More than 2100 years old, Mirisawetiya is one of the most ancient Dagabas in Sri Lanka . Built by the great king Dutugemunu, this Maginficant Structure is a must see for any visitor to the sacred city of Anuradhapuraya.

It is believed that the great king Dutugemunu made many wishes here that have come true during his lifetime.

King Dutugemunu built it as a Dagoba of the "Mahavihara" fraternity but as the monks started living there, it sees that Mirisawetiya developed as a separate monastery. However it is believed that it would have functioned as a monastery belonging to the Mahavihara Fraternity.

Several Kings, at different intervals made renovations to the Dagaba. Among them are King Gajabahu 1 (112-134 AC), and King Voharika Tissa (214-236 AC).

King Gajabahu 1: Put a new coating on Mirisawet iya

King Voharika Tissa: Restored the umbrella of the Dagoba and rebuilt a wall around the Dagaba)

The stupa and other buildings needed restoration after the Chola invasion and it is said that King Kassapa V (914-923 AC) did the restoration.

King Kassapa V also is said to have built a massive mansion called "The Chandana Prasada", adjoining the Temple to house the scared hair relic (keshadathu), which was supposed to have been brought to Sri Lanka during the time of King Moggalana (495-513 AC)

The Dagaba was again damaged by the recurrent Chola invasions and it is said that King Parakaramabahu 1(1153-1186 AC) did a comprehensive restoration and built the stupa to a height of 120 feet.

The last recorded renovations around that period were done by King Nissankamalla (1187-1196 AC).

If you question yourself, how you have become a Buddhist or Christian or Muslim or Hindu, the most common answer would be "by birth". The religion for any child is a blind faith inherited from parents and influenced by environment, society and culture being brought up, further moulded by education. When the inquiring age comes up, the exploration of laid down faith would begin.
At the basic level, at least major religions in the world would emphasise people on one common aspect in life: to be good and avoid bad. But when it goes deep down there would be contradictions among religions, especially in spiritual aspects.

The Buddha's doctrine becomes even more advanced at its depth. Starting from Four Noble Truths, Noble Eight-fold Path, Five Aggregates, Five Cosmic Laws, Conditioned Genesis, Abhidhamma, etc. are the teachings of Buddha, which contains the depth of the philosophy.

These are quite complex areas to understand not only for a non-Buddhist, but also for an average Buddhist, This leads to the misconception that Buddhism is a deep and complicated doctrine meant for a particular community. There are some misinterpretations that Buddhism is a dark doctrine that keeps people away from the merriments of life too.

A Buddhist has two alternative paths: lead a family life or enter the monkhood. Enlightenment (Nibbana) is the ultimate expectation of any Buddhist. Entering the monkhood is the best option to attain Nibbana. However it doesn't imply that you cannot reach Enlightenment without being a monk.

Attaining Nibbana requires an enormous amount of efforts during Samsara. If a layman can dedicate the whole life for this purpose, there is no requirement of entering monkhood. The lay life, however, means many obstacles of attachments and desires; entering monkhood is the better option in this backdrop.
Five Precepts
Buddha has recommended both types of life: a successful lay life and the monk life both with the ultimate objective of Nibbana in mind.
One of the most fundamental teachings in Buddhism is Five Precepts - the basic "Code of Conduct" for lay Buddhists. Adhering to five precepts is not impossible. Every Buddhist is supposed to have the determination to protect five precepts. If it is breached at a particular instance, then it is a matter of re-determining. Firm determination and continuous effort would make it possible to follow the precepts to the greatest extent as a lay person.

"Five precepts" is not just about abhorring evil. Every precept has a broader meaning than the common meaning. For example the first precept discourages injuring and torturing.
In a broader explanation killing should be volitional to breach the first precept. It also should satisfy five factors to breach the first precept: (1) target is a living being, (2) the knowledge that the target is alive, (3) intentional thought of killing, (4) effort to kill, (5) death caused as a result of killer's action.
In addition, the type of the target affects the severity of killing too. Killing a man is more serious than killing an animal. Buddhism explains the benefits you get from adhering to five precepts and the consequences you get by breaching. It is the individual choice to take his or her way.
It is important to know the benefits by following five precepts. First is none other than "self satisfaction". We do everything in our life to satisfy ourselves. If you have the feeling that you have not committed any killing, stealing and so on, that itself is a great satisfaction.
A person, known as "harmless", would be highly appreciated and respected. Such reputation and good name makes you shine and life would be happier. Everybody would trust you. You would be able to have a good family life. Everybody will trust your word as you do not lie and you are always with your right mentality, without being heedless at any occasion.

As already explained "Code of Conduct" for lay people in Buddhism is simple and nothing complicated to understand and follow. It also does not thwart enjoying life, but leads to a much happier state of life.
Meanwhile a Buddhist should also consider the importance of working out on achieving the ultimate objective, while following the five precepts in everyday life; that's why the monthly observance of Sil is advised.
By taking the refuge of eight or more precepts, which is higher than the ordinary conduct, the Buddhist would get used to the way of approaching the ultimate goal of Nibbana.
Singalovada Sutta
The Buddha preached many other teachings for lay life apart from five precepts. Singalovada Sutta is one good guideline for the betterment of the family, society, community and the whole world.
The Buddha preached this sermon to a householder named Singalaka, who had been worshiping six quarters blindly on an advice by his father. In Singalovada Sutta, the Buddha enriched these six quarters for a meaningful worship.

Singalovada Sutta contains six perils: addiction to intoxicants, frequenting streets at unseemly hours, haunting the fairs, getting involved with gambling, associating evil companions and the habit of idleness.
The Sutta further explains five types of bad friends and five types of good friends found in daily life. Most importantly it gives a detailed explanation on duties towards various human relationships in the society: briefly, children and parents as eastern quarter, pupils and teachers as southern quarter, wife and husband as western quarter, clansman and friends as northern quarter, master and servant (employees) as nadir quarter, and finally clansman and monk or clergy as zenith quarter.

Singalovada Sutta's duties are very simple and practicable even in today's context. It contains best of the advice on leading a simple and successful lay life with all the happiness.
Similarly, there is a sufficient amount of teachings in Buddhism, which makes your life happy and successful. It's a matter of following them.

When you know how to lead a successful lay life, you would be qualified to select the other alternative path towards Nibbana at any stage of life. A lay person, who lives according to the way Buddha has preached, will never find it difficult to understand the so called intricacy of doctrine.

Meditation, or more accurately concentration (samadhi), is an essential factor to be developed towards enlightenment (Nibbana). The purpose of meditation is to clear the mind of mental defilements (kilesa) thereby facilitating wisdom (panna).

This allows for clear insight into the reality of all things, leading one on to greater peace and happiness. Buddhist meditation is aimed at attacking the three unskilful roots of greed/desire (lobha), aversion/anger (dosa) and confused/misguided thinking (moha) that are inherent in all beings, blinding and preventing them from seeing the true nature of existence. 

Meditation can be done anywhere and at anytime, whether walking, standing still, sitting or lying down. For best results however, it helps to be seated in a secluded and quite place. When meditating concentrate purely and exclusively on the meditation subject and not other things. 

The untrained mind has a natural tendency to go off on different tangents and when this happens simply bring it back to the topic of the meditation and resume with it. Before starting the meditation, stop all thinking, planning, worrying and other such mental activity so that the mind becomes quiet and peaceful. 

The standard practice is to close the eyes during meditation, but they can be kept half-open or fully open as well; see what works best for you. A cushion can be used to sit on while utilising the full or half-lotus position. Morality (sila) is a required pre-requisite for effective meditation.

The meditation on loving-kindness (metta) clears the mind primarily of defilements arising from the aversion, encompassing harmful qualities such as anger, hatred, bitterness, resentment, jealousy, irritation, annoyance, etc. The easiest method for doing this meditation is to utter these lines either in one’s thoughts or out loud while concentrating fully on the meaning behind them. 

Loving-kindness should be developed towards oneself first by uttering/wishing “May I be happy and well” a few times, for example, three times, followed by “May all beings be happy and well” towards all being without exception for as long as one desires. 

The metta meditation can also be developed ‘on the go’ in daily life by repeating these thoughts/wishes of kindness towards all beings, including oneself, especially when they cause aversion to arise within oneself.

The awareness of breath meditation (Ana-Pana-Sati) clears the mind primarily of defilements arising from the confused/misguided thinking and increases levels of concentration as well as wisdom. 

The best way to perform this meditation is to concentrate on and become fully aware of the incoming and outgoing breath as it enters and leaves the body and to maintain this concentration at a stretch for as long as possible. If concentration breaks, simply return to watching the breath and resume concentration.

It is important not to try controlling or forcing the breath, but simply allow it to flow in and out on its own accord while observing it. This meditation can be developed as a factor of mindfulness ‘on the go’ in daily life by becoming aware of the breathing process as it occurs.

The meditation on the foulness of the body (asubha bhavana) primarily decreases desire for the flesh (lust) and clears such related defilements arising from greed/desire. Either the cemetery/corpse contemplation or the contemplation on the foulness of the body can be utilised for this meditation.

Mental visualisation of bodily foulness can also be used as a technique in this meditation. Once the principle behind this meditation technique is understood (seeing the foulness of the body) any foul aspect of the body can be focused on for effect. This meditation can also be developed while ‘on the go’ by reflecting on the unpleasant side of any sensually attractive/pleasant objects (both external to the ‘outer’ world and ‘internal’ to the mind) that are encountered in daily life. 

Buddhist meditation aims developing wisdom and insight into reality by attacking the three unskilful roots of greed/desire, aversion/anger and confused/misguided thinking that are inherent in all beings. Meditation can be done anywhere and at anytime, however a private and secluded place at a time when one is at ease is best.

The untrained mind has a natural tendency of getting distracted but should be brought back to the meditation subject whenever this occurs. Morality is an essential pre-requisite for effective meditation. 

The meditations on loving-kindness, awareness of breath and the contemplation on the foulness of the body primarily clear the mind of defilements arising from aversion/anger, confused/misguided thinking and greed/desire respectively. These meditation techniques can be developed ‘on the go’ in daily life for the better results and greater mental purity. 

May you master Buddhist meditation and attain the lasting peace of Nibbana!

 For more than a thousand years after the fourth council, Buddhism flourished and enjoyed the patronage of many kings throughout India. Great monastic universities like that of Nalanda (near Rajagriha) were built and generations of scholars from India as well as the rest of Asia were taught there. Magnificent Buddhist paintings, sculptures and other monuments were created, many of which can still be seen today, for example, at Ajanta.

During this period, Buddhist scholars composed outstanding works in the fields of Ethics, Philosophy and even Logic. Eminent scholars like Nagarjuna and the two brothers, Asanga and Vasubhandu, made important contributions to the philosophy of Mahayana Buddhism. As a result of their efforts, Mahayana Buddhism gained greater popularity throughout India.

Nagarjuna was born in the southern part of India towards the end of the first century CE According to legend, his parents had long wanted a son, so they rejoiced at his birth. However, their happiness soon turned to sorrow when a local soothsayer told them that the boy would not live beyond the age of seven.

When the boy’s seventh birthday drew near, his parents, who did not want to see him die before their eyes, sent him on a journey accompanied by attendants. At the great monastic university of Nalanda, Nagarjuna met a renowned Buddhist monk. This monk advised him that he could escape from his premature death by renouncing the family life and reciting the mantra of the Buddha of Limitless Life (Amitayus).

Nagarjuna did as he was advised and lived to become one of the greatest philosophers Buddhism has ever known.

Nagarjuna wrote many books explaining the profound teaching of “Emptiness”. These works rank among the best of the philosophical writings ever produced by man. Widely regarded as a Bodhisattva, Nagarjuna gained great fame in India.Later, when Buddhism reached China, Japan, Tibet and Mongolia, he also received the reverence of Buddhists in these countries.

The two brothers, Asanga and Vasubandhu, were well known Buddhist scholars who lived in the fourth century CE Like Nagaduna, they contributed greatly to Buddhist philosophy

Both wrote many books describing the role of the mind in the origin of suffering and in the attainment of buddhahood. Buddhists of the Mahayana tradition believe that Asanga received instruction directly from Maitreya, the future Buddha, and wrote down what he was taught for the benefit of others.

As Mahayana Buddhism became more popular, many Buddhists in India began to look to the great Buddhas and Bodhisattvas like Amitabha, Avalokiteshvara and Manjushri, for encouragement and inspiration. During this period, there was an increase in the creation of images representing these Buddhas and Bodhisattvas. These images served as a reminder to the Mahayana Buddhists of the qualities of buddhahood such as limitless life, compassion and wisdom.

Vajrayana Buddhism (the Diamond Way) also appeared during this period. Like Mahayana, Vajrayana Buddhism teaches that buddhahood is attainable by all. It differs from Mahayana, however, in some of the methods that it uses for achieving this goal. These methods, which include meditation upon special forms of the Buddha and the recitation of mantras, can help one attain Buddhahood more quickly.

After the thirteenth century, Buddhism largely disappeared from India, leaving only a few Buddhist communities in the Himalayas and in what is now Bangladesh. It left, however, a lasting impression on Indian life and culture.

The ideas of renunciation, non-violence, karma and freedom from rebirth as they are now found in Indian religion, owe much to Buddhist influence. In addition, Buddhism has contributed its sense of social justice, tolerance and democracy to Indian life. In recent years, Buddhism has again won new followers and fresh recognition in India.

Celibacy is deliberate refraining from sexual activity usually in connection with a religious role or practice. It has existed in some form in most religious and may indicate a person’s ritual purity or may be adopted to facilitate spiritual advancement. In Hinduism, “holy men” (or women) who have left ordinary secular life to seek final liberation are celibate.

Islam has no institutional celibacy, though individuals can embrace it for personal spiritual advancement. Judaism has prescribed periods of abstinence, but long-term celibacy has not played a large role.

The early Christian Church regarded celibacy superior to marriage. It has been the role for Roman Catholic Clergy, though clerical celibacy was never adopted by Protestantism since 12th century .

Did Buddha advocate celibacy?

Buddhism is not against sex; it is natural sensual pleasure and very much a part of the worldly life. Why then did the Buddha advocate celibacy as a precept? Is it not unfair and against Nature?

Observance of celibacy for spiritual development was not a new religious precept at the Buddha’s time. All the other existing religions in India during the time of the Buddha also had introduced this practice. Even today some Hindus and Catholics do observe this as a vow.

Buddhists who have renounced the worldly life voluntarily as in case of Bhikkus and Bhikkunis and some “Upasikas” observe this precept because they are fully aware of the commitments and disturbances which come along if one commits oneself to the life of a family person. 

It is common knowledge that married life can affect or curtail spiritual development when craving for sex and attachment occupies the mind and temptation eclipses peace and purity of the mind.

Significance of celibacy in Buddhism

People tend to ask, “If the Buddha did not preach against married life, why then did He advocate celibacy as one of the important precepts to be observed and why did He advise people to avoid sex and renounce worldly life?”

Quite notedly renunciation is not compulsory in Buddhism. It is not obligatory to renounce the worldly life totally to practise Buddhism. You can develop your religions principles according to the needs of a laylife.

However, when you have progressed and attained greater wisdom and realise that the layman’s way of life is not conducive for the ultimate development of the purification of the Mind, you may choose to renounce the wordly life and concentrate more on spiritual development.

The Buddha recommended celibacy because sex and marriage are not conductive to ultimate peace and purity of the mind and renunciation is necessary if one wishes to gain spiritual development and perfection at the highest level. But this renunciation should come naturally and must never be forced.

Celibacy and responsibility

The Buddha experienced his worldly life as a prince, husband and a father before his renunciation and he knew what married life entailed. Some non-Buddhists sometimes say that Prince Siddhartha was selfish and cruel and that it was not fair for him to desert his wife and child. In actual fact, Prince Siddhartha did not desert his family without a sense of responsibility. 

He never had any misunderstanding with his wife. He had same love and attachment towards his wife and child as any normal person would have, perhaps even greater. 

The difference was that his love was not mere physical and selfish love, he had the courage and understanding to detach that emotional and selfish love for a good cause. His sacrifice is considered more noble because he set aside his personal needs and desires to serve the mankind for all time. 

The main aim of his renunciation was not only for his own happiness, peace or salvation but for the sake of mankind. 

Had he remained in the royal palace, his service would have been confined to only his family or his kingdom and that is why he decided to renounce everything to gain enlightenment and then to enlighten others who were suffering in ignorance. 

Thus one of Buddha’s earliest tasks after achieving Enlightenment was to return to his palace to enlighten the members of his family including his wife and son. Buddha served his family and paved the way for their salvation, peace and happiness. 

Therefore no one can say that Buddha was a cruel or selfish father. With his high degree of spiritual development, the Buddha knew that marriage was a temporary phase while Enlightenment was eternal and for the good of all mankind. 

The Buddha knew that his wife and son would not starve in his absence and that other members of his family would willingly look after his dependents. When He gained Enlightenment he was able to give them something no other father could give - the freedom from slavery to attachment.

In general, ‘Buddha’ means ‘Awakened One’, someone who has awakened from the sleep of ignorance and sees things as they really are. A Buddha is a person completely free from all faults and mental obstructions.

There are many people who have become Buddhas in the past, and many people will become Buddhas in the future. There is nothing that Buddha does not know.

Because he has awakened from the sleep of ignorance and has removed all obstructions from his mind, he knows everything of the past, present, and future, directly and simultaneously. Moreover, Buddha has great compassion which is completely impartial, embracing all living beings without discrimination.

He benefits all living beings without exception by emanating various forms throughout the universe, and by bestowing his blessings on their minds. Through receiving Buddha’s blessings, all being, even the lowliest animals, sometimes develop peaceful and virtuous states of mind.

Eventually, through meeting an emanation of Buddha in the form of a Spiritual Guide, everyone will have the opportunity to enter the path to liberation and enlightenment. As the great Indian Buddhist scholar Nagarjuna said, there is no one who has not received help from the Buddha.

Buddha’s Good Qualities

It is impossible to describe all the good qualities of a Buddha. A Buddha’s compassion, wisdom, and power are completely beyond conception. With nothing left to obscure his mind, he sees all phenomena throughout the universe as clearly as he sees a jewel held in the palm of his hand.
Through the force of his or her compassion, a Buddha spontaneously does whatever is appropriate to benefit others. He has no need to think about what is the best way to help living beings - he naturally and effortlessly acts in the most beneficial way.
Just as the sun does not need to motivate itself to radiate light and heat but does so simply because light and heat are its very nature, so a Buddha does not need to motivate himself to benefit others but does so simply because being beneficial is his very nature.

Emanations of Buddha

Like the reflections of the moon that effortlessly appear in any body of still water, a Buddha’s emanations spontaneously appear wherever living beings’ minds are capable of perceiving them. Buddhas can emanate in any form whatsoever to help living beings. Sometimes they manifest as Buddhists and sometimes as non-Buddhists.
They can manifest as women or men, monarchs or tramps, law-abiding citizens or criminals. They can even manifest as animals, as wind or rain, or as mountains or islands. Unless you are a Buddha, we cannot possibly say who or what is an emanation of a Buddha.

The Supreme Emanation

Of all the ways in which a Buddha helps living beings, the supreme way is by emanation as a Spiritual Guide. Through his or her teachings and immaculate example, an authentic Spiritual Guide leads his or her disciples along the spiritual path to liberation and enlightenment.
If we meet a qualified Mahayana Spiritual Guide and put into practice everything he or she teaches, we shall definitely attain full enlightenment and become a Conqueror Buddha. We shall then be in a position to repay the kindness of all living beings by liberating them from the sufferings of samsara and leading them to the supreme bliss of Buddhahood.

The history of the Buddha

Siddhartha Gautama is the last Buddha’s lay name. He is generally recognised as the Supreme Buddha (Sammasambuddha) of our age.
The time of his birth and death are uncertain: most early 20th century historians date his lifetime from about 563 BCE; more recently, however, at a specialist symposium on this question, the majority of those scholars who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha’s death, with others supporting earlier or later dates.

Gautama, also known as Sakyamuni or Shakyamuni (“sage of the Shakyas”), is the key figure in Buddhism, and accounts of his life, discourses, and monastic rules were said to have been summarised after his death and memorised by the monk community.

Passed down by oral tradition, the Tripitaka, the collection of teachings attributed to Gautama by the Theravada, was committed to writing about 400 years later. “Scholars are increasingly reluctant to make unqualified claims about the historical facts of the Buddha’s life and teachings.”

Last two episodes explained evil thoughts or immoral mental states. This episode and next to come would be on “Meritorious thoughts”, the “Moral Mental States” or Kusala Chethasika which are associated with Moral Consciousness (Kusala Chiththa).

Out of 52 Chethasikas the first 13 were Annasamana Chethasikas which was again divided as Sabba Chiththa Sadharana (7) and Prakirnaka (6). The second category was Akusala Chethasika and was 14 in numbers which makes the number of Kusala Chethasikas 25. These Chethasikas are categorized as below;

• Common to Beautiful – Sobhana Sadharana                - 19
• Abstinences – Virathi                                                   - 3
• Illimitables – Appamanna                                             - 2
• Wisdom – Panna                                                         - 1

Recall 24 types of Kusala Chiththas mentioned in Chiththa Paramaththa. First 19 of moral mental states are contained in all Kusala Chiththas, hence they are called as Sobhana Sadharana Chethasikas. The 19 of them are listed below;

1. Saddha – Confidence
2. Sathi – Mindfulness
3. Hiri – Shame
4. Oththappa – Dread
5. Alobha – Non-attachment
6. Adhosha – Goodwill
7. Thathramajjaththatha – Equanimity
8. Kayapassaddhi – Tranquility of mental states
9. Chiththapassaddhi – Tranquility of mind
10. Kayalahutha – Lightness of mental states
11. Chiththalahutha – Lightness of mind
12. Kayamudhutha – Pliancy of mental states
13. Chiththamudhutha – Pliancy of mind
14. Kayakammannatha – Adaptability of mental states
15. Chiththakammannatha – Adaptability of mind
16. Kayapagunnatha – Proficiency of mental states
17. Chiththpagunnatha – Proficiency of mind
18. Kayujjukutha – Rectitude of mental states
19. Chiththyjukatha – Rectitude of mind

The three Abstinences or Virathi Chethasikas are as follows;

20. Samma Vacha – Right Speech
21. Samma Kammantha – Right Action
22. Samma Ajeeva – Right Livelihood

Two of the Illimitables or Appamanna Chethasikas are;

23. Karuna – Compassion
24. Mudutha – Appreciative or Sympathetic Joy

Finally,

25. Panna – Wisdom

These 25 mental states contains in Kusala Chiththas in various degrees depending on the situation. From next episode onwards each of these Chethasika would be described in detail.

Recall the third episode titled “When committing evil acts” and the story of “Bruce”. 8 types of Consciousness rooted in Attachment (Lobha Mulika Chiththas) were explained at first in that episode. In addition to other Chethasikas which feature in common, following three Chethasikas are particular to Lobha Mulika Chiththas. They are together bundled as Lobha Thrikaya.

(5) Lobha – Attachment

Similar explanation could be given as in the third episode. Lobha or attachment is the likeness, lust, greed or passion for beautiful, attractive or desirable sensual objects. This Chethasika is contained in all 8 types of Lobha Mulika Chiththas.

(6) Dhitti – Misbelief

Impression that there is no sin and merit, no results of bad kamma, nothing wrong with doing any evil act to accomplish one’s mission is a “False View”. “Dhitti” refers to this false view. In expansion this is the Michcha Dhitti. This Chethasika is contained in 4 of the Dhittigatha Samprayuktha Lobha Mulika Chiththas.

(7) Mana – Conceit

This is the mental state of thinking that self is Supreme than another (Seiya Mana), Equal to another (Sadhisa Mana) or Minor than another (Heena Mana) based on undue facts. For example, Dewadaththa equalized himself with Buddha as he was his brother-in-law. He tried to become Buddha by killing Buddha just as Ajasaththa became King by killing his father. This is also an immoral mental state and contain in 4 of the Dhittigatha Viprayuktha Lobha Mulika Chiththas.

The next four Chethasikas bundled by the name “Dwesha Chathushkaya” particularly contains in two of the Consciousness rooted in ill-will or aversion (Dwesha Mulika Chiththas).

(8) Dosha – Hatred

This is simply the anger, hatred, ill-will or aversion which arises with a Dwesha Mulika Chiththas. There it was named as Patigha.

(9) Issa – Jealousy

This is the mental state of Jealousy. It is the characteristic of envying others prosperity and success. It is the incapability of bearing others being treated reasonably. Obviously Jealousy is connected with hatred so are contained in Dwesha Mulika Chiththas.

(10) Machchariya – Avarice

This is the concealment of one’s own property. It is the dislikeness of others knowing that oneself has wealth or property. “Mattakundali Story” is the best example for this feature. When Dwesha Mulika Chiththas arise due to a reason of this nature, Machchariya Chethasika is present.

(11) Kukkuchcha – Worry

This is one of the Hindrances taken together with Uddhachcha. This is the remorse over committed evil and good that is not done. Its chief characteristic is grieving and repenting over these two situations.

The next two Chethasikas are mentioned together in many texts. However, in Abhidhamma they are two Chethasikas usually arise together. These two are also together taken as one of the Hindrances. These two may arise in 5 of the Prompted or Sasankharika Chiththas out of 12 types of Akusala Chiththas.

(12) Thina – Sloth

This is the shrinking state or laziness of mind. It pulls from back of mind engaging in work. It is opposed to the Effort or Viriya Chethasika. It is the sickness of the mind.

(13) Midhdha – Torpor

As Thina is the sickness of mind, Middha is the sickness of mental factors. It is the gloomy state or laziness of mental states. Yet again it drags one of doing any work and opposed to the Effort.

(14) Vichikichcha – Doubt

Vichikichcha is the mental state that it is incapable of deciding that it is as such. This is again one of the Five Hindrances and commonly known as the doubt about 8 places so as Buddha, Dhamma and etc.

Thus ends 14 types of Immoral Mental States. It should be mentioned again that the above explanation of these Chethasikas are very simply done to lay a foundation on basics of Abhidhamma. One who wishes to learn in depth is advised to read advance Abhidhamma Books.

In our daily life, we come across some unhappy feelings. Particularly, when one is engaging in some unwholesome act, thoughts occur in mind are not pleasant. People do evil acts with evil thoughts. Those evil thoughts are associated with evil minds. This episode introduces the evil thoughts associated with evil minds.

In Chiththa Paramaththa 12 types of Akusala Chiththas were described. Associated with those Chiththas there are 14 types of Chethasikas. Those are known as “Immoral Mental States” or Akusala Chethasikas. 14 of them could be categorized as below;

• Moha Chathushkaya

1. Moha – Delusion
2. Ahirika – Shamelessness to commit wrong
3. Anoththappa - Fearlessness to commit wrong
4. Uddhachcha – Restlessness

• Lobha Thrikaya

5. Lobha – Attachment
6. Dhitti – Misbelief
7. Mana – Conceit

• Dhosha Chathushkaya

8. Dhosha – Hatred
9. Issa – Jealousy
10. Machchariya – Avarice 
11. Kukkuchcha – Worry

12. Thina – Sloth
13. Midhdha – Torpor
14. Vichikichcha – Doubt

The first four mental states are common to every immoral consciousness. Therefore, they are known as Sabba Akusala Sadharana Chethasika. Lobha or Attachment is found in 8 types of Lobha Mulika Chiththas or the Consciousness rooted in attachment. Mibelief or Dhitti is found in 4 types of consciousness accompanied by wrong view (Dhittigatha Samprayuktha) and Conceit or Mana in 4 types disassociated with wrong view (Dhittigatha Viprayuktha).

Chethasikas contained in Dhosha Thrikaya is found with two types of consciousness rooted in illwill (Dwesha Mulika Chiththas). Sloth and Torpor (Thina – Middha) is found in 5 prompted consciousness (Sasankarika) of Akusala Chiththas and Doubt (Vichikichcha) is found only in the consciousness associated with doubt in Moha Mulika Chiththas.

Now each of these Chethasika would be elaborated in detail.

(1) Moha – Delusion

Moha clouds one’s knowledge with regard to Kamma and its consequences and the four noble truths. It obstructs one to understand the real nature of an object. When one is performing any evil act, the consciousness arise is always associated with this Chethasika.

(2) Ahirika – Shamelessness

This is not the ordinary shamelessness. This is the shamelessness to commit wrongful acts and of their consequences. The opposite of this Chethasika is Hiri and is a moral mental state. The one who doesn’t have Hiri would commit any evil act as that one is not ashamed of doing it. This Chethasika is also common to all immoral consciousness.

(3) Anoththappa – Fearlessness

This is again not the ordinary fearlessness or braveness. It is the fearlessness to commit any evil act and of their consequences. When one is performing any evil act that person is not fear of its consequences. Therefore, this mental state is also found in any immoral consciousness.

Usually these two Chethasikas: Hiri – Oththappa is found together. Even in the ordinary meaning these two are considered to be two of the dominant factors in the civilized world as its absence make the society wild.

(4) Uddhachcha – Restlessness

Being one of five hindrances, Uddhachcha is the unsettled state of mind. When one engages in an evil act, that person’s mind runs here and there due to the nature of that unwholesome act. This is the mental state with regard to that nature. Yet again this is together with above three Chethasikas common to all immoral consciousness.

In addition it’s worth mentioning here that there are moral mental states opposed to some of the above immoral mental states which would be described in future. In short, Panna or the Wisdom opposes Moha, Hiri & Oththappa opposes Ahirika & Anoththappa and Sathi may be taken as the opposition of Uddhachcha.

Universal mental states or Sabba Chiththa Sadharana Chethasikas which includes in every Chiththas were described in the previous episode. The second category of Annasamana Chethasika would feature with all Chiththas depending on the situation. They may or may not arise with a particular Chiththas at a certain instance. Therefore they are known as “Particular Mental States” or Prakirnaka Chethasikas. The six of them are;

8. Vithakka – Initial Application
9. Vichara – Sustained Application
10. Adhimokkha – Decision
11. Viriya – Effort
12. Prithi – Joy
13. Chandha – Conation

Recall Rupavachara Jhana Chiththas described in Chiththa Paramaththa. Three of the Chethasikas mentioned above (Vithakka, Vichara, Prithi) were included in those Chiththas, not in all five but in some. That is the best example to understand how Prakirnaka Chethasikas contain in Chiththas.

(8) Vithakka – Initial Application

Consciousness ascends to the object depending on Vithakka. While Manasikara direct the concomitants to the object Vithakka is the application of concomitants of the object. Vihtakka is not always required with Chiththas. For example once the consciousness is thoroughly enwrapped with the object, in a second instance Vithakka is not required for consciousness to ascend the object. That’s why in second Rupavachara Jhana, Vithakka is not present.

(9) Vichara – Sustained Application

 

Vichara is the continued exercise of the mind on the object. Examination the object which was ascended is its chief characteristic. The common example is that Vithakka is like a bee alighting into a flower and Vichara is the bee traversing and examining the flower.

(10) Adhimokkha – Decision

Adhimokkha is the mental state in the consciousness which decides about the object.

(11) Viriya – Effort

Viriya is the root of all achievements. It is the effort, exertion or the energy of a consciousness. Other concomitants are lifted, upholded, aided and supported by Viriya Chethasika. Viriya overcomes the idleness. There are many instances Viriya is mentioned in Buddhist Doctrine such as in “Five Powers” (Bala), “Four means of accomplishing one’s ends” (Sathara Irdhipadha), “Seven factors of Enlightment” (Saththa Bojjanga) and the “Right Effort” (Samma Vayama) in Noble Eight Fold Path. Not with every consciousness Viriya is present.

(12) Prithi – Joy

Prithi is the pleasurable interest which contains in some of the Chiththas such as first four of the Rupavachara Jhana Chiththas.

(13) Chanda – Conation

It is the likeness or wish-to-do state of mental state which may contain in a consciousness. This is three fold as;

1. Kamachchanda – sensual craving, one of five hindrances
2. Kattukamyata Chanda – the mere wish-to-do
3. Dhammachchanda – righteous wish which impelled Prince Sidhdhartha to renounce Royal pleasures.

As of their description it should be understood that not all Chiththas are necessary to contain the above Chethasikas. Depending on the situation and its application, above Chethasika would feature the Chiththas accordingly.

Thus end 13 types of Annasamana Chethasikas.

The one who wish to learn Abhidhamma in depth and expecting to apply it to understand and answer intricate questions of world and living beings must first by-heart 89 or 121 types of Chiththas with their proper meanings, functionality and applicability. Similarly, 52 types of Chethasikas are also to be by-hearted with an understanding of their meaning and applicability in various Chiththas at different situations. From this episode onward, the 52 types of Mental States would be described quite in detail.

Annasamana Chethasikas

Universals – Sabba Chiththa Sadharana Chethasika (7)

It was mentioned in the previous episode that there are 13 Chethasikas which arise both with Kusala & Akusala Chiththas and they are known as Annasamana Chethasikas. The first category of Annasamanas is 7 types of “Universal Mental States” or Sabba Chiththa Sadharana Chethasika named as such as though they are found in every Chiththa in common. Seven of them are;

1. Phassa – Contact
2. Vedhana – Feeling
3. Sanna – Perception
4. Chethana – Volition
5. Ekaggatha – One-pointedness
6. Jivithindriya – Psychic life
7. Manasikara – Attention

(1) Phassa – Contact

When describing Chiththas it was mentioned that consciousness arises when one of our six sense organs met with an object. The mental state or the Chethasika which arise, when an object present itself to the consciousness through one of the six senses is “Contact” or Phassa.

(2) Vedhana – Feeling

Recall that every Chiththa was associated or connected with mental or physical feelings of Somansassa (Pleasure), Dhomanassa (Displeasure), Upekkha (Indifference) and Dhukka (Pain), Sukha (Happiness). The feeling described there was the second universal mental state and that is called as “Feeling” or Vedhana.

(3) Sanna – Perception

Sanna or “Perception” in this context is the mental state which recognizes a particular object and its characteristics differentiated from another. When consciousness acquires an object Sanna is the mental state which identifies the nature of that object based on previous perceptions and the one which would record features for future perceptions.

(4) Chethana – Volition

Chethana or Volition plays a predominant part for every action one performs. Chethana fulfils its own function in raising the consciousness and coordinates other mental states as well. Chethana is the effort to perform any action. Kamma happens based on the Chethana preceded by the time one is performing any action. Therefore Chethana is a compulsory mental state arises with any Chiththa.

(5) Ekaggatha – One-pointedness

In order for a consciousness to arise at least for a fraction of a moment mind should be focused on one object. That mental state is known as “One-pointedness” or Ekaggatha. When an aspirant is achieving Jhana states this is one of the mental states improved to obtain extensive concentration on one particular object.

(6) Jeevithindriya – Psychic life

Not only mind but also the matter depends on Jeevithindriya and Jeevithindriya depends on mind and matter. This mental state provides life for Chiththa and Chethasika just like food provides life for our body. It will help Chiththa – Chethasika generations to exist until attaining Nibbana.

(7) Manasikara – Attention

Turing the mind towards the object is the chief characteristic of “Attention” or Manasikara. Therefore there is no mind without Manasikara. It directs the mind towards the object over and over again as and when mind leaves the object.

It should be now clear that the above mental states are compulsory to be associated with any consciousness. The next 6 Annasamanasas are particulars which contains in Chiththas depending on the situation. Next episode would describe Prakirnaka Chethasikas or Particulars in detail.

The Reality of Mental States (Chethasika Paramaththa)

The first ten episodes elaborated various types of consciousness arise for oneself. At one particular instance it is just one consciousness arises. But it doesn’t arise alone. The consciousness arise at one particular moment is associated with many other features which are called “Mental States” or Chethasika. These mental states feature the consciousness and it describes the nature and behavior of a particular consciousness. The second Paramaththa is about these mental states.

Four main characteristics of Chethasika

Chiththa and Chethasika are coupled with each other and does not arise separated. Based on that four main features are identified in Chethasikas;

1.      Chethasika arise together with consciousness – Eka+Uppadha = Ekuppadha

2.      Chethasika perishes together with consciousness – Eka+Nirodha = Ekanirodha

3.      Chethasika has the common object as with consciousness – Eka+Arammana = Ekarammana

4.      Chethasika has the common basis as with consciousness – Eka+Vaththuka – Ekavaththuka

There are 52 types of Chethasikas which arise accordingly with 89 or 121 types of Chiththas. One or more Chethasika would arise with any of the Chiththa. Some arise with all Chiththas, some arise occasionally with all Chiththas, some with Kusala Chiththas and some with Akusala Chiththas.

There are 13 Chethasikas which may arise with both Kusala Chiththas and Akusala Chiththas. Since they commonly arise with both categories they are known as Annasamana Chethasika. 7 out of Annasamana Chethasikas contains in all the Chiththas. They are known as “Universal Mental States” or Sabba Chiththa Sadharana Chethasikas. Rest of the 6 of Annasamanas may or may not contain in all of the Chethasikas and they are known as “Particularas” or Prakirnaka Chethasikas.

Then there are 14 types of “Immoral Mental States” or Akusala Chethasikas which arise only with Akusala Chiththas. Rests of 25 Chethasikas are “Moral Mental States” or Sobhana Chethasikas. The first 19 of them is common to every Beautiful Consciousness. Therefore they are known as Sobhana Sadharana Chethasikas. Then there are 3 “Abstinences” (Virathi), 2 “Illimitables” (Appamanna) and 1 “Wisdom” (Panna) mental states.

Following diagram summarizes the above categories;

How it works

For example consider the first Immoral Consciousness described in Chiththa Paramaththa. That is Somanassa sahagatha Dhittigatha Samprayuktha Asankharika Chiththa. With this Chiththa all 7 Sabba chiththa sadharana chethasikas must arise. Some of the Prakirnaka Chethasikas also may arise. The Annasamanas contained in this Chiththa would take the form of immoral. Then, some of the 14 Chethasikas would also arise. But, none of the 25 types of Sobhana Chethasikas will not arise with this Chiththa.

121 types of Consciousness

It has already been explained the 89 types of consciousness. Before the Review it is important to illustrate how these 89 types consciousness become 121. Five types of Jhana Chiththas were explained as Rupavachara Chiththas. Each of the Supramundane consciousness would arise in categories of Five Jhanas. For example, the first Supramundane Consciousness, Sothapaththi Magga Chiththa would be divided in to five Jhanas as below;

1.      Vithakka-Vichara-Prithi-Sukha ekaggatha sahitha Patamajjana Sothapaththi Magga Chiththa

The first Jhana Sothapaththi Path-consciousness together with initial application-sustained application-joy-happiness and one-pointedness.

2.      Vichara-Prithi-Sukha ekaggatha sahitha Duthiyajjana Sothapaththi Magga Chiththa

The second Jhana Sothapaththi Path-consciousness together with sustained application-joy-happiness and one-pointedness.

3.      Prithi-Sukha ekaggatha sahitha Thathiyajjana Sothapaththi Magga Chiththa

The third Jhana Sothapaththi Path-consciousness together with joy-happiness and one-pointedness.

4.      Sukha ekaggatha sahitha Chathuththajjana Sothapaththi Magga Chiththa

The fourth Jhana Sothapaththi Path-consciousness together with happiness and one-pointedness.

5.      Upekkha ekaggatha sahitha Panchamajjana Sothapaththi Magga Chiththa

The fifth Jhana Sothapaththi Path-consciousness together with equanimity and one-pointedness.

Similarly rest of the Supramundane consciousness is divided into five types of Jhanas which expands 8 types of Supramundane consciousness into 8 × 5 = 40 thus making 89 types of Chiththas into 121.

Reviewing what mind is

The fist episode of this series was titled as “What is Mind?”. It was mentioned there that it is a difficult question to answer. Mind is not just one thing and it has many features and behaviors and it introduced “The Reality of Consciousness” (Chiththa Paramaththa) which is one of the “Four Paramaththas”.

Categorised in four as Kamavachara Chiththa, Rupavachara Chiththa, Arupavachara Chiththa and Lokuththara Chiththa many types of Chiththas were identified during last 10 episodes.

Now it should be clear at least to a certain extent that mind is not just one thing. It has many features and arises based on many conditions as explained. Even though 89/121 divisions mentioned, they do not arise at once and it is difficult to say the exact consciousness arise at a particular instance. When one is performing a certain act there would be thousands and millions of chiththas arise and in a fraction of second many chiththas arise (uppadha), exist (thithi) and decay (cease).

Think about a person with many likings. That person might enjoy life in many ways by fulfilling those likings. Once he achieved one of his desires he would expect more to satisfy himself further. Assume due to some unfortunate reason he lost the rhythm of his life. Instead of fulfilling his likings he has to struggle to survive. Compare the suffering he would undergo with someone in contrast who had less likings and desires in life. Obviously, the person with more desires would suffer than the other.

In our life, we can never expect everlasting progress and success. Everything is subject to change. One has to suffer at birth as well as at the death. In between there are many ups and downs in life. More you desire, more you suffer and less you desire, less you suffer.

The Buddhist, who has entered the path of reaching Nibbana would understand this reality and work towards getting rid of all the sufferings. He would understand that this existence is due to past Ignorance (Avijja), Craving (Thanha), Attachment (Upadhana), Kamma, and physical Food (Ahara) of present life. He would understand that everything is subject to Transient (Anithya), Suffering (Dukkha) and devoid of any immortal Soul (Anathma). He would understand that in none of the Realms of existence there is permanent joy or happiness. Therefore he would start Vipassana Bhavana, the meditation to understand things as they truly are.

The “Noble Eight Fold Path” (Arya Ashtangika Margaya) is the path to Nibbana. Enormous effort in Samsara together with this path would make it possible for one to fully realise the Four Noble Truths (Chathurarya Sathya): Suffering (Dhukka), Cause of the Suffering (Dhukka Samudaya), Cessation of Suffering (Dhukka Nirodha), Path leading to the cessation of Suffering (Dukka Nirodha Gamini Patipada).

Out of the 89 types of consciousness, Kamavachara, Rupavachara and Arupavachara chiththas are all non-permanent even though the later chiththas are more pure. They arise in the 31 realms of existence and they are together called “Mundane Consciousness” or “Lokiya Chiththas”. The consciousness arise in the path of Nibbana, the supreme of all consciousness, are called “Supramundane Consciousness” (Lokuththara Chiththas) and they are two fold as Path-Consciousness (Marga Chiththas) and their corresponding Fruit-Consciousness (Pala Chiththas);

Supramundane Path-Consciousness (Lokuththara Marga Chiththas) - 4

1.      Sothapaththi Marga Chiththa

Sothapaththi Path-Consciousness

2.      Sakadhagami Marga Chiththa

Sakadhagami Path-Consciousness

3.      Anagami Marga Chiththa

Anagami Path-Consciousness

4.      Arhath Marga Chiththa

Arhath Path-Consciousness

Supramundane Fruit-Consciousness (Lokuththara Pala Chiththas) - 4

5.      Sothapaththi Pala Chiththa

Sothapaththi Fruit-Consciousness

6.      Sakadhagami Pala Chiththa

Sakadhagami Fruit-Consciousness

7.      Anagami Pala Chiththa

Anagami Fruit-Consciousness

8.      Arhath Pala Chiththa

Arhath Fruit-Consciousness

Stages of Sainthood

The person who has developed mind through Samatha Bhavana, with enormous effort of Vipassana Bhavana would enter the path of Nibbana. The first stage of “Sainthood” is Sothapaththi. Sotha means “the stream that leads to the Nibbana” and Apaththi means “entering for the first time”. Therefore Sothapaththi means entering the stream of Nibbana for the first time. At this instance the consciousness arises is called Sothapaththi Path-Consciousness (Sothapaththi Marga Chiththa). Unlike Lokiya Chiththas these chiththas would arise once in a life time and is immediately followed by its resultant consciousness, which is here called as Sothapaththi Fruit-Consciousness (Sothapaththi Pala Chiththa).

The Sothapanna person will then proceed to the second stage of Sainthood that is Sakadhagami. Saka means “once” and Agami means “returns”. Sakadhagami means the one who returns to this world of human beings only once before attaining Arhathship. The consciousness, arise at entering Sakadhagami is “Sakhadagami Path-Consciousness” (Sakadhagami Marga Chiththa) and it is immediately followed by “Sakadhagami Fruit-Consciosness” (Sakadhagami Pala Chiththa).

The third stage of Sainthood Anagami. Ana means “not” and Agami means “returns”. Therefore Anagami means not returning to the Sense-Sphere (Kamaloka). Those who attain Anagami are born in “Pure Abodes” or in Suddavasa Brahma realms till they attain Arhathship. The corresponding consciousness is “Anagami Path-Consciousness” (Anagami Marga Chiththa) and is followed by “Anagami Fruit-Consciousness” (Anagami Pala Chiththa).

The last stage of Sainthood, the ultimate destination of any Buddhist is followed by Anagami and that is attaining Arhathship or Nibbana which marks the end of Samsara. The consciousness pertaining to this stage is “Arhath Path-Consciousness” (Arhath Marga Chiththa) and is followed by “Arhath Fruit-Consciousness” (Arhath Pala Chiththa).

It should me mentioned that it is only the Consciousness pertaining in attaining Nibbana is considered here. The fourth Paramatha that is Nirvana Paramaththa would describe attaining Nibbana in detail.

Thus end the 8 types of Supramundane Consciousness along with 89 types of Consciousness. The next episode would describe the 121 types of consciousness and summarise Chiththa Paramaththa in conclusion.

Can the Mind and Body be separated from each other? For an ordinary person this would not be possible. But, strong will power of an improved mind would make it possible for one to experience such state of existence.

54 types of consciousness pertaining to the sensuous-sphere (Kamavachara chiththas) arise without much of an effort in accordance with one’s actions. Form-sphere consciousness (Rupavachara chiththas) and Formless-sphere consciousness (Arupavachara chiththas) does not arise as such for any person. As described in the previous episode, these Jhana chiththas are developed by extensive concentration of meditation. Therefore, these chiththas are much higher in nobility and purity. In that aspect, both Rupavachara chiththas and Arupavachara chiththas are together called as “Sublime Consciousness” or Mahaggatha Chiththas.

Formless-Sphere Moral Consciousness (Arupavachara Kusala Chiththas)

Rupavachara chiththas are developed by meditation of concentration on a form object. The aspirant is enwrapped with the Jhana of Upekkha Ekaggatha sahitha Panchamajjana at the last stage of Rupavachara Jhana chiththas. This Rupavachara panchamajjana would provide the basis for Arupavachara Jhanas. Following are the 4 types of “Formless-Sphere Moral Consciousness” (Arupavachara Kusala Chiththas);

1.      Akasananchayathana Kusala Chiththa

Moral Jhana Consciousness dwelling on the “Infinity of Space”

2.      Vinnananchayathana Kusala Chiththa

Moral Jhana Consciousness dwelling on the “Infinity of Consciousness”

3.      Akinchannayathana Kusala Chiththa

Moral Jhana Consciousness dwelling on the “Nothingness”

4.      Nevasannanasannayathana Kusala Chiththa

Moral Jhana Consciousness dwelling on the “Perception neither no nor none-no is”

Aspirant will continue to concentrate on the conceptualized image (Patibhaga nimiththa) and extend it towards the “Space” and then concentrate on the space which is “Infinite”. The concentration would get focused on to the concept of “Infinite is Space” or the Akaso Ananto. At this stage, what is visualized by the aspirant is merely a concept.

The “Space” does not have any shape. It would not be possible to see a beginning or the end of it. Therefore the space is infinite. In that sense it could be said that it is “Formless”. The state of Jhana developed by concentrating on “Infinite is Space” is the first “Formless-Sphere Moral Consciousness” (Arupavachara Kusala Chiththa) and is named as Akasananchayathana Kusala Chiththa.

Once the aspirant is established in the first Arupa Jhana, he would leave the concept of Space and capture the Consciousness or the Vinnana of it. Then he would concentrate on this Vinnana which is yet again infinite so that the concentration would get focused to “Infinite is Consciousness” or Vinnano Ananto. This would develop the second Arupa Jhana chiththa of Vinnananchayathana Kusala Chiththa.

Then the aspirant will again take the first Jhana consciousness as the object and concentrates that “There is nothing whatsoever” or Naththi Chinchi and develop the third Arupa Jhana of Akinchannayathana Kusala Chiththa.

By this time consciousness of the aspirant has become extremely smooth as it could not be definitely said whether there is any consciousness or not. By taking the third Jhana as the object of concentration, the fourth Jhana is developed and that is a mental state where the aspirant would experience a situation where there is neither no perception nor the perception is there (Nevasanna Nasanna). This is the smoothest Jhana state of all and this chiththa is called Nevasannanasannayathana Kusala Chiththa.

All these Arupvachara Jhanas are featured with Upekkha Ekaggatha as in the fifth Rupavachara Jhana.

Formless Worlds

The aspirant who develops Arupa Jhanas has understood the suffering with form or the body. The one who die with these Jhana states would get resultant consciousness in a Formless-Sphere (Arupavachara Loka). The corresponding consciousness arise in this formless-spheres are known as “Formless-Sphere Resultant Consciousness” (Arupavachara Vipaka Chiththa) and 4 of them would be as “Akasannayathana Vipaka Chiththatha” and so on.

For each of the Arupa Jhana there are 4 corresponding formless worlds. These are the purest realms of 31 realms and the existence of these realms is entirely of mind. The beings in this realm do not experience physical suffering and the life here is very much pleasant.

Formless-Sphere Functional Consciousness (Arupavachara Kriya Chiththa)

Buddhas and Arhaths also develop these Jhanas and since they do not have any resultant effects they are known as “Formless-Sphere Functional Consciousness” (Arupavachara Kriya Chiththa) and would be as “Akasannayathana Kriya Chiththa” and so on.

Goal of a Buddhist

It was mentioned that the existence in the formless realms is very much pleasant. But this is not supposed to be the ultimate destination of any Buddhist. A Buddhist should proceed further towards attaining Nibbana. The aspirant who is established in Samatha Bhvana should continue with Vipassana Bhavana to understand things as they truly are in order to attain Nibbana.

The next episode would discuss the Supramundane Consciousness (Lokuththara Chiththas) which would arise in the path towards the Nibbana.