The intention of forwarding this book is to explain & explore the reasons behind the suffering of this very life. Writers wish to welcome the readers to investigate the word of the Buddha pragmatically through their own lives.

The strong attachment and persuasive clinging onto various worldly issues such as people, situations, etc., is the key to this particular suffering the Omniscient Buddha emphasised and also reiterated at various occasions.

In this clarification the Buddha begins with kāma (not karma) and defined it as the main cause for dissatisfaction of this life. Kāma means very strong attachment & entanglement towards various worldly issues, either positively or negatively. In other words, enhancement of likings or/and disliking towards worldly situations to make the life happy & joyful.

The ramifications as well as the methodology to overcome such wrong views are elaborated in Magadhi language by the Buddha utilizing the concept of cause & effect in “Dhamma Chakka Pavaththana Suthraya” delivered to five ascetics, wittingly searching for the way to eradicate suffering of life. At the inception of that Suthraya the Buddha very earnestly expounds the irreversible consequences of “kāma” to those five ascetics in this manner:

“Dvẽ·mẽ Bhikkhavẽ Anthā, Pabbajithena na Sevithabbā.

Kathame Dvẽ? Yo Chāyaņ Kāāmesu Kāāma Sukhallikānu Yogō Hīnō, Gammō, Pothujjanikō, Anariyō, Anaththa·Saņhithō.

Yo chāyaņ Aththa Kilamathānu Yogo Dukkhō Anariyō, Anaththa·Saņhithō.”

Meaning of the above four lines of that invaluable Suthrya is as follows:

A person systematically moving forward to eradicate the inherited or rooted fear of life should not associate with the following two extremes:

“Preserving & protecting things that you really like with a desire to continuously sustain the happiness & joyfulness of life, as one option; and utilizing all efforts & skills to demolish, reck, dismantle, crash or blast the living or nonliving things that you do not like, as the other.”

Associating & performing such practices, would paralyse our entire system not physically only, but emotionally as well, the Buddha notified and urged. Thereby, thirty-two major parts of the human body consists of millions of molecules tend to undergo compression, squeezing, heating up as well as vibration due to this paralysation which leads to anger & hatred within.

Therefore, it is evident that promoting a behavioural pattern to deal with various worldly issues positively or negatively [with likings or dislikings], is sadly low & poor, very cheap and leads to miserable and sorrowful lives. Conversely, that particular behavioural pattern becomes a major obstacle to enhance calmness, serenity & tranquillity within the humanistic system the Buddha emphasised in Dhamma Chakka Pavaththana Suthraya.

In view of the above, kāma has enormous power to change our humanistic system to become a sufferer of hatred, conceit, arrogance, revenge, etc., The sequence of events taking place within our system, pertaining to cause & effect concept, is clearly explained in “Dasa Papa Kriya” of this book by indicating & insisting the dangerous outcomes of kāma as stated above. In the second topic of this book “Pancha Neewarana Dhamma” has explicitly explains how kāma obstructs the prevailing calmness and also how our own system drives towards indecision and distrust.

The next topic of “Pancha Upadãnakkandha” elaborates the formation of thoughts and their mythical behaviour which always influence our system to promote & sustain unwholesome actions throughout our lives.

Collective consequences of “Dasa Papa Kriya” and “Pancha Neewarana Dhamma” with the help of “Pancha Upadãnakkandha” are intensely & profoundly examined in the next topic of “Dasa Sanyojana”.

In that examination it is evident that ignorance creeps into our system with no warnings and that ignorance is the key for untouchable & invincible suffering of this life as extensively examined in “Patichcha Samuppado”.

Finally, living our lives according to the practices systematically analysed in “Dasa Punya Kriya” followed by “Dasa Pāramītha” certainly make us much calmer and harmonious towards other living beings in this planet.

“Dasa Papa Kriya” or Ten Unwholesome Actions
[Ten Defilements as mentioned in texts]

It is important to carry out an in-depth practical investigation, through

self-assessment, self-actualisation, to figure out how these Dasa Papa- Kriya [most writers describe as Ten Defilements] influence our day-to-day actions, that are taking place in our own inner humanistic system, as explained by Omniscient Buddha.

What is the purpose of understanding these Dasa Papa Kriya? Well, it helps to realise the following:

Why people get, dissatisfied, discouraged and angry with various situations? Why people feel like yelling at and hurting and retaliating against others?

Why people tend to destroy others’ lives as well as their own?

If someone honestly determined to go through these Dasa Papa-Kriya cautiously by treating them as a step-by-step process of “cause and effect” then that person would be able to come out with practically viable answers to above questions.

Let us examine these Dasa Papa-Kriya [ten unwholesome actions] by paying full attention to their relationships individually as well as collectively.

Kããma – Attractions or retractions (likings & dislikings) towards worldly situations;
Thanha – Continuous attention towards such attractions or retractions by attaching to them quite strongly with a specific intention to make the life full of happiness;
Rathi – Warmness of the minuscule elements of the humanistic system due to those attractions and retractions with that intention to become happy in the life;
Rãga – Repeatedly warming-up of the minuscule elements of the humanistic system due to that particular attachment which occur repetitively and rattles within the inner of that system;

Lõbha – Desperately trying to protect that intention what that Kãma has put forward through attractions or retractions (likings & dislikings) within the system;
Dõsha – Due to the intention of achieving what that Kãma is looking for, some physical changes would take place within the minuscules of the humanistic system and they are:

Patavi (compression of minuscules), Apō (squeezing of minuscules through that compression), Thejo (warming up of minuscules due to that compression and squeezing), and Wayō (leads to vibration of minuscules due to compression, squeezing and warming up) and gradually enhances anger within that system;

Mõha – This person has no clue about what is going on within his/her own system up to this point and they are the above indicated six actions [Kãma, Thanha, Rathi, Rãga, Lõbha, Dõsha].
Machchariya – Protecting and safeguarding those messages sent by the seven actions mentioned above without failing until that prior intention is fulfilled according to the desire of that person;
Krõdha – Enhancement of excessive anger occurred due to above eight actions, until that intention is fulfilled, and thereby all the minuscule elements of this humanistic system begin to shake and vibrate continuously beyond control;
Vaira – Retaliate with any party or any other substance that is trying to prevent, obstruct, mistreat or harass the fulfilment of that intention or the desire of that person.

This is fairly dangerous, because these retaliations would end up by destroying the lives of others as well as the life of the person who is responsible for the development of these ten actions.

Let us now consider an example with a real-life situation, to illustrate this particular step by step process of Dasa Papa Kriya, as explained below:

Say a person is looking for a partner with great desire [Kããma] for a long period of time and finally got friendly with someone.

Let us assume that after some time, a scepticism creeps into this person’s inner system about that partner, due to his/her secretive relationship with someone else.

Now the intention of this person is to catch and punish the party involved [Thanha], because that party becomes a threat to this person’s life by acting against his wish. That is to do with the strong development of that scepticism within the inner of that person.

Once this scepticism begins to rattle in the person’s inner system due to that intention of punishing the party involved, the entire system of that person begins to disturb through trembling, shaking, shivering and end up in warming up [Rathi] considerably.

Thereby this person’s that process of rattling occurs strongly and repetitively [Rãga]. Thus, that intention deeply penetrates [Lõbha] into the life of that person, like a painful needle.

Thereby, almost all the minuscule elements of that person’s humanistic system undergo compression, squeezing, warming up and vibration progressively and due to these changes of the system and it becomes a source of anger, hatred, ill-will, aversion, [Dõsha] etc.,

Since all the above actions are taking place secretively within the inner system of that person, being a clueless as well as a blind person [Mõha] about his/her own actions would leads to dangerous outcomes like the behaviour of a lunatic.

This is to say that this person loses the controlling power of his/her own system and the above indicated seven Papa-Kriya takes that controlling power into their hands and never agrees to give up that intention at any cost and holding onto it [Machchariya] until that punishment is successfully materialised according to that particular Thanha.

This would be the most crucial situation where this person recklessly becomes so adamant to explode his/her anger quite dangerously and aggressively. This particular behaviour makes that person’s entire body as well as its minuscules to tremble, jerk, wobble, shake, vibrate, etc., [Krõdha] to their maximum levels. Once a person’s humanistic system

comes to this particular stage, the worst-case scenario would be to carry out any type of cruel actions such as retaliating [Vaira] against others by destroying their lives and even in some cases taking his/her own life.

Whether we like it or not our own system always behaves according to the following:

Dasa Papa-Kriya at various levels [fluctuating between fairly low to very high] and in most instances they occur without our knowledge and any prior warning at all.

Since above indicated ten actions [Dasa Papa Kriya] are not carrying or living with us in our own humanistic system, the Buddha reiterated that we can prevent their occurrences as well as such fearful consequences by being aware of their aggressive, dangerous and unexpected behavioural patterns. Although these actions are taking place in every situation of our day-to-day life, luckily the power of those actions is not always that great to hurt us since that Thanha is fairly low.

However, as Omniscient Buddha said, a person who has a thorough and comprehensive know how about the vicious and threatening consequences of these Dasa Papa Kriya, would be capable enough to terminate this process at the stage of ‘Rathi’ to make his/her system safe.

May you all be happy and safe!!!

“Pancha Neewarana Dhamma” or Five Barriers obstructing/preventing calmness of the inner system.
[Five Hindrances as mentioned in texts]

To comprehend “Pancha Neewarana Dhamma” properly, it is quite imperative to know the real meanings of the following words separately and they are:

Pancha – means five;

Neewarana – means obstructing and preventing the calmness in the inner system.

Dhamma – To figure out the real meaning of Dhamma, the behavioural pattern of the inner system has to be examined thoroughly as well as extensively.

This inner system encompasses invisible energetic power and once it is activated due to various attachments, it gains the capacity to produce strong oscillating & fluctuating speeds. However, if by any chance such speeds sustain at their normal, inherent, natural or neutral state in the system, it behaves calmly, peacefully and harmoniously.

Moreover, if those normal inherent speeds exceed that natural state or become unnatural, then the inner system becomes disturbed or interrupted and tends to go haywire. Thereby this system is compelled to experience unexpected sorrows, sufferings, etc.,

This disturbance progressively makes the inner system, immoral, aggressive, vicious, brutal and eventually violent as the magnitude of this particular speed increases up to its peak.

The movement or change in speed of this inner energetic power in that manner is termed as Dhamma.

Furthermore, this particular Dhamma has been categorised into two types. One is Pãpa Dhamma and the other is “Punya Dhamma”.

As mentioned above, once the speed of that energetic power of the inner

system, increases above its normal or natural state, that disturbing and uncomfortable experience in the entire humanistic system is termed as Pãpa Dhamma.

That means, higher the speed of the system, higher the collection of Pãpa Dhamma. Therefore, once the system encounters such abnormalities in speed, it is rather difficult to bring back to its natural or inherent normal state.

Moreover, “Punya Dhamma” [Bodhi Pãkshika Dhamma – commonly used in texts as factors of enlightenment] serves to overcome such abnormal speeds of the inner system, occurred due to “Pãpa Dhamma”, by nourishing the system to achieve its natural state.

What is the purpose of examining these “Pancha Neewarana Dhamma” in detail? Well, it spells out where we end up at, once we get attached to various worldly objects, with enormous expectations to sustain our system with full of joy and happiness.

Let us now examine the following five elements of “Pancha Neewarana Dhamma” [Five Hindrances], by paying full attention to their cause-and- effect phenomena as described by Omniscient Buddha and they are: Kãmachchanda, Vỹapada, Thinamiddha, Uddachcha-Kukkuchcha and Vichikichchã.

Kãmachchanda – Selecting worldly objects with lots of intentions to gain happiness. What type of selections? Is he/she talking sense or not? Is it good or bad, and so on?

That particular selection enables to speed up the energetic power the inner system of that person slowly but surely beyond its normal inherent or natural level.

That change of inner speed warms up that system gradually but quite significantly. Whereby unsatisfactory and uncontrollable sensations would arise in the inner system.

Vỹapada – Once a person adhered to or bond with this particular

Kãmachchanda quite strongly, then it makes the system unsteady

through excitement & eagerness. This excitement & eagerness allow the system to oscillate and fluctuate between two extremes, happiness and sorrowfulness until the intentions of those selections are met. Thereby, the speed of the energetic power of the inner system of that person increases quite rapidly, due to such Kãmachchanda.

All those factors indicated above lead to build up anger and ill-will within the inner of that person at various levels and such outcome is termed as Vỹapada.

Thinamiddha – Is the intoxication or insobriety that develops according to the gravity of this particular Vỹapada, and it has the ability to paralyse the humanistic system of a person to a considerable and significant level.

Thus, that humanistic system endures such unfortunate changes with respect to the scope of that “Vỹapada” driven by Kãmachchanda from the beginning.

Uddachcha-Kukkuchcha – This particular Thinamiddha escalates gradually and once it reaches its peak, then the speed of the system outstretches beyond control. The prolongation of that level of uncontrollable speed is Uddachcha- Kukkuchcha.
Vichikichchã – As the life of a person undergoes such Uddachcha- Kukkuchcha lead by Kãmachchanda at the outset, that person’s inner system tends to oscillate and fluctuate between fearfulness through high expectations due to various selections made from the outside world.

Whereby, distrustful and doubtfulness prevail in the inner system of that person owing to Kãmachchanda and that doubtfulness is termed as “Vichikichchã.

Through thorough and diligent examination of the inner of a humanistic system, one can certainly confirm that these hindrances are not existing for no reason. However, if one is searching for happiness by establishing Kãmachchanda on worldly objects then that ignorant practice unavoidably promotes “Pancha Neewarana Dhamma”.

Remember that the role of “Pancha Neewarana Dhamma” is to bring us sorrow and lamentation by escalating the speed of our inner, rather maintaining its inherent calmness and peace through its natural level of speed.

May you all be happy and safe!!!

“Pancha Upadãnakkandha” or Five Elements of a
Thought/Chiththa [Five Aggregates as mentioned in texts]

Comprehending the correct meaning of “Pancha Upadãnak-kandha” is a must, if one is seriously considering to learn and practice, the real teachings of Omniscient Buddha. The Buddha explicitly stated that “Pancha Upadãnak-kandha” as the prominent cause of “Dukkha” [explained below] responsible for the spreading of painful sensations throughout the humanistic system [Dukka Dhomanassa] such as restlessness, un- satisfactoriness, suffering, lamentation, weeping, crying, grieving, etc.,

Furthermore, “Pancha Upadãnak-kandha” consists of, progressively combined five parts, namely, Rŭpa, Vedanã, Saññā, Sañkhāra and Viññāna, and they are also the key components of ongoing thoughts of a life.

The above indicated five parts of a thought coagulates invincibly and strongly together according to their sequential order and could bring about various calamities to the life.

Furthermore, their individual as well as collective speeds are immensely, enormously and extraordinarily beyond our imagination to visualise and comprehend. Therefore, for our convenience to learn and comprehend the properties of these five elements of thoughts thoroughly, the Buddha described them in the following manner:

Let us now investigate the meanings of five components of a thought, Rŭpa, Vedanã, Saññā, Sañkhāra and Viññāna, considering one by one separately and paying full attention to the attributions as well as mutual relationships with respect to their patterns of behaviour.

Rŭpa – Are termed as Upãdana Rŭpa [explained below in detail] that register in the inner system and can be recalled, recollected or re-investigate [zoom in & zoom out through inner energy] if and when necessary, although

they are false or fake images of worldly objects. They occur due to stimulation of six senses whilst associating with various worldly constituents such as animals, people, objects, incidents, situations, etc., The registering of these fake images or figures in the inner of a humanistic system is an ongoing process and the Buddha described them as froth of a liquid. The term used for Upãdana Rŭpa by the Buddha is “Penapindŭpama” means froth.

Vedanã – Are the sentimental and emotional feelings producing in the inner system predominantly to identify and perceive “Upadana Rŭpa”. Since these Vedanã are allowing & helping to identify these fake images of objects to register in the inner system, the Buddha described Vedanã as bubbles of froth and they are ready to or awaiting to break at any instant unanticipatedly. The term used for Vedanã by the Buddha is “Bubuloopama” means bubbles of that froth.

Saññā – Defined as the way of identifying or perceiving such “Upadana Rŭpa”, through the signals or pulses transmitted by the Vedanã into the inner humanistic system. Furthermore, Saññā is the combined effect of both “Upadana Rŭpa” (froth) and Vedanã (bubbles of that froth), and the term used by the Buddha to describe Saññā is “Marichi-kŭpama” means a mirage, hallucination, delusion or an optical illusion.

That is to say that we all identify and encounter worldly objects through our six senses as fantasies which are not existing anywhere, although it looks like existing within us.

Sañkhāra – Described as the formation of physical and emotional sensations within the humanistic system due to the confrontations composed through blending of Rŭpa, Vedanã and Saññā, together in that successional sequential order. These formations of physical and emotional sensations within the system could be shaking and vibrating due to excitements, agitations, anxieties, quivering, trembling, etc.,

This Sañkhāra has the ability to influence the humanistic system to change its physical and emotional conditions prevailed just before that particular

Saññā reaches the doorstep of the inner system or the mind [not used by the Buddha but it is a common word for all of us]. These Sañkhāra also subject to change at any time as in all-natural phenomena of the world.

That is to say that, Sañkhāra always rising and falling away due to their impermanency or “Anichcha” and thereby they are unable to exit for a prolonged period of time.

By considering all these factors the Buddha termed Sañkhāra as “Kada- lŭpama”. That means Sañkhāra is like a stem of a Banana tree, which is empty & void and absolutely has no substance at all or seeds for reproduction. That is each Sañkhāra is unique in its formation as well as existence, like a coreless stem of a freestanding Banana tree which has no reproducing power at all.

Viññāna – Is the final outcome resulted from the combination of first four parts of a thought and as mentioned above they are: Rŭpa, Vedanã, Saññā and Sañkhāra. This outcome is expressed as “Change in Awareness” or Viññāna [ignorance] which is an experience that a humanistic system is compelled to undergo consistently with a greedy life. Since this Viññāna [Change in Awareness] is made up of four fabricated elements namely, froth [Upadana Rŭpa], bubbles of that froth ready to break away [Vedanã], mirage or optical illusion [Saññā] and stem of a coreless Banana tree [Sañkhāra], the Buddha termed this particular Viññāna as “Mãyûpama” which means it is a myth because it is purely made up by combining four illusive & fictitious elements in our inner system.

Moreover, the Buddha reminded that the progressive development of those five parts apparently push our lives towards “Dukkha” through “Viññāna” which is the final element. This outcome of “Dukkha”, is described by the Buddha in the last part of the first noble truth of the “Chatu-Ariya- Sathyaya” [commonly termed in English as Four Noble Truths] as “Sankiththěna-Pancha-Upadãnak-kandhā-Dukkha”.

Therefore, before comprehending the real meaning of “Sankiththena- Pancha-Upadãnak-kandhā-Dukkha” we have to figure out the meanings

of the following words according to the teachings of the Omniscient Buddha and they are:

“Watthu Rŭpa”, “Upãdana Rŭpa”, “Pancha”, “Upadãna”, “kandha”, “Dukkha” as well as “Sankiththa” [singular of “Sankiththěna”].

Watthu Rŭpa – These are the images or figures of various worldly objects such as animal, people, objects, situations, incidents, etc., existing in the outside environment at large.

Upãdana Rŭpa – These are the images that we form or generate and contain in our inner system by attaching to the omens [manifestations] of such Watthu Rŭpa of various objects.

Pancha – Means five or made out of five elements.

Upadãna – It is the process of emerging or arising of any element of a thought after fabricating or concocting them within the humanistic inner system. Hence the attachment towards Watthu Rŭpa of the worldly objects is being influenced to grow and prop up as Upãdana Rŭpa in the inner system of a life through its six senses.

Kandha – Since the extent of that compilation of thoughts is beyond our imagination, the Buddha used the word Kandha to describe that pile of collection as a massive mountain.

Dukkha –To fathom the real meaning of Dukkha, the Buddha advised us to visualise that we are living in a forest with densely inhabited and fearful animals of frightening & shocking voices, huge trees, bush fires, rainfalls with high winds, landslides, flooding, etc., This is to say that a similar situation would prevail within the inner of a humanistic system if one attached to the worldly objects with significant number of intentions and expectations with a view to make the life full of contentment and happiness. The thoughts generated due to such expectations would interrupt this system awkwardly and bring about scaring, frightening, burning, fearful, dreadful, terrible, etc., unexpected sensations to the humanistic system. Living the life with such conditions is termed as Dukkha.

Sankiththa – This word is used to elaborate the way and which these compiled thoughts are being collected and stored in the inner system as very

tiny minute unimaginable entities. These Sankiththa also has the ability to recall, reproduce and repetitively explore the thoughts of the past incidents along with their actions that took place on them by the inner system during those past periods with enormous amount of Upãdana Rŭpa of objects.

Furthermore, these Upãdana Rŭpa of past incidents would awaken within the inner system only when their respective Sankiththa are disturbed due to greediness. Here the Buddha used that word “Sankiththa” to indicate that they are capable enough to bring about “Dukkha” from those past practices with those omens of worldly objects.

As mentioned previously these five elements are the constituents of a thought. Therefore, the Buddha emphasised, although the thoughts are showcasing us as a source of happiness, it is purely a myth of illusion and due to our ignorance, it misleads us quite easily. The Buddha also asked us to be vigilant about this Viññāna because it always searching for “Upadana Rŭpa” to produce and promote more thoughts to make our life sad and miserable.

Those thoughts have no central core to exist anywhere in the humanistic system. The Buddha has reiterated in “Chiththa Waggaya” of the “Dhamma Pada” specifically in its 33rd & 36th stanzas the behaviour of thoughts in the following manner:

“Pandanan Chapalan Chiththan – Durakkhan Dunni Vãrayan Ujun Karothi Medhavi – Usukaarova Thejanan”

The fluctuating pulse of a thought has no particular place to exist in the human system. However, it does everything other than to control and calm the system. Therefore, we need to do away with these thoughts rather improving them. As the iron crusher adjust and align the distorted iron bar from its heated instant, this particular brave person controls these falsifiers and fake thoughts then and there.

“Sududdsan Sunipunan Yatha Kāma Nipathan Chiththan Rakketha Medhavi

Chiththan Guththan Sukhavahan”

Thought is capable enough to generate mythical and fictitious consciousness to someone’s humanistic system secretively and invisibly, by entangling with the omens of any type of worldly object or situation etc., The brave person releases his/her system from these mythical and fictitious consciousnesses without entangling with these omens of objects although they bring temporary happiness.

Now the question is, how come we live our lives without producing thoughts? The answer to this very vital question can be explained in the following manner:

The most crucial turning point of these five elements of a thought is Saññā. Why? If someone selects and identifies [Saññā] worldly objects as a source of happiness throughout his/her living, then the formation of Sañkhāra & Viññāna are inevitable. On the other hand, if one is able to deal with Saññā very diligently with a view to live this life in a very simple and harmonious manner, then the formation of Sañkhāra and Viññāna could be controlled and restricted quite comfortably and easily.

Implementation of various skills to control Sañkhāra, allows to turn such

Sañkhāra into Visañkhāra or known as free from Sañkhāra.

This particular Visañkhāra always prevents Viññāna and immerge Gñāna or power to make decisive and righteous decisions for calmness, rather than ignorant Viññāna. If someone possesses Gñāna throughout his/her life, the Buddha insisted that Gñāna always guides & directs that life to move forward along with the righteous path to bring about serenity and tranquillity.

It is to say that if one has the ability to refrain from forming Sañkhāra and Viññāna whilst associating with the worldly issues such as animal, people, objects, situations, incidents, etc., the life of that particular person becomes free from sufferings and lamentation due to the prevention of defilements the Buddha reiterated. The lives free from thoughts or living with Rŭpa,

Vedanã, Saññā, Visañkhāra, and Gñāna, have only one intention and that is to free the world and become free from the world. Thereby such people would able to identify worldly things as they really are.

Thus, that life progresses with Gñāna and becomes inert towards compiling “Sankiththa”. In other words, this Gñāna is looking for serenity & tranquillity not Sañkhāra and Viññāna.

That means Gñāna does not allow thoughts to motivate & activate through adhesion and collision with worldly objects. Gñāna just involved with observation only, with no action. Therefore, we can still enjoy our lives calmly with no thoughts and eliminate the cause of suffering as the Buddha described as “Sankiththena-Pancha-Upadãnak-kandha-Dukkha”.

May you all be happy and safe!!!

“Dasa Sanyojana” or Coalescence of ten components promotes Unrighteous view from Sakkãya Ditti leads to Avijjã/Ignorance
[Ten Fetters as mentioned in texts]

The “Dasa Sanyojana” consists of ten elements and it begins with

Sakkāya-ditti and its final outcome is “Avijjā”.

These ten elements are progressively and collectively interrelated with each other and their cause-and-effect scenarios are vital and worth investigating in detail. Both “Dasa Papa Kriya” and “Pancha Neewarana Dhamma” respectively and conjointly have the tendency to make the lives of people miserable to a greater extent. That is by generating and promoting unrighteous views [Sakkāya-ditti] to deal with miscellaneous entities & issues of the outside world, such as animals, humans, objects, situations, etc.,

Therefore, this particular unrighteous view [Sakkāya-ditti] becomes an initiator to drive the humanistic system towards Avijjā [explained below] along the path of “Dasa Sanyojana”.

Furthermore, the features of the blended elements of this path of “Dasa Sanyojana” are quite fearful and alarming and has the ability to destroy the calmness of lives abruptly.

Thus, “Dasa Sanyojana” is always prepared to influence the lives of people to move along a very distressful and sorrowful path through “Patichcha Samuppada” towards Dukkha. This “Patichcha Samuppada” has been explained in detail in another article.

Furthermore, studying the blended elements of “Dasa Sanyojana” extensively, would certainly provide essential and vital clues about the shortcomings of life with respect to its vulnerability towards Dukkha.

Moreover, identifying such shortcomings would provide favourable and promising guidance to associate with the worldly issues and situations quite cautiously and satisfactorily.

Thus, such guidance also prevents this particular precious & indispensable life [meant to move towards serenity & tranquillity as Omniscient Buddha has achieved] from falling into various regretful and sorrowful traps unexpectedly.

Let us now examine the features of the blended elements of “Dasa Sanyojana” by observing their interrelated progressive flow from Sakkāya-Ditti to Avijjā.

To obtain the maximum output of this examination, it is vital to pay total attention to the cause-and-effect phenomena of those elements individually as well as collectively.

The elements of “Dasa Sanyojana” are stated by the Buddha in the following manner:

Sakkāya-Ditti, Vichikichchā, Sīlabbatha-Parāmāsa, Kāma-Rāga, Patiga, Rūpa-Rāga, Arūpa-Rāga, Māna, Uddhachcha and Avijjā.

Sakkāya-Ditti – The second word Ditti implies what a person intends to do or feel like doing with worldly objects, once they are sighted and perceived through one or more senses.

If someone believes that his/her happiness could be achieved by entangling and strongly attaching with worldly objects, then that particular view is termed as Sakkāya-Ditti.

Since this ignorant view misleads the life towards bleakness and sorrowfulness, it is also termed as unrighteous view or unethical view.

Although Pancha Neewarana Dhamma are directly responsible for that unrighteous view or Sakkāya-Ditti, through the amalgamation or integration of its first four elements namely, Kãmachchanda, Vỹapada, Thinamiddha and Uddachcha-Kukkuchcha, a layman finds it hard to grasp that particular context from his/her capacity without profound investigation. This is to say that, it could only be acknowledged and endorsed by a person, who is honestly prepared to extensively examine the elements of “Pancha Neewarana Dhamma” individually, collectively, logically as well as practically to a greater and outstanding depth.

Vichikichchā – Is a distrust or doubt that prevails in the inner system of a person until that intention produced through Sakkāya-Ditti is fulfilled or materialised fully.

Furthermore, such ethos disturbs the entire humanistic system of that person physically as well as emotionally, whereby that life would become full of confusion and suspicion.

Sīlabbatha-Parāmāsa – Is displaying fake calmness by means of false and forged facial expressions or any other means of behaviour on one hand, and utilising cunning & shrewd strategies by a person on the other, until his/her intended expectations emerged due to Sakkāya-Ditti are materialised successfully.

In other words, this particular person deliberately hides actual & genuine emotions sparkling within the system with the intention of fulfilling his/her expectations by any means or in one way or the other.

Kāma-Rāga – Repetitively performing the first three blended elements of Dasa Sanyojana, termly Sakkāya-Ditti, Vichikichchā and Sīlabbatha- Parāmāsa, individually as well as collectively favour that desire of the intention to erupt strongly in the inner system. Once again that repetitive step by step process is promoted, until those intended expectations are contented by gaining the anticipated outcomes satisfactorily. This particular repetitive process is termed as Kāma-Rāga.

Patiga – The minuscules of a humanistic system endure considerable disorder, such as turbulent and vibrative shaking with a significant speed due to the escalation of Kāma-Rāga, and that acrimony allows to build up and encroach anger & hatred into that system.

This particular transformation of Kāma-Rāga into anger & hatred is termed as Patiga. Once again, the driving force of Kāma-Rāga towards Patiga is Sakkāya-Ditti.

Rūpa-Rāga – These Kāma-Rāga and Patiga combined together and repetitively recall Upadana Rupa [discussed in “Pancha Upadãnak- kandha”] of those worldly objects responsible for providing the intentions

of expectations. Whilst that recalling process is taking place, the rate of Upadana Rupa running towards one or more senses of the humanistic system increases tremendously. This particular behavioural pattern of the inner system of a person is termed as Rūpa-Rāga.

Arūpa-Rāga – Since these Upadana Rupa are fake, fictitious as well as impermanent, that process of Rūpa-Rāga could not maintain its flow continuously, rather intermittently, whilst approaching and leaving the senses of a humanistic system. This particular leaving process of such fake Upadana Rupa, out of the inner system through its six senses is termed as Arūpa-Rāga. It clearly indicates that both Rūpa-Rāga and Arūpa-Rāga are respectively approaching and leaving the six senses independently rather simultaneously.

Māna – This process of Rūpa-Rāga and Arūpa-Rāga produces a significant rate of speed of Upadana Rupa with a considerable magnitude in this entire humanistic system. That combined physical and emotional feelings related to that particular magnitude of the speed is termed as Māna. Furthermore, people are compelled to excessively exhibit their abilities, achievements, possessions, etc., due to such Māna, to boost and expose their pride at a very high level towards others.

Uddhachcha – The actions, verbal communications and the thinking pattern of a person vary according to the exacerbate aggravation of Māna, quite dreadfully. Once that behavioural pattern of a humanistic system becomes uncontrollable and reaches beyond its managerial level due to Māna, then that stubborn, uncompromising, unbending and bull-headed state of the humanistic system is termed as Uddhachcha.

Avijjā – Although the above-described interrelated elements of

Dasa Sanyojana occur with no warnings, they bring some sort of a temporary happiness to a certain degree to that person.

Moreover, that temporary happiness blinds the righteous view

[opposite of Sakkāya-Ditti] of that person quite drastically and that damage is quite serious and consequential.

Which means, although the inner system relies on attachments towards worldly objects to bring about happiness, the reality of that norm and the belief is totally invisible and fake.

Therefore, their final results or outcomes are bleak and sorrowful to the entire life.

That blind faith that insists the happiness is only available through outside worldly objects, situations, etc., is termed as Avijjā.

That faith of Avijjā always invites more expectations with intentions to make that humanistic system downhearted, miserable and depressed.

That means the main function of Avijjā is nothing but to search & collect Upadana Rŭpa through Sakkāya-Ditti and bring about physically & emotionally sorrowful, disastrous living conditions throughout this calm loving life.

May you all be happy and safe!!!

“Patichcha Samuppado” or Path leading to Sorrowfulness from Avijjā the major cause for suffering of this life
[Dependent Origination as mentioned in texts]

This particular informative “Patichcha Samuppado” reveals and explores the practical implications of a thought intensively and extensively.

It also illustrates how human lives are being progressively moved towards miserable situations such as restlessness, suffering, lamentation, grieving, weeping, crying, etc.,

Furthermore, if someone is relying on miscellaneous entities & issues of the outside world for happiness, the occurrence of Dasa Papa-Kriya [described in another article] is inevitable.

Thereby, that person endures and compelled to move along with Pancha Upadãnak-kandha [described in another article].

The unrighteous view [Sakkāya-Ditti] that emerges as a result of

Pancha Upadãnak-kandha would certainly directs the humanistic system to merge with Dasa Sanyojana [described in another article] through Pancha Neewarana Dhamma [described in another article] which obstructs the calmness of a system cruelly & alarmingly.

Moreover, this particular Patichcha Samuppado put lives in jeopardy from the aftermath of the Dasa Sanyojana process, and that is Avijjā [the final outcome of Dasa Sanyojana].

Thus, it concludes by imposing various miserable conditions on humanistic systems and they are described here as “Soka-Parideva-Dukkha- Domanassupayasā-Sambahavathi”.

That means the thoughts generated due to strong expectations, would interrupt our humanistic system awkwardly and bring us irreversible unexpected sensational consequences such as, scaring, frightening, burning, fearful, dreadful, awful, shocking, etc.,

Let us now comprehend the meanings of all parts of “Patichcha Samuppado”, individually, collectively, and most importantly

pragmatically, by means of the behaviour of our own lives as described by the Buddha in Patichcha Samuppada Suthra of Sanyuktha Nikaya.

Kathamo-Cha-Bhikkave-Patichcha Samuppado?

Avijjā—pachchayā—Sankharā Sankhāra—pachchayā—Viññānan Viññāna—pachchayā—Nāma/Rūpan Nāma/Rūpa—pachchayā—Salāyatanan Salāyatana—pachchayā—Phasso Phassa—pachchayā—Vēdanā Vēdanā—pachchayā—Tanhā Tanhā—pachchayā—Upādānan Upādāna—pachchayā—Bhavõ Bhava—pachchayā—Jāthi, Jāthi—pachchayā—Jara-Maranan,

Soka-Parideva-Dukkha-Domanassupayasā-Sambahavathi.

Eva-May-Thassa-Kewalassa-Dukkakkandassa-Samudayo-Hothi.

Ayan-Vuchchathi- Bhikkave-Patichcha Samuppado.

It is quite important to remember and consider the meaning of the common term “pachchayā” stated in almost all of the above parts, as “leads to” or “give rise to”

Kathamo-Cha-Bhikkave-Patichcha Samuppado?

Here the Omniscient Buddha raised an invaluable and extremely useful question by asking, Bhikku, what do you mean by Patichcha Samuppado? After raising that question, the Buddha Himself answered it in the following manner:

Avijjā—pachchayā—Sankharā

The blind faith of believing that the outside world is meant for our happiness is Avijjā. The actions carrying out with Avijjā lead to various formations of the minuscule entities of a humanistic system such as Patavi (compression), Apō (squeezing), Thejo (warming up) and Wayō (vibration) and they are expressed as “Chathu Dhāthu” by the Buddha. Experiencing excitements, agitations, emotional vibrations, etc., by a person through his/her system due

to such formations is termed as Sankhāra. As the craving towards worldly objects increases, the impact of Sankhāra plunges on lives.

Furthermore, this particular Avijjā—pachchayā—Sankharā, relationship could also be explained by considering Pancha Upadãnak-kandha, [explained quite extensively in another article] in the following manner:

That is, if someone utilises Avijjā through Upadana Rupa to bring about happiness, then the Vedana props up and thereby to support that blind view the hasty Saññā or perceptions would encourage to produce Sankhāra throughout that system quite easily.

Sankhāra—pachchayā—Viññānan

Once again as discussed in Pancha Upadãnak-kandha, Sankhāra is capable enough to produce physical and emotional sensations and disturb the humanistic system drastically. Such conditions occur due to the confrontations encompassed through blending of Rŭpa, Vedanã and Saññā, together in that successional sequential order. Thus, the key to compel & drive the system to be with myths or Viññāna, is Sankhāra. Furthermore, the pragmatic meaning of Viññāna is “Change in Awareness” and that is quite harmful to the lives in peace, the Buddha insisted and warned.

Viññāna—pachchayā—Nāma/Rūpan

The main function & aspiration of Viññāna is to produce thoughts [Nāma] enormously, to throw the life into the hell of agony, through anxiety, depression, sorrow, misery, etc., For that reason, throughout its existence the Viññāna is playing a leading role to complete that five-part cycle of thoughts on worldly objects through Upadana Rupa [Rūpan].

Nāma/Rūpa—pachchayā—Salāyatanan

The thoughts [Nāma/Rūpa] that are been generated by Viññāna do not activate in their own, without some sort of a substantial driving force or a catalytic motive to move forward to produce various actions.

To support that demand, our six senses [Salāyatanan] are always anxiously & desperately waiting to wake up and take up the tasks directed by Viññāna to produce such actions.

Salāyatana—pachchayā—Phasso

Accordingly, those six senses [Salāyatana], interact [Phasso] and promote the respective Upadana Rupa of senses repetitively in and out to support those actions. This process of repetitive appearance of Upadana Rupa of thoughts is termed as “Rupa Rummana” which has the tendency to build up speeds in the humanistic system.

Phassa—pachchayā—Vēdanā

This activation of thoughts through the process of “Rupa Rummana” by repetitively interacting [Phasso] with senses has the capacity to generate three types of feelings [Vēdanā]. Remember that Avijjā is the main contributor for such feelings [Vēdanā] through Chathu Dhāthu [described above], which are responsible for the enhancement of the power of a humanistic system to support and co-ordinate that contributor.

These feelings or Vēdanā are termed as happy feelings – Sukha Vēdanā; unhappy or sorrowful feeling – Dukkha Vēdanā; and inherited normal or neutral feelings of a system – Adukkama-Sukha Vēdanā.

Vēdanā—pachchayā—Tanhā

The influence of each of these three Vēdanā on a humanistic system is uniquely different. The two feelings such as Sukha & Dukkha Vēdanā always encourage the humanistic system to be with [Tanhā] worldly objects to ascertain & achieve the requirements of life. Although, this system is reluctant to touch on [Tanhā] worldly objects for unhappy feelings, the Tanhā has no other options, other than providing both Sukha & Dukkha Vēdanā. Therefore, this system is obliged and compelled to accept both Sukha & Dukkha Vēdanā, unless this system is intelligently as well as bravely willing to overcome Tanhā by eliminating strong & sturdy attachments. Moreover, if the humanistic system is impelled to accept worldly objects for happy feelings, it has no control over this implausible &

unpredictable Tanhā, which always makes the system remarkably painful through Chathu Dhāthu.

Tanhā—pachchayā—Upādānan

Being happy to associate with Tanhā throughout all the above-mentioned chain of processes, the system has the tendency to produce [Upādānan] various levels of speeds with different magnitudes within itself, due to the turbulent intensification of Chathu Dhāthu.

Upādāna—pachchayā—Bhavõ

The thoughts that arise [Upādāna] due to the above indicated range of various levels of speeds with different magnitudes, that person motivates to involve in any type of unwholesome & cruel actions which are harmful to him/her self or others and also the environment at large. Entangling with omens [manifestations] of the outside worldly objects and allowing or indulging the changes to take place within the system, is termed as Bhavõ.

Bhava—pachchayā—Jāthi,

The way in which a minuscular system of person is behaving or conducting itself, whilst such ongoing changes are taking place within that system [Bhavõ], due to engaging & entangling with the omens of the worldly objects, is termed as Jāthi. In other words, moving the life style from a comfortable & calmful stage [free from ill-will and anger] to another stage where full of horrible agonies are preserving through fearful outcomes due to such changes occurring from Bhavõ, is termed as Jāthi.

Jāthi—pachchayā—Jara-Maranan,

The above indicated Jāthi also has the ability to deteriorate, the prevailing physical and emotional existence of calmness of a humanistic system, gradually as well as significantly. This deterioration process of Jāthi assigned to change the prevailing calmness of a system, would eventually come to a stage, to over throw that calmness from the system completely.

That particular undertaking to kill the calmness from the system is termed as Jara-Maranan.

Soka-Parideva-Dukkha-Domanassupayasā-Sambahavathi.

What can we expect from a life continuously undergoing such agonising and worrying process as mentioned in all above steps or stages of Patichcha Samuppado?

Well, the Buddha reiterated the following:

The thoughts generated and regenerated due to Avijjā would interrupt this system awkwardly and bring about scaring, frightening, burning, fearful, dreadful, terrible, etc., unexpected sensations to this particular humanistic system. The Buddha warned here that once a person’s system thrown into such atrocities, it is utterly impossible to bring it back to its calmful stages by applying all the available undertakings, striving efforts, endeavours, etc., by any means. That is because the appalling path of this Patichcha Samuppado has the potential to mistreat, incapacitate and paralyse the humanistic system exhaustively from its calmness.

Eva-May-Thassa-Kewalassa-Dukkakkandassa-Samudayo-Hothi.

This is to say that all the Upadãnak-kandha or Dukkakkandassa contained in this particular person’s system, is now been saturated to its maximum level up to its peak, and those Dukkakkandassa are being in their ascending mode continuously. However, the system itself would come back to its inherited state of peace and calmness after paying the price for the actions took place in the process of Patichcha Samuppado, as explained above as Soka-Parideva-Dukkha-Domanassupayasā-Sambahavathi.

Ayan-Vuchchathi-Bhikkva-Patichcha Samuppado

Bhikku, this is what Patichcha Samuppado is, the Buddha concluded.

Please note that the above discussion is totally based on the adverse version of Patichcha Samuppado taught by the Buddha. In addition to that adverse version of Patichcha Samuppado, Omniscient Buddha has also preached its inverse version as well. It clearly explains how to safe guard the humanistic system from falling into traps created by the adverse version of Patichcha Samuppado, and also, to sustain the calmness within the system throughout its living period.

Furthermore, if some is adamantly determined to associate miscellaneous objects and issues of the outside world with ease through very slight attachments on them, the living of that person becomes painless to him/her self as well as other living beings.

May you all be happy and safe!!!

“Dasa Punya Kriya” or Ten actions for harmonious living
[Ten Wholesome Actions as mentioned in texts]

The most sacred, precious and first and foremost valuable asset of a person is life. However, no one would like to appreciate, admire and welcome that life if it is miserable.

This is to say that, no matter, how powerful you are with your wealth; how stable you are with the high and prestigious positions holding in the workplace; how popular character you are in the society; and how many faithful and dedicated family members & friends are around you, if your inner is not calmful, you become downhearted, disgraceful, grim and awful. It is evident from the past history that due to various vicious depressions, those so called honoured & illustrious kings had involved in suicidal acts, killing their own relatives and destroying livelihoods as well as the lives of innocent people.

Although, we strongly believe that our lives are smoothly driving forward through attractions & retractions (Kāma – likings & dislikings) which promote attentiveness or Thanha [explained in Dasa Papa Kriya] towards worldly objects, the Buddha repeatedly requested us to examine the behaviour of our own system deeply before relying on such faiths.

That is for us to realise that our inner system is being piled up with enormous amount of Upādana-Rupa [explained in another article] due to blindly motivating that system to entangle with various miscellaneous people, issues, situations, of the outside world. Furthermore, we are associating & dealing with various possessions and containments all the time with enormous pressure in precarious and dangerous conditions.

Moreover, we blindly enjoy our lives by respecting & concerning Kāma as the saviour of our living and completely ignoring, discarding and disregarding their cruel consequences.

Also, we continuously used to pursue the messages of Kāma quite earnestly by paying great respect to it until their respective intentions are accomplished according to our wishes.

The danger of this exercise is that we tend to leave our precious and indispensable lives at enormous risks by exposing them to very dangerous as well as hazardous encounters.

Furthermore, we always worried about our dispossessions and get depressed about them rather being happy with what we have already got or possessing at the present moment.

Although we have not lost our possessions yet, most of the time unnecessarily fear creeps into our systems about them, by thinking along the line of losing them at any moment due to Kāma which generate unexpected and unforeseeable views within the system.

The containment through collections of containments within the inner system are described as Kāma Asūchi by the Buddha.

That filth or Kāma Asūchi pollutes the entire humanistic system by outspreading and outstretching to all parts of the body due to associating with Kāma for overwhelming happiness & joyfulness and such strong expectations bring us devastating sorrowfulness.

Moreover, the Buddha described the irreversible and unrepairable consequences of such Kāma Asūchi in Pattikūla Manasikara Pabbaya of “Mahā Sathi Pattāna Suthra” as:

“Nānaprakārassa Asūchino Pachchavekkhathi”.

That means, those contaminants of faeces & filth of Kāma Asūchi

tends to entrenched into each and every tiny particle of the organs or parts of a humanistic system, due to the attentiveness [Thanha] towards the worldly affairs through their respective Upādana Rupa.

Thereby that particular life undergoes or endures unprecedented misery and sorrowfulness.

The Buddha insisted that if a person is honestly come to a decision to undertake that course of action to eradicate Kāma Asūchi from the system, that brave and courageous effort would bring calmness to that person, and that particular wholesome endeavour is a Punya Kriya.

In Sabbasawa Suthra the Buddha introduced a practically viable methodology for us to put into practice to overcome such Kāma Asūchi and it is indicated below.

“Uppannānan Kāma Vithakkan, Nadhiwasethi, Pajahathi, Vinodaethi, Bhiyanthi-Karothi, Aānabhāvan Gamethi”

That means, if that Kāma or attractions & retractions (“likings & dislikings”) arise within the system let them come and go in their own; should not entangle with them for any reason; immediately detach firmly from them quickly; move away from them with a great will and determination; try to remove them from the entire system with no delay; and do not allow them to disturb your system again by any chance. This particular brave undertaking is termed as wholesome action or Punya Kriya by the Buddha.

To overcome such atrocities of Kāma Asūchi, adhering and undertaking the practically viable action-oriented Dasa Punya Kriya through our own system is absolutely essential.

As described by the Buddha it is for the people who are looking for eternal happiness. The action-oriented Dasa Punya Kriya introduced by the Buddha for peace & calmness consists of ten actions and they are:

Dāna, Seela, Bhāvana, Paththi-Dāna, Paththānu-Mõdana, Veyyāvachcha, Apachāyana, Deshanā, Shravana and Diṭṭi-Ju.

It must be remembered that, to obtain maximum benefits of Dasa Punya Kriya, one should be able to visualise and comprehend this action-oriented process in the following manner.

As indicated above, the first action to be performed through Dasa Punya Kriya is Dāna, and once that action is accomplished fully, it precedes Seela and then Dāna & Seela would activate jointly, and after that both of them together precede Bhāvana and so on, until that particular system stabilises Diṭṭi-Ju after performing the ninth action of Shravana.

That means the overall collective combined effect of the first nine actions [Dāna to Shravana] would finally allow to sustain Diṭṭi-Ju steadily in the inner system of a person.

Let us examine Dasa Punya Kriya [ten wholesome actions] by paying full attention to their relationships individually and collectively in addition to the above-mentioned vital facts.

Dāna – Means detaching from emotional containments sitting in the inner system of a person, due to the strong compelling attachments towards various miscellaneous people, situations, issues, etc., of the outside world. The key for such emotional containments is the attractions & retractions [likings & dislikings] towards various miscellaneous affairs of the world. This attentiveness towards likings & dislikings are solely responsible for the formation of Kāma Asūchi and they are spreading in all parts of that humanistic system.

That particular undertaking, to eliminate & ignore attractions & retractions by appropriately and effectively utilising action-oriented Dasa Punya Kriya, to purify the inner of a humanistic system to make it free from containments, is termed as Dāna.

Seela – If someone is honestly & seriously involved in Dāna, then that person would be able to sustain harmonious living or Seela throughout his/her life effortlessly and purposefully.

Furthermore, the prevention of the intervention of worldly affairs for temporary happiness through six senses of a humanistic system, through effective involvement in Dāna, would bring about harmonious living to the entire system and that process is termed as Seela.

Moreover, that practice of Dāna prevents the threatening effects of Pancha Upadãnak-kandha [described in another article] which would invite Dasa Papa-Kriya to partake to influence six senses of a system to act as slaves of Kāma Asūchi.

This is to emphasise that Seela enables the system to become harmoniously free from such Kāma Asūchi, if that person is wisely willing to obey the rules of Dāna explained above.

Thereby, that particular person would be able to observe the dawning of Seela within that system through the prevailing peace & calmness of six senses or their normalities.

Bhāvana – It is an undertaking to promote Dāna and Seela collectively, to develop a skill to maintain calmness within the system for harmonious living throughout the life.

Bhāvana is the most admirable and commendable practical activity that someone could enter into to control his/her system with great confidence according to the teachings of the Buddha.

The sustainability of freedom through that calmness in the system is said to be “Kusalaya” and it is based on progressively eradication of the Kāma Asūchi from the system.

Remember that this undertaking is an ongoing practically observable activity through self-assessment & self-actualization and it must be done individually rather as a group to achieve its maximum benefits.

The skill development methodology pertaining to Bhāvana described by the Buddha in Ānāpāna-Pabba under Kāyānu-Passanā of Mahā Sathi Pattāna Suthrya and it is:

“Sabbakāya Paṭisanvedī Assa Sissāmī’ti Sikkhati Sabbakāya Paṭisanvedī Passa Sissāmī’ti Sikkhati”

That means, Bhāvana is the observation of the inner behavioural pattern of a humanistic system by paying total attention to its all six senses vigilantly as well as sensitively.

This Bhāvana is absolutely a practically viable skill development exercise to be carried out persistently, to acquire feedback to judge & promote the calmness of a system.

It is an examination of the behaviour of a system whilst the Upadana Rupa or omens of worldly objects are approaching and leaving from all directions towards six senses.

Moreover, the examination of the behavioural pattern of one’s own system, whilst engaging with daily activities, through this methodology of Bhāvana, has three phases to consider.

Associating with Upadana Rupa, [which are being emerged (Uppāda) by entangling with worldly objects] and reacting with them through touching

[Passa] with six senses, can be considered as the first phase of that examination;

The second examination a sensitive observation, and that must be carried out to observe the variation of speeds of the system due to the

activation of its six senses.

This is a collective examination to be done in par with the first one to figure out the causes pertaining to actions whilst dealing with Upadana Rupa by six senses for a considerable period of time [Tithi] after being with Kāma Dhamma to produce temporary feelings; and

Third examination is to observe how those Upadana Rupa are leaving [Assa] from the six senses after disturbing the humanistic system by propagating such Kāma Dhamma.

This observation becomes ineffective if the following are not observed through Bhāvana.

Am I carrying likings & dislikings [Kãma Dharma] to produce Papa Kriya? Am I doing away with Kāma Dhamma to promote Punya Kriya within the system?

If one is striving hard to engage with Punya Kriya throughout his/her life, then that person is said to be an enhancer of Paramitha [discussed in another article], the Buddha admired.

The Buddha specifically mentioned what to observe through this invaluable undertaking of Bhāvana by describing an effective methodology to be adopted in Sammā Wāyāma under

Dukkha Nirodhagāminī Paṭipadā Ariya Sachchaṅ of Chathusu Ariya Sachchesu described in Maha Sathi Pattana Suthraya:

Uppan-nānan Kusalānan Dhammanan Thitiyā, Asammosāya, Bhiyya Bhāvāya, Vepullāya

Bhāvanāya Pāripūriyā Chandan Janeti

Vāyamathi, Vīriyan, Ãrabhathi, Cithtan, Paggaṇhāthi, Padahathi.

Once a Kusalaya [explained above] arises through Kusalā Dhamma, that should be sustained by providing full protection; that should not mismanage by aligning towards the outside worldly objects for happiness; that must be

stabilised and maintained with no delay; and always be positive towards such Bhāvana to be a winner of life as explained above.

Utilize all available efforts, strive hard, deploy the undertaking of Bhāvana immediately in all activities and employ all thoughts to maintain a simple, free & peaceful life.

Always keep the tasks related to this particular Bhāvana alive within your own system.

Paththi Dāna – Means refraining from, rejoicing the gratifying and pleasant experiences collectively earned through Dāna, Seela and Bhāvana.

Although such experiences are the wealth of a life, if one wishes to enjoy them without moving forward towards the final destination of Diṭṭi-Ju, that would back fire the rest of the journey of Punya Kriya, quite significantly. The mutual relationship of these two terms Paththi and Dāna is imperative at this stage to proceed with this peaceful journey of Dasa Punya Kriya towards its final goal of Diṭṭi-Ju.

The term Paththi means a promise on a policy that a person is adhering to do away with rejoicing the outcomes of Dāna, Seela and Bhāvana such as pleasure, glee and gratification. Thereby that person would be able to overcome the barriers pertaining to the rest of the stages of this action- oriented Dasa Punya Kriya quite easily.

Furthermore, the Buddha repetitively warned not to rejoice those gratifying and pleasant experiences due to the following reasons:

Those gratifying and pleasant experiences are not belonging to anybody and they are just natural phenomena to be ignored; if not, that system tends to move along Papa-Kriya which dominate unrighteous views, and therefore, moving towards the final destination of

Punya Kriya, would be the best option to consider here.

Paththānu Modana – Means being respectful through faithfulness towards the bliss and delightfulness gained by adhering to practices of Dāna, Seela, Bhāvana and Paththi-Dāna.

What is this bliss? Well, it is a gladness that the system relishes due to leaving behind such Papa Kriya, and that become a driving force to that person to move forwards with a purpose.

Therefore, no harm in appreciating, valuing and relishing [Paththānu Modana] such experience of gladness which provides a rare opportunity to a person to follow the noble path according to teachings of the Buddha.

This is to say that particular appreciation, encourages the inner system of a person as a driving force, to attain serenity and tranquillity or Bliss of Nibbana, through the righteous path designated for eternal calmness.

Veyyāvachcha – Means preserving this action-oriented Dasa Punya Kriya within the humanistic system and utilize it with great confidence & determination when dealing with outside worldly issues at every instant of life.

The Buddha instructed the person who has followed this path by leaving behind the Kãma Dhamma of the system, to involve in an effective self- assessment exercise, to figure out the benefits that gained through Dasa Punya Kriya up to this point.

Moreover, this methodology must be well looked after with great care and respect, like protecting a rarely found medicinal plants to cure sicknesses of people, the Buddha insisted.

This is to say that do not allow this methodology to run away from your system for any reason and protect it like conserving that rare medical plant by providing all necessary ingredients such as water & fertiliser to sustain its entire life to serve the mankind.

Apachāyana – Means treating all stages of the methodology of Dasa Punya Kriya with great honour and gratitude by placing all of them at the highest level of the priority list of life.

Furthermore, providing due respect to this particular unique action-oriented process of Dasa Punya Kriya, would allow it to propagate peace and calmness within a humanistic system by controlling the last two elements of thoughts. These last two elements of thoughts are Sañkhāra and Viññāna

as explained in Pancha Upadãnak-kandha [described in detail in another article].

Moreover, a person who wishes to utilise by preserving & conserving such wholesome actions of Punya Kriya, would certainly be delighted with the following advantages.

Can easily eradicate Kāma Dhamma by realising that the worldly objects are not belong to anyone other than the world itself; would be able to remove all containments of Kāma Asūchi as a lump instead part by part; and able to comprehend that the most effective way to deal with the outside world is by realising & recognizing the value of providing freedom to its all forms of life.

Deshanā – It is a voice of a self-centred and self-motivated trustworthy truthful discussion, that a person could hear through his/her own inner system whilst actively participating in Dasa Punya Kriya with great respect & gratitude up to this point.

That discussion also spells out all the advantages of that action-oriented

Dasa Punya Kriya.

This unparallel discussion is also requesting to be with that Dasa Punya Kriya by promoting its first action Dāna throughout the life to maintain that indispensable humanistic system free from Papa Kriya.

We can imagine the gravity of that extraordinarily strong and enormously effective voice of that truthful & noble discussion, that Prince Siddhartha was hearing on that day, through His own inner system, to make that incredible decision to leave all belongings including the power, kingdom, palaces, family, etc., to free His system completely from Kāma Asūchi.

Shravana – This is the essential & reliable information provided in a way that can be heard through Deshanā to encourage the person who has come up to this stage to move along the above-mentioned eight activities continuously with self-assurance, self-confidence and also

self-reliance.

We have to realise how the same person at different stages of life namely,

Prince Siddhartha, Ascetic Siddhartha, the Fully Enlightened One

Samma Sam Buddha or Omniscient Buddha was bravely managed to, achieve the supreme bliss of “Nibbana”, through liberating the life from Kāma Asūchi, by carefully listening and involving with skill development Bhāvana, according to what He has heard [Shravana] through His own inner system, as described in Deshanā.

Therefore, if we are truly searching for eternal freedom and happiness, it is our prime duty to comprehend, examine and pay total attention to, the teachings of the Buddha and effectively involving in practicing Bhāvana through observing or promoting Seela to move along this particular serenity & tranquillity provider of action-oriented Dasa Punya Kriya.

The practically viable and freedom-oriented methodology, the Buddha heard or Shravana during His six-year Ascetic period, through His own inner system from the above mentioned Deshanā, is explicitly explained under first and third parts of Chathūsu Ariya Sachchesu [most writers named them as Four Noble Truths] respectively in Maha Sathi Pattana Suthraya in the following manner:

“Appiyehi Sampayogo Dukkho Piyehi Vippayogo Dukkho”

Means, both situations of, leaving behind what you like as well as happy to be with and compelled or forced to associate with what you dislike as well as unhappy to be with, are leading towards Dukka through Pancha Upadãnak-kandha.

Yaṃ Loke Piya-Rūpan Sāta-Rūpan, Etthesā Taṇhā, Pahīyamānā Pahīyati, Ettha Nirujjhamānā Nirujjhati.

Means, if attractive or distractive [liking or disliking]

Upadana Rupa [fictitious images] prop up within the inner system,

whilst associating with the miscellaneous issues, situations or objects of the outside world always prepared to eliminate & annihilate such Upadana Rupa from the inner system. Adhering to the above insisted advices of the Omniscient Buddha, one would certainly be able to wipe out causes of Kāma Asūchi from his/her system completely.

Diṭṭi-Ju – It is the ability of a person to sustain an upstanding & upright view from all six senses on miscellaneous issues of the outside world through neutral perception by totally eradicating appalling and disgustful Kāma Asūchi.

Furthermore, Diṭṭi-Ju enhances firmness & confidence through the above explained nine actions to move towards serenity & tranquillity by eliminating contaminants in the inner humanistic system.

Thus, this particular reputably stable and morally straightening out view enhanced through the above nine actions of Dasa Punya Kriya could not be defeated by Kāma at all.

Moreover, if a person is determined to live the life according to the advices & instructions prescribed in Dasa Punya Kriya, then that person would be able to maintain serenity & tranquillity or “Majjimā Patipadā” [impartiality towards everything] effortlessly whilst dealing with worldly affairs.

The accomplishments that a person would gain by applying “Majjima Patipadā” towards worldly affairs are perspicuously described in the following stanza of Dhamma Chakkha Pavaththana Suthraya, and it is the very first sermon of the Buddha after the enlightenment:

“Eṭḥe ṭḥe, Bhikkhave, Ubḥo Anṭḥe Anupagamma Majjhimā Patipadā Tathāgathena Abhisambuddhā, Chakkhukaranī, Gñānakaranī, Upasamāya, Abhiññāya, Sambodhāya Nibbānāya Sanvaththathi”

Means, if one is detached from both extremes such as attractions and distractions [likings and unlikings] on miscellaneous issues, objects and situations of outside world, would certainly be able to observe the following: system becoming free from sorrow and lamentation;

possessing a well-protected system from all Papa Kriya; and enjoying a calmful life with no disruptions from contaminants at all.

It is obvious that most of the Upadana Rupa of worldly issues that we are dealing in our day to day lives bring neutral feelings or inherited feelings of a humanistic system. However, only a handful of Upadana Rupa emerged

through strong alignments and attachments would bring us impermanent happy and sorrowful feelings.

If a person is capable enough to promote his/her system to produce neutral feelings through all Upadana Rupa [fictitious images] of worldly affairs, then that exceptional and unprecedented view of impartial perception is termed as Diṭṭi-Ju.

The way of practically investigating and examining the accomplishments gain by a person with Diṭṭi-Ju is extensively described by the Buddha in the following last stanza of “Karaneeya Meththa Suthra”.

“Diṭṭi-ñcha Anupagamma Seelavā Dassanena Sampanno Kāmesu Vineyya Gedhaṃ

Nahi Jātu Gabbhaseyyan Punarethīthi”

Since this person is disclaiming by ignoring positive and negative perceptions emerging through worldly issues during all four postures of sitting, standing, walking and laying down, he/she would recognise that all six senses are preserving & conserving calmness and peace. Since Seela is dominating in that system, Kāma has no place to exist. Therefore, the six senses of that person become inactive in producing Dasa Sanyojana [described extensively in another article] through their respective Upadana Rupa. Thus, the attachments towards worldly affairs would prevail as a weightless shadow of a body and that is only to make the life simple and proceed towards serenity & tranquillity.

Furthermore, “Shraddhāwa” is an essential ingredient to utilize to impose a powerful driving force to the humanistic system to overcome such atrocities of Kāma Asūchi, which is the offender of Dasa Punya Kriya and the disseminator of Dasa Papa Kriya.

Moreover, if someone is wilfully determined to investigate and honestly prepared to skilfully follow that morally & ethically voice action-oriented Dasa Punya Kriya to establish a sorrow free humanistic system would elevate “Shraddhāwa” to its highest level.

May you all be calm and safe!!!

“Dasa Pāramītha” or Ten Stage Noble Path Towards Tranquillity
[Ten Perfections as mentioned in texts]

It is noticeably evident that actions are taking place every instant within this humanistic system, whilst we are engaging in various tasks & undertakings in our day-to-day life.

Furthermore, each of these actions takes only an instant [Shanaya] to complete its three-mode cycle and the Buddha described this speedy instantaneous ongoing process of the humanistic inner system as, Uthpādak- Shanaya [arising], Tithik-Shanaya [existing] and Bhangak-Shanaya [falling away].

Although our entire system is undergoing such complex living conditions throughout our lives, most of the human beings blindly believe that we are moving along a proper and satisfactory path to get rid of our stresses, sorrowfulness, lamentation, etc., if strongly attached with various worldly issues.

However, we have to realise that without obtaining necessary instructions from a person who has freed and liberated the life from such atrocities, it is impossible for us to liberate our own humanistic system from Papa-Kriya [described in another article].

It is evident that our entire system is changing physically and emotionally whilst such actions are taking place and they are unique to each other in their outcomes and hence they are unrepeatable in spite of what proceeded as well as under any circumstances.

Since the containments of our inner system due to various possessions are totally responsible for these actions, our system has no control over the consequences of such actions at all.

The Buddha specifically reminded that there is no person or personality involved in driving the system to produce such a series of activities. However, according to the outcomes of each action the humanistic system

tends to change its physical and emotional behavioural pattern abruptly at every instant of this very life.

Furthermore, the Buddha also requested compassionately for us to realise that we all are the victims of unpredictable, dangerous and unusual life- threatening emotional sicknesses.

Such sicknesses not only influence the humanistic system to change its inherited calmness to harsh, unhuman, vicious, etc., animalistic patterns of actions but also displays their traits internally and externally through the system itself, the Buddha emphasised and warned.

What evidence is available to accept this particular warning statement of the Buddha?

Well, if you examine the behaviour of your own system thoroughly you will find that at certain instances the behaviour of the system is pretty calm & peaceful and in other instances it becomes very aggressive, vicious and violent like a brutal inhumane attacker or predator.

Moreover, this aggressive animalistic behaviour of a person which occurs whilst dealing with certain worldly issues could be judged through his/her all modes of communications, such as acting, talking, writing, facial expressions, etc.,

The humanity that you have earned in this life is utterly wasted & failed, if you are guiding it to move along the wrong path to become temporary happy through strong attachments. In other worlds all sectors of the outside world are instructing & educating us to move along a wrong path by seeking & perusing happiness through various worldly endeavours or undertakings.

However, the Buddha taught us a methodology to enhance eternal calmness & peace within our own systems without hurting or harming other living beings at any cost.

To overcome the above mentioned unexpected ruthless behavioural patterns of the humanistic system Omniscient Buddha has diligently prescribed a unique methodology in Maha Sathi Pattana Suthraya at its inception to

discard consequences due to such actions of agitations, burning sensations, sorrowfulness, etc., in the following manner:

Ekāyano Ayan Bhikkhave Maggo Sattānan Visuddhiyā

Only one accessible path is available to move along to purify the humanistic system from animalistic behaviour for the people striving to liberate their systems from fear. [More details about this Suthraya will be discussed in another article]

To enhance our credentials to satisfactorily move along that particular path the Buddha introduced an action-oriented Dasa Pāramītha with ten activities and they are: Dāna, Seela, Nekkamma, Paññā, Viriya, Khanthi, Sachcha, Adhitthāna, Meththa and Upekkhā.

Furthermore, if one is striving hard to engage in Punya Kriya throughout his/her life, then that person is said to be an enhancer of Paramitha.

However, serving food or drinks to other is not Dāna, but it is a good gesture to practice.

Placing anything or anyone under someone’s possession physically or otherwise with or without their consent due to liking & disliking is said to be Kāma Asūchi.

Undertaking a practice to eradicate Kāma Asūchi or disclaiming liking or

disliking on worldly objects is described as Paramitha.

Seela – If someone is honestly & seriously involved in Dāna, then that person would be able to sustain harmonious living or Seela throughout his/her life effortlessly.

In other words, this particular practice of Dāna, reduces the burning effect of the inner system of a person that prevailed within that system before this practice was implemented. This is to emphasise that Seela enables the system to become harmoniously free from Kāma Asūchi, if that person is wisely willing to obey the rules of Dāna explained above.

Thereby, that particular person would be able to observe the dawning of Seela within that system due to transformation of six senses towards peace & calmness instead being in production line of various Papa-Kriya [explained in another article].

Nekkamma – Means totally refraining from intervening on various worldly affairs with that wrong intention of peaceful living or renunciation from Kāma to rejoice living without entertaining Kāma Asuchi.

In other words, giving up the desire of possessing miscellaneous worldly issues, objects and situations with a view to earn happiness, is termed as Nekkamma.

However, that person found of being with that precise & flawless concept of Nekkamma, would face all sorts of criticism, condemnation, friction, etc., from family member, friends, etc., of outside world.

Moreover, such negative outcomes of the outside world on Nekkamma would be totally rejected by this brave person, because he/she knows what matters to be born in the next life of this endless journey of rebecoming or Sansara is the conceptual action that props up just before the death at that final instant of this very life.

Paññā – If someone has honestly & fearlessly taken a firm decision to practically implement all necessary steps described by the Buddha to terminate this journey of rebecoming or moving from one life to another or Sansara, is termed as Paññā.

Furthermore, this brave decision maker has the courage and the will power to overcome extremely difficult situations to liberate his/her own system from Kāma Asuchi, such as suddenly losing all the belongings or possessions with no warnings.

Moreover, this particular fearless person greatly values the involvement of this particular cessation of Sansara by keeping that task at the highest level of his/her preferences than trying to holding onto impermanent possessions which are always prone to deteriorate.

Such constructive concepts enable this person to enhance Paññā Pāramītha

progressively.

Viriya – Means once a person utilizes prevailing capabilities, to establish the above explained Dāna, Seela, Nekkamma and Paññā satisfactorily, that would enhance the growth of maturity on Paramitha within the inner system gradually to its highest level.

It must be remembered that the skills on Paramitha could not develop instantaneously, because it is not that simple to maintain them consistently in a human system which moves forwards as well as backwards due its inherited strengths and weaknesses.

Promoting a self-assessment activity on strengths and weaknesses of your own humanistic system at every stage of this action-oriented Paramitha is absolutely vital to overcome unexpected obstructions and move forward to develop Paramitha to its best.

Khanthi – Means to be released, liberated or freed from fearful living of this life by promoting and blossoming five Paramitha, Dāna, Seela, Nekkamma, Paññā and Viriya.

Thus, this person would be able to handle the eight vicissitudes [gains or loss, power or powerless, praise or blame, happiness or sadness] quite bravely and fearlessly by being neutral towards them rather proudful or shameful respectively.

Although such spirited & withstanding behaviour is condemned by the outside world, this courageous & fearless person always respect & admire Paramitha by protecting them as his/her most invaluable asset of life.

Sachcha – Means the noble truth or realising that his/her own humanistic system is moving along the righteous path to accomplish the final destination of serenity & tranquillity.

This path is meant for us to freed our humanistic system from all attachments towards all miscellaneous issues of outside world and provide freedom to all elements of that world.

This could only be possible for a person who has thoroughly & extensively comprehended the unique teaching of Chathusu Ariya Sachchesu [most English writers described is as Four Noble Truths] and it has been discussed in another article.

Adhitthāna – Is the only attainment or accomplishment that this brave person is looking for after satisfactorily developed the skills on Dāna, Seela, Nekkamma, Paññā, Viriya, Khanthi and Sachcha is to free his/her entire humanistic system from all physical and emotional containments of belongings.

In other words, as a person who has rejoiced the benefits of the above mentioned seven Paramitha, the main focus at this stage is to march forward to free the entire system from all containments, ownerships and possessions that already made the life of this person vulnerable and unhappy. Moreover, through experience this person knows that if by any chance he/she deviated from the path of promoting Paramitha, towards

Papa-Kriya this life would have to pay disastrous consequences through the escalation of anger and hatred which throw the entire system into Ill-feelings and disharmony.

Meththa – Means becoming free from everything by reducing attachments towards relations, people, objects, issues, situations, etc., of the world to bare minimum like a massless shadow by developing Dāna, Seela, Nekkamma, Paññā, Viriya, Khanthi, Sachcha and Adhitthāna.

Furthermore, to ascertain Meththa Paramitha one must lay a firm foundation through Dāna and nothing to be spent on anything to promote such a skill within the inner system.

This particular Meththa Paramitha must be disseminated to all sectors of the living & nonliving lives and most specifically the people who are constantly blaming you.

The Buddha has insisted the value of such undertaking for the development of Meththa by including the following stanza in Karaneeya Meththa Suthraya.

“Mettañcha Sabba lokasmin Maana Sambhavaye Aparimanan”

The prime policy of this person is to release all the attachments and links on various universal entities and prepared to undergo any limitless sacrifices to accomplish that achievement.

Upekkhā – Means the humanistic system of this person becomes utterly and entirely free from expectations on all elements of the universe and that extraordinary behaviour allows this particular attachment free person to lead a very simple life by utilizing basic needs such as food, clothing, shelter at bare minimum levels for the survival only.

Furthermore, since all six senses of this person are well controlled now, no one would be able to interfere and disturb this brave individual’s inner system at all to make him/her a vulnerable slave of external sources.

If not for this particular well controlled fearless inner condition of this person, there would have been dangerous impacts on his/her lives to join rebecoming process of Sansara.

This is to say that if someone promotes animalistic behaviour in this life, that brutal energetic power enhanced due to such behaviour has the potential to produce any cruel form of life [animalistic or otherwise] after death to continue such behaviour.

Therefore, the only option available is to proceed along these ten action- oriented Paramitha by contemplating qualities & benefits as well as cause & effect methodology of each element.

As a result of that exercise, one could certainly break up all expectations quite competently, and that particular accomplishment of intention-free [pinnacle of tranquillity] state of the inner system of a person is described by Omniscient Buddha as Upekkha Parishuddhiya.

This inconceivable change or completely annihilated fearfulness of life could be judged quite easily by observing its calmful & peaceful behavioural pattern by this person him/her self. What could be the fate after death of a person who has entirely relinquished Kãma?

Although, the answer to this valuable question is not that easy to pursue by us as laymen, we could come to a valid, logical and reasonable answer by examining the teachings of the Buddha intensively as well as extensively. According to the teachings of the Buddha there is no possibility of a life to exist in the universe without associating or dealing with likings & dislikings or Kãma.

Furthermore, the energetic power of a person annihilated likings & dislikings, would find no place in the universe to produce another life after the physical death of that person.

Therefore, that could only occur, through dispersing that Kãma freed energetic power of that person, into the universe instead of confined into a single entity, to produce another life as occurred in the past situations.

Moreover, the identification of each and every action of Paramitha through their inherited cause and effect phenomena and effectively applying them in day-to-day activities to make the system calm would be the key to confidently enhance & promote Paramitha.

Remember that just discussing the advantages of above explained action- oriented Paramitha would take us nowhere.

The Buddha specifically indicated three stages inculcated in this action- based process of Paramitha, and at any stage this particular practice of Paramitha could run away from us and those stages are: Paramitha; Upa- Paramitha; and Paramaththa-Paramitha.

Therefore, the comprehension of differentiable practical implications of these three stages are imperative for a person determined to make this practically viable process a reality in life.

Paramitha – At this inception stage of Paramitha the major concern must be to train the inner system to release strong attachments towards the physical belongs such as expensive houses, luxurious household goods, elite motor vehicles, etc., by realising that they are just consumables rather basic needs for a simple life.

Furthermore, making use of such belongings with a minimum attachment like a shadow to lead a simple life would not interfere and harm the practice of Paramitha at all.

It must be remembered that whilst undertaking such actions of Paramitha, if one thinks that “how am I going to lead this life as did in the past if I lose all these things” then the fear creeps into the inner system such thoughts, and thereby that entire practice could die out.

Moreover, it is quite hard for a beginner who lacks experience in promoting such Paramitha in daily life to detach from such belongings considerably because they are being protected with great care up to that point of life.

As a diligent & productive practitioner of Paramitha, that adamant person must be able to overcome such setbacks of fearful negative attitudes by thoughtfully selecting and placing this particular undertaking at the top of the priority list of life.

In view of the above, completely detaching from all physical belongings to promote Dāna to a considerable extent is said to be Paramitha, because once a person enhances Dāna in that manner the rest of the Paramitha would follow the Buddha reiterated.

Upa-Paramitha – At this stage [Upa-Paramitha] it is quite necessary to emotionally detach from very close relatives & associates such as parents, husband or wife, children, siblings, relatives, friends, etc., in addition to physical belongs indicated in first stage of Paramitha.

Thus, it is quite imperative to recognise that the Buddha never requested us to abandon close relatives & associates altogether to fulfil the conditions of Upa-Paramitha.

The person who has correctly comprehended the message of the Buddha on enhancement of Paramitha would certainly be able to maintain those affectionate relationships with those close relatives & associates by paying attention to their welfare & wellbeing without any form of expectations from them at any instant of life.

In view of the above although the undertaking of Upa-Paramitha is more challenging than that of Paramitha the brave and well determined person would never allow that invaluable practice of Upa-Paramitha to slip away or escape from that system by any means.

Paramaththa-Paramitha – This particular extraordinary and incomparable policy-based skill development undertaking of Paramaththa-Paramitha is quite difficult to promote and enhance by a layman unless he/she is willingly and relentlessly determined strongly to stick to a particular policy of hope. The person decided to undertake Paramaththa-Paramitha has the courage,

determination and willpower to sacrifice his/her life to make this skill development effort a success.

That particular sacrifice has nothing to do with donating the physical parts of the humanistic system of a person to others by any means.

How can we devote & sacrifice our lives for this particular calm & peace providing pledge?

Well, it is a systematically organised self-determination or self-reliance activity. The perseverance & endurance here is not to contribute and prevent from all the means such as utilizing physical body parts namely flesh, blood, bones, eyes, ears, nose, tongue, arms, legs, brain, etc., to hurt all living & non-living beings and making them uncomfortable.

Isn’t that a sacrifice of your own life?

Isn’t that promoting Dāna through your entire system?

Here the self-reliance or self-standing is to promote all these three stages of

Paramitha; Upa-Paramitha; and

Paramaththa-Paramitha, to reach the everlasting final destination of serenity and tranquillity or bliss of Nibbana [complete calmness].

This particular right decision of this particular brave, courageous and fearless person has the tendency to move along with this three-phase Paramitha without worrying mentality.

In view of the above information, it is obvious that we have to practice and promote only one action of Dāna, then the rest of the Paramitha namely Seela, Nekkamma, Paññā, Viriya, Khanthi, Sachcha, Adhitthāna, Meththa and Upekkhā would follow quite smoothly.

May you all be calm and safe!!!

Essential FundamentalsTo Practice the UnparalleledTeachings of Omniscient Buddha

May all beings be happy and well!!!!

——— Preface ———

“Dvẽ·mẽ Bhikkhavẽ Anthā, Pabbajithena na Sevithabbā.

“Preserving & protecting things that you really like with a desire to continuously sustain the happiness & joyfulness of life, as one option; and utilizing all efforts & skills to demolish, reck, dismantle, crash or blast the living or nonliving things that you do not like, as the other.”

“Dasa Papa Kriya” or Ten Unwholesome Actions[Ten Defilements as mentioned in texts]

“Pancha Neewarana Dhamma” or Five Barriers obstructing/preventing calmness of the inner system.[Five Hindrances as mentioned in texts]

“Pancha Upadãnakkandha” or Five Elements of aThought/Chiththa [Five Aggregates as mentioned in texts]

“Watthu Rŭpa”, “Upãdana Rŭpa”, “Pancha”, “Upadãna”, “kandha”, “Dukkha” as well as “Sankiththa” [singular of “Sankiththěna”].

“Pandanan Chapalan Chiththan – Durakkhan Dunni Vãrayan Ujun Karothi Medhavi – Usukaarova Thejanan”

“Sududdsan Sunipunan Yatha Kāma Nipathan Chiththan Rakketha Medhavi

“Dasa Sanyojana” or Coalescence of ten components promotes Unrighteous view from Sakkãya Ditti leads to Avijjã/Ignorance[Ten Fetters as mentioned in texts]

Sakkāya-Ditti, Vichikichchā, Sīlabbatha-Parāmāsa, Kāma-Rāga, Patiga, Rūpa-Rāga, Arūpa-Rāga, Māna, Uddhachcha and Avijjā.

“Patichcha Samuppado” or Path leading to Sorrowfulness from Avijjā the major cause for suffering of this life[Dependent Origination as mentioned in texts]

Kathamo-Cha-Bhikkave-Patichcha Samuppado?

Kathamo-Cha-Bhikkave-Patichcha Samuppado?

Avijjā—pachchayā—Sankharā

Sankhāra—pachchayā—Viññānan

Viññāna—pachchayā—Nāma/Rūpan

Nāma/Rūpa—pachchayā—Salāyatanan

Phassa—pachchayā—Vēdanā

Vēdanā—pachchayā—Tanhā

Tanhā—pachchayā—Upādānan

Upādāna—pachchayā—Bhavõ

Bhava—pachchayā—Jāthi,

Jāthi—pachchayā—Jara-Maranan,

Soka-Parideva-Dukkha-Domanassupayasā-Sambahavathi.

Eva-May-Thassa-Kewalassa-Dukkakkandassa-Samudayo-Hothi.

Ayan-Vuchchathi-Bhikkva-Patichcha Samuppado

“Dasa Punya Kriya” or Ten actions for harmonious living[Ten Wholesome Actions as mentioned in texts]

“Nānaprakārassa Asūchino Pachchavekkhathi”.

“Uppannānan Kāma Vithakkan, Nadhiwasethi, Pajahathi, Vinodaethi, Bhiyanthi-Karothi, Aānabhāvan Gamethi”

Dāna, Seela, Bhāvana, Paththi-Dāna, Paththānu-Mõdana, Veyyāvachcha, Apachāyana, Deshanā, Shravana and Diṭṭi-Ju.

“Sabbakāya Paṭisanvedī Assa Sissāmī’ti Sikkhati Sabbakāya Paṭisanvedī Passa Sissāmī’ti Sikkhati”

Dukkha Nirodhagāminī Paṭipadā Ariya Sachchaṅ of Chathusu Ariya Sachchesu described in Maha Sathi Pattana Suthraya:

Dasa Punya Kriya.

Prince Siddhartha, Ascetic Siddhartha, the Fully Enlightened One

“Appiyehi Sampayogo Dukkho Piyehi Vippayogo Dukkho”

Yaṃ Loke Piya-Rūpan Sāta-Rūpan, Etthesā Taṇhā, Pahīyamānā Pahīyati, Ettha Nirujjhamānā Nirujjhati.

“Eṭḥe ṭḥe, Bhikkhave, Ubḥo Anṭḥe Anupagamma Majjhimā Patipadā Tathāgathena Abhisambuddhā, Chakkhukaranī, Gñānakaranī, Upasamāya, Abhiññāya, Sambodhāya Nibbānāya Sanvaththathi”

“Diṭṭi-ñcha Anupagamma Seelavā Dassanena Sampanno Kāmesu Vineyya Gedhaṃ

“Dasa Pāramītha” or Ten Stage Noble Path Towards Tranquillity[Ten Perfections as mentioned in texts]

Ekāyano Ayan Bhikkhave Maggo Sattānan Visuddhiyā

“Mettañcha Sabba lokasmin Maana Sambhavaye Aparimanan”

Paramitha; Upa-Paramitha; and

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“Dasa Papa Kriya” or Ten Unwholesome Actions
[Ten Defilements as mentioned in texts]

“Pancha Neewarana Dhamma” or Five Barriers obstructing/preventing calmness of the inner system.
[Five Hindrances as mentioned in texts]

“Pancha Upadãnakkandha” or Five Elements of a
Thought/Chiththa [Five Aggregates as mentioned in texts]

“Dasa Sanyojana” or Coalescence of ten components promotes Unrighteous view from Sakkãya Ditti leads to Avijjã/Ignorance
[Ten Fetters as mentioned in texts]

“Patichcha Samuppado” or Path leading to Sorrowfulness from Avijjā the major cause for suffering of this life
[Dependent Origination as mentioned in texts]

“Dasa Punya Kriya” or Ten actions for harmonious living
[Ten Wholesome Actions as mentioned in texts]

“Dasa Pāramītha” or Ten Stage Noble Path Towards Tranquillity
[Ten Perfections as mentioned in texts]