Kasina, Jhana, Nibbana with Htoo Naing

[Sukma Kemenyan]

Berikut adalah tulisan mengenai Kasina, Jhana dan Way to Nibbana dari seorang praktisi,

Thanks for your enquiry.I am not conceited.Hornestly,I must admit I
am posting from my heart.It may sound like a Jhana manual.

I have practiced.I felt some achievement.But I do not like to express
everything regarding Jhana experience,which may divert members to
different things.

I had read Tipitaka.My posts may be extracts from those,their
translations and commentaries and teachings of various Sayadaws.

May you feel relaxed and put on Jhana.

With Metta,

Htoo Naing

all article posted here (by me)
its taken from: http://groups.yahoo.com/group/Jhanas/msearch?AT=htootintnaing&AM=contains&pos=240&cnt=10

Credits goes to Htoo Naing (htootintnaing [at] ...)
http://groups.yahoo.com/group/JourneyToNibbana

[Sukma Kemenyan]

Making Foundation for Jhana

1
Jhana is not confined to Buddhism.So any person any religion any race
any sex or gender any locality can access Jhana things.Jhana has been
there before the
Appearing of The Buddha.We all are governed by Citta of different
kinds at different time.Citta will be in one of four groups.They are
Karma,Rupa,Arupa or Lokuttara.Lokuttara is the area that overcomes
Loki(worldly things).If leave that alone,there are three,which again
Karma Cittas are everywhere.

Karma Cittas are so trembling,shaking,wavering and upset.But people
of today like their present situations related to Karma.Jhana is
noble one and it stands out of Karma things.Actually,if Karma Citta
comes then Jhana Citta gone.They never co-exist.''Vipayutta
Paccayo''.To do the practice of Jhana it is necessary to avoid Karma
things.

For beginners,there are some necessary things to follow as a Jhana
practitioner.Be always ready to respond with Metta.Always avoid Dosa
(anger,hatred,fury,anxiety,desparity),as Dosa is enemy of Jhana.As
soon as Dosa appears then Jhana Citta gone.Practice four Brahmavihara
or Brahmacariya that is Metta,Karuna,Mudita and Upekkha as much as
possible.

In this series,I am going to write about Kasina.The necessary
foundation for Kasina is to observe five precepts along with avoiding
Abrahmacariya(avoid sex things,including viewing,thinking,and any
things related to sex and sensual things.

---

2
The precepts are quite necessary.If possible the practitioner should
wear clothings in unicolour from top to toes.He should clean his body
properly not using strong perfume which might disturb later practice.

The practice is a bit hard.So nutritional balance may become
necessary.He should not smoke.Should have (eat) nutritious food but
not in the manner of a glutton.Bowel should open regularly.Pure and
clean water should be available to him.

If possible take the precepts and these preparations for a long
time.With a long practice of keeping the precepts,the practitioner's
mind will become calm and peace even before the practice of
Jhana.So,making foundation for Jhana is a preliminery requisites for
further development of higher(great,noble,pure) Citta.

---

3
After along time's keeping of the precepts,the practitioner will feel
a bit calm.He will be in peace in
doing of his keeping precepts.He will be in a well-relaxed state.His
mind is facilitated to ascend up to
do everything good.He will be ready to do meritorious deeds and good
actions.He will be able to
response very quickly in cases of good things.

Moreover,his mind will become hearty,tender and kind.He will be able
to stabilize his mind even
before acquisition of Jhana.He will be in a good stamina.All he do
will be in place and in order.He will
be able to perform all his tasks with a great deal of
fidelity,tidiness and accuracy.He will not deceit
himself and his mind.He will definitely become sincere,righteous and
noble.

After all these features in his mind are evidently working well in
their essence,the practitioner is quite
ready to step forward and ascend up the next step.First,physical
matters should be fulfilled.Then
mental faculties should be evidently working hand in hand with good
moral foundation.The
practitioner has now starts the journey.That is the journey of Jhana.

---

4
Now the practitioner is quite ready to start his Jhana journey.The
destination is already known.It is to achieve Jhanacittas,to
experience Jhanacittas,to stay with Jhana.

The destination is well defined.The journey will be discussed along
with the moving vehicle.The preliminary preparation has almost
completed;like collecting necessary food,water,medicine,dressings and
clothes.

Who will be the driver of the vehicle is the matter of this Jhana
journey.It is simple.If we want to drive and we drive the vehicle
will move forward.We are our masters of Jhana journey.

There are four things in the presence of even one of them will
accomplish all the things we want.These four things are 1.our strong
mind which well determines to do the necessary actions,2.our
willingness 3.our diligent effort of steadfast effort and 4.wisdom.

So,if we want to achieve Jhana,we all MUST achieve it
successfully.Now the driver is ready to start the journey.In the
whole the Jhana journey is a merry and joyous action to perform.

But the problem is where the vehicle is.Without the vehicle,we will
not be able to start our journey of great Jhana.The vehicle for Jhana
journey will be delineated in the coming posts.

---

5
Even though the journey is quite ready,there has not been a vehicle
for the journey.Now let start to built a vehicle for Jhana.I will
describe Kasina as a basis.

10 Kasina,1 Anapanasati,1 Kayagatasati,4 Brahmavihara,10
Asubhakammathana and 4 Arupakammathana totalling 30 Kammathana can
give rise to Appana(Jhana).There are 10 Kasina.Pathavi,Tejo,Vayo,Apo
and colour Kasina like Odata(white),Nila (brown),Pita (golden yellow)
and Lohita (red),Akasa(space) and Aloka (light spot).

The vehicle for the journey will built by white colour as its
components.After making the necessary foundation,the practitioner
needs to prepare for the setting.

He should wear white dressing.Everything must be white.His meditating
room or hall or place must preferably be white in colour.Walls should
be white.Ceiling must be white and floor must be white.All the
contents of the room must be white if possible.

As everything is white and his mind is already set in a good morale
that is white in nature or pure mind.So everything inside and outside
is white.

I start to write white Kasina or Odata Kasina because its has very
fascinating effects.As you all will already know white light carries
all the rays.So all the energy is there in the white.If we can tackle
that colour we will be able to manipulate the whole world with Jhana.

Next step is preparing and manufacturing the whole vehicle without
which the journey will not be able to start.I am going to post the
part soon.

---

6
Now the vehicle for the Jhana journey has to be built.The
practitioner has fulfiled the necessary precepts.Other preparations
for the environment have been set up.Now it is the time that the
vehicle has to be built.

First make a circular frame of about 2 feet.Then that frame must be
fixed with bright-white coloured sheet.In that sheet,there should not
be any staining or spot or any discolouration.The sheet must be
smooth.

Alternatively,frame can be covered with white paper with similar
quality so that the mind may not be distracted.If it is ready,the
practitioner should sit in cross-legged position on a comfortable
cushion.

Place the Kasina frame right in front of him.It should not be too far
or too close.To avoid distraction,the environment should be very
quiet or fairly quiet,be free of strong smell,be free of any insects
and the light should not be flactuating.

If all these have been performed the practitioner is quite ready to
start his Jhana journey.This post is the end of the topic ''Making
Foundation For Jhana''.Next series will be headed as ''Initiation Of
Kasina For Jhana''.

May you all feel confident in Jhana practice.

With Unlimited Metta,

Htoo Naing

[Sukma Kemenyan]

Initiation Of Kasina For Jhana

1
This message should be read together with the series ''Making
Foundation For Jhana (01) to (06).Now the Jhana practitioner is quite
ready to start his Jhana Journey.

Now look at right at the middle of the circular WHITE prepared
sight.What the practitioner will see is just white.Place the mind at
the centre.As the preparation is good there is no distraction from
smudge or staining.

The mind may move around the centre and it may go to the
peripheries.But it should not go beyound the circumference.But we
have already prepared for that the whole room is white in colour.The
Arammana(sense- and in this case sight) is sight which propriately in
the size of 2 feet.If larger than this mind may travel around and
Moha may prevail.So ascend will delay.

If the sight is too small that is if less than 2 feet,it will become
difficult to concentrate.So we have done the optimal for the
sight.Now the practitioner has initiated.He will see the sight
as ''WHITE WHITE WHITE WHITE.......'' or ''ODATA ODATA ODATA
ODATA...''What he see will be all the white.

At first the mind will go around within the circle but finally he may
concentrate at the centre.He must see the whole thing as white.His
mind must evenly spread all over the circle which is white.With a
long practice he will be able to manage the sight as white.

May you all be able to concentrate on the colour WHITE whenever you
see even part of white.

---

2
The Jhana practitioner has now started the journey.He is looking at
the centre of ''Kasina Circle'',which has already been made.His will
is so clear that he will only concentrate on Kasina Circle.He will
not be doing any other thing.

AS he is looking at the centre of the circle,Citta depends on Cekkhu
Vatthu(visual receptors).Citta concentrates on colour WHITE
or ''Odata''.That vision is Arammana(sense) of that Citta.Attention
is given to look at the centre.

Even though he is looking at the centre of white circle,what he must
do is saying ''WHITE WHITE WHITE WHITE...'' or ''Odata Odata Odata
Odata ...'' in his mind.They must arise in continuous succession
without any interruption.

With a very long practice,the practitioner becomes stuck on WHITE.His
mind is totally on WHITE nothing but WHITE.All his mind is WHITE.All
his surroundings are WHITE as well.So,in this practice there is no
chance to arise Akusala Dhamma and Kusala Dhamma except the Rupa
Kusala Dhamma of Jhana.

This is not the way to Nibbana.Because there is no recognition of
Anicca,Dukkha or Anatta.Anyway this is not the subject to discuss in
this forum.

Now the practitioner is on the move to Journey of Jhana.All he has
and is doing is just WHITE.His mind is on WHITE.The Kasina Circle of
WHITE which he is looking at is called Parikamma Nimitta.It is
initial Arammana of Kasina.

If someone is practising along with these posts he might experience
something soon.I do encourage all who have enough time to do so.Now
the practitioner has just started the journey.It is just initiation.

May you all have initiated Jhana Journey.

---

3
The Jhana practitioner is concentrating on the Kasina Circle of
WHITE.All he sees is WHITE.His mind is clear off anything except
WHITE.Even though he is looking straight ahead to the centre of the
Kasina Circle of WHITE,the sense WHITE is transmitted to his mind.

With a very long practice,he can now view the Kasina Circle even his
eyes closed.At such time,the origional Kasina Circle is no more in
need and can be kept away out of the sight as the Jhana practitioner
can see it with his mind-eyes.Now what he sees is called Uggaha-
Nimitta.This Aramamana is totally the same as Parikamma-Nimitta.The
only difference is that it is seen at Manodvara.

This concept is essential as all Jhana work at Manodvara.The
practitioner needs to continue his practice without interruption.If
this Uggaha-Nimitta is destroyed(disappear) then he will need to look
at the origional Kasina Circle of WHITE in order to obtain Uggaha
Nimitta again.

In all these what the Jhana practitioner needs to notice is he must
concentrate only on WHITE.There are a lot of enemy against Jhana.It
is a tough work to practice Jhana.The practitioner needs to overcome
all these difficulties.

He must keep the precepts all the time which include Abrahmacariya
(practice of sex things and related matters).Immediate enemy of Jhana
are sex and Dosa.With these Jhana already acquired will disappear
away.And sometime it is quite difficult to build Jhana up again.

Bodhisatta Hermit who had Pancama Jhana and acquired Abhinna once saw
sex matter of the Queen,Mudulekkhana.Immediately he was not able to
maintain his Jhana and he had to descend to the ground from his sky
journey,which he proceeded by his Pancama Jhana.The King was his
friend(his pupil) and allowed what he wanted.But after a period
Bodhisatta managed to overcome his difficulties and regain his Jhana
and went to Himalaya mountain ranges for his Jhana dwelling.

So,once the practitioner obtains his Uggaha Nimitta he has to
maintain it as long as possible.Without this further progression is
totally impossible.Keep on practising ''WHITE WHITE WHITE WHITE ''
or ''Odata Odata Odata Odata ''.

May you all be able to initiate your Jhana by raising Uggaha Nimitta.

---

4
The Jhana practitioner is now on the move of his Jhana journey. Now
he has got a Nimitta called ''Uggaha''. At this stage, he can
practice wherever he goes and whenever he wants as the Arammana of
WHITE Kasina is fixed in his mind.

Wherever he goes means moving about such as waking up from bed,
washing up face, cleaning teeth, having bath, changing dressing,
having meals, going to toilet and other things. What he must stick to
is not to do things related to sex and Dosa.

As he has got firm Arammana without delibrately looking at the Kasina
Circle, his practice becomes at ease and may becomes facilitated if
he can improve it much more. At this stage he should not lose his
achieved Nimitta ( WHITE sense in his mind ) and he should continue
to practice it again and again.

This may take very long or may be short depending on the individual's
past practice which can be called as '' Parami ''.With diligent
practice, the practitioner will become notice that what he formerly
achieved becomes changed a bit which is different from the previous
Nimitta ( Arammana of WHITE ).

This is a new Arammana. It will be seen as clearer than Arammana of
Uggaha Nimitta. There will not be any mishappening, any
discolouration, any distorsion, and the new Arammana will be the most
attracting Arammana that he has ever perceived.

This Arammana is called ''Patibaga Nimitta ''.This is ready to be
aborted if the practitioner is not mindful enough and not practising
continuously.This stage is also a difficult stage to pass but with
diligent practice and a good insight into all he has the practitioner
will be able to manage his '' Patibaga Nimitta ''.

May you all initiate your Jhana practice to feel peace.

---

5
Patibaga Nimitta is now the Arammana of the initial Kusalacittas. The
jhana practitioner is viewing his Arammana diligently as ''WHITE
WHITE WHITE WHITE......''. The whole thing is white and everything is
white. All he knew is white.

But even though he is practising on the Arammana of WHITE, his mind
frequently distracts from WHITE. He feels peace by his practice and
he later wants to teach to other people his experience. Start from
that just initial willingness and wish all other thoughts related to
Lobha arise.

These Lobha related Cittas may invite Karma sorts of things. He may
switches on sensual things and may even on to sex things then all he
achieved has totally gone and he has to start again from the
foundation that is Parikamma Nimitta and intiation on Physical WHITE
Kasina Circle.

This is one of five hinderance. It is called Nivarana. Nivarana are
Dhamma that hinder, prevent, stop, abolish JhanaCittas ( in case of
Vipassana Maggacittas ). So, the practitioner needs to know all about
the Nivarana in order to prevent them not to intrude into mind of the
Jhana practitioner.

May you all be able to drive out Nivarana.

---

6
The Jhana practitioner is now concentrating on his Patibaga Nimitta.
But he frequently lapses into other Arammanas as his view on Patibaga
Nimitta may distort him and lead him to Nivarana Dhamma.

If he is too fond of the Arammana of Patibaga he will slip into
Karmicchandha Nivarana. It is nothing but all thoughts related to
sensual things. Sights, sounds, smell, taste, and touch of desirable
senses will invite him to stay on.

These thoughts may also lead to sex things and finally already
acquired Patibaga Nimitta will run out. So it is quite important that
the practitioner is very cautious not to lapse into these sorts of
things. Controlling and supressing these thoughts may sometimes be
very difficult.

On some occasions, the practitioner may think that he is now in a
good position that he can realize the Jhana thing as an initial. He
may become proud and this may indirectly invite anger and related
things. These thoughts are another Dhamma that hinders the Jhana.

It is Byapada Nivarana. Any thoughts related to this Nivarana will
lead to unnecessary events. And he may end with total abolishment of
his already acquired Patibaga Nimitta.

May you all be able to control your Nivaranas.

---

7
Even though the Jhana practitioner obtains Patibaga, he may sometimes
slips into thought trains and those trains run here and there.
Occasionally he may think about the past and occasionally about the
future. These thoughts if they cannot be stop,the practitioner may
lose his Patibaga as his thought may sink into Karmicchandha-Nivarana
or Byapada-Nivarana.

This third Nivarana is put under the Nivarana of Udacca-Kukkucca.
Udacca is spreading of mind and losing of concontration. Kukkucca is
thoughts related to repent. He may think that ''Oh! I have been wrong
in that I did not practice this kind of Dhamma.'' Or he may think
that ''Oh! I did a lot of bad things.'' All these thoughts never add
constructive things.

The fourth Nivarana is Thina-Middha. Thina is sluggishness of Citta
or inactive mind. Middha is sluggishness of Cetasikas or mental
factors or inactive mental faculties. When these laziness start to
appear the practice becomes slow down and may come to a stop. Then
the Patibaga will go away and the practitioner will have to start
again.

The fifth Nivarana in Jhana is Vicikiccha. It is a kind of suspicion.
If suspicion arise and it directs to the practice then the belief in
the present practice will go deep to the bottom. As the belief in the
practice has gone then there will be no further progress in Jhana
practice. For Jhana 5 Nivarana suffice for understanding Jhana and
its enemy.

The Jhana practitioner must diligently practice on the Arammana og
Patibaga. When he can concentrate on that he will be calm more and
more. But these arise Nivarana frequently. But if he can recognize
them and timely stop them the frequency will be less and less.
Finally there is total clearance of Nivarana.

Before Patibaga is called Parikamma Bhavana.From Patibaga to total
clearance of 5 Nivarana is called Upacara Bhavana. Now the Jhana
practitioner's mind is clear and he has only and only one Arammana
that is Patibaga. And this is the end of ''Initiation Of Kasina For
Jhana ''.Next posts will be appear under the heading of ''The Start
Of Jhana Journey''.

May you all be able to eliminate Nivarana which hinder Jhana.

With Unlimited Metta,

Htoo Naing

[Sukma Kemenyan]

The Jhana Journey In A Kasina Vehicle

1
Now the Jhana practitioner is quite ready to start the Jhana Joruney.
He now has unaborted counter-image ( Patibaga ). He is concentrating
on the counter-image of WHITE. It seems nothing outside of the object
of WHITE arise in his mind.

But actually there arise and exist some mental objects ( Dhamma-
Arammana ). He must frequently check the components of all his mental
objects and responses of his own mind and the resultant effects.
Checking so will find that hindrances ( Nivarana ) do arise.

At first they arise frequently because they go unchecked through his
mind. With diligent practice the frequency of arising of hindrances (
Nivarana ) comes to less and less frequent arising and finally to an
undetectable level.

Actually this is just a temporary suppression, which may extend days,
months, years, may be Kappa-long ( a cycle of 1.initiation of the
planet earth, 2.development to a vegetative state, 3.complete
destruction, and 4.calming down just before initiation of a new
planet). This is the main difference from Vipassana, in which once
eradicated the eradicated things never arise.

He must continue his practice. As there are no more hindrances
(Nivarana ) arise, his mind seems to be calm and well concentrated on
the object ( Arammana ). At first he may feel peace, rejoiced, very
delighted, feel ease and well, want himself stay on the object of
counter-image ( Patibaga ), he will not want to depart from the
object.

Next, he will well concentrate on the counter-image and his mind is
then balancedly placed on that counter-image ( Patibaga ). He must be
mindful at this stage. Because there always are enemy in Jhana
practice. As he feel peace he may become conceited and then his mind
may switch onto one of five hindrances ( Nivarana ).

This is just at the foot of Jhana and the Jhana Journey is quite
ready. At this stage what I would like to suggest is check hindrances
( Nivarana )frequently and know at what stage is own achievement.

May you all be able to eliminate Nivarana and feel calm.

---

2
Now the jhana practitioner is free of hindrances ( Nivarana ). He is
concentrating his mind on the counter-image ( Patibaga Nimitta ). But
as Citta lasts only one billionth of a single blink, new and new
Cittas have to arise. Each arisen Citta is delibrately put on the
counter-image ( Patibaga ).

As Cittas arise in very fast succession it seems that there is only a
single mind and it does everything. Anyway, we are discussing Jhana
and I will go to Jhana. New and new Cittas are put on the counter-
image ( Patibaga ). All these Cittas are put on to Patibaga by a
mental factor ( Cetasika ) called '' Vitakka ''( initial
application ).

Vitakka ( initial application ) needs to put all the mind on
Patibaga. It needs to do its job successively and uninterruptedly.
Doing so finally becomes it as a component of the present mind. There
should not be any interval without Vitakka ( initial application ) in
between Citta. The practitioner should frequently check absence of
hindrances ( Nivarana ) as well as the presence of Vitakka ( initial
application ).

He is now concentrating on the counter-image of WHITE circular
Kasina. He is free from all of five hindrances ( Nivarana ). His mind
is well calm. There is nothing in his mind but
WHITE.WHITE.WHITE.WHITE....In between WHITE and WHITE there should
not be any other mind. When he put his mind on WHITE, the working
mental factor (Cetasika ) is Vitakka ( initial application ).

The Jhana practitioner should practice this for a long time that he
becomes accustomed to do it and finally it will become his own
properties. Now at this stage the Jhana Vehicle which is Kasina-make
starts to move and the journey is already started.

May you all be able to delibrately put your mind on WHITE
continuously.

---

3
We are examining what exactly are arising in our mind. The Jhana
practitioner is now concentrating on Patibaga ( counter-image ). He
has realized that Vitakka ( initial application ) is continously
arising in his mind.

If he can be aware of Vitakka he will soon notice that there is
another factor that arises along with it. It is Vicara ( recurrent
application ). It reviews the object ( Arammana ) and it arises in
common with Vitakka. It behaves as if it will never leave the present
object ( Arammana ). With a long practice, he will be able to notice
this Cetasika Vicara ( recurrent application ).

As he is well concentrated and his mind seems to be calm he will
starts to feel ease in his mind. He will rejoice. He will be full of
energy. When these feeling start his mind and body start to react to
these feeling. If he is not well informed or he is not aware of the
danger of Jhana he may become different.

This third mental factor is called ''Piti''( satisfaction ).The
satisfaction comes in different forms. The least conspicuous feeling
of this mental pleasure is just feeling ease and happy. if it becomes
stronger arising of it may cause the practitioner goose-skinned, hair
and all hairs erected.

More stronger Piti ( satisfaction ) will cause tear flows. After that
more powerful Piti ( satisfaction ) causes the practitioner feel
light and feel as if there are some undescribable feeling ( if you
have practiced you will become to realize that ) coming in oceanic
wave forms.

The highest powerful Piti ( satisfaction ) cause much lightness as
very light cotton that floats in the air. It is this feeling that
causes body raising out of the ground. This is not Jhana yet. Just
Piti ( satisfaction ). Even with this Piti without Jhana the
practitioner may float in the air for a while as long as Piti of that
kind is working.

May you feel as light as cotton and float in the air.

---

4
When the Jhana practitioner looks into his mind he will find himself
there are no Nivarana ( hindrances ) and he will aslo find the
working mental factors there.

Vitakka ( initial application ), Vicara ( recurrent application ) and
Piti ( satisfaction ) evidently working their own functions. When he
thoroughly examines his mind he will discover there is a complete
peace as hw is experiencing good things. This peace is known as Sukha.

Along with all these mental factors ( Cetasikas ) there also is a
chief mental factor without which Jhanacittas will never arise. It is
called Ekaggata ( one-pointedness ). This factor is the main in
Jhana. Citta is fixed at the Patibaga ( counter-image ). It stays
only at Patibaga.

WHITE WHITE WHITE WHITE....~ all these Ekaggata from moment to moment
are seemingly still. As the whole mind is calm and well concentrates
on WHITE Patibaga also is extremely clean and clear as if it is a
mirror.

The Jhana practitioner must frequently review on his mind what they
are doing what are happening there and what exactly are arising. The
object is the counter-image ( Patibaga ).It is Patibaga Nimitta (
Arammana ). The Citta which looks at Uggaha Nimitta is said to be in
Parikamma Bhavana ( meditation ) and the Citta which looks at
Paribaga Nimitta is called Upacara Bhavana.

In Upacara ( crown-prince ) Bhavana, there must not be any Nivarana (
hindrances ). From then on, the practitioner makes a diligent effort
on practising his concentration. He starts to notice Vitakka, Vicara,
Piti, Sukha and Ekaggata. If all these things are evidently working,
then the practitioner is said to be in a state of Appana Bhavana that
is the first Jhana called Pathama Jhana.

Only now the Jhana Journey has been started and the practitioner is
riding in a WHITE Kasina Vehicle. This stage must not be regressed if
he want Jhana and their effect.

May you all achieve Appana Bhavana soon.

---

5
When the Jhana practitioner is on Appana Bhavana ( Jhana meditation )
he is said to be in a state of Jhana. It is just the start of the
whole Jhana journey. This Jhana is called Pathama Jhana or the first
Jhana.

Before arising of the Jhana, there had been a lot of Kusala Cittas.
The practitioner is exercising Bhavana ( meditation ) on WHITE. There
are Cittas which alternate between Vithicittas ( conscious mind? )
and Bhavangacittas ( unconscious mind ). As he has cleaned all
Nivarana ( hindrances ) his mind is pure and all he does is
Kusalacittas.

Bhavanga Cittas series happen indefinitely and when Jhana is nearly
ready the last Bhavanga stops and dies out and Manodvara-Avajjana (
contemplating mind ) arises. It falls away and Parikamma (
preparatory mind ) Kusala Citta arises and falls away. It is followed
by Upacara ( deputy or crownprince ) Kusala Citta and it again dies
out.

After that a Nana ( wisdomized mind ) which balances Kusala Cittas
and incoming Jhana Cittas arises. It is Anuloma ( balancing mind )
Kusala Citta. It dies out again. Next arises is Guttarabu ( gateway )
Kusala Citta. It divides the two worlds. It leaves the past Karma (
sensual ) world and it engages the incipient Jhana world. It falls
away and the very first Jhana Citta arises only once and it falls
away. Then indefinite Bhavangacittas come in a long series.

Now the Jhana practitioner becomes conscious to his state and he
contemplates on all matters that happen in his mind. He is now no
more ordinary people. But he should not be proud or conceited. This
will bring him back to Karma world.

May you all achieve Jhana happily.

---

6
Now the practitioner is right on the Jhana journey. He has achieved
the first Jhana. But what he need to practice at this stage is to
exercise as frequently as possible.

He needs to contemplate on his Jhana. This is called Avajjana (
contemplating ) Vasibhuta (exerciseing ). He must contemplate his
Jhana and he must do this exercise as much as possible. This is
Avajjana Vasibhuta or contemplating exercise.

Next he needs to exercise to reach Jhana whenever he wants it. This
needs a lot of practice. After achieving Jhana, he may work in other
way. He may think other things apart from Jhana. But he should reach
Jhana again as fast as possible. He must be in that state whenever he
wants to be in the state of Jhana. This exercise is
called 'Samapajjana Vasibhuta ' or accessibilizing exercise.

Next he needs to prescribe how long he will stay on Jhana. He needs
to able to do so whenever he wants and how long he wants. This
exercise is called ' Adhithana Vasibhuta ' or willfully-time-marking
exercise. If he wants to be on Jhana for an hour, he must be able to
do so. If he wants a day, a month, a year, or many years , he must be
able to do so.

Next he needs to exercise to be able to wake up from Jhana. He must
wake up as soon as his prescribed allotted period has lapsed. This
exercise is called ' Vuthana Vasibhuta ' or waking uo exercise. In
doing so he must be exact in timing and he must not overshoot the
targeted time.

Next he needs to scrutinize his Jhana. He must examine it and
investigate it. This exercise is called 'Paccavakkhana Vasibhuta ' or
scrutinizing exercise. With this exercise his Jhana will become
sharper and sharper.

May you all exercise you Jhana with above five methods to sharpen
your Jhana.

With Unlimited Metta,

Htoo Naing

[Sukma Kemenyan]

The Jhana Journey In A Kasina Vehicle

7
The practitioner needs to practice and exercise his achieved first
Jhana so that it becomes sharper and sharper. After a long exercising
period, he will notice that Vitakka ( initial application ) or
wandering thought may bring down his Jhana to Karma thought.

He must be conscious about that. Vitakka is the nearest enemy that
threatens his first Jhana and he must be very careful with Vittaka
and its actions. Frequently Vitakka may lead to Karma thoughts or
Vyapada or destructive thoughts and many other Nivarana-related
thoughts.

He starts to hate Vitakka and wants to leave Vitakka alone and he
really want to go his Jhana without Vitakka. So he will try again
practising his Kasina ' WHITE WHITE WHITE WHITE...' without Vitakka.
This is very difficult to contemplate if someone has not practiced
Kasina.

Here is a simile. There was a king ruling a country. He had a very
familiar minister. Once a man wanted to meet the king. At first he
had to do so with the help of his friend the minister. He frequently
met the king. As he visited very frequently he became familiar with
the king. So, his friend the minister no more needed to help him
meeting the king.

In this simile, the man is Vicara and the minister is Vitakka. At
first without the minister ( Vitakka ) the man ( Vicara ) would not
be able to meet with the king. But as he became familiar with the
king the man ( Vicara ) no more needs the help of the minister (
Vitakka ).

In this way, the practitioner exercise his Jhana again on Kasina
Patibaga ( counter image ) without Vitakka. With practice in the
absence of Nivarana ( hindrances ) and Vitakka he will be able to go
on his Jhana and the second Jhana is now ready to arise.

May you all be able to exclude Vitakka from your first Jhana.

---

8
The second Jhana arise when the Jhana practitioner is able to
practice without Vitakka. After achieving his second Jhana, he has to
exercise that second Jhana to the extent that he becomes expert in
the matter of the second Jhana.

At this stage he should be able to step down to the first Jhana and
then back again to the second Jhana and then to and fro. He should do
such exercises as frequently as possible and as much as possible so
that he becomes an expert in both the first and the second Jhana.

This second Jhana should also be examine by the five Vasibhuta as
described in the previous posts. And he will become good at both the
first and the second Jhana.

After an indefinite period, he will be more and more confident in his
Jhana. At that time he will starts to notice that Vicara is not a
good thing to have and this will leads himto the third Jhana.

May you all be able to achieve the second Jhana.

---

9
The Jhana practitioner becomes an expert in the second Jhana as well
as his first Jhana. After a long practice he starts to notice that
Vicara ( recurring application ) looks like enemy to his present
Jhana. Because Vicara is nearly the same as Vitakka in terms of
attraction back to Karma things.

He then sees Vicara as blamable dhamma and he starts to try to drive
out Vicara and again he trys more and more than ever and reproaches
again to Patibaga ( counter image ) of WHITE. He is trying very very
hard and he contemplates on parts of his Jhana. Ekaggata is good,
Sukha is good and Piti is also good. But Vicara is not good as it may
bring him down to first Jhana and may even back to Karma Citta and
his Jhana might lose.

With the very long practice on Jhana, after passing away of
indefinite Bhavanga, Manodvara-Avajjana arise and then a series of
Mahakusala arise. They are Parikamma ( preparation ), Upacara
(deputation ), Anuloma ( balance ) and Guttarabu ( leaving ). After
Guttarabu the third Jhana arises once without Vicara. Then
Bhavangacittas follow indefinitely.

Now he has achieved third Jhana. He must practice all Jhana exercises
including Avajjana ( contemplating ), Samapajjana (
reaching ),Adhithana ( determinating ), Votthana ( terminating ) and
Paccavakkhana ( investigating exercise ). If he exercises well he
will soon become expert in third Jhana.

May you all attain third Jhana.

---

10
Now the Jhana practitioner is in his third Jhana. He must exercise
this Jhana as described in the previous post. He must contemplate on
the third Jhana.

He must practice exercising with five Vasibhuta to activate his third
Jhana. When he becomes an expert in his third Jhana then he must
exercise to and fro among Jhana Cittas.

He should go to second Jhana for a while and ascend up to the present
third Jhana. Then the third to the first then to the third. Second to
first fisrt to second and so son. In this way he will well experience
in Jhana he acquired.

After a long practice he should re-orientated to his third Jhana. He
should contemplate on all parts of the third Jhana. Then he will
notice that Piti ( delightedness )is a bit wavering and it is
approximated with Vitakka and Vicara. So his third Jhana will be
destroyed.

In contemplating so, he see Piti as enemy and he will continue to
practice Jhana and try to eliminate Piti. After an indefinite time he
manages to overcome practising Jhana without Piti. If other parts of
Jhana are working evidently then he is said to be in the fourth Jhana.

The fourth Jhana hold the object Patibaga ( counter image ) of
WHITE.The practitioner must contemplate on his new Catuttha or the
fourth Jhana. He must exercise this fourth Jhana like other lower
Jhana.

May you all achieve four ( third in Sutta ) Jhana to be more calm.

---

11
Now the Jhana practitioner is in his fourth Jhana. In that Jhana, as
component of Jhana, there are only Sukha and Ekaggata. This Jhana is
much more calmer than the third Jhana which includes Piti as its
component.

The practitioner must exercise this Jhana and contemplate on all the
components of this Jhana. Exercising is nothing but trying to
practice 1. contemplation of Jhana ( Avajjana Vasibhuta )
2. reaching on respective Jhana ( Samapatta Vasibhuta )
3. predetermining of duration of Jhana( Adhithana Vasibhuta)
4. deciding to wake up from Jhana ( Votthana Vasibhuta )
5. scrutinizing of Jhana ( Paccavakkhana Vasibhuta ).

After that he should exercise descending to 3rd and back to 4th ,
leaping to the 2nd and back to the 4th , leaping to the 1st and back
to the 4th ,serially descending down to the 1st and then serially
ascending to the 4th Jhana.

These all involve 4 to 3, 4 to 2, 4 to 1
3 to 2, 3 to 1, 3 to 4
2 to 1, 2 to 3, 2 to 4
1 to 2, 1 to 3, 1 to 4 and by doing so the
practitioner will become an expert in his present Jhana of 4th.

Arising of the 4th Jhana is basically the same as other Jhana but
just replace the first 4th Jhana Citta in the place of the 3rd. After
for some time, the practitioner should look into again his 4th Jhana.

After scrutinizing it, he will notice that Sukha is quite approximate
to Piti and it may bring down the 4th Jhana to 3rd Jhana. Then he
will assume Sukha as his enemy and he will try to eliminate it
diligently how difficult it is.

May you all see Sukha as the enemy of Jhana with a view to ascend to
the highest Jhana.

---

12
The Jhana practitioner has already conteplated on his 4th Jhana, in
which Sukha is enemy of his Jhana as he assumes. As he firmly grasp
the view that Sukha is not a good component of Jhana, he starts to
eliminate Sukha from his Jhana. He tries again concentrating on
Patibaga ( counter image ) of WHITE.

With his diligent practice his Bhavanga are intervened by Manodvara-
Avajjana ( contemplating mind ), Parikamma (preparatory mind ),
Upacara ( pre-reaching mind ), Anuloma ( balancing mind ), Guttarabu
( leaving mind ) and the fourth Jhana is then left behind and he
leaps on to the highest Rupa Jhana or Pancama or the 5th Jhana.

After a moment of his 5th Jhanacitta, indefinite Bhavangacittas
follow. Then he goes contemplation and re-examine all his stage and
all comonents of his Jhana. This is the highest in Rupa Jhana. The
components of Jhana are just Upekkha and Ekaggata.

He must exercise as described before in other Jhana by 1.conteplating
exercise ( Avajjana Vasibhuta ) 2. reaching exercise ( Samapajjana
Vasibhuta ) 3. predetermining exercise ( Adhithana Vasibhuta 4.
wakening exercise ( Votthana Vasibhuta ) and 5. scrutinizing exercise
(Paccavakkhana Vasibhuta ).

Next step is to exercise Jhana to be much more effective by jumpimg,
leaping, ascending, descending, flying up,swooping down, hovering,
twisting and by different means of exercising.By exercising like this
the practitioner becomes an expert in Rupa Jhana.

This post is the end of this heading ' The Jhana Journey In A Kasina
Vehicle '.Next series will be on 'Changing Kasina Vehicles On The
Jhana Way'. That heading is just a continuation of the whole series
and not a separate series.

May you all be able to change your make of Jhana Vehicle to another
brand.

With Unlimited Metta,

Htoo Naing

[Sukma Kemenyan]

Changing Kasina Vehicle On The Jhana Way

1
Now the Jhana practitioner achieves 5th Jhana and he is now an expert
in 5th Jhana which has been practiced on the basis of WHITE Kasin.
After some period, he becomes an expert in WHITE Kasina.

Now he needs to change his Kasina vehicle of WHITE with other
Vehicles. As he has achieved 5th Jhana, it is not a difficult one to
practice other Kasinas.

First he must prepare Golden-yellow Kasina and practice it start from
Parikamma Bhavana to 5th Jhana that have been described in the WHITE
Kasina. The contents are essentially the same. After achieving 5th
Jhana in Golden-yellow then he should practice Red Kasina.

When he becomes an expert in practicing 5th Jhana of Red then he
should change his Red Kasina Vehicle to Brown Kasina vehicle. This
again must be practiced along with the line of other Colour Kasina.

When he becomes an expert in colour Kasinas then he should exercise
his colour Kasina switching from one to another, shifting to
different colours and all stages of Jhana should be exercise so that
he become an expert.

The level of experty must be such a degree that whenever he want his
Colour Kasina Jhana, he must be able to do so in a matter of minutes
or seconds. Only The Buddha can exercise these in a matter of a few
moments which is less than millisecond.

May you all be able to practice Jhana properly.

---

2
The practitioner now becomes an expert in practising colour Kasina of
four up to 5th Jhana. He must practice these indefinitely and must
exercise so that his Jhana becomes sharper and sharper,stronger and
stronger, faster and faster to initiate.

After a long period he should change his Kasina to four Mahabhuta. To
do so he must first prepare for the Kasina circle. For Pathavi
Kasina, he should prepare a circular container having a diameter of 2
feet and a depth of about 2 inches.

Then pieces of earth should be dug. Their colour should be yellow
brown in colour which is approximately the colour of the sky at dawn.
These pieces should be crushed,ground and filtered through a fine
seive ( 1 millitre or less. All the dirts and unnecessary
contamination should be cleared out.

Then the whole lot is mixed with some pure water and is made into
dough ( firm mud/ clay ). Then it is tranferred into the prepared
container. Then dry up. After that the surface of that circle should
be even out. There should not be any marking and contamination.

When it is ready to be used, Pathavi Kasina should be started with
Parikamma Bhavana whose object is Parikamma ( preparatory ) Nimitta
(Arammana or object ). As he has already had 5th Jhana it will not be
too long to practice to develop 5th Jhana in Pathavi Kasina.

May you all practice Pathavi Kasina to gain special power in Jhana.

---

3
The object of earth now becomes firmly fixed in the mind. The object
changes into Uggaha Nimitta and this finally changes into Patibaga
Nimitta. In this the earth is very clean, even, totally free of any
contamination, which is more than the origional which is already
contamination free.

As he possess 5th Jhana in other Kasina he soon attains 1st Jhana in
Pathavi Kasina. This is maintained by practising five exercise and he
tries to ascend up to 5th Jhana in Pathavi Kasina. As he is a
Jhanalabhi (ones who are able to practice 5th Jhana ),he soon reaches
to the 5th Jhana. This Jhana should also be practiced in line with
other Kasinas already described.

Next step, he should change his Kasina Vehicle to Tejo Kasina. This
can be prepared in a place like free ground. Some wood should be
piled up. Then light a fire and wood becomes burnt and flame arises.
The flame should be wide enough to be recognize in his view while
heat should not be a disturbance. Flame should have a dimention of 2
feet and the distance from the flame should not be too near or too
far. These have to be balanced.

Alternatively, fire can be prepared in a wide room on a table with
glass sheet topped. Put a large tray and place a big candle at the
centre and light it. This flame is not too hot. So the practitioner
will be able to approach to it as near as a foot apart. The flame
should be 4 to 6 inches. After preparation of Tejo Kasina, now the
practitioner is quite ready to start the journey in Tejo Kasina.

The real flame initially is actually moving and sometimes wavering
and shaking. But with practice the object of flame is firmly fixed in
the mind and it stay still. In case of indoor preparation the initial
flame is nearly stay still. But this has to appear in the mind as
Uggaha Nimitta.

As he already has the 5th Jhana, he soon manages to achieve 1st Jhana
in Tejo Kasina. This should also be practised in line with other
Kasinas like exercising with five methods, ascending, descending,
leaping, jumping, flying, hopping, hovering, diving and all methods
of exercising Jhana to become an expert in Tejo Kasina.

May you all be able to achieve 5th Jhana in Tejo Kasina.

---

4
After acquiring 5th Jhana in Tejo Kasina, now the practitioner should
change his Kasina vehicle to Vayo Kasina. He must start from
Parikamma Bhavana that is initial practice on Vayo Kasina.

To do this Kasina, the practitioner has to arrange for Vayo Kasina.
This can be taken in two different ways. I will try to describe the
natural way which is the origional method used by old hermits.

The practitioner should choose a place where there is little
disturbance so that he can well concentrate on the Vayo Kasina. As
described in WHITE Kasina all possible disturbances should be avoided.

For example he should go to a place near a wood or forest. Then sit
under a tree where there is some shrub plants right in front of him
and the place should also be a windy place. Although this is quite
natural this method will at least depend on season.

The moving or shaking plants or shrub should be 2 to 4 feet away from
him. He must look at the shaking parts of the tree or plants. He must
cite '' Vayo Vayo Vayo Vayo '' or ''wind wind wind wind '' and must
concentrate on movement.

Another method is indoor method. Prepare as in WHITE Kasina. On the
table place a white cloth-trees which should has a dimension of 2
feet and there should include hanging cloth. Then switch on a fan and
make the white tree shake in the air moved by running fan.

The air should not disturb the practitioner. He must look at moving
parts and must cite as above. This is initial object. White colour is
chosen because other colour might possibly disturb Vayo Kasina.
Moving WHITE thing will not disturb and lead to WHITE Kasina because
it is moving.

With practice moving character will fix in the mind and Uggaha
Nimitta arise and finally will arise Patibaga Nimitta ( counter
image ) of Vayo whose movement is totally differ from any other
moving things.

After clearing away of Nivarana ( hindrances ) Upacara Samadhi arise.
When components of Jhana start to work evidently than Appana Samadhi
arises and 1st Jhana will be obtained. The same process should go
till achieving of 5th Jhana. This 5th Jhana of Vayo Kasina should be
exercise to become an expert.

May you all achieve 5th Jhana in Vayo Kasina.

---

5
The Jhana practitioner is now an expert in colour Kasinas, Pathavi,
Tejo, and Vayo Kasinas. Next step is to practice Apo Kasina.

In this Kasina, preparations are two methods. The most natural way is
to go to a place where there is a large collection of water whether
it is flowing or not. If his Parami is already strong it does not
matter. If not he may have to prepare for Kasina.

It will suit him to look at water which is not flowing and to be
exact it must be entirely calm. A pond or lake near a wood or forest
is the best. The weather influences the practice for a beginner of
Apo Kasina. There should not be even breeze so that the surface of
the water is clear and well reflected.

There should not be any shading or images because it might hinder the
concentration. So only the sky should be in water. But the
practitioner must not look at the image of the sky but at the surface
of the water. He must cite ''Apo Apo Apo Apo '' or '' water water
water water''.

Another method of preparation is to do indoor preparation. The
ceiling colour should be white or light blue. A water container of
circular shape diametering 2 feet is put on the table. Clean water is
filled in to full.

It should not be too far or too near to the practitioner. The
practitioner must look at the surface of the water and cite as above.
As the water is calm his mind becomes calm. Parikamma Nimitta arises
easily and soon Uggaha Nimitta arises. With a diligent practice he
now can clearly see the water in his mind which is much calmer and
brighter. It is Patibaga Nimitta.

From then on, as he has had 5th Jhana his Apo Kasina leads him to 1st
through 5th Jhana. He must exercise this Apo Kasina in line along
with other Kasina. He soon becomes an expert in Apo Kasina.

May you all obtain 5th Jhana in Apo Kasina.

---

6
The Jhana practitioner has already achieved 5th Jhana in 8 out of 10
Kasina. Now he has to start another Kasina called Aloka Kasina which
is light spot object.

This Kasina can be prepared in two ways; natural and artificial.
Natural Light Kasina can be seen at any light spot in a less bright
area. For example light spot among the shade of a tree or a building.
If his Parami is sufficient enough for Jhana it is just adequate for
the practice.

In artificial circle of Kasina, the practitioner has to prepare a
hole in a building so that sun-rays can pass through and give rise to
a light spot which should be round about 2 feet or less depending on
circumstances. If the spot is small 6 inches then the practitioner
has to approach nearer to the circle. This is a bit sun dependent.
Moon light can also be used in the same way.

Another way is to light a candle in a black pot which should has 3 or
4 inches open top and some small holes for air flow around the bottom
and lighted candle is placed in that black pot. It is put on a table
in a Kasina room ( which has been prepared for WHITE Kasina ). A side
of the pot is made into a hole which should give a light spot on a
wall of the room. That light spot should be about 2 feet in diameter.
This can be adjusted by placing the pot fore or back.

After preparation of the pot, the room should now be made to be in a
dark, by closing all the door and window. Switching off all the
light. If not enough windows, doors, walls, ceiling all should be
covered with a dark BROWN paper which may be as dark as possible.
When the whole room is dark then the candle in the pot should be
lighted. A clear light spot will arise at a wall.

The practitioner should focus on the light spot. It should not
attract as a colour. Any method may suit for the practice as he has
5th Jhana in other 8 Kasina. The initial spot is Parikamma Nimitta.
When there is no need to look actively at the spot and it appears in
the mind it becomes Uggaha Nimitta. When Patibaga Nimitta arise the
spot is quite amazingly different from both initial and Uggaha
Nimitta. It is much more brighter, cleaner, neater, etc. etc.

Soon after, as he becomes able to clear all hindrances easily, he
achieves 1st Jhana and then he ascends up to 5 th Jhana. Then he
exercises this Jhana like the other Jhana and finally he becomes an
expert in Aloka Kasina.

May you all be able to achieve 5th Jhana in Aloka Kasina.

---

7
Next step is to change Kasina vehicle to Akasa Kasina. The object of
this Kasina is space. In this, there are also two methods for
initiation of Akasa Kasina; natural and palnned Kasina objects.

In natural way, no special object is required. After keeping 5 or
preferably 8 precepts and keeping the body clean and energized, the
Jhana practitioner has to go to a place where there is no
disturbances.

Then sit under a tree in cross-legged position. Then he has to look
at the sky where there should not be anything such as cloud, smoke,
dust, mist, any object. Or he may look initially at a space in a tree
branches and leaves where there is visible background of the sky or
space. This may a bit depend on the weather and there might be some
disturbances as initiation.

Another way to prepare the Akasa Kasina circle is to go up the top
level of a building. Then a wall or the roof should be made into a
circular hole which should be at least 2 feet in diameter. The margin
of the hole should not attract the practitioner by its appearance or
colour.

Then sit in a usual position of Jhana and look straight ahead at the
space between the wall. He has to put his mind right at the middle of
the circle. The initial object is called as Parikamma Nimitta
(preparatory object ) and when the practice becomes long enough to
attain next Nimitta, the image of space appears in the mind clearly.

He does not need to very actively try to look at the initial object
of the space because now he can see the space which is circular in
his mind easily. This image with time a bit changes into a counter
image ( Patibaga Nimitta ). This Patibaga is much more brighter,
cleaner, clearer and more attractive than Uggaha Nimitta.

When this appears, as he has already achieved 5th Jhana in other
Kasinas he soon can clear out all the hindrances and finally the 1st
Jhana arises. This must exercise in a usual way described in the
previous posts. Then ascend up to achieve other Jhanas up to the 5th
Jhana.

When he has got the 5th Jhana, he has to exercise with five methods
and Jhana itself must be exercised by descending, ascending, jumping,
hopping, diving, springing, dipping, hovering,twisting and by any
possible methods so that he becomes an expert in Jhana of Akasa
Kasina.This is the last post for this heading. The next series will
appear as '' Consolidating , Exercising And Playing With
Jhana ''.This is just continuation and not a separate series.

May you all practice Akasa Kasina and achieve 5th Jhana.

With Unlimited Metta,

Htoo Naing

[Sukma Kemenyan]

Consolidating , Exercising And Playing Jhana

1
Now you have achieved 5th Jhana in all kinds of Kasina. At this stage
you have to consolidate all you have acquired at the earlier stages.
Consolidating means to build up stronger and stronger.

Now start with Pathavi Kasina. Start with Parikamma concentration and
speed up to Patibaga concentration and then step on the first Jhana
again. After a limited period step up to 2nd , 3rd , 4th , and 5th.

On the same sitting change again to Vayo Kasina and step from base to
5th Jhana. And then change to all other Kasina in turn so that the
5th Jhana already acquired is consolidated.

This process should take time. Prolonged consolidation period last
longer than a quick one. With a long practice, Jhana will be yours on
one day.

---

2
After consolidation of all the power of Kasina reaching up to 5th
Jhana, the next step is to exercise all of them to become more and
more powerful.

These methods of exercise have been described in the previous series.
But for the benefits of recently entered new members, I will restate
them all.

Whenever a step of Jhana has arrived, it has to be exercised to
become powerful. There are five methods of exercise to do so. The
first is contemplating exercise ( Avajjana Vasibuta ).

People possessing Jhana has to first contemplate on his recently
attained Jhana so that he will able to recognise where the weakest
point is and he will subsequently amend it.

The second exercise is reaching exercise. He must be able to reach
his attained Jhana whenever he wants. To do so, he must exercise this
method called Samapajjana Vasibuta.

The third method is called Adhithana Vasibuta. It is prescribing
exercise. The time limit is pre-determined. so he can start at an
exact time and will exactly finish up at the pre-determined time.

The fourth method is called deciding exercise. It needs to arise from
Jhana whenever he wants. This is called Votthana Vasibuta. With this
exercise he will be able to arise when he wants.

The fifth method of exercise is called Paccavakkhana Vasibuta. It
looks into all components of Jhana and thoroughly scrutinise them
all. This is scrutinising exercise.

With all these exercises each Kasina in turn should be exercised. All
these will finally add to the power of Jhana which will later be
described in the new series.

May you all achieve Jhana with Kasina.

---

3
Now the Jhana practitioner has consolidated all his Kasinas up to 5th
Jhana each. And he has done so many exercises on each in turn with
five methods of exercise to sharpen and enpower his existing Jhana
power.

Now he is ready to play Jhana. This matter has also been described in
previous posts under other heading. Here but some are restated for
the benefits of all who have not read about all these things.

Playing Jhana is very fascinating if once the practitioner has
practiced it. Now let us start with Pathavi Kasina. As the
practitioner has already achieved 5th Jhana it will not be too
difficult for him to start playing Jhana.

He starts with Parikamma Bhavana ( initial meditation on Kasina
Arammana or object ). Then all through Uggaha, Patibaga and steps on
1st Jhana. From 1st Jhana he play throgh serially ascends 2nd, 3rd,
4th and 5th Jhana.

Stay for a while in 5th Jhana and then descends down sertially 4th,
3rd, 2nd and 1st. Next he plays jumping. From 1st to 3rd then to 5th
as jumpinh up and 5th down to 3rd then 1st as jumping down.

After that he change another method of playing. That is flying up
from 1st to 5th. Then dives from 5th down to 1st. Sometimes he hovers
at some Jhana like 3rd for a while or any other stage 4th or 5th
Jhana.

There are many other playing methods in Jhana. All these are just
only in Pathavi Kasina. These methods of playing Jhana also apply to
other Kasinas and soon the practitioner will feel ease staying with
Jhana.

May you all effectively play Jhana in Pathavi Kasina.

---

4
The Jhana practitioner now becomes an expert in Pathavi Kasina in
Jhana playing. Next he will try to play with Apo Kasina as in Pathavi
Kasina.

Apo is much more clearer than Pathavi and it may reflect current
events and possibly furture events as a mirror when the mind is
totally standing still.

Apo has its own goodness as Kasina. Start with initiation even though
the practitioner has gained 5th Jhana in Apo Kasina. After initiation
then he will move to the 1st Jhana and then as in Pathavi he will
ascend up through 2nd, 3rd, 4th and 5th.

Then he has to practise descending, jumping, hopping, sliding,
flying, diving, spiralling and so on to become much more powerful in
Apo Jhana. When he achieves experty in Apo Kasina, the next step is
mixing up with Pathavi Kasina.

He has already obtained 5th Jhana in all Kasina. So it will not be
difficult for him to practice all these things. Start with Apo 1st
Jhana and then jump onto Pathavi Kasina 1st Jhana. Stay there for a
while and then jump back to Apo Kasina.

From 1st Pathavi to 2nd Apo then to 2nd Pathavi and he will make
transferring of Kasina each in turn and vice versa. These have to
reach up to 5th Jhana of both Apo and Pathavi.

May you all enjoy playing Jhana and staying with it.

---

5
Pathavi Kasina and Apo Kasina have been practiced playing. Now move
to Vayo Kasina. Do the same thing as in Pathavi and Apo. Then jump on
to each in turn from Vayo to Apo to Pathavi.

Next play with Tejo Kasina. Pracrice playing jumping from one Kasina
to another such as from Tejo to Apo then Vayo and pathavi and to and
fro and back and forth and spirally and all mix up with to be much
more powerful.

These four Mahabhuta Kasina are essential for a special effect when
wanted. As Mahabhuta is the basis of all Rupa, the Jhana practitioner
will be able to govern all Rupa through Jhana.

After these four Kasina, the Jhana practitioner should move to colour
Kasina. These four Colour Kasinas are worthy to study and practice.
As they have their own properties practising these colour Kasinas
will give rise to later special effects.

Then move to Aloka Kasina and Akasa Kasina. Aloka may be easier to
practice than Akasa Kasina. But Akasa Kasina should be practiced well
as it has most powerful effect among Kasina.

May you all feel happy practising playing Jhana.

---

6
Now the Jhana practitioner becomes an expert in all Kasinas. What he
needs to do now is to practice to obtain special power related to
Jhana.

He has to start with one of Kasin and ascend up to 5th Jhana. He must
be hovering there for a long time indefinitely. At this time his
object of meditation is Kasina circle.

There is no other thought apart from Jhana Citta and its accompanying
Cetasikas. Now he must expand his object of meditation to the extent
that there is no boundry.

For example, if he is practising Pathavi, he must expand Pathavi
stretching through out the whole universe. It has to be boundry-less.
If he is practising other Kasina he also has to expand the object
like Pathavi.

This must also practice for all Kasina. Colour Kasinas and Mahabhuta
Kasinas are evident. Aloka sounds no difficulty to expand. Akasa
Kasina may find a bit difficulty. But it does work to be expanded.

May you all exercise Jhana by expanding and collapsing the object.

With Unlimited Metta,

Htoo Naing

[Sukma Kemenyan]

How Jhana works when in Jhana

1
Jhana is totally distinct from other mind that you can think of. It
has so many effects on both the practitioner and the environment as
well. The practitioner may may practising his Jhana unnoticing being
watched by others.

There are structures in mind. They work their own functions. Each has
its own properties. When the practice is started, the practitioner
has to keep refraining from all bad things in general. This
constitues many components of mind.

Then he has to produce much effort to be concentrated. This again is
not free from stress of spreading mind. He frequently has to recruit
his spreading mind to be well concentrated. Step by step, finally he
manages to overcome all these spreading mind put under control.

When the mind is a bit tame then the practitioner can well manage his
own mind to become onepointedness. This again need so much effort.
There are many many stages before Jhana comes. These stages have been
described in the other series.

In this series, there is coming how Jhana works when the practitioner
is in the state of Jhana. And along with these, producing power in
connection with Jhana will be delineated.

May you all be able to attain Jhana to produce special power.

---

2
When the practitioner is in UpacaraSamadhi, he is free from Nivarana
or hindrances. His Cittas at those moments are Mahakusalacittas. Once
when the components of Jhana are working evidently he is going to
obtain Jhana.

In that even though he is well concentrated his Citta is in states of
Bhavanga and Vithi. When it is quite ready to accept Jhana the
ongoing Bhavangacittas stop and the first Citta of
Manodvaravithicitta comes.

It is Monodvara-Avajjanacitta. It means the contemplative mind that
directed at Manodvara. Manodvara is mind-door that accept spiritual,
emotional, psychological, mental objects or Dhammaarammana. Where
exactly is that mind-door. It may be assumed the last Bhavangacitta
which is Bhavanguppaccheda Citta is mind-door. That Citta may be (in
case of Jhana and Magga matter ) one of 4 Mahavipakacittas which has
associated with Nana.

After 1.Manodvaraavajjanacitta, Mahakusala Citta comes in with the
name of 2.Parikamma ( preparation ), then 3.Upacara (readiness ),next
is 4.Anuloma ( negotiation_ that is negotiating between Mahakusala
and Jhana Cittas ).After that 6.Guttarabhu follows. Guttarabhu is the
last Mahakusala Citta after which the practitioner will
instantaneously become Jhana-possesser.

Without interruption the first 7.Jhana Citta arises once only. Then
countless Bhavangacittas follow it. When Bhavanga Citta stop, Vithi
Citta of contemplative mind develops to check his present status and
his Jhana. He now obtains the 1st Jhana. He is ready to practise 1st
Jhana.

When he is not practising Jhana his mind may be in Bhavanga and Vithi
alternatively. When he tries to practice the 1st Jhana the stated
path will experience. Atita Bhavanga ( past ), Salana Bhavanga
(shaking ), Uppaccheda Bhavanga ( cutting out ), Manodvaraavajjana,
Mahakusala Cittas in the names of 1. Parikamma 2. Upacara 3. Anuloma
4.Guttarabhu in that order.

Immediately after that follow 1st Jhana Cittas without any
interruption even in the presences of strong outside senses like
explosive sounds of thunder or bombs. As the practitioner has
practised five kinds of exercise, he will be able to arise at the
predetermined time.

May you all be able to practice Jhana.

---

3
The Jhana practitioner is now in Jhana state. When in 5th Jhana he is
well concentrated. The only image is the object which he initially
has taken.

If he takes Pathavi, the object will be Pathavi. The initial object
in mind has to be expanded to fill up the whole universe. This is
another exercise. With continuous effort, he will be able to do so.

If he does Adhithana and he has Abhinna he will now able to produce
special power. This power is not to be used in indiscriminate way. He
must be careful with using it otherwise he may lose his power.

When he is in 5th Jhana, he expand his object. Now Pathavi is
expanded. Everywhere is Pathavi. If he steps on Pathavi, it will
stand the stepping.

He can now walk on that Pathavi. He is walking on his own pace on
that earth. When he is freely walking someone outside may see him as
walking. it is not strange that he is walking.

But when someone outside sees his walking on water that person may
feel amazing and unbelievable. But the practitioner is actually
walking on Pathavi.

May you all practise Jhana to have a special power.

---

4
The practitioner is in his 5th Jhana. He changes his Kasina into
another object ' Apo '. Then he is in Apo Kasina and in 5th Jhana. He
expands Apo.

He first strongly determines that he is going to produce the special
power of Apo. Apo has been well expaned and as soon as he step on 5th
Jhana with special power ( Abhinna ) then there is Apo everywhere.

He is standing on the ground ( earth ) but as soon as he is in his
Abhinna, he sinks down into the earth. For him it is not strange. But
outsiders will see him as he is sinking into the earth.

The practitioner is practising these power not to show arrogancy or
proud but to ease himself as he performs good deeds for those who are
in needs of help or anything.

May you all practice Apo Kasina to have special power of Apo.

---

5
The practitioner is practising Jhana. Now he is staying in Akasa
Kasina. He expands his Akasa wide covering the whole universe. As
everywhere is nothing, he can move thereabout freely.

He may pass a walls, a thick building, and anything impossible may
become possible for him due to his Jhana power. He moves to Aloka
again. He can throw light anywhere with Aloka Kasina.

He then moves to Vayo Kasina. As soon as he exerts Jhana power
everything possible can be moved by his Vayo Kasina. Then he moves to
Tejo. This help him generating warmth, light, fire and so on.

When in Apo Kasina, he may be able to make rain, snow, sleet, etc.
etc. Then he moves to colour Kasina. Yellow, red, white help him with
similar quality with light.

Nila Kasina help him making darkening. When in Nila, even day can be
made into entirely dark night. This is the method that can separate
two people not to see each other.

When in Vayo, any distant sounds, low frequency sounds and very high
frequency sounds can be perceived by the practitioner. White, Tejo,
Aloka can help him seeing objects of any distance and those of hidden
objects.

These three also help seeing the colour of heart-blood of people and
then help him understanding of those people's feeling and
understanding.

Pathavi again helps him creating different shapes, forms like man,
woman, Naga, Galuna ( great mythical bird ), and anything imaginable.
And still there are many other power that Jhana can give rise to.

May you all attain Jhana to help your Vipassana.

With Unlimited Metta,

Htoo Naing

[Sukma Kemenyan]

Journey To Nibbana

Dear Dhamma Friends,
 
In history, there have been a lot of changes. Every locality has its own history even though it may not have been recorded. History is record of changes. There are many histories as time passes by.
 
In history, there had been a lot of countries, kings, queens, princes, princesses, presidents, prime ministers, leaders, groups, tribes, clangs and so on. Among these groups, there had been huge changes.
 
There had been many political systems. When one arises others fall away. Political systems are also subjected to change. For example, communism when it first arose, seemed to be a strong system. But, later it became nearly extinct.
 
Whatever the history has existed, there has been  a community, which has been very strong, united, well-disciplined, great, noble and still serving to people of all origions pointing the right path. This community is Sangha.
 
Sangha maintain Buddha's teachings and doctrines. These great teachings are Dhamma. These Dhamma are extremely precious and ever excel other gems and jewelery. Gems and jewelery are precious because of their rarity. Arising of true Dhamma is an extremely rare instance. These Dhamma were preached by The Buddha, The Blessed One, The Exalted One, The Supreme One, The Enlightened One.
 
To become a Sammasambuddha is extremely difficult. Bodhisattas have to complete their perfections for many many lives. When they were matured enough to attain Magga, they reconsidered every possible thing and with their great Karuna or compassion, they decided to fulfil perfections to become Sammasambuddha.
 
They have been completing perfections even before they receive Vyaditta or Sammasambuddha's prediction of becoming Sammasambuddha. Nine Asenkheyya have to lapse just for their wish. Another seven Asenkheyya have to pass to do determination ( Adhitthana ) to become Sammasambuddha.
 
After Vyaditta, they still have to fulfil perfections for a very very long time. So said that ''To become a Sammasambuddha a Satta has to be able to climb mountains of razors ( sharp knives ) and swim across seas of great fire.''
 
Anyway, due to their great effort, there have been a great piles of Dhamma, with which each Satta can travel safely on the journey to their total liberation. Liberation means release from any attachment. That totally liberated state is called Nibbana, which is one of ultimate realities.
 
If we can start the journey to Nibbana now, it is not too late to achieve the goal of attaining that entirely peaceful and totally liberated state called Nibbana.
 
May you all start your journey to Nibbana in time.
 
With Unlimited Metta,
 
Htoo Naing
 
JourneyToNibbana [at] yahoogroups.com

[Sukma Kemenyan]

Ascending to higher Jhana

1
The Jhana practitioner has achieved 5th Jhana. He has well exercised
repeatedly. Now Jhana is his property. Whenever he wants, he can
achieve it and he can reach it.

5th Jhana is calm. It is calmer than lower Jhanas. But as the
practitioner is on his 5th Jhana for a long time, he starts to
penetrate his 5th Jhana.

There he finds that his Jhana is mainly made up of Ekaggata and
Upekkha. Other Cetasikas also exist but these two are the main for
Jhana. Upekkha is calm and Ekaggata is also calm.

But the practitioner finds his Jhana is not in the safe position.
This is because it is related to Rupa. As it is attached with Rupa,
he may drop down to 4th Jhana if Sukha arise related to Rupa.

So Rupa is a drawback for him to maintain his Jhana. If he is still
in Rupa Jhana, his 5th Jhana will drop to 4th Jhana and in this way
he may fall back to Karma Citta which is much more close to Akusala
and finally may lead to Apaya.

So, he start to try to escape from Rupa. This matter is easy to say
but very very difficult to carry out. How will Rupa be eliminated?

To do this the practitioner has to expand his Patibaga ( image ). If
he is practising with Pathavi, he must expand Pathavi. It has to fill
up the whole universe.

He is in 5th Jhana. Image is endless. But as he is practising to drop
Rupa, he starts to withdraw his attachment to Rupa. As he is no more
like( is fond of ) Rupa, the Rupa ( Pathavi ) which has been filled
up the whole universe is dropped/ eliminated and there will be left
nothing.

This nothingness is filled up the whole universe. This is an image.
This nothingness is an image. It is the object for the first Arupa
Jhana. As it is the place for Arupa Citta that nothingness is called
Akasa ( space ) or Akasanancaayatana.

When he is practising uninterrupedly he soon attains the 1st Arupa
Jhana which is known as Akasanancaayatana Jhana.

May you all attain the 1st Arupa Jhana.

---

2
The Jhana practitioner is now in the first Arupa Jhana. He is
directing himself to the endless sphere of emptiness. This is called
Akasanancaayatana Jhana. He has Upekkha and Ekaggata as Jhana factors.

This 1st Arupa Jhana can drop down to Rupa Jhana and to avoid this
the practitioner has to ascend up further. When he notices that the
empty sphere is endless. So his mind directing to that sphere is also
endless.

He sees his mind all the way in that empty sphere. He is in Upekkha
and Ekaggata. At a time when all factors necessary for the second
Arupa Jhana are completed then the second Arupa Jhana arises.

What he is noticing is that in this Jhana there is no more Rupa and
it is totally void of Rupa. His object is his first Arupa Jhana
Cittas. It arises, arises, and arises. There is nothing but his first
Arupa Jhana Cittas.

This second Arupa Jhana Citta is called as Vinnanancaayatana Arupa
Jhana Citta. In terms of Abhidhamma, it is nearly the same as 5th
Rupa Jhana and 1st Arupa Jhana. What differs is that the object is
Paramattha Dhamma of Jhana Citta in case of 2nd Arupa Jhana.

May you all achieve 2nd Arupa Jhana and stay very calmly.

---

3
The Jhana practitioner is now at the stage of 2nd Arupa Jhana. He is
viewing on his 1st Jhana Citta which is endless as space.

He views this 2nd Arupa Jhana is quite close to the 1st Jhana, which
again is very close to Rupa Jhana. So he tries to detach his 2nd
Jhana and wants to ascend up so that he will not fall back to Rupa
Jhana.

When he becomes less and less attached to his 2nd Jhana, in which
case the object is endless 1st Jhana Cittas filling up all the space
or universe. As he is no more attached to his 2nd Jhana, there does
not appear Vinnanancaayatana Citta.

As nothing arises this stage is also known as nothingness sphere of
consciousness. or in Pali term this third Arupa Jhana is known as
Akincinnaaytana Arupa Jhana.

This Arupa Jhana Citta is much much more tender, calm, and nearly
still compared with any other Cittas which come in series in which
the whole form may take any of quivering, fluttering, shivering,
wavering, shattering and uncalm pattern.

There is no involvement of Rupa. Cittas in this thierd Arupa Jhana is
much much more calm than any other Cittas in the lower Jhanas or
Karmavacara Cittas.

May you all achieve third Arupa Jhana soon.

---

4
The Jhana practitioner is now in the third Arupa Jhana. He is viewing
nothingness sphere. This seems there is not any object. But that
absenceness of 2nd Arupa Jhana Cittas or nothingness itself is the
object of the third Arupa Jhana Citta.

When the practitioner contemplates on his 3rd Arupa Jhana he comes to
realize that his third Arupa Jhana is quite close to the 2nd Arupa
Jhana and this again may be brought down to 1st and then to Rupa
Jhana. So he becomes apprehend losing his 3rd Arupa Jhana and he
tries to find way up.

As he sees his 3rd Arupa Jhana as not a good Jhana Citta, he starts
to detach from that Jhana Citta and he stays in different way in a
state called Nevasannanasanna. This means that his object in 3rd
Arupa Jhana is not a Sanna ( perception ). And it is not non-
perception or Nasanna.

So this stage is not Sanna ( Perception ) or Nasanna ( non-
perception ) and known as Nevsannanasannaayatana Arupa Jhana Citta.
When he totally devoid of his 3rd Arupa Jhana and this
Nevasannanasanna arise then he is in the fourth Arupa Jhana.

This is the highest of all Lokiya Citta. There is no Rupa as this is
Arupa Jhana Citta. Even though it is a Citta, it is well calm and
tranquil. It is so still that it seems that there is nothing that no
Rupa or no Nama.

In this matter, some confuse with Nibbana. Nibbana and
Nevasannanasanna are totally different. Nevasannanasanna is not
Nibbana bu5t it is the highest( greatest ) Citta in 81 Lokiya Citta.

It is quite below 8 Lokuttara Citta and Nibbana. These 4 Magga Citta,
4 Phala Citta and Nibbana are known as 9 Lokuttara Dhamma.

May you all achieve Nevasannanasannaayatana Arupa Jhana Citta.

---

5
At the highest Jhana is the Jhana practitioner. That fourth Arupa
Jhana is so subtle that the Jhana practitioner himself may not know
that he is in that state.

But when his consciousness to his fourth Arupa Jhana arises, he will
know that he is in that state. Then he will consider that the stage
he has been in is actually not perfect state.

There must be much more higher state than this Arupa Jhana. He
contemplates on his present Arupa Jhana. As he is now an expert in
Jhana he can travel within his Jhana here and there.

He sometimes stays in Rupa Jhana and sometimes stays in Arupa Jhana.
In between, he tries to ascend and descend through stages of all.
From the first Rupa Jhana to the fifth Rupa Jhana and then to Arupa
Jhana.

In Arupa Jhana, he travels here and there like from the first Arupa
Jhana to the fourth Arupa Jhana. He ascends and descends. Then he
practises staying in Jhana with playing up and down, jumping, diving,
hovering, spiralling and so on.

At a time he notices that these Jhana are not perfect. They are not
totally free of suffering. They cannot liberate him. They are
dependent in a way.

Then he starts to check each component of his Jhana from the start.
And he believes that there must be a way that can totally liberate
him from the dependancy.

The fourth Arupa Jhana Citta perceives the object. This object is his
third Arupa Jhana. So this fourth Arupa Jhana is still attached to
objects and not totally liberated.

May you all find the way of liberation.

With Unlimited Metta,

Htoo Naing

[Sukma Kemenyan]

How To Get Through The Samsara

1
This age is the age of information. And information technology is growing fast. Everything seems to be obtained easily through a proper approach. The chance never comes twice. What that chance is being born as a human being.
 
This human realm is the most capable realm in 31 planes of existence. No other realm excels human realm as man is always courageous and excels other Sattas in terms of courage and Sati. Man has the best Sati. Most Deva and Brahma drift away on their own achievement and they forget to search Dhamma.
 
Anicca and Dukkha are much more readily perceivable in Manussa realm as man has better Sati than any other Deva or Brahma. In lower realms like Peta, Asura, animals and Niriya or hell, there is a little or little or even no chance to do good deed. Therefore, the best realm is Manussa or human realm, where Bodhisatta develops into Sammasambuddha.
 
As we all are human beings, the most capable and with richest courage and Sati, now let's focus on Sati. With Sati, we look back. Alas! ....there have been many many lives we have lived infinitely. We have lived. That is not a problem. What is problem is how many lives we have to live in our Samsara.
 
The problem will never come to an end without developing special wisdom that have penetrative and analytical and directly realizable in nature. These kinds of wisdom are Magga Nana and Phala Nana. As soon as we pass the first gate of Magga, Samsara will have been limited and shortened. When we attain Arahatta Magga, we are ready to get through the Samsara.
 
May all beings get through the Samsara

---

2
Sattas who have attained Arahatta Magga are READY to get through the Samsara. We have lived many many lives, infinite lives. These lives are on the wheel of Lives that is also called Samsara. The wheel is rotating without any interruption.
 
This means that life after life is going on endlessly. If this phenomenon is not recognized, the wheel will be rotating as long as lives exist. Lives have to exist as Kamma dictates. Kamma have to arise, as KAMMA SEEDS are being cultivated. Sattas are cultivating Kamma as they do NOT REALIZE the realities.
 
Realities are realities and they are always true in ultimate sense. These ultimate realities are CITTA , CETASIKA, RUPA, and NIBBANA.
 
CITTA is an ultimate reality. It is the nature that is aware of object or Arammana. It is conscious to sense or object or Arammana. Basing on this character, there is only one Citta. According to its character, it just knows the Arammana. So it is primarily pure, innocent, radiant and luminous. Cittas are in the first group of ultimate realities.
 
However, Citta never arises in isolation but arises with other associated mental factors called CETASIKAS. It is these Cetasikas that give Citta different names. Depending on what Cetasikas accompany, there are 89 Cittas or 89 states of consciousness. Cetasikas are included in the second group of ultimate realities. There are 52 Cetasikas and each has their specific typical character. All 52 Cetasikas have general characters as well. Each Citta and each Cetasika will be delineated in the coming posts.
 
The third group of ultimate realities is RUPA . Rupa are bases. Rupa base for Nama Dhamma both Citta and Cetasika. Rupa also base for Rupa. Rupa have their own characters. Characteristic of Rupa is its changeability. Rupa are subjected to change and they are influenced by Kamma, Citta, Utu, and Ahara. Each of Rupa, Kamma, Utu, Ahara, interactions of Rupa and their four causes will be discussed in the coming posts.
 
The fourth group of ultimate realities is NIBBANA . Nibbana is an absolute peace as all kinds of fire have been extinguished. These kinds of fire are shaping and forming the existing events, happenings and situations. Fire are mental conditioners or Cetasikas. As conditioned, different kinds of Citta has to arise. Kamma have to arise in connection with Citta. Arisen Rupa are further conditioned by Utu and Ahara. And new and new Rupa have to grow in quantity and they proliferate infinitely and endlessly.
 
While fire extinguish, and as sources are no more available, no new Nama ( Citta and Cetasikas ) and no new Rupa arise. As there is no Sankhata Dhatu of Nama and Rupa, the Asankhata Dhatu Nibbana is absolute peace and it is not to be compared with Sankhata Dhatu of Citta, Cetasika, and Rupa. This is the fourth group of ultimate realities Nibbana. Nibbana will be discussed in due course.
 
Sattas are growing Kamma as they do not realize these four ultimate realities. To realize these realities, penetrative wisdom Magga Nana is needed. Here I would like to introduce another Dhamma which is not an ultimate reality but essential to convey the meaning of all realities. It serves as a ' vehicle ' and it is called PANNATTA. Panatta is needed to bring up the necessary information. To do the complete work, Panatta is put into a section and conventional truths are laid down through Panatta so that the complete sense of Satta Loka, Okasa Loka, and Sankhara Lokacan can fully be realized. Panatta will also appear in the coming posts in due course.
 
So far a good summary of Dhamma has been introduced. Before approaching ' how to get through the Samsara ' , it is necessary to understand the Samsara. As mentioned above the Samsara is nothing but the rotating wheel of lives that is arising of life after life without any interruption. In the conventional sense, life has to be defined again. A life is an existence which starts with Patisandhi Citta, persists throughout the lifespan and ends with the end of Cuti Citta. The whole series Patisandhi, Bhavangha ( alternate with Vithi Citta if there is a sense to respond ) , Cuti Citta and associated Cetasikas and Rupa constitute a life.
 
The whole life again is refered to as a Satta in conventional sense. Depending in the characters that constitute a Satta, there are different Sattas. Where they arise is known as Bhumi or plane of existence. Sattas are groupped and according to character of the group, there are 31 plane of existence or Bhumis. Bearing the conventional sense in mind, there is no Satta that does not include in any of 31 Bhumis. There is no extra Bhumi apart from 31 planes of existence. There is no temporary Bhumi or resting Bhumi or resting state for Sattas. This means that any given Satta has to be exactly a member of one of 31 Bhumis. These Bhumis will be discussed in the coming posts.
 
Where are we now ? We are exactly in human realm. Each is rushing through Bhavangha ( Vithi Cittas arise if there arises a sense to respond ) as Patisandhi has arisen. And each of us will end in this very life with Cuti Citta, which again will  immediately be followed by next Patisandhi Citta as long as we have not attained Arahatta Magga.
 
Now we know the point where we are. The destination of the Samsara is still unpredictable as the wheel is still rotating. But what can be seen as destination may be one of two options. One of them isNibbana through the gate Cuti Citta of Arahat. Nibbana is not simply annihilation but full of sense and as mentioned above, will appear in the coming posts.
 
Another option as destination is endlessly rotating the wheel of lives. As long as Sattas are growing Kamma, the wheel will be rotating endlessly. It is the readers choice whether to choose Nibbana as their destination or to be in the state of rotating in the wheel of lives as their destination. If they choose the wheel of lives as their ndestination '' How To Get Through The Samsara '' is no more needed to read up. For those who choose Nibbana as their destination will need to learn Dhamma that help get through the Samsara.
 
May all beings get through the Samsara in the shortest way

---

3
The Samsara or the wheel of life has been rotating indefinitely. As Sattas ( beings ) do not realize realities ( Paramattha Dhamma ),  they are cultivating new and new Kamma on daily basis and even at most of mind moments. As Kamma are arising, they dictate to arise their specific resultant Dhamma according to the law of Kamma.
 
Lives have to exist as Kamma dictate ,and in this way the Samsara or wheel of life is endlessly rotating. To stop the wheel or to get through the Samsara is not to cultivate any new Kamma. This is only possible at the moment of arising of Arahatta Magga and thereafter.
 
Before we attain Arahatta Magga Nana, we will be cultivating Kamma seeds through performing good and bad actions. We can at least stop most of bad actions by strictly keeping Sila or moral conduct. Through Sila, most bad actions will be under control if Sila is kept to its purest form. Even though there are many kinds of Sila, 5 precepts will at least help attaining higher Nana in lay people.
 
Sila alone is not enough  in preventing doing bad things. Sattas may be doing bad things unapparently and inconspicuously in their mind. Most unnotice this phenomenon that they are committing bad Kamma in their mind. Even though most immoral actions have been under control, there are still ongoing cultivation of bad Kamma by proliferating in their mind. These have to be knocked down with a good concentration or Samadhi. Samadhi can be obtained through the practice of meditation.
 
Just concentration or Samadhi is still not enough if there is no Vijja Nana or penetrative wisdom. This can only be attained through the practice of Vipassana meditation. Vipassana meditation is the practice of Mahasatipatthana, which is a special mindfulness or Sati on Dhamma matter. Mahasatipatthana is not just a simple Sati. This Cetasika Sati has different names  in Vipassana meditation.
 
Sati is one of component of Cetasikas that work as Bodhipekkhiya Dhamma in endeavouring to attain higher Panna through Vipassana meditation. Practising Vipassana meditation will help the meditator understand the realities through Vipassana Nana or wisdom. If realities are DIRECTLY realized, new Kamma will not be cultivated. This will totally stop arising of linking consciousness or Patisandhi Citta. Then the wheel of life is stopped to rotate and the Satta concerned gets through the Samsara.
 
May all beings practise Vipassana meditation in order to get through the Samsara.

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4
Those who have a wish to get through the Samsara have a good mind. The pure wish to get through it is switched on by Chandha ( will ). If Chandha exists and this Chandha becomes the head of all accompanying Nama Dhamma, then everything will be sorted out. This is the main key to success for everything including attainment of Nibbana.
 
This Cetasika Chandha should not be underestimated. If Chandha works to its mightiest strength, success is sure and the promising results are to be seen with time. Chandha makes a power for success. It becomes a will power. This will power can give rise to accomplishing everything. Chandha is one of 4 Adhipati Dhamma ( heading Dhamma ). And it also works as Iddhipada Dhamma ( Causal Dhamma of accomplishing ).
 
If the Dhammafarer ( represent for all who are searching for Dhamma ) has Samma Chandha, the right wish and will, this will help him in everything he does. If the Dhammafarer has a wish to get through the Samsara, then he will struggle to overcome all hazzards and hassles everywhere.
 
If Chandha leads him, he will try to collect Dhamma related to the practice which helps get through the Samsara. As the target is Arahatta Magga, which is the noblest Nana, the Dhammafarer is already full of good wish. This helps him to keep at least 5 precepts strictly. And he will do more Sila whenever practicable like keeping 8 precepts on full moon day and dark moon day and possibly mid-waxing moon day and mid-waning moon day. And to the most keeping these Sila for life.
 
If the Dhammafarer stays with Vipassana all the time, keeping 8 precepts will not be too hard to do. Killing is not of Sappurisa ( good-minded people ) even in subtle or inspicuous way. So Panatipata ( avoidance of killing ) has been already kept in good-minded Dhammafarer. Stealing again in any circumstance and situation is not of the Vipassana meditator. Adinnaadana ( avoidance of stealing ) has been kept under strict control.
 
Unlawful sex is not of good-minded people. Even sex in general is not the matter to be practised by the Vipassana meditator. If sex in general not of interest, then unlawful sex or Kamesumicchaacara will never be committed by the Vipassana meditator. Telling lies is not of good-minded people. Especially the Vipassana meditator will not lie in any situation.
 
Moreover, telling unintelligible words like harsh speech, non-sense stories, telling messages that help beloved associate to become dissociated are also not of the Vipassana meditator's practice. Drinking alcohol and taking intoxicants help Akusala Dhamma to arise as they put intelligent wisdom away as ignorance occupies the mind. The desire to be intoxicated is not of the Vipassana meditator's practice.
 
So, the Vipassana meditator if he is serious will be free of breaking 5 precepts in any circumstance and any situation. As his target is Arahatta Magga Nana, he will do Sila as a basis as much as possible. As he is on the practice of Vipassana all the time, he will not wish to make himself or herself to be good-looking or to be more beautiful by taking food which is much more than enough for living. In this way the practitioner of Vipassana has no problem with '' Vikalabojjanna '' or having meal after mid-day.
 
If this can be practised, there will be much much more time to practise Vipassana. As thinking of food, thinking for a variety of cuisine, doing shopping, preparation for cooking and cooking itself, preparation for meal, having meal, washing up everything after meal, and much more make the practitioner less time to practise Dhamma. This precept if practicable is quite helpful.
 
Uccasayana-Mahasayana ( living with luxurious things and or staying above the level where there live senior sounded people stay or staying at high level )  will not be a problem for the Vipassana meditator as this is nothing to do with him.
 
Nicca, Gita, Vadita, Visuka, Dassana, Malagandha, Vilepana, Dadana, Mandana, Vibusana are not to be practised by the Vipassana meditator. Dancing_which is connected with lobha-hooked amusing, listening to music_which drifts the mind away from Vipassana meditation, playing musical instruments_which is connected with wandering spreading mind with lobha-hooked amusing, singing_which is not the practice of the meditator, watching festive entertainment_which drifts away the mind from the meditational object, overusing body beauty things etc etc are not for the meditator and if he is in practice this is also not a problem.
 
As soon as the wish ( Chandha ) arises and according to its dictation, all these Sila things will be practised. It is much much better to obtain Sila from a Venerable or if possible from an Arahatta monk than just avoiding of ill-doing by self. Mr Black does not kill any life. Mr White does not kill any life. But Mr Black avoid in his own preference while Mr White avoid these ill-doings specifically as he has obtained Sila given by a Venerable. In this example, Mr White excels Mr Black in terms of Kusala. So whenever practicable Sila should be obtained from a Venerable monk.
 
Living with Sila makes the individual feel ligher, more plicable, more tender, calmer, more tranquilized and all other Kusala Cetasika or mental factors arise and help him practising Dhamma well. All these Kusala arise from Samma Chandha of the wish that wants to get through the Samsara. As he intends to achieve Arahatta Magga sooner or later, the Dhamma practitioner will start to practise Vipassana meditation as soon as he decides to get through the Samsara.
 
May all beings feel ease and peace and practise Vipassana
 
With Unlimited Metta,
 
Htoo Naing

[Sukma Kemenyan]

Arupa Jhana, Stepping on Immaterial absorption

1
The Jhana practitioner has achieved all stages of material
absorptions. Now he considers on material absorption that it is not
free from enemies.

he is now in the highest material absorption. He is in equanimous and
one-pointed mind. That mind is pointed to material object. He stays
still. Completely still. But the enemies are possible descendings
back to lower absorptive states.

Then he cautiously decides to ascend up immaterial absorption. This
ascending is a bit difficult. It is something like taking off of
plane. Before invention of plane, there was no possibility to take
off.

Now the Jhana practitioner is just going to take off the material
absoption and he is going to be merged with immaterial object.

Releasing the body take off it and merge with immaterial object

---

2
The Jhana practitioner has begun with white Kasina. Now he is in 4th
Jhana with white Kasina.

All he see with his mind eye is white. In this 4th Jhana, he has to
expand enormously his white mental object. As he is in 4th Jhana,
there are just equanimous and one-pointedness.

Now with his practice, he can expand his white object endlessly and
it takes the whole universe as its place. So, there is nothing in the
whole universe but white which is the origional object.

There is nothing but white. The whole universe is white. This white
is just material and this has to be voided.

The practitioner is contemplating that as this white is just
material, it is still possible that he may descend down to lower
Jhana. To prevent this and to ascend up he has to void this white.

With repeated contemplation and continuous cultivation of his mmind
on this matter, he finally manages to overcome releasing white object
and his mind is now just on the absence.

He has just equanimous and one-pointedness. This one-pointed mind is
pointed to the object of absence of that origional white object. This
is equated with boundless space.

At first, the whole universe is filled with white. Then as the Jhana
practitioner is trying to remove this object and according to his
will power, the white object is removed.

After removal, there is nothing in the universe. So his mind is
merged with that endless or boundless space which is void of any
material.

Now he is well absorbed into immaterial absorption. This is just the
1st stage and it is also called as the 1st Arupa Jhana or 1st
immaterial absorption.

May you all be able to practise immaterial absorption

With Unlimited Metta,

Htoo Naing

[Sukma Kemenyan]

Special Practice Of Mindfulness That Is Aware Of Everything

Dear Dhamma Friends,
 
Someone who is in the practice of Mahasatipatthana ( special mindfulness ) has to have full understanding of what is happening at each moment. Whatever he is doing, he has to be aware of what is happening. This clear understanding of Dhamma is called Sati Sampajanna ( clear understanding ).
 
While he is practising sitting in meditation, he is being aware of what exactly he is doing and what is arising at each moment. When he considers that he wants to stop sitting and wants standing, he knows that he wants them. Then his mindfulness on breath is shifted to his body position.
 
He knows that he wants to unfold his legs. That means he knows arising of Cittas that have a wish to change his body position. This Citta or consciousness causes Cittaja ( caused by Citta ) Rupa. Then he unfolds and notes that he unfolds his legs. He knows he wants to put his soles of feet to put on the floor. Then he put them on the floor and he knows that he put them on the floor.
 
He knows that he wants to sit on his feet and then he sits on his soles of feet. He knows that he wants to straighten his legs and then he straighten them and he notes that he stands there. He knows he wants to put his hands by his body and then he puts them by his sides. He knows that his eyes are closed. Now he wants to open his eyes. He knows that he wants to open his eyes. Then he opens his eyes.
 
He notices that he sees the floor. He knows that he knows his seeing of the floor.

He is aware of his wish to walk forward. Then he walks forward. In his walking, he is fully conscious to all his actions. He knows that he is moving forward.

He knows that he wants to lift his right foot, then he lifts it and he knows that he is lifting his right foot. He knows that he wants to swing his right leg forward then he swings his right leg forward. He knows he is going to put his right heel on the floor then he knows that he put his right heel on the floor.

Then he knows he wants to shift his axis of body weight to his right leg by standing on right leg. Then he stands on his right leg and he notices that his left foot is lifting up. He knows that he wants to swing his left leg forward and then he swings his left leg forward. He recognizes that his left heel is going to put on the floor and then he put his left heel on the floor. Then he stands on his left leg. He notices that his right foot is going to be lifted up.

He is fully conscious to all his movements. He knows all the process of his walking. When he stands on one leg, his mind sometimes moves to his sight that he notes that he sees the floor and he notes that he knows what his mind is doing even during his walking.

He knows while he is moving forward. He also knows while he is moving back. In between walking, there are a lot of pauses. At the time of pause, he notices that he is looking straight ahead and he is aware of his looking straight ahead. When he is not looking straight ahead and looking elsewhere, he knows that he is looking somewhere else instead of looking forward straight ahead.

He has been practising walking meditation for an hour and at the end of his walking meditation section, he notices that he wants to drink water. Then he walks to where there is water. He is fully conscious while he is moving to where there is water.

A bottle of water and a glass are on the table in the room. Now he stands by the table. He knows that he wants to bend his right arm. Then he bends his arm and then his right hand is outstretched to reach the water bottle. He knows that he stretches his hand. He wants to unscrew the lid and he does it and he knows that he is doing. He wants to grasp the bottle, he grasps and then he pours water into the glass consciously.

Water is flowing. He hears the sound of dropping of water into the glass. He wants to stop pouring and then he stops pouring. Put down the bottle. Take the water-ful glass. He is putting his mindfulness on his movement that he is carring the glass. Want to take to the mouth, does that, want to hold mouthful of water, holds it, wants to swallows it, swallows it and he does these till the glass is empty. He wants to put down the glass on the table. He does that consciously.

He wants to change his dress. He goes to the wardrobe and takes a casual pair of dressing with conscious mind. Hw knows all the process of changing his dressing through out. He wants to undress, he then undresses. He wants to put on a new shirt, then he put it on. He changes his old pair of troussers with a new one. He knows all the process of arising of his wishing mind, all his actions and he is fully aware of his changing of dressing.

Then he goes to the kitchen for his breakfast. He practises walking meditation while moving to the kitchen. He stands by the table and then he sits on the chair. He knows that he wish to eat. He knows that his hand is going to stretch and take the fork and the knife. During the process of his eating, he recognizes all mind that arise one after another and notes that all his movement that are all dictated by mind.

When he put the food into his mouth, he notes that it is put inot. When he chews, he notes that he chews. When he is going to swallow he notices that he wants to swallow what he has chewed. Then he swallows and he knows that he swallows. He finishes his breakfast with a glass of water to clean up his throat. Again, he is fully aware of all his mind and bodily movements through out his drinking process.

When he goes to the toilet, he knows that he want to pass motion or he want to defecate. He notes all the way down to the toilet that he is moving toward the toilet. He notes that he removes his troussers and pants and then he sits on the comode. He knows his wish to release. Then he releases. When he hears sound, he notes all he hears as he hears. When he passes water or urinates, he notes that he is passing water or urinates. When he cleans he knows that he is cleaning. When he draws water he knows that he draws. He stands up after finishing everything toileting. He walks out and he notes that he walks out.

He is fully aware of all his bodily actions and positions. When he stands he knows that he is standing. When he walks he knows that he is walking. And when he sits he is fully aware of that he is sitting. When he lies down on the bed he knows that he is lying down. In between arising of all these consciousness, he also notes that he is touching with so and so such as to the floor, to the sofa, to the carpet, to the chair, to the table and so on.

When he wakes up in the morning, he knows that he wakes up and he is being aware of his surroundings and notices any object that arise at that time. He knows that he is awake. In the day time, he is fully aware of all his actions. He knows when he speaks that he is speaking. When he hearing someone's speech, he notices that he hears that and he also knows that he is thinking for his response to that speech. When he speak, he knows that he is speaking. And when he is silent again, he notes that he is being silent.

When he goes to bed, he notes that he is going to bed. When he lies on the bed, he knows that he is lying on the bed. He is noting all his movements whenever they arise and all his mind movements whenever they arise. When he is tired of the day and he is just going into sleep, he knows that he is exhausted and tired and he relaxes all his body and mind and then he passes into his sleep. When he wakes up, he knows that he wakes up. When he is thinking he knows that he is thinking for the day what to do as a plan and he knows that he is planning that.

In this way, the meditator has to be fully aware of what he is experiencing all the time. This Sati Sampajanna ( mindfulness with clear understanding ) has to be developed at each moment and everyday till he dies. All these are just method and it is not a map.

If someone can practise in this way for 7 years, he will enlighten ( becomes an Arahat )or at least he will becomes an Anagam or non-returner. Non-returner means he will not return to Kama Bhumi that is human world, hell beings world, animals world, ghosts world, demons world, Deva worlds.

Let alone 7 years, 6 years practice will help him to attain Arahatta Magga or at least Anagami Magga. Let alone 6 years, 5 years, 4 years, 3 years, 2 years or even 1 year practice will leads him to attain Nana ( wisdom ).

Let alone 1 year, 7 months practice will lead him to attainment of wisdom. Let alone 7 months, 6 months will suffice to attain wisdom. Let alone 6 months, 5 months, 4 months, 3 months, 2 months, 1 month or even 2 weeks will suffice for him to attain wisdom if he follows this method and he has fulfiled all the perfections to get through the Samsara.

This is a part of the method Mahasatipatthana ( special mindfulness practice ), this alone is sufficient for the genuine practice. But for those who are lack of a good knowledge in Dhamma will need to learn much much more. And they may even need a full map with complete interpretation of all land marks and the method of how to approach to the destination.

May you all get through the Samsara in your shortest way.

With Unlimited Metta,

Htoo Naing

[Sukma Kemenyan]

Wisdomized mindfulness

Dear Dhamma Friends,
 
The Dhamma practitioner is practising Kayanupassana Satipatthana. Kaya means body. Anu means in detail. Passa means look, view. Sati means mindfulness. Patthana means putting. So Kayanupassana Satipatthana is '' Putting of the mind along with mindfulness on every detail that arises at body at the very present moment. This is also known as Vipassana. Vi means special, differently, detailing, analytically, Passa means look, view.
 
The Dhamma practitioner is meditating on his body. He had been meditating in sitting position. He knew the whole body of his breath. He knew the breath as long when long, and as short when short. He also knew when the breath paused and also knew a long pause when long and a short pause when short.
 
When he breathed in, the whole body was well relaxed, and he breathed out tranquilizing the whole body. He was aware of all through his breath at every piece and at every moment. Even though the mind is moving around in-breath and out-breath, he was well concentrated and a good Samadhi has been set up. This is not simply one-pointedness which may be a translational word for Ekaggata Cetasika. In Vipassana, as the mind is moving around, it does not fix at an object or at a point. So, one-pointedness in Vipassana is misnomer for Ekaggata Cetasika.
 
In Vipassana, the mind is well concentrated. In which way it is well concentrated is one-directionedness. The mind goes in a single direction. Which direction it takes is to the direction of very very present moment. This is easy to say and write but very very difficult to achieve as all Vipassana meditators know. But practice can support a lot.
 
Most meditators do not see at the very present moment. So where are they looking at? They are looking at the past objects or they are looking at the future objects. Then their concentration is minimally disturbed and if unnoticed, major disturbances arise in connection with past thoughts and future thoughts especially when these thoughts are hindrances like sensual thoughts, hateful thoughts, spreading-repenting thoughts, undue tiredness bound lazy thoughts and suspicious thoughts and ignoring thoughts.
 
Now the meditator is practising breathing meditation and Kayanupassana Satipatthana. As well as the breath, he also knew all his body positions or Iriyapatha. He knows while he is sitting. He knows while he is standing. He knows while he is walking. He knows while he is lying. He is fully aware of all his body positions.
 
The body has to be in a position out of four namely sitting, standing, walking, and lying. Walking is moving while sitting, standing, and lying are stationary. Even when he is in one of three stationary positions, he is also fully aware of all his body movement and mind movement.
 
Now as he has been sitting for an hour, he is going to change his position into standing and then walking. In the next hour, the meditator is going to practise walking meditation with full awareness.
 
May you all practise Vipassana to attain beneficial effects
 
With Unlimited Metta,
 
Htoo Naing

[Sukma Kemenyan]

Vitakka And Vicara

Dear Dhamma Friends,
 
In Jhana practice or Vipassana practice, Vitakka and Vicara play a major role as good Cetasikas.
 
Both Vitakka and Vicara are Cetasikas. They are ultimate realities. They have their own essence. Their conventional translations so far has not been enough for full understanding for those who are not engaged yet in the practice of Jhana or Vipassana.
 
Both Vitakka and Vicara in isolation are not thought but they are both mental factors or mental conditioners or mind conditioners. Presence or absence of them makes Citta totally different. They are not thought. They are not simply thought.
 
1. Vitakka
 
Vitakka works as an effort-producer but not as an effort-sustainer. Effort-sustension is the function of Viriya. Vitakka delibrately put the mind ( Citta and other Cetasikas along with himself ) on to the object or Arammana.
 
Let's assume there is a table and a ball. The table is object or Arammana. The ball is the mind. The ball is off the table .
 
Vitakka puts the ball on to the table so that the ball is being on the table. So the ball is in touch with the table. That finishes. Another man picks up another ball and puts it on to the table so that the ball is being on the table. Another man is another Vitakka. Another ball is another Citta or mind ( Cetasikas are included ). Table may be the same table or another table depending on the situations.
 
The man who puts the ball on to the table is Vitakka. The ball is Citta. The table is object or Arammana. Vitakka delibrately takes the object. It is translated as initial application. Application means apply to the object. Here ' initial ' may be confusing.
 
Another example is three men on a boat.
 
At the front sits a chief rower. At the back sits a chief steerer. In between sits the organizer or the leader.
 
The rower makes an effort to row to move the boat. He is Vitakka. He applies his effort to the object. As Vitakka is rowing the boat will be moving but if there is no control the boat may reach anywhere aimlessly.
 
The middle man is urging the Vitakka to row to move the boat. He is Cetana Cetasika. He is the main committer of all actions and Cetana is sometimes assumed as Sankhara.
 
At the back sits a steerer. He is Manasikara Cetasika. He makes a proper direction. If he directs to the south, the boat will move to the south however hard Vitakka is rowing. If he directs to the north, the boat will move to the north. ' Yoniso Manasikara ' means making attention in a proper way or directing to the proper way.
 
2. Vicara
 
Vicara is another Cetasika. The Buddha preached these two as separate Dhamma as they each have their own characteristic. Vicara is a reality. It is a Cetasika. It has the characteristic that is totally different from Vitakka.
 
A man picks up a ball and puts it on to a table as above example. Another man rolls the ball about and around on the table so that the ball is not off the table and at the same time the ball touches all the surface of the table.
 
Another man picks up another ball and puts it on to the same table or on to another table depending on the context. Another man( another Vicara ) rolls the ball picked by the first man ( Vitakka ) about and around on the table so that the ball is not off the table and at the same time that ball touches all the surface of the table.
 
Vicara sustains Citta in contact with the object. Vicara reviews the object or Arammana. Vicara does not depart from the object. It is not off the object.
 
This post is for those whon are practising Jhana but it will also be useful for Vipassana meditators.

With Unlimited Metta,
 
Htoo Naing