Chapter 40 Chapter 38 The Way of Nirvana - Wisdom

All actions are impermanent, all feelings are suffering. All dharmas have no self, Nirvana is silent. —— Dhamma Sutra view When a person restrains obstacles for a while and obtains meditation, his mind will be clear, like a mirror, and everything can be clearly reflected to reflect its true appearance.But he still hasn't completely eradicated evil thoughts, because the flow of unwholesome thoughts is only temporarily stopped, and they may reappear at any unexpected moment. Precepts regulate people's words and deeds; cessation grasps people's minds; however, only the final stage of observation (Panna wisdom) can completely eradicate the troubles of samadhi for those who seek to prove the holy fruit.

At the beginning, the yogi practices dittthivisuddhi (1), knows and sees the nature of things, and analyzes and examines the so-called sentient beings with one-pointed mind. It is just a complex combination of mind and matter, and they are constantly changing. Having thus acquired a correct conception of the true nature of sentient beings, and discarding the wrong view of the eternal soul, the yogi seeks the origin of this self, and thus realizes that there is nothing in this world, neither past nor present, that is not conditioned. , and his present existence is due to his past ignorance (avijja), desire (tanha), attachment (upadana), karma, and the food that is born now.From these five causes, so-called sentient beings arise.Just as the past cause created the present effect, the present cause will also produce the future effect.Contemplating in this way, he transcends all doubts about the past, present, and future. (2)

From this, he contemplates the truth that all conditioned phenomena are impermanent (anicca), suffering (dukkha), and selflessness (anatta).Wherever his eyes turned, he saw only these three characteristics vividly before his eyes.He realized that life is nothing but a fluid phenomenon arising from internal and external conditions, and that true happiness cannot be found anywhere because everything is in constant flux. The traveler contemplates the essence of life in this way and goes deep into meditation. One day, much to his surprise, he will see streams of holy energy emanating from his body, and experience happiness, joy and peace that he has never had before.His state of mind has stabilized, his religious enthusiasm has further increased, his thoughts have become clearer, and his visualization has become more acute.Due to the emergence of the holy spirit, he mistakenly regards this state of development of moral improvement as a holy fruit, and thus develops a love for this state of mind, but he will soon realize that these new developments will further improve morality. It is an obstacle, so he practiced pure insight, distinguishing what is the way and what is not the way. (3)

Remember the righteous way.He again visualizes the arising and passing away of all conditioned phenomena.Of the two phenomena, the latter made the more profound impression on his mind, because the change was always more obvious than the birth.Therefore, he concentrated on contemplating the passing and passing of things.He realized that the physical and mental phenomena that make up sentient beings are always in a state of flux, never remaining the same for an instant.Then he understood that all destruction is a terrible thing, and he saw the whole world as a burning pit, a source of suffering.Then, he realizes the abhorrentness and falsehood of this frightening and delusional world, and aversion arises, which gives rise to a strong desire to renounce.

Taking this as motivation, the yogi once again contemplates the three major characteristics of impermanence, suffering, and anatta, and then practices thorough renunciation.Treat all conditioned dharmas equally—not to be greedy or to hate all things in the world. (4) After reaching this realm of cultivation, he chose one of the three characteristics as a special goal of diligent pursuit of verification, and worked harder in this direction to practice wisdom until the glorious 4th day, when he obtained the highest certification for the first time. Fruit position - Nirvana. (5) As Dr. Dhaka puts it:

"Just as a night traveler, in a flash of lightning, sees the scenery around him, and this vision lasts for a long time in his dazzle. So, the yogi, in a flash of insight. Sees Nirvana , so that the stored image will never disappear in the heart again.” When the yogi sees Nirvana for the first time, he is called Stomai, which means entering the flow leading to Nirvana for the first time. This stream represents the Noble Eightfold Path. The stream-fruited one is no longer an ordinary person (puthujjana) but a noble one (ariya). The first attainment of the first holy fruit is the removal of the following three obstacles (samyojana) that bind living beings to birth and death, which are:

1. The body view of the five aggregates (sakkaya—ditthi=sati+kaya+ditthi).Here, Kaya means the five aggregates—form, feeling, perception, formation, and consciousness.Because of the body of this color heart, it is believed that there is an entity, the existence of an eternal soul. "Fa Ji Lun" lists more than 20 such theories of the soul (6). sakkaya-ditthi is usually interpreted as wrong view, individual theory, or self-view. 2. Doubt (vicikiccha) these are right, 1.Buddha, 2.law, 3.Monk, 4.ring, 5.In the past, 6．the future, 7.Past and future, 8．Doubt of Dependent Origination (paticcasamuppada).

3. Obsessed with false religious sacrifices (silabbataparamasa). "Dharma Collection" (Section 1005) explains this: "Non-Buddha outsiders and Brahmins hold this doctrine: liberation is obtained by the norms of moral behavior, or sacrifices, or moral norms and sacrifices." In order to get rid of the remaining seven obstacles, the first fruition saint can be reborn up to seven times.He has absolute faith in Buddhism, Dharma, and Sangha. There is no doubt that he will never violate the five precepts for any reason, no longer fall into evil ways, and decide to achieve enlightenment.

Seeing Nirvana in the distance for the first time, summoning up new courage again, the holy practitioners are more courageous and diligent in consummating wisdom, achieving the fruit of one return (sakadagami), and gradually extinguishing two kinds of troubles, namely: greed (kamaraga) and anger (patigha), And prove the second holy fruit. At this time, he is called a one-time returner, because if he does not attain Arhatship in this life, he will only come to this world once.Interestingly, a sage who has attained the Second Fruition can only weaken the two major defilements that have bound him to samsara since time immemorial.Sometimes, although very faintly, he may also have a little bit of greed and aversion.

At the time of attaining the third holy fruit, that is, the fruit of non-return (Anagami), the sage walker completely eradicates these two afflictions. After that, he will not be reborn in the world, nor will he be reborn in the heavenly realm, because he has completely cut off greed and materialistic enjoyment. After death, he will be reborn in the Pure Abode Heaven (suddhavasa), except for those who do not return fruit.There he will attain Arhatship and live until the end of his life. When a layman attains the fruit of non-return, he lives by holy deeds. At that time, the non-returner sage makes one last effort to eliminate the five remaining afflictions, namely lust for the material world (ruparaga), lust for the immaterial world (aruparaga), pride (mana), restlessness (uddhacca), Ignorance (avijja), to obtain the ultimate holy fruit - Arhat.

Preliminaries, once-returners and non-returners are all called sekha, because they still have to study.Arhats are called no learners (asekha) because they no longer need to study. Arhats, originally meaning those who deserve offerings, will no longer be reborn, because he will no longer create new karma, and the seeds of his new karma have been completely eradicated. The arhat realized that everything can be done, and finally gave up the heavy burden of suffering.All forms of greed and all kinds of ignorance are completely eradicated.At this time, the happy traveler's status is higher than that of heaven and man, he gets rid of indulgence in lust, extinguishes worldly troubles, and experiences the indescribable bliss of Nirvana. The person is not reincarnated because new actions no longer produce regenerative seeds. Although he has become an Arahant, he is not completely free from physical pain, because the joyful experience of liberation is only intermittent, and he still has not abandoned his physical body. An arhat is called ignorant of learning, no longer studying, living with the sanctity, and fulfilling his ideals. In this regard, it should perhaps be pointed out that non-returning saints and arhats who have practiced the jhanas of the form and formless spheres are able to enjoy the bliss of Nirvana uninterruptedly for seven days in this present life.This is called Nirodhasamapatti in Pali, which means the attainment of extinction (7).The saint in this condition does not experience any pain, his mental activity ceases, and his stream of consciousness is temporarily suspended. Concerning the difference between those who have entered meditation (Nirodhasamapatti) and the dead, the "Pure Path" says: "The dead not only cease to be extinguished in body, speech, and mind, but also die in life, heat disappears, and all faculties are destroyed. A bhikkhu who enters this samadhi will cease to exist in his body, and will cease to be in samadhi, but his life will continue, his mind will still exist, and his faculties will not perish.” Normally, according to Buddhism, this is the highest pleasure that can be enjoyed in this life. Why do Arhats continue to live after attaining Nirvana? This is because the karma that produced his present life has not yet been exhausted.In Schopenhauer's words, it is like the potter's hand no longer turning the wheel of pottery, but the wheel will continue to turn.To take a better example from our own scriptures, an arhat is like a trunk cut from a tree that no longer bears any fresh leaves, flowers, or fruit, because it no longer gets the sap that the tree provides, and Those leaves, flowers, and fruit that have grown will continue to live until the trunk dies. An arhat lives in the world as long as he lives, and does not add any new karma, so he has no influence on life and death. "Don't be happy with death, don't be attached to life, let go of this impermanent body immediately, keep your mind alert, and have a single state of consciousness, don't play with dead thoughts, and don't be happy with existence, just like what you have done, waiting for the time to come. (8) What happens after an Arhat passes away? Just as a flame is swayed by the wind, and after it is extinguished, it will not burn again. In the same way, an Arahant is freed from the two dharmas of lust and consciousness, and after disappearing, he will not arise again. Such Arhats really disappeared and ceased to exist? The Sutras say that there is no form that can be said to be one's self for the dead.When all causes and conditions are cut off, all grounds for discussion also disappear. The Udana explains this complex issue in this way: "Like the sparks that leap out of a furnace go out one by one, Their whereabouts are unknown. Those who have attained ultimate liberation, Who crosses the sea of ​​greed, Those who enjoy the joy of silence, There are no traces to be found. "(9) Regarding this issue, the "Middle Part" also records a meaningful conversation between the Buddha and Vache Gyota. (10) Vache Gyota, a layman, came to the Buddha and asked, "Gautama, where will the liberated bhikkhu be reborn?" He was referring to the Arhat. The Buddha replied, "Vaccha Gyota, do not speak of his rebirth." "Gautama, then he will not be born." "Vache Gyoto, it cannot be said that it is not born." "Then, Gautama, he is born and he is not born." "Vache Gyoto, it is not acceptable to say that he is alive and not alive." "Gautama, he is neither born nor unborn." "Vache Gyota, it is not possible to say that it is neither born nor unborn." After hearing these seemingly incoherent answers, Vachekyota was puzzled and asked: "Gautama, I am overwhelmed by this question, I am confused by it." "That's enough, Vache Gyota. Don't be confused, don't be confused. This Dharma is vast and subtle, not easy to understand. It is profound and beautiful. It cannot be comprehended by logic alone. It is profound and rational, and only the wise know it. You who are heretics , have other beliefs, another pursuit, another discipline, and follow another teacher, it is not easy for you to understand. Therefore, Vache Gyota, I will ask you and answer after thinking carefully. Vache Gyota, if A fire is burning in front of you, will you not notice the fire burning in front of you?" "Gautama, if there is a fire burning before me, I will notice the fire burning before me." "But, Vachekyata, if someone were to ask you: Why is the fire burning before you? How would you answer?" "I will answer, Gautama, that the fire before me burns with the fuel of vegetation." "But, Vachekyata, if the fire before you goes out, will you realize that it has gone out?" "Gautama, if the fire before me goes out, I will be aware of its going out." "But, Vachekyatta, if someone asked you: Where did the fire go, east, west, north, south? How would you answer?" "This question is not suitable for this. Gautama, because there is grass and wood for fuel. The fire burns, and when the fuel is exhausted, there is no more. If the fuel is exhausted, it is said that the fire is extinguished." "Exactly, Vachekyata. Abandon, uproot all forms, feelings, perceptions, formations, and consciousness. They are like palm stumps, which cease to exist and cannot possibly arise again in the future." "Vache Gyota, the sage attained liberation from the five aggregates. His Dharma is unfathomable, like the ocean. It should not be said that he has passed away, nor should he be said to be neither born nor not born." One cannot say that an arhat is reborn, because all the causes and conditions for rebirth have been eradicated; nor can one say that an arhat is destroyed, because there is nothing that can be destroyed. Scientist Robert Oppenheim wrote: "If we ask, whether the position of the electron remains constant, we must answer, No; if we ask, whether the position of the electron varies with time, we must answer, No; if we ask, the electron is in a state of rest, We must answer: no; if we ask, electrons in motion, we must answer: no. The Buddha gave the same answer when someone asked what happened to a person after death.But there was no similar answer in the field of science in the 17th and 18th centuries. Nirvana is the complete end of defilements (kilesa), but words cannot express the true nature of this highest state.This may be the most appropriate conclusion. From a metaphysical point of view, Nirvana is the ultimate liberation of suffering; from a psychological point of view, Nirvana is the removal of the self; from a moral point of view, Nirvana is the extinguishment of greed, hatred and ignorance. [Note] (1) The third stage of the path of purity. (2) The fourth stage of the path of purity. (3) The fifth stage of the path of purity. (4) These nine kinds of views are collectively referred to as the pure knowledge and view of enhanced wisdom (patipadananadassanavisuddhi).This is the sixth stage of the path of purification. (5) The jhana discovered by the holy consciousness here is called pure knowledge.This is the seventh stage of the path of purification. (6) See the English translation of "Fa Ji Lun".p. 259. (7) The original intention is to be certified and destroyed.See Venerable Nalanda, Handbook of the Abhidhamma.pp. 227, 435. (8) "Elder's Verse".Page 346. (9) Wood? Ward, "Poetry of Moral Sublimation."Page 114. (10) The first product, the 72nd Sutra, "Seeing Sutra".Page 483.