Paticca-samuppāda Sutta

(Samyutta Nikāya, Nidānavagga)

Venerable Uda Eriyagama

Dhammajiva Maha Thero
Meditation Retreat held at
Nissaranavanaya - Meethirigala
Paticca-samuppāda Sutta
(Samyutta Nikāya, Nidānavagga)

Venerable Uda Eriyagama

Dhammajiva Maha Thero
Meditation Retreat held at
Nissaranavanaya - Meethirigala
Paţiccasamuppāda
Sutta
(Samyutta Nikāya, Nidānavagga)

Venerable Uda Eriyagama Dhammajiva Maha Thero

Paţiccasamuppāda
Sutta
This is a compilaition of English translations of the
Dhamma Talks recorded at the Meditation Retreat held at

1
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 CONTENTS

1. Dedication and Acknowledgement 4

2. Translator’s Foreword 5

3. Editor's Preface 7

4. Dhamma Talk - Day 1 9

5. Dhamma Talk - Day 2 26

6. Dhamma Talk - Day 3 52

7. Dhamma Talk - Day 4 67

8. Dhamma Talk - Day 5 80

9. Dhamma Talk – Day 6 92

10. Dhamma Talk – Day 7 107

11.Dhamma Talk – Day 8 119

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 Acknowledgements and Dedication

The translator is indebted to Renuka and to all those

responsible for organizing this retreat at Nissaranavana-
ya Meethirigala in January 2012, to those responsible for
audio recording and audio editing the Dhamma talks and
discussions, to Devika and Chandana for their valuable
comments and suggestions towards finalizing the text, and
the sponsors of this publication.
This Dhamma dana is an offering made to the Sangha of
Nissaranavanaya and it is dedicated to the memory of:

Mr and Mrs G C T A de Silva and Mrs Sushila Fonseka

For Free Distribution Only

Throughout the text Pāli terms were reotained wherever it was felt
that the accuracy of the meaning of the teachings may have been
compromised had they not. The Translator liberally used the
Buddhist Dictionary by Venerable Nyānātiloka and A Pali-English
Glossary of Buddhist Technical Terms (Venerable Nānamoli and Venerable
Bhikkhu Bodhi) to give meaning to the content and to add richness to
the discourses.

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 Translator’s Foreword

The Dhamma Talks in this book were given at a nine-day

meditation retreat held at Nissaranavanaya, Meethirigala
in January 2012. The Meditation Master is Venerable Uda
Eriyagama Dhammajiva MahaThero and the Dhamma Talks
were based on the Paţiccasamuppāda Sutta from the
Samyutta Nikāya and were in Sinhala.
The Buddha’s teaching on 'Dependant Arising' is consid-
ered as deep and profound, and one which gives radical and
penetrative insight into the Path to nibbāna. On each
day of the retreat every sequential link described in the
doctrine of dependant arising was dealt with, with great
clarity. While extracting and expounding the deep Dhamma
embedded within this Sutta, the Meditation Master repeat-
edly brings the yogis’ attention to their individual practice. The
manner in which he exposes the opportunity to skillfully
apply these powerful Dhamma teachings to ones’ own medi-
tation and the constant message, that that these experiences
can be realized by any human mind, is unique. The complete
novice and new comer to a meditation retreat at Nissa-
ranavanaya as well as a seasoned practitioner could equally
relate to these memorable teachings.
As a teacher Venerable Dhammajiva inspires and
energizes yogis with his depth and breadth of knowledge
of the Dhamma. His skill of imparting complex teachings of
the Buddha to a group of lay meditators is fascinating. The
experience gained from being a bhikkhu of over twen-
ty years seniority, having taught monks as well as laity
for over fifteen years both locally as well as globally, is
reflected in his discourses and Dhamma discussions, as well
as during interviews with practitioners from all walks of life.
His sharp and incisive mind, which delves into the deepest and

5
profoundest Dhamma in every sutta he uses for retreat
teaching are laced with anecdotes and an abundance of wit
and humour. These are what make him a much sought after
meditation teacher today.
During his entire teaching career Venerable Dhammajiva
has always used the Buddha’s discourses as the base for
teaching meditation practice to both monastics and the laity
alike. Deep suttas from the tripitaka are treated by this Mas-
ter with extraordinary clarity and deep sensitivity. Venera-
ble Dhammajiva is a rare and compassionate kalyānamitta
we meet in samsāra, who has dedicated his life towards
sharing the teachings of the Buddha whilst reiterating the
potential that each one of us has, in attaining nibbana in
this life itself.

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 Editor's Preface

The Paţiccasamuppāda Sutta is an instance where one

of the fundamental and profound principles of Buddhist
Philosophy Hetu-Phala dhamma (Law of Cause and Effect ) is
explained in detail. Hetu-Phala dhamma is dealt with brief-
ly in the ariya-sacca (the Four Noble Truths). The most de-
tailed exposition of the Hetu-Phala dhamma is given in the
Patthāna Prakaranaya of the Abhidhamma pitaka.
Venerable Dhammajiva explains this important Sutta dis-
playing his in-depth knowledge of the dhamma. Relating
each Sutta to meditation practice is his unique ability to
make the Dhamma which was preached 2600 years ago
come alive brilliantly and vibrantly to the present.
We are indeed grateful to Venerable Dhammajiva for his
untiring commitment to teach the dhamma and his guid-
ance in the meditation practice; encouraging and inspiring
the siwwanak pirisa (four-fold assembly - Bhikkhu/Bhik-
khuni/Upasake/Upasika) to strive diligently on the path to
reach libration in this life itself.
I am deeply honoured to be a part of this meritorious deed of
editing the translations into English the Paţiccasamuppāda
Sutta, which will enable this invaluable wisdom being made
available to a greater audience.
May All Beings be Happy.

Devika Jayawardena

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8
 Dhamma Talk 1

Evam me sutam ekam samayam

Bhagavā Sāvatthiyam viharati Jetavane, Anāthapindikassa
ārāme
Atako bhagavā bhikkhu amantesi bhikkhavoti
Bhadhanteti te bhikkhu bhagavato
Paccassosum bhagavā etadavoca
Paţiccasamuppādam vo bhikkhave desissami
Tansunata sadukam manasikarota
Bhāsissatamiti tī

This Retreat will be based on the deep and profound doc-

trine taught by the Buddha, the Paţiccasamuppāda and
the Dhamma Talks will be based on the Paţiccasamuppāda
Sutta (Samyutta Nikāya, Nidānavagga). The theme of to-
days talk refers to the Buddha’s words, when on his own
accord the Buddha tells the bhikkhus that he will explain
the Paţiccasamuppāda and he invites them to listen and
contemplate on this important doctrine. This was a classic
method used by the Buddha when teaching bhikkhus : he
first stated the topic/tile of the discourse (uddesa), then he
gave an exposition on the topic (niddesa) and thereafter he
explained the doctrine contained in the discourse (patinid-
desa).
I intend to present the dhamma contained in this Sutta in
a manner that would help one’s own meditation practice.
It is important to understand this and to practically relate
the Paţiccasamuppāda to meditation practise and to not
confine it to theoretical knowledge only. Therefore I sug-
gest that these teachings may not suit the complete begin-

9
ner or novice in meditation, but that they may benefit those
with experience in the practise of meditation. I also wish to
connect the teachings from this Sutta to the Seven Insight
Knowledges.
The Visuddhimaggha, the most famous treatise on medita-
tion written by Acharya Buddhaghosa, is based on the seven
methods of purification during meditation practice – satta
visuddhi. Hence the term Visuddhimagga. However, ac-
cording to the Buddha’s teachings, the purification method
is not the only method recommended and others include
: ariya-wamsa patipada, duwataka patipada, nālaka pati-
pada, ratavinīta patipada. The Visuddhimaggha is based on
the ratavinīta patipada.
The Ratavinītha Sutta (MN), describes a discussion that
takes place between Venerables Sāriputta and Puņņa
Mantāņiputta. The latter was a senior monk who was well-
versed in the Dhamma and was reputed to be an excellent
teacher.
The Elder, Venerable Sāriputta was considered the Marshal
of the Dhamma and he questions how a novice can develop
and cultivate sīla, samādhi, paňňā.
During this discussion the following questions are raised:
Venerable Sāriputta : Are you observing brahmacariya for
the sake of sīla-visuddhi (purification of morality)?
Venerable Puņņa Mantāņiputta : No
Venerable Sāriputta : Then is it for the sake of citta-visuddhi
(purification of the mind)?
Venerable Puņņa Mantāņiputta: No
Venerable Sāriputta : Then is it for the sake of diţţhi-visuddhi
(purification of view)?

10
Venerable Puņņa Mantāņiputta : No
Venerable Sāriputta : Then is it for the sake of kankhāvitaraņa-
visuddhi (purification by overcoming doubt)?
Venerable Puņņa Mantāņiputta : No

The conversation thus goes on and eventually Venerable

Sāriputta asks : If it is not for any of those reasons, for what
reason are you observing a the holy/celibate (brahmacari-
ya) life style?
Venerable Puņņa Mantāņiputta says that he observes sīla-
visuddhi for the sake of reaching citta-visuddhi ,and then
by observing citta-visuddhi he would reach the state of
diţţhi-visuddhi. Therefore, it is through such a stage-by-
stage process that he would reach nibbāna and not with
simply one purification. Each purification helps in achiev-
ing the next. In this context citta-visuddhi is the state of
concentration (samādhi) and the jhānas one would reach
during samatha practice. Diţţhi-visuddhi, although a very
important stage in purification where one’s view of the
entity called ‘self’ is made clear, is only a stepping-stone to
reach kankhāvitaraņa-visuddhi – where the yogi matures
and reaches a stage where doubt is lost, and the yogi under-
stands conditionality (i.e. the Dhamma of cause and effect).
But this too is an aid to reach the next stage, maggāmagga-
ňānadassana-visuddhi – a purification that would over-
come all doubt about what the Path ‘is’ and what the Path
is ‘not’, what is ‘good’ and what is ‘bad’, what is meant by
‘Dhamma’ and what is not.
This is a crucial hurdle to cross, because it is at this stage
that the yogi’s mind which was previously hesitant and un
clear, becomes clear and focused. It is only at this stage that
the yogi knows with certainty what he should do (or not

11
do) and how he should forge ahead with the practice. This
is the fifth purification, and the stage at which the yogi will
proceed on the Path irrespective of what may happen with
firm resolve (adhimokkha) and with no doubts whatsoever.
He then enters the stage of paţipadāňāņadassana-visuddhi
– i.e. the purification by knowledge and vision of the path-
progress. The yogi will then master this knowledge and
consolidate it, and use it to enter the Path. Such a yogi will
have reached the ňāņadassana-visuddhi – the knowledge
and purification that would enable the yogi to reach for the
fruits of nibbāna.
This is how the seven purifications are described, each one
leading to the next and the next, and so on.
The Buddha emphasized that the path of purification is
a gradual one and that each stage is equally important to
reach the next one.
The importance of mastering sīla-visuddhi in order to reach
the next stage of citta-visuddhi cannot be overstressed. Yet,
if we use sīla to judge or measure others and if we con-
sider ourselves ‘high’ and others ‘low’ in this context it de-
feats the purpose and we will never be able to eradicate
our defilements. In the Sappurisa Sutta (MN) the Buddha
describes this pitfall that many mediators fall into, and he
says that the more judgmental we are the less progress we
will make in our meditation. We need to first develop our
own human qualities and not try to judge or correct oth-
ers. We have no authority to do so and we can rest assured
that our vipassanā practice will never progress. This is not
due to any deficiency of our sīla but due to the conceit and
arrogance that we have about our own sīla. Buddha specifi-
cally advises that sīla is practiced to ‘still’ our minds to make
it less discursive, and thereafter to reach citta-visuddhi. We
should understand this in order to purify our minds.

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While understanding this the Buddha cautions us about
strengthening and developing our own sīla, so that we al-
ways endeavor to convert it to an adhi sīla, i.e. from pan-
ca sīla to ājiva atthamaka sīla, from there to observing
eight precepts, ten precepts and so on. If we fail to real-
ize the importance of this teaching it will be difficult to un-
derstand profound Dhammas like those described in the
Paţiccasamuppāda. As meditators we need to understand
that sīla will not only help us to ‘still’ our minds, but that it
will also protect us from the four great ‘Fears’ -:
1. Fear due to old age, illness and death - atthānuvāda
baya
2. Fear about what others will say – parānuvāda baya
3. Fear about punishments by the authorities – danda
baya
4. Fear of being born in hell realms - duggathi baya
Today most people distract themselves to avoid facing these
fears by using the TV, radio, newspapers and other forms
of entertainment. Therefore when a person diligently ob-
serves sīla it is a tremendous relief because they know that
they are morally ‘pure’ and they know they won’t have to
face these fears. The spectrum and range of sīla one can
observe is wide – from panca sīla as a lay person, to the ex-
treme dhutanga sīla of a monk. The Buddha advises us to al-
ways attempt to observe a higher sīla to what we tradition-
ally observe, i.e. to attempt to reach a higher level of purity.
Citta-visuddhi will not be achievable unless this is practiced.
But this should not be done due to any compulsion or due
to any threats you may face, or due to any other agenda. It
should purely be for the respect one has for the sāsana and
the aim of reaching the ultimate goal of nibbāna through
this moral training.

13
The Buddha repeatedly cautions us that if we criticize others
for deficiencies in their sīla, it would be a set-back for the
criticizer’s own practice. In fact, if a bhikkhu were to create
disturbances in the mind of another bhikkhu with such criti-
cism about the latter’s sīla, the former will need some form
of punishment. Our mind is like an open wound, constantly
exposed to defilements such as māna and dōsa – measur-
ing others and criticizing them. We have only one salvation
and that is the protection from sīla visuddhi. With that if we
are able to reach citta-visuddhi and then we will be able to
examine our own mind.
This is a critical situation because those without sīla visud-
dhi find it difficult to do this. The four fears loom in front
of them when they sit down in seclusion to meditate and
when they shut their eyes. They have enormous doubts and
fears. The transition from sīla sīkkhā to samādhi sīkkhā is a
tremendous challenge to many people. Using sati – mindful-
ness on one object such as the in/out-breath , we attempt
to reach one-pointedness of the mind (citta ekaggathā),
i.e. to reach samatha samādhi, upacāra samādhi or arpanā
samādhi. Admittedly, this is quite a struggle. But we should
realize this situation is achievable only by humans. Animals
and those in the hell realms can never reach this stage and
nor can the inhabitants of the celestial realms at most times.
Such is the purity of this stage – citta-visuddhi, achievable
only by those established in the sīla.
The biggest obstacle to reach this stage is the five hindranc-
es – panca nīvarana. To reach citta-visuddhi the meditator
would have removed the pariyuţţhāna kilesa. But before
that, through sīla-visuddhi they would have removed the
vīthikama kilesa. Vīthikama kilesa are overt societal trans-
gressions, whereas pariyuţţhāna kilesa are hidden defile-
ments that taunt us when we sit to meditate. We can pre-

14
tend to be very pious and holy, and yet have these hidden
defilements beneath. In fact ‘Religion’ teaches us how to
suppress our inner greed, hate, jealousies, doubt etc and
how to appear ‘cultured’ and ‘civilized’ as members of so-
ciety. Whereas the Dhamma teaches us how to face these
common defilements and to remove them effectively. This
is one instance where Dhamma defers from Religion.
It is only a very small percentage of ‘religious’ people who
will know the Dhamma and through that know that they
still have hidden defilements like kāmaccanda –greed/cov-
etousness or patigha – ill will, or thīna-middha –sloth and
torpor or uddhacca-kukkucca – restlessness and remorse, ,
or vicikiccha – sceptical doubt which they will have to face
and remove someday. Therefore we must learn that all these
mental states have occurred through the law of ‘cause and
effect’ and that these are all subject to dependant origina-
tion -Paţiccasamuppāda . Unless we understand this thor-
oughly we will not be able to transcend our transgressional
defilements or pariyuţţhāna kilesa. We may be successful in
suppressing these, as it is done during samatha practise, but
we will never be successful in uprooting these hindrances.
I would like to refer to the simile of the surgeon preparing
the patient for surgery – the patient is treated with anti-
septics and then taken into a sanitized environment like the
operating theatre and only then he will be operated. This
is like when observing sīla he is subject to antisepsis within
a sanitized environment. When the patient is thus sanitized
and prepared thoroughly (sīla visuddhi), he is ready to face
the hindrances and suppress them. Anaesthesia can be
equated to suppressing the hindrances prior to ‘operating’
on the deeper defilements. But the hindrances need not be
completely suppressed always, i.e. General Anesthesia is
not needed always and a local anaesthetic introduced to a

15
specific area may be adequate. Nevertheless the hindranc-
es have to be suppressed at least to a certain degree, and
the mind needs to be sufficiently stilled in order to allow the
defilements that reside deep down and within the crevices
of the mind, to surface.
During the Bodhisattva period of the present Buddha there
had been many ascetics and hermits who successfully prac-
ticed samatha meditation by suppressing the hindrances.
They lived in seclusion in remote forests and monaster-
ies in India, and attained heights of meditation with special
knowledges – abhiňňā. In fact, while the Gautama Bodhi-
sattva was practicing the ten perfections (dasa pāramita)
these hermits and rishis were developing and perfecting
their special attainments through concentration medita-
tion. Yet, none of them were able reach nibbāna. In his final
birth, the Bodhisattva – Prince Siddhartha – attained puri-
fication of the mind - citta-visuddhi on the day of the King’s
ploughing festival, when he attained deep states of concen-
tration while meditating under the rose apple tree.
But the knowledge that the attainment of citta-visuddhi
can be used for the purpose of attaining diţţhi-visuddhi oc-
curred to the bodhisattva only much later and that was quite
by chance. The ancient Indian ascetics practiced deep states
of concentration based on their Hindu beliefs that these ex-
alted mind-states led to divine states that were ‘brahma’ in
origin and therefore close to the creator-god. Their belief
was that these states would lead to vimoksha - liberation.
The Buddha, after his enlightenment demonstrated that by
perfecting sīla (sīla-visuddhi) and then reaching deep states
of samādhi (citta-visuddhi) one can systematically reach
diţţhi-visuddhi – thus purifying the ‘view’ and dispelling the
belief of a atta /soul, which characterized the meditation
practices that existed before the Bodhistava’s enlighten-

16
ment.
Reaching vipassanā insights is an outcome of these pu-
rification practices. The first Insight Knowledge (nāma-
rūpa paricceda ñāna) allows us to understand the meaning
of diţţhi-visuddhi. This brings me to the essence of todays
Dhamma Talk – i.e. understanding how our individual medi-
tation practice ( i.e. meditation on the in/out-breath or rise
and fall of the abdomen or right/left foot during walking)
enables us to transcend citta visuddhi and reach diţţhi-
visuddhi. In our practise we don’t stop at citta-visuddhi but
we go further. Indeed, in the Ratavinītha Sutta, Venerable
Puņņa Mantāņiputta suggests that citta-visuddhi is prac-
ticed for the purpose of reaching diţţhi-visuddhi. Under-
standing this is vital to be able to understand the Paţicca
samuppāda.
During meditation (e.g. ānāpānasati ), after beginning with
the characteristic present moment awareness – ‘ Now I am
Here’ – after a while our mind settles down and we are able
to have minimal thoughts and disturbances, and the medi-
tation proceeds smoothly. Supposing we are able stay in the
present-moment for many thought-moments devoid of dis-
turbances we then enjoy a very pure period where our sīla
visuddhi and citta-visuddhi are complete, and during such
a period it is almost as if we are experiencing a momentary
nibbāna. Our challenge at such a time is to preserve that
moment for as long as we possibly can. But if we entertain
any doubts during that stage (doubts such as – ‘am I doing
the correct thing? Is this the correct Path?’ ) then we would
be laying out powerful obstacles for the emergence of diţţhi
visuddhi (purification of view) and kankhāvitaraņa-visuddhi
(purification by overcoming doubt). Instead, if the yogi feels
overjoyed and content that the mind has turned inwards
and that they know that they are in perfect mindfulness and

17
in the present-moment, that is all that is needed. If the yogi
can maintain this situation for a while during ānāpānasati
or during mindfulness of the rise/fall of abdomen, then the
chances for reaching the fist vipassanā insight are high.
At that point the yogi will be able to know that the in-breath
is indeed the in-breath, and not the out-breath and vice-
versa. This experience of the breath (in and out) – rūpa
dhamma - and the knowing of that very experience – nāma
dhamma - is described as the nāma-rūpa paricceda ñāna or
the first Vipassanā Insight. This insight enables us to know
that the event of the in/out breathing (or the rise and fall of
the abdomen) is not one compact unit, but that it compris-
es two – i.e, materiality (rūpa dhamma – or pathavi, āpō,
thejō, vāyō making contact with the skin) and the discrete
‘knowing’ of it (nāma dhamma).When the yogi under-
stands this experientially, they have reached a significant
mile stone. After a lot of practice, if the yogi can repeat-
edly experience this phenomenon, that each activity we
engage in comprises a material component and a mental
component of the mind that ‘knows’ it, then they would be
competently challenging the perpetual ‘self-view’.
The identification of this dual nature of phenomena is one
thing, but the ability to repeatedly experience it is another.
The former is referred to as āsevnā prathya (knowledge of
association) and the latter is called bhāvitha manasa – a
mind that can repeatedly contemplate the ‘knowing’. When
this is repeated many times and the yogi has mastered it ful-
ly, when engaged in walking meditation as well, each time
the sole of the foot touches the ground the yogi will note
the contact between the skin and the ground, and also the
mind that noted it, as two separate events. Similarly they
will note that at the point of contact the ground is hot and
that the foot is cold (or coarse/smooth or wet/dry) and each

18
time they will note the mind that noted these differences.
Previously the yogi would have been oblivious to these ex-
periences.
This same experience at the feet/ground or breath/nostril
can be applied to each sense-door , i.e. sound waves making
contact with the ear drum (rūpa dhamma) and then hearing
takes place; a colourful object making contact with the eye
and seeing takes place. When we note this sensory transac-
tion (hearing or seeing) as it occurs with our minds (nāma
dhamma), then we have noted nāma and rūpa separately.
The same can be applied to the nose/smelling, tongue/tast-
ing, skin/touching, mind/thinking all the time. During ev-
ery given moment, there is a sense-object (rūpa ) meeting a
sense-door (rūpa) and the resultant event of seeing/hear-
ing/smelling etc occur all the time, but usually thiese evnts
go unnoticed. But if, with repeated practice we maintain the
momentum of knowing (nāma) this transaction and noting
nāma-rūpa separately throughout the day, we will success-
fully deal repeated blows to our self-view (sakkāya diţţhi)
thus gradually hindering its potency. The ability to see the
rūpa and nāma as two separate entities means that the yo-
gi’s atta diţţhi is systematically getting destroyed. Hence the
reluctance of the yogi to continue this noting experience.
This is why doubt sets in as to whether they are doing the
correct thing or not. The yogi will feel distinctly uncomfort-
able and nauseous, and would much rather avoid doing it.
Realizing the nāma-rūpa paricceda ñāna is to know that ev-
ery transaction is made of at least two components and
that the jīva ātta ditthi is not one solid or compact unit as
we previously believed. We can apply this understanding to
sitting meditation, to walking meditation and to every activ-
ity in our daily lives. A popular teaching in Zen Buddhism
is to try and hear the sound of a clap using one hand. This

19
would not be possible because without two hands there
would be no clap and therefore no sound. When the yogi
experientially understands this they will not be attached or
cling to a particular sensory input. If when an object hits
the eye, if we mindfully note that transaction as it occurs
as ‘seeing’ then we will not cling to it and our tendency to
indulge in that object will not arise. Similarly when eating,
if we note every distinct flavor as ‘sweet’, bitter’, ‘sour’ etc,
then we will be completely aware of the activity of eating
and also we will not greedily overeat. In this manner, with
steadfast mindfulness if we note the nāma-rūpa in each
sensory activity, such a yogi will have less obstacles to their
meditation.
If a yogi has mastered this knowledge successfully, they
would be able meditate with ease under any circumstance
and not be distracted by always wanting deep states of con-
centration. They would know how to use the concentration
they develop (citta-visuddhi ) towards achieving ditthi vi-
suddhi - i.e. learning to note nāma-rūpa in each sensory
transaction even in the midst of noise and other activity.
During ānāpānasati the yogi will ‘know’ when the mind is
elsewhere and they will ‘know’ each sound and each pain as
they occur, but will revert their attention back to the breath
and not be disturbed. Thus the yogi will gain experience and
maturity in this exercise, and will gradually incorporate into
the daily living. Such a yogi is a student of vipassanā prac-
tise.
When contact (phassa) occurs with each sensory organ
(salāyatana), sensations (vedanā) will be experienced.
Salāyatana paccaya phasso, phassa paccaya vedanā…this is
how it is mentioned in the Paţiccasamuppāda.
In the case of ānāpānasati, the skin surface (kāya prasāda)

20
and draft of air (phottabba rūpa) have to come into con-
tact with each other for us to ‘know’ the in or out-breath.
But when this transaction occurs if our mind is wandering
elsewhere we will not ‘know’ this event. Or if we are en-
gaged with some sounds or sights at that moment, we will
fail to ‘know’ this. If we are successful in ‘knowing’ each
in and out-breath as we take it, then, we have achieved a
lot. We must realize that until the point when a sensory im-
pingement makes contact with the sense organ (until the
moment before phassa occurs), our minds are pure and
not defiled. It is only when contact is made and if we are
unaware of this transaction, sensations (vedanā) arise, and
with that tanhā (craving), upādāna (clinging) and so on.
This is how the impurities and defilements are generated.
Whereas, if with subtle and sharp mindfulness we note the
sensory transaction as it occurs, like noting each breath as
it manifests, then there would be no time for any defile-
ments like greed, conceit and self-view (tanhā, māna, diţţhi)
to be established. This keeps our mind pure. Some teachers
describe this phenomena as ‘thin slicing of time’. It usu-
ally takes about four/five thought-moments (cittakkhana)
to pass after making the initial contact, and for our minds to
register every sense transaction. This is due to the coarse-
ness of our minds. Whereas if we are able to ‘slice the time’
thinly then we may grasp this clearly.
Appamāda means ‘knowing’ the transaction before those
four/five thought-moments, i.e. knowing the transaction as
it occurs. During ānāpānasati, it means ‘knowing’ each in or
out-breath as and when it occurs without any delay at all.
During walking meditation it means ‘knowing’ the contact
the right/left foot makes with the ground as it occurs. The
Buddha advised us to note the beginning of each breath –
the very start of the in-breath before it overtly manifests

21
as a full-blown swelling within the nasal cavity. If the yogi
succeeds in noting each successive breath repeatedly, at
its very onset, then yoniso-manasikāra or radical/wise at-
tention has been established, and the yogi has realized the
Paccaya pariggaha-ñāna or Dhammaţţi-ñāna - the second
vipassanā knowledge. When a yogi reaches this stage of un-
derstanding then they would have gained the spiritual ma-
turity needed to understand experientially, the doctrine of
the Paţiccasamuppāda. Until that point it would simply be
a mere theoretical understanding of this deep Dhamma.
The Buddha said that seeing every event (e.g. in/out breath,
each step during walking) exactly at the very beginning and
until the very end, will help us to eventually see things as
they really are. What we experience with our coarse and
unenlightened minds are events or different sensory trans-
actions after they have occurred, i.e. after they have under-
gone some transformation and after they have been ‘made
up’ or ‘disguised’. And we always believe that these ‘dra-
mas’ and ‘actors’ are real. This is because we never pause
with mindfulness and wisdom to see the actual nature of
any event.
The Buddha refers to this dhamma phenomenon when he
exclaimed the Udāna (inspired utterance) on the night of
his Enlightenment. He said that he had traveled in samsāra
for aeons believing what he saw or experienced after it had
become established and not at the very beginning of the
event, because he never knew to look for ultimate truth.
He then said that he finally learnt to look for the origin and
then he found the builder of this ‘house’:
Anekajāti samsāram sandhāvissam anibbisam
Gahakārakam gavesanto: dukkhā jāti punappunam
Gahakāraka diţţo’si puna geham na khāhasi,
Sabbā te phāsukā bhaggā, gahakūtam visamkitham;
Visankhāragatam cittam tanhānam khayam ajjhagā

22
(Through many a birth in samsāra have I wandered in vain,
seeking the builder of this ‘house’ . Repeated birth is indeed
suffering! O house-builder, you are seen! You will not build
this house again. For all your rafters are broken and your
ridge-pole shattered. My mind has reached the uncondi-
tioned: I have attained the destruction of cravings – Bud-
dha’s ‘Song of Victory’ – Dhammapada 153-154)
Seeing the beginning of each breath before it manifests
needs a very sharp and subtle type of mindfulness. Ideally,
the yogi would watch for the moment before the beginning
of the in/out –breath. Then the yogi will see how the initial
phase of the breath commences, from being very refined
to gradually becoming coarse. This would be like patiently
watching the sky before the onset of the sunrise, and seeing
how the sun gradually emerges. The Buddha, during the first
watch of the night of his enlightenment (i.e. between 6 .00
– 10.00pm) reflected on the paţiccasamuppāda in ascend-
ing order – to reflect on the known dhamma by starting
from the unknown. And he thought of tracing every breath
to its very beginning and just before that, when the inten-
tion (cetana) to take the in-breath has been occurred. The
Buddha ventured to see the very beginning of every event
and realized that each ‘event’ in our lives occurred due to a
‘cause’ and not due to any other external influence or force
or due an accident . Due to each ‘cause’ there will be the
‘effect’. And this indeed is the teaching in the
paţiccasamuppāda:

Iti imasmim sati asmin sati

Imassuppada idamm…

Venerable Assaji’s teaching to the Brahman Upatissa (the

future Venerable Sāriputta), described this same teaching.:

23
Ye dhammā hetuppabhavā
tesam hetum tathāgatho āha,
tesañ ca yo nirodho
evamvādī mahāsamano

(Of those things that arise from a cause,

The Thathāgatha has told the cause,
And also what their cessation is;
This is the doctrine of the Great Recluse)

The Buddha goes further to explain that if one is able to

repeatedly see the cessation (nirodha) of what arose, then,
and only then they would see nibbāna. This requires an ex-
ceptionally strong mindfulness.
It is common knowledge that everyone likes to see the
beginning of things – for instance the birth of a baby or a
blooming flower. No one likes to see a death of a person or
a fading flower. Therefore the Buddha skillfully encourages
the yogi to first see the arising of events (in this case the
in/out-breath) and then gradually he encourages the yogi
to watch the inevitable cessation of the same breath. This
teaching paves the way to see nirodha and thereby realiza-
tion of nibbāna.
This doctrine is diametrically opposed to the traditional sci-
entific teachings which use reductionism as the basis of ar-
riving at the cause of disease or any other activity. The Bud-
dha’s teaching on the paţiccasamuppāda is based on the
fundamental ‘cause and effect’ doctrine – avijjā paccaya
sankhāra – ignorance is the cause of formations, and then
shows that with the removal of ignorance the formations
cease. This is a very holistic teaching.
During the second insight knowledge (paccaya pariggaha
ñāna) the yogi understands this experientially because they

24
see the arising and the ceasing of each breath or the rise
and fall of the abdomen, clearly. But when the yogi ap-
proaches the third insight knowledge – sammassana ñāna
– they see the beginning, middle and end of each event.
This is an extremely valuable experience. During the fourth
stage of purification, kańkhāvitaraņa-visuddhi (purifica-
tion by overcoming doubt) all doubts that may exist about
the cause or arising of events are dispelled. The yogi real-
izes that everything happens due to a cause, and not due
to some external person, creator-god or some other force.
To arrive at this realization the yogi should have necessarily
passed the stages of purification - sīla-visuddhi, citta-visud-
dhi and diţţi-visuddhi, and theoretical knowledge alone will
not be sufficient.
However, in order to reach this stage of practice the yogi
should be able to encounter all sensory transactions with
detached mindfulness or choiceless awareness. They would
also have adequate sense-restraint and would have prac-
ticed, ‘in the seeing let there be only the seeing’ – the popu-
lar teaching given by the Buddha to Bahiya (SN). The yogi
should have a sufficient amount of theoretical knowledge
(suta-mayā ñāna) to appreciate this profound dhamma and
to understand its relationship to the practice of meditation.

25
 Dhamma Talk 2
Katamoca bhikkhave paţiccasamuppādo?

Avijjāpaccayā sankhārā, sankhārapaccayā viññānam

viññānapaccayā nāma-rupam, nāma-rupa paccayā salāyatanam
salāyatanāpaccayā phasso, phassapaccayā vedanā
vedanāpaccayā tanhā, tanhāpaccayā upādānam
upādāna paccayā bhavo, bhavapaccayā jāti
jātipaccayā jarāmaranam soka-parideva-dukkha-domanassa-
upāyāsā sambavanti.

‘Bhikkhus, what is meant by the doctrinal title

Paţiccasamuppāda?

It means that :
With ignorance as condition, volitional formations
come to be;
With volitional formations as condition consciousness
comes to be;
With consciousness as condition mentality-materiality
come to be;
With mentality-materiality as condition the six sense
bases come to be;
With the six sense bases as condition contact comes
to be;
With contact as condition feeling comes to be;
With feeling as condition craving comes to be;
With craving as condition clinging comes to be;
With clinging as condition existence comes to be;

26
 With existence as condition birth comes to be;
With birth as condition, aging and death,
sorrow, lamentation, pain, displeasure and despair
come to be.
Such is the origin of this whole mass of suffering’.

The Paţiccasamuppāda can be described in one phrase:

‘conditioned or dependant origination’, i.e. it is because
of ignorance (avijjā) that volitional formations (sankhāra)
come to be etc. In this manner the twelve links that com-
prise this doctrine has been described. This is essential in
understanding the Buddha’s teaching of non-self (anattā),
because in other faiths the cause of anything is attributed
to an unseen and non-verifiable creator-god. This belief has
been questioned by certain Buddhists and they ask ‘who
was responsible for the creation of the creator-god?’ Simi-
larly, non-Buddhists and those who challenge the doctrine
of the Paţiccasamuppāda question the origin of the first
link of this chain - ignorance.
They ask ‘where did avijjā (ignorance) originate from?’

The answer to that is: from taints or cankers (āsava).

Āsava samudayā avijjā samudayo,
āsava nirodho avijjā nirodhā

(With the arising of taints, ignorance arises

With the cessation of taints, ignorance ceases)

Then the question is posed: how do taints arise?

The answer is, due to ignorance. Now we can see the in-
terdependence between the taints and ignorance. Yet, those

27
with confidence and faith (saddhā) in the Buddha, Dham-
ma, Sangha accept that avijjā is the root cause and the first
link to this chain of dependant origination. Therefore each
time formations or volition ( sankhāra) are formed, they
are formed without our knowledge. During our travels in
samsāra we have repeatedly created sankhāra due to avijjā.
Sankhāra (formations/preparations) and cetanā (volition)
are described as synonyms in the Pali Canon. Therefore, if at
any given moment we create cetanā, that is entirely due to
avijjā. Therefore all new thoughts, ideas and creations that
we entertain are entirely due to avijjā. We don’t realize this
because we feel that some sankhāra or cetanā are good or
wholesome and that only some are unwholesome.
We learn this when studying Buddhism and tend to be-
lieve that some categories of cetanā/sankhāra are actually
good or wholesome.
Sankhāra is a critical but complicated term to under-
stand. In the Buddha’s teachings as we read in the Pāli Can-
on sankhāra are described in several ways and according to
context it has different shades of meaning.
1. Formations or sankhāra, with reference to
meritorious ‘kamma-formations’ (puññ’ābhisankhāra),
de-meritorious ‘kamma - formations’
(apuññ’ābhisankhāra) and those which don’t belong
to either or the impertubles (āneñj’ābhisankhāra).
2. As sankhārakhandha – the fourth group of ex
istence (nāma dhamma) referred to when
describing the five aggregates - khandas
(rūpa,vedanā,sañña,sankhāra, viññāna)
3. It includes all things formed (sankhata) and conditioned,
and includes all phenomena of existence.

28
 Hence the famous line – sabbe sankhāra dukkha, sabbe
sankhāra anicca
(All formations/preparations lead to suffering. All for-
mations/preparations are impermanent)
However, when understanding the Paţiccasamuppāda
we learn that, a yogi established in purification by virtue
(sīla-visuddhi) first, and then purification of the mind (cit-
ta visuddhi) and thereafter the purification of view (diţţhi
-visuddhi), will approach the fourth stage of purification
of doubt - (kankhāvitarana-visuddhi). It is only then that
they will experientially realize that all types of cetanā and
sankhāra will lengthen our journey in samsāra and not
shorten it. Our task would be to first, try and understand
this truth at least theoretically and subsequently see if we
can arrive at this realization during our meditation prac-
tice. Therefore I think it is important to understand the two
terms avijjā and sankhāra with some depth.
When describing sankhāra as one of the five aggre-
gates (khandas) – rūpa, vedanā, saññā, sankhāra, viññāna
- sankhāra is one of the five aggregates that lead to craving
and clinging, and thereby give rise to suffering and discon-
tent (i.e. dukkha). Sankhāra in this context represents our
likes/dislikes, our addictions/preferences and our views,
opinions and personality traits which help us to construct
and protect the ‘I/me/mine’ concept. Our entire life is
spent justifying and safe guarding this ‘I/me/mine’ concept
and we go through immense trouble and pain to achieve
this task. However, we fail to pause a moment to see if
this eternal battle helps us to achieve peace and tranquil-
ity in the mind. We fail to examine with a clear mind as to
whether this struggle to justify and protect our ‘self-view’
will be of benefit to us in the long-term. Most people come
to this realization and self-inquiry only when faced with the

29
final thought-moment at death. At this critical juncture, our
preferences and addictions don’t offer any form of help
or solace. This is why the Buddha asked us to examine all
sankhāra while alive and with a clear mind. Then we will
realize that these sankhāra arise due to an ‘agenda’ created
due to avijjā.

When the Buddha pronounced :

‘’Sabbe Sankhāra Dukkha, Sabbe Sankhāra Anicca’’

– even the deities are supposed to have shuddered. This
is because this statement is most deep and profound and
it clearly states that all sankhāra lead to suffering. It shat-
ters the perception of ‘permanency’ and makes those with
the desire to perpetuate their lives and personalities, fear-
ful. Those who are addicted to and are intoxicated by the
notion of everlasting sensual-gratification, their status in
society, wealth and power, are jolted by this statement of
the Buddha. Because this dents their perception of what is
conventionally accepted as truth. When we understand that
these sankhāra are all created as a result of avijjā we begin
to question the concept of ‘I/me/mine’ and the traits that
we familiarly referred to as ‘mine’. We then begin to under-
stand that these five aggregates which we crave and cling
to, eventually give us suffering at every stage and that this
is happening in accordance to an agenda that we have not
formulated.
If we are to examine this further and if we are to exam-
ine this teaching of the Buddha using vipassanā, we need
to ensure that we have first achieved the initial purifications
, i.e. sīla-visuddhi (perfecting our virtue by subduing soci-
etal transgressions = vītikama kilesa) and citta-visuddhi (by
suppressing the five hindrances = pariyuttāna kilesa, either

30
temporarily or through jhānic experiences) . It is only after
these two preliminary purifications have been achieved
that the meditator can realize that beyond mentality-mate-
riality ( nāma-rūpa) there is no ‘self’ or soul (jīva ātma). It
is only after that the yogi will become eligible to understand
the paţiccasamuppāda at an experiential level. During the
first two purifications (sīla-visuddhi and citta-visuddhi) the
yogi can practise by observing Buddhism as a religion. How-
ever, after they progress into the deeper purifications like
maggāmaggañānadassana visuddhi and kankhāvitarana
visuddhi stages, then they would need to take up the Dham-
ma instead of Buddhism as a religion. Then they will be ca-
pable of understanding the paţiccasamuppāda and realize
that avijjā is the sole reason for the creation of sankhāra,
and that therefore the latter will always lead to suffering.
Let us examine this term avijjā. This is commonly de-
scribed as ‘ignorance’, ‘foolishness’, ‘darkness’, ‘delusion’
and a general lack of understanding. But more recently
scholars have given two faces to avijjā – miccāpatipatti avijjā
and appatipatti avijjā. Appatipatti avijjā means a lack of
worldly knowledge. Miccāpatipatti avijjā means the belief
that what is incorrect is correct. We use the former to hide
the latter type of avijjā and therefore the latter becomes
more dangerous. We will have to go through a de-learning
process to be rid of miccāpatipatti avijjā. In vipssanā prac-
tise, we address this upfront and directly confront our own
defilements = kilesas by examining the vītikama kilesa,
pariyuttāna kilesa and the anusaya kilesa (dormant defile-
ments). Even a person who is well endowed with knowledge
and skills, and academic or professional achievements will
continue to have these types of defilements, and will thus
traverse samsāra endlessly. Therefore, the Buddha urged
us to direct our attention to this dangerous type of avijja

31
(miccāpatipatti avijjā) and to make all effort to eradicate it.
Similarly, if we feel that not knowing the tripitaka or the Pāli
language is an obstacle to learning meditation, that is com-
pletely unfounded. In fact scholarly knowledge about the
Dhamma can even be a hindrance to learning meditation.
Everyone has some amount of conceit (māna) about
who we are or what we are, or about knowledge/skills that
we may possess. We all have a tendency to ‘measure’ our-
selves, as being better or more knowledgeable or wiser than
some others. Or on the contrary we may feel we are not up
to standard and that we are inferior to another, in one or
more ways. All of this is due to our ignorance. As a result
of this, when we are presented with a variety of options
we have the tendency to choose and cling to whatever is
compatible with our personality and individual preferences
or our addictions. Consequently, we reject many other op-
tions. This preferential selection is the way we create forma-
tions – sankhāra. The reason why we promptly identify our
preferred option, is because we don’t realize that we are
creating sankhāra in the process and this is entirely due to
avijjā. Avijjā prevents us from taking a balanced and unbi-
ased decision in relation to this selection process. This is the
dangerous relationship between avijjā and sankhāra, and
this is how kamma is accumulated. Even if we are presented
with very wholesome and spiritually uplifting options due
to our past stores of merit, avijjā will prevent us selecting
any of those and instead it will make us select another.
Let us apply this same principle to our meditative prac-
tice. At a given time we have the options of seeing, hear-
ing, touching, tasting, smelling or thinking. We have the eye
and form (rūpa) that meets the eye (rūpa-rūpa), similarly
the ear and sound that meets the ear (sabbdha-rūpa), the
tongue and taste (rasa-rūpa), the nose and smell (gandha-

32
rūpa), skin and touch (phoţţhabba-rūpa), and the mind and
the dhamma that meets the mind. However, we can ‘know’
only one sensory transaction at a given time, and we will
never be able to predict which transaction will occur during
the very next thought-moment (cittakkhana). The choice
we make about which sense object to choose at a given
moment is entirely beyond our control. The simile I use to
describe this phenomenon is, that the moment before light-
ning strikes there is no indication whatsoever that lightning
is about to strike. No one can predict that occurrence. The
aviijā we have is so powerful that there is no opportunity for
us to pause and reflect on these individual sensory transac-
tions, since we habitually indulge in each sensory transac-
tion as soon as it occurs.
The Buddha advised us to attempt the exercise of noting
each sensory transaction as soon as it occurs, before we
become old. He advised us to sit in seclusion, with our eyes
closed, in a place with minimal sounds and smells. There-
after, the Buddha said to bring the yogi’s attention to the
body and to note the breath as it occurs naturally. During
this exercise the yogi would be shutting off five sense ob-
jects (including the mind/thoughts, since the attention will
bon the body), and they will entirely focus on the breath
and where it touches the body most prominently. This is
a noble research exercise recommended by the Buddha –
an ariya-paryeshana . We then realize how difficult it is to
keep the mind in one place, in this instance on the body
(kāyānupassana). The mind habitually runs after thoughts,
sights, tastes, smells and sounds. This is the nature of the
mind. For long it has been fed with multiple sense impres-
sions, and it has learnt to pursue every sense impingement
as soon as it occurs, habitually indulging in one or more of
these. The difficulty of taming such a stubborn and obsti-

33
nate mind becomes evident only when we try to focus on
one object.
This is a very distressing experience to a novice yogi.
Even the most educated, powerful and most accomplished
yogi will invariably face this frustrating experience initially.
The yogi who has a lot of conceit and arrogance will find it
more difficult to cope with this situation than the simple
yogi who starts this process with a lot of humility. When
a yogi begins to realize that he has no control over which
sense object the mind will next chase after, he feels hum-
bled. But some yogis may feel defeated and remorseful
with such an experience. With gentle encouragement the
yogi should attempt to stay with kāyānupassana for a while
longer. The yogi may then begin to realize that he can stay
with the breath a few moments longer, maybe a couple of
breaths more than the previous attempt. Then again dis-
tracting thoughts, sounds and pains may disturb the yogi.
With determination they should try to stay a while longer
with the breath. At a certain point he will realize that no will
or determination can prevent this straying mind and we are
then compelled to surrender to the reality.
Avijjā is so strong and powerful that it will not allow us
to take the correct Path, but instead we will create forma-
tions (sankhāra) and complicate our journey by taking dif-
ferent diversions. The skilled yogi will understand this with
wisdom and not be remorseful. Such a yogi will stay with
the breath as and when he can despite sounds, pains and
thoughts with extreme humility. If the yogi can continue in
this manner, after a while he will notice a different facet in
the sankhāra. The Buddha refers to this as – passambhay-
am kāyasankhāram assasissāmīti sikkhati. i.e, the the calm-
ing down of the breath.
As I described earlier, the term sankhāra, according to

34
context has different shades of meaning.
In the case of the meditator’s vocabulary, the Bud-
dha gives a subtle meaning to the word sankhāra i.e.-
kāya sankhāra, vaci sankhāra and mano sankhāra. Kāya
sankhāra is described as the breath. Passambhayam
kāyasankhāram is the calming of the breath – also referred
to as kāya sankhāra samatha. This is a significant achieve-
ment and is a common feature to a vipassanā yogi as well
as a samatha practitioner. It should also be noted that vacī
sankhāra (i.e. vitakka, vicāra or internal chatter, word for-
mations) also calms down when this state is reached. But
we must remember that when contemplation or labeling of
the in/out-breath is done, that is also vitakka and vicāra, or
a form of internal chatter.

Vitakka = Focusing attention on the in/out-breath

Vicāra = Knowing the in-breath as the in-breath and the
out-breath as the out-breath, and not vice-versa.
It’s a form of investigative knowledge.
Meditators (samatha as well as vipassanā practitioners)
can use these dhammas as tools. But they should know the
difference between sammā vitakka and miccā vitakka, and
similarly sammā vicāra and miccā vicāra. If the yogi finds
that his mind is discursive and that it is difficult to prevent
from straying, then he can contemplate on the in and out-
breath, i.e. use sammā vitakka, sammā vicāra. But yogis
will realize that when ānāpānasati becomes very refined
and subtle, contemplation on the breath becomes difficult.
Similarly, it becomes difficult to identify the characteristics
of the in and out-breath. Initially, the yogi will describe this
phenomenon as one where he can’t identify the in from
the out-breath. If the yogi is unaware of kāya sankhāra,

35
vaci sankhāra samatha, (that this is the natural calming
of bodily and verbal formations) he may interpret this oc-
currence as a loss of sati or samādhi. A person who has no
clear understanding about sankhāra, or someone who has
identified sankhāra with his personality, preferences and
addictions, will be anxious when the kāya sankhāra, vaci
sankhāra begin to cease and when the in/out-breath be-
come indistinct. Such a person will voluntarily take many
deep breaths, because the coarse breath feels like ‘home’
in terms of familiarity, rather than the subtle and refined
breath . In fact, the ‘disappearance’ of the breath may seem
like a mistake in the meditation practice and therefore he
will never allow the breath to become calm, instead he will
keep contemplating the in/out-breath.
On the other hand, if such a meditator allows the breath
to naturally settle down he may fall asleep or he may start
doubting as to whether he will faint or get a stroke or get
paralysed.
Due to one or more of the above, such a meditator will
not allow the natural cessation of the in/out-breath or kāya-
sankhāra samatha, vaci- sankhāra samatha . This is referred
to as miccā patipatthi avijjā – the belief that what is incor-
rect is in fact correct. This will always hinder the progress of
meditation. This is the importance of listening to the Dham-
ma and understanding that during ānāpānasati when the
breath becomes calm and refined, and when the meditator
is not disturbed by the sensory impingements and the mind
turns inwards, citta-visuddhi (purification of mind) will en-
sue.
When kāya sankhāra, vaci -sankhāra ceases the need
for oxygen also lessens and the breath calms down signifi-
cantly. The differences previously experienced between the
in and out-breath also diminishes. Teachers advise that yo-

36
gis should be prepared for this experience, by initially not-
ing the characteristics of the in and out-breath well and
then note the transformation that occurs in each breath.
A simile that can be used to describe this phenomena
is when uncooked rice and water are placed in a pot, and
made to boil. Initially the rice and water are separate and
discrete from one another. But once the water begins to
boil, the rice cooks in it and ends up as a porridge called
cunjee. The in and out-breaths, in a similar fashion cease
to be discrete from one another and vitakka and vicāra
cease. This is correct and is described as kāya sankhāra sa-
matha - calming of bodily formations, i.e, Passambhayam
kāyasankhāram or the calming of the breath is significant
progress in meditation. Unfortunately, the unprepared yogi
will not appreciate and master this experience, but instead,
they will breathe deeply or fall asleep or stop the medita-
tion due to doubt. These are all manifestations of miccā
patipatthi avijjā. The Buddha has said that unless the medi-
tator has followed the advice of a teacher (parathogosha),
it will be extremely difficult to become free of these doubts,
and that he may stagnate in the practise.
Such a meditator would have perfected sīla-visuddhi
and the factors needed for citta-visuddhi are also in place,
but the diţţhi is incorrect, and this is why the yogi believes
that taking deep breaths is the correct step. If however, the
yogi masters the correct technique after many mistakes and
is able watch the calming of the breath (kāya sankhāra sa-
matha) with a balanced, undisturbed mind then it will be a
huge achievement. This would also mean that the yogi has
mastered kāyānupassana. It is only such a yogi that would
qualify to begin the exercise on citta sankhāra , i.e, vedanā
and sañña (feelings and perceptions).
In suttas such as Ānāpānasati sutta, Girimānanda sutta,

37
Satipatthāna sutta, the section on kāyānupassana is de-
scribed as:

Dīgham vā assasanto, Dīgham assasāmī ti pajānāti

Dīgham vā passasanto, Dīgham passasāmī ti pajānāti

(When breathing in a long breath, he knows: ‘I am

breathing in a long breath’. When breathing in a short
breath, he knows: I am breathing in a short breath’)

Rassam vā assasanto, Rassam assasāmī ti pajānāti

Rassam vā passasanto, Rassam passasāmī ti pajānāti

(When breathing out a long breath, he knows: ‘I am

breathing out a long breath’. When breathing out a short
breath, he knows: I am breathing out a short breath’)

Sabbakāya paţisamvedī assasissāmī’tī sikkhati

Sabbakāya paţisamvedī passasissāmī’tī sikkhati

(When breathing he is totally aware of the entire breath

as if face to face with the entirety of the in breath and out
breath).

At this stage the yogi is able to keep his attention contin-

uously on the breath, despite sounds, pains and thoughts.
Thereafter the yogi may start to not feel the breath. He may
find the in and out breath indistinct and very subtle. This is
referred to as:

Passambhayam kayasankhāram assasissāmī’tī sikkhati

Passambhayam kayasankhāramp assasissāmī’tī sikkhati

38
 (Calming the entire process I shall breathe in, calming
the entire process I shall breathe out)
This is when the yogi feels uncomfortable and restless
and may even feel frightened about what may happen
next. Teachers advise the yogi to continue with meditation
disregarding the discomfort he may feel, and advise that
this is a stage when sankhāra are lessening and where avijjā
is diminishing, and how one should appreciate this as an
important stage in one’s meditation practice. If the yogi can
remain in this situation and learn to appreciate this state of
being disconnected with the sensual world, it is referred to
as nirāmisa sukkha – as opposed to āmisa sukkha. For the
first time the yogi will not be bombarded by the six sense
world and its impingements.

This is described as:

Pītipatisamvedī assasissāmī’tī sikkhati

Pītipatisamvedī passasissāmī’tī sikkhati
Sukhapatisamvedī assasissāmī’tī sikkhati

Sukhapatisamvedī passasissāmī’tī sikkhati

(Experiencing rapture, I shall breathe in, experiencing

rapture I shall breathe out. Experiencing bliss, I shall breathe
in, experiencing bliss I shall breathe out)
Thereafter, the yogi will experience a new situation
where he is faced with various phenomena at the mind
level.

Cittasankhāra paţisamvedi assasissāmī’tī sikkhati

Cittasankhāra paţisamvedi passasissāmī’tī sikkhati

39
 (Experiencing mental formations (feelings and percep-
tions) I will breathe in, Experiencing mental formations
-feelings and perceptions- I will breathe out)
In this situation the yogi understands that although the
six sense impingements are not in force, he knows that
within the mind there are certain dhammas that are mani-
festing. These dhammas do not manifest when the six sense
world is in operation. These are the nāma dhamma that we
have brought with us in samsāra, namely vedanā, saññā
and sankhāra. These may be images that are strange and
inappropriate, depicting people, situations or events. Simi-
larly the yogi may hear bizarre sounds, smell strange odours
and so on. These images, thoughts or sounds may have no
connection with one another and may seem totally out of
place. If the yogi claims ownership to these mental phe-
nomena as ‘mine, me or I’ then it will be very disconcerting
and distressing, and may lead to remorse and doubt in the
yogi’s mind.
The Buddha advised such a yogi who has mastered
kāyānupassanā and achieved kāya sankhāra samatha,
that he has now ‘graduated’ to the state where he is
face to face with the mind, and its manifestations i.e .
Cittasankhāra.These manifest without any intention or voli-
tion – asanskhārikha - on the part of the yogi and therefore
the Buddha advised us not to claim these as me/mine. But
our ignorance always prevents us from disclaiming. These
are what the yogi had stored in the deep recesses of the
mind and they are now getting an opportunity to be ex-
posed. This is a very healthy situation, a healing process and
a time when unwanted ‘storage bins’ are being cleaned. In-
stead of understanding this, if the yogi reacts and responds
to these manifestations, he will not progress in his medi-
tation. Please remember that these cittasankhāra come

40
and go uninvited, and we shouldn’t get disturbed. Just as
much as the sky does not get affected by the clouds that
pass by or just as much as the silver screen in the cinema
will not get scorched by the scene of a raging fire that is
projected on to it, the yogi should disclaim all such mani-
festations and remain unaffected. It is only if we react to
these cittasankhāra, that we will activate our kilesa and col-
lect kamma and if we do so, then it is entirely due to the
miccāpatipatti avijjā. In this stage of the meditation practise
the yogi is taught to simply sit by the side of a river and
only watch the river flow. Do not attempt to put the fingers
in the water, because they will get wet and the flow will
get disturbed. Simply watching the flowing water with no
reaction is the most significant dāna pāramitha (perfection
on generosity) one can accomplish. Wetting the fingers and
disturbing the water is the creation of sankhāra.
At this stage the yogi will realize that everything is
mind-made and mind-created, and may even wonder if
he was dreaming. But if the yogi waits with patience, these
cittasankhāra too will calm down and cease. This was the
advise the Buddha gave us. During this crucial stage in our
meditation we must ensure our sīla is perfect and that we
have no conceit (māna) – either superior or inferiority com-
plexes. The yogi’s mental health should be perfect. If on the
other hand we have miccāpatipatti avijjā, miccā diţţhi and
ayonisōmanasikāra (wrong view and unwise attention) the
yogi will not progress further. During this stage the yogi’s
faith (saddhā) towards the Buddha must be not superficial
(amūlika saddhā, prasāda saddhā) but it should be deep
and penetrative saddhā (okappana saddhā). That the Bud-
dha taught us what he experienced and that it leads to the
betterment of humanity, needs to be understood and ap-
preciated. Therefore the yogi should have immense faith

41
and confidence in the Buddha, and be willing to sacrifice
anything for this Dhamma.
The cetasika called adhimokkha – which makes the
yogi know that this is indeed the correct Path – begins to
take root. He then knows, when cittasankhāra cease what
upekkha (equanimity) really means and the high level of
sati experienced. He begins to understand that nibbāna
can be experienced when sankhāra ceases, at least at a
theoretical level and that the cessation of all formations -
Sabba sankhāra samatha is realizable. Cittasankhāra or
manosankhāra (i.e. vedanā and saññā) are more subtle and
more difficult to encounter since they are not coarse and
obvious like kāya sankhāra and vaci sankhāra. The Bud-
dha’s teaching is to allow these to appear and simply watch
and let go. Some yogis may feel that they should engage
in other meditations at this stage, such as contemplating
on impurities of the body (asubha bhāvanā) or the Bud-
dha’s qualities (Buddhānussati) or contemplate on imper-
manence, suffering and non-self (anicca, dukkha, anattā) or
engage in loving kindness meditation ( metta bhavanā). All
such meditations or reflections will be creating formations
(sankhāra ) at this stage and will only lengthen our journey
in samsāra and not shorten it. All what we need to do at
this stage in our meditation, is to not do anything. We need
to simply watch the calming down of all sankhāra. But that
becomes the most difficult thing. Our tanha, māna, diţţhi
will prevent us from remaining inactive during this stage. If
our aim is to paralyse and render inert, tanha, māna, diţţhi
then we should be determined to not respond in any way or
claim as me/mine, when Cittasankhāra manifest during the
deeper stages of meditation.
We need to value and appreciate the Theravāda tradi-
tion, since each milestone encountered during a yogi’s med-

42
itative Path has been clearly outlined, so that the directions
are very clear and unambiguous. The pitfalls in the journey
have also been identified. Unfortunately, this teaching is
not appreciated by many. Instead of developing one’s own
practice in accordance with this precious teaching; ritualis-
tic practices, Bodhi tree puja and similar activities like flag
carrying and bell ringing have taken precedence. We have
also lost the ability to tolerate other religious worship and
prayers, and even competitive pāritta chanting has been re-
sorted to in certain places. This is just the opposite of what
is taught in relation to calming the formations.
Until the Anuradhapura and Polonnaruwa Kingdoms,
the Theravāda tradition and the Dhamma had been in prac-
tice. Yet after foreign invasions and the prominence given to
indulging in sensual pleasures, and the pursuance of fame
and fortune, the meditation practice fell into second place.
Religion took precedence and the Dhamma took second
place. Miccāpatipatti avijjā became full blown and ram-
pant. Anyone who knew the tripitaka by memory or was
able to give Dhamma Talks effectively was held in high es-
teem, even though such a person’s virtue, concentration
and wisdom ( sīla, samādhi, paññā) were not optimal. Like
giving precedence to addressing the lack of worldly knowl-
edge (appatipatti avijjā), similarly Religion was given a high-
er place than the Dhamma.
My preceptor and teacher, Venerable Ňānārāma under-
took extensive research to see how and at which point the
Vidarshana Lineage got extinct. He discovered that after a
serious struggle and great hardship, the Vidarshana Lineage
became non-existent amongst the Sinhala Buddhists in this
country. Venerable Ňānārāma was ordained in 1913 at the
age of thirteen. For many years he visited ancient monas-
teries, read volumes of ola leaves and discussed with many

43
people about the possibility of reviving the Vidarshana prac-
tise. But from everyone he only got a negative answer. The
lack of teachers, the lack of a preceding generation of prac-
titioners and the lack of confidence of a possible resurgence
of the Vidarshana practise, were the reasons that they cit-
ed. Those people felt comfortable in keeping their sīla only
and not attempting any further meditative development.
However, subsequently, with the advice and guidance from
the Burmese meditation masters, Venerable Ňānārāma was
able to revive this tradition in Sri Lanka.
If the meditator is clearly advised on the road map on
the vipassana practise and if the miles stones as well as
the hurdles and pit falls are clearly enumerated, and if he
is advised on what is miccāpatipatti avijjā even though the
yogi may have issues connected to appatipatti avijjā, the
journey will be a smooth one. Sayadaw U Panditha had
invited Venerable Ňānārāma to document this research and
resurgence of the vipassana practise in Sri Lanka so that
future generations can use these as guide lines. In the fa-
mous book ‘Vidarshana parapura’ the evidence of the mas-
sive effort made by Venerable Ňānārāma in documenting
this for our benefit is shown. We find that until this valuable
meditation practice was documented and reactivated, the
only practices engaged in were the four protective medita-
tions like loving kindness, virtues of the Buddha, impurities
of the body and contemplation on death. Those had been
practiced as mere recitations done before the statue of the
Buddha, and there was no record of jhānic practices either.
It was in such a milieu that, through his own experience
Venerable Ňānārāma taught that after extensively practic-
ing kāyānupassanā (either though ānāpānasati or rise and
fall of the abdomen), the yogi should watch the calming
down of the object, e.g, breath, and allow kāya sankhāra

44
samatha, to naturally take place. He then advises that, al-
though kāya sankhāra samatha has taken place, the yogi
must then be aware of the cittasankhāra that lies hidden
beneath the carpet and that the knotty issues lie therein.
Kāya sankhāra samatha is not unique to Buddhism because
Hindu meditators, Catholics, Islamic practitioners and oth-
ers have all practiced this. But no one other than the Bud-
dha taught that the anusaya (dormant defilements that lie
within the deeper layers of our minds) can be observed by
a human being, and that this is possible after a meditator
calms the bodily formations. However, the Buddha cau-
tioned that certain conditions need to be fulfilled by the
yogi in order to experience the manifestation of anusaya
dhamma, and that mastering the tripitaka was not one of
them. Nor is it essential to engage in rites and rituals, and
ceremonial worship. In fact the Noble Eight Fold Path and
the 37 Enlightenment Factors clearly indicate this. In my ex-
perience such ritualistic worship and activity will only ham-
per the progress in meditation, since they would actually
interfere with calming the formations – sankhāra samatha.
The yogi should therefore act with a lot of caution.
Whilst swimming upstream, and whilst one’s own anusaya
will attempt to surreptitiously veer the yogi in the direc-
tion of praise, fame and accolades, with wisdom he should
avoid falling into the trap by pretending to not see, hear or
understand. Such a yogi will then realize that even though
he had been successful in Kāya sankhāra samatha that the
Miccāpatipatti avijjā plays a big role and through the emer-
gence of cittasankhāra he will feel challenged. This is the
importance of discussing the meditation practice with an
experienced kalyānamitta (parathogosha). No one will be
able to resolve these riddles on his own.
The difference between science and sankhāra is that,

45
the former will always require us to turn our minds out-
wards and investigate externally, often ending up with no
complete result. In the case of the latter, the investigation
is always internal with the mind turning inwards, and if pur-
sued with accuracy with the Buddha’s advise the results
are reached. Even the Buddha had to undergo extensive re-
search for six years before he found the truth. But that was
an internal search for the Noble Truth - ariyapariyeshana.
Today we are more than privileged. We have the Buddha’s
teaching clearly laid out before us, we have been fore-
warned about the hurdles we can encounter on this Path
and we have precious opportunities to learn the Dhamma
and learn the meditative Path. And we may never get these
opportunities again.
The Commentaries urge us to strengthen and refine the
Spiritual Faculties – Indriya Dhamma – (saddhā, viriya, sati,
samādhi, paññā) using various methods so that we can ac-
complish this ariyapariyeshana with success:
Sappāyakiriyāya sampādiţţhi – provide all necessary fa-
cilities to develop the meditation. Sit for meditation daily
and allow the meditation to go as deep as possible.
Sācaccakiriyāya sampādiţţhi – meditate at the same
time every day
Sātaccakiriyāya sampādiţţhi – the meditation should be
done with great devotion and care
As long as sankhāra (kāya, vacī, mano/citta) are di-
minishing, consider that the meditation is progressing
well and that it is helping to shorten samsāra. Any form
of collection or accumulation will increase sankhāra (e.g.
wealth, status, assets, skills, thoughts, creations, merit) and
thereby lengthen samsāra . Relinquishing or cessation (i.e.
visankhāra) will shorten samsāra. The yogi will feel a sense

46
of immense loneliness, disorientation and monotony during
this stage of the practice. Many people can’t tolerate this
and therefore will open the eyes to see if everything is in
order and in the process will re-introduce the perceptions
that the yogi is comfortable with. The nature of nibbāna is
that it is not decorated by anything, and it is not describable
in words. And it is not possible to reach nibbāna using the
cause and effect theory. Although the realization of cause
and effect will help the yogi to get close to nibbāna it will
always be a ‘causeless’ dhamma that will push the yogi to-
wards nibbāna.
During the finer stages of the meditative Path, the rea-
son why we wish to be connected with familiar perceptions
(saññā) is entirely due to miccāpatipatti avijjā . The re-
peated listening to saddhamma, continuous practice, and
discussions with teachers will help in this crucial stage.
Watching the cessation of cittasankhāra is an art which the
yogi must master.
This is extremely difficult and how the Buddha discov-
ered this Dhamma entirely on his own is more than a mys-
tery. Moreover, how the Buddha taught this complex and
advanced Dhamma to uninstructed worldlings like us who
spend our lives pursuing pleasures of the six senses, is in-
triguing. It is even more fascinating to imagine how this
Dhamma lasted for 2600 years and how it has been trans-
mitted to those like us by dedicated bhikkhus and practi-
tioners. Yet, we grumble and complain about the slightest
problems in relation to our practice, and often have a very
negative attitude. This is a sad situation. But the Buddha
encourages us to take up the practice with vigour and in-
stills the urgency for this journey which is akin to swimming
upstream – patisothagāmi. The Buddha says that sīla sikkhā
and citta sikkhā we have already started on are tremendous

47
achievements, and that we should appreciate those. The
fact that we realize that avijjā and miccādiţţhi are present
in us, and that they need to be addressed through a process
of self inquiry and self realization, is a remarkable step in
the correct direction. This is a manifestation of humility in
a yogi.
The Buddha taught that the cessation of anything sig-
nals that suffering is ceasing. All our creations and achieve-
ments so far have occurred due to our greed, conceit and
self-view (tanha, māna, diţţhi), and they have or will cause
us to suffer eventually. It is only with their cessation that
we will see the end of suffering. This is why we teach yogis
to watch the cessation of the breath until the very end, be-
cause this means that kāya sankhāra will have ceased. With
absolute alertness and mindfulness we should watch this
cessation very carefully with no interference in anyway. If
sounds, pains or thoughts manifest during this period we
should not be worried but simply watch them cease. Watch-
ing this cessation with serious alertness, is the Path taught
by the Buddha.
When Venerable Konañña (one of the five ascetics who
practiced austerities with the Bodhisatva) heard the first
Dhamma discourse (Dhammacacckapavatthana sutta) by
the Buddha and reached the first stage of sainthood (sota-
panna), he exclaimed:

‘Yamkinci samudaya dhammam

Sabbantham nirodha dhammam’

(Whatever dhamma arises, will be subject to cessation)

Therefore, just as much as every suffering we meet will

come to an end; every gain, praise, fortune and achieve-

48
ment we meet will also come to an end. Nibbāna can be
found at the cessation.
As stated in the Paţiccasamuppāda sutta just as much
as - avijjāpaccayā sankhārā,(when ignorance comes to be-
ing, formations come to being) - avijjā atteva asesa viraga
nirodha ……. When ignorance ceases with no residue left,
formations cease to be. On the night of his enlightenment
during the first watch, the Bodhisatva initially investigated
the ‘arising’ of all dhammas – he watched the arising of the
in-breath and the arising of the out-breath (rūpa dhamma),
and then studied the cause of the arising and the arising
of each in/out-breath. i.e. the cause and effect principle –
nāma – rūpa dhamma. Then he saw how everything that
arose (eg,the in/out-breath) ceased.. This is how the Bud-
dha mastered the entire cycle (arising, middle and end) of
each in and out-breath, and learnt that nothing in this uni-
verse is not subject to the dhamma phenomenon – uppādha
paññāyati, vayo paññāyati ,titthassa añña.
We generally don’t realize that everything that arises is
subject to ceasing. This is because we habitually see only
the arising. If we also pause to watch the cessation of ev-
erything that arises, we will then see the inevitable phe-
nomenon that the Buddha urged us to see. Watching the
cessation is not exciting or interesting, and this is why we
fail to do so.
During the first vipassanā insight (nāma rūpa paricceda
ñāna) we see the middle (coarse and prominent) of the
arisen object, e.g. in/out-breath. In the second vipassanā
insight (paccaya pariggaha ñāna) we see the arising and
the middle of that same phenomena. In the third vipassanā
insight (sammassara ñāna) we will see the entire object, i.e.
the middle, the arising and the cessation. However, the un-
trained mind will only see the coarse, middle of the breath

49
and will miss the beginning and the end. With more practice
the yogi will begin to see where this coarse breath arose
from, i.e. the beginning of the in/out-breath. Once the mind
gets more and more trained for this exercise, the yogi will
then be able to trace the breath, from the middle, to the
arising and finally to the end – the cessation of the breath
(nirodha) . This is where one can find the ultimate truth.
However, since we conventionally only look for the arising,
we fail to watch the cessation, and thus will always escape
from seeing the truth.
Just as much as avijjā causes sankhāra , the day avijjā
ceases sankhāra will also cease. That would be the day we
will stop all or creations and new developments. We engage
in all such activities because we find the present moment
unsatisfactory. If we are content and fulfilled with the pres-
ent moment, we will not wish for new creations. It is the ill
will and unhappiness we have towards the present moment
that makes us embark upon new creations and new projects
and innovations. Therefore the Buddha urges us to be con-
tent and be with the present-moment at all times. When we
were very young we had no greed, conceit or self-view, we
were happy because we had no future projects or plans and
we were content with the present moment. With advancing
age our greed and ambition increased, and we are never
satisfied with whatever we have. We always want more and
that is due to our ignorance - aviijā.
Learn this dhamma thoroughly experientially and en-
deavour to see the cessation of all phenomena. You will
then see the electric nature of the dhamma which is so
much alive and before us. Our aim should be the cessation
of all formations - sabba sankhāra samatha - and to reach
such a stage we need to see the cessation of kāya sankhāra
first, and then the cessation of citta sankhāra ( vedanā and

50
saňňā), and for this an ariyaparyeshana is needed, nothing
less. The Paţiccasamuppāda will then come alive and you
will realize that this doctrine, instead of spanning several
life times becomes visible during every thought-moment,
here and now.

51
 Dhamma Talk 3
The term sankhāra is described as formations, prepa-
rations, constructs or fabrications. But in meditation prac-
tice sankhāra is given a deeper meaning and is categorized
as Kāya sankhāra, vaci sankhāra and mano/citta sankhāra
(bodily, verbal and mind-based formations). Each time we
act or speak or think, or we plan and construct, and each
‘doing’ that we engage in, we create sankhāra and this oc-
curs as a result of ignorance (avijjā).
Avijjā operates in two ways:
1. The ignorance we have about our own kilesa (defile-
ments) and the fact that they accumulate kamma and that
kamma leads to vipāka, (i.e. the phenomenon of cause and
effect) and not knowing that this continuous cycle through
samsāra is due to our own perpetuation of three cycles -
kamma vattha, kilesa vattha, vipāka vattha. This category
of ignorance, where we fail to realize that we are the cause
of our own problems, is referred to as appatipatthi avijjā.
Listening to the Word of the Buddha repeatedly and asso-
ciation with kalyānamitta will help to address this type of
ignorance.
2. The ignorance, of thinking that we know many things,
when in fact we don’t , is called miccāpatipatthi avijjā. This
is quite dangerous because we imagine we know, and when
someone tries to point out that we don’t know we look
upon it with aversion. Our personality traits and habits form
the basis of this imaginary ‘knowledge’, and unfortunately
it masquerades as a friend – thus deepening our ignorance
The Buddha taught that both above categories of ig-
norance operate through our own formations/constructs/
preparations or sankhāra. In order to realize this experien-

52
tially we need to calm all formations to a bare minimum
– i.e. reach a stage of sankhāra samatha. During medita-
tion practice when sankhāra are minimized drastically the
meditator will be able to experience how ignorance also
gets minimized and how it slowly loses its potency. This ex-
perience varies with each meditator and he/she will real-
ize this in accordance with the individual’s spiritual poten-
tial. During this process the meditator will begin to know
if the meditation practice is proceeding in the direction of
vipassanā teaching and towards realization of the Path. The
meditator will also know if there is steady progression ac-
cording to the Buddha’s word, or whether there is uncer-
tainty and confusion in one’s practise. This understanding
and ‘self-judgment’ is entirely in the hands of the medita-
tor. The meditator’s mind (viññāna) during this period is
critical – because it is the viññāna that will prompt the yogi
to select the ‘correct’ or ‘incorrect’ Path at this juncture in
meditation. It is the viññāna that will make us ‘choose’ the
correct path as correct or the incorrect path as correct (or
vice versa). And the Buddha, with his infinite wisdom and
boundless compassion described with clarity this stage of
the practice, if not we would not have the capacity nor in-
dependent initiative to understand this complex dhamma
teaching.
When practicing mindfulness on the body (kāyagatāsati
or kāyānupassanā ) and when the attention is on the breath
(ānāpānasati), after the in/out-breath become refined
and less prominent, we reach a state of calming the bodi-
ly formations . This is referred to as passambhayam kāya
sankhāram.
During this stage in meditation we will gradually leave
the six-sense world (kāma loka) and the mind which is con-
nected to the six senses (rūparāga paţibaddha viññāna

53
or indriya patibaddha viññāna), and reach a state of mind
which is disconnected from external sights, sounds, smells,
taste, touch and thoughts . This is a very special state and
it is referred to as anindriya paţibaddha viññāna. Here
we deal a significant blow to our ignorance - avijjā. This
becomes very disconcerting and unpleasant. The mind
(viññāna) feels isolated because it is being systematically
deprived of nutriments – i.e, phassa ahāra (touch/contact
with the in/out-breath), mano sancetana āhāra (thoughts),
kabalinkāra ahāra (due to observing sīla and the conse-
quent restriction of food intake after midday). At this stage
the viññāna feels isolated, paralysed and dysfunctional.
When ‘trapped’ in this manner the viññāna manifests in a
variety of bizarre ways attempting to distract the meditator,
and these manifestations are described as imperfections of
insight – vipassanā upakkilesa. This is a critical mile stone
in the meditation path and the yogi’s journey towards the
ultimate truth.
The meditator’s challenge at this stage is to keep the
body and mind stilled, not allowing any provocation or
disturbance to gain a foothold. This is where the yogi is in
transition – from a state which is known to a state which
is unknown, from the conventional truth to the ultimate
truth, from the describable to the indescribable. This mind-
state has been referred to as ‘magical’ and one that evades
description in a conventional sense. Before the time of the
Buddha, sages and rishis had experienced similar situations
and these have been described in literature. The meditator
is now on ‘autopilot’ where the meditation is proceeding
on its own and where his connections with the base (the
six-sense world) have been made defunct temporally. This
is the stage where he faces a vast unknown and he begins
to address formations of the mind – citta/mano sankhāra.

54
 Avijja leads to sankhāra and the latter will select or
choose a portion of what is presented to the mind, and
creates an illusive world of make-believe, thus tricking and
deceiving us. Sankhāra will ‘make up’ and ‘create’ a world
by presenting carefully selected data to the viññāna, and
the viññāna accepts all this helplessly. Pre-Buddhist spiri-
tual teachers were cautious when approaching this stage of
mind exposure, because they felt that it was the domain
of the creator-God . The Buddha however ventured forth
with confidence and pursued the exploration of even deep-
er states of the mind. As yogis we need an extraordinary
amount of faith (saddhā) when reaching these stages of
meditation, and our confidence in the Buddha should be
unwavering and strong. Deep and unshakeable faith (okap-
pana saddhā), strong effort (viriya), continuous and uninter-
rupted mindfulness - sati are essential at this stage (an ara-
hant’s sati = vepulla sati). The samādhi in such a yogi is firm
and well guarded by sati and upekkha. This type of samādhi
is different to the samādhi that pre-Buddhist ascetics used
to practise. Paññā matures substantially and the yogi begins
to realize that all the knowledge he had on worldly mat-
ters are narrow and trivial in comparison to this extraordi-
nary exposure of the vast mind states and consciousness.
The yogi needs to allow the mind to explore these states
of consciousness without prejudice and selection. If not we
will once again be directed by our likes and dislikes, and our
judgments and preferences.
When dealing with and understanding viññāna in this
manner the yogi must be brave and be willing to gamble
with one’s life during this experience. He should continu-
ously renew his faith and confidence in the Buddha, and
have prefect sīla.
The pleasant states of mind the yogi experiences when

55
reaching such deep states of meditation is referred to as
nirāmisa sukha (as opposed to āmisa sukha = pleasure born
out of the senses) or nekkhamma sita. = (pleasure born out
of seclusion and relinquishment). The contentment and bal-
ance of mind experienced during this stage is directly depen-
dant on the yogi’s sammādiţţhi. Such a yogi will know with
foresight that nibbāna is such a release and ‘letting go’. He
would have an idea of what equanimity (upekkha) and sati
is. After repeatedly experiencing this stage in meditation,
the yogi will next face a different set of challenges. Māra
will then present the yogi with wonderful experiences all
of which are illusory. For instance, the yogi may see lights,
feel deep tranquility and he/she may experience excep-
tionally good sati and samādhi. These ‘spiritual traps’ are
often exceedingly pleasing and the yogi feels he has been
endowed with rare spiritual rewards and fame. If the yogi is
not forewarned and if he is ill-prepared to face these stages
of meditative progress, he/she may get confused and be-
lieve that he/she has reached attainments such as jhāna or
special knowledges (= abiññā) or even stages of sainthood.
These wrong assumptions will increase the kilesa once again
and keep bringing back and tying the yogi to samsāra once
again. The meditator should be forewarned that these im-
perfections of insight (upakkilesa) are actually the magical
illusions created by viññāna, and that one must know this
with certainty in order to avoid being taken in.
In the typical journey a meditator will first face bore-
dom, monotony, sloth/torpor and much hardships physi-
cally . But if he fortifies faith and confidence in the Buddha,
Dhamma, Sangha and sīla , he will then reap the fruits of
the practise provided he remains steadily on the Path and
does not fall into these inevitable pit falls.
Viññāna is a deceptive trickster who will never show the

56
way to nibbāna. In fact on the contrary it will pave the way to
prolonging samsāra. Therefore viññāna must be recognized
in its true form by the yogi. If not, the yogi may begin to he-
ro-worship these magical illusions thus created by viññāna
and will sacrifice sati and the primary object of meditation
that had been developed with so much hardship. The skilful
yogi will understand that Viññāna, does not belong to ‘me/
mine/I’, and that it is just another ‘creation’ conditioned by
formations/preparations (sankhāra), and that the latter’s
mandate is to trick and deceive the meditator by show-
ing what is not real as real, thereby repeatedly tying him
back to samsāra. If the yogi is able to transcend these road
blocks on the Path he will emerge with a balanced out look
towards meditation and life, and with an improved sati and
upekkha. He will be better equipped to face the vicissi-
tudes of life with a sense of spiritual maturity. In fact, the
first lessons we learn about remaining unfazed in the face of
praise or blame, gain or loss, pleasure or pain, attention or
neglect; occur when we reach the stage where the in/out-
breath becomes refined during the end of kāyānupassanā.
During a recent research study conducted by Daniel
Brown it has been shown that irrespective of the subject’s
race or religion, after a while during ānāpānasati the breath
inevitably gets refined (i.e. kāya sankhāra samatha) . The
‘spiritual benefits’ yogis get during that stage, (eg. peaceful
states, lights, coolness, chills, special knowledges = abiňňā)
are common to Buddhists, Catholics, Hindus and Muslims
alike. The difference was that each subject of the research
study, attributed the special experiences he/she had had, to
their individual spiritual benefactor or to a creator God, as
per their individual faith and belief. The Buddha’s teaching
explains this scenario very clearly – these are the manifesta-
tions of imperfections of insight (upakkilesa) and if the yogi

57
clings to these pleasant experiences or if he develops aver-
sion to unpleasant ones, he will not proceed on the Path. In
fact, true vipassanā practice begins only after the yogi has
passed this stage.
At this stage of spiritual maturity the yogi will learn
that viññāna will never allow the yogi to proceed towards
nibbāna, instead it will trick and deceive the yogi at every
stage and thereby nourish his self-view. Sankhāra always
arise due to tanha, māna, ditthi. Similarly viññāna which
is nourished by sankhāra cannot exist without papañca,
therefore it will use every bit of data, information or assets
to nourish the yogi’s self-view, conceit and self importance.
If the yogi is to forge ahead in the practice without get-
ting deceived by and trapped into the illusory tricks of the
viññāna he would have to skillfully develop the five spiritual
faculties (saddhā, viriya, sati, samādhi, paññā) and raise it
from a level of indriya to the level of bala. In accordance
with the advice given by Venerable Sariputta in the Pati-
sambhidhamagga, an indication that the spiritual faculties
have matured - from indriya dhamma into a bala dhamma -
is when, the yogi develops monotony and boredom towards
the practice and has decreasing levels of saddhā, but yet
remains steadfast in the practise - assadhe nakampethithi
saddhā balam. If on the other hand the yogi loses courage
and the ability to face this situation, the viññāna will take
the upper hand.
Therefore the yogi should be prepared to face these
eventualities and not lose heart when he feels that saddhā
has decreased in intensity. In fact saddhā (and the other
spiritual faculties) are all sankatha dhammas (they are con-
ditiond and prepared) and are therefore impermanent and
are necessarily subject to change. The yogi will begin to
realize this. This would also be an important opportunity

58
to learn how to face the vicissitudes of life. The mature
yogi will remain equanimous in the presence of decreasing
saddhā as well as when saddhā is strong. This would indi-
cate that saddhā has developed in to ‘bala’ and that we will
not be allowing viññāna to take advantage of the situation.
Similarly in case of the energy (viriya) - even experienced
yogis may find it difficult to keep high levels of energy dur-
ing meditation. Their posture may stoop, they may salivate,
tear, and various manifestations of the physical body may
occur and they may become very disheartened. This is why
the Buddha teaches us that we are helpless in such sce-
narios because the body/posture is not ‘me or mine’. We
have absolutely no control or executive power to determine
what the body will do or become. The challenge is to be un-
fazed in the face of such manifestations, and high levels of
saddhā and sīla are necessary. When viriya develops, from
indriya levels to bala level, the yogi will not be disappointed
whether viriya is present or not, and he will then disclaim
all such bizarre manifestation as not ‘me/mine/self’. If not,
once again viññāna will take advantage of the situation and
we will take these traits with us in our continuous samsāric
journey.
In the case of sati the Buddha went to extraordinary
lengths to teach us how we can be mindful of every single
activity we undertake during the day. In the Satipaţţhāna
sutta this is described in great detail. During meditation
(ānāpānasati or breath meditation, walking meditation or
meditation on the rise and fall of the abdomen), we are
taught to be mindful with regard to each detail. In the case
of ānāpānasati after a while when the in/out-breath begins
to feel indistinct and even ‘disappear’, and the yogi may
feel as if he has fallen in a deep abyss and may react with
fear and uncertainty. On certain occasions the mind that

59
had been focused on the breath suddenly starts pursuing
thoughts and the yogi gets startled when he discovers this.
All these natural occurrences during meditation are indica-
tive of the impermanent nature (anicca characteristic) of
sati.
Pamāde nakampatēti sati balam - This is Venerable
Sāriputta’s teaching which says, that however much we try
to practise mindfulness, we should realize that it will not
always be possible. Therefore, this will also give us suffering
and we will then realize that we have no control over hav-
ing sati always. Once again, when this happens if the yogi
remains equanimous and undisturbed, then sati will evolve
into bala, and we will be able to withstand the illusions
created by viññāna . It is essential for every practitioner of
vipassanā to understand these stages in one’s own practice.
The same applies to concentration (samādhi) . There are
times during meditation that samādhi will be exceptionally
good and similarly there will be times when it falls to very
low levels. This is when the yogi must be fully prepared and
know that samādhi is also subject to anicca, dukkha and
anatta. In the case of wisdom (paññā), it will be the same
and during certain stages in meditation we will not be aware
of time-space boundaries and we may feel completely lost.
Although we consider paññā in very high esteem we will
soon realize that that too is subject to change.
Therefore the skilful yogi will not be distressed when
these changes occur in any of the spiritual faculties. He will
know that this is inevitable and that such changes will al-
ways occur. I also wish to state that if one’s sati is strong
and if it can be maintained during any one of the fluctua-
tions of the spiritual faculties, it could reinforce equanimity
(upekkhā) and help the yogi to maintain a balance during
meditation. The most difficult task is, for sati to realize the

60
lack of sati. When the mind is focused on the primary object
of meditation (e.g in/out-breath) after a while the mind may
leave the breath and pursue a thought. This is extremely
common and may occur due to the yogi’s personality traits,
likes and dislikes, his influxes or taints (āsava) or dormant
defilements (anusaya) or sankhāras or any other reason.
But after a while the mind returns to the breath and we
never know what ‘force’ made the mind revert to the origi-
nal object of meditation. It happens with no special thought
or initiative taken by the yogi. We should learn to appreci-
ate when this happens, because this means that sati has
returned. Instead, viññāna will convince us that this occur-
rence is an indication that meditation was not proceeding
smoothly. This is because viññāna always operates through
a notion of permanency (nicca saññā) , happiness (sukha
saññā) and self (atta saññā), and therefore the loss of sati
is viewed as calamitous. But the yogi should have a mature
mind to realize that this is not so and that this is an indica-
tion that sati has developed into being a sati balaya. This
further shows the deceptive and illusory nature of viññāna.
This common experience during meditation is a key to
understanding that within every discontent or frustration,
there will be an opportunity to understand the first Noble
Truth of suffering. Therefore, I urge you to welcome all dis-
turbances (e.g sounds, thoughts, pains) that we meet dur-
ing meditation, because it is only through understanding
such instances that we will realize the transformation of
sati into sati balaya. This same experience can be applied
to all five spiritual faculties. All of these are subject to cause
and effect, and therefore these will change and will result in
dukkha. Therefore, understanding the inevitable transfor-
mation of all the spiritual faculties from ‘indriya’ to ‘bala’
stage is critical to understanding the value of upekkha. The

61
Buddha says in the Dhammapada that loss of saddhā is a
trait that even an arahant would experience and that we
needn’t be perturbed when we experience spells with no
saddhā. Although this is maybe difficult to understand for
a novice yogi, once he masters the technique described he
becomes strong and self-reliant in everyday life as well.
In our journey towards realization of the dhamma we will
necessarily need to go through the conventional norms. But
once the teachings of the Buddha on tathatāva, tādibhāva
(equipoise, equanimity, mental balance) are reached the
yogi will find no need for saddhā or any of the spiritual
faculties. This supreme quality of equanimity is where the
practitioner will not be swayed by excess or deficiency, he
puts an end to partiality and bias, and will remain in the
perfect middle with a balanced state of mind. The state of
mind experienced by an arahant.
During meditation when the in/out-breath calms down
we face a stage where we cannot identify any sign – an
empty space. This is distinctly uncomfortable and we feel
restless. Generally we are comfortable to be connected to
the six senses – that is a state of consciousness which is
linked to the sense pleasures – i.e., rūpa dhātu rāga vini-
baddha viññāna. Animals too enjoy this same form of plea-
surable existence. But when we enter deep stages of medi-
tation after the breath calms down, when the hindrances
are not disturbing us, we become disconnected from the
senses temporally. Then we enjoy a different kind of plea-
sure – viveka ja pīti sukha – pleasure born out of seclusion,
free from hindrances, a pleasure that is not dependant
on sense objects (nirāmisa sukha)- a very different type
of pleasure to that which is carnal or ‘beastly’. When the
meditator experiences such a stage he deals a significant
blow to the viññāna because it loses its base and stability. If

62
at this stage a cetanā (volition) or pracalpanā (proliferative
thoughts and planning) or anusaya (latencies/dormant de-
filements) become manifest, the viññāna will use those as
nourishment to re-establish itself ( i.e. Paţitthiţa viññāna, a
state of consciousness which is nourished by and based on
cetanā, pracalpanā, anusaya).
If during such a pure stage when the yogi is free from
kāma rāga and rūpa rāga the challenge is to not do or not
will anything. If the yogi gets an idea to contemplate on an-
icca, dukkha, anatta or to contemplate on the impurities on
the body (asubha bhāvana) or to engage in loving kindness
(metta) meditation, that is how cetanā operate and the
viññāna will get nourished once again. The Buddha taught
us not to be tempted by any of those, and to allow such a
pure and undisturbed state to remain for as long as possi-
ble. In fact the Buddha goes further and advises us to make
a determination to not allow any cetanā to manifest. This is
not easy, since in our samsāric journey we have always been
producing cetanā. And this is precisely what has always fa-
cilitated our rebirth.
Similarly, if certain pracalpanā manifest, the yogi may
get carried away and feel that he has found answers to all
questions or developed telepathic communication with oth-
ers and such similar feats. This would again nourish viññāna.
Anusaya is the other factor that can nourish viññāna and
they surface from the dormant state and can dangerously
trap the yogi once again. The redeeming fact is that anu-
saya kilesa, if known and if confronted as they appear, will
become powerless and will lose potency. After the in/out-
breath (kāyasankhāra) subsides and when vedanā, saňňā
manifest and if the yogi successfully determines to not have
cetanā and pracalpanā, then, it will only be anusaya kilesa
that will surface, because these have travelled with us dur-

63
ing our samsāric journey and have trapped us in samsāra re-
peatedly. These manifestations can appear as rūpa, vedanā,
saňňā, sankhāra or even viňňāna. The Buddha’s advice is to
regard all as ‘not mine, not me, not myself’, i.e. to disclaim
all anusaya as soon as they appear. These are all simply cre-
ations of the mind, and if we identify with these or claim
them we will be hindering the path to nibbāna.We should
realize that these are all illusory and tricks that the mind
(viňňāna ) habitually deceives us with. By disclaiming every-
thing that manifests during this stage we will be gradually
harnessing equanimity (upekkha). That is extremely impor-
tant. The gradual development of upekkha is only possible
through repeated practice and by repeatedly disclaiming all
manifestations as described. There is no way that knowl-
edge/study of the tipitaka or research and analytical skills
will help a yogi during this stage. After the yogi has been
successful in disclaiming cetanā, pacalpanā and anusaya,
he will then approach a very pure state of mind, free from
all impurities and this state of consciousness is referred to
as - apaţitthiţa viññāna i.e., viññāna which is totally free
from all forms impurities and is not based on anything.
The viññāna at this stage in meditation is free of all
bindings and is extremely peaceful – etam santam etam
paneetam yadidam upekkha . In this situation there is no
manifestation that viññāna is present and therefore this
state is also referred to as ‘non-manifestive’ consciousness
(anidassana viññāna). Such a pure state of consciousness is
similar to that of an arahant or the Buddha. This is where
there is equanimity towards all formations – sankhāra up-
ekkha, i.e. whenever sankhāra are created the meditator
will promptly disclaim all as, ‘not mine, not me, not myself’.
We will then realize that all remorseful thoughts of the past
or future planning or excitements had been claimed by us,

64
as ‘mine, me and myself’ and thereby we have consolidated
a ‘self’ and self-view . This is due to our own defilements.
The ability to successfully disclaim all these depends on our
prior readiness, our trained sati and upekkha, and respect
for the Dhamma.
Everyone makes a large number of mistakes before this
realization takes effect. Please remember that having such
an experience during even one thought-moment is a huge
achievement, because we will be shaking the very founda-
tion of samsāra for the first time.
This can bring fear into some, particularly to those who
are not practicing the Dhamma (asappurisa). However, if
the meditator had previously listened to the saddhamma,
associated with ariya sangha, sappurisa and kalyānamitta,
then, when facing nibbāna he will not be fearful, but will
remain equanimous. And this experience will be not based
on any form of tanha, māna, ditthi and will be one which
cannot be described or explained. The Buddha will guide
the practitioner up to this stage, but does not promise to
be a liberator or savior. The Buddha will advise yogis with
‘little dust in their eyes’ on how to gradually relinquish the
likes, preferences, personality traits and addictions so that
they will be able to approach anusaya and then clear the
final hurdle. The road to a non-manifestive consciousness -
anidassana viññāna - is difficult to travel but it is the road to
ending samsāra and to nibbāna.
The Buddha said that all thoughts, intentions and ac-
tions we engage in, are always directed at creating some
benefit/profit for ourselves. This is due to the kilesa we
have. The day we learn to distinguish vijjā from avijjā we
will be amazed at how the Buddha understood this Dhamma
and taught us. The trickery and illusory nature of viňňāna is
characterized by the duality it presents. The classic situation

65
of a dream, is again characteristic of how the viňňāna proj-
ects a completely unreal situation. The only way to see the
viňňāna as it really is, it to bring it to a level where it is not
based/depended on anything or any sign – i.e. appaţitthiţa
viññāna. But to reach such a stage the yogi would need to
practise vipassanā with great diligence, make many mistakes
and would need a mature sammā ditthi, yoniso-manasikāra
and very high level of sati.
Always remember the Buddha’s advise and choose what
is good over bad, and what is better over what is good, i.e.
arati as opposed to rati.

66
 Dhamma Talk 4
Katamoca bhikkhave paţiccasamuppādo?
Avijjāpaccayā sankhārā, sankhārapaccayā viññānam
viññānapaccayā nāma-rupam, nāma-rupa paccayā salāyatanam
salāyatanāpaccayā phasso tī tī

Due to our ignorance, whenever we are faced with

any situation or object or thought, we will differentiate one
from another and thereby choose or select what we pre-
fer – i.e, we create formations = sankhāra. Although this
is done with a lot of innocence and naiveté, beneath this
choosing and differentiation lie our habitual preferences,
personality traits, our likes and dislikes. The latter are mani-
festations of our self-view (sakkāya diţţhi) and underlying
defilements, all of which will drag us through the samsāric
journey. Therefore we should remember that even though
these defilements aren’t overt and obvious, they operate
from beneath and are therefore dangerous. Hence the need
to understand this dhamma phenomenon and the need to
learn how to watch for these hidden defilements and to de-
velop the capability to paralyse and incapacitate them. In
order to do so, we should first adopt sīla sikkha (this would
control the overt defilements - vītikama kilesa) and there-
after undertake samādhi sikkha (which would suppress the
five hindrances – panca nīvarana) . It is only then that we
would have the ability to watch out for these underlying,
dangerous and dormant defilements – anusaya kilesa.
Daily, we engage in ‘choosing’ and ‘dividing’ (i.e. mak-
ing judgments about good vs bad, right vs wrong, just vs
unjust, spiritual vs non-spiritual etc). This duality nourishes
viňňāna, and because of this lopsided choosing viňňāna is

67
always imbalanced and imperfect. But viňňāna is not aware
of this and therefore pretends and creates an illusion that
it is all-perfect. It is completely unaware that it is entirely
nourished by the sankhāra that we accumulate continu-
ously. Because viňňāna always conjures tricks and pretends
to be real, when in fact it is not. This is why the Buddha
described it as a ‘magician’s trick and an illusion’. Viňňāna
which is depended on avijjā for existence and on sankhāra
for nourishment always suffers from an inferiority complex
due to its inability to survive on its own. But it pretends to
be all powerful with authority, and always creates duality
in our minds – as nāma-rūpa, good/bad etc. and ends up
dividing and ruling. Therefore if viňňāna gets established
at some point the first indication would be the duality that
manifests. This is the case each time our sense organs come
into contact with sense impingements – eg, contact be-
tween eye and visual object leads to establishing eye-con-
sciousness (cakkhu viňňāna), and thereby ‘seeing’ and thus
eliciting the division into mentality and materiality (nāma/
rūpa). Hence the critical link in the paţiccasamuppāda chain
- viññānapaccayā nāma-rūpam. Thus viññāna creates an
interdependency with nāma-rupa and this peculiar rela-
tionship is described as two sticks standing upright support-
ing each other – if one loses balance and falls the other will
follow suit.
This is complicated and deep dhamma which may be
difficult to understand. In the Mahānidāna Sutta (Dīgha
Nikāya) the Buddha Gotama describes how the Bodhisatta
Vipassi attained full enlightenment as the Buddha Vipassi.
He describes the suffering (dukkha) that exists in the world
– jāti dukkha (suffering of birth), jarā dukkha (suffering due
to old age), vyādi dukkha (suffering due to illness) , marana
dukkha (suffering due to death). Today the world revolves

68
around trying to eliminate the latter three only, because
the suffering in those three situations is obvious. No one
has been able to succeed in eliminating dukkha that results
from jarā, vyādi, marana. Nor did they realize that the root
cause of this dukkha was birth – jāti. The Bodhisatta Vipass-
si with deep contemplation pronounced that all types of
suffering stem from the suffering of birth (jāti) , and that
once born there is no way that anyone can eliminate jarā,
vyādi, marana, i.e. they all come as one package with birth.
That is an inevitability. This is why the Buddha focused on
eliminating jāti. The Buddha taught that the dukkha result-
ing from jāti is a similar (or even greater) dukkha than the
dukkha resulting from marana (death). He then focused on
the origin of jāti – i.e. bhava, and thereon traced the en-
tire series of links described in the Paţiccasamuppāda up
to the point where viňňāna occurs due to nāma-rūpa, and
vice versa – i.e. by contemplation he understood the inter-
dependent relationship between viňňāna and nāma-rūpa.
But by using contemplation only, he couldn’t proceed be-
yond that juncture due to the depth and profundity of the
dhamma. However, after meditating continuously on the
causative relationship between viňňāna and nāma/rūpa,
the Bodhisatta Vipassi had realized the dhamma phenom-
enon experientially and simultaneously had attained full en-
lightenment.
This further demonstrates the depth and significance
of this particular link in the Paţiccasamuppāda. But due to
the deceptive and illusory nature of viňňāna it conjures a
duality, and creates diversity and conflict and shifts the
focus of attention to nāma-rūpa. This is similar to how the
leader of a gang of thieves would create a diversion and shift
the focus of attention to another situation or person, and
thereby avert being discovered as the true culprit. There-

69
fore whenever we experience a situation connected to the
sense organs, the resultant effect will always be expressed
as a duality (i.e. as nāma-rūpa), and this is due to the func-
tion of viňňāna. This is deep dhamma but nevertheless let
us make an attempt to understand this first at a theoretical
and analytical level, and later attempt to understand it at
an experiential level.
Let us use walking meditation as an example. When a
yogi initially takes each step with mindfulness after a while
his mindfulness becomes steady and uninterrupted. At the
end of the walking path when the yogi has to turn, he will
cease being mindful of the step he takes and will shift the
attention to the posture and the turning process. At such a
time, there is a tendency for the yogi’s mind to get drawn to
a sight, sound or smell in the vicinity. The body conscious-
ness (kāya viňňāna) which until then had been noted each
time the feet touched the ground (kāya prasāda – the body
experiencing the earth element - pathavi dhātu) , may shift
to cakkhu viňňāna (eye consciousness) or sota viňňāna (ear
consciousness) . In that situation he may become a ‘seer’ or
a ‘hearer’ as opposed to what he originally was – a ‘walker/
toucher’. Both seeing and touching cannot be experienced
at the same given moment. We can only experience one
type of consciousness at a given moment and this is the
reality we will experience with 'thin slicing of time'. This
shifting of consciousness from the body/skin to the eye or
any other sense organ does not happen with an intention or
a thought of the yogi. It happens naturally. Supposing the
yogi goes well prepared knowing that such an interruption
of mindfulness can take place and that the attention may
shift from the feet and walking, to another object; then he
is forewarned and he may be successful in keeping mindful-
ness intact when he sees an object or hears a sound.

70
 With such preparedness he may be able to simply note
only the colour or the figure to which the attention went
(without engaging in any further activity such as recognition
of the object and thinking about it), and he may be able
to instantly revert his attention back to the feet and resume
walking with an unbroken sati. This is a significant achieve-
ment and a sign of progress. Until this stage is reached, each
time the yogi’s attention shifts from the feet to a sight or
sound, the tendency would be to get engaged with that rel-
evant sense object, and consequently feel remorse that the
sati was broken. This is because the viňňāna at that point
establishes itself in relation to the eye/visual object or ear/
sound, and that sense object momentarily becomes the
yogi’s primary object of meditation, relegating the feet/
ground as the secondary object. The yogi is helpless in such
a situation since viňňāna is the sole decision maker. When
the continuous movement of the feet touching the ground
becomes monotonous the viňňāna chooses to establish it-
self wherever another sense object beckons. This demon-
strates the predisposition of the viňňāna towards diversity
or kāmaccanda, and the latter is responsible for binding us
to samsāra. The monotony we experience when associating
with one object for a long period is a manifestation of this
trait. The Buddha taught us to cultivate ekaggatā – repeat-
edly bringing the mind to one object – leading to samādhi.
He taught the dangers of diversity and tanhā, and thereby
how it binds us to samsāra.
Viňňāna paccaya nāma-rūpa = When the yogi who is
engaged in walking meditation shifts the attention from the
feet to an object that he sees, the nāma-rūpa that was at
kāya viňňāna/photthabba, in one thought moment (cittak-
khana) becomes cakkhu viňňāna/rūpa rūpa. When the at-
tention of the mind shifts to the sight/sound, the attention

71
that was previously on the feet/ground becomes automati-
cally null and void. Therefore, the establishment of nāma-
rūpa in every sequential thought moment is entirely de-
cided by viňňāna. When the viňňāna becomes established
in relation to one sense organ/object (eg, eye/visual object
and eye consciousness), for that moment the rest of the five
sense organs/objects become irrelevant and cease to mani-
fest. That particular sense object/organ chosen by viňňāna
thus becomes the new focus of attention and the yogi may
even get totally distracted from the original primary object
of meditation. In fact the yogi may take a long time to real-
ize that the walking meditation has been disrupted and he
may become very remorseful with that discovery.
We must be cautious and remember that during every
thought moment the viňňāna has six stations (sense organs/
objects) to choose from in order to establish itself. The Bud-
dha warns us that the speed with which the viňňāna shifts
from one sensory engagement to the other, is so rapid that
he cannot find a comparable simile to describe it. Vener-
able Maha Si Sayadaw compares the speed of the viňňāna
to a circle of flames. If in the dark we very rapidly turn a
flame several times in a circular motion we would see one
continuous circle of fire. But in fact there are a series of dis-
crete balls of fire very close to one another which we fail to
see because of the darkness and the speed of the move-
ment of the flame. Similarly we have the impression that all
our six sense organs are simultaneously functional at one
given moment. We feel quite proud at this ‘multi-tasking’
ability. But this is not the real situation. When we become
a ‘seer’ we cease during that moment to be a ‘hearer’ or a
‘toucher’. The viňňāna will establish itself in only one sen-
sory transaction at a given moment although it poses as
though all six are simultaneously established. This is similar

72
to the spurious ‘circle’ of fire.
When a yogi becomes accomplished with sati and
'thin slicing of time' (eg, during walking meditation), he will
be able to experience on his own, this deceptive picture
that viňňāna creates. Therefore it is viňňāna which will
decide which nāma-rūpa will be established during each
thought moment, and it will always choose a greater oppor-
tunity for allowing tanhā, māna, ditthi. This is referred to as
‘abhāvita hitha/manasa’ – a mind that will promote tanhā,
māna, ditthi. Thereby without a knowing mind - ‘bhāvita
hitha/manasa’ -which will be able to understand this, we
will be circling in samsāra rooted in the circles of kamma
vattha, kilesa vattha, vipāka vattha. And ironically, we need
the support of viňňāna to understand this situation.
Let us take the instance of sitting meditation. We shut
our eyes and intentionally prevent the establishment of
cakkhu viňňāna. Similarly we sit in a place devoid of sounds
as far as possible and intentionally prevent the establish-
ment of sota viňňāna. Smell and taste are almost irrelevant
during a sitting meditation session. Therefore the yogi
is now able to tell the viňňāna to only focus on the body
(kāyānupassanā). Then after a short while the attention will
settle on the breath – in/out breath or the rise/fall of the ab-
domen. Then the viňňāna will get the signal that the breath
(wherever it prominently manifests) is the primary object
of meditation. Supposing the yogi had chosen ānāpānasati
(in/out-breath) as the primary object, after a while the
breath will appear fade away and the he will reach a point
where that the primary object is not discernible, although
the viňňāna, samādhi and sati are intact. Sometimes this
is referred to as animitta samādhi – a samādhi with no ap-
parent sign. The viňňāna in such a situation begins to lose
its hold on the sensory world and feels lost, and therefore

73
the yogi will feel monotony and boredom, or he may feel
sleepy or he may begin to experience doubt and uncertain-
ty. These experiences are due to the hidden defilements
we have, and instead of appreciating and consolidating this
situation we begin to reject it, or we take a deep breath or
we may even stop the meditation session. This again is the
manipulation of viňňāna and its illusory nature. This is why
the Buddha called viňňāna a magician who keeps conjuring
tricks of the mind in order to prolong samsāra.
The Buddha advises us to appreciate and acknowl-
edge this balanced stage in meditation and he says to know
and contemplate the monotony/boredom/restlessness we
feel. Furthermore he advises to not take a deep breath or to
introduce external signs/objects of meditation and disturb
this state. Because the viňňāna is bereft of its hold on the six
senses during this stage the yogi may experience something
more subtle beneath the coarser sensory plane. This could
manifest as a movement or as a vibration or as some en-
ergy. This situation is sans boundaries, personalities, race,
gender and appears as one continuous state of emptiness
with no variety. Santati or Santāna (state of continuous
flux) is the term that is used for such a situation. Viňňāna is
rendered weak and dysfunctional during this stage and the
formation of nāma-rūpa is weak and incomplete - viňňāna
paccaya nāma-rūpa. The more the viňňāna is disconnect-
ed from the senses and the deeper it goes towards a place
without sensory stimuli and where only vibrations/energies
exist, we must learn that this ‘place’ is indeed where we
should aim to get to and stay in. In fact such a ‘place’ rep-
resents the entire world that we are used to living in. These
vibrations are of a primordial nature and subject to arising
and ceasing, and they have the ability to transform into a
sound, smell, pain etc. If we are successful in bearing up

74
the unpleasantness, fear and monotony and we manage to
remain with no reaction, we may end up being able to break
the link -viňňāna paccaya nāma-rūpa.
This is extremely difficult because the viňňāna will
use every available trick and illusion to prevent this from
happening. If we fail to remain in this state of uniformity
and we re-connect with nāma-rūpa we again begin with
recognizing duality and differentiation, i.e. we are back to
where we started.
A writer from the West has described this state of
remaining with these vibrations/energies as ‘whole body
experience or whole body consciousness’. This state repre-
sents all six senses in their primordial form, but they have
not yet transformed into a specific sense impingement or
a sense organ. Therefore we don’t use the mind or any of
the six senses to experience this state and in fact it is not
possible to describe this particular experience. There is no
beginning, middle and end in this state. Within this state is
no right or wrong and no me/mine/self. The viňňāna is in
a very primitive state and exists as energies where nāma-
rūpa have not been expressed. If during this period the
samādhi gets interrupted by a sound or a pain, immediately
the relevant nāma/rūpa and salāyatana will manifest.
Unfortunately the mind will react by doubting this
state and also it will experience monotony and distaste, re-
sulting in the yogi not wanting to remain in such a situation
and falling asleep. Our constant connection with the sens-
es is a manifestation of the illusory nature of the viňňāna
and the tricks it plays by conjuring images, sounds etc. In
fact this ‘world’ with which we are connected incessantly
is a creation of viňňāna. It has the sole authority to trans-
form the yogi from being a ‘seer’ (one who sees sights) to
a ‘hearer’ (one who hears sounds) or to a ‘taster’ (one who

75
tastes flavours), and this occurs simply by chance and the
hapless yogi is a victim in the hands of the illusion that is
created moment to moment. Each time there is connec-
tion with sensory inputs kilesa (defilements) are activated,
whereas the longer we stay with the body experience or
whole body consciousness the less defilements we activate.
If we are to apply the particular link in the
Paţiccasamuppāda - viňňāna paccaya nāma-rūpa- to our
daily meditation, after the breath calms down we should
make every effort to remain still, not making any cetanā
(volitions) or any determinations. Nor should we attempt to
contemplate anicca, dukkha, anatta or engage in meditat-
ing on the impurities of the body (asubha bhāvana) dur-
ing this period. Instead the yogi should make every effort
to stay in this state with no nimitta (sign) for as long as
possible. Such is a mature and balanced state of mind, and
will yield maximum kusal by doing nothing and thinking of
nothing. This is a state free of cetanā and kamma forma-
tion, and may in fact help extinguish past kamma. The yogi
will then be swimming upstream and very close to reach-
ing the deeper states of meditative development. In the
Ānāpānasati sutta this stage is described as citta patisam-
vedi assasissāmīti sikkhatī - citta patisamvedi passasissāmīti
sikkhatī (the breath has calmed down and is not felt and the
samādhi is such that the yogi is left only with the mind). This
is a very refined state where the viňňāna has been momen-
tarily paralysed, and the yogi should remain without creat-
ing any new thoughts/ideas (sankhāra). This is a luminous
state of mind where the yogi has the ability to experience
citta sankhāra (saňňā and vedanā). This pure state of the
inner mind is common to every person, good or bad. There-
fore we should realize that the external sense-based world
is only a tiny fraction of our outer mind as opposed to the

76
ultra pure inner mind. But because of the constant desire
for diversity and variety, and the need to please our senses
we tend to avoid this situation not realizing its value. We fail
to understand how uplifting a unified mind is, as opposed
to one which is tainted by the sense-world and disturbed by
the Hindrances.
The day we realize the value and profundity of the
emptiness (suññatā) we experience in meditation we
will then become a sappurisa and that that indeed is like
nibbāna. That realization will take place in a person who has
completed sīla visuddhi (purification of action and speech),
citta visuddhi (purification of mind), ditthi visuddhi (purifi-
cation of view) and kankāvitarana visuddhi (purification of
doubt). Such a person would also have developed the ceta-
sika adhimokkha (high degree of faith and spiritual maturi-
ty, where the yogi has the determination and clearly knows
the Path to take despite many complexities). This could be
also described as a mature form of Saddhā. Saddhā charac-
teristically pulls in all directions but a yogi with adhimokkha
will have sufficient spiritual strength and wisdom to know
exactly which direction to take.
Such a person will also know that worldly knowledge
and academic/professional achievements will not be help-
ful in reaching such a spiritually exalted state. Worldly mat-
ters only promote the five hindrances and this is due to our
defilements. Using mindfulness as the guide if we reach
these states in meditation, without any confusion we will
then know when samādhi is present and whenever our
mind gets discursive.
There was a question about whether we could dis-
tinguish the energies/ vibrations we experience during
the above mentioned state in meditation, from the trem-
ors we experience as a result of the wind element (vāyō

77
photthabbha dhāthu). The wind element is experienced in
connection to a sense organ – usually in connection to the
body (kāya prasāda), whereas the vibrations experienced
after the breath calms down is not felt in any particular loca-
tion but is generalized and is experienced in relation to the
entire body. This is a good sign indicating that the viňňāna
is getting paralysed. The Buddha’s advise is to reduce
sankhāra because it is sankhāra that leads to the formation
of viňňāna. Therefore when kāya sankhāra, vacī sankhāra
and citta sankhāra subside gradually, viňňāna loses power,
and this manifests in the form of monotony and boredom.
The Buddha advised us to welcome monotony because it
means that we are on the path to nibbāna, as opposed to
diversity and variety, which means the opposite i.e. we are
lengthening samsāra. We need to even momentarily sacri-
fice our likes/dislikes and preferences, our habits and com-
forts; and stay with a balanced state of mind. This would
seem like walking a tight rope when the breath calms down
and we are facing discomfiture.
We need to understand both extremes (good and
bad) and thereafter let go of both, so that the middle path
will be open for exploration. The Buddha said that when a
yogi understands sensual pleasures (āmisa sukha/indriya
badda) as well as pleasure derived from being disconnected
to the senses (nirāmisa sukha/anindriya patibaddha), then
he would have both his eyes open as opposed to only one.
He would then realize what an inordinate amount of time
he spends seeking the temporary sensual pleasures which
amount to almost nothing when compared to what he can
experience with spiritual advancement. Unfortunately,
whenever we meet this type of spiritual, non-sensual plea-
sure in meditation the viňňāna will try every trick to inter-
rupt and break the trend, and as a result we revert to the

78
inferior sensual pleasures. Therefore we must be well pre-
pared and brave enough to continue the practice, because
the dhamma will ripen before us some day and we will see
nibbāna in this life itself. That is the akālika nature of the
Dhamma.

79
 Dhamma Talk 5
Avijjāpaccayā sankhārā, sankhārapaccayā viññānam
viññānapaccayā nāma-rupam, nāma-rupa paccayā salāyatanam
salāyatanāpaccayā phasso , phassapaccayā vedanā tī tī

Idapaccayatāva = specific conditionality, the arising

of phenomena is dependant on specific conditions.
We have already discussed how, during meditation
one can experience viññāna leading to nāma-rūpa . This
is important because traditionally the literature refers to
Paţiccasamuppāda as the process where at death viññāna
leaves the person concerned and that the next nāma-rūpa
get connected via patisandhi- viññāna re-link conscionsneri.
The question then arises as to whether we are in a position
to experientially realize the sequence of events between
the moment of leaving this present life and the beginning of
the next life. And as to whether, at the moment of achiev-
ing higher spiritual states like stream-entry if this particular
explanation can be experienced in practice. Instead, I would
like to urge you to try and understand this phenomenon
in a more refined context, and to experience the shifting
of viññāna as and when it happens when one thought-
moment (cittakkhana) is replaced by another. This occurs
moment-to-moment and is more realistic and can be expe-
rienced with a high degree of awareness or sati.
This is the classical vipassanā teaching. The examples
we used were walking meditation, when the conscious-
ness which was originally based on the body/foot – kāya
viññāna rapidly shifts to the eye - cakkhu viññāna or ear-
sota viññāna. When that happens the nāma-rūpa that
manifested in connection to the foot will next be replaced

80
by those nāma-rupa relevant to the eye/ear (e.g, sight
and sounds). This demonstrates the very rapid shifting of
viññāna, moment-to-moment, whilst generating the rel-
evant nāma-rūpa in its wake. The same thing would happen
when we press a button and swiftly change TV channels
in accordance with our preferences. In all these transac-
tions it is the mind that takes the lead role or becomes the
decision maker. It is according to where the mind wishes to
shift its attention that we focus on a sight or a sound. Hence
the importance of Buddha’s teaching - manopubbaňgamā
dhammā manoseţţhā manomayā (the mind is the fore
runner of all mental states, mind is their chief, they are all
mind-wrought) - Dhammapada.
During walking meditation for instance, after a while
boredom and monotony set in and the yogi gets tempted to
shift the attention to a sight or a sound. The viññāna which
is responsible for this selection will always select an object
that will generate one of the following – tanhā, māna, diţţhi.
We can be assured that the selection made by the viññāna
will never be compatible with the middle path because it
will always lead to generating defilements. Therefore, dur-
ing sitting meditation we should never expect our mind to
be continuously focused on the in/out-breath or, during
walking meditation we should not expect to have the atten-
tion always on the left/right foot. And we should not get dis-
tressed when we cannot continuously keep our attention on
one object. Because that is the nature of the mind, and we
have no control whatsoever about where or when it decides
to shift from one object to another. Such is the unpredict-
able and illusory nature of viññāna.
The Buddha advised us to develop sharpened and
astute awareness so that we will be able to note the way
the mind shifts from object to object. He also advised that

81
we try and keep the attention on the object of meditation
(i.e. breath, feet, abdomen) at least for a while. Sometimes
we may succeed in doing so for quite a while. Sometimes
we won’t. Our determination should be that we catch each
successive cittakkhana so that we will catch the viññāna as
it shifts and the resultant nāma-rūpa . I often compare this
phenomenon to the sky and the appearance of lightning.
The moment before lightning strikes there is absolutely no
indication whatsoever that lightning is going to strike. It is
so sudden and so unpredictable. Viññāna demonstrates the
same suddenness and unpredictability in regard to which
sense-organ/object (and therefore which set of nāma-
rūpa) it will choose. An uninterrupted stream of sati and a
mind that will remain unshaken and undisturbed are essen-
tial pre-requisites that a yogi should be armed with, if the
nature of viññāna is to be experienced during meditation.
In our spiritual journey we cannot afford to have a road
map or a specific itinerary, because the path is totally out
of our control. However, the critical lesson to learn is that
each new thought-moment is absolutely pure and free of
defilements. Therefore, even if we have an impure thought
and a defiled mind-state at one moment, we should be re-
assured that the immediately succeeding thought-moment
can in fact be totally pure and that we have the potential to
even experience nibbāna.
During walking meditation if after a while the mind
shifts from the feet to a visual object (rūpa ārammana), the
yogi will experience the characteristics of that object (i.e.
shape, colour, sign and marks = uddesa, nimiţi, ākāra, linga)
and until these four are registered the yogi will not actu-
ally experience the relevant sight nor remember it. Which
means that at least four cittakkhana have to be completed
before a sight is actually registered. The same applies to a

82
sound, smell, thought, taste or touch. Supposing the yogi
had developed powerful and penetrative sati so that while
engaged in walking meditation, as soon as the visual object
meets the eye, the yogi became aware completely that the
mind’s attention had shifted to the eye with no gap in his
attention, then it is possible that he could keep focusing on
the feet and the walking, while maintaining an uninterrupt-
ed stream of sati. This means that the visual object had not
registered in the mind since the yogi’s sati was strong (sati
balaya) and uninterrupted. Hence the ability to continue
with walking meditation with no break in awareness. Such
a yogi will not be able to say what that visual object was, nor
recognize it, since he only noted a vague ‘sight’ and not an
object or a person.
If on the other hand, the yogi’s attention is caught by
a sight/sound, and he sees/hears and recognizes that par-
ticular sense object, then the viññāna gets established in
that particular sensory transaction thus forsaking the feet/
walking. This would invariably result in nāma-rūpa connect-
ed to the sight/sound, and thus lead to kamma generation.
This is why the Buddha advised us not to take in/register
the characteristics of external sense impingements while in
walking meditation. Instead, he advised us to first master
the walking meditation by contemplating the characteristics
peculiar to walking – i.e. the surface hardness, unevenness,
wet/dryness, cool/warm. Thus the yogi masters all features
unique to walking and the surface, thereby he will be not
disturbed by the external sense impingements that may oc-
cur and nor have any remorse/regret.
This is the importance of being well prepared prior to
commencing meditation. Such a prepared mind is less likely
to get diverted to sights/sounds/thoughts when monotony
and boredom set in after engaging in walking meditation

83
for a while. The same principle applies to sitting medita-
tion. Initially we are advised to strongly contemplate in/
out-breathing if sounds, thoughts and pains are disturbing.
And we are advised to avoid paying attention to sounds,
thoughts etc. If not, our attention we be grabbed by the
sound or thought and it is likely that our attention will be
carried away, even as far the level of the sense-organs and
their contact (i.e. viññānapaccayā nāma-rupam, nāma-
rupa paccayā salāyatanam salāyatanāpaccayā phasso ). If
we had allowed this to proceed then vedanā will result and
thereafter the consequences will not be favourable.
All of this will take place in an un-trained mind devoid
of an uninterrupted steam of sati (vêpulla sati) . The yogi
should train the mind repeatedly so that it will be tamed at
least within reason. A sufficiently trained mind can be made
to contemplate the chosen object of meditation for a while,
and thereafter if the mind chooses to leap to a sound or a
sight, the yogi will see that leap with a powerful sati and will
not be disturbed. He will know that the mind leaps accord-
ing to our likes/preferences and it is sankhāra that facilitates
such digressions. But thereafter the yogi will know that the
mind reverts to the original object again, and will remain
undisturbed. The yogi will not try to stop/prevent the mind
moving rapidly in this manner and but he becomes clever at
focusing his mind on wherever it chooses to go, i.e. the sati
has become sati balaya, and it is now sufficiently tamed to
revert almost instantaneously to the primary object with-
out remorse. This is a great leap forward and demonstrates
versatility.
The maturity of the yogi’s sati and developing the abil-
ity to revert to the primary object despite constant digres-
sions to sights, sounds, thoughts are intimately connected
to the development of sense-restraint (indriya samvara). In

84
the Satisampajaňňa sutta (MN) the Buddha describes fear
and shame (hiri ottappa) as the proximate cause for devel-
oping indriya samvara. The Buddha states that a person
who has no fear and shame will never be able to cultivate
indriya samvara, and that indriya samvara is the proximate
cause for sīla. Fear and shame is determined by a persons
socio-cultural upbringing. For instance, a person who has
been born and has lived overseas for a long time will have
a set of values pertaining to fear and shame, which maybe
different to ours.
Therefore sīla for such a person may need to be
adapted accordingly. The Buddha said that satisampajaňňa
plays a critical role in developing fear and shame. One who
has cultivated satisampajaňňa will always possess a fear of
breaking the law or transgressing societal values and norms,
and therefore a person with sampajaňňa (= paňňā or wis-
dom) will automatically observe sīla.
However, traditionally we are taught that we should
observe sīla first, and that subsequently paňňā will develop,
i.e. the classical teaching of sīla, samādhi, paňňā . Yet, re-
peatedly the Buddha emphasized that sīla and paňňā rein-
force each other and that they are inter-dependant, i.e. one
cannot develop paňňā without sīla and vice versa. The Bud-
dha also reiterated that such a sīla is one that would lead to
higher spiritual attainments and not where one is attached
irrationally to rites and rituals (=sīlabbathaparāmasa).
A yogi with a mature sati and paňňā will therefore
understand each time when the mind strays during medi-
tation, our vulnerability and helplessness where we can-
not determine the agenda of our consciousness. Therefore
such a yogi will re-configure his life so that he will keep
satisampajaňňa and indriya samvara at the forefront and
thereby protect his sīla so that it will lead him to greater

85
spiritual maturity. Such a vipassanā yogi will use this ma-
turity when facing the usual problems in daily life and will
not heap expectations from his family, friends or the state.
He should not also measure or judge others by his ‘world-
view’ on various matters and nor should he try to teach oth-
ers because such a practise will hinder his own meditative
development. One can only set an example and show how
satisampajaňňa can be practiced, but we should remem-
ber that we cannot give anyone indriya samvara or sīla. One
should never be in haste when treading this Path and those
who wish to accelerate the journey or are in a big hurry
to see results are experiencing a manifestation of tanhā,
māna, diţţhi.
This is a journey that is going against the grain and
we are swimming upstream, and the viňňāna is not com-
fortable to tread this Path that the Buddha taught 2600
years ago. It is used to doing exactly the opposite. Until now
the viňňāna has dictated terms to us and now for the first
time we have imposed some conditions. During this period
the yogi should be cautious about the daily timetable he
adopts, the people he associates with, and he should be lis-
tening to the saddhamma and be ultra sensitive about the
life style he leads. These would become entirely the yogi’s
responsibility. Because we have always got habitually dis-
turbed by every sensual impingement we will find this up-
stream journey hard to accomplish, and as a result remorse
and regret are common features that we will encounter. The
redeeming factor is that this is exactly how the Buddha and
all the arahants like Venerables Sāriputta and Moggallāna
understood this dhamma. They too went through the same
difficulties that we experience. When treading this Path,
we will realize that within every mistake there is a lesson
to learn. With enhanced sati, we need to scrutinize every

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experience as though we are seeing it using a magnifying
glass. Everytime we face sorrow and various disturbances
in life, if we shine the torch of sati one day we will be suc-
cessful in transcending the sadness and seeing the dhamma
within.
During walking meditation, when lifting, placing
and moving the foot; the same phenomenon as when we
see a sight or hear a sound occurs. When lifting the foot
and placing the sensory transaction is as : kāya prasada-
phoţţabbha-kāya viňňāna . The union of these three results
is contact – kāya samphassa and we know of such contact.
With the contact we immediately experience a sensation –
vedanā- and this sensation could be pleasant, unpleasant
or neutral. Until the point at which sensation is experienced
our mind is free of defilements. It is only with the arising of
vedanā that our minds get defiled. Because every sensation
will either yield a craving/attachment/like OR it will result in
dislike or ill will. Usually we are not adept at understanding
or acknowledging neutral feelings. If a yogi can introduce
sati at least at the point where contact leads to sensations,
at a point before the sensations take over then we are skil-
ful. Because we will then have interrupted the chain. Usu-
ally we do not have the practise to do so, and as a result
phassa leads to vedanā and then to tanhā, upādāna and so
on, thus defiling our minds.
Whenever we change positions, or shift from left to
right foot during walking or shift our attention to a sight or
sound during meditation, if we can practise strong mind-
fulness (sati, appamāda) during that process we can then
preserve the purity of our mind. Always we should be like
a beginner/novice and see these changes with clarity using
uninterrupted mindfulness then it is as though we are in
the presence of nibbāna. Habitually we are used to think-

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ing that this is not possible, and this is because our usually
defiled mind will not be willing to accept that this is pos-
sible. Habitually our mind always reaches out to defiled
states and moving towards purity is seen as difficult task
and as alien. This is the very trend that should be broken
and the only recipe is to sharpen mindfulness day by day,
and to make it a habit to apply it to every activity and every
sensory transaction as soon as it takes place. This is difficult
at the beginning but eventually you will be amazed at how
easy it becomes. Whether you apply this dhamma during
sitting meditation when the attention shifts from the breath
to a sound/pain/thought OR whether you apply it during
walking meditation when the attention shifts from the foot
to a sight/sound/smell, it is exactly the same. The ability to
constantly sharpen the mindfulness to capture this shift in
attention as it occurs, is referred to as applying radical/wise
attention (yōniso manasikāra). This is a powerful experi-
ence to cultivate.
The tendency we all have to get engaged and be car-
ried away by every sensory transaction and its attendant
emotions, is very natural and it is a samsāric addiction.
Therefore we should never claim such feelings as me/mine
and feel remorse or regret. We should learn to see those ten-
dencies with astute awareness and understand that most of
those occur devoid of any control by us. In fact we are help-
less and none of us have any control over how emotions
take over and run riot, at times. The Buddha taught that
these occur without our will and control – asanskhārikha
or acetanica - and thus demonstrated that a ‘self’ or ātma
cannot exist. Our suffering exists due to the fact that we
claim these as me/mine. The sensations that we experi-
ence whenever a sense impingement makes contact with a
sense organ, as well as the sense object and the organ are

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all subject to cause and effect and is in accordance with the
Paţiccasamuppāda.
This maybe difficult to comprehend at the beginning
of ones practice but once we learn to see things with sharp
mindfulness and with thin slicing of time we will know how
insubstantial and hollow everything is. The law of cause
and effect will operate through many channels – niyāma
dhamma – karma niyāma, irthu niyāma, beeja niyāma, citta
niyāma. These have been in existence for long before we
were born and they will continue to exist long after we are
dead. Therefore claiming every thought, emotion, event
in our lives as me/mine and consequently suffering is the
natural tendency of an uninstructed worldling – puthujjana.
If we train our minds and cultivate appamāda so that
we can see the beginning of each event, and if we train our-
selves to not claim these as mine and be disappointed as a
result, then we will be able to watch how the mind shifts
from the object during meditation and not be disturbed.
A yogi who will disturbed in such a manner would have a
strong perception of self – ātma saňňā.
A yogi who is willing to see this frequent shifting of at-
tention with equanimity and one who cultivates the ability
to trace the very beginning of each such shifting develops
clarity of mind to see things as they really are. And such a
person would have experienced what the Buddha and the
noble disciples did. It is only such a trained mind that can
protect itself from reactionary thoughts and hidden defile-
ments. At least this can be done a few times initially and
subsequently this trend will increase. Our challenge is to in-
crease these spells of non-reactivity because those precious
thought-moments will protect the purity of the mind. Each
time we react or introduce thoughts we are creating impu-
rities and allowing defilements to flourish. This is the very

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thing we should avoid.
The Buddha has repeatedly advised us to refrain from
unwholesomeness – ‘sabba pāpassa akaranam….etam
Buddhanusāsanam’. Sati becomes our protection since that
is the single tool we can use to watch our mind flitting from
object to object, initially with difficulty but gradually gain-
ing momentum so that sati matures into satipatthāna, and
then indriyasati and then a powerful sati balaya.
Such a vipassanā samādhi is more versatile than sa-
matha samādhi because it enables us to mindfully watch
each movement of the mind with no reaction. It would be
like focusing a video camera on our mind – the video cam-
era is our sati.
Automatically we would apply restraint when we
know that our mind is being watched.
Initially, at each sense-door when the relevant viňňāna
results in generation of nāma-rūpa we may feel frustrated
because it happens without any control. Yet, with a sharp-
ened sati when we begin to catch these nāma-rūpa as they
arise it becomes heartening and we feel encouraged. We
will then begin to see the tricks of the mind and its illusory
nature. We may then begin to wonder when we will stop
getting trapped into these dangerous games the mind plays.
We are victims of these thought-moments and each one of
us is no different from one another, because all our minds
experience the same type of thoughts.
It is only a sharpened mindfulness that can show us
this truth and will protect us and will prevent us from gener-
ating new kamma. They say that when the Buddha walked,
he had a sharp mindfulness spread all round and like a ra-
dar it captured every sense impingement that made contact
from near or far, as soon as it happened. Such was the pro-

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tection a well developed sati offered.
If we cultivate sati then it will protect us. Similarly if
we observe sīla with a sharpened sati, then the sīla would
protect us. Similarly samādhi would protect us. And if we
practice vipassanā with sati it will show us with absolute
clarity, how to see things as they really are, and that will be
the ultimate protection and the path to wisdom.
Due to our ignorance we habitually select or choose
what we like and prefer. This is a very innocent act that we
have been doing all our lives. However, beneath this in-
nocence lies the dangerous tendency to establish and re-
inforce our self-view, conceit and greed, and thereby per-
petuate samsāra.

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 Dhamma Talk 6
Katamoca bhikkhave paţiccasamuppādo?

Avijjāpaccayā sankhārā, sankhārapaccayā viññānam

viññānapaccayā nāma-rupam, nāma-rupa paccayā salāyatanam
salāyatanāpaccayā phasso, phassa paccayā vedanā
vedanā paccayā tanhā tī tī

The Buddha taught that even though our bodies will

become frail and diseased, our minds are able to retain
the vitality and alertness. If we are able to watch with as-
tute awareness, the five khandas – rūpa, vedanā, saňňā,
sankhāra, viňňāna – as they arise, or if we are able to see
the conditioned nature of these five aggregates, then we
will be ‘awake’ and will retain a sharp alertness during the
ageing process. The Buddha described this in detail in the
Nalkulamātha Nakulapītha Sutta. Usually after about the
age of forty the body begins to deteriorate and our health
begins to suffer. Yet, if we had started meditation early in
life and had we cultivated sati, then even though disease
takes over we will be able to maintain awareness and watch
every event it arises with a clear state of mind.
If during meditation we are able to immediately note
each time the attention shifts from the primary object to
a sound/pain/thought, and if we are able to instantly note
each time the attention reverts to the primary object with-
out any regret or remorse, then clarity of mind is manifest.
This confirms increasing equanimity and the ability of the
meditator to track consciousness – viňňāna – as and when
it chooses one sense organ over another. And this is a point
at which we can interrupt this chain of events and disrupt

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the perpetuation of samsāric cycle. Instead, our folly is that,
at such a moment we claim this choice made by the viňňāna
as me, myself or mine, and as a result we get carried away
by such sense-engagements. Through our engagement and
reactions to such sensory transactions we nourish viňňāna
and perpetuate its existence. We also fail to understand that
during each sensory transaction, during that one thought-
moment it will always be only one sense organ that will be
engaged. We fail to realize that during that process we ne-
glect or render inactive the other sense-stations.
This selective choosing of just one sensory interaction
is entirely governed by our own preferences, likes and our
greed – tanhā. In the Satipatthāna Sutta the Buddha attrib-
uted this preferential selection due to our greed and craving
- Tatra tatrābhi nandani...seyya tīdam kāma tanhā, bhava
tanhā, vibhava tanhā. In order to know this particular selec-
tion and to be thorough about which sense-impingement
was chosen at a given point, one has to spend at least a few
thought-moments with a relevant sensory engagement.
Sati/appamāda has to be particularly strong for this under-
standing to take place successfully, and that is indeed the
vipassanā teaching.
The nature of the mind is such that the shift from one
object to another is extremely swift. Therefore being able
to catch it, is by itself a remarkable achievement. When the
yogi realizes that it is possible, on his own accord to catch
this fickle and unpredictable mind – often likened by the
Buddha to a mad monkey who jumps from branch to branch
- the yogi develops a lot of confidence and will know for the
first time that without any external support and on his own,
he is able have control over the mind, albeit it maybe for just
a split second. This is a remarkable realization. According to
the saptha visuddhi method (seven stages of purification),

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the yogi would then be free of negative doubts and would
have reached the stages of kankāvitharana visuddhi or
maggāmagga ňānadassana visuddhi (stages during which
the yogi’s doubts in relation to whether he is progressing or
regressing and what is the Path or what is not the Path, tend
to get cleared). This is a significant development but every
yogi will not necessarily experience this.
Even though this freeing of doubt is not a powerful
self-confidence as what one would reach at the moment of
stream-entry, this is an important hurdle to cross and is a
critical milestone in one’s meditative path. This is the stage
when the yogi will know with certainty, when his sati is pres-
ent or absent, and similarly with viriya, saddhā, samādhi.
The yogi by then would have completed seven purifications
and would gain some eligibility to understand experiential-
ly, the paţiccasamuppāda. It is only such a yogi who would
be in a position to catch the very moment that the mind will
leap from the object of meditation to a sound/pain/any oth-
er sense impingement. An essential pre-requisite for a yogi
to cultivate this ability is, that he will not choose or judge
the object/sense-impingement to which the mind will leap,
i.e, the yogi must invariably cultivate a choiceless aware-
ness with upekkha. If not, and if we measure the object as
good/bad, happy/sad then we have not really achieved a
purification. It is this ‘choosing’or ‘judging’ that act as a fet-
ter and binds us to samsāra.
If we continue to feel distressed each time the mind
shifts from the object of your attention to another – and if
this is the trend during sitting/walking meditation or when
engaged in day-to-day activities, then it means that the yo-
gi’s self-confidence is yet to ripen and mature, and that fur-
ther practice is needed for elimination of doubt. This would
also mean that the yogi has not yet cultivated choiceless

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awareness and that he still has a judgmental mind set, and
that his reactions are determined by his inner hidden defile-
ments like greed, hatred and delusion.
If the yogi reaches a stage where during walking medita-
tion for instance, while noting the foot touching the ground,
the attention shifts to a visual-object then the yogi notes
the shift from the feet/ground to the visual-object/seeing,
i.e. kāya viňňāna to cakkhu viňňāna (eye-consciousness).
Then simultaneously he can note the nāma-rūpa that occur
in relation to the visual-object and seeing. If he had noted
the eye-consciousness as simply the process of ‘seeing’ and
if he is able to only recognize the particular salāyatana that
was activated (in this case the eye/visual object/seeing),
then that yogi has developed a special skill. This type of
contemplation helps to recognize how, during a split second
the mind shifted from the feet/ground to the eye/visual-
object. In fact this is also a powerful method to ‘tame’ this
unpredictable and constantly flitting mind.
On the other hand, we may find that we have been com-
pletely overpowered by the visual-object and been carried
away by the seeing while still engaged in walking medita-
tion. The reasons for this could be simply monotony and
boredom with the walking. Then we should be aware and
ask ourselves as to whether we are actively ‘looking’ at the
object or whether we are passively ‘seeing’ it. Initially it
was just ‘seeing’ but subsequently this passive event can
be replaced by actively ‘looking’, i.e. active formations – ce-
tana – would have been introduced. Then the contempla-
tion should be on ‘looking’ ‘looking’ (and not focused on
the visual-object or on ‘seeing’ ‘seeing’) because it is now at
the stage of cakkhu viňňāna. Suddenly the yogi may realize
that his attention had been taken over by the ‘seeing’ and
then he will swiftly return to the walking meditation that he

95
had been engaged in. This realization could happen seconds
or minutes after the attention was taken over by the visual-
object.
When the yogi thus reverts the attention to the feet/
ground from the visual-object/eye, he should be fully aware
of the transition. He should know how his eye-conscious-
ness shifted to body-consciousness. This is difficult but
must be practiced by the yogi. When the yogi’s meditation
practice improves, he will have a natural interest to devel-
op a mature and seasoned sati. This is when the yogi will
be equipped to watch how the attention moves from one
sense-organ to another with absolutely no prior warning.
When that happens, instead of experiencing remorse or re-
gret, the yogi should be in a position to contemplate each
such shift of attention with complete equanimity. It is only
then that we will realize how fickle and unpredictable our
mind is and also how vulnerable we are, when we are with
all six sense-doors open. This is the reality in daily life.
The ability to observe this unpredictable mind-shift from
sense-organ to sense-organ, opens the door to the realiza-
tion that everything is so ephemeral and subject to transfor-
mation. This indeed is the realization of the Buddha’s teach-
ing on anicca. However, when faced with this situation we
have remorse that we can’t keep the mind on one object.
Therefore we need to understand three teachings in rela-
tion to this:
1. This rapid and unpredicted shift of the mind demon
strates that everything is subject to impermanence – an
icca.
2. This is a very tiring exercise and the mind is fatigued as
a result of this continuous movement
3. It is totally beyond our control

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When in meditative environment (like attending a Retreat
such as this) we will notice that there are many occasions
when we can keep the mind on one object. We may also be
able to note when the mind shifts from one sense-object
to another, and we may begin to feel that we have at least
some amount of control. This can happen during a sitting
or a walking session. Yet we will realize that we can never
totally prevent the mind shifting. If we get distressed due to
this stubborn mind and if we blame ourselves, then we are
unnecessarily creating problems by claiming ownership to
this natural behavior of the mind. The Buddha has taught
us to disclaim this shifting mind as ‘not me, not mine, not
myself’. Instead of experiencing grief and regret over this
natural phenomena, the Buddha taught us to train in medi-
tation by first establishing ourselves in strong sīla, and then
to suppress the hindrances through samādhi and then to
face this issue by using a powerful torch to flash the beam
of light to wherever the mind shifts. Then the spot-light will
always be on the mind, wherever it goes. The torch and
the beam of light will be sati, thus knowing each and every
movement of the mind.
Fortunately, the attention can shift to only one of six
stations – eye/seeing, ear/hearing, nose/smelling, tongue/
tasting, body/touching, mind/thinking. And a skilful yogi
will be able to catch each shift by using the contemplation
we referred to earlier. When the attention is on the feet –
‘touching touching or walking walking’ and then when he
sees a bird or cat , ‘seeing seeing’. This is an exercise that
should be practiced all the time. We should also know and
be pleased, that the mind’s attention can only be with one
object/sense-organ at a given time, so that we will generate
defilements from only that particular station. All other five
sense-organs at that given moment are not functional.

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This is why the Buddha asked us to practise using sati so that
we can capture the very thought-moment where the mind
shifts from one to another. Capturing the thought-moment
alone is a huge protection for us because we would have
by then isolated that mind state and thereby prevented the
generation of defilements.
In the Malunkyaputta Sutta (SN) the Buddha refers to this
teaching in depth. Venerable Malunkyaputta was a bhikkhu
who was old in years and he asked the Buddha to teach him
a suitable object for meditation so that he could practise in
seclusion. The Buddha initially asks him why this question
is posed, since this topic had been dealt with by the Bud-
dha so many times and meditation instructions had been
given to him previously. Then the Buddha asks Venerable
Malunkyaputta: ‘if there is an object in this world that is not
visible to anyone, and no one sees it now and nor will any-
one see it in the future, can such an object generate defile-
ments? Similarly – a sound, that was not heard before, nor
can be heard now nor will be heard later, can such a sound
generate defilements?…and so on’. The answer is ‘No’.
The Buddha then said that our mind will generate de-
filements only from the sense-object/organ that we meet
during a given thought-moment. Not the thought-moment
before or after. Therefore remorse and regret about the
past, or planning and anticipation about the future are a
fruitless exercise. It is only the process of remorse or plan-
ning that will generate defilements and not the events that
led to it. Unfortunately today, the stress levels in society are
huge and the tensions people have about the problems of
the past and those anticipated for the future, are incompa-
rable. People can never be in the present moment, because
they would be either analysing the past or preparing for the
future.

98
 Therefore, the Buddhas’s teaching to Venerable Malunky-
aputta is to be totally with the present moment always –
be it the breath, the rise and fall of the abdomen, a sound,
a smell, a thought or any other sense input. And that too
should not be claimed as ‘me/mine/myself’. Training in such
mindfulness practice would offer the highest form of protec-
tion to the yogi. The yogi will then become skilled at knowing
the present moment and the relevant nāma-rūpa at which
the yogi’s attention is on, i.e. he will know the sense-organ,
and sensory interaction that is taking place during the pres-
ent moment - nāma-rūpa paccayā salāyatana. If the yogi
becomes a little more aware he will know that these events
are taking place during the present moment totally free of
his own will/volition or his control. The events and sensory
transactions that take place through our own will are very
few in comparison with those that aren’t.
The day we decide to disclaim and let go of these in-
teractions we will feel free and unburdened. Our problem
is that society will judge such persons as being insensitive
and aloof, and therefore this would not be a label that most
people would wish for. If we become spiritually mature then
we will know when these sensory transactions occur and
also when contact leads to feelings - nāma-rūpa paccayā
salāyatana, salāyatana paccayā phassō, phassa paccaya
vedanā. Then we will know whether a pleasant feeling,
unpleasant feeing, or a neutral feeling was experienced
and also whether our feelings generated greed – vedanā
paccayā tanhā. Such a yogi will gain the ability to dissect
the entire process of the sensory transaction with precision,
and to discover that this is simply a process that occurs. No
advanced or sophisticated instrument in the world would
enable us to do this.
The problem is that, when contact with the sense im-

99
pingement occurs the resultant feeling (vedanā) will be fol-
lowed by either like or dislike, and these will disturb our
mind and cause some tension. Thereafter we will not stop
with that but will take this further and analyse the reasons
for our likes/dislikes and ponder on related matters.
The Buddha taught us to stop with just the ‘seeing’,
‘hearing’, ‘touching’, ‘knowing’, etc. and to not go further
with analysis, calculations, regrets and remorse. Our hid-
den/dormant defilements (anusaya kilesa) lead us along
this path of mental proliferation (papanca) rendering us to-
tally helpless and vulnerable, and eventually we succumb to
these dangerous defilements. We should not be distressed
because this has been the pattern that has existed always,
but the difference is that now we are being trained to watch
the process with an objective and equanimous mind. After
repeated observation using a fine-tuned sati, one day we
will be able to watch this process happening at each sense-
door as soon as it happens, and see it as though it was hap-
pening outside me/mine/myself, i.e, we would have then
learnt the art of disclaiming these processes.
Then we would be in a position to capture the moment
before the coarser defilements take root - before our feel-
ings generate greed or irritation, and before they are dis-
played overtly as vītikama kilesa or before they become
pariyuţţāna kilesa. That would be a great mile stone in the
development of the sāsana. Instead, if we keep remem-
bering our failures and if we keep regretting or being re-
morseful at what we couldn’t do or didn’t achieve, then that
would be a grave mistake. We have been taught to begin
the practice with what we can easily experience first, and
then subsequently move towards deeper levels of teach-
ings. The important lesson is that we must begin the prac-
tice, and the rest will fall into place.

100
 Vipassanā practice focuses on initially using the most
predominant object as the primary object, and to use that
to begin the practice. Thereafter, gradually the work be-
comes easier than at the beginning.
In the case of ānāpānasati, the in/out-breath will even-
tually become indistinct, and similarly during sakman, keep-
ing continuous awareness on the movement of the feet will
come very naturally. Then the yogi’s task would be to simply
allow the viňňāna to do what it seeks and to only watch,
sans any aspirations or volition. But the yogi will soon re-
alize that this 'dedicated awareness' or 'choiceless awake-
ness' needs a very much more astute sati than when ac-
tively contemplating on a meditation object.
The yogi’s sati needs to be sharp and always very alert
to see the tricks the viňňāna plays. It would almost behave
like a spy, and remain hidden and unseen, so that capturing
the movement of the viňňāna will be done surreptitiously.
But even when it detects the generation of defilements it
will simply watch and note them only. This is the only way
we can capture the arising and ceasing of the defilements or
kusal thoughts. If we watch this scenario with an interven-
tionist mind-set we will never tolerate the arising of hatred,
irritation, jealousy or excess greed. We will want to imme-
diately interrupt it arising and thereby escape seeing the
natural cessation of such defilements. Similarly we are likely
to grasp and get attached to pleasant thoughts, and thereby
not see them fade away. We should remember that when it
comes to wholesome (kusal) thoughts or defilements of the
mind, they both behave in a similar manner, in that they will
all arise, peak and then fade away.
When the yogi’s sati matures sufficiently he will then be
able to see the arising-peaking-cessation of all five khan-
das, and I would suggest that vedanā is the most suitable

101
place to start this exercise. In the case of ānāpānasati ob-
serving the arising-peaking-falling of the in and out- breath
(rūpa khanda) is recommended. Similarly during sakman,
the lifting-moving-placing of each foot. It is difficult to get
used to this but once the yogi develops the skill it becomes
easy. Yet, I would recommend that vedanā is a challenging
and interesting place to start with.
In this context I would like to recommend an excellent
sutta in the Samyutta Nikaya, Vedanā Samyutta – Chul-
avedalla Sutta. The Sutta describes a very subtle Question
and Answer Dhamma discussion between Arahant Bhik-
khuni Dhammadinna and Anagārika Visākha.
Question by Anagarika Visakha: ‘What is the plea-
sure and pain experienced in a pleasant sensation (sukha
vedanā)?’
Answer by Arahant Bhikkhuni: ‘When the sukha vedanā
arises it gives pleasure but when it leaves it causes pain’
Also, whenever the sukha vedanā arises, the rāga anu-
saya (dormant defilement of greed) surfaces alongside. We
experience this during meditation when the breath calms
down and we become temporally free of the hindrances,
then we feel a pleasant sensation. We feel very happy and
willingly embrace this happy sensation. Because we are cap-
tivated by the rāga anusaya at such a time, we are oblivious
to the fact that when this pleasant sensation leaves we are
going to feel unhappy.
Question by Anagarika Visākha: ‘What is the pleasure
and pain experienced in an unpleasant sensation (dukkha
vedanā)?
Answer by Arahant Bhikkhuni: ‘When the dukkha
vedanā arises it causes pain but when it leaves it gives plea-

102
sure’
Again, alongside an unpleasant sensation there will be
the hidden defilement of irritation or hatred (patigha anu-
saya). Therefore we eagerly await the disappearance of the
unpleasant sensation.
I would also like to refer to another sutta from the Sa-
myutta Nikāya – Salla Sutta – where the Buddha asks us to
consider being stabbed by a sword (salla = pointed object
like a sword) and the pain we would experience. He then
says to consider that at the same place another incision is
made from a similar sharp object and then asks us to re-
flect on the pain, which then becomes two-fold. This simile
shows the first pain as dukkha vedanā and the second pain
as the anger or irritation (patigha) we experience towards
that vedanā. This is an unbearable experience
The Buddha asks us to see patigha as distinct from duk-
kha vedanā that gave rise to it, and to see it fade away. Fur-
thermore he asks us to see these two feelings as two distinct
and separate experiences. This is a difficult task, but it can
be done, provided we can catch the patigha as soon as it
arises. For this we need astute awareness, a sharp sati. The
day we can actually see dukkha vedanā and when we can
see patigha towards it fading away, and we eventually see
the beginning, middle and end of the dukkha vedanā, that
is indeed a tremendous achievement. We will then realize
that the reason why we couldn’t see the patigha towards
the dukkha vedanā was because we hadn’t actually seen
the dukkha vedanā as it really was i.e, that it had a begin-
ning, middle and end.
At such a stage of realization, the stress and tensions
we experience due to physical pain or due to sadness/un-
happiness become much more bearable. We will then learn

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to see such dukkha vedanā as a process and as a dhamma
phenomenon. We need to learn to see all the incidents in
our life in the same way, i.e. that they all have a beginning,
middle and end. If we catch these at the beginning and if
we can watch these fade away, then the resultant problems
and issues would be minimum.
In fact I advise yogis to welcome problems and pain dur-
ing meditation. Because these pains and problems present
unique opportunities to us to observe the first Noble Truth.
With advancing sati, we should make a pledge before at-
tending each Retreat that we will be able to tolerate pain
and discomfort more than we did during the previous occa-
sions.
Question by Anagarika Visākha: ‘What is the pleasure
and pain experienced in a neutral sensation (adukkhama-
sukha vedanā)?’
Answer by Arahant Bhikkhuni: ‘When the neutral sen-
sation (adukkhamasukha vedanā) arises, if we recognize it
there will be pleasure, but if we don’t recognize it there will
be pain’
This is more complicated since the neutral sensation
(adukkhamasukha vedanā) is difficult to recognize. We
usually experience it as a state of monotony and boredom
and we will always seek a change, and thereby not allow a
chance to recognize its beginning, middle and end. This is
the reason why we always distract ourselves by watching
TV, making a phone call, having conversations with friends
or doing various things when we feel bored. Boredom is in-
deed adukkhamasukha vedanā, but we never watch it or
can appreciate its presence. In the Majjhe Sutta the Bud-
dha clearly states that the Path to nibbāna is through aduk-
khamasukha vedanā – and not through sukkha or dukkha

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vedanā. Yet our ignorance is such that we will never be pa-
tient and watch it, because we are too impatient to change
the situation since boredom sets in. This is why we will nev-
er learn the middle path.
During meditation whenever we experience a sense
impingement at each sense-door, if we can watch the im-
pact as it occurs, and if we can see the sukkha and watch
for the rāga anusaya in its wake, and similarly the dukkha
and the patigha anusaya, then we will be ready to see the
adukkhamasukha vedanā which falls into neither of those
categories. This is the most unique feature of vipassanā
meditation. When during breath meditation, when the in
and out-breath become indistinct and not obvious, we will
experience a stage where we will have sati and samādhi,
but not feel the breath sensation as we did before. Such an
‘eventless’ state maybe experienced as a neutral sensation.
Usually we would feel quite bored and uneasy at that point
and we may take a few deep breaths or breathe faster. This
is when we don’t allow adukkhamasukha vedanā to set in
and instead we opt for an eventful situation. The Buddha
advisesus to stay in that neutral situation and to watch what
happens, instead of falling asleep or walking away. It is only
then that we will experience pleasure.
This is why the arahant bhikkhuni replies saying that
knowing adukkhamasukha will eventually bring pleasure,
and that not knowing it will bring pain. The yogi who does
not know will constantly have doubt as to whether the
meditation is progressing or not. This is how we sacrifice
the middle path that leads to nibbāna. I am confident that
during our daily lives we experience this neutral sensation
at least 85% of the time, but we don’t realise it. Because
each time it raises its head we feel bored and we engage
in a multitude of activities that will mask it. The day we

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begin to appreciate this sensation we will understand our
meditation practice better, and we will know with certainty
when the breath calms down that it is indeed the heralding
of adukkhamasukha vedanā. We will also know that our de-
filements lose their potency during that stage, that we can
begin to understand upekkha and that we are stepping on
to the middle path or moving towards nibbāna. The primary
reason for circling samsāra for aeons is our inability to rec-
ognize this state.
The character of adukkhamasukha vedanā is such that
it is not colourful or exciting and it does not undergo trans-
formation, as opposed to sukha and dukkha vedanā. It is
a state of seclusion and is free of any disturbance. This is
something that the viňňāna will not tolerate and therefore
will always suggest a change and will bring the yogi back to
square one, where he began. This indeed is the samsāric
journey. Remaining in a state of adukkhamasukha vedanā
does not take us in the circuitous route, but instead leads
to infinity and to nibbāna. But those who constantly seek
kāma or sense pleasures view this neutral sensation as in-
sipid and they view it with trepidation and fear.
The Buddha taught that, vedanā paccaya tanhā is a vul-
nerable link in the chain that can be broken with diligent
effort.

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 Dhamma Talk 7
Katamoca bhikkhave paţiccasamuppādo?

Avijjāpaccayā sankhārā, sankhārapaccayā viññānam

viññānapaccayā nāma-rupam, nāma-rupa paccayā salāyatanam
salāyatanāpaccayā phasso, phassa paccayā vedanā
vedanā paccayā tanhā tī tī

When describing the six sense-doors and the impact of

the relevant sense-impingements, the Buddha taught that
until phassa (contact) takes place we will never be able to
understand the mechanism of each sensory transaction,
This would be the case even if we had a very sharp sati. He
referred to this teaching on many occasions and in a variety
of Suttas. After contact takes place the resultant vedanā
will invariably lead to tanhā and tanhā will eventually lead
to dukkha. That is an inevitability. Unless the yogi’s sati is
exceptionally sharp and he manages to catch vedanā as and
when it occurs, the above sequence is to be expected and
thereafter in accordance with kamma vattha, kilesa vattha,
vipāka vattha the samsāric journey will necessarily contin-
ue. This brings into focus the powerful message that, phas-
sa is the key juncture which will determine the sequence
of events that will follow a sense impingement, i.e. it will
either perpetuate samsāra (as described above) or it will
direct the yogi towards realizing nibbāna.
We should remember that consequent to phassa, we
experience vedanā from only a fraction of what we came
into contact with. This is particularly so in a person with a
discursive mind. As Arahant Bhikkhuni Dhammadinna ex-
plained in the Chulavedalla Sutta, the reason why we aren’t

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able to see the beginning, middle and end of a dukkha/suk-
kha vedanā is either the patigha/rāga anusaya that mask
and camouflage it. And similarly, why we aren’t able to ap-
preciate adukkhamasukha vedanā is the avijjā anusaya that
lies beneath. A seasoned meditator will awaken to this fact
and know when adukkhamasukha vedanā arises and will be
happy, because he will know that this is the route to the
middle way and to nibbāna. This is possible during formal
meditation sessions as well during daily life. But a non-med-
itator will first, not recognize this valuable sensation and
second, he will be exceedingly uncomfortable when faced
with this and will experience boredom and monotony. It is
such a person who will seek comforts and finds great delight
when faced with pleasurable circumstances .But it is also
such a person who will weep and wail when faced with sor-
row. Although we spend the bulk of our daily lives in neither
sukha or dukkha but in adukkhamasukha vedanā, sadly we
don’t realize this. During sitting meditation when the mind
becomes extremely refined we can actually ‘touch’ this sen-
sation with our mind. But to know this and to experience
that sensation our sati and samādhi have to be exceptional.
This will give a significant boost to our spiritual life.
The role of sati is therefore to sharpen our ability to
experience every touch and every sensation, to the full. If
sati is weak then we will spend our lives chasing pleasures,
always, and will not realize that such a chase will end in suf-
fering without exception. Thus our lives are spent oscillat-
ing between pleasure and pain – like a pendulum. Thus we
neglect seeing the middle path and fail to understand the
spirituality that lies within. If we diligently practice medita-
tion and endeavour to see the beginning, middle and end
of every sensation (pleasurable, sorrowful or neutral), then
we will experientially realize that if we see every sensation

108
with a sharpened sati we will be guided towards spiritual
wisdom (paňňā); whereas if we neglect to do so, every sen-
sation will lead to tanhā.
In Burma, prior to the popularization of Maha Si Say-
adaw’s meditation teachings, a famous teacher named
Mogok Sayadaw taught a practice of meditation which was
entirely based on the paţiccasamuppāda. When describing
the links of Dependant Origination he taught that the easi-
est link to break in this chain is vedanā paccaya tanhā. He
asked yogis to change this link to - vedanā paccaya paňňā,
simply by using a sharp sati and by catching the vedanā as it
arises so that the yogi can see its beginning, middle and end.
Thereby we willfully train our minds to watch and prevent
the surfacing of rāga, patigha and avijjā anusaya, which
would invariably surface had our sati been not strong. We
will then reach a stage where we will be able to face sukha
and dukkha as the same, with an equanimous mind set. At
such a stage of realization we will be able describe an aver-
age day, an average sitting/walking meditation session with
equanimity, with no reference to either pleasure or pain –
but with an awareness of the neutral sensation. For this, a
high degree of preparedness is essential.
This meditative experience on vedanā is very spe-
cial and the Buddha asked us to cultivate it with repeated
practice. We will then understand, that when we regularly
oscillate between the extremes of pleasure and pain, we
always do so whilst passing the mid-point, i.e, the neutral
sensation. You will not notice this, but we also pause for
a very brief moment at the mid-point before swinging to
either extreme – exactly like how a pendulum swings in an
old fashioned grandfather clock. If we watch a grandfather
clock with a set of weak batteries, we will notice that when
the batteries eventually wear out, the pendulum will stop at

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the midpoint – and this point is our simile for adukkhama-
sukha vedanā.
Often we ask the question:
Why is it that vedanā is always followed by tanhā, even
though the vedanā is a dukkha vedanā?
If we experience a pleasant sensation then as described,
the rāga anusaya invariably follows unless we are exceed-
ingly watchful. Similarly when experiencing an unpleasant
sensation the patigha anusaya raises its head. But this ha-
tred/anger takes place only because we have a hidden de-
sire for something else. For instance, when we feel irritated
when seeing something we dislike, the irritation arises be-
cause we hadn’t seen what we liked to see, thus showing a
tanhā beneath. And we will never experience such an irrita-
tion unless we have a hidden desire (rāga) for something
else. This is how we fail to appreciate the present moment
or we dislike and reject the present moment, in favour of
anticipating and wanting something more favourable in the
future. Consequently, the hopes and aspirations we have
for the future will always hide and camouflage the dislike
we have for the present moment. This is how the truth of
discontent with the present moment is intentionally sup-
pressed and not looked at.
This forms the basis of describing kāma tanhā, bhava
tanhā and vibhava tanhā. Kāma tanhā/rāga = the desire to
please the six senses.
Kāma guna = visual objects, sounds, flavours, odours,
touch, thoughts/ideas
Bhava tanhā/rāga = the desire to perpetuate the plea-
sures derived from the senses well beyond the present mo-
ment, and the accompanying desire to enable those near

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and dear, to experience the same sense pleasures. This is
an extension and overflow of one’s own kāma tanhā to ex-
pansive proportions. Such a person would be sacrificing the
present moment and the contentment within, to something
bigger and beyond. When this desire cannot be fulfilled in
accordance with the expectations, there is an irritation or
hatred in the mind of such a person. This can be a very de-
structive emotion leading to depression and even suicide.
This is described as vibhava tanhā, and is classically seen
in the mind set of the so-called guardian angels of ‘Sinhala
Buddhism’. They will criticize and even unleash violence on
those whom they feel will not ‘protect’ Buddhism and will
even neglect their own spiritual development in favour of
such a cause.
This is how, even when we experience a dukkha vedana,
the result is tanhā because the patigha that is generated in
response to dukkha is always due to tanhā for something
better, which lies hidden beneath. The manner in which
tanhā can instantly switch to patigha (as is the case when
kāma tanhā eventually ends up as vibhava tanhā) is beyond
comprehension by even a logical mind. And this indeed is
the Buddha’s teaching, that the root cause of all suffering is
tanhā. It takes a lot of understanding to realize this switch
from tanhā to patigha, and we may never see it in others.
Similarly the switch from compassion (karuna) to patigha,
and the switch from metta to rāga. Hence the importance
of understanding these emotions carefully, particularly
when practicing these types of meditation (e.g metta medi-
tation).
With a well developed sati the yogi will be equipped
to see vedanā - its beginning, middle and end - and to see
the mechanism that operates beneath. Such a yogi will be
equipped to transcend vedanā and subsequently, instead of

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taking the traditional path- vedanā paccaya tanhā - he will
be able to reach vedanā paccaya paññā. This is a critical link
in the paţiccasamuppāda that can be severed, provided the
yogi has an advanced sati so that in transcending vedanā
he will be able to see the beginning, middle and end of
tanhā. This is a key teaching in the vipassanā practice. And
seeing the end of tanhā would be a key factor in eliminating
the cause of dukkha.
I would like to highlight the importance of tanhā in rela-
tion to the four nutriments that perpetuate the samsāric
journey. All four nutrients have tanhā as the proximate
cause . This does not operate overtly, but tanhā feeds and
nourishes these samsāric nutriments in a subtle and sur-
reptitious manner. They are:
Kabalinkāra āhāra = edible food
Phassa āhāra = contact
Mano- sañcetanā āhāra = mental volition
Viññāna āhāra = consciousness
Kabalinkāra āhāra - The greed for edible food and the
consequences of eating without any control over what or
how much we eat, have been described by the Buddha in
great detail. This is why meditating yogis are recommended
two meals only and similarly monastics take only one/two
meals a day. Greed for food is an impediment for a medita-
tive life and will result in accumulating kilesa. The Buddha’s
teaching is that we should reflect on why we take food and
this is incorporated into the monks’ disciplinary code. The
reflection should be that we take food to quell our hunger
and to only maintain the body; and to not promote beauty
or to attract others, nor as an aphrodisiac. To be satisfied
with the food that is offered during piņdapāth, to not be un-

112
happy if no offerings were made, and also to not measure or
judge any other monk on how he utilizes the piņdapāth of-
ferings. The teachings on alms food have been given in great
detail, and as appropriate to monks observing sāmanera
sīla and bhikkhus observing upasampadā sīla. All of this was
given as advice so as to not allow generation of kilesa.
The Buddha taught all yogis and monks/nuns to eat
mindfully and to take each mouthful, slowly and silently.
Maha Si Sayadaw taught that monks and yogis should re-
flect on the four elements that comprise all edible food.
Furthermore he said to reflect that the body too is made
up of four elements, and that eating is simply a combina-
tion four elements meeting one another, and that there is
no person/self involved, but that it is only a process only.
Venerable Sāriputta advised that when eating, to always
stop before the stomach becomes full and to drink water in
order fill the space in the stomach.
In the Lathupikopama Sutta it is indicated that it is the
night meal that generates the most amount of kāma and
that refraining from dinner will aid the observance of a
brahmacariya (celibate and holy) life style. This is a practice
that even lay yogis can adopt together with a brahmacariya
life style, and such a practice will be helpful in furthering a
meditative lifestyle.
The Buddha’s teachings on partaking edible food em-
phasized on the curtailment of greed and over indulgence,
and not on issues like the merits or demerits of eating ani-
mal flesh or controversies connected to vegetarianism. The
offering of a meal to a monastic who lives on alms food, or
even the thought of making such an offering yields much
merit. Such is the importance the concept of dāna and giv-
ing others, i.e. of letting go.

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 If we take the example of breath meditation, practitio-
ners will know that after the breath calms down and our
mind is in a settled state, we will be either rewarded with
a pleasant mental state – sōmanassa, or pīti (rapture) or
sukha (joy). Or the opposite can happen during breath
meditation – we may experience severe pain or unpleasant
sensations. These may be with volition (cetanā) or without.
The Buddha teaches us to disclaim and let go of either type
of sensation, pleasurable or painful , with a mind set of giv-
ing - cāga, relinquishment -patinissaggha, being free - mut-
thi, with no attachment –anālayo.
This is the identical mindset that we need to adopt with
regards to other forms of āhāra – like contact (phassa), men-
tal volition (manō sancetanā - sankhāra) and consciousness
(viññāna). These all appear during deeper stages of medita-
tion and disturbs the yogi. The yogi may be presented with
plans, projects, ideas and new innovations. These are very
encouraging and seem praise worthy, but they should be
disclaimed as not me/mine/self, because if not, defilements
are generated, and samsāra is lengthened.
The Buddha taught nine types of contemplative thoughts
(vitakka) that may appear at this stage in meditation :
Kāma vitakka, vyāpāda vitakka, vihimsā vitakka = these
three types are directly connected to kilesa and may even
lead to the yogi creating overt transgressions like breaking
sīla - precepts.
The other six types of thoughts that appear when the
yogi gets deeper into meditation. They are more tricky, cun-
ning and surreptitious in that they appear very sensible and
that they will generate goodness. But, we are warned that if
we encourage and indulge in these they have a huge poten-
tial to worsen tanhā, diţţhi, māna of the yogi.

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 The other six are:
Gnāthi vitakka = wanting to share the yogi’s meditative
experiences and teach those near and dear. This results in
sacrificing the present moment awareness. The yogi will
never be able to realize that the yogi is in fact nourishing his
own tanhā, diţţhi, māna.
Janapada vitakka = a compulsive need to access infor-
mation and news regards the society and the world. This
seems very innocent but it is a very distracting thought that
can take away the yogi’s focus of attention and being in the
present moment.
Parānaudayatha patisamyutta vitakka = an irrational
compassion for others and wanting to help them to seek
liberation, even though one’s own journey on the Path is
yet incomplete. Often such a yogi will consider that the
teacher is offering insensitive advise and is lacking in com-
passion. Such a yogi will also be distracted from the present
moment, and get wrapped in those humanitarian thoughts
and once again could get lured through tanhā, diţţhi, māna.
Amara vitakka = The yogi begins to generate thoughts
about his health and well being, determining to take ade-
quate exercise or yoga, and will take dietary precautions,
so that he will maintain good health. He pledges to not die
and keeps pondering over these irrelevant thoughts, thus
sacrificing the present moment and again, increasing tanhā,
diţţhi, māna.
Lābasathkāra patisamyutta vitakka = The yogi thrives
on praise, assets and self aggrandizement. He pretends he
doesn’t need or enjoy such benefits, but actually does and
keeps contemplating on these. Once again the yogi will sac-
rifice the present moment and get lured by tanhā, diţţhi,
māna.

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 Anavamyutthipatisanyuktha vitakka thought of being
pure and not making the same mistakes of the past.
Yogis or their teachers who get swayed by accolades and
praise often do not practice meditation for the purpose of
reaching nibbāna. It is sometimes done purely to satisfy a
mundane objective, which will once again trap that person
into the kāma lōka.
These types of ‘thought-conceptions’ (vitakka) surface
after the breath settles and the yogi passes the stage of
kāyānupassanā, and after vedanā have been tolerated and
transgressed to a degree, and the yogi with full awareness
meets the upakkilesa connected to saññā – which manifest
as perceptions/memories of the past or anticipations of the
future, and the ability to read minds and communicate per-
fectly with others. He is now facing citta sankhāra .
Manosancetanā āhāra are both deadly and decep-
tive. These seem exceptionally noble and praiseworthy.
No one will contest this view. Unfortunately, the yogis who
get trapped into these situations are actually the ones with
most merit and most ‘successful’ in their practice. These yo-
gis who have great potential unfortunately succumb to the
temptations offered by praise and assets, and often meet
with a disastrous end. This is why it is important to protect
ones’ humility and simplicity especially when treading this
Path. Association with a wise teacher is essential to be able
to understand and realize these traps that māra lays out for
the yogi.
Therefore at this stage one must continue to meditate
with no aspirations. The Brahmas and devas venerate those
who meditate for no apparent reason, sans all desires and
expectations.
When a yogi moves ahead and reaches a stage where he

116
develops equanimity - upekkhā - to all sankhāra or engages
in paţivipassanā he will probably not know whether he is
actually meditating or whether it is happening automatical-
ly. Such a yogi will have no expectations whatsoever.
Viññāna āhāra – is when we get a thought/idea, we
immediately evaluate and judge if it is good/bad, correct/
incorrect and create similar divisions in our mind. Therefore
we must not embrace the Dhamma with attachment, be-
cause it will also generate tanhā, diţţhi, māna. The Dhamma
is purely a raft which will help us cross the river to the far
shore. The day we reach a stage where we allow the medita-
tion to proceed on its own with no sign or object (nimitta)
and with no external interference, and if we seem to be
not defined by time/space, then viññāna will cease to be a
nutrient (āhāra ) for the samsāric journey. But this is a stage
where loneliness and monotony set in, and therefore we
need to be fully awake and aware of this state. We would
then be approaching the state of suññatā or emptiness, or a
state of perfect equanimity – tathatāvaya.
As long as we have a judgmental and analytical mind-
set, and as long as we keep measuring others and our own
selves, we will be nourishing viññāna and getting further
away from nibbāna. And during this process we keep col-
lecting cankers/taints (āsava) and keep nourishing the dor-
mant defilements anusaya, thus promoting conceit (māna).
Instead, we must endeavour to be just a human being, hum-
ble and simple, and strive with diligence. That is how the
arahants of the world came to be and their ‘aim’ was simply
to be yet another arahant amongst the rest – simply to be
just another grain of sand in a bed of sand, simply to be an-
other brick in the wall. And such a noble being will have no
attachment in any way to a state that he is in.
Such is the nature of these four nutriments, all of which

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have tanhā as their root cause and which will take us further
and further away from nibbāna. And the manner in which
we encourage and nourish these nutriments, unknowingly
at most times, needs to be reflected on. The most danger-
ous of these being mano- sañcetanā āhāra and viññāna
āhāra . They operate very stealthily and will stalk us as
vipāka (as a cause and effect phenomenon) either in this life
or in another. Yogis should know this at least at a theoreti-
cal level initially, and realize that being in the present mo-
ment with sati for even one thought-moment will protect
us from these samsāric nutriments. And keeping an uninter-
rupted stream of sati during sitting and walking meditation
sessions as well as engaging in day to day activities is indeed
the highest kusal.

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 Dhamma Talk 8
Katamoca bhikkhave paţiccasamuppādo?

Avijjāpaccayā sankhārā, sankhāra-paccayā viññānam

Viññāna-paccayā nāma-rupam, nāma-rupa paccayā salāyatanam
Salāyatana-paccayā phasso, phassa paccayā vedanā
Vedanā-paccayā tanhā, tanhā paccayā upādānam
Upādāna- paccayā bhavo, bhava paccayā jāti
Jāti-paccayā jarā maranam, sōka parideva dukkha dōmanassa
upāyāsāsambhavam tī tī.

Todays talk will be on tanhā and how it propagates at-

tachment and clinging (upādāna) and thereafter the other
links in this chain of dependant origination as described in
the paţiccasamuppāda sutta.
Buddha taught that tanhā was the single cause for all
forms of suffering. Tanhā gives rise to suffering because
we chase pleasures due to greed (tanhā) expecting that
all what we chase behind will give happiness. Then we be-
come disappointed when we realize that all such pleasures
are ephemeral and that they eventually lead to suffering –
dukkha. It is only our ignorance (avijjā) that makes us chase
pleasures, and therefore ignorance is the ultimate cause of
suffering, because it operates from behind and allows us to
generate greed which can never be permanently satisfied.
This is what brings sorrow eventually, i.e. whilst avijjā is
the distant cause for all suffering, tanhā is the proximate
cause. Therefore it is described that although we crave for
sukha/pleasure, we are actually craving for dukkha, and this
is due to the depth of our ignorance. This is the crafty and
deceptive manner in which avijjā manipulates us and drags
us through samsāra.

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 In any situation when we are presented with many op-
tions, we will choose one. This choice is made due to the
taņhā we have for that particular object/person/event/situ-
ation. Instead, if we view everything that is presented to
us with a mind full of equanimity and if we do not choose,
then we will not suffer. In choosing we allow taņhā to do the
selection and thereby create an attachment to that particu-
lar situation/person and eventually end up with disappoint-
ment since that selected item will never yield a permanent
happiness. Dukkha is invariable when the selected object
undergoes transformation. In this equation, taņhā makes
the selection due to the manipulator (=avijjā) working be-
hind the scenes, and this choosing always consolidates the
‘I-Factor’ and self-view. From the options that were pre-
sented to us, the items we did not choose will also undergo
transformation but they will never give us dukkha simply
because we did not choose them with taņhā. The dukkha
that will follow us in samsāra will be generated from the op-
tions that we proactively chose. If with patience we cultivate
a mind-set to pause, and view each option with equanimity
then we may avoid creating more dukkha for ourselves.
Furthermore, if we cling to what we chose then upādāna
follows and that will compound the dukkha that will follow.
Then it would seem like we have clung to dukkha, because
the link between taņhā and upādāna will be this immediate
clinging to the object that we chose. If we can develop our
mind to a situation where we stop at the level of taņhā and
not allow upādāna to follow, then the severity of the duk-
kha to follow will be milder and more bearable. The natu-
ral process that occurs is that we choose because of taņhā
for that particular object/person/situation, and because we
neglect to see all the other options that were before us we
promptly begin to cling, thus yielding upādāna. Therefore if

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equanimity can kick in prior to the choosing, then the yogi
maybe able to see everything more objectively and allow
saner counsel to prevail, thus protecting him from potential
misery.
The Buddha warns that if we don’t apply an equanimous
mind then the chances for clinging are very high and that
the yogi will get entrenched, sunk into the object of his se-
lection, and be addicted to it and claim it as me/mine. The
Buddha recommends that we see this process as two com-
ponents:
1. taņhā leads to upādāna.
2. Upādāna leads to a bhava, and that will generate jāti.
If we predictably keep clinging to what is conditioned
then we will get identified accordingly, thus consolidating
the self-view and lengthening samsāra.
Therefore, considering the above two distinct steps by
which this process takes place, the Buddha saw two weak
points and said: Sabbhe dhamma nālan abhnivesa (noth-
ing in this world is worth clinging to ). Even if we do choose
one object out of many, we should remember not to get
addicted to it, because then the hurt will be less. We should
remember that any disturbance or destruction related to
anything or anybody that we associate with me/mine/my-
self, will always be followed by sorrow. It will be our chil-
dren, our families, our assets, our likes and views that will
yield sorrow. Anything or anybody disconnected to us will
not bring similar sorrow. The greater our likes, loves, attach-
ments to anything/anybody – the greater will be the sor-
row when we have to necessarily part from them. There-
fore having such preferences and assets without clinging to
them and without deep addictions/attachments will spare
us from great sorrow.

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 It is these very personal preferences that increase our
taņhā, māna, diţţhi, and when these are threatened we
get deeply disturbed. If we are able to understand this and
gradually eliminate taņhā, māna, diţţhi then we would have
entered the Path to liberation from suffering and stepped
on the middle way. In the Girimānanda Sutta, the Buddha
advises to identify with the very objects that usually bring
us pleasure, with distaste and dispassionately. He warns
that we should not get enraptured and addicted to these
because they will without doubt, bring sorrow. He says to
consider such objects/people/assets that are near and dear
to you with the anabiratha saññā. If not and if we continue
to regard these worldly assets with great passion and ad-
diction then it will be very hard to even consider death as a
necessary eventuality. This will bring us enormous sorrow
at the moment of disease and death. ‘Letting go’ of such
desires and addictions for our assets and preferences at the
time our mental and physical faculties are well, is what the
Buddha saw as remedy for the invariable dukkha that would
follow.
Ye loke upāyupādāna cetaso adhiţţhānā’bhi
Nive sānusayā te pajāhnāto,
Viramati na upādiyanto
Ayam vuccati Ananda – “sabba loke anabhirata saññā’’

‘Abandoning clinging to the world

Abandoning mental prejudices
Abandoning wrong beliefs and wrong determinations
Abandoning latent tendencies concerning this world,
by not grasping them, but by giving them up, becomes de-

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tached.
This Ānanda, is contemplation of distaste for the whole
world’
(Girimānanda sutta – Kuddhaka Nikāya)
The Buddha advises us to face this reality and to actively
engage in this reflection and contemplation on what we
cling and hold onto. These things we consider as me/mine
and are attached to, occur due to our taņhā as well as due
to the dormant defilements like anusaya. He asks us to do
this while we are still young and healthy, and realize that
this is where we will be prolonging the samsāric journey.
Then the sorrow we will face in our old age will be consider-
ably less. This type of self-reflection if done when young, is
the best self-diagnosis one can make about one’s own likes,
preferences and we will come to realize the consequent po-
tential for suffering. This will perhaps be the first time that
we will understand who we really are.
However, the mind which is constantly engaged with the
six senses will revolt against this type of self discovery, and
will hamper such a realization. Therefore we will necessarily
have to temporally calm and settle the mind, and disengage
from the sense world of kāma-rāga, and allow the defile-
ments that are under the carpet to surface. It is then, that
all our hidden preferences, our private likes and dislikes,
our prejudices and pet ideals, instincts or cherished opin-
ions will get revealed. This is not a pleasant experience, and
we may feel ashamed if others are able to see these rev-
elations. We would much rather keep these attachments
and prejudices hidden. But on the contrary the Buddha ad-
vised that the more we expose and see our inner mind, the
more the defilements will lose their virulence and potency.
In fact he said that the Dhamma shines at its very best,

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when it is constantly exposed. Therefore if we keep taņhā,
upādāna hidden and not allowed exposure from within the
deep crevices of our inner mind, the more they will grow in
strength and toxicity.
We need to shine the torch of mindfulness and aware-
ness to be able to see both - the hidden defiled mind states
(kilesa) as well as the wholesome kusal mind states. And
when this happens, whilst the kilesas will lose their viru-
lence, craftiness and deceptive nature; the kusal will shine
and glow. A difference between the religion and the dham-
ma is such that, in the case of the former, kilesas are not al-
lowed to surface and manifest. In fact we are taught to keep
them hidden, and therefore in our family life, in society and
in our work place we carry this basket with us and can never
escape from these. This is how we masquerade as ‘good’
people in society but this is precisely how we consolidate
taņhā, māna, diţţhi.
This is why we are advised to see how vedanā is followed
by taņhā, and to see it as it arises. If we are successful we
may see how taņhā, gets transformed instantly to upādāna
and catch it before that so that deep clinging/attachment
does not take place. The Buddha’s instructions are to apply
vigilant sati at all six sense doors so that we will master the
technique of pausing with each sensory transaction, thus
not allowing taņha and upādāna to develop. Hence the
importance of the teaching to Bāhiya: ‘…in the seeing, let
there be only the seeing..’ (Udana)
Habitually we never do this, and instead we ruminate
on every sensory impingement that we take a liking or dis-
liking to, and we proliferate thoughts on these sense im-
pingements incessantly. This constant association with such
thoughts is a dangerous situation and will lead to upādāna
and the invariable attachment to that particular bhava. In-

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stead, if we mentally associate with noble dhamma like
sati, viriya, saddha – then we will naturally be ‘attached’ to
such mental states. An unprotected mind, one that is not
disciplined by sīla sikkhā, samādhi sikkhā is constantly ex-
posed to such unwholesome mental states and they will
naturally get attracted and attached to defiled mind states
and thereby proliferate unwholesome thoughts.
Sati is the critical instrument we can use to expose and
capture these events as they occur within the deeper lay-
ers of our mind. When the sati-torch shines on these men-
tal states (likes, dislikes, tendencies for good or bad) we
should simply disclaim all of them as ‘not me, mine, my-
self’. We should never judge, evaluate or analyse these as
they become exposed, nor should we disclaim only the bad
thoughts and cherish the good ones. This is where the yo-
gi’s determination has to be strong. If we find that the spiri-
tual faculties appear as strong and vibrant from within the
deeper mind, we should not be attached to those and we
need to disclaim them. There is a real danger that yogi will
cling to such mind states, because that would be the natural
tendency. The realization of the danger of such clinging, is
likely to occur in advanced stages of vipassanā insights like
muccitu-kamyatā-ñāna where, by using incisive penetra-
tion ( balava vipassanā) the yogi will be fully aware of how
the clinging takes place. Here the yogi will experientially un-
derstand that whether he clings to what is good or bad, the
end result in a lengthening of samsāra.
The temptation to claim and cling to what seems ‘noble
and good’ as me/mine is very high, but only an experienced
and advanced yogi will understand that claiming anything
is a binding to samsāra. Having a perfectly balanced mind
with equanimity is needed to see the dhamma in this man-
ner. The every suffering we go through in life is a result of

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the thoughts, plans, people, events, situations and assets
that we call me/mine. We live in a cozy balloon never think-
ing that it can rupture at any given moment thus shattering
all our comforts, hopes and dreams. And when it does oc-
cur, invariably, we become mental wrecks, unable to cope
and deal with the ensuing trauma. The more assets we
have and the more attached we are to these cozy comfort
zones, the greater the dangers that we will face. The rem-
edy is to cultivate a mind with equanimity and perfect bal-
ance, where everything and everyone can be treated the
same. This is what the Buddha taught as ideal in the com-
munity of sangha.
This is not easy to practice with an untrained mind.
This is why the best place to begin this exercise is when,
during meditation we are able to disengage from the six
sense world, calm the mind and suppress the hindrances
even temporally, use sharp supatitthitha sati and watch the
khandhas – form, sensations, perceptions and thoughts,
likes and dislikes manifest. Rūpa (form) may not manifest in
its coarse form, but may appear as subtle shadows of sights,
sounds, tastes and smells. None of these are real, they ap-
pear only to disappear, and we should simply allow that to
happen with no claiming as mine, no recognition and no in-
terference. Whilst all this is going on, the need for an equa-
nimous mind is of paramount importance.
The aim is to reach a point of equilibrium such as what
the Buddha described in the Kalahavivāda sutta .
When asked the question: ‘..at what point could one see
through materiality/rūpa?’
The answer is : it is when perception reaches a point
where it is no longer connected to the senses, a state of
mind which cannot actually perceive the touch of the

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breath. As though sensory contact has ceased, an aware-
ness of an experience which often cannot be described in
words. We will not actually see although there is an appar-
ent seeing, similarly hearing with no sound.
na sannasaññi = there is no real perception of form as that
connected to the senses,
na visannasaññi = not collapsed or fainted,
no pi asaññi = not reached the higher immaterial brahma
realms, not in perception nor non-perception,
na vibhutasaññi = there is still a perception and life is pres-
ent
evam samettassa vibhoti rūpam saññānidānā hi
papancasankhā = experiencing contact with no arousal of
mental proliferation, i.e. perfectly balanced mind
Reaching this point would be like experiencing the avakāsa
dhātu (space element) via, the four obvious elements –
paţhavī, āpo, tejo, vāyo. Or it would be like transcending
sukha , dukkha vedanā to reach adukkhamasukha vedanā.
Like being in a situation with no cetanā whatsoever and no
manifestation of any form. We cannot actually describe that
particular saññā that we experience. It is not tangible and
this is indeed the middle path and we must not interfere or
pollute this moment by introducing anything, or any forms
of contemplation. The secret is to preserve this state as it is
for as long as possible.
Similarly, when reaching the middle point of all sankhāra
(where with sati we see the nine types of proliferative plans
and thoughts = vitakka, appearing and disappearing) and
the non-duality of viññāna, where we cease to judge and
differentiate, we need to be detached and remain unper-
turbed with a balanced mind.

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The yogi must aim to stay in such states and to not cling
to any of these situations. This is where we don’t accumu-
late new kamma and where the existing kamma get burnt
and extinguished. If the yogi can remain with a strong sati,
then every emerging new thought-moment (cittakkhana)
can be known thoroughly. Each cittakkhana we experience
is totally independent of the next and even if one thought-
moment had been defiled, the immediate next one can be
completely pure. If a defiled mind state in one thought-
moment overflows into the next (the Buddha refers to this
as bhava neţţhi) then the circuit will go on, and each sub-
sequent thought-moment will keep getting defiled. Where-
as, if with a fully trained mind with a sharpened sati with
catch each thought-moment then the immediate next one
can be totally uninfluenced and unpolluted by the previous
one – making it completely pure. In that way we will pre-
vent our traits, preferences, defilements seeping into each
subsequent thought-moment, and we will be burning and
extinguishing defilements as we go on.
This will never happen immediately or with a few sittings. It
will take a while and only after the ‘package’ of defilements
we have been carrying with us during samsāra gradually get
less and less, that this self-discovery will become easier.
A typical such ‘package’ will include:
upaya = approaches, coming near
upadhi = assets, substratum of existence
upādāna = clinging, attaching
abhinivesa = sink into, get drawn into
āsava = cankers, taints, intoxicants
anusaya = dormant traits, inclinations and proclivities

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adhiţţhāna= ambitions, plans
During the cleansing process described above, the yogi may
experience strange and unconnected mental images, pains,
thoughts, feelings and a variety of bizarre manifestations.
He must then not attempt to recognize or claim these but
simply allow them to go away. They came uninvited and
they can go in a similar manner. The mind is sharp at this
point and can see how each thought-moment is not get-
ting influenced by the next. The mind can see that there
is no seepage or overflow into the next. When each image
or thought or feeling appears, it will burst like a bubble and
vapourise, and the subsequent new thought-moment will
have no trace of the previous one. This is where the yogi is
using paţi vipassanā to experience each thought-moment
with clarity, knowing that this is a cleansing and healing pro-
cess. He is actively burning off kamma during such periods
and will gradually build his immunity and capacity.
This stage is classically described as one where, the yogi’s
mind is seeing his own mind with acute and sharpened clar-
ity. This is how the paţi vipassanā process has made way
for the ‘seeing mind’ (ñānaya) to see every emerging form/
feeling/thought/plan (ñāthaya), in a balanced state. The
yogi’s sharpened clarity will now allow him to see himself
clearly as though viewing through a powerful imaging pro-
cess. It would be like subjecting one’s self to a powerful
CT/MRI scan. This is a significant juncture in the meditative
path. The yogi will feel as if he is getting sucked in deeper
and deeper into his mind. The yogi’s sati, samādhi are very
strong and the dhamma protection during such a process is
huge, and the cleansing/healing is very substantial. This is
where we stop accumulating sankhāra and instead we are
relinquishing them.
The essential prerequisites for the yogi to reach and maintain

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this stage are: association with sappurisa and kalyānamitta,
listening to saddhamma, perfecting sīla, sutamaya and
cintāmaya ñāna, and samādhi sufficient for this purpose.
The key would be to retain a balanced state of mind to every
sankhāra that will manifest. Then the yogi will become like
a rock or vegetation, unperturbed with upekkhā; and he will
regard everything/everyone as the same. Families, personal
assets, his views and opinions will cease to be ‘his’, there
will be no personalization and therefore he will have less
sorrow and hurt. Such a yogi will avoid getting engaged and
involved in projects and new developments, he will protect
his mind as far as possible and will eventually have a mind
that is equipoised = thathathāvaya.
A yogi who reaches the state of sankhāra upekkhā ñāna
(equanimity towards all formations) and one who has culti-
vated the practice of paţi vipassanā will have such a mind-
state that he will be able remain rock-like when in society,
not with a callous indifference or disregard, but with sharp a
clarity of mind and with perfect equanimity. Such a yogi will
be able to keep seeing his mind at each thought-moment
and will develop a strong spiritual maturity. The mind of
the yogi, which initially moved away from the two extremes
(sukha and dukkha) and approached the middle path, is
now able to go back to those extremes with penetrative
clarity, and remain unswayed.
Eventually such a yogi will be successful preventing upādāna
taking place and therefore prevent creating a new bhava
and subsequent jāti (birth). The traditional and convention-
al world will however attempt to ‘treat’ the consequences
of birth such as old age, sickness and death. The Buddha
taught that these were unavoidable inevitabilities after we
are born, and that these are the two sides of the same coin.
The Buddha’s teaching is focused on preventing birth, by

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preventing and arresting the occurrence of bhava, and that
this is a possibility for every human mind in this life itself.
It is worth reflecting on the Buddha’s first utterance - paean
of joy (Udāna verse) soon after full enlightenment:

Anekajāti samsāram, Sandhāvissam anibbhisam

Gahakāram gavesanto, Dukkhajātī punappunam
Gahakāraka diţţho’ si, Punageham na kāhasi
Sabbā te phāsukā bhaggā, Gahakūtam visańkhitam
Visańkhāragatam cittam, Taņhānam khayam ajjhagā

Through many a birth I wandered in samsāra seeking,

but not finding the builder of this house. Sorrowful it is to
be born again and again. O House-builder! Thou art seen.
Thou shalt build no house again. All thy rafters are broken.
Thy ridge-pole shattered. My mind has achieved the uncon-
ditioned. Achieved is the end of craving. (Dhammapada –
Venerable Narada Thera).

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