Buddha's Sayings

Ryan

Your question is what did Buddha meant by saying, ""All that we are is the
result of what we have thought" ?

This comes from the Sayings of the Buddha in a collection called the
Dhammapada.

The whole worse goes as follows:

"All that we are is the result of what we have thought: it is founded on our
thoughts, it is made up of our thoughts. If a man speaks or acts with an evil
thought, pain follows him, as the wheel follows the foot of the ox that draws
the carriage."

There are many ways in which this quote has been explained. However, I will try
to explain it plainly as I can, as I understand it. If I am not clear in
explaining , pardon me, and please ask me to clarify.

Most fundamental to Buddhist teaching is Kamma. Kamma is action. Each action
is followed by a result- this result we may call kamma resultants. Kamma (or
action), is divided into two categories, Good Kamma, and Bad Kamma. As it
should be, good kamma gives good kamma resultants, and bad kamma gives bad
kamma resultants.

As rebirth, and a cycle of births and deaths called Samsara is another
fundamental teaching of Buddhism, one's actions in past lives (kamma) follows
one through out ones births and deaths in this vast and long Samsara.

There are therefore six essential things to remember: Good Kamma, Good kamma
resultants, Bad Kamma, Bad Kamma resultants, rebirth and Samsara.

Kamma is action as I explained and what follows from your action is the kamma
resultants.

What happens in an "action" to make the "result of that action" follow you
through out your births and deaths in a cycle in Samsara ?

In order to explain this we have to understand what we call "we", "I", or "me".
Whether in plural "we" or singular "I", what is meant is a "self". Now the
"self" or the being ,"I am" is composed of a material form and a mind- a
combination of mind-matter which is always together.

The form being material- made of watery substance, heat element, wind element,
and hard substance, can be touched and as long as the mind which we cannot see
or touch is there, the form is soft and warm to touch.

If the unseen, insubstantial mind is absent, the form is cold and hard to touch
and if left long in that state the form(body) will rot, disintegrate, become a
skeleton, and finally end up as a heap of bones.

Now what is important to keep the body intact, warm, soft, able to walk, talk,
see, hear, feel and think, is the mind. The body cannot act, talk or think .
It is only the mind that can make the body do all that it –the mind, wants.

If the mind is a good mind where good thoughts arise the actions-bodily, verbal
or mental will also be good, if the mind is a bad mind where bad thoughts arise
all actions-bodily, verbal, or mental will be bad. Hence the self "I"
represent, acts, talks or thinks according to my mental states. My mental
states are the thoughts.

Perhaps you get a rough idea of what I am trying to explain. If not please ask
me to explain further. It is complex I understand.

We or each one of us is made up of "mind and body" working in combination with
one another. The mind is where the thoughts arise. Body merely carries out
these thoughts as they arise- by bodily action where the thoughts demand an
action, verbally where thoughts demand vocalisation of thoughts, or merely
thinking over, where thoughts demand reflection.

Now these actions- bodily, verbally, or mentally by way of thoughts, do not take
place automatically (or dictated to by a higher being a God). But each of these
actions is preceded by a thought. Hence if the thought is good the action that
follows the thought is good, if the thought is bad the action that follows
thought is bad.

Now this thought that precedes the action is called the "volition". This
volition is kamma. Therefore the thought that proceeds action is Kamma.

If the thought that preceded the action is a bad thought it results in
accumulating a bad kamma its result in this life or later in another life is a
bad kamma resultant. The Buddha says " Volition is action(kamma), thus I say, O
monks; for as volition arises, one does the action, be it by body,speech,or
mind."

A person, a being ( i.e a mind-matter combination) is born according to one's
accumulated good or bad kamma. Our bodily actions, speech, or thoughts are
determined by these accumulated good or bad kamma. Hence as thoughts are Kamma,
and our body is only the instrument of the thoughts as they arise in the mind,
it is said:" All that we are is the result of what we have thought" .

I hope I have been able to make you understand the sense of what you had asked.
If not Ryan, please do not hesitate to ask for a further clarification, even if
you prefer by an e- mail.

With metta
Charles







--- In Triplegem@yahoogroups.com, Ryan Brawn wrote:
>
>
> Hello Everyone,
>
> Buddah says "All that we are is the result of what we have thought", Being as
I am Very, Very beginer stage, I understand this quote but then again what is
the context? I mean what is buddah saying here. Aren't we to realize that there
is no self? Is that what he is saying. That there is no self and who we think we
are is the result of what we have thought we were? I don't know, anyone??
>

Triplegem

RE: [Triplegem] Re: how to

I am like Surprised smile wow! that makes so much more sense, thank you so much for the in depth detailed explanation. I am more grateful then you can possibly know. I am glad you decided to respond.

Peace, Love & Happy Living be yours

Ryan

To: Triplegem@yahoogroups.com
From: hasituppada@...
Date: Wed, 28 Jul 2010 16:30:11 +0000
Subject: [Triplegem] Re: how to



Ryan

I was hesitating to answer, as Clinging has a two fold meaning in Buddhist teaching. One has to have a basic knowledge of Buddhism to understand the implication of it.

The question you pose is how to free yourself of clinging to God , among many other complementary questions you suggest ?
I will try to answer the main question, as shortly as possible to do "justice" to the profound teachings of the Buddha.

The Buddha explained the "no-self" in his teaching by propounding the theory of Dependent Origination. It explains that every thing is the result of a condition. Therefore there is no creator. In his theory of Dependent origination there are 12 steps. Clinging is the eighth step. The Craving is the attachment or desire one has to a thing, a concept or a person. The Clinging is the more intense craving or attachment , or desire for a thing, a concept, or a person.

To follow from the eighth step Clinging, that you say you have a "problem" with, the next step is becoming ( resulting from kamma) conditioned by Clinging, then conditioned by becoming results birth, resulting from birth as a condition results old age , suffering, misery and death.

Going back words,

if the death, old age,misery and lamentation, are to be stopped, the condition of birth has to be stopped.
If birth is to be stopped the condition of becoming ( accumulation of birth resulting kamma) has to be stopped.
If becoming is to be stopped the condition of clinging has to be stopped.
If Clinging is to be stopped the condition of craving has to be stopped.
If craving is to be stopped, the condition feeling has to be stopped.
If feeling is to be stopped, the condition of six sense faculties have to be stopped.
If the sense faculties are to be stopped the condition of `mind -body has to be stopped.
If mind-body has to be stopped, the condition of conscience has to be stopped.
If the conscience is to be stopped the condition of mental formations have to be stopped.
If mental formations are to be stopped ignorance has to be stopped.

Cessation of Ignorance is the enlightenment through wisdom- the knowing of suffering, the cause of suffering , the way to end suffering and cessation of suffering. This is also to realise impermanence of all conditional phenomena, suffering or unsatisfactoriness, and no-self.

Hence clinging results from intense attachment. Intense attachment is the false belief in a self , I, Me, Myself. All our problems stem from this belief in a self., as all we do is to please this self. According to Buddhist teachings there is no belief in a "self".

Because of this false belief in a "self", we get attached to things , concepts or persons. When this attachment is intensified, it becomes a clinging desire to possess the thing, intensely believe in a concept, or possess and enjoy being with the person desired.

It could be desire or attachment, or even aversion, anger and hatred, through the delusion of satisfying the "person" the self- I, Me, Myself.

It is the belief in this self that makes one go the rounds of births and deaths the Buddhists call the Samsara.

How can a person or self satisfy desires, attachments, or aversions ? How does one get attached to things, concepts and persons ?

An entity we call a person is made up of the mind, and matter. Matter is the form with eyes, ears, nose, tongue , body. The form by itself is inert, it cannot do any thing on its own. Therefore there is the mind to see with the eyes, hear with the ears, smell with the nose , taste with the tongue, feel with the body, and think with the mind. The eye, ear, nose, tongue, body, and mind are the sense faculties that cannot do any thing on their own.

Therefore, the form satisfies with its sense faculties, the demands of the mind. The eyes cannot see if there is no mind or consciousness, ear cannot hear, nose cannot smell, tongue cannot taste, body cannot feel or mind cannot think.

The mind gets attached to what it sees, what it hears, what it smells, what it feels, and what it thinks. It is in being able to see that a person is not the body, but a " mind body" combination that one could train ones mind to understand that what we desire, get attached to, what we have aversion towards , and the delusion of a self is mind made concepts, which are impermanent constantly changing, unsatisfactory and without a self. If we have no correct understanding of this reality, we get caught in our false beliefs.

That is why we believe in a God, and cling to the idea of the God, because we do not understand that it is a belief that got inculcated in to the mind.

And believing that I am a person "a self", seek this concept of God we have been told that can save us. When we have a lurking danger, or serious illness we want to save ourselves bycling to the idea of God. It is a false belief or concept, based on a false belief of an existing self.

The Buddhist teaching though one calls it a philosophy is not a " half way" knowledge. You either accept it wholly and follow it not to understand the Buddhist teachings as part of ones knowledge, but realise to see whether the Buddhist teachings have a way out of false concepts, and see reality. That is how one can get rid of Clinging to a concept of God according to the teachings of the Buddha.

With metta,
Charles
__________________________________________

--- In Triplegem@yahoogroups.com, Ryan Brawn wrote:
>
>
> hello group,
>
>
>
> Ok forgive me because I am very new to this whole thing. But Once you see the clinging, attachment and how it leads to suffering how do you stop! I mean for instance. I find that sometimes at night I start clinging and hoping for a God. A God to be there and a heaven. I get super nerovous, and have bad anxiety. I also have a massive fear of death. Which I would say between these two things I am clearly clinging to a God and mostly to life. To God because I want there to be a life after this one! Anyway what I am getting at here is this, among many other things I have started to see what I am clinging to, the only question I have is how do you stop clinging. Maybe It is just this knowledge, maybe thats all I need, maybe this is enough just for me to know.? I don't know but I am just not sure. Is the eightfold path the steps to take to free yourself from each attachment, or is it more broad you follow these to free yourself from all things. I guess what I am getting at here is I get the whole thing I am just not sure how to apply what I am learning. One person I was listening to was saying what you want in your life is what you focus on, so if you want peace focus on peace, love focus on love, but if you want peace love and letting go is this what you focus on? but what if you want full enlightement? Everything buddah teaches where do you start and how (My biggest question is how do you APPLY IT?)
>
> Thanks for your patience with me,
>
> Happy Living to you all
>
> Ryan

Vipassana Meditation

The following was submitted to Triple Gem on 20 December,2003

Dear Dhamma Friends,

There is enough references in Suttas to vipassana meditation though
the word Vipassana may not have been used. Sama.n.naphala sutta is
one instance. The texts on meditation should be taken as
references, in practice the meditation experience does not follow
the texts. Different meditators may arrive at different stages of
meditation in different ways but the end result will be the same.

Commentaries are important to understand the Suttas, better. The
early commentaries on the Tripitaka had been made in Sinhala. Some
of the early commentators may have been Arahats. Venerable
Buddhaghosa translated these Sinhala commentaries in to Pali and
collected them in to the Visuddhimagga. There was a previous
collection of such commentaries made by a Venerable Arahat Upatissa
known as Vimukthi Magga, the Original of his writings were lost and
a Chinese translation of it was found and its English translation
is now available. We cannot belittle the importance of these
commentaries. They give an insight in to the Suttas made in Pali.
Pali as a language went out of use, and the commentaries were a
means of keeping it alive. The words, or phrases which were not
clear in discourses (suttas) were clarified in commentaries.

Vipassana literally means " seeing differently or variously".
It is a term that has been used by the commentators to denote the
intuitive understanding of the truth of impermanence (anicca)
unsatisfactoriness (dukkha) and no-self (anatma).

The meditator in Samatha meditation finds mental calm and
tranquillity. Thereafter, he turns the mind to analysis of Dhamma
as mentality (nama) and materiality (rupa) and cause (hetu) and
effect(phala), following the four foundations of mindfulness (i)
contemplation of the body (kayanupassana) (ii) contemplation of
feelings (vedananupassana) (iii) contemplation of thoughts
(cittanupassana) and (iv) contemplation of mind objects
(dhammanupassana). The "secret" of breaking away the fetters of
samsara and attaining Nibbana is found in the insight (vipassana)
meditation.

Meditation objects are a means to concentrate the mind. There are as
many as 40 different objects described in the Visuddhimagga, which
had been used by the Indian sages before the Buddha. Meditation on
the `rise and fall' of the abdomen also called the Burmese
satipattahna method, was a recent finding by a well known Burmese
monk, Venerable U.Narada, also known as Jetavan or Mingun in Burma.
It was popularised by Venerable Sayadaw Mahashi (U Sobhana thero).
These are great teachers, who may have attained stream entry ( if
they were not Arahats) and we should not be critical of their
methods. Each meditatator is free to use what ever object which is
convenient to him . When we meditate we should not be concerned
about others, as that would be a deterrent for our own progress in
meditation. A teacher would instruct his pupil to maintain silence
avoiding unnecessary talk, and not look at other
meditators, "minding one's own business" when meditating.

Attaining absorptions in Samatha meditation is made to seem
difficult, and in certain Centres in Asia accepting foreign
meditators, Jhana absorptions are not even mentioned. In a proper
monastic environment a diligent meditator with unvavering confidence
(saddha) (without falling into the trap of trying to "balance saddha
with wisdom)in Buddha, Dhamma and Sangha may certainly attain
Jhana absorptions. Some attain them quickly while others may take
time.

It is good to study the Suttas and if possible the Abhidhamma, if
one is intellectually "bent", to see the beauty of the discourses
and the profoundness of the teaching. But when it comes to
meditation one is on ones own, with the knowledge of the teaching
left far behind.

D.T.Suziki, a well known writer on Zen Buddhism says , to look for
gold one should know what gold is, like wise when meditating one
should know what meditation is about, therefore learning of the
teachings to that extent may be useful. Even without it, meditating
with proper instructions, one will soon understand Dhamma through
experience, even if the meditator may not be able to explain it in
proper"terms" and " phrases"

May all be happy and well,

with metta
Hasituppada.
______________________

Sensing dhamma as they really are

Dear Ken,
I tried answering those points you raised as best as I can:
___________________________________________________________________

Ken:

Hi Hasitpudda

If concentration develop wisdom, then people who attend tennis show
will have been enlighted because they are very concentrated on the
show ;-).
____________________________________________________________________
Hasituppada:

This needs no answer as it is irrelevant to a Dhamma discussion and
simplistic.
_____________________________________________________________________
Ken:

Concentration does not develop wisdom, please remember
Buddha learnt concentration up to the 8th jhanas from two well known
teachers at his time before he was a Buddha and he found that it does
not lead to deathless. During his nite of awakening, Buddha realise
Dependent Origination, he does not realise concentration because he
already know concentration. Concentration is a mean but not the key
itself. When one look at Great Forty Sutta, Right view is the
forerunner and not right concentration. Only with right view, then
concentration is of benefit, what is right view, right view is the
direct knowledge of the 4NT which only can be attained when one is
enlighted.
__________________________________________________________________

Hasituppada:

Did I say concentration develops wisdom, then I am wrong. I am
sorry. I should have said Meditation develops wisdom. The
meditation has two aspects, first the concentration and the second
the insight. It is this latter meditation that develops wisdom-which
is the begining of the understanding of the impermanence,
unsatisfactoryness and, no-self.
__________________________________________________________________
Ken:

When pple say to me that dhamma can be a deterent to practise then I
dont know why at that time during Buddha preaching, there are Ven
Sariputta who still listen to him. Then there are those who are
still stream entrant still listen to him.
_______________________________________________________________
Hasituppada:

Buddha's time was different, his person itself may have inspired
attention and immense saddha. Buddha's Chief Disciples acted in
place of Buddha in his absence to teach and make discourses,
therefore it is natural that Venerable Sariputta listened to
Buddha's Discourses. And do not forget they were Arahats.
____________________________________________________________________
Ken:

I dont think it is a deterent, it is only a deterent because one does not know dhamma
precisely then it becomes a deterent.
_________________________________________________________________
Hasituppada:

I think I said learning Dhamma too much could be a deterent to
meditation. I stand by it.
__________________________________________________________________
Ken:

You are wrong to compare Ven
Ananda to the rest of Venerables, each has different capacities.
Some become stream entrant just by four stanzas, some do not even
smell stream entrant learn their whole life.
________________________________________________________________
Hasituppada:

I brought Venerable Ananda in to show that knowledge of Dhamma alone
is no guarantee for acquiring wisdom, with which you see the three
lakkhana. He was afterall the Treasurer of Buddha Dhamma. When
Buddha was alive it was quite different.....
____________________________________________________________________
Ken:

When again, you said that study is only gathering knowledge, did you
read the suttas correctly, when one has faith, one lend ear, when one
lend ear, one listen to the dhamma.... then zeal arouse, ... then
effort arouse... then insight. That is the power of listening, dont
undermine its significance because without it where is the basis of
zeal to meditate in the first place.
______________________________________________________________
Hasituppada:

I said it is alright to read and study Dhamma and listen to Dhamma
but all that knowledge is better left outside the Kuti where you
meditate.

I wander whether you have noticed during your meditation sessions,
how what you had been reading, recurrently keep "popping up" in
your mind as "thoughts". Sometimes it is impossible to bring the
mind to a one pointed concentration of these "disturbing"thoughts.

That is where the reading is a deterrent.
_________________________________________________________________
Ken:

Meditate is a mean but not the
key, if not during Buddha time, there will have been thousand of
Brahims become enlighted likewise for the jhanas teachers of Buddha
before he was a Buddha
_____________________________________________________________________
Hasituppada:

You know as well as I do that the Brahmins had other objectives in
meditation and the Buddha another. Brahaminism and Jhana do not aim
at enlightenment.

Meditation is the one and only way to Nibbana (Ekayano Maggo)

Dear Ken, I have nothing against your learning Dhamma on the other
hand I admire and respect you. Please continue. It has its
benefits, and understanding Dhamma is a great priviledge that we
have.

I was thinking interms of Meditation for seeking freedom from the
bonds of Samsara. We are both followers of the Buddha's teachings. I
consider it my good kamma to have come accross a group composed of
persons like you who are devoted to Dhamma. I am sure we had
crossed our paths before in Samsara. If not how is it that we are
discussing Dhamm together, even with our different ways of its
acceptance.

In Maha Mangala Sutta it is said "Asevanaca Balana.n,Panditana.nca
Sevana" It is a blessing not to keep the company of fools, and it is
a blessing to keep the company of the wise.

May you be happy, Ken,
with metta,
Hasituppada.
Re: Sensing dhamma as they really are ( 12 )

Dear Hasituppada,

Thanks for your expounding dhamma matter. You exactly sense the
dhamma. All you said are right if I did not miss anything unnoticed.
Most people confuse because of concept and conceptualisation as you
revealed in your example of constructing ideas to build up the
missing part to figure out the whole picture which actually is just a
mixture of pannatta.

Thanks again for your discussion.

Htoo Naing


Dear Htoot Naing and Carl,

I think there is more to what Carl asks. It is not a beginer's
question really, it provokes thought, doesn't it ?
***********

At that time befor the smell object has been smelled by the nose,
and befor ghanavinnana citta has arisen,
_______________________________________________________________
My thinking:

There is nothing because the smell is still not an object which has
come within reach of the meditator's, nose (ghanaayatana).
________________________________________________________________

At that time before the smell object has been experienced and is
only in the breeze, not yet impinging on the nose-sense-base,
___________________________________________________________________

My thinking:

If the smell is still not impinging on the nose there is still
nothing because the smell has still not become an object of
meditation for the meditator. He is still unaware of it.

____________________________________________________________________

At that time before, How can the smell-object be known? What
would it be known as, and who would know it?

__________________________________________________________________
My thinking:

It will not be known. The Meditor will not be aware of the smell
untill it impinges on his ghandayatana. He will not be aware of
the smell-object,because it has still not become his smell-object.
It is only when the smell in th breeze touches (passa cetasika) the
nose -gahanaayatana, that a consciousness will arise signalling
the meditator the presence of something in the breeze. But the
meditator will still not know what it is. If the meditator's mind
continues to be aware of this "something" a feeling (vedana
cetasika) of pleasantness or unpleasentness will(may)arise. If the
meditor's mind maintains his attention perception (sanna cetasika)
arises, and it is only then the "mind" will recognize the smell as
the smell of a Jasmine flower. (the word "meditor" in the paragraph
should be recognized as the mind(mano))

But in the case of a person ( leaving out the meditator)who has
seen say the Jasmin flower, will see only the part that is visible.
When the image reaches perception (sanna cetasika) the person
seeing the flower, will recognises it as a Jasmine flower and will
add the missing qualities of it, the colour, softness or hardness
of the petal, and the smell and so on.
________________________________________________________________
Thank you for helping me with my beginers questions.

________________________________________________________________

Isn't it so ?

with metta,
Hasituppada
_____________________________________________________________________


Carl: Question:

At that time befor the smell object has been smelled by the
nose, and befor ghanavinnana citta has arisen,

At that time befor the smell object has been experienced and is
only in the breeze, not yet impinging on the nose-sense-base,

At that time befor, How can the smell-object be known? What
would it be known as, and who would know it?

Thank you for helping me with my beginers questions.

Carl
------------------------------------------------------------------


Dear Carl,

Thanks for your question and interest. May I re-state your
questions as follow?

1. At the time... How can the smell-object be known?

Answer: Your introductory part of questions are long and
confusing.
If I have to answer only 'How can the smell-object be known?', I
would say ,' By attention when there are conditions for smell-
consciousness or ghanavinnana such as gandha or smell,
ghanapasada or nose, and air '.

2. 'What would it be known as?

Answer: It would be known as 'Ghanavinnana' and at that single
moment there will be just ghanavinnana. You will not know it as jesmine.

3. 'Who would know it?'

Answer: No one knows.

With Unlimited Metta,

Htoo Naing

Sensing dhamma as they really are

Dear Hasituppada,

I appreciate what you are saying here. I understood your post on
thoughts as mind-objects was about experience, not intellectual
learning or reasoning. Because you wrote in response to my problems
with thoughts in meditation, I was ready to hear what you had to
say. This turned out very fruitful for me- I heard your meaning and
experienced it for myself (just a little bit, but enough to realize
the importance of it.) Your language was well-suited to helping me
and there was no confusion about it for me. It can be nice to go
back and express things in correct Abhidhamma language, but that has
nothing to do with the help you gave me. I hope you will continue to
share your experiences like this. If I have an intellectual question
about the Dhamma there are many people who can help me answer it. To
me that is "good Dhamma." But there are not many people like
yourself who have penetrated the Dhamma in experience and who will
share it to help others get there too. To me that is "best Dhamma."


With Metta,

Toby

Sensing dhamma as they really are

It is good to understand every aspect of thoughts and nama and
rupa. I read often Nina's writings which are a store house of
information. All that I know of Abhidhamma is what I have gathered
from Nina's writings. I do not STUDY Visuddhimagga and all suttas
in details.

For my purpose of meditation intellectualisation of Dhamma is
inessenstial. Meditation develops wisdom and the dhamma will be
REALISED rather than understood.

If the Mind is a sense door what does it sense ? For me it senses
thoughts that is all that is to it.

with metta,
Hasituppada

Sensing dhamma as they really are

When you meditate just be aware of a thought arising in the mind.
No need to see whether it is Olarika, Sukhuma and what not. Pasada
rupas do not experience any thing, it is through this door that the
citta experiences an object. But it is not relevant in meditation.
Learning and studying Dhamma is gathering knowledge. The knowledge
of Dhamma does not give you wisdom. Wisdom comes through Bhavana.

Any one without any knowledge of Buddha Dhamma following diligently
the instructions of a good meditation teacher in a monastic
environment may attain stream entry in this very life.

Knowledge of Dhamma is necessary to an extent, but beyond that it
may be a deterrent. That is why teachers instruct, that when you
are preparing to go to a retreat you should lock up your books one
week before the retreat. You must go to meditate with a " don't
know" mind , is a common saying among meditators.

If the knowledge of Dhamma is imperative to acquire wisdom,
Venerable Ananda would not have had to wait three months after the
parinibbana of the Buddha to become an Arahat.

Venerable Potthila was a very learned monk, he was teaching Dhamma
to five hundred Bikkhus. But he was a little proud of his great
learning and the knowledge of Dhamma, and would not meditate.
Whenever, the Lord Buddha met Venerable Potthila he called him,
tuccha Potthila, meaning useless Pottila, as he was neglecting to
meditate.

Once when Venerable Potthila was in a monastery with 30 monks who
were all Arahats, he thought, that he should meditate, and went to
the senior monk and asked him to give him instructions to meditate.
The Senior monk directed him to the next, and he to the next until
Venerable Potthila was directed to the last monk who was a
samanera of seven or ten years. Venerable Pottila, then made
respects to the young monk and asked him to instruct him to
meditate. The young Arahat told him venerable Sir, I am only a
Samanera, do you still want take instructions from me. Venerable
Potthila said yes and the Samanera gave him instructions following
which he attained the State of an Arahat.

Therefore, learn and study Dhamma, listen to Dhamma, but when you go
to meditate leave that knowledge outside the kuty( hut) where you
are going to meditate. Sit and "watch" the mind, there is no
person meditating, but just "a five aggregates"( Pancaskhandha).

With metta,
Hasituppada.
_______________________________