Sutta; 13>14>15>16>17>18>19>20>21>. 22>23>24>
13> Eightfold Path is, right living, right effort, right doing, right speaking, right thinking, right sati (mindfulness), right samadhi, right view (the Four Wisdoms).
We have already learnt the Eightfold Path is the path leading to Nibbana/ deathless to cease greed, anger, foolishness.
14> To put away wrong living and to support oneself by right living.
Wrong living means the life with greed, anger, foolishness to arise and cease as they do, without making any efforts to cease them.
In my life where greed, anger, foolishness arise and cease as they do, I tought right living was to practice Eightfold Path, seeking for greed, anger, foolishness to cease. I began to practice 2. right effort of Eightfold Path.
15>(1) To make effort that evil (greed, anger, foolishness) may not arise, when evil (greed, anger, foolishness) has not arisen.
To make effort that greed, anger, foolishness may not arise, when greed, anger, foolishness has not arisen. How would you make this effort? By precepts?
15>(2) To make effort that evil (greed, anger, foolishness) may cease, when evil (greed, anger, foolishness) has arisen.
To make effort that greed, agner, foolishness may cease, when greed, anger, foolishness have arisen. How would you make this effort? By precept
15)(3) To make effort that good (no-greed, no-anger, no-foolishness) may arise, when good (no-greed, no-anger, no-foolishness) has not arisen.
To make effort no greed, no anger, no foolishness (araga, adosa, amoha in Pali) may arise, when no-greed, no-anger, no-foolishness (araga, adosa, amoha) has not arisen. How would you make this effort? By precepts?
15>(4) To make effor that good (no-greed, no-anger, no-foolishness) may not cease, when good (no-greed, no-anger, no-foolishness) has arisen.
To make effort that no-greed, no-anger, no-foolishness (araga, adosa, amoha) may not cease, when no-greed, no-anger, no-foolishness (araga, adosa, amoha) have arisen. How would you make this effort? By precepts? No, it is by staying on sati (mindfulness).
16>(1) To abstain from killing or injuring living things.
16>(2) To abstain from stealing or taking thing which is not given.
16>(3) To abstain from immoral sex.
To keep precepts abstaining from killing living things, stealing and, immoral sex.
17>(1) To abstain from double tongued speech.
17>(2) To abstain from malicious speech.
17>(3) To abstain from false speech.
17>(4) To abstain from speaking nonsense.
To keep precepts of abstaining from double tongued, malicious, false and nonsense speeches.
18>(1) thinking of no-greed(araga). You should not think, while greed (raga) arises.
You should think while greed does not arise.
18>(2) thinking of no-anger(adosa). You should not think while anger (dosa) arises.
You should think while anger(dosa) does not arises.
18>(3) thinking of no-foolishness. You should not think while foolishness (moha) arises.
You should think while foolishness(amoha) does not arise. You should not think while greed, anger, foolishness(raga, dosa, moha) arise. You should think while greed, anger, foolishness(raga, dosa, moha) do not arise.
You should keep ten precepts; three of right doing, four of right speaking, four of right thinking.
I myself added a certain precepts of my own to the ten precepts and kept all of them together.
In my early days when I began praticing Eightfold Path, I did not know what to do with right sati (mindfulness) or right samadhi. I kept those ten(three right doing, four right speaking, three right thinking) plus the certain precepts of my own most strictly that I was afraid of myself going mad.
However hard I tried, I failed to keep some precepts because interrupted by information from outside world or from my own memories. When I realized to have failed, I said, dear me! I was disgusted with myself. I sought for a practice method in place of precepts.
19>(1) A brother, as to the body, continues so to look upon the body, that he remains mindful, having overcome greed, anger, >>> foolishness.
19>(2) A brother, as to the sensation, continues so to look upon the sensation, that he remains mindful, having overcome greed, anger, foolishness.
19>(3) A brother, as to the mind, continues so to look upon the mind, that he remains mindful, having overcome greed, anger, foolishness.
19>(4) A brother, as to the dhamma/dharma, continues so to look upon the dhamma/dharma, that he remains ardent, self-possessed and mindful, having overcome greed, anger, foolishness.
19>1) (2) (3) (4) As to the body, the sensation, the mind and the dhamma/dharma, so to look upon them, right sati (mindfulness) with buddhi, and to overcome greed, anger, foolishness.
But, when I read these phrases I did not know what to do with the practice of sati(mindfulness) specifically.
Please remember the practice of sati (mindfulness) and, sati (mindfulness)-- samadhi, as described in chapter 8 [I am, now, here], 4 [I discovered myself].
Now I will show you the practice of sati (mindfulness) and sati (mindful- ness)--samadhi in detail.
11> By sati (mindfulness), I have arrived at the understanding.
The practice of sati (mindfulness) is the sixth practice of the Eightfold Path.
While I am awake and conscious, I feel information of heart beats dokin, dokin at the fingertips of both hands, which comes into my brain via nerve system of my two hands and arms. It proceeds via sensation to formation, where, I presume, it represent varied inner phenomena of myself.
My brain processes varied inner phenomena of mine, whose end results are sent to memory box of my brain one after another. In my brain stockpiled are those inner phenomena, that I began to come in sight of myself. I came in sight of myself. I began to acquire competence, competence known as vipassana.
Please feel dokin, dokin at your fingertips of two hands. Your whole body will become calm down. While in sati (mindfulness) state of mind, samadhi will automatically arise without fail.
# Practice of sati (mindfulness)--samadhi Let us feel dokin, dokin of your heart beat for twenty minutes.
I will see [I am now here]. Comes insight in me who live now here. I am [now here]. I observe me myself.
Without putting your fingertips together, you may also feel dokin, dokin for twenty minutes by putting your fingertips at your wrist, neck or breast. Or, you do not necessarily put your fingertips no where, just feel beats. You just feel in your body dokin, dokin for twenty minutes.
You may count beating one, two, three, four.....twenty...fifty..hundred. One, two, three again, on and on. When you stop counting, just resume it. But please do not take it that counting is the objective.
While I keep counting on and on and mindful of beats, I come to be calm. One may fall asleep in the course. I do fall asleep often, too. While in sati (mindfulness), certain materials in brain might arise, cease and change. It seems that certain materials controlling pleasure arise in my brain. Sati (mindfulness) is physical phenomena.
Brain wave changes from beta wave to alpha wave, from alpha wave to theta wave, from theta wave to delta wave. When brain wave becomes alpha wave, I feel clam in my whole body. When the wave becomes theta, I feel more profound calm. When the wave becomes delta, I fall asleep.
Sati(Mindfulness) of the beat dokin, dokin, my brain wave turns from beta wave to alpha wave, samadhi state of mind arises automatically.
While sati (mindfulness) is, samadhi state of mind arises automatically. While sati (mindfulness) is, samadhi state of mind is. While sati (mindfulness) and samadhi state of mind is, greed, anger, foolishness (raga,dosa,moha) do not arise.
When you transfer your sati (mindfulness) to other place than beats, samadhi statae of mind ceases and you could not feel beat dokin, dokin any more. Greed, anger, foolishness can arise. While sati (mindfulness) with samadhi state of mind is, I observe myself. I realize myself.
Posture and else when you practice sati (mindfulness)--samadhi [posture] Any one of the following postures will do; walking, standing, sitting, lying. You may also sitting on chair.
Sitting on tatami mat; While sitting on tatami mats, bending knee hurts you. This posture is not appropriate for practice of sati (mindfulness)--samadhi.
10> Well freed am I indeed from that toil so hard to achieve, linked to naught that could bring me good.
While sitting on tatami mat, bending knees hurt you. As far as any parts of body hurts you while sitting, it is 'toil' that could bring you nothing good.
As far as you do not feel any pains, any postures will do. You may sit on a chair as a matter of course. But please keep your backbone always vertically straight while sitting.
[breathing] No difference from day to day breathing. When you are conscious of your breathing, it would become difficult to feel beats dokin, dokin. Do not put your sati (mindfulness) away from beats. Feel them quietly.
[eye] Just keep your sight on your eye level. You may open or shut your eyes. I myself open my eyes.
[hand] Put your five fingertips together and feel beats dokin, dokin. I myself feel beats by putting fingertips of thmums and index fingers together.
Very calm state of mind arises, where neither words nor letters in brain. Samadhi state of mind arises.
20>(1) The first samadhi; with foggy ideas in mind, to experiecne samadhi state of mind, joy and ease aloof from greed, anger, foolishness (raga, dosa, moha).
20>(2) the second samadhi; with no foggy ideas in mind any more, to experience joy and ease emanating from samadhi.
20>(3) the third samadhi; aloof from joy, right sati (mindfulness) with buddhi, to experience ease in body and mind. Upekka arises. Vipassana arises.
20>(4) the fourth samadhi; aloof from ease, right sati (mindfulness) with buddhi, to experience no-greed, no-anger, no-foolishness (araga, adosa, amoha).
20>(1) The first samadhi; with foggy ideas in mind, to experience samadhi, joy and ease aloof from greed, anger, foolishness. In my mind foggy ideas arise but greed, anger, foolishness do not arise. I experience joy and ease of the first samadhi as a result of sati (mindful- ness).
(20>(2) While doing at practice of sati (mindfulness)--samadhi, I experience joy and ease emanating from samadhi, without any foggy ideas in mind any more .
In my mind is no foggy ideas. The whole body of mine is just calm. I know samadhi has arisen in me. I experiecne joy and ease of the second samadhi state of mind.
(20>(3) While doing at practice of sati (mindfulness)--samadhi further, I experience ease in body and mind aloof from joy, right sati (mindfulness), with buddhi. Upekkha arises, vipassana arises in me.
Whole body is calm. I feel ease but do not feel joy any more. I am deeply mindful. I think vipassana has arisen in me. Everything is in good sight. I came to have more proper judgement between good and bad. I think right buddhi (right wisdom) has arisen. Such third samadhi is known as upekkha, in particular.
(20>(4) While doing at practice of sati (mindfulness)--samadhi further on, I experience no-greed, no-anger, no-foolishness (araga, adosa, amoha), aloof from ease, right sati (mindfulness), with buddhi.
I feel neither joy nor ease any more. Whole body of mine is utterly calm. I am deep in sati (mindfulness). Buddhi has arisen in me. Greed, anger, fool- ishness cease and would not arise. I experienced no-greed, no-anger, no-foolishness (araga, adosa, amoha).
I experienced ceasing of greed, anger, foolishness (raga, dosa, moha). Greed, anger, foolishness ceased and would not arise. No-greed, no-anger, no-foolishness (araga, adosa, amoha) have arisen in me. I experienced no-greed, no-anger, no-foolishness (araga, adosa, amoha).
I have already learnt;
(2) when greed, anger, foolishness arise (chapter 4).
(3) The understanding is, to experience greed, anger, foolishness to cease
(chapter 5).
(4) Practice method of the teaching of Gotama Buddha is the Eightfold Path
(chapter 6).
I experienced no-greed, no-anger, no-foolishness (araga, adosa, amoha) and completed practice of Eightfold Path. To me arose the right view (the Four wisdoms), that is;
21>(1) that the fundamentals of Gotama Buddha's teaching is about greed, anger, foolishness.
21>(2) on greed, anger, foolishness to arise.
21>(3) on greed, anger, foolishness to cease.
21>(4) on the path leading to cease greed, anger, foolishness.
I began the practice of right living, continued practice of Eightfold Path and, that of sati (mindfulness)--samadhi, in particular. Completing the practice of Eightfold Path, to me arose buddhi and right view (Four Wisdoms).
Let us talk about right view (Four Wisdoms).
21>(1) The teaching of Gotama Buddhism is, not about ill, but about greed, anger, foolishness.
21>(2) Wisdom about greed, anger, foolishness to arise. In what occasions do greed, anger, foolishness arise? Please explain when greed, anger, foolishness arise by referring to chart 4/Dependent origination 2 (chapter 4).
Information from outside world emanating from nature and other people comes into my five sense organs; my eyes, my ears, my nose, my tongue and my body. Transformed into electric pulses, via nerve system, the information will produce image in perceptin, after sensation, as >>> far as I am concious.
Cerebral centre (formation) responds to this image by recollecting memories and think, greed, anger, foolishness arise thereafter. The information in the form of greed, anger, fooishness produced in me, will then emanates from me to the nature and other people. Information circulates among the nature, other people and me. This circulation of information is called dependent origination. It is common sense (cf. chapter 4, Greed, Anger, Foolishness).
21>(3) Wisdom about greed, anger, foolishness to cease. The supreme goal of Gotama Buddhism is to experience greed, anger, foolish- ness to cease by practicing Eightfold Path. Please explain it by referring to the chart 6/Dependent Origination 3 (chapter 9).
I experienced a state of mind of the fourth samadhi, where greed, anger, foolishness cease and would not arise, while I continued precepts of Eightfold Path and practice sati (mindfulness)--samahdi in particular. (cf. chapter 5, The Ultimate (the Heighest of the Teaching of Gotama Buddha)
21>(4) Wisdom on the path leading to greed, anger, foolishness to cease. The path leading to greed, anger, foolishness to cease is the Eightfold Path.
I practice the Eightfold Path, that is, right living, right effort, right doing, right speaking, right thinking, right sati (mindfulness), right samadhi. Eventually I completed the practice when the right view (the Four Wisdoms) arose in me (chapter 6, Practice Method of Gotama Buddhism, the Eightfold Path).
In sum, I drew chart 6/Dependent Origination 3 as follows;
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Dependent Origination-3
sacca wisdom(vijja)
consciouness
light eye samadhi sensation brain
sound ear
scent nose sati perception formation
taste tongue (araga, adosa, amoha)
touch body precept
dhamma mind
I
outside world thinking
five sense organs memory
nurve
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char-6
When right view (Four Wisdoms) arose, after completing the practice of Eightfold Path, one may presume that he has reached the utimate (heighest) of Gotama Buddhism. But, actually he has not. The ultimate goal is to understand the Four Truth.
Sutta: 22>23>24>
22> Ignorance and foolishness are different.
23> Foolishnes means that the right view (the Four Wisdoms) has not arisen yet.
24> Ignorance means that one has not understood the Four Truths yet.
Ignorance and foolishness are different.
Even if the right view (the Four Wisdoms)has arisen while wisdom has arisen and foolishness has ceased, one has not understood the ultimate/the Four Truths). he has not reached the ultimate. The ultimate is to understood the Four Truths.