi of Sammuti Sacca (conventional truth) and (2)
Right view or Samma Ditthi of Paramattha Sacca (absolute truth).
The right view or Samma Ditthi of Paramattha Sacca consists of four viz: (1) Ditthi Visuddhi;
(2) Kinkha Vitarana Visuddhi; (3) Vipassana Nana and (4) Ariya Magga.
 These four types of nana dispel Atta ditthi. When Atta Ditthi ceases without leaving anything
even in the form of Anusaya lying latent behind, both Sassata Ditthi and Uccheda Ditthi will
cease on the upper planes of Deva Loka and Brahma Loka.
Out of the four Samma Ditthi Nanas, Ditthi Visuddhi nana means perfect comprehension of
the difference between Paramattha Dhamma and Pannatti Dhamma. That Nana is called Ditthi
Visuddhi because it is totally free from Atta Ditthi.
Kinkhavitarana Visuddhi nana means perfect comprehension of couse and effect through
Paticcasamappada and Pathana. That nana is called Kinkha Vitarana Visuddhi, because it is to-
tally free from 8 or 16 types of doubt rooted in Atta Ditthi.
Vipassana nana means nana, belonging to Paramattha Sacca, which comprehends perfectly
well the Lokiya Dhamma of Khandhas as Anicca, Dukkha and Anatta (impermanent, suffering
and no-self or impersonality).
Ariya Magga means Samma Ditthi Nana.
Ariya Magga means Samma Ditthi Nana included in the Eightfold Magga of Lokuttara
Dhammas. That Nana consists of:

(1) Sotapatti Magganana

(2) Sakadagani Magganana
(3) Anagami Magganana
(4) Arattha Magganana

Out of these four, Sotapatti Magga nana dispels Atta Ditthi and Vicikiccha totally; it means,
however, that Atta Ditthi is dispelled together with Anusaya.
That Anusaya is classified into four, viz: hard, medium, soft and softer.
Ditthi Visuddhi dispels only hard one.
Kinkhaviterana Visuddhi dispels medium one.
Vipassana Nana dispels Anusaya only. Sotapatti Magga Nana dispels Anusaya of all Anusayas
totally.
The same applies to vicikiccha in dispelling Anusaya (Latent desire).
The following Dhammas belonging to Paramattha Sacca are able to dispel the four Anusayas
one by one of Atta Dittihi:-

On the side of Rupa Dhamma;

(1) Pathavi dhatu (element of earth) --- One
(2) Apodhatu (element of water) --- One
(3) Tejo dhatu (element of fire) --- One
(4) Vayo dhatu (element of air) --- One
(5) Akasa dhatu (element of space) --- One

One the side of Nama Dhama

(1) Vinnana (consciousness) --- One
(2) Vedana (feeling) --- One
 (3) Samma (perception) --- One
(4) Cetana (volition) --- One

Dhammas on the side of Nama Rupa Dhammas;

(1) Jati --- One
(2) Jara --- One
(3) Marana --- One

Causal Dhammas of Nama

Nama-Rupa Dhamma
(1) Kamma
(2) Citta
(3) Utu
(4) Ahara

If all the above 16 Dhammas are comprehended well the four Anusayas of Atta Ditthi can be
dispelled serially.

End of two Ditthis being dispelled.

Four Causal Dhammas

In dispelling Ditthi the four causal dhammas will have to be explained.

Kamma means Kusala cetana and Akusala cetana (wholesome volitional action and
unwholesome volitional action).
There are three phases of that Kamma:-
(1) At the moment of Cetana (volition)
(2) At the moment of Pariyutthana
(3) At the moment of Kamma Paccaya (Kammas as condition)

A phase of Cetana means a short period of time spent in heating or assaulting a living creature
to death which is a crime of killing (Panatipata)
A phase of Pariyutthana means an agitated moment of the mind or consciousness following
the cessation of the cetana. This is called a phase of Pariyutthana.
A phase of Kamma Paccaya means that act (Kamma) or Panatipata (killing) following the
continuum of the life process of that person after cessation of that agitated mind to give its effect
(result) wherever possible. That phase of following is called Kamma Paccaya Phase.
An example is “A cruel nother beats her young child very severely. That beating has three
phases:-
(1) One phase at the moment of the act of beating
 (2) One phase after cessation of that beating when the
young child begins to feel pain for five or ten
days as a result of beating.
(3) After cessation of pain the young child begins to
grow old and suffers from a big stigma in his ripe
age. This is one phase.

The stigma of beating at the age of 10 years does not appear during young age. It appears at
older age. It appears in the form of tireness or asthama.
In this example, the phase of the act of beating is identical with the phase of Cetana of
Kamma.
This phase of the child feeling pain is identisal with the phase of Pariyutthana of Kamma.
The phase of the child having a stigma of beating is identical with the phase before the result
of Kamma.
To note – The stigma appearing on the child can follow
him in the present life-time and cannot
follow to a next life-time or existence.

In the matter of Kamma, Panatipata (act of Killing) is a kind of nama Dhamma. If it is not yet
ripe for result, it follows Satta (living being) to a series of world cycles or Bhavas.
In the matter of Kamma, there are seven Javana (impulsions), the first Javana being a kind-of
Ditthadhamma Vedaniya Kamma, that gives result, if it is ripe in this life-time, and if not ripe, it
will lapse in the present life-time.
The seventh Javana, being a kind of Upapajja-Vedaniya Kamma, gives result, if it is ripe, in
Anantara Bhava, or next existence.
To give result means that, as a consequence of the seventh Javana Citta (impulsive
consciousness), eath is followed immediately by a Patisandhi Citta or rebirth coonsciousness in a
Duggati Bhumi (realm of misery) or in a Bhava, life, or existence. If it is not ripe, that Kamma or
causal phenomenon becomes lapsed or ineffective at the end of next life or second Bhava.
The five middle Javanas (impulsions) are those of Aparapariya Kammas that give effects
(results) in a series of Bhavas (existences) one by one, beginning from the third Bhava (3rd.
Existences) at the end of the second Bhava or second Javanas, or if not ripe to give their effect or
results, they follow the Satta (being) till he reaches a Bhava (existence) where he attains nibbāna.
This is what is said in the literatures.
This is what is resultant Patisandhi, rebirth or relinking consnciousness.

-----------

Then there is Vipaka result. Out of the five Javana Cetanas (impulsive volitions), the second
Javana Cetana gives rise to resultant Patisandhi or rebirth consciousness in a new Bhava or new
existence of Apaya Bhumi (realm of misery), followed subsequently by 500 or so new rebirths or
new Bhavas called Pavatti Vipaka results (result of action set going).
In the matter of this Panatipata Kamma (act of killing), Vipaka result means a certain Kamma
gives rise to Jati Patisamdhi in the human Bhava or existence where the man lives a short life,
suffers from diseases and he is surrounded by enemies. As regards the remaining Duccarita
Kamma, Succarita Kamma, etc, there are the three phases of Cetana, Pariyutthana and Kamma
Paccaya, respectively.
This is about the causal phenomenon, called Kamma.
Mind or consciousness means idea, understanding, knowledge.
Anantara Paccaya, Samantara Paccaya, Asevana Paccaya gives rise to a mental continuum
which is like water current of a river always in a state of flux. This state of mental flux causes
and conditions Cittacarupa (material qualities caused by mind) to pervide all over the physical
body.
It is clear that physical movements or bodily activities such as coming and going, speaking,
and other verbal activities.
In this matter of Citta (mind) also, there are Kusala Citta, and Akusala Citta (wholesome and
unwholesome consciousness), each of which has three phases, viz:-

(1) There is one phase when thinking about an object

or doing something.
(2) One phase when one gets active or restless on
reflecting in his mind what he had thought about
or what he had done in the past.
(3) On the disappearance of this second phase, there
is one phase which is a habit formation lying
latent in the mind. This habit formation follows
even to the next Bhava (next existence)
(This is about mind or consciousness).
Utu (climate) means Tejo Dhatu, which is element
of fire.
This element of fire is divided into two:
(1) Sita which is hot
(2) Unnha which is cold

There are various hotter and colder ones.

The element of fire (Onnha) develops Rupa or material qualities and it is a great causal
phenomenon and in the external sphere of the world. Utu (Climate) is instrumental in the sur-
vival or destruction of the world. Utu has a subtle and most powerful Jiva (seed) a generative
seed. There are several kinds of seeds such as mango seeds, Peinnha scceds, etc. The influences
of these seeds are great.

Great influences of seed:

If a mango seed is grown at a place where there have never been mango trees, there can be
several thousands of mango trees growing in that place. The shapes and forms of the trees, their
branches, stalks, leaves, flowers and fruits are in accordance with the lineage of the first original
mango seed.
(This is about the great influence of the generative seeds).
Internally living beings have (1) their past Kamma as bija (generative seed). (2) Element of
fire (Utu) is also bija (generative seed) traditionally handed down through parents.
 It is the past Kamma of a Satta (being) that causes and conditions the important organs such
as mind organ, eyes, ears etc. which are the internal dhatus. It is the (climate) that generates
various types of shapes and colours.
The offsprings of crows are of the same shapes and colours as of crows, and some other birds.
(This is about Utu (climate).
Ahara means liquids or soft and hard foods. Oja dhatu (element of essence) contained in the
said liquids or soft or hard foods is really nutritive.

Ahara also has three phases:-

Phase 1 – At the time of eating
Phase 2 – After eating food is still remaining in the
stomach.
Phase 3 – Oja or essence of the food eaten is cir-
culating in the stomach for seven days.
This is the end of what is Ahara or food.

-----------

Exposition of Five Rupa Dhatus

(Five Kinds of Physical Phenomena)

Pathavi Dhatu (element of earth means solidity which also means hardness which means all
material cells dependent on hardness. The light of the moon and the light of the sun are also
physical cells containing hardness.
This Pathavi Dhatu is divided into two: (1) Hard Pathavi Dhatu and (2) Soft Pathavi Dhatu.
Hard Pathavi Dhatu has had various higher stages such as harder, hardest etc.
Soft Pathavi Dhatu also has had its higher stages of hardness.
A meditator, who contemplates Anicca (impermanent nature of Pathavi Dhatu (element of
earth) will have to comprehend the transcient natures of the hardness and softness from one
higher stage to another.
Transcient nature means a ceaseless process of appearing and disappearing of Rupa Kalapa
physical cells.
Apo Dhatu (element of water)means cohesion and liquidity.
This Apo Dhatu also is divided into two as above.
Here, cohesion has had various higher stages and liquidity also has had various higher stages.
The changes from one higher stage to another are the Anicca or impermanent nature of Apo
Dhatu (element of water).
Tejo Dhatu means element of fire.
This element of fire means cold and hot.
Tejo Dhatu is divided into two, viz: (1) Sita which means cold and (2) Onnha which means
hot. Sita has had various higher stages and Onnha also has had various higher stages. Changes of
cold and hot from one stage to another are the Anicca (impermanent nature of Tejo Dhatu, Vayo
Dhatu means strong motion and strong support, weak motion and weak support. Vayo (element
of air) is divided into two, viz: (1) strong motion and support and (2) weak motion and weak
support. Strong support and strong motion have their higher stages and weak support and weak
motion have various higher stages to another are Anicca (impermanent nature of Vayo Dhatu
(element of Air).
If one of these four primary elements changes, the remaining three follow suit.
Okasa Dhatu (element of space) means a vaccum (betwit the units of corporeality (Rupa
Kalapas). In the name of this vacuum, people used to say: “This is one Kalapa; that is one
kalapa; There are ten Kalepas in this article; there 100 Kalapas in that articles; there are 1000
Kalapas here,” On looking at a very big and hard ball of earth, we can say easily. This is a dust of
earth; that is a dust of earth,” thanks to the presence of Okasa Dhatu (element of space).
When we say “vaccum betwit the corporeal units (Rupa Kalapas) we don’t mean vaccum
betwit the corporeal qualities inside a rupa Kalapa (a unit of corporeality but it is a vaccum be-
tween two units of corporeality.
If any-one says that it is: of all the corporeality in a unit, this is above, and that is below, and
this is left, that is right; we may say like this. But we can not say like this separately.
In the world, when we are dividing anythings or any articles into pieces these articles and
these things will be broken up into pieces so long as there is space. When these articles and
things become minute particles and separated as most minute units there can be no division or no
vaccum, all becoming extinct. The separation of the units of Corporeality is the characteric of
Anicca (impermanent)
This is the end of the exposition of five Rupa Dhatus or matter.
The four Nama dhatus (four kinds of mind)
Four kinds of nama Dhatu (mind or consciousness) is thinking and knowing; it is also called
vinnana.
That vinnana (consciousness) is divided into six;

(1) eye consciousness

(2) ear consciousness
(3) nose consciousness
(4) tongue consciousness
(5) bodily consciousness
(6) mind consciousness

These are the six kinds of consnciousness.

The consciousness that arises in the eyes is called eye consciousness that sees the various
kinds of colours.
The consciousness that arises in the ears in called ear consciousness that hears the various
kinds of sound.
The consciousness that arises in the nose is called nose consnciousness that smells the various
kinds of scent.
The consciousness that arises on the tongue is called tongue consciousness that tastes the
various kinds of savour or flavour.
The consciousness that arises all over the body from the sole to the tip of the head which are
the internal and external organs and disappears is called bodily consciousness which is conscious
of Pathavi (hardness and softness) Tejo (hot and cold) Vayo (motion and support).
The consciousness that arises in the heart like a stream of water always flowing in a state of
flus is called mind consnciousness. I tis the thinking and knowing of all kinds of things.
 In the matter of Cakku Vinnana is divided into two:
(1) seeing
(2) not seeing

It is seeing that is arising of Cakkhu vinnana. It is not seeing that is non-arising of Cakkhu
vinnana.

In the same way: Sota vinnana is divided into two:

(1) hearing
(2) not hearing

Jhana Vinnana is divided into two:

(1) smelling
(2) not tasting

Kaya vinnana is divided into two:

(1) contacting
(2) not contacting

In this four kinds of vinnana, the arising of one of the vinnana means existance of that
vinnana. The cessation of one of the vinnana means non-existance of that vinnana.

Mano vinnana (mind consciousness) also is divided into four:

(1) Kusala Vinnana (wholesome consciousness)
(2) Akusala Vinnana (Unwholesome consciousness)
(3) Vipaka Mano Vinnana (Resultant mind consciousness)
(4) Kiriya Mano Vinnana (Inoperative mind consciousness)

In the matter of Kussala vinnana one knows himself that Kusala Vinnana (wholesome
consciousness) is arising and also knows when that Kusala Vinnana is disappearing.
In the matter of Akusala vinnana also, one knows himself that a greedy desire arises and also
knows when that greedy desire disappears. In the matter of Kusala vinnana (wholesome
consciousness) one knows himself that Sadha, Panna, Vinnana, are arising and also knows that
Sadha Panna Vinnana are disappearing.
Of all these four Vinnanas only when one vinnana disappears another arises. In all these,
every case of disappearing is Anicca (Impermanent).
Vedanā means feeling
Saññā means perception
Cetana means volitional action by concommitants.
All these three kinds of Dhamma co-exist together and disappear together. The Anicca
characteristic of this vinnana is Anicca characteristic of those Dhamma.
 In other words, Vedana is divided into five:
(1) Sukhā Vedana (Pleasant feeling)
(2) Dukkha Vedana (unpleasant feeling)
(3) Somanasa Vedana (feeling of pleasure)
(4) Domanasa Vedana (feeling of displeasure)
(5) Upekkha Vedana (feeling of indifference)

Sukha Vedana means pleasant feeling or feeling of happiness. Dukkha Vedana means
uppleasant feeling or feeling of unhappiness.
Somanasa Vedana means feeling of pleasure or feeling of happiness. Domanasa Vedana means
feeling of displeasure or feeling of unhappiness. Upakkha Vedana means feeling of indifference
or neutral feeling.
Of all these, Sukha Vedana, and Dukkha Vedana are the two that are arising all over the body
wherever they touch from the sole to the tip of the head.
Somanasa and Domanasa Vedanas are the two that are arising in the heart only.
Upakha Vedana is one that is arising in the eyes, ears, noses, tongue and int the heart also. Of
all these five Vedanas, one is arising only when one is disappearing.
This is the Anicca of Vedana impermanent nature of feeling.
Sanna (Perception) is divided into Kusala Sanna (wholesome perception) Akussala Sanna
(Unwholesome perception), Rupa Sanna (perception of shape or form, Sadha Sanna (perception
of sound, Ghanda Sanna (perception of smell etc, too numerous! Numerous indeed, but one is
arising only when one is disappearing.
This is the Anicca of Sanna.
Cetana is divided into Kusala Cetana, Akusala Cetana, Rupasan Cetana, Sadhasan Cetana,
Ghandasan Cetana (form), etc. etc., too numerous! Numerous indeed but one is arising only
when one is disappearing.
This is Anicca of Cetana. This is the end of the exposition of four kinds of nama Dhamma or
mind.

----------

Jati, Jara, Marana

(Birth, Old Age, Death)

Jati me;ans appearing, arising, growing, developing of Nama Rupa Khandha (mind and
matter) or birth, rebirth, or new birth thereof.
Jara means old age, decay, decreasing, degenerating etc. of Nama Rupa Khanda (mind and
matter).
Marana means death and destruction, demise and dissolution of Nama Rupa Khandha (mind
and matter).
Summuti Jati (Conventional birth or rebirth, Sammuti Jara (conventional old age) Sammuti
Marana (conventional death).
Santiti Jati (continuum of Birth or rebirth), Santiti Jara (continuum of old age), Santiti Marana
(continuum of death).
Khanika Jati (momentary birth or rebirth; Khanika Jara (momentary old age) Khanika Marana
(momentary death).
There are three in each.

Exposition of Sammuti

Exposition of Sammuti (conventional) are by nature subject to birth, old age, and death one’s
in life-span (Bhawa). Usually there is one conventional death in a life time of hundred year.
This is Sammuti Jati, Jara, Marana (conventional birth, old age, and death).

Exposition of Santati (continuum)

In the matter of Santati Jati, Jara, Marana, Santati (continuum) is divided into several kinds.
For a hundred-year life-span,
There are (1) first young age
(2) second middle age
(3) third old age, altogether three.

Then there are Mandadassaka, **************, Vunnadassaka etc. These are the ten-period
age called ten kinds of Santati.
Counting from the time of birth there are one year, two years, three years, of age etc., up to a
hundred years of age called hundred-year-Santiti.
In each year also there are three hundred climatic Santati such as summer, rainy season,
winter.
In each year there are monthly Santati such as April, May, june etc. totalling one thousand two
hundred monthly Santati.
In each month also there are altogether thirty six thousands daily Santati called one day, two
days, three days etc.
There are also day and night Santati of seventy two thousand.
For the day and night also there are 216000 santatis called fairst watch of the night, middle
watch of the night, and third watch of the night. Etc. etc.
Each watch contains three parts called first part second part, third part. The first part Santati
Jati, second part old age Santati (Jaya) third part death respectively. Santati Marana.
In the ten periods of ages each period contains three parts of Jati, Jara, Marana.
In this way the various kinds of Santati means various continua of the life process of Nama-
Rupa Khandha.
In the three periods of ages the first period is the childhood, which is a youthful continua of
various kinds of Nama Rupa Khandha. The end of that period is the death of the first period of
age which is called Santati Marana.
In a life span of hundred years there are three Santati Marana. But that is no end of the
continua of Nama Rupa Khandha, so living being is not said to be dead; it is called only the end
of the first period of a life span.
The matured middle age is a continuum of Nama-Rupa Khandha. The third old age is a
decaying continuum of Nama-Rupa Khandha. Each of these two periods of life-span has its own
death. The death at the third old age is Sammuti Marana (conventional death).
In this way, there are deaths of these continua of various Nama-Rupa Khandha beginning
from the ten periods of ages to the divisions of three watches of night and day.
Apart from all these there are:
(1) going – iriyatapha Santati (continuum of posture)
(2) standing – iriyatapha Santati (continuum of posture)
(3) Sitting – iriyatapha Santati (continuum of posture)
(4) Sleeping – iriyatapha Santati (continuum of posture)
There are the four Iriya Patha Santati.
Each of these four has its end called Santati Marana.
In walking we make several steps such as first step, second step, third step, and so on. Each of
these steps has its end which is death. The death of a step means the death of a big or small
physical body which is inside each step.
What is said above is right. Nama Rupa Khandha which is in the first step contains not a
single Nama Rupa that can follow up to the next step as each of them disappears at the end of the
first step.
The posture of going means in the matter of Paramattha Sacca (Absolute truth) the going
continuum and the arising of Nama Rupa Khandha. In the matter of Sammuti Sacca
(conventional truth) a person is going; a living being is going.
In the same way, as a matter of paramattha Sacca the Nama Rupa Khandha arising together
with the postures of standing, sitting, sleeping are called standing, sitting and sleeping.
As a matter of Sammuti Sacca these are called person or living being is standing, sitting and
sleeping. These four postures are quite different even in respect of two truths which are not
joined or mixed together.
As a matter of Sammuti Sacca also, any one sees with his own eyes that a man is going. When
the man is standing, people see him with their own eyes that he stops going.
When a man is standing people see with their own eyes that the man’s standing. When the
man is sitting people see him with their own eyes that he is sitting and that his standing dis-
appears.
When sitting people see that he is sitting when sleeping people see that he is sleeping and that
his sitting disappears.
When sleeping people see that he is sleeping and when sitting people see that his sleeping
disappears.
In the posture of going also, when making the first step people see with their own eyes that he
is making a first step. Then when making a second step people see him making a second step and
that his first step diisappears.
When making a second step people see him making a second step. When making a third step
people see that he is making third step and that his second step disappears.
The same applies to the future steps.
In making a step there are two ways of lifting and dropping people can see with their own
eyes that it is possible to drop the step only when lifting disappears.
While lifting the step people can see it is going higher and higher up. While dropping it down
people can see that it is going lower and lower down. In this matter it is said in the Buddhist
literatures that none of Nama Rupa Khandha is transmigrating from their original place to a new
one.
Why not transmigrating! While making a step an innumerable number of Khandhas are
arising and vanishing.
In the meantime there an innum rable number of new Khandhas are arising when old
Khandhas are vanishing.
There are innumerable Khandha that had vanished in the past. That is the reason why we see
with our naked eyes that there is only one physical body.
The real fact is that it is quite evident that the whole physical body has been activating. The
word activating means the change of old and new corporealities. An numerable number of
corporeal changes take place in making a step.
In this matter it is said in the Buddhist Literatures: “Nadisotoviya” (** is like the current of a
river. Dipaja Laviya (it is like a ***** from a burning oil fire).
According to the example of water current of a river, when one looks at the river water he will
see with his own naked eyes that the water is flowing, which people use to say that the water is
flowing from ** is place to that place. According to the eyes of wisdom, when one looks at the
river water closely he will see that the water is in motion and that therefore the new mass of
water is replace the old mass of water which has already disappeared.
It can be said with certainty that not a single drop of river water is flowing from its original
place to another and that it disappears only in the place where it originally appears. In this matter
motion is the change of old water with the new water. It is evidently clear that the motion is
nothing but change of old and new. When there is motion there is change of old and new. It can
be said with ;certainty that whenever there is motion there is change of condition or change of
situation.
Change of condition or change of situation means disappearing of Namarupa Khandha.
Example of a flame of oil burning fire. When one looks at the flame of burning fire he will see
with his own naked eyes that the flame of the first watch of the night is still burning at the second
watch of midnight, which people use to say and think that the flame of the first watch it still
burning at the second watch as well as third watch at dawn. According to the eyes of wisdom
when one looks at the flame closely he will see that the new flame is in motion and that therefore
the flame is progressively replacing the old flame which has already disappeared. It can be said
with certainty that not a single little spark is burning from its original place to another and that it
is disappearing only in the place where it originally appears.
The ***** example of river water applies equally to the example of *****.
According to these examples of river water and flame as stated above, and the Buddhist
literatures, we must understand that in making step a number of Khandha are changing succes-
sively.
In the same way we must also understand that in changing a standing posture when at the end
of the working posture, in changing a sitting at the end of standing posture. In changing a
sleeping posture at the end of sitting posture. We must understand fully about motion, change of
posture and change of condition and situation.
Again in changing a sitting posture at the end of sleeping posture.
There are three kinds of sub-posture in each posture:
(1) Form of sleeping, manner of sleeping, style of sleeping.
(2) Form of sitting, manner of sitting, style of sitting.
(3) Form of standing, manner of standing, style of standing.
 The forms of sleeping and sitting are motionless and silent. The form of standing is not silent
and it is motion.
If a sleeping man gets up from sleep, motion of the whole body pervades all over the body in
an eye’s wink or in a flash of lighting. Forms of motion are not concerned with sleeping posture;
but they are concerned only with standing posture. As soon as its motion pervades all over the
body Rupa Khandha of the sleeping posture disappears in an eye’s wink or in a flash of lightning.
In this matter the whole body appears and disappears suddenly in an eye’s wink or in a flash
of lightning.
At a motion picture a certain form or picture of a size of man which appears and disappears
suddenly is a good sufficient evidence.
In a fore-going chapter our remarks sbout innumerable number Khandha in making a step
apply equally to the several pictures of a step in a motion picture.
Yogis of the Vipassana (meditation will understand that there are three stages of beginning
middle and end in the change of four postures and that the end signifies Anicca (impermanent).
Then, in sleeping posture, we have out-breathing and motion, in breathing and motion, lying
flat on the back, lying on the stomach, bending to the left and right, folding up and streaching out
etc. and various other motions.
In the sitting posture we have bending forward and bending backwork, bending left and right,
folding up and streching out etc. and various other motions. The same applies to standing
posture.
This is the exposition of Santati Jati (rebirth), Jara (old age), Marana (death).
In this matter Iriyapattha Santati (posture) is more important for the Vipassana (meditations).
Exposition of Khanika (moment).
This is a summary to show that the five-fold Khandha is in reality a suffering.
(1) Khanika Jati (momentary rebirth)
(2) Khanika Jaya (momentary old age)
(3) Khanika Marana (momentary death)

Khanika Jati means the first beginning of a Nama or Rupa (mind or matter).
Khanika Jaya means decaying of Nama or Rupa in the middle. Khanika Marana means
cessation of Nama Rupa (death of mind matter) in the end.
As these Khanika Jati, Jaya, Marana, are arising and vinishing more than million of times in
an eye’s winks or in a flash of lightning, as stated in the Buddhist literature, we are obliged to
deal with them summarily; but they are well beyond the intelligence of Vipatina meditators.
(There are the brief exposition of five Rupas, four Nama three Jati, Jara, Marana foour causal
Dhammas such as Kamma, Citta, Utu (climate), Ahara (food), If these sixteen phenomena are
understood properly the higher five Ditthi Visuddhis (higher five kinds of purification of view
will also be understood).

This is the end of Exposition of Jati, Jara,

Marana.

-----------
 Exposition of these Lakhana (three characteristics) There are three Lakhanas; vis:
(1) Characteristics of Anicca --- One
(2) Characteristic of Dukkha --- One
(3) Characteristic of Anatta --- One

Anicca means a Dhamma which is impermanent.

Anicca Lakkhana means Jati, Jaya, Marana present in the Anicca Dhamma. Looking at these
Dhammas we can u;derstand very well that these Dhammas are impermanent. The Dhammas
which shows us to understand clearly the impermanent natures of Dhammas are called Jati, Jaya,
Marana.
Lakhana means to understand clearly. People who do not understand these three
characteristics positively believe strongly that the Patthavi Dhatu (element of Earth which is not
permanent even for a day, is permanent for the whole life time or Bhava.
In order to dispel this strong belief and understand clearly that Patthavi Dhatu is not
permanent even for a day we must prove on the strength of the evidence of Anicca, Dukkha,
Anatta which are present in the Patthavi Dhatu and that Patthavi Dhatu is impermanent.
This is the summary of Anicca.
Dukkha Lakhana: It is because of the fear of the maning of that Anicca, it is called Dukkha. It
is because the Patthavi Dhatu is fearful that is really a Dukkha. The Dhamma that fear is
u;derstood on seeing the nature of Jati, Jaya, Marana that are present in the Patthavi Dhatu. This
is the reason why these care called Dukha Lakkhanas.
It is the fear: Since the beginning of their conceptions in the wombs of mothers people are
dying from day to day, such as first day, second day, third day etc. etc. of these series of days
there is not a single day of no death on no demise. We mean to say that there is not a single day
of all-these series of days on which one can live as he likes or do what he likes without fear.
That is right: If the mother lives as she likes and does what she likes even on the first day of
conception the mental and physical continuum of the child will get disrupted resulting in a
miscarriage.
The same with the following days of conception. After the child birth also the child may get
into trouble if there is not one to look after the child. The word disruption or the word trouble
signifies Jati, Jaya, Marana.
Jati means natural orderliness of mental and physical continuum has gone out of control. Jaya
means that the orderliness of mental and physical continuum getting into a state of decay.
Marana m;eans end of the orderliness of mental and physical continuum.
In this way the said child is faced with the three danger of Jati, Jaya, Marana on the very first
day of his conception.
It follows that the mental and physical continuum of the first day of conception is a danger
and therefore is Dukkha only; and the same applies to the future days.
If after the child-birth there is no one to look after the child, the child will get into trouble and
die sooner or later. The word “trouble” here means Jati, Jaya, Marana.
Unless there is anyone to look after and giving food or mutriment properly in the following
days also his mental and physical continuum will get into trouble and die sooner or later. On his
death at any time destiny of his Khandha is most uncertain.
That destiny is not uncertain means the number of Man, Devas and Brahmas who are worldly
beings is very few who are able to predict their destinies after death. The number of beings who
are able to say “where I am going after my death what I am going to be after my death” is very
few. There may be one or so in millions of beings who are able to predict his destiny.
It is like a bunch of coconut fruits or a bunch of toddy fruits falling down from a coconut tree
or a toddy tree that Khandha will easily fall down to the Apaya Bhumi (Realm of suffering or
hell). When the Khandha is falling to Apaya Bhumi, the person who is attached to his Khandha
will also fall down to the Apaya Bhumi. When once a being falls down to the Apaya Bhumi it is
most difficult for him to come back to the world of humanity. The Khandha which has gone
down to the Apaya Bhumi will have to go down one lower Apaya Bhumi to another Apaya
Bhumi, thus going round and round the a vicious circle of one lower Apaya Bhumi to another
lower Apaya Bhumi for thousands of Bhawa (life span).
This is the summary of fivefold Khandhas, which is realy a kind of suffering or Dukkha.
Anatta Lakhana: According to Sammuti Sacca (conventional truth) there is a being who
survibes a day after his birth and before death. There is Atta; there is Jiva, which he has attached
himself. If any one ask “which is Atta or which is Jiva” the anwer is “it is or it is Namakkhadha
Rupakkhandha.”
In this matter Atta means hardness, assence of a being. Hardness, as essence means when
there is Atta there is Satta. When there is no Atta there is no Satta. Only when there is no earth
there can be no earthen vessel.
So long as Atta subsists without cessation or extinction Satta subsists. When Atta is extinct
Satta also is extinct.
This is the interpretation of hardness or essence of Satta (living being).
According to Sammuti Sacca it is the nature of Satta, Atta or Jiva to die once in a life-time;
there is no repetition of death in a life-time.
According to Paramattha Sacca, there may be more than several thousands of activities of
Nama-Rupa Khandha. In the name of the changes of postures by the mother on the first day of
the child-birth before death out-breathing and in-breathing etc. Similarly, the number of Jati,
Jara, Marana may also exceed several thousands.
From this, it well he seen that Nama-Rupa Khandhas are dying several deaths in a day, which
means Anicca; whereas, Satta, Atta, Jiva are Nicca while Nama-Rupa Khandha Anicca.
It follows, therefore, that the belief that Nama-Rupa Khandha which is Anicca, is the hard-
core, or essence of Satta, Atta, Jiva, which are Nicca, is wrong. The belief that Nama-Rupa
Khandha is Satta, Atta, Jiva is quite wrong. The belief that Nama-Rupa Khandha is not Satta, not
Atta nor Jiva, but only Anatta is right. There is great difference between Nicca and Anicca. It is
not right for us to recognise that Nama-Rupa Khandha is Puggala, Satta, I or he.

(This is the interpretation of Asarakathena Anatta).

Avasavattanathena

The child did not wish to live one day only and die. He wished to live long like others. His
Nama-Rupa Khandha, however, did not yield to his wishes; so he lived one day and died, which
was quite far away from what he had wished. In view of this, the belief that Nama Rupa
Khandha is I, my Atta, or Jiva is quite wrong.
Nama-Rupa Khandha is not “I”, nor my Atta, nor Jiva; it is Anatta only; that is quite right.
Please check it up like this:-
(1) Anatta means no control over it; this is one interpretation.
(2) Anatta means not yielding to one’s whishes; this is another
interpretation.

These two interpretations are the same; when it yields to one’s wishes, we can say that we
have any control over it; otherwise we cannot.
The interpretation of Anatta as “it is not myself
“ is almost the same as “It is no essence” or as “it does not yield to one’s wishes”.

This is the interpretation of Anatta.

This is the end of Ti-Lakkhana.

Great Dukkha or Great suffering

This big Khandha appearing successively in this beginningless Samsara has (1) downward
Journey and (2) upward journey these are two.
It has also (1) Dhammatu journey and (2) Sankhara journey these are also two.
The four Apaya bhumis (four realms of suffering are the down-ward journey of this Khandha,
which is also called Dhammatu journey or (natural journey).
The planes of men, Devas and Brahmas, called Sugati Bhumi (planes of happiness) are
upward journeys, also known as Sankhara Journeys.
The downward journey, also called Dhammata journey, is more interior to inferiors, more
foolish than foolish, and more miserable than miserable. This is downward journey, also called
Dhamma journey.
The upward jouney, also called Sankhara journey, is superior to superior, clever and more
clever, higher and much more higher. This is upward journey, also called Sankhara journey.
Why it it Sankhara journey? It is possible to go upward when there are Dana (alms-offering),
Sila (moral precept) Bhavana (meditation). But the momentum of Dana Sila or Bhavana must be
still in force so that one can go upward. If the momentum of Dana Sila or Bhavana must be still
in force so that one can go upward. If the momentum is lost, he will fall back to the downward
journey only or Dhammata journey. It will be seen, therefore, that this Khandha is really a kind
of Anicca, really a kind of Dukkha and really a kind of Anatta.
The reason why the down ward jouney is called Dhammata journey is because a downward
journey means a low-lying journey and if it is free from Sankhara (action and reaction), any one
may fall down below at any moment, whether he likes it or not, as it is a low of nature to fall
down from high to low.
It may, however, be argued that a Khandha is a realm of suffering or hell or Bhava or rebirth
in a state of suffering is Sankhara as well. That is also Sankhara, quite right; but that is Sankhara
to send one down lower and lower.
That is quite right! The deeds, words and hearts both days and nights or those suffering is
Apaya Bhumis (realms of miseries or hell) are such that will send them down lower and lower
below in their successive life-times or Bhavas in the future.
 It follows, therefore, that one who takes rebirth in a realm of misery or hell will go down
lower and lower from one infernal Bhava to another. There is little or no hope for him to come to
a better state of life again. In this matter, the story of a blind tortoise referred to in the
kāmakicchopama Desana of the Buddhist literature is a good example.
In the upward journey also, Dana, Sila and Bhavana are very rare. There a few number of life-
times (Bhavas) where a right kind of Kusala (deed of merit) a right kind of Akusala (deed of
demerit) a right kind of Sugati (good destiny), a right kind of Duggati (bad destiny) are knownn.
It is one in thousands of Bhava that these are known.
There is an example to understand whether or not Sankhara and Dhammata have had any
strength or no strength. That is to say that the river Sangas has had up-tide and down-tide.Also
there are these two Dhammata journey and Sankhara journeys.
Down tide means water flowing down lower and lower. Uptide means water flowing up
higher and higher.
Down tide is called Dhammata journey. If there is no barrior, there is no stop all along the
journey even for an eye’s wink long. The river water flows down ceaselessly all along to the sea.

This is the Ganges River water Dhammata

Journey.

Sankhara Journey

Sankhara here means efforts made to row, to paddle a boat along the upward river journey.
Without efforts to do so, one cannot go upward journey along a river water way. Even with these
efforts made one can go upward river journey as long as the momentum of rowing or paddling is
in force. As soon as this momentum runs short, the downward flow will start again.
The journey of Samsara is like the Ganges River and the four Apaya Bhumis (woeful states or
hell) are like a sea of waters; Khandhas of Putthujana (worldly people) are like the Ganges river
water. Just as the Ganges water is flowing into the open sea and running around the vicious circle
of sea water so Khandhas are going down to the depths of Apaya Bhumis (woeful states or hell)
and running round the vicious circle of Apaya Bhumis.
The reason is that continuum of the life-process of that Khandha has perpetrated millions or
countless number of Akusala Kammas (demeritorious deeds) and while in the past worful states
or infernal hells, that Khandha committed a series of new Akusala Kammas (demeritorious
deeds) one after another, as a result of which the said Khandha has not been able to reap the
fruits of some Aparapariya Vedanaya Kusala Kammas (Kusala Kammas bearing good fruits in
successive births or rebirths).

End of the exposition of great suffering

Attachment and Belief

Demerit of attachment to Atta (self) and merit of belief in Anatta (no-self or impersonality).
There are three kinds of attachment:
(1) Attachment to taṇhā (craving desire)
(2) Attachment to Mana (conceit)
(3) Attachment to Ditthi (wrong view)

Thus, there are three kinds of attachment.

Attachment to taṇhā means: My body, my legs, my hands, my eyes, my ears, my mother, my
father, my wife, my son, my daughter, or my ox, my buffaloe, my horse, or my house, my pucca
building, my field, my farms, my gold, my silver etc.
All these are nothing but to show one-self as owner of all these things which means in reality
attachment to taṇhā or clinging to craving desire.
Attachment to Mana (condeit) means: This body is I, this head is I, and so on which all means
an outcome of pride or conceit on the part of one who thinks too much of himself as he is
addicted to self-importance. This is called attachment to Mana (conceit).
Attachment to Ditthi means: This body is my essence or my Atta which is an outcome of
craving desire for his body as a hard-core, or essence or Atta, which is also called attachment to
Ditthi (wrong view).
Of these three attachments, (1) Attachment to taṇhā is less serious as it is an attachment to
external objects, no internal (2) Attachment to Mana is more serious than the attachment to ta ṇhā
as it is not external.
Attachment to Ditthi is more serious than the attachment to Mana.
An example is: Attachment to Mana is like a mixture of Ganges river water and Yamuna river
water, which is just like a mixture of “I” and “Khandha” (psycho-physical body).
Attachment to Ditthi is like a mixture of silver and lead or gold and lead, lead being only a
cover while gold or silver is the essence. In the same way, I is only a cover while my Nama-Rupa
Khandha (mind-body complex) is my essence or Atta, which is attachment to Ditthi (wrong
view).
This attachment to Ditthi is more serious than the attachment to Mana and taṇhā. Of all the
kinds of love, this love of I, or this love of self (which is attachment to Ditthi) is the greatest.
Therefore, Buddha is quoted as saying: “Atta Samā Pema Natthi meaning that the love of I or
love of self is equal to none”
This is the exposition of the seriousness of attachment to Atta (Ditthi).
It is when Anatta Nana (understanding of Anatta) arises that Atta Ditthi (wrong view of self)
vanishes or becomes extinct. As soon as Atta ditthi vanishes or becomes extinct, all the
accumulated bad Kammas of the past will vanish or become extinct; all the kilesas (defilements)
remaining active in the Khandha depending upon Atta Ditthi will become inactive and harmless.
From that time onwards, the Khandha will no more go down to the lower worlds of misery; it
will only go up higher and higher along the Sankhara journey.
(This is to show that the understanding of Anatta is a great benefit).
This is the end of attachment and belief.

Exposition of Samsara

Now let us deal with freedom or liberation from Samsara Dukkha (suffering of the process of
life and death).
1. There is such a Dhamma (phenomenon) as Samsara.
2. There is such a Dhamma as Samsara Vatta (rounds of Samsara).
3. There is such a Dhamma as Samsara Vatta Dukkha (suffering
of the rounds of Samsara).
4. There is such a Dhamma as freedom from the suffering of the
rounds of Samsara.

(1) Samsara means a continuum of successive rise and fall of Khandha (psychophysical
phenomenon or mind and matter), Ayatana (internal and external bases of mind and matter)
and Dhatus (6 internal and 6 external elements and 6 elements of mind) all along the
beginningless Samsara.

This Samsara is divided into:

(1) Lower Samsara
(2) Central Samsara
(3) Higher Samsara

Thus there are three kinds of Samsara, also called (1) Apaya Samsara (suffering) (2) Kamma
Sugati Samsara, (3) Brahma Samsara.
The four woeful states are called lower Samsara.
The world of men and six planes of Deva loka are central Samsara and 20 planes of Brahma
loka are called upper Samsara.
This is the exposition of three Samsaras.
Samsara Vatta means:-
(1) Kilesa Vatta --- One
(2) Kamma Vatta --- One
(3) Vipaka Vatta --- One

These three are connected with (1) Lower Samsara; (2) Central Samsara, and (3) Upper
Samsara, respectively.
Of the three Vattas, connected with the lower Samsara, Kilesa Vatta means Atta ditthi.
Kamma Vatta means a Satta or a living being whose mental and physical make-up is still
under the powerful influence of Atta Ditthi (wrong view of self or personality), due to an infinite
number of wrong actions or erroneous deeds in the infinite number of births in the past as wells
as in the present. There are many among these wrongful actions and erroneous deeds that are
liable to rebirth in a woeful state or hell. As long as Atta ditthi prevails there is bound to be an
infinite number of Akusala Kamma (unwholesome or evil actions liable to rebirth in an Apaya
bhumi (woeful state). These countless number of Akusala Kamma are called Kamma Vatta
(round of evil actions of the past).
Vipaka Vatta means that the Khandha (mind-body complex) of those in Hell (woeful states),
and those in the worlds of animals, demons, ghosts, and the four Apaya Bhumi (four woeful
states) are called Vipaka Vatta.
 If one asks why Atta Ditthi is called Kilesa Vatta which is liable to rebirth in a woeful state of
the Samsara, because a worldly man holding Atta Ditthi (wrong view of self or personality) is
subject to repeated rebirths in a woe-ful state. In the same way, any one who is enjoying life
either in the world of Devas or that of Brahmas, is subject to repeated rebirth in a woeful state.
These are the reasons that Atta Ditthi is called Kilesa Vatta.
It is Kilesa Vatta of Central Samsara that is called Kamma taṇhā.
Kamma taṇhā means:-
(1) Love of sensual pleasure of eyes.
(2) Love of sensual pleasure of ears.
(3) Love of sensual pleasure of nose.
(4) Love of sensual pleasure of tongue.
(5) Love of sensual pleasure of the body.

These five kinds of love of sensual pleasures are called Kamma taṇhā. It is indeed a craving
desire for the five kinds of sensual pleasures.
It is Dana (alms-offering), or Sila )observance of moral precepts) or Bhavans (meditation),
performed for the love of sensual pleasures of Sugati Bhumis (happy realms of men, Devas and
Brahmas), that is called Kamma Vatta relating to the Central Samsara. It is the Khandhas (mind-
body complex or psycho-physical aggregates of the humanity and Devas of the six celestial
worlds) that are called Vipaka Vatta relating to the Central Samsara.
If any one asks why Kamma taṇhā (craving desire for sensual pleasures) is called Kilesa Vatta
relating to the Central Samsara, because one with kāma taṇhā lying latent in him is sub ject to
repeated rebirths in the lower planes of men and Devas although he belongs to the highest Bhumi
(realm of Brahma-Loka. It is the reason why kāma taṇhā Nusaya (latent craving desire for
sensual pleasures) is called Kilesa Vatta relating to the Central Samsara.
The same applies to others.
It is Bhava taṇhā that is called Kilesa Vatta relating to Higher Samsara.
Bhava taṇhā means
(1) Love of Kamma Bhava or attainment of Jhana (ecstasy) supernormal powers of Brahmas ---
one
(2) Love of resultant Kamma Bhava which means Iddhi pada or supernormal power --- one

These two taṇhās are called Kilesa Vatta relating to the Higher Samsara.
Kamma Vatta means Patthama Dutiya Jhana Kusala Cittas etc., called five Rupa Kusala Cittas
and four Arupa Kusala Cittas. These are the nine Mahaggata Kusala Cittas which are called
Kamma Vatta.
Vipaka Vatta means Khandhas of Rupa Brahmas and Arupa Brahmas.
This is the exposition of 3 x 3 Vattas (rounds)
Samsara Vatta Dukkha means:-
1. Jati Dukkha (birth or rebirth is suffering) or Dukkha --- 1
2. Jara Dukkha (old age or decay is suffering or Dukkha) --- 1
3. Marana Dukkha (death is suffering or Dukkha) --- 1
4. Soka Dukkha (sorrow is suffering or Dukkha) --- 1
5. Paridava Dukkha )Lamentation is suffering or Dukkha) --- 1
6. Dukkha Dukkha (Painful suffering or Dukkha) --- 1
7. Domanassa Dukkha (despair is suffering) --- 1
8. Upayasa (despair is suffering) --- 1
9. Apiya Sampayoga Dukkha (Association with those unloved --- 1
is suffering or Dukkha)
10. Piyavippayoga Dukkha (Separation from beloved --- 1
11. Icchavigata Dukkha (Not getting what is wanted is --- 1
suffering or Dukkha)

These are the eleven that are called Samsara Vatta Dukkha. (Details of this Samsara Vatta
Dukkha will be found in Dukkha Sacca Niddesa).

This Samsara Vatta Dukkha is divided into three:

(1) Samsara Vatta Dukkha relating to lower Samsara.
(2) Samsara Vatta Dukkha relating to Central Samsara.
(3) Samsara Vatta Dukkha relating to Higher Samsara.
This is the exposition of three Samsara Vatta Dukkhas.

Exposition of nibbāna

It is the freedom from Samsara Vatta Dukkha that is called nibbāna which is classified as
follows:
(1) First nibbāna
(2) Second nibbāna
(3) Third nibbāna

The first nibbāna means complete cessation of Vatta Dukkhas (rounds of suffering) relating to
Apaya Samsara (woeful round of rebirths), none of which remains to appear again in the future.
The second nibbāna means complete cessation of Vatta Dukkhas (round of suffering) relating
to repeated rebirths in the human world and planes of Deva Loka which are called Central Sam-
mara.
The third nibbāna means complete cessation of Vatta Dukkha relating to repeated rebirths in
the Rupa and Aruupa Bhumis of Brahma Loka, called higher Samsara.
One who has realized Anatta nana (spiritual knowledge of no-self or impersonality) and
dissolved Atta Ditthi (wrong view of self or personality), has also got rid of all kinds of Ditthi
(wrong view); the same with all kinds sof old and new volitional evil actions that are liable to
give rise to repeated rebirths in woeful states. As soon as they are free from Atta Ditthi, they will
never be subject to rebirths in a woeful atate. For them the roads to a woeful state or rebirth in
hell are closed and a new road for them to go up the higher realms of life, successively one after
another, will be kept open. In the human world, they will not take rebirth as poor and wretched
persons with no wealth or no property and devoid of Sila (morality), Sikkha (training) and
understanding. They take rebirth only as human beings of wealth and property with good
appearances; they have good morality, good training and good understanding.
The same applies to those in the realms of Devas. One who has reached this stage of first
Jhana (ecstasy) becomes an Ariya (noble person who is no longer a worldly person or Puthujjana.
This noble person may be taking repeated rebirths in the various happy realms of men, Devas
and Brahmas for several Bhavas or several world cycles, he is no more swimming in the
whirlpool of Samsara.
Those of Atta Ditthi (wrong view) are like a log sinking and swimming in a river. Those who
have given up Atta Ditthi completely are not like a log sinking and swimming in the waters of a
river. But like the river steam launches going along in the various rivers they are going round and
round the various Sugati Bhumis (happy realms of life, enjoying themselves, wherever they are,
with pleasures happiness of the world and that beyong the world (Loka and Lokuttara).

(Here, the enjoyment of human happiness is clear)

Any one may ask how to enjoy happiness of nibbāna. If he sees or hears that some people are
performming evil deeds, he should think in his mind: “These people are doing evils; they are
destined to suffering in a realm of suffering or hell; I have done no such evils in my successive
rebirths in the past” and behappy very much. When he sees dogs, pigs, fowls or birds in the same
way, he will be happy thinking that he is free from much evil deeds and therefore free from
suffering or misery in a woeful state.

This is how happiness of nibbāna is to be enjoyed

-----------

Most of the people are inclined to think that what is happiness in the world is wonderful
because they can see or touch it with their own eyes, whereas the happiness of nibbāna is an
unsubstantial phenomenon of emancipation and cannot be seen or touched. So they cannot
understand that it is supreme bliss, not comperable to worldly peace, pleasures and happiness.
It is the eternal freedom from misery and suffering in a woeful realm that is a countless
number of times superior to the wealth, prosperity and happiness of the universal monarch ruling
the four universes as well as to the worldly pleasures, peace and happiness of Devas (celestial
beings), Cakkas (celestial king of Devas) and Brahma king (king of noble celestial beings). It is
not for worldly pleasures, peace and happiness that one should entertain an ardent desire for
encounter with the Buddha’s sāsana but only for emancipation which is nibbāna.
(This is how to enjoy the first nibbāna for worldly beings)

Second nibbāna
 To cut off kāma taṇhā (craving desire for sensual pleasures), One begin to contemplate on
Dukkha (suffering) of men, Devas, and realizes Anagani Magga (path of non-returner) when he
gives up the said kāma taṇhā completely.
As soon as kāma taṇhā ceases completely, Kusala Kamma Bhavas that give rise to rebirth in
the worlds of men and Devas as well as successive rebirths of Khandhas of men and Devas will
cease completely.
There is an example to prove Dukkha (suffering) of Khandhas of men and Devas. It is a large
box full of putrid excrement and wropped around it with multi-coloured silken and velvetten
pieces of cloth. Inside this box there are (1) an ogre (2) a demon and (3) a ghost and other
poisonous serpents and snakes including insects and louses eating excrement.
In this example, Khandhas of the beings of the sensual worlds are like a large or small box
full of putrid excrement.
taṇhā, Mana and Ditthi (craving desire), conceit and wrong view) are like the ogre, demon,
ghost, the rest are like the poisonous serpents, snakes and others.
Jati (rebirth), Jara (old age), Marana (death), Soka (sorrow), parideva (lamentation), Dukkha
(suffering) etc. are like the insects, louses, etc. eating the excrement in the box.

(This is the Second nibbāna of the worldly people who realise that Khandhas of men and
Devas are suffering).

Third nibbāna

To remove Bhava taṇhā (craving desire for life or existence) one must realize that Khandha of
Brahma is Dukkha (suffering).
On attainment of Arahattha Magga (path of non-returner), Bhava taṇhā ceases completely.
As soon as Bhava taṇhā ceases Kusala Kamma Bhava giving rise to rebirth in the realm of
Brahmas and successive rebirths of Khandhas of Brahmas will cease completely.
There is an example of Dukkha of the Khandhas of a Brahmas. It is a large box of brans
decorated with multi-coloured silken and valveteen pieces of cloth. There are brans inside the
box. There are (1) an ogre, a demon and a ghost and poisonous serpents and snakes. There are
also insects eating the brans inside the box.
In this example, Khandhas of Brahmas are like the bran box. taṇhā, (craving desire), Mana
(conceit), Ditthi (wrong view) are like the three ogre, demon and ghost.
Apart from these kilesa dhammas are like the poisonous serpents and snakes inside the box.
Jati (rebirth), Jara (old age), Marana (death) are like insects eating the brans inside the box.
The reason why Khandha of a Brahma is like the box full of raw brans is that raw brans are
not useful except as food for insects and for fuels. In the same way most of the Sattas (living
beings) take countless rebirths mostly in the beginningless Samsara; but they have not, even up
to date been able to cut off any of Vutta Dukkhas (round of suffering). They are still like fuels for
the fires of Jara, Marana, etc. It follows, therefore, that Khandha of a Brahma is like the box of
raw brans.
This is how those of the third nibbāna comprehend suffering of the Khandhas of Brahmas.

Point for consideration

 It is most important today for the Sattas in the Buddha’s sāsana to realise the first nibbāna.
There is opportunity for every one in the human world to realise that nibbāna. There is similar
opportunity for Devas in the celestial world also.
It will be most unfortunate if our people fail to realise the first nibbāna in their encounter with
the Buddha’s sāsana.
Most of the people are under the impression that they are not in a position to attain nibbāna in
the present sāsana; they think they will attain nibbāna only in the next sāsana of Buddha
Arimetteya. This thinking holds good for those of Niyata Byadikka (prediction of fixed destiny)
only, not for Aniyata Puggala (personages of no fixed destiny. It is most difficult for the latter.
Why is it difficult for the latter? On the expiry of the present sāsana, the time for the
appearance of the next Buddha Arimetteya is still far off. Even on the lapse of millions and
billions of human and celestial life-spans, that Buddha’s sāsana would not usher in. In the
meantime all of those still attached to Atta Ditthi will have to go around the beginningless
Sansara for a countless number of aeons. While going around the Samsara, some of them may
fall down to a certain apaya Bhumi (realm of suffering). If some ones fall to a realm of suffering,
it is most difficult to get back. For those continuing to suffer in the realms of suffering for a
number of aeons will be getting far away from an encounter of the next Buddha sāsana.
This is an important point for the special consideration of wise and educated men.

Conclusion

As an answer to the appeal by Shin Kusala for elucidation of Sassata Ditthi, Uccheda Ditthi
and Samma Ditthi and as an exposition of “Anatta Dhamma” which is nowadays most important
the manual of Anatta Dipani” is successfully completed in 1280 BE. 8th. Waxing of Pyatho,
Wednesday.

End of Anatta Dipani New Edition.