“Namo Thassa Bagavatho Arahatho Samma Sam Buddhassa”

Dhamma Chakkappavaththana Suthra

(Methodology To Calm Down The Humanistic System By Observing And Annihilating Destructive Constraints Embedded In The interior)

Intention

To share the peace of mind enhanced within our capacity

by adhering to the teachings of the Buddha with others

Compiled By

Dr. Dayananda Bodhinayake Dr. (Mrs) Chandrani Bodhinayake

Special Thanks

We wish to pay our gratitude to

those who provided with valuable information and various views about the word of the Buddha

by participating in the discussions with us

Free Distribution Only

Introduction

This is the first discourse or Suthra preached by Omniscient Buddha, to five Ascetics who were associating with Ascetic Sidhartha in the past.

Furthermore, during that period, as a team they were eagerly and earnestly searching for the truth, to liberate the life from suffering.

This invaluable discourse was preached by the Buddha,

after achieving the unparalleled Buddhahood through Enlightenment.

Prior to that achievement, the Buddha carried out a six-year,

in-depth investigation, during the Buddha’s Ascetic period of life.

Apparently, this investigation is based on the findings of the behavioural pattern of the Ascetic Sidhartha’s own life.

At the outset, it is very important for us to find out, the reason as to why the Buddha used such a name, for this first Suthra “Dhamma Chakkappavaththana”.

Here “Dhamma”, means what we are carrying or containing in our interior of the system, whilst we are living our lives.

That means, the information that a life is holding onto, are “Dhamma”,

and such “Dhamma” activate and put into action through various speeds.

Why it is so? Life is not our own physical body.

Life is the awareness that brings through our sensual organs.

This awareness is termed as “Viṅgnaāña”.

Furthermore, with the help or assistance of “Viṅgnaāña” we contain or hold onto two types of sensational extremes, and they are shallow or superficial likings as well as shallow or superficial dislikings.

These “Dhamma” do not form in the absence of “Viṅgnaāña” or simply known as “Feeling the Feelings”.

Here the Buddha has introduced a self-centred methodology, to observe our own “Dhamma”, that we contained in our systems by ourselves.

The Buddha used the word “Chakka” or “Spiritual Eye”,

to explain and explore this analysis about “Dhamma”.

This ongoing self-centred analysis by observing one’s own

“Dhamma”, is termed as “Dhamma Chakkappavaththana”.

It is very fair to raise a question here such as:

What type of information we are holding onto in this life as “Dhamma”?

Well, if we examine our own system earnestly and truthfully, we would be able to see, that we are holding onto the information

related to the things that we like, as well as the things that we dislike.

That is all what we contain in our lives, until we leave this world. Isn’t it?

In this Suthra the Buddha has extensively described the following: Ascetics, if someone is strongly being accustomed to {Kāāma} preserve & protect that person’s favourite things and

also being strongly liked to destroy, reck, dismantle or blast the living or nonliving beings, that person dislike {Kāāma} then

that particular behavioural pattern of

living is termed as “Kāāma Sukhallikānu Yogō”.

If an Ascetic is striving hard to annihilate the inherited terminable fearful suffering of life, must refrain from associating with such “Kāāma Sukhallikānu Yogō”, whilst dealing with worldly sources.

If one rejects that obligation, then that Ascetic becomes a sufferer of “Aththa Kilamathānu Yogō”, because it obstructs the calmness of

of that Ascetic, like the growth of a tree is notably affected by a fungus.

To overcome these two depressive and miserable conditions of “Kāāma Sukhallikānu Yogō” and “Aththa Kilamathānu Yogō”, adhere to the impartial neutral path known as “Majjhimā Paṭipadā”.

By complying with this particular path, the sorrowfulness could be eliminated fully and allow to lead a very peaceful life by effortlessly establishing Eight Supreme Benefits of “Majjhimā Paṭipadā” within.

In order to point out the extremely harmful and dangerous outcomes of “Kāāma Sukhallikānu Yogō” towards lives, a very valuable & extensive explanation about suffering of life {Dukka}, is analysed and

presented by the Buddha through “Dukkhaṅ Ariya·Sachchaṅ”.

Furthermore, to educate and emphasise the uneasy & apprehensive consequences of the “Aththa Kilamathānu Yogō”,

which arises due to “Kāāma Sukhallikānu Yogō”

the Buddha expressed the “Dukkha Samudayaṅ Ariya·Sachchaṅ”.

Thus, to insist on the effective utilisation of “Majjhimā Paṭipadā” or “Impartial Neutral Path”, as the most suitable mechanism to overcome troublesome as well as harmful conditions of

“Kāāma Sukhallikānu Yogō” and “Aththa Kilamathānu Yogō”,

and also, to alleviate the terminable fearful suffering of life, the Buddha described the “Dukkha Nirodhaṅ Ariya·Sachchaṅ”.

Finally, in order to highlight the value of this method of “Majjhimā Paṭipadā” extensively,

and to move forward to earn its Eight Supreme Benefits and also, to stabilise them within,

to sustain peaceful living during this life period, until our demise with serenity & tranquillity, the Buddha preached the

“Dukkha Nirodha Gamini Paṭipadā Ariya·Sachchaṅ”.

In order to thoroughly & practically examine

the facts contained in the above mentioned Four Nobel Truths, the Buddha has requested the Ascetics to

carry out a special review of these Four Truths.

That is by paying full attention to all of them in a manner in which, one truth in three, to complete all Four Noble Truths in twelve forms.

Here the Buddha further requested the Ascetics to conduct this particular examination, pragmatically & truthfully and without being dishonest.

Out of the five Ascetics especially Ascetic Koṅḍagñña, was attentively listening to this invaluable discourse, very empathetically as well as compassionately, and also determined to get the most out of it.

Whilst doing so, the system of the Ascetic Koṅḍagñña progressively inclined to become completely pure and this purification process was combined with twenty-two events of challenges, to completely

clear out his system from all the harmful contaminated impurities and such cause & effect events of challenges of that transformation process were indicated by the Buddha.

Thus, these twenty-two events of challenges, supported to purify the entire interior of the system of Ascetic Koṅḍagñña,

quite easily and assuredly from all containments of the contaminated impurities produced from thoughts.

Finally, Ascetic Koṅḍagñña attained the “State of Arahanth” and able to live a thought free {Nāmaṅ Ahosīthi} life,

with calmful concepts only.

Dhamma Chakkappavaththana Suthra

Evaṅ Mẽ Suthaṅ, Ekaṅ Samayaṅ

Bhagavā Bārāṅasiyaṅ Viharathi Isipathanë Migadāyẽ, Thathra Kho Baghavā Pañcha–Vaggiyē Bhikkhū Āmanthesi. After gaining that unique & unprecedented state of Enlightenment, Omniscient Buddha delivered this first Suthra to five Ascetics,

at the Isipathane Migadaya Park and it is a special sanctuary to deer.

Through, thorough as well as extensive examination, it seems that, all information provided in this Suthra are

practical experiences accomplished by Omniscient Buddha Himself as an Ascetic.

Dvẽ·Mẽ Bhikkhavẽ Anthā, Pabbajithena Na Sevithabbā.

Kathamẽ Dvẽ? Yo Chāyaṅ Kāāmẽsu Kāāma Sukhallikānu Yogō Hīnō, Gammō, Pothujjanikō, Anariyō, Anaththa·Saṅhithō.

Yo Chāyaṅ Aththa Kilamathānu Yogo Dukkhō Anariyō, Anaththa·Saṅhithō.

As an Ascetic or Pabbajithena moving step by step towards calmness, by progressively proceeding along this life with a great intention and

a courage, to annihilate the inherited fearful sufferings of this life, must refrain from associating with the following two conditions:

If an Ascetic preserving & protecting the Ascetic’s favourite things with excessive temptations and extremely strong attachments, and effectively utilizing all efforts & skills, enormously & immensely to destroy, reck, dismantle or blast the living or nonliving beings that Ascetic doesn’t like, to retain & maintain happiness in this life,

then that particular notion is termed as Kāāma Sukhallikānu Yogō.

It is very important to get to the bottom of the real meaning of the

first verse as expressed by the Buddha in this Suthra, and that is as follows:

“Yo Chāyaṅ Kāāmẽsu Kāāma Sukhallikānu Yogō”

Intention on attraction or retraction towards figurines {Kāāma} of the sources of the world are just a mythical & fictitious shadow {Yo Chāyaṅ}.

It sends signals to the mankind as a provider of happiness {Kāāmẽsu}.

Thereby, Kāāma requests to develop a habit of regularly clinging onto

{Thaṅhā} figurines of the worldly sources, to make the system happy, and that entire undertaking is termed as Kāāma Sukhallikānu Yogō. As a result of that particular drift towards Kāāma Sukhallikānu Yogō, this life becomes inferior, vulgar, low, disgraceful and unworthy.

Eventually, these inferiorities of the life, grow beyond our control and people who carry such symptoms of growth are called “pothujjaniko”.

If an Ascetic fails to totally uproot this harmful Kāāma,

growing through the lift of Kāāma Sukhallikānu Yogō, then the flames of fire escalate drastically in the interior of that Ascetic’s system.

Such anxiety and restlessness due to this particular transformation, irreversibly obstructs the system of that Ascetic to calm down.

Thus, that particular prevention of calmness impacts on to the

inner system, like the growth of a tree is obstructed by a blight or fungus, and that cause of action is termed as “Aththa Kilamathānu Yogo”.

If an Ascetic believes, accepts and decides to move along the path of “Kāāma Sukhallikānu Yogō” to its highest degree,

then the only option remaining to that Ascetic is to become a miserable sufferer of “Aththa Kilamathānu Yogo”, during that life.

Therefore, the Buddha advised that the Ascetic {Pabbajithena} wishing to live the life in harmony by annihilating the inherited sufferings of life, must refrain from associating with the both conditions, termed as, “Kāāma Sukhallikānu Yogō” and “Aththa Kilamathānu Yogo”.

Ethae Thae, Bhikkhavẽ, Ubho Anthe, Anupagamma Majjhimā Paṭipadā, Tathāgathena Abhi

Sambuddhā, Chakkhu·Karaṅīe, Gñāana·Karaṅīe, Upasamāya, Abhiññāya, Sambodhāya, Nibbānāya Saṅvaththathi.

It makes the system quite illuminative by admiring and moving along the path of “Majjhimā Paṭipadā” or “Impartial Neutral Path”

when associating & dealing with various worldly situations, rather leading the life with such dreadful & disgraceful two conditions.

Thereby, the system progressively becomes peaceful and eventually gains serenity and tranquillity, meant for as well as pertaining to wisdom.

Ultimately enhances incredible strength to control the system easily and also, to prevent the system becoming a victim of sorrowful consequences of those two dire conditions.

They are broadly elaborated in the above indicated verse.

If someone lives the life according to “Majjhimā Patipadā”, then that Ascetic sees {Chakkhu·Karaṅīe – vision aroused} and come to know {Gñāana·Karaṅīe – insight aroused} the following:

• “Upasamāya” – Notices and sees that this life is becoming calm and peaceful due to this remarkable & extraordinary living pattern;
  • “Abhiññāya” – Come to know the life is well protected from

all the unforeseeable disasters that could occur naturally or otherwise;

• “Sambodhāya” – Envisages that the development of logical thinking ability and sees that the wisdom is gradually

inspiring & arousing into this life.

Thus, impeccable and flawless living begins to unfold.

How can we judge this impeccable living?

Well, here the judging device is two folded and they are: This life never hurts the other lives; and

This life is well protected from other lives due to its harmless living. Therefore, this life is said to be in conjunction with “Sambodhāya”;

• “Nibbānāya Saṅvaththathi”- As a collective outcome of the above three persisting qualities within the system,

encounter and come to know that appreciative calmness as well as serenity & tranquillity are progressively developing in this living.

‘Kathamā Cha Sā, Bhikkhavẽ,

Majjhimā Paṭipadā, Tathāgathena Abhi Sambuddhā Chakkhu Karaṅīe, Gñāana Karaṅīe, Upasamāya, Abhiññāya, Sambodhāya, Nibbānāya Saṅvaththathi?

Aya Meva Ariyo Aṭṭhaṅgiko Maggo Seyyathidaṅ: Sammā Diṭṭhi; Sammā· Saṅkappo; Sammā· Vāchā; Sammā· Kammantho; Sammā· Ãjīvo; Sammā· Vāyāmo; Sammā· Sathi; Sammā· Samādhi.

As an Ascetic, how do you come to know that, you are encountering those benefits of “Majjhimā Paṭipadā” as described in the above verse? The Buddha raised this question and answered in the following manner:

If an Ascetic is living the life according to the norms of

“Majjhimā Paṭipadā”, then that Ascetic could gain the Eight Supreme Benefits and utilize them effortlessly to nourish

serenity & tranquillity through calmness in the interior of the system. Moreover, the following Eight Supreme Benefits would serve as a, collective and protective shield to safeguard the humanistic system, from all the interferences of fearful sufferings of life continually,

and those benefits will be discussed in detail at a latter part of this text.

Ayaṃ Kho Sā Bhikkhavẽ,

Majjhimā Paṭipadā, Tathāgathena Abhi Sambuddhā, Chakkhu·Karaṅīe, Gñāana·Karaṅīe, Upasamāya, Abhiññāya,

Sambodhāya, Nibbānāya Saṅvaththathi?

Here the Buddha has repeated as well as reiterated, the same part

as above to five Ascetics, to emphasise and refocus the attention on the imperativeness of achieving such invaluable attributes.

If someone lives the life according to “Majjhimā Patipadā”, then that Ascetic sees {“Chakkhu·Karaṅīe” – vision aroused} and come to know

{“Gñāana·Karaṅīe” – insight aroused} the following:

• “Upasamāya” – Notices and sees that this life is becoming calm and peaceful due to this remarkable & extraordinary living pattern;
• “Abhiññāya” – Come to know the life is well protected from all the unforeseeable disasters that could occur naturally or otherwise;
  • “Sambodhāya” – Envisages the development of logical thinking ability and sees that the wisdom is

gradually inspiring & arousing into this life.

Thus, impeccable and flawless living begins to unfold.

How can we judge this impeccable living?

Well, here the judging device is two folded and they are: This life never hurts the other lives; and

This life is well protected from other lives due to its harmless living. Therefore, this life is said to be in conjunction with “Sambodhāya”;

• “Nibbānāya Saṅvaththathi”- As a collective outcome of the above three persisting qualities within the system,

encounter and come to know that appreciative calmness, serenity and tranquillity are gradually developing in this living.

Idaṅ Khopana Bhikkhavẽ “Dukkhaṅ Ariya·Sachchaṅ”: Jāthipi Dukkhā, Jarāpi Dukkhā, Viyādhipi Dukkho, Maraṅampi Dukkhaṅ,

Appiyehi Sampayogo Dukkho, Piyehi Vippayogo Dukkho, Yampicchaṅ Nalabhathi Thampi Dukkhaṅ,

Saṅkiththena Pañcha·Upādānak-khandhā Dukkhā.

Here the Buddha has categorically illustrated the harmful and dangerous outcomes of “Kāāma Sukhallikānu Yogō” towards lives in detail.

In this explanation, the Buddha has emphasised changes taking place within a system, and such changes are systematically presented.

At the beginning of this explanation, the influence of physical change on the humanistic system, towards the emotional change is elaborated. The contribution of thoughts on the fearful suffering of life is examined extensively, by exploring the elements of thoughts in detail.

Let us comprehend and pragmatically carry out a self-centred assessment on the cause of the terminable fearful suffering of life

or Dukkha as explained in this first noble truth of

“Dukkhaṅ Ariya·Sachchaṅ”.

Furthermore, the Buddha classifies the meaning of this first “Nobel Truth” with its pragmatic significance.

That classification certainly enables to move our lives towards wisdom by virtue of serenity & tranquillity and that is described below.

Thus, this particular fearful suffering of life could only be rectified by getting to the bottom or the roots of elemental fundamentals

of the first “Nobel Truth”, the Buddha strongly insisted & reiterated.

Jāthipi Dukkhā – Being a slave towards Kāāma Sukhallikānu Yoga,

or dealing positively or negatively with figurines emerging from various worldly sources,

the performance of the physical body becomes abnormal & irregular. Such change from its existing peaceful condition to another irregular, uneasy, ailment, disordered or disturbed condition of a physical body is known as “Jāthipi Dukkhā” and it is utterly sorrowful.

Jarāpi Dukkhā – That change or “Jāthipi Dukkhā” is not only confined to the physical body of the system, but emotionally as well. Instead, preserving its natural state of calmness, this emotional change could ruin that calmness and make the system sorrowful & miserable. This emotional change towards sorrowfulness is “Jarāpi Dukkhā”.

Viyādhipi Dukkho – The normal functioning of the organs of the system, such as eyes, ears, nose, tongue, body, brain, skeleton, flesh,

blood, veins, heart, kidneys, lungs, etc., get disturbed and breaks down invisibly due to the combination of Jāthipi Dukkhā & Jarāpi Dukkhā.

That combined effect of Jāthipi Dukkhā & Jarāpi Dukkhā,

on the humanistic system is described as “Viyādhipi Dukkhā”.

Maraṅampi Dukkhaṅ – Once the normal functioning ability of the humanistic system is completely collapsed, due to three processes of Jāthipi Dukkhā, Jarāpi Dukkhā and Viyādhipi Dukkhā,

it is impossible to immediately restore that system to its previous state.

That abnormal & stressful functioning of the system leads to depression, sorrow, grief etc.,

Losing the normal functioning ability of the system due to effects of

Jāthipi Dukkhā, Jarāpi Dukkhā and Viyādhipi Dukkho

even for a short period of time is termed as Maraṅampi Dukkhaṅ.

Reluctantly compelled to accept various worldly sources & objects such as people, animals, things, situations, that you don’t like

is said to be “Appiyehi Sampayogo Dukkho”.

Reluctantly compelled to reject various worldly sources & objects, such as people, animals, things, situations, etc., that you trust brings

happiness and joy to the life, is said to be “Piyehi Vippayogo Dukkho”.

It is obvious that attachments towards what we own are fairly low. However, our intention is to own new things to make us happy.

We tend to become unhappy, if such desires are not met as we wish and that is expressed as “Yampicchaṅ Nalabhathi Thampi Dukkhaṅ”.

Here “Saṅkiththena, Pañcha·Upādānak-khandhā Dukkhā” is the final part of the first “Noble Truth” and that message is as follows:

The term “Saṅkhittena” is prescribed as a “Chiththa” or a thought in its in-situ form in the interior of a system and can activate in no time.

This implant form of a “Chiththa” in the inner is tiny or puny.

Generally, “Chiththa” stored in the inner of humanistic system as puny entities as “Saṅkhitta” and maintain their intangible mythical nature. “Chiththa” or thoughts are formed through a chain of events of five segments termed as, Rūpa, Vedanā, Saññā, Saṅkhāra and Viṅgnaāña.

Formation of a “Chiththa” could be elaborated in the following manner:

Rūpa – Generally the mankind is used to continually attaching onto figurines dispersing via reflecting light rays onto the worldly sources, such as various types of beings, components, situations, etc.,

It must be remembered that, the Buddha insisted that this attachment process towards figurines to form various images

within the interior of the system is taking place with six sense-organs, namely eyes {Chakku}, ears {Sōtha}, nose {Ghāna}, tongue {Ghāna}, actions of the physical body {Poṭṭabba} and speeds of the

thoughts {Dhamma} and they are:

Chakku Rūpa – formation of images within, through the vision; Sōtha Rūpa – formation of images within, through the sound; Ghāna Rūpa – formation of images within, through the smell; Jevhāa Rūpa – formation of images within, through the taste;

Poṭṭabba Rūpa – formation of images within, through the actions of the physical body such as touching of the humanistic system; and

Dhamma Rūpa – formation of images in the interior, through the speeds of thoughts.

The associating & dealing with such formation of images or “Rūpa”

by the people varies according to the degree of “Kāāma” that they carry. Such “Kāāma” devotedly allow images to register in the interior of the system through those sense-organs either temporarily or permanently;

Vedanā – Such registered images or “Rūpa”, provide information

to notice & sense whether it is worthwhile to recognise them to make the system happy or unhappy and such sense of focus is termed as Vedanā;

Saññā – The impression resulted from the combined effects of “Rūpa” and “Vedanā”, would convince a person to involve in an activity of perception on images of worldly sources known as Saññā.

The purpose of this perception process is to find out whether there is a possibility of gaining happiness by entangling with such images or not;

Saṅkhāra – As a collective outcome of the processes of Rūpa, Vedanā and Saññā, entrie minuscule entities or the population of the physical humanistic system undergoes four aggressive

changes called Saṅkhāra.

They are Patavi (compressing), Apō (squeezing), Thejo (warming up) and Wayō (vibrating), and also express them as “Chathu Dhāthu”.

Although occasionally that Saṅkhāra produces temporary happiness such as excitements, inspirations, pleasantness, enjoyment etc., ultimate outcome of those mythical joy is sorrowful and miserable; and

Viṅgnaāña – This is the awareness of “Feeling the Feelings” that resulted from the collective effect of those four changes taking place

via the processes of Rūpa and Vedanā to Saññā and then to Saṅkhāra.

It must be remembered that Viṅgnaāña or such fake feelings send wrong signals & messages to the system to produce more & more sorrowful “Chiththa”, by repetitively moving along the

cycle of Rūpa, Vedanā, Saññā, Saṅkhāra and Viṅgnaāña

rather directing towards the Noble Path to gain serenity via calmness.

It can be clearly seen that in the above process of

Rūpa, Vedanā, Saññā, Saṅkhāra and Viṅgnaāña, the critical items are Saṅkhāra and Viṅgnaāña because they are directly behind the suffering of life as explained above.

If someone is strongly committed, not to apply perceptions or Saññā

to search for happiness through figurines of the worldly sources,

then that person effortlessly invites stress-free & calmful Visaṅkhāra into one’s interior of the system by rejecting Saṅkhāra unconditionally. As a result of that Visaṅkhāra, the system does not accept Viṅgnaāña, for any reason, other than Gñāna which has the potential to make accurate decision to direct the system towards serenity & tranquility.

“Idaṅ Khopana Bhikkhavẽ “Dukkha Samudayaṅ Ariya·Sachchaṅ”: Y·āyaṅ Thaṅhā, Pono Bhavikā, Nandi Rāga Sahagathā,

Taththra Thathrābhi Nandinī, Seyyathidaṅ: Kāāma Thaṅhā, Bhava Thaṅhā, Vibhava Thaṅhā.

It must be remembered that, in this particular clarification about the escalation or increase of truly terminable fearful suffering of life,

the Buddha has stated or divulge three major levels of Thaṅhā.  As described in “Dasa Papa Kriya” or “Ten Defilements” excessively boosted Kāāma is the key and main cause of Thaṅhā.

It must be noticed that these two defilements Kāāma and Thaṅhā

are not existing in our system in their own but they generate.

The strong and aggressive entanglement towards various worldly sources such as animals, people, commodities and situations, with a view to gain joy & lead a happy life,

would allow to generate & escalate Thaṅhā within the system.

The variation pattern of Thaṅhā is quite dramatic and unpredictable. The ability as well as the potential of this Thaṅhā increases gradually according to the requirement of a person {Y·āyaṅ Thaṅhā}.

That Thaṅhā commences at a very low ebb with the help of Kāāma and progressively it rises {Taththra} in the system.

In that process, Thaṅhā activates {Sahagathā} repetitively {Rāga}

and that Ascetic feels it {Nandi} quite strongly & vigorously.

Then gradually Thaṅhā reaches its level of peak {Thathrābhi Nandinī}

and eventually that Thaṅhā stabilises {Seyyathidaṅ} within the system.

An Ascetic suffering from this vicious Thaṅhā quite seriously tends to commit any type of a crime at any instant either brutality or otherwise. That is because, as the Thaṅhā increases, the behavioural pattern of that Ascetic changes to an unpredictable disorder {Pono Bhavikā}.

Hence, the outcomes of that disorder could be uncontrollable & violent.

Furthermore, the initial outcome of Kāāma is Kāāma Thaṅhā.

That happens, if an Ascetic becomes a slave of attachments {Kāāma}

overly onto various figurines of worldly sources, positively or negatively.

Then that Ascetic is compelled and tempt to clinging onto such figurines to fulfil desires throughout that life and that unified outcome of Kāāma and Thaṅhā is termed as Kāāma Thaṅhā.

This particular Kāāma Thaṅhā has the tendency to change the behavioural pattern of an Ascetic physically as well as emotionally and that change is termed as Bhava Thaṅhā.

Once the capacity of Bhava Thaṅhā outstretched to its peak,

at an uncontrollable level, then that particular Bhava Thaṅhā has the potential to disable, cripple and paralyse the entire humanistic system physically as well as emotionally through four aggressive changes as explained above under the term of Saṅkhāra.

Those changes have the ability to make the life miserable & cruel.

Here, the worst-case scenario is that until a terrible atrocity is committed by someone due to those four aggressive changes of the system,

that Ascetic will not be able to return to the prior condition of life soon. The stabilisation of that Bhava Thaṅhā, even for a short period of time, would not allow the humanistic system to recover quickly from that change and that irreversible state of the system is Vibhava Thaṅhā.

Moreover, the threatening & shared consequences of Kāāma Thaṅhā, Bhava Thaṅhā and Vibhava Thaṅhā bring more agony & trauma to the system to suffer gravely than having a normal & peaceful life.

Thereby, these three processes of Thaṅhā at various levels,

as, Kāāma Thaṅhā, Bhava Thaṅhā, and Vibhava Thaṅhā certainly, escalate the truly terminable fearful suffering of life turbulently.

The above situation could be described with a real-life example as: Once a mass of water flowing or moving, on the surface of a river with a very high speed due to upstream heavy rain & stormy flooding,

{like Kāāma and Thaṅhā combined to produce Kāāma Thaṅhā}, then there is a tendency to burst that mass of water at any time and disturb the natural smooth flow of the river violently & destructively,

{like the integrative effect of Kāāma Thaṅhā and Bhava Thaṅhā}.

Thereby, irreversible damage {like Vibhava Thaṅhā} could cause by that turbulent flood water to the properties around both banks of the river. Thus, it is not easy to restore that damage, to reinstall those banks of the river and properties to their initial conditions without enormous effort.

{Like the way Kāāma & Bhava Thaṅhā, produce Vibhava Thaṅhā}.

“Idaṅ Khopana Bhikkhavẽ “Dukkha Nirodhaṅ Ariya·Sachchaṅ”: Yo thassa Yeva Thaṅhāya Asesa Virāga Nirodho

Chāgo, Paṭinissaggo, Muththi, Anālayo.

As clearly mentioned, and extensively discussed by the Buddha under “Dukkha Samudayaṅ Ariya·Sachchaṅ” the major cause of the escalation of fearful suffering of life is to do with Thaṅhā,

including, the different combined formations of Thaṅhā with Kāāma,

such as Kāāma Thaṅhā, Bhava Thaṅhā, and Vibhava Thaṅhā.

Furthermore, in that explanation the Buddha strongly emphasised that

Thaṅhā activates repetitively {Nandi Rāga} until it reaches its level of peak {Thatrābhi Nandinī} and stabilises {Seyyathidaṅ} within.

Therefore, if someone {Yo thassa} is thoughtfully committed to overcome the consequences of Thaṅhā, damaging the peaceful system, then at the inception that Ascetic must do away with the undertaking of, strongly entangling with the worldly sources for happiness.

In addition, the prevailed habituality of repetitively {Virāga} activating and strongly entangling {Yeva Thaṅhāya} towards worldly sources for happiness must also be eliminated {Nirodho} with zero residue {Asesa}.

Moreover, the Buddha further said, Ascetics, one and the only strategy to overcome such cruel Thaṅhā is adhering to the following

four-stage procedure with enormous determination and courage:

• Return back {Chāgo} that Thaṅhā to the sources of the world awarded to you, such as people, animals, items, situations, etc;
• Completely move away {Paṭinissaggo} from that Thaṅhā with immediate effect;
• This discarding {Muththi} activity on Thaṅhā must be strong, firm & steady; and
• Finally for any reason, never bring back {Anālayo} that Thaṅhā to the system again, and allow it to ruin the interior with sorrow.

Furthermore, the above-described strategy is based on what the Buddha has insisted us to practice daily and it is:

“Give freedom to the outside world, and be free from that world”.

That would allow us to examine the motive and rationale of those figurines and their long-term effects on our systems due to Thaṅhā.

Idaṅ Khopana Bhikkhavẽ

“Dukkha Nirodha Gamini Paṭipadā Ariya·Sachchaṅ” Aya Meva Ariyo Aṭṭhaṅgiko Maggo, Seyyathidaṅ:

Sammā· Diṭṭhi; Sammā· Saṅkappo; Sammā· Vāchā; Sammā· Kammantho; Sammā· Ãjīvo; Sammā· Vāyāmo; Sammā· Sathi; Sammā· Samādhi.

Here the Buddha describes the path {Paṭipadā} that an Ascetic would be awarded by that practice itself to move along {Gamini} in this life,

once that Ascetic has truthfully {Sachchaṅ} and satisfactorily eradicated {Nirodha} the terminable {Ariya} suffering {Dukkha} of life by adhering to the instructions provided up to this point of this Suthra.

The Buddha also said, that once an Ascetic has completely {Ayam·eva} eliminated {Ariyo} the fearful suffering of life by comprehending and most vitally applying truthfully & pragmatically the above explained Noble Truths, then that Ascetic would gain access to the

path {Maggo} which provides Eight Supreme Benefits {Aṭṭhaṅgiko}.

As mentioned here, those Eight Supreme Benefits are namely, Sammā· Diṭṭhi, Sammā· Saṅkappo, Sammā· Vāchā, Sammā· Kammantho, Sammā· Ãjīvo, Sammā· Vāyāmo, Sammā· Sathi and Sammā· Samādhi.

Furthermore, those Eight Supreme Benefits of “Majjhimā Paṭipadā” or “Impartial Neutral Path” would stabilise {Seyyathidaṅ} within the system of that Ascetic to live the life peacefully until it demises. Moreover, the following Eight Supreme Benefits would serve as,

a collective & protective shield to safeguard the humanistic system, from all the interferences of fearful sufferings of life.

In the “Maha Sathi Pattana Suthra” the Buddha has clearly described these Eight Supreme Benefits in the following manner:

The very first benefit “Sammā· Diṭṭhi” is as follows:

Kathamañ Cha Bhikkhavẽ Sammā· Diṭṭhi?

Ascetics what is “Sammā· Diṭṭhi”?

Yań kho Bhikkhavẽ: Ascetics this is what it is: Dukkhẽ Gnaāñaṅ,

Dukkha Samudayẽ Gnaāñaṅ, Dukka Nirodhẽ Gnaāñaṅ,

Dukkha Nirodha Gāminiyā Patipadāya Gnaāñaṅ Ayaṅ Vuchchathi Bhikkhavè Sammā· Diṭṭhi

Ascetics this is the way “Sammā· Diṭṭhi” is to be explained.

Let us examine “Sammā· Diṭṭhi” in detail.

It can be seen that the term “Gnaāñaṅ” is common to all these four parts and therefore, it is imperative to figure out the real meaning of this term.

The build-up of confidence through skilful experience,

to make a stable and firm as well as absolutely correct decision, with no doubt at all to observe, to learn, to recognise, to comprehend,

to come to know, etc., on various information, facts & figures related to the teachings of the Buddha allows to calm down the system

with confidence is expressed as “Gnaāñaṅ”.

Therefore, if an Ascetic is pragmatically skilful enough to, realise that, the explanation made on the fearful suffering of life, in the first “Noble Truth” is absolutely true and acceptable to make any decision with no doubts,

to lead a peaceful life throughout this living,

then that Ascetic is said to be acquired the necessary requirements, to gain the level of Dukkhẽ Gnaāñaṅ.

With regard to the above, if an Ascetic is pragmatically skilful enough, to realise that the explanation made on the escalation of fearful suffering of life, in the second “Noble Truth”, is absolutely true and also acceptable to make any decision with no doubts,

to lead a peaceful life throughout this living by being vigilant about the consequences of that escalation of fearful suffering,

then that Ascetic is said to be acquired the necessary requirements, to gain the level of Dukkha Samudayẽ Gnaāñaṅ.

Furthermore, if an Ascetic is pragmatically skilful enough to, realise that the explanation made on the elimination of fearful suffering of life, in the third “Noble Truth”, is absolutely true and acceptable to make any decision with no doubts,

to lead a peaceful life throughout this living by being able

to strive hard with confidence to eradicate that fearful suffering, then that Ascetic is said to be acquired the necessary requirements, to gain the level of Dukka Nirodhẽ Gnaāñaṅ.

Moreover, if an Ascetic is pragmatically skilful enough to, realise that the explanation made on the benefits gain after eliminating

the fearful suffering of life, in the fourth or final “Noble Truth”,

is absolutely true and acceptable to make any decision with no doubts, to lead a peaceful life throughout this living by

utilizing and stabilising those Supreme Eight Benefits effortlessly,

then that Ascetic is said to be acquired the necessary requirements,

to gain the level of Dukkha Nirodha Gāminiyā Patipadāya Gnaāñaṅ. As an outcome of “Sammā· Diṭṭhi”, now that Ascetic has the ability to replace its inherited thoughts with compassionate concepts only.

The second benefit “Sammā· Saṅkappō” is as follows:

Kathamō Cha Bhikkhavẽ Sammā· Saṅkappō?

Ascetics what is “Sammā· Saṅkappō?

Yań kho Bhikkhavẽ: Ascetics this is what it is: Nekkhamma Saṅkappō Avyāpāda Saṅkappō Avihiṅsā Saṅkappō

Ayaṅ Vuchchathi Bhikkhavè Sammā· Saṅkappō

Ascetics this is the way “Sammā· Saṅkappō” is to be explained.

Let us examine “Sammā· Saṅkappō” in detail.

It can be seen that the term “Saṅkappō” is common to all three parts and thus, it is imperative to figure out the real meaning of this term. Once an Ascetic has decided to do away with “Chiththa” or thoughts and lead the life with harmless concepts consists of components

such as Rūpa, Vedanā, Saññā, Visaṅkhāra and Gñāna, then that Ascetic is said to be utilizing neutral concepts {Saṅkappō} in life. It also appears that the Ascetic living with “Nekkhamma Saṅkappō”

and has totally freed the system from “Kāāma Sukhallikānu Yogō”.

Because “Nekkhamma Saṅkappō” is completely free from Kāāma.

Thereby this Ascetic effortlessly discards “Aththa Kilamathānu Yogō”. Since this Ascetic has naturally given up “Kāāma Sukhallikānu Yogō” totally and living with “Avyāpāda Saṅkappō”,

that implies this Ascetic doesn’t suffer from hatred and ill-will at all.

The Avyāpāda concepts are completely free from hatred and ill-will. Since the entire system of this Ascetic is now peacefully leading the life with both Nekkhamma and Avyāpāda Saṅkappō, there is no tendency to harm others and that is termed as living with Avihiṅsā Saṅkappō.

The third benefit “Sammā· Vāchā” is as follows:

Kathamō Cha Bhikkhavẽ Sammā· Vāchā?

Ascetics what is “Sammā· Vāchā?

Yań kho Bhikkhavẽ:

Ascetics this is what it is:

Musāvādā Vẽramaṇī, Pisuṇāvāchā Vẽramaṇī, Pharusāvāchā Vẽramaṇī Samphappalāpā Vẽramaṇī,

Ayaṅ Vuchchathi Bhikkhavè Sammā· Vāchā.

Ascetics this is the way “Sammā· Vāchā” is to be explained.

Let us examine “Sammā· Vāchā” in detail.

Here also it can be seen that the term “Vẽramaṇī” is common to all those four parts and thus, it is vital to figure out the meaning of this term.

It means, as did in the past, unwholesome actions are not carrying out by this system for any reason, and that is “Vẽramaṇī”.

Here the Buddha has very clearly emphasised that this Ascetic has now completely freed the system from the four actions namely,

Musāvādā, Pisuṇāvāchā, Pharusāvāchā and Samphappalāpā.

Therefore, no further training is required to refrain from such actions.

This Ascetic has learned a valuable lesson from this discourse and that is, nothing of this external world belongs to him.

Therefore, this Ascetic is effortlessly refraining from uttering or expressing false words about things not belongs to him

and that is Musāvādā Vẽramaṇī.

Expressing words that directly or indirectly disturb one’s own system physically or emotionally is termed as Pisuṇāvāchā. A supreme being already freed from “falsehood” {Musāvādā}, would certainly not express words to harm him/herself or others

and that type of living is termed as Pisuṇāvāchā Vẽramaṇī.

Uttering aggressive words to intentionally hurt people physically, whereby such people’s both physical & emotional systems suffer from vigorous shakings and vibrative disturbances is known as Pharusāvāchā.

Since, a supreme being already freed the own system from Musāvādā

and Pisuṇāvāchā, doesn’t express such words to harm others or oneself.

If someone praises the outside world, with an intention of obtaining temporary happiness through profitable circumstances as well as blaming the outside world in grief due to unhappy losses and then verbally spreading such incidents in public is Samphappalāpā.

The noble one who has freed one’s own system from the above described Musāvādā, Pisuṇāvāchā and Pharusāvāchā does not, involve in uttering such Samphappalāpā intentionally or otherwise.

Here the Ascetic recognises that no harsh words & terms are used whilst sharing various ideas with others and also the system is free from anger.

Such voice makes others glad, harmonious and blissful.

The fourth benefit “Sammā· Kammantho” is as follows:

Kathamō Cha Bhikkhavẽ Sammā· Kammantho?

Ascetics what is “Sammā· Kammantho?

Yań kho Bhikkhavẽ:

Ascetics this is what it is: Pāṇāthipāthā Vẽramaṇī, Adinnādānā Vẽramaṇī,

Kāmé Su Michchāchārā Vẽramaṇī

Ayaṅ Vuchchathi Bhikkhavè Sammā· Kammantho.

Ascetics this is the way “Sammā· Kammantho” is to be explained.

Let us examine “Sammā· Kammantho” in detail.

Once again, the term “Vẽramaṇī” appears three times in the above verse and as explained above, it means, activating of unwholesome actions are not carrying out by this system for any reason, and that is “Vẽramaṇī”. As explained above, the Buddha has very clearly emphasised that this Ascetic has completely freed the system from the three actions namely,

Pāṇāthipāthā, Adinnādānā, and Kāmé Su Michchāchārā.

Therefore, no further training is required to refrain from such actions.

If an Ascetic does not cause any distress and hardships to hurt oneself or others for any reason then it is stated as Pāṇāthipāthā Vẽramaṇī.

Therefore, this Ascetic effortlessly leads the life according to the unique & invaluable instructions of this sermon.

This Ascetic is aware of, that nothing in this world is belongs to oneself, including the physical process or the system of own.

Therefore, this noble Ascetic does not attempt by any means to possess anything from the outside world and that is Adinnādānā Vẽramaṇī. This invaluable policy allows this Ascetic to maintain that previously explained Pāṇāthipāthā Vẽramaṇī effectively & effortlessly.

After thoroughly comprehending that “Kāāma Sukhallikānu Yogō” is not the solution to free the system from the fearful suffering of life, as insisted in this Suthra by Omniscient Buddha, this Ascetic does not prepared to accept that “Kāāma” as the source of happiness,

other than a mirage to this very life and that is Kāmé Su Michchāchārā.

Furthermore, this noble Ascetic has seen & learnt through training

with the help of this Suthra that “Kāāma Sukhallikānu Yogō” is the main cause of suffering and it is a myth of illusion.

Therefore, to bring calmness to the system that myth of illusion or “Kāāma” must be abandoned then and there.

Additionally, this Ascetic realises that the commitments, obligations, and responsibilities hanging on the shoulders on oneself towards others are to make them humane, soft-hearted, merciful, sympathetic, etc.,

The fifth benefit “Sammā·Ãjīvō” is as follows:

Kathamō Cha Bhikkhavẽ Sammā·Ãjīvō?

Ascetics what is “Sammā·Ãjīvō”?

Yań kho Bhikkhavẽ:

Ascetics this is what it is:

Idha Bhikkhavẽ Ariya Sāvako Michchā Ãjīvaṅ Pahāya Sammā Ãjīvena Jīvikaṅ Kappethi

Ayaṅ Vuchchathi Bhikkhavè Sammā· Ãjīvō.

Ascetics this is the way “Sammā·Ãjīvō” is to be explained.

Let us examine “Sammā·Ãjīvō” in detail.

This {Idha} Ascetic {Bhikkhavẽ} has now completely put an end to seeking happiness from the external environmental world,

by abndoning {Pahāya} the myths of “Kāāma” {Michchā Ãjīvaṅ}.

Thereby, this Ascetic has become a Nobel Ascetic {Ariya Sāvako}.

In addtion to that, most importantly this Ascetic’s living is effortlessly leading a very convenient, comfortable, peaceful, calmful as well as untroubelsome life {Sammā Ãjīvena}.

That living is based on the policy of, “live with what is available” in a very simple manner and that is “Jīvikaṅ Kappethi”.

Thus, this Ascetic is acknowledged that the life is now maintaining a scare free, free minded, stress free and light-hearted living.

The sixth benefit “Sammā· Vāyāmō” is as follows:

Kathamō Cha Bhikkhavẽ Sammā· Vāyāmō?

Ascetics what is “Sammā· Vāyāmō?

Idha Bhikkhavẽ Bhikkhu:

Ascetics this is what it is:

Anuppannānaṅ Pāpakānaṅ Akusalānaṅ Dhammānaṅ Anuppādāya Chandaṅ Janethi,

Vāyamathi, Viriyaṅ, Ārabhathi, Chiththaṅ, Paggaṇhāthi, Padahathi.

Uppannānaṅ Pāpakānaṅ Ākusalānaṅ Dhammānaṅ Pahānāya Chandaṅ Janethi,

Vāyamathi, Viriyaṅ, Ārabhathi, Chiththaṅ, Paggaṇhāthi, Padahathi.

Anuppannānaṅ Kusalānaṅ Dhammānaṅ Uppādāya Chandaṅ Janethi,

Vāyamathi, Viriyaṅ, Ārabhathi, Chiththaṅ, Paggaṇhāthi, Padahathi.

Uppannānaṅ Kusalānaṅ Dhammānaṅ Ṭhithiyā, Asammosāya, Bhiyyā Bhāvāya, vepullāya

Bhāvanāya Pāripūriyā Chandaṅ Janethi

Vāyamathi, Viriyaṅ, Ārabhathi, Chiththaṅ, Paggaṇhāthi, Padahathi.

Ascetics this is the way “Sammā· Vāyāmō” is to be explained.

Let us examine “Sammā· Vāyāmō” in detail.

There are number of similar words consisting in these four verses are used by the Buddha to explain this particular “Sammā· Vāyāmō”.

Let us investigate the first verse.

Anuppannānaṅ Pāpakānaṅ Akusalānaṅ Dhammānaṅ Anuppādāya Chandaṅ Janethi,

Vāyamathi, Viriyaṅ, Ārabhathi, Chiththaṅ, Paggaṇhāthi, Padahathi.

If enormously disadvantageous and harmful {Pāpakānaṅ} unwholesome “Dhamma” {Akusalānaṅ Dhammānaṅ} are not developing {Anuppannānaṅ} in the system,

then begin to {Ārabhathi} maintain {Padahathi} that position within.

Also lead the way favourably {Chandaṅ Janethi} and undertake {Vāyamathi}, as well as attempt {Viriyaṅ} successfully to, prevent {Anuppādāya} the development of such harmful “Dhamma”,

by means of preventive thoughts.

The purpose of striving hard {Paggaṇhāthi} to produce {Padahathi}

such preventive thoughts {Chiththaṅ} is,

only to avoid the development of such unwholesome “Dhamma”.

Let us investigate the second verse.

Uppannānaṅ Pāpakānaṅ Ākusalānaṅ Dhammānaṅ Pahānāya Chandaṅ Janethi,

Vāyamathi, Viriyaṅ, Ārabhathi, Chiththaṅ, Paggaṇhāthi, Padahathi.

If enormously disadvantageous and harmful {Pāpakānaṅ} unwholesome “Dhamma” {Akusalānaṅ Dhammānaṅ} are developed {Uppannānaṅ} within the system, then

begin to {Ārabhathi} detach such unwholesome “Dhamma” from the system and maintain {Padahathi} that undertaking continually.

Also lead the way favourably {Chandaṅ Janethi} and undertake {Vāyamathi}, as well as attempt {Viriyaṅ} successfully to

avoid {Pahānāya} developments of such harmful “Dhamma”

by means of preventive thoughts.

The purpose of striving hard {Paggaṇhāthi} to produce {Padahathi}

such preventive thoughts {Chiththaṅ} is,

only to avoid the development of such unwholesome “Dhamma”.

Let us investigate the third verse.

Anuppannānaṅ Kusalānaṅ Dhammānaṅ Uppādāya Chandaṅ Janethi,

Vāyamathi, Viriyaṅ, Ārabhathi, Chiththaṅ, Paggaṇhāthi, Padahathi.

If calmful wholesome “Dhamma” {Kusalānaṅ Dhammānaṅ} are not emerging {Anuppannānaṅ} then initiate {Ārabhathi} to enable or

permit such wholesome “Dhamma” to arrive {Uppādāya} by favourably leading the way {Chandaṅ Janethi} to

undertake {Vāyamathi}, as well as attempt {Viriyaṅ} successfully, to generate such virtuous “Dhamma”.

The main purpose of striving hard {Paggaṇhāthi} and

also supporting to produce {Padahathi} and utilise such supportive thoughts {Chiththaṅ} is only to generate wholesome virtues.

Let us investigate the final or fourth verse.

Uppannānaṅ Kusalānaṅ Dhammānaṅ Ṭhithiyā, Asammosāya, Bhiyyā Bhāvāya, Vepullāya

Bhāvanāya Pāripūriyā Chandaṅ Janethi

Vāyamathi, Viriyaṅ, Ārabhathi, Chiththaṅ, Paggaṇhāthi, Padahathi.

If calmful wholesome “Dhamma” {Kusalānaṅ Dhammānaṅ} are emerging {Uppannānaṅ} then stabilize {Ṭhithiyā} that emerged

{Uppannānaṅ} wholesome “Dhamma” {Kusalānaṅ Dhammānaṅ}.

Never deviate from this pattern of noble living and

return back to {Asammosāya} allow to form unwholesome “Dhamma”.

This practice should be promoted {Bhāvāya} and flourished {Vepullāya} to a larger extent {Bhiyyā}.

Also, this practice must be favourably accepted {Chandaṅ Janethi} and utilize as the ideal {Pāripūriyā} one to maintain {Bhāvanāya} within. Do not attempt to break-up that inception {Ārabhathi} of this practice. Undertake {Vāyamathi} to strive hard {Viriyaṅ} to continue with it.

Here the purpose of {Paggaṇhāthi} producing {Padahathi} effective thoughts {Chiththaṅ} with minimised & negligible desire is

only to continue with that living in a very simple and noble manner. Furthermore, now the system of this Ascetic is effortlessly functioning naturally, neutrally, and harmoniously with ease.

The seventh benefit “Sammā Sathi” is as follows:

Kathamō Cha Bhikkhavẽ Sammā Sathi?

Ascetics what is “Sammā Sathi?

Idha Bhikkhavẽ Bhikkhu:

Ascetics that are:

Kāyē Kāyānupassī Viharathi Āthāpī Sampajāno

Sathimā Vineyỵa Lokẹ Abhijjhā Domanassaṅ.

Vedanāsu Vedanānu Passī Viharathi Āthāpī Sampajāno

Sathimā Vineyỵa Lokẹ Abhijjhā Domanassaṅ.

Chiththé Chithānu Passī Viharathi Āthāpī Sampajāno Sathimā

Vineyỵa Lokẹ Abhijjhā Domanassaṅ.

Dhammesu Dhammānu Passī Viharathi Āthāpī Sampajāno

Sathimā Vineyỵa Lokẹ Abhijjhā Domanassaṅ.

Ayaṅ Vuchchathi Bhikkhavè Sammā·Sathi.

Ascetics this is the way “Sammā·Sathi” is to be explained.

Let us examine “Sammā·Sathi” in detail.

Kāyē Kāyānu Passī Viharathi Āthāpī Sampajāno

Sathimā Vineyỵa Lokẹ Abhijjhā Domanassaṅ

Ascetics, diversities are formed in the interior in the following manner: Sometimes, it destroys the temporary easiness and brings uneasiness.

Other times, it destroys the uneasiness and brings the temporary easiness.

Once the temporary easiness arises, that person becomes happy & joyful, and the same person feels sorrowful once the uneasiness prevails.

Such alternates demonstrate how likings and dislikings exist within.

This is how the conscious {Sathimā} of the interior of the system {Lokẹ}

operates {Vineyỵa} and that is considered as me, the self or individuality.

Ascetics, this effort is based on living the life {Viharathi} by examining & investigating the actions {Kāyē} taking place one after {Passī} the other {Kāyānu} in the interior

in collaboration with worldly sources.

In doing so, it is vital to dwell or pay attention inwardly rather outwardly.

Otherwise, it is like looking forward and moving backwards.

Thereby that Ascetic would fall into deep holes unexpectedly and suffer. The above indicated inward attention on the interior enables this Ascetic to gain strength and practical experience {Sampajāno} to calm down the system and prevent such falls and their burning {Āthāpī} sensations.

Furthermore, it must be realised that if the interior of a person burns out due to such unexpected falls caused by moving backwards, then that person would search for something from the outside to rectify such sensational burnings without knowing the real strategy to do so. Thereby, this unworthy painful {Abhijjhā} effort becomes dreadful.

In view of such negative results, that person inclines to blame the entire outside world with harsh words and perform cruel actions against it. Those actions lead to make the system further sorrowful {Domanassaṅ} after the escalation of the burning sensations in the interior of that person.

However, that person doesn’t give up hope of searching for a solution from the outside world to annihilate burning sensations in the interior, if the instructions of this Suthra are ignored.

Therefore, only key is to pay attention inwardly as explained above.

Vedanāsu Vedanānu Passī Viharathi Āthāpī Sampajāno

Sathimā Vineyỵa Lokẹ Abhijjhā Domanassaṅ

As a result of these unexpected falls {Passī} as indicated above, this person is compelled to suffer from various depressed, painful and sorrowful feelings {Vedanāsu} while leading {Viharathi} this life. Those sorrowful feelings {Vedanānu} are ongoing throughout this life. Such escalation of sorrowful feelings brings about intense {Abhijjhā},

and unbearable as well as miserable outcomes {Domanassaṅ}.

That means the conduct {Vineyỵa} of the conscious {Sathimā} of the inner system {Lokẹ} is not properly managed or looked after well.

Once this person commences to follow the instructions of this Suthra, would be able to gain practical experience {Sampajāno} to withstand such sorrowful feelings to calm down the system from

burning sensations {Āthāpī} quite effectively and strategically.

Chiththé Chithānu Passī Viharathi Āthāpī Sampajāno Sathimā

Vineyỵa Lokẹ Abhijjhā Domanassaṅ

If someone repetitively contemplates on such sorrowful situations, described above then the interior of the system of that person tends to undergo numerous unexpected falls with no warnings at all.

As extensively explained in the above two foregoing stages, being a result of complaining the outside world about those unexpected

sorrowful falls, a chain of thoughts would arise continuously, one thought {Chiththé} after {Passī} the other thought {Chithānu}.

Ascetics, be vigilant if such sorrowful {Abhijjhā} thoughts are formed in the interior of system {Viharathi}, by examining them closely.

That inquiry enables to withstand {Āthāpī} if painful {Domanassaṅ}

difficulties such as sensational burnings occur in the conscious.

To do so, it is a must to utilize the practical experience {Sampajāno}

already gained through digesting the general conduct {Vineyỵa}

of the conscious {Sathimā} of the inner system {Lokẹ} quite effectively.

Dhammesu Dhammānu Passī Viharathi Āthāpī Sampajāno Sathimā

Vineyỵa Lokẹ Abhijjhā Domanassaṅ

After obtaining practical experiences from the above-described 3 stages

Kāyē Kāyānu Passī Viharathi, Vedanāsu Vedanānu Passī Viharathi, and

Chiththé Chithānu Passī Viharathi

now this person is living the life by paying full attention inwardly rather outwardly to examine the real reason for all these sorrowful situations encountered in the past due to unexpected falls with enormous sufferings.

Then this person realises that blaming the outside world for all these sorrowful events, would escalate the burning speeds of the interior due to actions {Kāyē}, feelings {Vedanāsu} and thoughts {Chiththé}.

Occurrence of such variable speeds due to living the life with contaminated containments in the interior is termed as “Dhamma”.

Thus, this person surely comes to know through practical experience that the cause of such high speeds in the interior is due to paying attention outwardly rather inwardly when dealing with the worldly sources.

In view of the above, now this person lives the live {Viharathi} by observing the speeds that occur one speed {Dhammesu} after {Passī} the other {Dhammānu} and maintain such speeds at harmless neutral level.

Therefore, this person is able to calm down the system quite well by eliminating the burning {Āthāpī} sensations arise due to higher speeds.

As a result of regularly safe guarding the interior of the system by maintaining the speeds of the interior at harmless neutral or calm level that Noble Ascetic gains practical experience {Sampajāno} to overcome higher speeds of the interior as well as the depressed conduct {Vineyỵa} of the conscious {Sathimā} of the inner system {Lokẹ}.

Thereby this Ascetic also prevents the painfulness {Abhijjhā} and sorrowfulness {Domanassaṅ} resulting from such higher speeds.

Finally, this Noble Ascetic decides to live the life peacefully by adhering to the instructions of this Suthra and that is always examining the system inwardly in all occasions of life.

The eighth benefit “Sammā Samādhi” is as follows:

Kathamō Cha Bhikkhavẽ Sammā Samādhi?

Ascetics what is “Sammā Samādhi?

Idha Bhikkhavẽ Bhikkhu:

Ascetics those are:

Vivichcheva Kāmehi Vivichcheva Akusalehi Dhammehi Śavithakkaṅ Śavichāraṅ Vivekajaṅ Peīthi Sukhaṅ Prathamad-Dŷānaṅ Upasampajja Viharathi

Vithakka Vichārānaṅ Vuūpa-Samā Ajjakhaththaṅ Sampasādanaṅ Chethaso Ekodhi Bhāvaṅ Àvithakkaṅ Àvichāraṅ Samadhijaṅ Peīthi Sukhaṅ

Duthiyad-Dŷānaṅ Upasampajja Viharathi

Peīthiyā Cha Virāgā Upekhako Cha Viharathi Satho Cha Sampajāno

Sukhañcha Kāyena Paṭisaṅvedethi Yanthaṅ Ariyā Āchikkhanthi Upekkhako Sathimā Sukha Vihārīthi

Tathiyad-Dŷānaṅ Upasampajja Viharathi

Sukhassa Cha Pahānā, Dukkhassa Cha Pahānā, Pubbevă, Somanassa Domanassānaṅ, Aththaṅgamā,

Adukkhaṅ, Asukhaṅ, Upekkhā Sathi Pārisuddhiṅ, Chathuththad-Dŷānaṅ, Upasampajja Viharathi. Ayaṅ Vuchchathi Bhikkhavè Sammā Samādhi.

Ascetics this is the way “Sammā Samādhi” is to be explained.

Let us examine “Sammā Samādhi” in detail.

The Buddha has earnestly requested to connect our lives

to our processes and engage in an awareness on the following: I don’t know why I was born in this world.

I don’t know why I live for, in this world.

Nothing in this world belongs to me.

I don’t know where I live.

After my death this body will be buried in a ditch, cremated in a grave or can be caught in an animal’s prey or on fire.

All I know, though, is that I am here now.

No matter how we live in this world, what we all sought is “Sammā Samādhi”.

Now, this Ascetic who adhered to the instructions of this Suthra realised that the system is completely freed from external attachments. Thereby, experiencing tremendous pleasing relief like never before.

Since then, there is a blissful state termed as

“Nekkhamma Saṅkappō” is in the process of that Ascetic.

As a result of promoting “Sammā· Samādhi” by practically adhering to the instructions and procedure of this Suthra,

this Ascetic is rewarded with a unique award by those practices to live the rest of the life with four versatile pattens of life stated as Dŷāna.

They are indicated above and let us figure out their functions.

These “Dŷāna” allows to adjust the way of living according to the will of a person who has the capacity to live the life by totally controlling six sensorial organs without becoming a slave of the external influences.

The meaning of the first state of Dŷāna is as follows: Vivichcheva Kāmehi, Vivichcheva Akusalehi Dhammehi, Śavithakkaṅ, Śavichāraṅ, Vivekajaṅ Peīthi Sukhaṅ Prathamad-Dŷānaṅ, Upasampajja Viharathi.

This practitioner has the ability to involve in day-to-day activities by possessing quite a negligible level of Kāāma {Vivichcheva Kāmehi} as a shadow with, no substance or no effect to influence the system. Therefore, existence or containment {Dhammehi} of unwholesome or sinful {Akusalehi} impurities in the system is invalid {Vivichcheva}.

Moreover, the interior of the system of this Ascetic{practitioner}is not deceived or fooled by the illusions of images of the outside world at all. As are result of such living this Ascetic doesn’t capture {Śavithakkaṅ} any type of figurines of the various sources of the world and create confrontations {Śavichāraṅ} with them for happiness even secretively.

This noble Ascetic is now experiencing a stress-free and relaxation {Vivekajaṅ} life with pleasant feelings {Peīthi Sukhaṅ}.

That great & highly appreciable {Upasampajja} decision to

live the life {Viharathi} with such pleasant feelings {Peīthi Sukhaṅ} after freed the system from all attachments, by this Nobel Ascetic is said to be, at the state of the very first Dŷāna {Prathamad-Dŷānaṅ}.

The meaning of the second Dŷāna is as follows: Vithakka Vichārānaṅ Vuūpa-Samā, Ajjaththaṅ Sampasādanaṅ,

Chethaso Ekodhi Bhāvaṅ, Àvithakkaṅ, Àvichāraṅ, Samadhijaṅ Peīthi Sukhaṅ,

Duthiyad-Dŷānaṅ, Upasampajja Viharathi.

This second Dŷāna is quite suitable for an Ascetic

to live the life without associating with the outside world purposefully, because, the real intention here is to live an isolated life with peace. Therefore, this Ascetic realises & recognises that, both types of actions such as clinging on to {Vithakka}, and confrontations {Vichārānaṅ} at any level with incidents of the world has come to an end {Vuūpa-Samā}.

Therefore, a new intention {Chethaso} has come up {Sampasādanaṅ}

within the system {Ajjaththaṅ} of this Ascetic now.

That intention is to fulfil only one {Ekodhi} ambition {Bhāvaṅ} in life.

That is to stabilise {Samadhijaṅ} the pleasant {Peīthi}

feelings {Sukhaṅ} acquired at the previous or the first Dŷāna.

Also as explained above, such pleasant feelings {Peīthi Sukhaṅ} are awarded due to the decision of, not promoting actions such as clinging on to {Àvithakkaṅ} and involved in any type of confrontations {Àvichāraṅ} on various situations.

Therefore, even if the living condition becomes isolated, remote, dull or deserted, this Ascetic is determined to lead a normal and calmful life with no frustration or resentment at all.

That great & highly appreciable {Upasampajja} decision to live the life {Viharathi} in a remote and isolated environment whilst sustaining those pleasant feelings {Peīthi Sukhaṅ}

by this Nobel Ascetic is said to be at the state of the second Dŷāna {Duthiyad-Dŷānaṅ}.

The meaning of the third Dŷāna is as follows: Peīthiyā Cha Virāgā, Upekhako Cha Viharathi, Satho Cha Sampajāno,

Sukhañcha Kāyena Paṭisaṅvedethi, Yanthaṅ Ariyā Āchikkhanthi, Upekkhako Sathimā Sukha Vihārīthi,

Tathiyad-Dŷānaṅ, Upasampajja Viharathi.

It is quite clear that, being stagnated at pleasant {Peīthi}

feelings {Sukhaṅ} through the second Dŷāna, may not be helpful to this Ascetic to move forward towards the third Dŷāna.

Therefore, the Buddha requested at the inception of this third Dŷāna

to lead the living {Viharathi} by extensively & effectively applying impartiality {Upekhako Cha} on to the process of the system, to dispose the destructive obstacles which would arise due to repetitive

{Virāgā} appearance of such pleasant feelings {Peīthiyā Cha}.

The Buddha further insisted the Ascetics that, with great intention and commitment {Paṭisaṅvedethi}, utilize that relief {Sukhañcha} secured within, by disposing such interfering pleasant feelings {Peīthiyā Cha}, when performing all day-to-day actions {Kāyena} of life.

Now this Noble Ascetic is continuously adhering to the trustworthy instructions recommended in the “Ariyo Aṭṭhaṅgiko Maggo” and that is termed as “Yanthaṅ Ariyā Āchikkhanthi”.

As a result of above practices, this Ascetic is venerating in {Sukha} with a calmful & peaceful living {Vihārīthi}, by maintaining a invaluable life {Sathimā} motivated towards tranquillity {Upekkhako}.

That great & highly appreciable {Upasampajja} decision to live the life {Viharathi}, by totally adhering to the directions of

the peace-making origin of “Ariyo Aṭṭhaṅgiko Maggo”, by this Nobel Ascetic, is said to be at the state of the third Dŷāna {Tathiyad-Dŷānaṅ}.

The meaning of the fourth Dŷāna is as follows: Sukhassa Cha Pahānā, Dukkhassa Cha Pahānā, Pubbevă, Somanassa Domanassānaṅ Aththaṅgamā, Adukkhaṅ, Asukhaṅ, Upekkhā Sathi Pārisuddhiṅ, Chathuththad- Dŷānaṅ, Upasampajja Viharathi.

The purpose of moving towards the fourth Dŷāna is to,

get prepared to leave this world with full of serenity & tranquillity.

That is the reason why the Buddha said to Venerable Ananda, just before leaving this world permanently that,

“Ananda I am approaching towards the

fourth Dŷāna to leave this universe determinedly & permanently”

termed as “Buddha Pari Nibbana”.

Thus, if both pleasant {Sukhassa Cha} or sorrowful {Dukkhassa Cha} feelings are present in the interior of this Ascetic, even as very tiny residuals or remains, will be eliminated {Pahānā} then and there.

Thereby, once an Ascetic eventually approaches {Pubbevă} the fourth Dŷāna, after gaining effective experiences from the first three Dŷāna enormously, all comfortable feelings {Somanassa} as well as the negligible uneasiness feelings {Domanassānaṅ} would be

effortlessly diminished {Aththaṅgamā} from the interior of this Ascetic.

Now, this Noble Ascetic is not entertaining any happiness {Asukhaṅ}

or not rejecting any unhappiness {Adukkhaṅ}, because they are not existing or developing within the system any more.

Additionally, this Noble Ascetic is totally committed to lead the life continually with “Majjhimā Paṭipadā” {Upekkhā Sathi Pārisuddhiṅ}.

As a result of the above achievements known as “Sammā· Samādhi” it is quite clearly shows that this Noble Ascetic is being harnessed “Upekkhā” in the day-to-day life notably & exceptionally.

Thereby, if required this Ascetic is in a position to make a

firm & final decision to leave this world forever peacefully with ease. That is known as “Chathuththad- Dŷānaṅ Upasampajja Viharathi” or unlimited calmness {Pari Nibbana} or “Utter Calmness”.

In the aforementioned policy of neutralization or “Majjhimā Paṭipadā”, the very first item of those Eight Supreme Benefits is “Sammā· Diṭṭhi”, and as the first step that must be comprehended extensively,

to move along the rest of the Supreme Benefits.

Moreover, to master the “Four Noble Truths” pragmatically, one must examine each truth in three different ways and in total

“Four Noble Truths” in twelve different ways the Buddha advised.

Idaṅ Dukkhaṅ Ariya Sachchaṅthi Mẽ Bhikkhavẽ, Pubbē, Anunussuthesu Dhammẽsu,

Chakkhuṅ Udapādi, Gnaāñaṅ Udapādi, Paññā Udapādi,

Vijjā Udapādi, Ãloko Udapādi.

The Buddha said, “Ascetics {Bhikkhavẽ} I have not encountered {Anunussuthesu} previously {Pubbē}, about the following

invaluable message through my own system or by any other means.

That is to proclaim {Idaṅ} that unwholesome & contaminated impurities are containing in the interior {Dhammẽsu} of the system and

as a result of such {mẽ} contaminants, this system is compelled to, undergo certainly {Sachchaṅthi} terminable {Ariya} fearful sufferings {Dukkhaṅ} throughout this life”.

However, after extensively and thoroughly comprehending as well as appreciating & endorsing the unparallel pragmatic values of “Dukkhaṅ Ariya Sachcha”:

Chakkhuṅ Udapādi – Arose a spiritual eye to realise through observation, that the terminable fearful suffering is truly caused by, repeatedly and strongly attaching onto fictitious & fake figurines or Rūpa emanating from various worldly sources;

Gnaāñaṅ Udapādi – Enormous strength enhanced to realise through observation, that the suffering is to do with sensing by probing

whether such images or “Rūpa”, are providing information to bring about happiness to the system and that impression is known as Vedanā;

Paññā Udapādi – Arose the ability to realise through observation, that the cause of terminable fearful suffering is based on the consequences of wrong perception or Saññā collectively produced by Rūpa and Vedanā;

Vijjā Udapādi – Arose the knowledge to realise through observation, that the combined effect of Rūpa, Vedanā and Saññā, known as Saṅkhāra, has the ability to execute Patavi (compression),

Apō (squeezing), Thejo (warming up) and Wayō (vibration), on to the minuscule entities of the system to disable its normal conduct; and

Ãloko Udapādi – Arose the ability to realise transparently through observation, the formation of thoughts by the respective combination of five segments, Rūpa, Vedanā, Saññā, Saṅkhāra, and Viṅgnaāña.

Also realised that the main contributing factors of fearful suffering of life is Viṅgnaāña or “Feeling of the feelings” and such situations are encountered through accepting and treating,

Kāāma Sukhallikānu Yoga as the saviour of life.

Thaṅ Kho Panidaṅ Dukkhaṅ Ariya Sachchaṅ, Pariññeyyanthi Mẽ Bhikkhavẽ,

Pubbē, Anunussuthesu Dhammẽsu, Chakkhuṅ Udapādi, Gnaāñaṅ Udapādi, Paññā Udapādi,

Vijjā Udapādi, Ãloko Udapādi.

The Buddha said, “Ascetics {Bhikkhavẽ} as explained I have not encountered {Anunussuthesu} previously {Pubbē}, about the following invaluable message through my own system or by any other means.

That is to further {Thaṅ kho Panidaṅ} proclaim that unwholesome & contaminated impurities are containing in the interior {Dhammẽsu} of the system and as a result of such {mẽ} contaminants, this system is compelled to, undergo certainly {Sachchaṅ} terminable {Ariya} fearful sufferings {Dukkhaṅ} throughout this life”.

However, after extensively & thoroughly comprehending, and pragmatically & clearly observing {Pariññeyyanthi}

as well as appreciating & endorsing the unparallel pragmatic values of “Dukkhaṅ Ariya Sachcha”:

Chakkhuṅ Udapādi – Arose a spiritual eye to realise through clear observation, that the terminable fearful suffering is truly caused by, repeatedly and strongly attaching onto fictitious & fake figurines or Rūpa emanating from various worldly sources;

Gnaāñaṅ Udapādi – Enormous strength enhanced to realise through clear observation, that the suffering is to do with sensing by probing whether such images or “Rūpa”, are providing information to bring about happiness to the system and that impression is known as Vedanā;

Paññā Udapādi – Arose the ability to realise through clear observation, that the cause of terminable fearful suffering is based on consequences of wrong perception or Saññā collectively produced by Rūpa and Vedanā;

Vijjā Udapādi – Arose the knowledge to realise through clear observation, that the combined effect of Rūpa, Vedanā and Saññā, known as Saṅkhāra, has the ability to execute Patavi (compression), Apō (squeezing), Thejo (warming up) and Wayō (vibration), on to the minuscule entities of the system to disable its normal conduct; and

Ãloko Udapādi – Arose the ability to realise through clear observation, the formation of thoughts through the respective combination of

five segments, Rūpa, Vedanā, Saññā, Saṅkhāra, and Viṅgnaāña.

It is also realised that the main contributing factors of fearful suffering of life is Viṅgnaāña or “Feeling of the feelings” and

such situations are encountered through accepting and treating,

Kāāma Sukhallikānu Yoga as the saviour of life.

Thaṅ kho panidaṅ Dukkhaṅ Ariya Sachchaṅ, Pariññgñāthanthi Mẽ Bhikkhavẽ, Pubbē, Anunussuthesu Dhammẽsu,

Chakkhuṅ Udapādi, Gnaāñaṅ Udapādi, Paññā Udapādi, Vijjā Udapādi, Ãloko Udapādi.

The Buddha said, “Ascetics {Bhikkhavẽ} I have not encountered {Anunussuthesu} previously {Pubbē}, about the following

invaluable message through my own system or by any other means. That is to further {Thaṅ kho Panidaṅ} proclaim that unwholesome & contaminated impurities are containing in the interior {Dhammẽsu} of the system and as a result of such {mẽ} contaminants, this system is compelled to, undergo certainly {Sachchaṅ} terminable {Ariya} fearful sufferings {Dukkhaṅ} throughout this life”.

However, after extensively and thoroughly comprehending

and pragmatically, firmly & clearly observing {Pariññgñāthanthi} as well as appreciating & endorsing the unparallel pragmatic values of “Dukkhaṅ Ariya Sachcha”:

Chakkhuṅ Udapādi – Arose a spiritual eye to realise firmly through clear observation, that the terminable fearful suffering is truly caused by, repeatedly and strongly attaching onto fictitious & fake figurines or Rūpa emanating from various worldly sources;

Gnaāñaṅ Udapādi – Arose enormous strength to realise firmly through clear observation, that the suffering is to do with sensing by probing whether such images or “Rūpa”, are providing information to bring about happiness to the system and that is known as Vedanā;

Paññā Udapādi – Arose the ability to realise firmly through clear observation, that the cause of terminable fearful suffering is based on the consequences of wrong perception or Saññā collectively produced by Rūpa and Vedanā;

Vijjā Udapādi – Arose the knowledge to realise firmly through clear observation, that the combined effect of Rūpa, Vedanā and Saññā, known as Saṅkhāra, has the ability to execute Patavi (compression),

Apō (squeezing), Thejo (warming up) and Wayō (vibration), on to the minuscule entities of the system to disable its normal conduct; and

Ãloko Udapādi – Arose the ability to realise firmly through clear observation, the formation of thoughts through the respective combination of five segments, Rūpa, Vedanā, Saññā, Saṅkhāra,

and Viṅgnaāña. It is also realised that the main contributing factors of fearful suffering of life is Viṅgnaāña or “Feeling of the feelings” and such situations are encountered through accepting and treating,

Kāāma Sukhallikānu Yoga as the saviour of life.

Idaṅ Dukkha Samudayaṅ Ariya Sachchaṅthi Mẽ Bhikkhavẽ, Pubbē, Anunussuthesu Dhammẽsu,

Chakkhuṅ Udapādi, Gnaāñaṅ Udapādi, Paññā Udapādi, Vijjā Udapādi, Ãloko Udapādi.

The Buddha said, “Ascetics {Bhikkhavẽ} I have not encountered {Anunussuthesu} previously {Pubbē}, about the following

invaluable message through my own system or by any other means.

That is to proclaim {Idaṅ} that unwholesome & contaminated impurities are containing in the interior {Dhammẽsu} of the system and as a result of such {mẽ} contaminants, this system is compelled to, undergo certainly {Sachchaṅthi} terminable {Ariya}

fearful sufferings {Dukkha} throughout this life, and in addition, the cause of the escalation {Samudayaṅ} of such sufferings”.

However, after extensively and thoroughly comprehending as well as appreciating & endorsing the unparallel pragmatic values of “Dukkha Samudayaṅ Ariya Sachchaṅthi”:

Chakkhuṅ Udapādi – Arose a spiritual eye to precisely notice, that the escalation of terminable fearful suffering of life is caused by

strong attachments towards the figurines emerged through various sources of the outside world;

Gnaāñaṅ Udapādi – Arose the strength to precisely notice, that the terminable fearful suffering of life is escalating due to

repetitively & strongly attaching on to figurines of worldly sources;

Paññā Udapādi – Arose the ability to precisely notice by making the correct decision that repetitively & strongly attaching on to figurines

of worldly sources, escalate the terminable fearful sufferings of life, by influencing the system to change physically and emotionally;

Vijjā Udapādi – Arose the power of knowledge to precisely notice, that the terminable fearful suffering of life is escalating,

as a result of enhancing Kāāma Thaṅhā, by means of promoting and assisting Kāāma Sukhallikānu Yoga, through repetitively

attaching on to figurines of worldly sources; and

Ãloko Udapādi – Arose the ability to precisely & transparently notice that Kāāma Sukhallikānu Yoga is the key to increase Thaṅhā.

That Thaṅhā has the tendency to evolve dangerous outcomes, and cause pain and hurt the humanistic system by changing its physical as well as emotional stability.

Thaṅ Kho Panidaṅ Dukkha Samudayaṅ Ariya Sachchaṅ, Pahātabbanthi Mẽ Bhikkhavẽ,

Pubbē, Anunussuthesu Dhammẽsu, Chakkhuṅ Udapādi, Gnaāñaṅ Udapādi, Paññā Udapādi,

Vijjā Udapādi, Ãloko Udapādi.

The Buddha said, “Ascetics {Bhikkhavẽ} I have not encountered {Anunussuthesu} previously {Pubbē}, about the following

invaluable message through my own system or by any other means. That is to further proclaim {Thaṅ Kho Panidaṅ} that unwholesome & contaminated impurities are containing in the interior {Dhammẽsu}

of the system and as a result of such {mẽ} contaminants, this system is compelled to, undergo certainly {Sachchaṅ} terminable {Ariya} fearful sufferings {Dukkha} throughout this life, and in addition,

the cause of the escalation {Samudayaṅ} of such sufferings”.

However, after extensively and thoroughly comprehending as well as appreciating & endorsing the unparallel pragmatic values of “Dukkha Samudayaṅ Ariya Sachchaṅ” by realising the need of eliminating {Pahātabbanthi} the escalation {Samudayaṅ} of this certainly {Sachchaṅ}, terminable {Ariya} fearful dire sufferings:

Chakkhuṅ Udapādi – Arose a spiritual eye to realise the necessity of eliminating strong attachments towards the figurines emerged through various sources of the outside world;

Gnaāñaṅ Udapādi – Arose the strength & ability to realise, that the terminable fearful suffering of life is escalating due to

repetitively & strongly attaching on to figurines of worldly sources;

Paññā Udapādi – Arose the ability to make the correct decision and

realise that repetitively & strongly attaching on to figurines of worldly sources, escalate the terminable fearful sufferings of life, by influencing the system to change physically and emotionally.

Vijjā Udapādi – Arose the power of knowledge to get rid of terminable fearful suffering of life by eliminating Kāāma Thaṅhā, caused by Kāāma Sukhallikānu Yoga, becomes effective due to

repetitively & strongly attaching on to figurines of worldly sources; and

Ãloko Udapādi – Arose the ability to realise the necessity of do away with Kāāma Sukhallikānu Yoga which is the key for Kāāma Thaṅhā.

Also, able to realise transparently that Kāāma Thaṅhā, has the tendency to evolve dangerous outcomes, and cause pain and hurt the system by changing its physical as well as emotional stability.

Thaṅ Kho Panidaṅ Dukkha Samudayaṅ Ariya Sachchaṅ Pahīnanthi Mẽ Bhikkhavẽ, Pubbē, Anunussuthesu Dhammẽsu, Chakkhuṅ Udapādi, Gnaāñaṅ Udapādi, Paññā Udapādi,

Vijjā Udapādi, Ãloko Udapādi.

The Buddha said, “Ascetics {Bhikkhavẽ} I have not encountered {Anunussuthesu} previously {Pubbē}, about the following

invaluable message through my own system or by any other means. That is to further proclaim {Thaṅ Kho Panidaṅ} that unwholesome & contaminated impurities are containing in the interior {Dhammẽsu}

of the system and as a result of such {mẽ} contaminants, this system is compelled to, undergo certainly {Sachchaṅ}

terminable {Ariya} fearful sufferings {Dukkha} throughout this life, and in addition, the cause of the escalation {Samudayaṅ} of such sufferings”.

However, after extensively and thoroughly comprehending as well as appreciating & endorsing the unparallel pragmatic values of “Dukkha Samudayaṅ Ariya Sachchaṅ”.

Also, after actively participated to eliminate {Pahātabbanthi} the escalation {Samudayaṅ} of these fearful dire sufferings by adhering to instructions of this Suthra:

Chakkhuṅ Udapādi – Arose a spiritual eye to understand and take appropriate measures to eliminate strong attachments towards

the figurines emerged through various sources of the outside world;

Gnaāñaṅ Udapādi – Arose the strength & ability to understand and take appropriate measures to prevent the system from strong and

repetitive attachments towards figurines of worldly sources responsible for fearful suffering of life;

Paññā Udapādi – Arose the ability to understand and make firm decisions to eliminate repetitive & strong attachments towards figurines of sources, escalate the terminable fearful sufferings of life,

by influencing the system to change physically and emotionally.

Vijjā Udapādi – Arose the knowledge to understand that

Kāāma Thaṅhā, must be eliminated immediately without delay, since Kāāma Thaṅhā, is caused by Kāāma Sukhallikānu Yoga, and that becomes effective due to repetitively & strongly

attaching on to figurines of worldly sources; and

Ãloko Udapādi – Arose the ability to understand invariably that there is a necessity to completely do away with

Kāāma Sukhallikānu Yoga which is the key for Kāāma Thaṅhā. Also, able to always understand transparently that Kāāma Thaṅhā, has the tendency to evolve dangerous outcomes, and cause pain and hurt the humanistic system by changing its physical

as well as emotional stability.

Idaṅ Dukkha Nirodhaṅ Ariya Sachchaṅthi Mȇ Bhikkhavẽ, Pubbē, Anunussuthesu Dhammẽsu

Chakkhuṅ Udapādi, Gnaāñaṅ Udapādi, Paññā Udapādi, Vijjā Udapādi, Ãloko Udapādi.

The Buddha said, “Ascetics {Bhikkhavẽ} I have not encountered {Anunussuthesu} previously {Pubbē}, about the following

invaluable message through my own system or by any other means.

That is to proclaim {Idaṅ} that unwholesome & contaminated impurities are containing in the interior {Dhammẽsu} of the system and

as a result of such {mẽ} contaminants, this system is compelled to, undergo certainly {Sachchaṅthi} terminable {Ariya} fearful sufferings {Dukkhaṅ} throughout this life”.

However, after extensively and thoroughly comprehending

as well as appreciating & endorsing the unparallel pragmatic values of

“Dukkha Nirodhaṅ Ariya Sachchaṅthi”, through observation to figure out the strategy to completely overcome {Nirodhaṅ} these certainly {Sachchaṅthi}, terminable {Ariya}, fearful dire sufferings:

Chakkhuṅ Udapādi – Arose a spiritual eye to realise through

observation that the main cause for fearful suffering is Thaṅhā and that must be fully eliminated or quelled to overcome that suffering;

Gnaāñaṅ Udapādi – Arose the strength to realise that the only way possible to overcome that fearful suffering of life is by

simply returning that Thaṅhā, to the offeror who presented it;

Paññā Udapādi – Arose the ability to understand and make firm decision to move away from that Thaṅhā completely & unconditionally, after returning that Thaṅhā, to the offeror who presented it;

Vijjā Udapādi – Arose the supportive knowledge to move further away from Thaṅhā, completely & unconditionally; and

Ãloko Udapādi – Arose the ability to move completely away from Thaṅhā, and lead the life with no attachments what so ever

towards Thaṅhā again, by transparently observing the external reality.

Thaṅ Kho Panidaṅ Dukkha Nirodhaṅ Ariya Sachchaṅ, Sachchi Kāthabbanti Mẽ Bhikkhavẽ,

Pubbē, Anunussuthesu Dhammẽsu, Chakkhuṅ Udapādi, Gnaāñaṅ Udapādi, Paññā Udapādi,

Vijjā Udapādi, Ãloko Udapādi.

The Buddha said, “Ascetics {Bhikkhavẽ} I have not encountered {Anunussuthesu} previously {Pubbē}, about the following

invaluable message through my own system or by any other means. That is to further proclaim {Thaṅ Kho Panidaṅ} that unwholesome & contaminated impurities are containing in the interior {Dhammẽsu}

of the system and as a result of such {mẽ} contaminants, this system is compelled to, undergo certainly {Sachchaṅ}

terminable {Ariya} fearful sufferings {Dukkhaṅ} throughout this life”

However, after extensively and thoroughly comprehending

as well as appreciating & endorsing the unparallel pragmatic values of “Dukkha Nirodhaṅ Ariya Sachchaṅthi”, absolutely {Sachchi} realised to implement {Kāthabbanti} the strategies to completely

overcome {Nirodhaṅ} these terminable {Ariya} fearful sufferings of life:

Chakkhuṅ Udapādi – Arose a spiritual eye as an aid to realise truly that the main cause for fearful suffering is Thaṅhā and necessary actions

must be taken to eliminate that Thaṅhā to overcome that suffering;

Gnaāñaṅ Udapādi – Arose the strength to implement that only way possible to overcome that fearful suffering of life through simply returning that Thaṅhā, to the offeror who presented it;

Paññā Udapādi – Arose the ability to understand and make firm decision to move away from that Thaṅhā completely & unconditionally,

after returning that Thaṅhā, to the offeror who presented it;

Vijjā Udapādi – Arose the supportive knowledge to move further away from Thaṅhā completely, and also to free life from all impurities responsible for creating fearful thoughts of suffering; and

Ãloko Udapādi – Arose the ability to move completely away from Thaṅhā, and lead the life with no attachments what so ever towards Thaṅhā again, whilst transparently observing

the external reality of the outside world.

Thaṅ Kho Panidaṅ Dukkha Nirodhaṅ Ariya Sachchaṅ Sachchi Kāthanti Mẽ Bhikkhavẽ,

Pubbē, Anunussuthesu Dhammẽsu, Chakkhuṅ Udapādi, Gnaāñaṅ Udapādi, Paññā Udapādi,

Vijjā Udapādi, Ãloko Udapādi.

The Buddha said, “Ascetics {Bhikkhavẽ} I have not encountered {Anunussuthesu} previously {Pubbē}, about the following

invaluable message through my own system or by any other means. That is to further proclaim {Thaṅ Kho Panidaṅ} that unwholesome & contaminated impurities are containing in the interior {Dhammẽsu}

of the system and as a result of such {mẽ} contaminants, this system is compelled to, undergo certainly {Sachchaṅ} terminable {Ariya} fearful sufferings {Dukkhaṅ} throughout this life”.

However, after extensively and thoroughly comprehending as well as appreciating & endorsing the unparallel pragmatic values of “Dukkha Nirodhaṅ Ariya Sachchaṅ”, absolutely {Sachchi} taken steps to implement {Kāthanti} strategies to completely overcome {Nirodhaṅ} these terminable {Ariya} fearful sufferings of life:

Chakkhuṅ Udapādi – Arose a spiritual eye, to realise that the main cause for fearful suffering is Thaṅhā, and implement necessary steps

to fully eliminate or quell that Thaṅhā, to overcome such suffering;

Gnaāñaṅ Udapādi – Arose the strength to carry out that implementation method to overcome that fearful suffering of life through simply returning that Thaṅhā, to the offeror who presented it;

Paññā Udapādi – Arose the ability to make that firm decision to move away from that Thaṅhā completely & unconditionally, after returning that Thaṅhā, to the offeror who presented it;

Vijjā Udapādi – Arose the knowledge & expertise to move further away from Thaṅhā completely, and also to free life from

all impurities responsible for creating fearful thoughts of suffering; and

Ãloko Udapādi – Arose the continuous ability to move completely away from Thaṅhā, and lead the life with no attachments what so ever towards Thaṅhā again, whilst transparently

observing the external reality of the outside world.

Idaṅ Dukkha Nirodha Gāmini Paṭipadā Ariya Sachchaṅthi Mẽ Bhikkhavẽ, Pubbē, Anunussuthesu Dhammẽsu Chakkhuṅ Udapādi, Gnaāñaṅ Udapādi, Paññā Udapādi, Vijjā Udapādi, Ãloko Udapādi.

The Buddha said, “Ascetics {Bhikkhavẽ} I have not encountered {Anunussuthesu} previously {Pubbē}, about the following

invaluable message through my own system or by any other means.

That is to proclaim {Idaṅ} that unwholesome & contaminated impurities are containing in the interior {Dhammẽsu} of the system and as a result of such {mẽ} contaminants, this system is compelled to, undergo certainly {Sachchaṅthi} terminable {Ariya}

fearful sufferings {Dukkha} throughout this life”

However, after extensively and thoroughly comprehending

as well as appreciating & endorsing the unparallel pragmatic values of

“Dukkha Nirodha Gāmini Paṭipadā Ariya Sachchaṅthi”,

and come to know through the observation of that truthful {Sachchaṅthi} notion {Paṭipadā} to lead {Gāmini}

the life to prevent {Nirodha}

such terminable {Ariya} fearful sufferings of life:

Chakkhuṅ Udapādi – Arose a spiritual eye, to observe & realise that Sammā· Saṅkappa could be sustained and stabilised effortlessly

within the system after accomplishing Sammā Diṭṭhi by thoroughly comprehending and mastering the first three Noble Truths

namely Dukkhaṅ Ariya Sachcha, Dukkha Samudayaṅ Ariyasachcha

and Dukkha Nirodhaṅ Ariyasachcha;

Gnaāñaṅ Udapādi – Arose the strength to observe & realise that Sammā Vāchā and Sammā Kammantho could easily & effortlessly be maintained as a result of sustaining Sammā Saṅkappa in the system;

Paññā Udapādi – Arose the ability to observe & realise that Sammā Ãjīvo and Sammā Vāyāmo could effortlessly stabilise within the system by preserving, Sammā Vāchā and Sammā Kammantho;

Vijjā Udapādi – Arose the knowledge & expertise to observe & realise that the system could be kept calm with the help of effortlessly dawning Sammā Sathi through undemandingly sustaining & stabilising

Sammā Diṭṭhi, Sammā Saṅkappo, Sammā Vāchā, Sammā Kammantho, Sammā Ãjīvo, and Sammā Vāyāmo, and;

Ãloko Udapādi – Acquired distinctive knowledge & expertise about

Sammā Samādhi, by establishing Sammā Sathi in the system.

That unprecedented knowledge enables to observe transparently the consequences of uprising of six-aggressive changes within the system. Thereby, such knowledge, credentials, expertise and skills pertaining to Sammā Samādhi enable to attain the “State of Arahanth”

as a result of becoming an “Incomparable Blessed Human”.

Thaṅ Kho Panidaṅ Dukkha Nirodha Gāmini Paṭipadā Ariya Sachchaṅ Bhāvethabbanthi Mẽ Bhikkhavẽ, Pubbē, Anunussuthesu Dhammẽsu,

Chakkhuṅ Udapādi, Gnaāñaṅ Udapādi, Paññā Udapādi, Vijjā Udapādi, Ãloko Udapādi.

The Buddha said, “Ascetics {Bhikkhavẽ} I have not encountered {Anunussuthesu} previously {Pubbē}, about the following

invaluable message through my own system or by any other means. That is to further proclaim {Thaṅ Kho Panidaṅ} that unwholesome & contaminated impurities are containing in the interior {Dhammẽsu}

of the system and as a result of such {mẽ} contaminants, this system is compelled to, undergo certainly {Sachchaṅ} terminable {Ariya} fearful sufferings {Dukkha} throughout this life”.

However, after extensively and thoroughly comprehending

as well as appreciating & endorsing the unparallel pragmatic values of

“Dukkha Nirodha Gāmini Paṭipadā Ariya Sachchaṅ”, and

also, after deciding to implement {Bhāvethabbanthi} that truthful {Sachchaṅ} notion {Paṭipadā} to move along {Gāmini} the life

to prevent {Nirodha} such terminable {Ariya} fearful sufferings:

Chakkhuṅ Udapādi – Arose a spiritual eye, to maintain & conserve that Sammā Saṅkappo dawned or lightened effortlessly within the system

after accomplishing Sammā Diṭṭhi by thoroughly comprehending and mastering the first three Noble Truths namely Dukkhaṅ Ariya Sachcha, Dukkha Samudayaṅ Ariyasachcha and

Dukkha Nirodhaṅ Ariyasachcha;

Gnaāñaṅ Udapādi – Arose the strength to make a firm decision to maintain & conserve that Sammā Vāchā and Sammā Kammantho

as a result of sustaining Sammā Saṅkappo in the interior of the system;

Paññā Udapādi – Arose the ability to maintain to live the life peacefully with the help of Sammā Ãjīvo and Sammā Vāyāmo, as a result of preserving Sammā Vāchā and Sammā Kammantho within the system;

Vijjā Udapādi – Arose the knowledge & expertise to make a firm decision to maintain calmness in the system by means of effortlessly dawning Sammā Sathi by means of sustaining & stabilising Sammā Diṭṭhi, Sammā Saṅkappo, Sammā Vāchā,

Sammā· Kammantho, Sammā Ãjīvo, and Sammā Vāyāmo; and

Ãloko Udapādi – Acquired distinctive knowledge & skills to maintain Sammā Samādhi through establishing Sammā Sathi, in the system. That unprecedented knowledge enables to observe transparently the consequences of uprising of six-aggressive changes and prevent them.

Thereby, decide to utilize such pragmatic skills & knowledge pertaining to Sammā Samādhi to attain the “State of Arahanth” as a result of becoming an “Incomparable Blessed Human”.

Thaṅ Kho Panidaṅ Dukkha Nirodha Gāmini Paṭipadā Ariya Sachchaṅ Bhāvithanthi Mẽ Bhikkhavẽ,

Pubbē, Anunussuthesu Dhammẽsu, Chakkhuṅ Udapādi, Gnaāñaṅ Udapādi, Paññā Udapādi,

Vijjā Udapādi, Ãloko Udapādi.

The Buddha said, “Ascetics {Bhikkhavẽ} I have not encountered {Anunussuthesu} previously {Pubbē}, about the following

invaluable message through my own system or by any other means.

That is to further proclaim {Thaṅ Kho Panidaṅ} that unwholesome & contaminated impurities are containing in the interior {Dhammẽsu}  of the system and as a result of such {mẽ} contaminants, this system is

compelled to, undergo certainly {Sachchaṅ} terminable {Ariya}

fearful sufferings {Dukkha} throughout this life”.

However, after extensively and thoroughly comprehending

as well as appreciating & endorsing the unparallel pragmatic values of “Dukkha Nirodha Gāmini Paṭipadā Ariya Sachchaṅ”, and after decided to continue with that implementation process {Bhāvithanthi}  of that truthful {Sachchaṅ} notion {Paṭipadā} to overcome that notable and terminable {Ariya} fearful dire sufferings of life completely and stabilise the pragmatic “Eight Supreme Benefits” of that notion within:

Chakkhuṅ Udapādi – Arose a spiritual eye to continuously & routinely conserve that Sammā Saṅkappo dawned or lightened effortlessly within the system after accomplishing Sammā Diṭṭhi by thoroughly comprehending and mastering the first three Noble Truths namely Dukkhaṅ Ariya Sachcha, Dukkha Samudayaṅ Ariyasachcha

and Dukkha Nirodhaṅ Ariyasachcha;

Gnaāñaṅ Udapādi – Arose the strength to live the life by continuously and routinely conserving Sammā Vāchā and Sammā Kammantho as a result of sustaining Sammā Saṅkappo in the interior of the system;

Paññā Udapādi – Arose the ability to live the life by continuously and routinely conserving Sammā Ãjīvo and Sammā Vāyāmo, as a result of preserving, Sammā Vāchā and Sammā Kammantho within the system;

Vijjā Udapādi – Arose the knowledge & expertise to make a firm decision to continuously and routinely maintain peace & harmony within the entire system with the help of dawning Sammā Sathi as a result of undemandingly sustaining & stabilising Sammā Diṭṭhi, Sammā Saṅkappo, Sammā Vāchā, Sammā Kammantho,

Sammā Ãjīvo, and Sammā Vāyāmo., within; and

Ãloko Udapādi – Acquired distinctive knowledge & skills to continuously and routinely maintain Sammā Samādhi through establishing Sammā Sathi, in the system.

Those unprecedented skills relevant to “Eight Supreme Benefits” of

“Majjhimā Paṭipadā” enable to rescue the system from

the consequences of uprising of six-aggressive changes thoroughly.

Thereby, utilized such pragmatic skills & know how, pertaining to Sammā Samādhi to attain the “State of Arahanth”.

Here the Buddha has advocated a unique advice to five Ascetics and that invaluable advice is elaborated in the following pair of verses. At the inception, of that invaluable advice the Buddha requests the

Ascetics to be truthful to themselves whilst adhering to the instructions of this Suthra to move forwards to attain the “State of Arahanth” through becoming an “Incomparable Blessed Human”.

Yāva Kye Vañcha Mẽ Bhikkhavẽ, Imẽsu Chathūsu Ariya Sachchesu Evaṅ Thipari Vaṭṭaṅ, Dvādasākāraṅ,

Yathā Bhūtaṅ Gnaāña Dassanaṅ, Na Suvisuddhaṅ Ahosi. Neva Thāvāhaṅ Bhikkhavẽ, Sadevake Loke Samārake, Sabrahmake, Sas·samaṅa Brāhmaṅiyā Pajāya,

Sadeva Manussāya Anuththaraṅ, Sammā Sambodhiṅ, Abhi Sambuddho, Pachchaññāsiṅ.

If any {mẽ} Ascetic {Bhikkhavẽ} is dishonestly and unwillingly trying to adhere to the instructions spelled out in this Suthra,

by untruthfully {Yāva Kye Vañcha} examining each {Evaṅ} truth in three {Thipari} defined ways {Vaṭṭaṅ} to complete all {Imẽsu} Four {Chathūsu} Noble {Ariya} Truths {Sachchaesu}

in a total of twelve {Dvādasākāraṅ}, then this Ascetic  will not {Na} be able to purify {Suvisuddhaṅ} the system by eliminating {Ahosi} unwholesome and contaminated impurities

developed due to various expectations.

Such attempt of purifying the system via Chathūsu Ariya Sachchaesu, doesn’t allow this Ascetic to gain “Yathā Bhūtaṅ Gnaāña Dassanaṅ”. Therefore, this Ascetic fails to acquire necessary expertise to transparently observe and liberate the entire system from any slight disturbances by introducing impartiality {Upekkhā} to the interior.

Thereby this Ascetic {Bhikkhavẽ} who doesn’t possess expertise of “Yathā Bhūtaṅ Gnaāña Dassanaṅ”, certainly, not {Neva} able to rescue {Thāvāhaṅ} Ascetic’s own system from being performed in two {Sadevake} different & harmful conditions {Loke} such as temporarily happily enjoying the life, and living with fearful sufferings.

Also fails to prevent those two different conditions directly responsible for destroying {Samārake} the calmness of the system frequently.

Furthermore, not adhering to the instructions of the Suthra doesn’t

permit this Ascetic to introduce another new condition into the system to overcome such harmful two conditions said above, if they become active.

This Ascetic also fails to allow the new condition to cultivate impartiality to the entire system including all tiny particles or the population {Pajāya} of the physical body of his own to

become a Noble Ascetic {Sas·samaṅa Brāhmaṅiyā}.

Also fails to lead as a provider of impartiality or Upekkhā through “Sathara Brahma Vihara” {Sabrahmake} which consists of Meththa, Karunā, Mudithā and Upekkhā, with

the ability to preserve equanimity & tranquillity within the system.

Thereby, this Ascetic stay away from this great & unique opportunity of obtaining an award, rewarded by the practices of this Suthra to lead the life from now onwards as a Divine Being {Sadeva Manussāya}.

Finally, this Ascetic completely fails and become unskilled to attain the

“State of Arahanth” {Anuththaraṅ Sammā Sambodhiṅ} by means of an “Incomparable Blessed Human” {Sadeva Manussāya}, due to not disregarding Saṅkhāra or the fourth element of a thought,

to prevent the effects of Viṅgnaāña or “feeling the feelings”.

Unfortunately, this Ascetic will not be able to strengthen the system with profound Seven Factors of Enlightenment, meant to proceed towards the designated attributes {Pachchaññāsiṅ} of wisdom {Abhi Sambuddho}, through serenity & tranquillity or “Upekkha.

Yatho Cha Kho Mẽ Bhikkhavẽ Imẽsu Chathūsu Ariya Sachchesu, Evaṅ Thipari Vaṭṭaṅ, Dvādasākāraṅ,

Yathā Bhūtaṅ Gnaāña Dassanaṅ, Suvisuddhaṅ Ahosi.

Athāhaṅ Bhikkhavẽ, Sadevake Loke, Samārake, Sabrahmake Sas·samaṅa Brāhmaṅiyā Pajāya, Sadeva Manussāya, Anuththaraṅ, Sammā Sambodhiṅ, Abhi Sambuddho Pachchaññāsiṅ.

If any of {Kho} the {mẽ} Ascetics {Bhikkhavẽ} is honestly and willingly adhering to the instructions spelled out in this Suthra, by examining each {Evaṅ} truth in three {Thipari} well-defined

ways {Vaṭṭaṅ} to complete all {Imẽsu} Four {Chathūsu} Noble {Ariya}

Truths {Sachchaesu} in a total of twelve {Dvādasākāraṅ}, devotedly and mainly, truthfully {Yatho Cha},

then this Ascetic will be able to totally purify {Suvisuddhaṅ} the system by eliminating {Ahosi} all unwholesome and contaminated impurities developed due to various expectations from worldly sources.

That purification of the system through Chathūsu Ariya Sachchaesu, enable this Ascetic to gain the “Yathā Bhūtaṅ Gnaāña Dassanaṅ” and it provides the necessary expertise to transparently observe, protect and also to liberate the entire system from any slight disturbances by introducing & establishing impartiality {Upekkhā} into the interior.

Thereby the Ascetic {Bhikkhavẽ} who possesses that particular expertise of “Yathā Bhūtaṅ Gnaāña Dassanaṅ”, certainly,

able to rescue {Athāhaṅ} his own system from being performed in two {Sadevake} different harmful conditions {Loke} such as

temporarily happily enjoying the life, and living with fearful sufferings. Also able to prevent those two different conditions directly responsible for destroying {Samārake} the calmness of the system frequently.

Furthermore, adhering to the instructions of the Suthra permits this Ascetic to introduce another new condition into the system to

overcome the two harmful conditions said above, if they become active.

That new condition meant to cultivate impartiality to the entire system including all tiny particles or the population {Pajāya} of the physical body of that great and Noble Ascetic {Sas·samaṅa Brāhmaṅiyā} to lead as a provider of impartiality or Upekkhā through

“Sathara Brahma Vihara” {Sabrahmake} and it consists of Meththa, Karunā, Mudithā and Upekkhā allows to preserve equanimity & tranquillity within the system.

This unique undertaking eventually rewards an award to this Ascetic to lead the life from now onwards as a Divine Being {Sadeva Manussāya} and finally, this Noble Ascetic certainly able to attain the

“State of Arahanth” {Anuththaraṅ Sammā Sambodhiṅ} by becoming an “Incomparable Blessed Human” {Sadeva Manussāya}, due to disregarding Saṅkhāra or the fourth element of a thought,

to prevent the effects of Viṅgnaāña or “feeling the feelings”.

Thus, this Ascetic will be able to strengthen the system with profound Seven Factors of Enlightenment meant to proceed towards the designated attributes {Pachchaññāsiṅ} of wisdom {Abhi Sambuddho}, through serenity & tranquillity or “Upekkha.

The Four-Phase-Approach termed as “Sathara Brahma Vihara”

is a cause-and-effect process as described by the Buddha, and it consists of Meththa, Karunā, Mudithā and Upekkhā permits to preserve equanimity & tranquillity within the system.

The achievement of the “Sathara Brahma Vihara” is as follows: Meththa – Once an Ascetic decides to live the life, in a simple manner with minimal intentions or preferences then that Ascetic,

Karunā – Strives effortlessly & progressively to accomplish and acquire skills to maintain such a painless life of Meththa, then,

Mudithā – that prevailing state or condition of the system of that Ascetic facilitates to control its interior effortlessly with ease and softly.

Upekkhā – As a result of the foregoing three developed skills the entire system of that Ascetic becomes brighten by accompanying calmness  and peacefulness dawns with tranquillity through serenity & equanimity.

Gaāṅañcha Pana Mẽ Dassanaṅ Udapādi, Akuppāmẽ Chetho Vimuththi,

Ayamanthi, Mā Jāthi, Naththi Dāni, Punabbhavo Thi. Since, this Noble Ascetic completely freed his own system from the animalistic behavioural influence by discarding

all harmful expectations, with the help of “Sathara Brahma Vihara”,

able to Lighten {Udapādi} the Divine Vision {Dassanaṅ}, through {Pana mẽ} the Intellectuality {Gaāṅañcha} about the interior. Thereby, this Noble Ascetic sees that his own system is now inactive,

to bring up irritable vibrations due to the absence of {Vimuththi}

thoughts of intentions {Chetho} resulting no hatred anger {Akuppāmẽ}.

That means, now the system operates freely with neutral concepts only, with sorrow free, Rūpa, Vedanā, Saññā, Visaṅkhāra, and Gnāana, instead of producing harmful & vicious thoughts as did in the past, with Saṅkhāra & Viṅgnaāṅa like a womb producing lives.

After re-visiting or re-observing the system,

this Ascetic realises that nothing {Naththi} is left in the system after utterly wiped out {Dāni} the hatred anger responsible for the change of the behavioral pattern of Ascetic’s process of the system.

Therefore, this is the final change of this system {Ayamanthimā}

to live the life with internal peace & harmony or Upekkhā only.

Thus, this is termed as living with “Gõththŕa Bhůu Gnāana” or “Type of Eternal Intelligence” [continuing without interruption] and it will never allow again to live with diverse {Jāthi}

frames of mind {Punabbhavothi} to this Nobel Ascetic.

Idama Vocha Bhagavā Aththa Manā Pañcha Vaggiyā Bhikkhu  Bhagavatho Bāsithaṅ Abhinandunthi.

It has been disclosed here that, whilst {Idama} the Buddha was presenting the facts and information {Vocha} to lead the life towards everlasting calmness {Bhagavā} through this particular unprecedented peace-centred Suthra to five {Pañcha} Ascetics {Vaggiyā Bhikkhu}, they were very respectfully, peacefully and also

enthusiastically {Aththa} listened {Manā} to it.

Furthermore, each of these Ascetics, individually realised that this unparallel & promising {Bhagavatho} discussion {Bāsithaṅ} related to this particular Suthra delivered by the Buddha is released

and disseminated towards the liberation of life from fearful sufferings.

Furthermore, each of them also affirmed & endorsed the teachings spelled out in this “Dhamma Chakkappavaththana Suthra”

are true & correct to bring about tranquillity to their own systems and that one’s own judgemental view is termed as “Abhinandunthi”.

After discovering all the positive & calmful changes are taking place, in the entire process of the system of Ascetic Ãyasmatho Koṅḍagñña, towards serenity & tranquillity while comprehending and performing

with dedication to live the life according to the instructions of this Suthra, the Buddha praised that achievement of Ãyasmatho Koṅḍagñña and expressed a brightening statement in the following manner:

Imasminñ Cha Pana Veyyākaraṅasmiṅ, Buññjamāne Ãyasmatho Koṅḍagññassa,

Virajaṅ, Veethamalaṅ, Dhamma Chakkhuṅ Udapādi. ‘Yaṅ Kiñchi Samudaya Dhammaṅ, Sabbaṅthaṅ Nirodha Dhammanthi.

Whilst the Buddha was explicitly explaining & exploring the details and facts of this Suthra broadly {Veyākaraṅasmiṅ}, in that manner {Imasmiñcha} to {Pana} the five Ascetcis, the entire molecular population of the physical body or

the domain {Buññjamāne} of the Ascetic

Ãyasmatho Koṅḍagññassa, was changing towards calmness due to the absence of contaminated residual impurities.

Such changes are not taking place in the physical systems of other four Ascetics due to remains of some sort of residual expectations.

Since intentions producing thoughts have been totally annihilated by the system of Ãyasmatho Koṅḍagññassa, likings or dislikings are not occurring towards figurines of the worldly sources any more now.

Therefore, no figurines are available in the interior of the system of Ãyasmatho Koṅḍagññassa to produce hatred anger at all and that particular outcome is termed as Virajaṅ or gone away.

Thus, there will be no burning sensations in the interior of the system of the Ãyasmatho Koṅḍagññassa due to the absence of

attachments and that position of the interior is termed as Veethamalaṅ

which means now the system doesn’t move with faeces of Kāāma.

The existing position of the interior of Ãyasmatho Koṅḍagñña is fairly empty or void now, and it maintains that situation effortlessly by itself by discarding {Nirodha} all {Sabbaṅthaṅ}

escalating {Samudaya} containments {Dhammaṅ} as and when {‘Yaṅ Kiñchi} they arrive.

The strategy utilized to prevent the consequences of such containments {Dhammaṅ} is allowing them to come and go freely, instead of responding immediately positively or negatively to them, then and there as did in the past.

These strategies are operating quite efficiently & effectively in the system of Ãyasmatho Koṅḍagñña, because this Ascetic is honestly moving along the life according to the instructions of this Suthra.

This undertaking allows Ãyasmatho Koṅḍagñña to observe incoming & outgoing situations as they really are and that promising and auspicious investigation ability is described

as Dhamma Chakkhuṅ Udapādi.

Pavaththithe Cha Pana Bhagavathā Dhamma Chakke Bummā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ, Appaṭhivaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

Ãyasmatho Koṅḍagññassa attain the state of “Incomparable Blessed Human” {Manussāvesu} or “State of Arahanth” by clearing the inhuman form or

animal behavioural influence of the system by controlling {Devā}, and purifying {Saddhâ} its domain {Bummā} or the interior from embedded harmful contaminants.

For the above accomplishment, Ascetic Koṅḍagññassa was able to

develop skills pragmatically {Pavaththithe Cha Pana} according to this Suthra {Dhamma Chakke} which is absolutely meant to nurture as a mentor to promote humans to become fortunate {Bhagavathā}.

At this very instant, Ascetic Koṅḍagñña has become bravely thoughtful and had great courage and confidence to say to himself the following:

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself.

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

As mentioned above, while involving in that ongoing pragmatic skill development exercise by Ascetic Koṅḍagñña,

along the journey towards “State of Arahanth”, the Ascetic

Koṅḍagñña experienced and able to manage quite effectively the following twenty-one events of challenges via his own interior system whilst listening & adhering to instructions of this Suthra.

It must be remembered that under each of these twenty-one events of challenges, the Ascetic Koṅḍagñña has respectively pointed out and described his previous practices namely, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, and Kenachi Vā, Lokasminthi as indicated above.

Bhummānaṅ Devānaṅ Saddhâṅ Suthvā Chātum Mahā Rājikā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

Revealed that the entire humanistic system or domain {Bhummānaṅ}

must be controlled, {Devānaṅ} released & rescued from

four {Chātum} aggressive changes, actively dominating {Mahā Rājikā}

the system by producing & creating temptations within.

They are termed as Patavi (compressing), Apō (squeezing), Thejo (warming up) and Wayō (vibrating) and capable of disturbing the minuscule entities or the population of the system.

Also realised that the entire domain of the system must be purified {Saddhâṅ} from such temptations and calm down {Suthvā} to become an “Incomparable Blessed Human” {Manussāvesuṅ} and attain the most fortunate {Bagavathā} status of “State of Arahanth”.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Chātum Mahā Rājikānaṅ Devānaṅ Saddhâṅ Suthvā Thāva Thiṅsā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā, Lokasminthi.

Once the system is purified {Saddhâṅ} and calm down {Suthvā} from those four {Chātum} aggressive changes which are actively & leadingly dominating {Mahā Rājikānaṅ} the system and tied or reined powerfully, to become an “Incomparable Blessed Human” {Manussāvesuṅ},

some sort of a temporary {Thāva} happy {Thiṅsā} relief was felt.

Then envisaged that feel of that temporary happiness must be controlled {Devā} to purify {Saddhâ} the system from such impurities.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically

controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Thāva Thiṅsānaṅ Devānaṅ Saddhâṅ Suthvā Yaā Maā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Dhamma Chakka Pavaththithaṅ.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā, Lokasminthi.

Once that temporary {Thāva} happiness {Thiṅsānaṅ} is controlled {Devānaṅ} and purified {Saddhâṅ} & calm down {Suthvā} the interior to be an Incomparable Blessed Human {Manussāvesuṅ},

envisaged that the system must be controlled {Devā} and purified {Saddhâ} from illusive and fake pleasure & pains {Yaā Maā}.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Yaā Maānaṅ Devānaṅ Saddhâṅ Suthvā Thusitā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ, Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā,

Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

Once that illusive and fake pleasure & pains {Yaā Maānaṅ} experienced from rising & falling of that temporary happiness, is controlled {Devānaṅ}, purified {Saddhâṅ} and

calm {Suthvā} the interior of system to

become a “Incomparable Blessed Human {Manussāvesuṅ},

found that the system must be controlled {Devā} and purified {Saddhâ}

to avoid it from fakery & fictitious joyful {Thusitā} feelings.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as

Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Thusitā Devānaṅ Saddhâṅ Suthvā Nimmāna Rathī Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye. Anuththaraṅ Dhamma Chakka Pavaththithaṅ, Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

Once those joyful {Thusitā} feelings are controlled {Devānaṅ} and purified {Saddhâṅ} & calm down {Suthvā} the interior of the system to become an “Incomparable Blessed Human” {Manussāvesuṅ}, envisaged that the system must be controlled {Devā}, purify {Saddhâ} and also rescue from development {Nimmāna} of very faint

burning {Rathī} sensations from time to time in the entire system.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Nimmāna Rathīnaṅ Devānaṅ Saddhâṅ Suthvā

Para Nimmitha Vasavaththīno Devā Saddhâ Manussāvesuṅ. ‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

Even though, the system is being controlled {Devānaṅ} and purified {Saddhâṅ} and rescued {Suthvā} from the development {Nimmāna} of very faint burning {Rathīnaṅ} sensations from time to time in the system

to become an “Incomparable Blessed Human” {Manussāvesuṅ},

envisaged that the system to be controlled {Devā} and purified {Saddhâ} to prevent the occurrence {Nimmitha} of liking and disliking ideas {Kāāma Sankalpa} due to

rising and falling away of {Para} such faint burning sensations whilst living {Vasavaththīno} in the world.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Para Nimmitha Vasavaththīnaṅ Devānaṅ Saddhâṅ Suthvā Brahma Parisajjā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

To prevent the occurrence of {Nimmitha} ideas pertaining to liking and disliking {Kāāma Sankalpa} due to rising and falling away of {Para} faint burning sensations {Vasavaththīno} in the system whilst living in the world to be an “Incomparable Blessed Human” {Manussāvesuṅ}, encouraged the system to control {Devā} & purify {Saddhâ} its interior by Sathara Brahma Vihara {Brahma Parisajjā} leading towards

equanimity & tranquillity and consists of

Meththa, Karunā, Mudithā and Upekkhā.

This undertaking is to rescue the system from such “Kama Sankalpa”.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements

and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Brahma Parisajjānaṅ Devānaṅ Saddhâṅ Suthvā Brahma Purohithā Devā Saddhâ Manussāvesuṅ. ‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ, Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā,

Devena Vā, Mārena Vā, Brahmunā Vā, Kenachivā Lokasminthi. Whilst allowing the system to control {Devānaṅ}, purify {Saddhâṅ} calm down {Suthvā} its interior by solemnly

adhering to the Four-Phase-Approach or “Sathara Brahma Vihara”

consists of Meththa, Karunā, Mudithā and Upekkhā,

leading towards equanimity & tranquillity,

to become an “Incomparable Blessed Human” {Manussāvesuṅ},

took a firm decision & determination to admire, respect and accept that Four-Phase-Approach {Sathara Brahma Vihara} as the mentor {Brahma Purohithānaṅ} of this skill development process to control {Devā} & purify {Saddhâ} molecular population of the system.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Brahma Purohithānaṅ Devānaṅ Saddhâṅ Suthvā Mahā Brahmā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā,

Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

Once admired, respected and accepted the Four-Phase-Approach or “Sathara Brahma Vihara”, as the mentor {Brahma Purohithānaṅ} of that skill development process, to control {Devānaṅ}, purify {Saddhâṅ} and calm down {Suthvā} the minuscule population of the entire system to become an “Incomparable Blessed Human” Manussāvesuṅ, realised that the system can be further controlled {Devā} and

purified {Saddhâ} by assisting the it to produce & maintain

“Nekkamma Sankalpa” known as harmless concepts free from Kāāma.

Also recognized, that assistance could only be possible through enhancing Upekkhā {Mahā Brahmā}, which is the

final destination of “Sathara Brahma Vihara”.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from

Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as

Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Mahā Brahmānaṅ Devānaṅ Saddhâṅ Suthvā Pariththā Bhā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ, Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā,

Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi. Once decided to further control {Devānaṅ} & purify {Saddhâṅ} and calm down {Suthvā} the system via developing

Nekkamma Sankalpa, by enhancing Upekkhā {Mahā Brahmā},

through Sathara Brahma Vihara,

to become an “Incomparable Blessed Human” {Manussāvesuṅ}, realised that it is necessary to remove if any slight {Pariththā} residual {Bhā} attachments towards such “Sankalpa” are prevailing within the system to satisfactorily control {Devā} and purify {Saddhâ} the interior of system through Upekkhā.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as

leading the life as a believer & devotee of different faiths by abandoning the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Pariththā Bhā Naṅ Devānaṅ Saddhâṅ Suthvā Appamāna Bhā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

Once taken the initiative to remove if any slight {Pariththā} residual {Bhā Naṅ} attachments towards such “Sankalpa” are prevailing within the system to satisfactorily control {Devānaṅ}, purify {Saddhâ} and calm {Suthvā} the system through Upekkhā, to become an “Incomparable Blessed Human” {Manussāvesuṅ}, realised that undertaking could only be successful to control {Devā} and purify {Saddhâ} the system if those effects of residuals {Bhā} are reduced to their lowest & negligible {Appamāna} levels.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or; Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Appamāna Bhā Devānaṅ Saddhâṅ Suthvā Aābhassarā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

Once the effects of slight residual {Bhā} attachments are reduced to their lowest & negligible {Appamāna} levels to control {Devānaṅ},

purify {Saddhâṅ} and calm down {Suthvā} the system, to become an “Incomparable Blessed Human” {Manussāvesuṅ}, realised that the well-controlled {Devā} and purified {Saddhâ} system is, now freely and smoothly moving, after eliminating the effects related to the

formation of thoughts within through the attachment practices preserved {Aābhassarā} during previously in the life.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically

controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Aābhassarānaṅ Devānaṅ Saddhâṅ Suthvā Pariththa Subhā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

After eliminating the effects related to the formation of thoughts inculcating with animal nature and the attachment practices preserved {Aābhassarānaṅ} during previously in the life,

by controlling {Devānaṅ}, purifying {Saddhâṅ} and calming down {Suthvā} the system

to become an “Incomparable Blessed Human” {Manussāvesuṅ}, envisaged that the joyfulness encountered within the system due to the final element of a thought or Viṅgnaāña and

therefore, decided to control {Devā} and purify {Saddhâ} the system to minimise {Pariththa} that joyfulness {Subhā} immediately to prevent the system becoming a sufferer of such harmful thoughts.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world

and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Pariththa Subhānaṅ Devānaṅ Saddhâṅ Suthvā Appamāna Subhā Devā Saddhâ Manussāvesuṅ. ‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

Once decided to control {Devānaṅ}, purify {Saddhâ} and calm down {Suthvā} the system to minimise {Pariththa} that joyfulness {Subhānaṅ} immediately to become

an “Incomparable Blessed Human” {Manussāvesuṅ}, realised that it is necessary to take firm steps to control {Devā} the system to eliminate the effects {Subhā} of irreversible

residues of {Appamāna} thoughts to purify {Saddhâ} the system fully.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by

any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Appamāna Subhānaṅ Devānaṅ Saddhâṅ Suthvā Subha Kinhakā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

After eliminating the effects {Subhā} of irreversible residues of {Appamāna} thoughts to control {Devānaṅ}, purify {Saddhâṅ} and clam down {Suthvā} the system to

to become an “Incomparable Blessed Human” {Manussāvesuṅ}, envisaged that the entire system is now free from impurities & pollutants and functioning calmly with no burdens.

Also, realised that the system must be controlled {Devā} and purified {Saddhâ} throughout the life to stabilise & maintain

“Samma Sathi” {Subha Kinhakā} at its highest level within the system.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Subha Kinhakānaṅ Devānaṅ Saddhâṅ Suthvā Vāhappalā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

After controlling {Devānaṅ} and purifying {Saddhâ} the system throughout the life to stabilise & maintain “Samma Sathi”

{Subha Kinhakānaṅ} at its highest level within the system,

to become an “Incomparable Blessed Human” {Manussāvesuṅ},

realised that it is necessary to control {Devā} and purify {Saddhâ}

the system to protect it from the influences of shade of Aākāsā Dhāthu,

and it is a serious obstruction {Vāhappalā} to “Samma Sathi”.

That is safeguard the system from traces of attraction-retraction process towards various figurines responsible for hurting the organs of the body.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Vāhappalānaṅ Devānaṅ Saddhâṅ Suthvā Āĕhā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

Whilst controlling {Devānaṅ}, purifying {Saddhâṅ} and calming down

{Saddhâṅ} the system from the slight effects of Aākāsa Dhāthu,

{responsible for obstructing {Vāhappalānaṅ} “Samma Sathi”}. to become an “Incomparable Blessed Human” {Manussāvesuṅ}, envisaged that living has become effortlessly harmonious.

Therefore, this untiring {Āĕhā} living makes no burden to others.

Also come to know that to maintain such conflict-free life

the system must be further controlled {Devā} and purified {Saddhâ}.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Āĕhānaṅ Devānaṅ Saddhâṅ Suthvā Athappā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

Whilst controlling {Devānaṅ}, purifying {Saddhâṅ} and calm down {Suthvā} the system to move forward freely without any form of exhaustion or tiredness {Āĕhānaṅ}

to become an “Incomparable Blessed Human” {Manussāvesuṅ},

realised that no containments are present within and also, nothing to be detached or withdrawn from the system.

As a result of all such achievements envisaged that,

best opportunity has come to be accustomed to a painless and trouble-free life and live that life as an ordained {Athappā} Ascetic by controlling {Devā} and purifying {Saddhâ} the entire system further.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā} or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Athappānaṅ Devānaṅ Saddhâṅ Suthvā Sudassā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

After realising that the best opportunity has arrived to be accustomed to a sorrow-free life and live that life by controlling {Devānaṅ}, purifying {Saddhâṅ} and calming down {Suthvā} the entire system further as an ordained {Athappānaṅ} Ascetic,

to become an “Incomparable Blessed Human” {Manussāvesuṅ}, it appears cleanly & clearly that there is nothing to seek {Sudassā} from the outside world or the universe now.

Thus, decided to control {Devā} & purify {Saddhâ} the system to maintain that criterion or norm quite firmly during the rest of the life.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Sudassā Naṅ Devānaṅ Saddhâṅ Suthvā Sudassee Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

After realising that there is nothing to seek {Sudassā Naṅ}

from the outside world or the universe to live the life, and decided to control {Devānaṅ}, purify {Saddhâṅ} and calm down {Suthvā} the system to maintain that criterion

quite firmly during the rest of the life,

enable & authorize the entire system to free from six aggressive changes and especially the “Viṅgnaāña Dhathu” completely,

to become an “Incomparable Blessed Human” {Manussāvesuṅ}. Envisaged and confirmed that the path this system is moving along is absolutely true & correct and also it is in par with the instructions provided in the “Four Noble Truths”.

By consistently acting accordingly, seen that the vision is clear according to the instructions provided in this Suthra.

Also, able to foresee the final destination of this path clearly as described in this Suthra and therefore,

learned that the system must be controlled {Devā} & purified {Saddhâ}

to establish that state of tranquillity through equanimity {Sudassee}.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā as well as Brahmunā Vā as said above, and that means Kenachi Vā, Lokasminthi.

Sudassee Naṅ Devānaṅ Saddhâṅ Suthvā Akanittikā Devā Saddhâ Manussāvesuṅ.

‘Eathaṅ Bagavathā Bārāṅasiyaṅ Isipathanë Migadāye.

Anuththaraṅ Dhamma Chakka Pavaththithaṅ,

Appaṭhi Vaththiyaṅ, Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā, Brahmunā Vā, Kenachi Vā Lokasminthi.

After come to know that the system must be controlled {Devānaṅ}, purified {Saddhâṅ} and calm down {Suthvā}

to establish that state of tranquillity through equanimity {Sudassee}, as well as strictly adhering to the instructions spelled out in the only truthful path of “Four Noble Truths”, to revoke suffering

to become an “Incomparable Blessed Human” {Manussāvesuṅ}, pragmatically applied the “Tri-Mode Dispensation” of this Suthra consists of instructions, advices and guidance from its inception to the conclusion to achieve such requirements to heal the interior completely.

Furthermore, after totally controlled {Devā} & purified {Saddhâ}

the system from all unwholesome impurities, accomplished the Eight Stages of Arahanth Path {Akanittikā} respectively:

• Sothapanna Magga – Sothapanna Phala – The interior of the system itself, effortlessly preaches and listens with

paying great attention to this discourse or Suthra, from the very beginning to the end;

• Sakurudaagami Magga – Sakurudaagami Phala – The system gets prepared in all possible ways to adhere to the instructions, advices and

guidance to move along the path described in this discourse or Suthra and proceed along that path diligently;

• Anâagami Magga – Anâagami Phala – Once the system has decided to move along the path described in this Suthra,

that intelligent decision will not be reversed or called off to move along a different path or elsewhere for any reason; and

• Arahanth Magga – State of Arahanth – Accomplish the final goal of life and that is the Supreme “State of Arahanth” or an “Incomparable Blessed Human” {Manussāvesuṅ}, by

eliminating the formation of thoughts and preserving the most essential attributes of serenity & tranquillity to maintain the calmness and

peace within the system throughout life.

A Suthra similar to this invaluable & inspirational {Anuththaraṅ} Dhamma Chakka Pavaththithaṅ, or Noble Discourse delivered at Baranasi Isipathane Migadaya {Bārāṅasiyaṅ Isipathanë Migadāye}, to elevate human beings to the “State of Arahanth”,

was not preached {Vaththiyaṅ} previously {Appaṭhi} by any Ascetic, at any circumstances in my life to educate myself:

During the period of living as an Ascetic after abandoning the world and searching for the truth of life, and that means Samaṅena Vā or;

Leading the life by promoting the Four-Phase-Approach known as Sathara Brahma Vihara whilst refraining from ten defilements and following five precepts, and that means Brāhmaṅena Vā or;

Leading the life as an Ascetic energetically & systematically controlling the system from vibrative impulses

caused by unwholesome activities, and that means Devena Vā or;

Providing all possible avenues to continually create thoughts by

Kāāma Sukhallikānu Yogō, to make the system happy & joyful with all wholesome & unwholesome activities, and that means Mārena Vā or;

Whilst refraining from Kāāma Sukhallikānu Yogō, as well as leading the life as a believer & devotee of different faiths by abandoning

the association of the world, and that means Brahmunā Vā or; and

During the period of living in the universe completely, away from Samaṅena Vā, Brāhmaṅena Vā, Devena Vā, Mārena Vā & Brahmunā Vā as above, and that is Kenachi Vā, Lokasminthi.

The great and superior achievement of the interior process of Ascetic Koṅḍagñña by successfully completing the above-mentioned stages of events of challenges one by one systematically to attain the

“State of Arahanth” is expressed briefly in the following verse:

Ithiha Thena Khaṅena Thena Muhuththena Yāva Brahma Lokã Saddhǒ Abbhuggañjji: Ayañcha Dasa Sahassi Loka Dhāthu, Saṅkampi, Sampakampi, Sampavedhi.

Appamāṅo Cha Uḷāro Obhāso Loke Pāturahǒsi.

Athikkamma Devānaṅ Devānu Bhāvanthi.

As a result of truthfully obeying & continually adhering {Ithiha Thena} to the instructions of this Suthra through hearing {Khaṅena Thena} by, the Ascetic Koṅḍagñña was able to rescue & purify {Saddhǒ} the entire system {Lokã} by disregarding “Kāāma Sukhallikānu Yogō”

and “Aththa Kilamathānu Yogō”, especially the “feeling the feelings”,

by virtue, {Yāva} of “Sathara Brahma Vihara” {Brahma}.

Thus, the performance of the system of the Ascetic Koṅḍagñña is now {Muhuththena} different than before,

due to the attainment of the purest state of celibacy.

That means before reaching this noble state,

one’s own system was continually became a slave towards those incoming {Rupa-Raga} & outgoing {Arupa-Raga} figurines of worldly sources [emitting from the same or different objects] which are respectively recording on/releasing from, the interior at limitless speeds.

Although such occurrences could not observe through the naked eye during that period, but now the interior is capable enough to observe the true nature of those circumstances.

Also, noticed that if such state of slavery does not continue within the system, a creature like me wouldn’t have evolved in this universe.

Also, realised that this system had undergone sadness, sorrowfulness as well as unhappy emotions, as a result of believing, relying and entangling with such mythical process of incoming {Rupa-Raga} and outgoing {Arupa-Raga} figurines to bring happiness to this life.

Therefore, the messages sending towards the own interior system, related to the speedy incoming & outgoing figurines of the

worldly sources and their respective recording & releasing processes are being completely ignored & kept away from any attention by this noble Ascetic Koṅḍagñña and treated them as just incidents.

Also realised that no one is there to claim such incidents.

As a result of comprehending & experiencing foregoing situations, the Ascetic Koṅḍagñña gained the capacity & potential to prevent all the behavioural changes {Bhava} taking place within due to “Viṅgnaāña”.

The Ascetic Koṅḍagñña acquired that enormous power & strength by relinquishing changes {Abbhuggañjji} due to the

billions {Dasa Sahassi} of feelings that could occur {Ayañcha} due to six aggressive changes or Six Dhathu {Dhāthu} through the figurines of sources of the world.

It is found that the interior {Loka} of the system of Ascetic Koṅḍagñña

is completely freed from extreme shocking vibrations {Saṅkampi}, and their repetitive vibrative actions {Sampakampi} as well as sorrowful feelings {Sampavedhi} generated enormously

by Six-Dhathu, occurred due to “Kāāma Sukhallikānu Yogō”.

Realised that the entire system is illuminated with serenity & tranquillity.

Therefore, the formation of ideas {Uḷāro} and intentions {Obhāso} in the interior of this Ascetic has come to a standstill {Pāturahǒsi} with no trace {Appamāṅo Cha} of them at any instance.

Now the question is, as the Ascetic Koṅḍagñña has given up everything in this world what is left to control {Devānu Bhāvanthi} or protect now?

It is clear that controlling process of Ascetic Koṅḍagñña has ended.

That has gone beyond {Athikkamma} controlling {Devānaṅ} stage now.

That means the intentions of the Ascetic Koṅḍagñña are null & void, and thus, he sees everything in this outside world in the same manner, because the serenity & tranquillity maintains within, with no intentions.

Atha Kho Bhagavā Udānaṅ Udānesi: Āññasi Vatha Bhõ Koṅḍañño, Āññāsi Vatha Bhõ Koṅḍaññothi Ithihidaṅ Āyasmatõ Koṅḍagññassa

Āññā Koṅḍañño’thveva Nāmaṅ Ahosīthi.

This particular {Atha Kho} fortunate {Bhagavā}attainment of

“State of Arahanth” or “Incomparable Blessed Human”,

by Ascetic Koṅḍagñña appreciated and praised by the Buddha with a dawning {Udānaṅ} statement with praising {Udānesi} words. That dawning statement with praising & lightening words is as follows:

Ascetic Koṅḍagñña was maintaining {Bhõ} his living {Vatha} according {Āññasi} to the practically viable instructions extensively spelled in this Suthra whilst preaching it to five Ascetics.

As a result {Āññāsi Vatha} of that undertaking {Bhõ} of discarding the prevailed behavioural pattern which was harmful to himself and others as well, the Ascetic Koṅḍagñña was able to move along his life as a different {Āññā} individual.

That living is with full of invaluable righteous, honourable and virtuous qualities by totally,

“Abandoning {Ahosīthi} the process of producing thoughts {Nāmaṅ}”. That is living the life peacefully & calmly with “Sammā· Saṅkappō”.

It is imperative to know the real meaning of

“Abandoning {Ahosīthi} the process of producing thoughts {Nāmaṅ}.

It means that here after Ascetic Koṅḍagñña

has not deceived or fooled by the mythical & illusive

Pañcha·Upādānak-khandhā which is the key for suffering as lucidly described in the first “Noble Truth” by the Buddha.

Now Āññā Koṅḍañño has lightened with the divine vision of wisdom or “Yathā Bhutha Gnaāña Dassanan” and it allows to transparently visualise the behaviour of the interior of the system. “Thus, the formation of thoughts in the interior of the system were unconditionally & completely put to an end

and attained the unparallel neutral state of “Bliss of Nibbana”.

As a result of enhancing “Sammā· Samādhi” by adhering to

as well as put into practice of, the instructions provided in this Suthra,

Āyasmatõ Āññā Koṅḍagñña was rewarded with a unique award by those practices to live the rest of the life at

four interrelated ways known as Four Dŷāna as explained above.

May all be Able to Become Totally Calm & Peaceful Through Pragmatically Living the Lives According to the Instructions Provided by

This Invaluable First Suthra of Omniscient Buddha!!!