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These classes have now ended and may be continued later in the year.

Thursday Advanced Class on “Purification Practice in the Buddha-Dhamma”
With Bhantee Dr. D. Upananda
Session #5: Ñānadassana-visuddhi

March 27th 2025 - Final

Ñāṇadassana-Visuddhi (Purification by Knowledge and Vision)

— The Culmination of the Seven Stages of Purification —

1. Introduction to the Seven Stages of Purification

The framework of the seven purifications (satta visuddhiyo) comes from the Rathavinīta Sutta (MN 24), where the arahant Sāriputta describes the gradual training of a practitioner who, like a traveler changing chariots at different relay stations, moves from one level of purification to the next, ultimately arriving at Nibbāna.

These purifications serve as a progressive path of spiritual development in Theravāda Buddhism. The final stage, Ñāṇadassana-visuddhi, is the complete and direct realization of ultimate truth, marking full enlightenment.

2. Meaning of Ñāṇadassana-Visuddhi

• Ñāṇa = Knowledge
• Dassana = Vision
• Visuddhi = Purity or purification

This stage represents the purification of one’s understanding through direct experiential knowledge and vision of reality as it truly is. This is not conceptual knowledge, but a penetrative, non-dual seeing of the truth — a seeing that transforms.

At this point, the mind is no longer developing insight (vipassanā) into phenomena, but has transitioned into a supramundane (lokuttara) realization that penetrates Nibbāna directly.

3. How Ñāṇadassana-Visuddhi Arises

To understand this stage fully, we must see it as a result of the earlier six purifications, especially the sixth one: Paṭipadā-ñāṇadassana-visuddhi (Purification by Knowledge and Vision of the Path-Progress). That stage includes the progress of insight (vipassanā ñāṇas), culminating in Anuloma-ñāṇa (conformity knowledge), which aligns the mind with the Four Noble Truths.

Immediately following Anuloma-ñāṇa, the mind experiences:

• Gotrabhū-ñāṇa – The moment of change-of-lineage, crossing from the mundane to the supramundane.
• Magga-ñāṇa – The path knowledge that realizes Nibbāna and cuts through defilements.
• Phala-ñāṇa – The fruition knowledge that experiences the peaceful release of Nibbāna.

This entire sequence constitutes Ñāṇadassana-visuddhi.

4. Ñāṇadassana as Supramundane Insight

At this stage, the meditator’s mind:

• Directly perceives the Four Noble Truths, not through reasoning or analysis, but through penetrative insight:
• The truth of suffering (dukkha)
• The origin of suffering (samudaya)
• The cessation of suffering (nirodha)
• The path leading to the cessation (magga)
• Completely eradicates certain defilements (kilesas) based on the stage of realization:
• Stream-enterer (sotāpanna) eradicates identity view, doubt, and clinging to rites and rituals.
• Once-returner (sakadāgāmi) weakens sensual desire and ill will.
• Non-returner (anāgāmi) eradicates sensual desire and ill will entirely.
• Arahant uproots all remaining defilements, including conceit, restlessness, and ignorance.
• Attains Nibbāna — not as a state or place, but as the unconditioned, deathless reality, the cessation of all formations (saṅkhāras).

5. Distinctive Features of Ñāṇadassana-visuddhi

• It is irreversible: Once this purification is attained, one cannot fall back to ignorance or worldly bondage.
• It is non-conceptual: The knowledge and vision here are beyond thoughts, beyond fabrication, and beyond duality.
• It is transformative: It marks the end of rebirth (saṃsāra) for the arahant. The mind is utterly freed.
• It is complete: Unlike the previous insight knowledges which still operate within conditioned phenomena, Ñāṇadassana-visuddhi directly knows the unconditioned reality (asaṅkhata dhātu).

6. Pali Canonical Foundations

While the term Ñāṇadassana-visuddhi is not elaborated in detail in the suttas as it is in the Visuddhimagga, its experience and implications are clearly illustrated in many suttas where a disciple "sees with wisdom" and declares:

“Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.”
— This classic declaration of arahantship is a hallmark of Ñāṇadassana-visuddhi.

Additionally, the Rathavinīta Sutta (MN 24) concludes the progression of purifications with “purification by knowledge and vision” as the final chariot that brings the practitioner to the goal of Nibbāna.

7. Summary

Ñāṇadassana-visuddhi is the final and highest purification on the Buddhist path. It is:

• The direct realization of Nibbāna
• The eradication of defilements appropriate to one’s level of awakening
• The full comprehension of the Four Noble Truths
• The moment of supramundane insight (lokuttara-ñāṇa) that ends the cycle of suffering and rebirth

It is not developed in the same way as the earlier insight knowledges, but is rather attained suddenly through a profound breakthrough — the culmination of all prior practice and purification.

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Thursday Advanced Class on “Purification Practice in the Buddha-Dhamma”

With Bhantee Dr. D. Upananda

Session #4: Maggā’magga-ñānadassana-visiddhi and Patipadā-ñānadassana-visuddhi

March 20th 2025

 

 Maggā’magga-ñāṇadassana-visuddhi – Knowing What is and Isn’t the Path

This stage addresses discerning what mental and physical phenomena are conducive to the path versus what are distractions or hindrances.

• In the Pali Canon: This purification aligns with the early stages of insight meditation (vipassanā). The meditator begins to see phenomena arising and passing away but may initially mistake certain experiences as signs of enlightenment. For example, in the Mahāsatipaṭṭhāna Sutta (DN 22) and Satipaṭṭhāna Sutta (MN 10), meditators are guided to observe bodily sensations, feelings, mind, and mental objects without attachment or misinterpretation.
• In the Visuddhimagga (Chapter 20): Venerable Buddhaghosa explains that meditators may encounter phenomena like lights, joy, tranquility, or strong concentration. While these experiences can be positive, mistaking them for true insight is the key error. Discerning the difference between genuine insight and mere mental states ensures the meditator stays on the correct path.

Cultivating mindfulness (sati) and clear comprehension (sampajañña) to distinguish between insight and delusion is a must on this stage.

 

Paṭipadāñāṇadassana-visuddhi – Progressing Through Insight Stages

This purification focuses on advancing through the successive insight knowledges (vipassanā-ñāṇa) toward liberation.

• In the Pali Canon: The Pañcanga Sutta (AN 5.28) and Upanisa Sutta (SN 12.23) emphasize sequential progress through factors like mindfulness, investigation, and energy. The meditator gradually experiences insight knowledges such as the rise and fall of phenomena (udayabbaya-ñāṇa), dissolution (bhaṅga-ñāṇa), and ultimately, the knowledge of equanimity toward formations (saṅkhārupekkhā-ñāṇa).
• In the Visuddhimagga (Chapter 21): Venerable Buddhaghosa details each insight stage, mapping them carefully. This stage demands perseverance and resilience as meditators face periods of doubt, restlessness, and subtle attachments before arriving at profound equanimity and wisdom.

Developing unwavering mindfulness combined with detachment and insight into impermanence, suffering, and non-self is a must on this stage.

 

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Thursday Advanced Class on “Purification Practice in the Buddha-Dhamma”

With Bhantee Dr. D. Upananda

Session #3: Ditthi-Visuddhi and Kankhā-Vitarana-Visuddhi

                                                                          March 12th 2025           

Diṭṭhi Visuddhi (Purification of View) is a crucial stage in the path to liberation in Theravāda Buddhism. According to the Pāli suttas, it refers to the purification of one’s understanding by abandoning wrong views and establishing right view. This stage is directly linked to comprehending the true nature of reality — particularly in terms of nāma-rūpa pariccheda ñāṇa (the knowledge that discerns mentality and materiality) and paccaya-pariggaha ñāṇa (the knowledge that discerns conditionality).

Diṭṭhi Visuddhi in Detail

In the Visuddhimagga (Path of Purification), Diṭṭhi Visuddhi is identified as the third stage of purification on the sevenfold path to Nibbāna. It arises after the purification of virtue (sīla visuddhi) and purification of mind (citta visuddhi).

At this stage, one discerns the distinction between:

• Nāma (mentality) — which includes feeling (vedanā), perception (saññā), mental formations (saṅkhārā), and consciousness (viññāṇa).
• Rūpa (materiality) — which includes the four great elements (mahābhūta) and their derived forms (upādāya rūpa).

By clearly seeing this distinction and understanding their conditionality, one eliminates the false perception of a permanent self or soul.

Sammā Diṭṭhi (Right View) vs. Micchā Diṭṭhi (Wrong View)

The difference between these two lies in their alignment with truth and the Dhamma:

Aspect	Sammā Diṭṭhi (Right View)	Micchā Diṭṭhi (Wrong View)
Nature	Aligns with reality; rooted in wisdom (paññā)	Distorts reality; rooted in delusion (moha)
Core Beliefs	Embraces kamma, rebirth, and the Four Noble Truths	Denies kamma, rebirth, or clings to eternalist or annihilationist views
Result	Leads to wholesome actions and liberation	Leads to unwholesome actions and continued suffering
Examples	Understanding impermanence (anicca), suffering (dukkha), and non-self (anattā)	Believing in a permanent self, or rejecting moral responsibility

Key Sutta References

• Sammādiṭṭhi Sutta (MN 9): Offers a detailed explanation of Right View, emphasizing the understanding of wholesome and unwholesome actions, their causes, and their results.
• Brahmajāla Sutta (DN 1): Describes 62 forms of wrong views, categorizing them into eternalist, annihilationist, and other speculative beliefs.
• Mahāsatipaṭṭhāna Sutta (DN 22): Highlights the role of mindfulness in cultivating Right View by observing the true nature of body, feelings, mind, and Dhamma.

Significance of Diṭṭhi Visuddhi

Purification of view is pivotal because without discarding wrong views, further insights into the Three Characteristics (tilakkhaṇa) and the arising of wisdom (vipassanā paññā) cannot fully mature. Establishing Right View creates a stable foundation for deeper meditative insights and ultimately leads to liberation.

Kankhā-Vitarana-Visuddhi (Purification through Overcoming Doubts)

In the context of Theravāda Buddhism, kankhā-vitarana-visuddhi refers to the stage of purification that is attained by overcoming doubt through clear understanding and confidence in the Dhamma. This purification is essential for progressing on the path to liberation and is often associated with the development of wisdom (paññā).

Understanding 'Kankhā' and 'Vicikicchā'

• Kankhā refers to ordinary doubt or uncertainty. It can be a natural hesitation or questioning that arises in day-to-day life or early stages of Dhamma inquiry. Kankhā is not always unwholesome; it may indicate a healthy curiosity or the need for clarity.
• Vicikicchā, however, is a specific type of doubt identified as one of the five hindrances (pañca-nīvaraṇa) and one of the ten fetters (saṁyojana). It represents a deeper, obstructive form of doubt that paralyzes progress in meditation and spiritual practice. Vicikicchā involves persistent indecision about the Buddha, Dhamma, and Saṅgha, as well as uncertainty regarding the path to liberation.

The Eightfold Doubts (Aṭṭha-vicikicchā)

According to the Pali Suttas, vicikicchā manifests in eight specific areas of doubt:

1. Doubt about the Buddha — Uncertainty regarding his enlightenment, qualities, or role as the teacher.
2. Doubt about the Dhamma — Skepticism about the truth or efficacy of the Buddha's teachings.
3. Doubt about the Saṅgha — Uncertainty regarding the spiritual attainments and authenticity of the monastic community.
4. Doubt about the Training (Sikkhā) — Hesitation regarding the moral, mental, and wisdom-based training in the path.
5. Doubt about the Past — Uncertainty about the causes and conditions that shaped previous experiences and existences.
6. Doubt about the Future — Uncertainty about what will happen after death or the consequences of one's actions.
7. Doubt about Both Past and Future — Uncertainty about the continuity of cause and effect across time.
8. Doubt about Dependent Origination (Paṭicca Samuppāda) — Confusion regarding the principle of conditional causation and the nature of phenomena.

Overcoming Vicikicchā (Doubt)

Purification through overcoming doubt is achieved by gaining insight into the nature of reality through investigation and understanding. This process typically unfolds through:

• Listening to the Dhamma (Suta)
• Reflecting on the Dhamma (Cintā)
• Developing direct experiential insight (Bhāvanā)

In the Visuddhimagga, it is emphasized that kankhā-vitarana-visuddhi arises when the practitioner gains clear understanding of nāma-rūpa pariccheda ñāṇa (the knowledge of distinguishing mentality and materiality) and paccaya-pariggaha ñāṇa (the knowledge of dependent origination and causality).

By dispelling doubt through clear comprehension of cause and effect, the practitioner’s mind becomes steady, paving the way for deeper insight and ultimately the realization of nibbāna.

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Thursday Advanced Class on
“Purification Practice in the Buddha-Dhamma”

With Bhantee Dr. D. Upananda

Session #2: Sīla-Visuddhi and Citta-Visuddhi

March 06th 2025

1. Sīla Visuddhi (Moral Purification)

Sīla visuddhi, or moral purification, is the foundation of the Buddhist path to liberation. It is the first of the seven stages of purification (satta-visuddhi) outlined in the Visuddhimagga and is central to the Noble Eightfold Path (ariya aṭṭhaṅgika magga). In the Pāli Canon, several suttas emphasize the role of sīla visuddhi in leading to mental purification (citta visuddhi), insight (paññā visuddhi), and ultimately, Nibbāna.

1. Sīla in the Context of Sīla Visuddhi

In the Pāli suttas, sīla (virtue) is often classified into different levels:

1. Basic Morality (Pañca-sīla) – the five precepts for lay followers.
2. Higher Morality (Aṭṭha-sīla, Dasa-sīla) – eight and ten precepts for novices and laypeople observing on speial occasions such as full moon.
3. Monastic Discipline (Pātimokkha-sīla) – the Vinaya rules for monks and nuns.

Sīla visuddhi refers to the purification of moral conduct, meaning the perfect observance of precepts without transgressions in body, speech, or livelihood.

1. Key Sutta References on Sīla Visuddhi

 Mahāsatipaṭṭhāna Sutta (DN 22) & Satipaṭṭhāna Sutta (MN 10)

This sutta emphasizes morality as a prerequisite for developing mindfulness and insight. The Buddha states that a person should first be purified in conduct before practicing the Four Foundations of Mindfulness (satipaṭṭhāna), showing that sīla visuddhi leads to citta visuddhi (purification of mind).

Sāmaññaphala Sutta (DN 2)

The Buddha explains to King Ajātasattu that the first visible fruit of renunciation is sīla visuddhi. A monk who enters the path first purifies their conduct by following monastic precepts. This purity of conduct allows for the development of concentration (samādhi) and wisdom (paññā).

 Cūḷahatthipadopama Sutta (MN 27)

The simile of the elephant’s footprint describes the gradual training of a monk. The first step in this training is the purification of virtue, where the practitioner restrains their bodily and verbal actions, reflecting sīla visuddhi as the basis for higher training.

Aṅguttara Nikāya (AN 10.1) – Dasuttara Sutta

This sutta outlines ten progressive stages of the path. It states that purification of virtue (sīla visuddhi) leads to freedom from remorse (avippaṭisāra), which in turn leads to joy, concentration, and wisdom.

 

1. The Role of Sīla Visuddhi in the Path to Liberation

According to the Visuddhimagga, sīla visuddhi consists of:

1. Pātimokkha-saṁvara-sīla – Restraint according to the precepts.
2. Indriya-saṁvara-sīla – Sense-restraint.
3. Ājīva-pārisuddhi-sīla – Purity of livelihood.
4. Paccaya-sannissita-sīla – Proper use of requisites.

The Pāli suttas confirm that sīla visuddhi is not just ethical conduct but a means to mental purification and insight. It prevents remorse (kukkucca), cultivates inner peace, and supports deep concentration (samādhi), which is necessary for wisdom (paññā).

2. Citta-Visuddhi (Mental Purification)

Several Pāli suttas discuss the purification of the mind in the context of meditation and the abandonment of mental hindrances (nīvaraṇa). Some key references include:

a.       The Importance of Overcoming Hindrances (Nīvaraṇa)

The Buddha frequently emphasized the necessity of removing the five hindrances—sensual desire (kāmacchanda), ill will (vyāpāda), sloth and torpor (thīna-middha), restlessness and worry (uddhacca-kukkucca), and doubt (vicikicchā)—to attain mental purity.

• AN 3.100 (Vijjābhāgiya Sutta): The Buddha states that mental hindrances prevent true knowledge and wisdom from arising, much like water disturbed by wind cannot reflect an image clearly. Overcoming these hindrances is essential for developing a purified mind.
• SN 46.40 (Paṁsu-Dhovaka Sutta, The Dirt-Washer): The Buddha compares purifying the mind to a goldsmith refining gold—removing gross impurities first, then subtle ones, leading to a purified and pliable mind.

b.       Jhāna and Purification of Mind

Citta-Visuddhi is often associated with samādhi (concentration) and the attainment of jhānas (meditative absorptions), which lead to deeper purification.

• MN 7 (Vatthūpama Sutta, The Simile of the Cloth): The Buddha compares an impure mind to a dirty cloth. Just as a soiled cloth must be cleaned before being dyed, the mind must be purified of defilements before wisdom can develop.
• AN 4.194 (Samādhi Sutta): The Buddha teaches that right concentration (sammā samādhi) leads to the purification of mind, which in turn leads to knowledge and vision.
• DN 2 (Sāmaññaphala Sutta): This discourse describes how a meditator, having purified the mind through concentration, enters the four jhānas, experiencing increasing levels of mental purity, happiness, and equanimity.

c.      Citta-Visuddhi as a Prerequisite for Wisdom

• MN 39 (Mahā-Assapura Sutta): The Buddha explains that a monk who has attained purified mind through concentration is ready to develop higher insight (vipassanā), which leads to wisdom and liberation.
• SN 35.204 (Dutiya-Chiggaḷayuga Sutta): The Buddha states that a defiled mind is weak, while a purified mind is strong and capable of deep insight into the nature of reality.

 

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Thursday Advanced Class on “Purification Practice in the Buddha-Dhamma”

With Bhantee Dr. D. Upananda

Session #1: Introduction and the Seven Stages of Purification

February 27th 2025

Introduction:

Buddha’s teaching, known as the Dhamma, totally rejects the idea of creation, and is solely based on his teaching of Cause-and-Effect (hetu-phala). Salvation, known as Nibbāna, is a personal choice. The following verse explains it.

"Attanā’va kataṃ pāpaṃ, attanā saṃkilissati;
Attanā akataṃ pāpaṃ, attanā’va visujjhati.
Suddhi asuddhi paccattaṃ, nāñño aññaṃ visodhaye." (Dhammapada Verse #165: Atta Vagga)

"By oneself is evil done, by oneself is one defiled.
By oneself is evil left undone, by oneself is one purified.
Purity and impurity are personal matters—
No one can purify another."

Furthermore, any Sammā-Sambuddha appearing in the world from time to time brings the same message, which is the “message of purification.” The message is contained in the following Dhammapada verse (#183: Appamāda Vagga)

"Sabbapāpassa akaraṇaṃ,
kusalassūpasampadā;
sacittapariyodapanaṃ,
etaṃ buddhāna sāsanaṃ."

"Not doing any evil,
Cultivating wholesome deeds,
Purifying one's mind—
This is the teaching of the Buddhas."

Pariyodapana (nt.) & ā (f.) [fr. pariyodapeti], cleansing, purification

A i.207 (cittassa); Dh 183 (=vodāpana DhA iii.237);

Nett 44. In BSk. distorted to paryādapana MVastu iii.12
(=Dh 183).

Pariyodapita [pp. of pariyodapeti] cleansed, purified Nett 44 (cittaṁ).

Pariyodapeti [pari+odapeti, of Caus. of dā to clean] to cleanse,

purify M i.25; Dh 88 (=vodapeti parisodheti) DhA ii.162; Nett

44; ThA

Pariyodapana is the purification process that involves prevention (akarana) and cultivation (upasampadā).

The Seven Stages of Purifications

1. Sīla-visuddhi – Moral purification
2. Citta-visuddhi – Mental purification (concentration)
3. Diṭṭhi-visuddhi – Purification of view
4. Kaṅkhāvitaraṇa-visuddhi – Overcoming doubt
5. Magga-maggañāṇadassana-visuddhi – Knowing what is and isn't the path
6. Paṭipadāñāṇadassana-visuddhi – Progressing through insight stages
7. Ñāṇadassana-visuddhi – Final enlightenment

 

 

 

 

 

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Handout for week 5, 18 Sept 2022

LBV ADVANCED BUDDHISM SERIES

2022 Thursday Series: Aug. 18 – Sep. 29: 7.00 PM-8.30 PM

Instructor: Bhantee Upananda

Theme: MISSTEPS OF PERCEPTION

Session 5: September 15, 2022

Missteps due to wishful thinking

• The Saccavibhanga Sutra of the Majjhima Nikāya encourages us to avoid missteps that we take due to wishful thinking (na icchāya patthabbam) in the following situations in life:

1. jāti (birth), jarā (aging), vyādhi (illness), marana (death), sōka (sorrow), paridēva (lamentation), dukkha (bodily pain), dōmanassa (mental pain), upāyāsa (distress)

• The Arañña Sutra of the Samyutta Nikāya encourages us for self-acceptance by living in the present. Advice thereof is described in the following manner:

“The wise do not sorrow over the past. Nor do they hanker for the future. They maintain themselves with what is present. Their complexion, therefore, is serene.”[1]

“Through hankering for the future, through sorrowing over the past, the unwise dry up and wither away like a green reed cut down.”[2]

• In the Bodhirājakumāra Sutra of the Majjhima Nikāya, Buddha warns Prince Bodhiraja against the latter’s belief that pleasure is to be gained through pain. Buddha explains how his practice showed Him the fallacy of that belief. Pain is negative and blocks us from progressing.

[1] Atītam nā’nusōcanti – nappajappanti nā’gatam

Paccuppannēna yāpenti – tēna vannō pasīdati.

[2] Anāgatappajappāya – atītā’nānusōcanā

Etēna bālā sussanti – nalō’va raritō luto.

Download handout 5

 

"Wisdom from Sutta Passages"

This is a discussion series on the Pali Cannon.

Medium of Instruction:English
Teacher: Bhante Upananda

Audio Recordings

Session 1-18 January 2024

Session 2 - 25 January 2024
Session 3 - 01 February 2024

Session4 - 08 February 2024
Session 5 - 15 February 2024

Session 6- please access dropbox

https://www.dropbox.com/scl/fi/21a7nza3dfc06iugrtb0m/WISDOM-FROM-SUTRA-PASSAGES-6.m4a?rlkey=0vdtitqkdzmpacpgskjd5layw&dl=0

Session 7

https://www.dropbox.com/scl/fi/mtcvnpghrcyjnivz239kw/WISDOM-FROM-SUTRA-PASSAGES-7..m4a?rlkey=qikvku30nmaq9g3i777e243nr&dl=0

 

                Advanced Buddhism Class

                   Theme: “Unruly Mind”

Participants will study five short sutras that fit the theme. A handout will be provided for each class.

Taught by Bhante Dr. Upananda

Dates: 2024
Sep 12, 19, 26
Oct 3, 10 

Thursdays at 7.30 - 9.00 pm

Delivery method:

Both face-to-face and via Zoom
Venue: London Buddhist Vihara
Medium of instruction: English 

Zoom ID: 6837067147
Passcode: 129668

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Session1:12 September 2024

The Moha Sutta

(Khuddda Nikāya: Itivuttaka Pāli)

Etymology of moha:

Moha [fr. muh, (see muyhati below); Sanskrit. moha & Vedic mogha]

stupidity, dullness of mind, delusion, bewilderment,

infatuation

Muyhati [to get bewildered, to be infatuated, to become dull in one's senses, to be stupefied.)

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

(Vuttaṃ h'etaṃ Bhagavatā vuttam-arahatā ti me sutaṃ)

“Abandon one quality, monks, and I guarantee you non-returning. What is that one quality? Delusion is that one quality, monks. Abandon that, and I guarantee you non-returning.”

(Katamaṃ eka-dhammaṃ? Mohaṃ bhikkhave eka-dhammaṃ pajahatha ahaṃ vo pāṭibhogo Anāgāmitāyā' ti. Etam atthaṃ Bhagavā avoca.)

This is the meaning of what the Blessed One said. So, with regard to this, it was said: (Tatth'etaṃ iti vuccati.)

Beings whose minds are clouded by delusion will be reborn in the plane of misery. But having understood delusion with developed wisdom, those with insight abandon it. By abandoning it, they never return to this world.(Yena mohena mūḷhāse
sattā gacchānti duggatiṃ,
Taṃ mohaṃ sammadaññāya
pajahanti vipassino,
Pahāya na punāyanti
imaṃ lokaṃ kudācanan" ti.)

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

(Ayam pi attho vutto Bhagavatā iti me sutan ti.)

Audio Recording
https://www.dropbox.com/scl/fi/wddha78f2kr2u85j7ic90/2024-Advanced-Class-on-Buddhism.m4a?rlkey=3pjdnnf6qkv20k2dbz4468ot8&e=1&dl=0

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Session2:19 September 2024

The Attādhipateyya Sutta

(Anguttara Nikāya: Tika Nipāta)

This sutta is of prime importance in understanding the Buddha’s teaching on personality development.

Etymology of adhipatteya

From adhipati = [adhi + pati] ruler,

master, ruling over, governing, predominant, sovereign

adhipateyya = sovereignty, governing principle

Etymologies of atta, dhamma and loka are too long to be described here. They will be discussed during session.

Here’s a brief overview:

• Attādhipateyya (Self-awareness as a governing principle): Acting in a way where one makes the self a governing principle, giving primacy to one's own judgment and conscience over other considerations.
• Dhammādhipateyya (cause-and-effect approach as a governing principle): Acting with the Dhamma (teachings of the Buddha) as the governing principle, holding the Dhamma above oneself and others.
• Lokādhipateyya (social norms as a governing principle): Acting under the influence of the world or public opinion, prioritizing worldly concerns or social standing.

In this sutta, the Buddha teaches that an individual should establish the Dhamma as the foremost guiding principle, which leads to the highest benefit and happiness.

Such recommendation is due to the fact that the other two may be bias-oriented.

 Audio Recording

https://www.dropbox.com/scl/fi/eykgves7ke64sca362x7q/2024-Advanced-Class-on-Buddhism-2.m4a?rlkey=cwf7eo7il5q1jsu70njsqtm6w&e=1&dl=0

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Session 3: 26 Sep 2024

The Kalahavivāda Sutta
(Khuddaka Nikāya: Sutta Nipāta)

This sutta is of utmost importance in understanding that a gang-up of unruly minds can easily cause the downfall of an organization or any social unit.

Etymology of kalaha and vivāda:

Kalaha [from kal] quarrel, dispute

Vivāda [from vi+vad] dispute, quarrel, contention

Summary of the Kalahavivāda Sutta

• Title Meaning: "Discourse on Quarrels and Disputes."
• Context: The Buddha addresses a group of ascetics and brahmins who are arguing over doctrinal differences.
• Key Themes:
  • Arises from desires and lust (chanda-rāga).
  • Leads to attachments and possessiveness.
  • Results in conflict and arguments.
  • Understanding the impermanent nature of phenomena reduces attachment.
  • Realization of the selfless nature (anattā) leads to peace.
  • Abandoning desires and ego help us dissolve the basis for disputes.
• Origin of Quarrels: Disputes arise from desires, opinions, and attachments.
• Root Cause: Attachment to ego, beliefs, and sensory pleasures lead to conflicts.
• Process of Conflict:
• Freedom from Conflict:
• Resolution: True peace comes from relinquishing attachment to views, desires, and self-identification.
• Moral Lesson: Peace and harmony arise from non-attachment, mindfulness, and wisdom.

The sutta emphasizes that by understanding the root causes of disputes and practicing detachment and mindfulness, individuals can avoid conflict and achieve inner peace.

Audio Recording

https://www.dropbox.com/scl/fi/p2bx9yxbti3nbu9gklldq/2024-Advanced-Buddhism-Class-3.m4a?rlkey=p0ip18k99c9aaufkv6y8k35k1&e=1&st=1elwsytq&dl=0

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Session 4: 3 Oct 2024

The Parilāha Suttas

1. Tika Nipāta and 2. Pañcaka Nipāta of the Anguttara Nikāya

Etymology:

pariḷāha [from pari+dah > pari+ḍāha of ḍah > pariḍahati.

burning, fever, mental fever that affects both body and mind, fever of passion, consumption, distress,

There is a multitude of parilāha suttas. Here we only focus on two of them.

From the Tika Nipāta:
This Parilāha Sutta presents a teaching where the Buddha discusses three types of parilāha. These forms of affliction are related to the heat or burning caused by certain mental and physical conditions. The sutta uses "burning" as a metaphor for the distress caused by these conditions.

The three forms of suffering outlined in the sutta are:

1. Kāyika parilāha (parilāha of the body):
• This refers to physical suffering or pain caused by bodily conditions. Illness, injury, or external physical discomfort is a key example of this form of suffering.
2. Cetasika parilāha (parilāha of the mind):
• This type of suffering arises from mental discomfort, agitation, or emotional disturbance. Negative states like anger, anxiety, or depression would fall into this category.
3. Saṅkhārika parilāha (parilāha caused by mental fabrications):
• This refers to suffering caused by the mental constructions or fabrications (saṅkhāra), which are habitual patterns or conditioning of the mind. It points to the existential burden and suffering that arises from the mind's tendency to cling to perceptions, thoughts, and emotions.

Top of Form 

Bottom of Form

From the Pañcaka Nipāta:

The Parilāha Sutta is a relatively short discourse in which the Buddha discusses five forms of “mental fever” or burning (parilāha) that torment sentient beings. The sutta uses the metaphor of burning to describe the suffering caused by various forms of attachment, particularly those tied to the five aggregates (khandhas), which represent the components of human experience.

Summary
In this Parilāha Sutta, the Buddha describes five types of burning that afflict beings:

1. Burning due to desire for form (rūpa) – The attachment to physical forms, including the human body and external objects.
2. Burning due to desire for feeling (vedanā) – Craving for pleasant feelings and the aversion to unpleasant ones.
3. Burning due to desire for perception (saññā) – The attachment to our perceptions or the way we label and interpret the world.
4. Burning due to desire for mental formations (sankhāra) – Clinging to habitual mental formations, including thoughts, emotions, and intentions.
5. Burning due to desire for consciousness (viññāṇa) – The attachment to consciousness itself, the awareness of experience.

The Buddha explains that these forms of burning arise because of craving (tanhā) for each of these aggregates. When one is attached to the aggregates and the experiences they produce, suffering ensues. The way to cool down these fevers and find peace is through the development of dispassion and non-attachment from the aggregates, leading ultimately to liberation.

Review

The Parilāha Sutta provides an insightful reflection on the nature of human suffering, using a powerful and evocative metaphor of burning to convey the intensity of the experience. The image of mental “fevers” or “fires” effectively captures the restless and agitated state that craving and attachment create in the mind. The sutta links this suffering to the five aggregates, a central teaching in Buddhism that describes the components of human experience. This connection underscores the depth of attachment people have to both their physical and mental experiences.

Strengths
One of the key strengths of the Parilāha Sutta is its clear identification of the root causes of suffering, grounding the teaching in the framework of the five aggregates. The Buddha’s description of how craving manifests in relation to each aggregate encourages practitioners to investigate their own attachments at multiple levels, not just to external objects or physical pleasures but also to internal processes like thoughts and consciousness itself.

Another strength of the sutta is its practical focus. By highlighting the role of craving in each aggregate, it points directly to the need for mindfulness and wisdom as tools to observe how attachment arises. The teaching aligns with the broader Buddhist emphasis on detachment as the path to liberation, reminding practitioners to cultivate non-attachment to all aspects of experience, from the body to the subtlest mental formations.

The sutta lays emphasis on renunciation as the ultimate liberation from parilāha.

Audio Recording

https://www.dropbox.com/scl/fi/770aei063tfsbx0tq6ks7/2024-Advanced-Buddhism-Class-4.m4a?rlkey=1yl1b0w19zh2b5ikjwm0fyjh8&e=1&st=jurbxm79&dl=0

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Session 5: 10 Oct 2024

The Āghāta Sutta

Etymology of āghāta

āghāta [From ā+ghāta > (ghāta, ghāteti – to kill, slay, slaughter)

General meaning: animosity, anger, resentment which is an emotional state

āghāta-paṭivinaya repression of anger, resentment (pati=against, vinaya=training, discipline)

The Pali prefix "ā-" generally implies a sense of "towards," "near," "in," "upon," or "intensity." It often adds the connotation of direction, focus, or emphasis to the word it modifies. Depending on the context, it can also mean "thoroughly" or "completely," indicating a more intensified or emphasized action.

The Āghāta Sutta appears in several locations within the Pali Canon, including the Anguttara Nikāya (AN 5.161, AN 5.162) and the Samyutta Nikāya (SN 36.6). The term āghāta means "resentment," "ill-will," or "anger," and the sutta offers practical guidance for understanding, confronting, and overcoming these negative mental states. The teachings in this sutta emphasize the importance of cultivating a mindset that is free from animosity, resentment, and anger.

Key Themes in the Āghāta Sutta

The Āghāta Sutta lays out various reflections and practices that help to counter feelings of anger and resentment. It emphasizes the value of developing positive attitudes like patience, forgiveness, and loving-kindness (mettā) to overcome these destructive emotions. Here, we explore some of the central Pali terms and concepts that are highlighted in the sutta.

Important Pali Terms and Concepts

1. Āghāta (Anger or Resentment):
• Āghāta refers to the emotional state of anger, irritation, or ill-will that can arise when a person feels wronged or disrespected. It is seen as a mental defilement (kilesa) that clouds judgment and disturbs one's inner peace.
• In Buddhist thought, this emotion is considered harmful not only because it disrupts one's mental state but also because it leads to unwholesome actions (bodily, verbal, or mental) that generate negative kamma (karma).
2. Paccavekkhana (Reflection):
• The sutta advises practitioners to engage in paccavekkhana, or reflection, as a way to deal with anger. This reflection involves understanding the nature of one’s own mind, recognizing the impermanent (anicca) and selfless (anattā) nature of all phenomena.
• Through reflection, one sees that anger arises from clinging and attachment, and that holding on to it only causes suffering (dukkha) for oneself.
3. Mettā (Loving-kindness):
• A key practice recommended in the sutta to counteract anger is the cultivation of mettā. Mettā involves developing a mind that wishes happiness, well-being, and peace for oneself and others, even those who might have wronged or hurt us.
• By developing mettā, one weakens the tendency toward anger and ill-will, transforming these emotions into compassion and goodwill.
4. Khanti (Patience or Forbearance):
• The sutta emphasizes khanti as an essential virtue in dealing with resentment. Khanti is the quality of patience or tolerance in the face of difficulties, provocations, or harm.
• This virtue helps practitioners maintain a calm and stable mind even when encountering situations that might otherwise provoke anger.
5. Avihiṃsā (Non-violence or Harmlessness):
• Avihiṃsā is another significant concept mentioned in the context of the Āghāta Sutta, promoting a non-violent and harmless approach toward all beings.
• Cultivating avihiṃsā encourages practitioners to abstain from causing harm through thoughts, words, or actions, aligning one's behavior with the principles of compassion and non-violence.

Methods to Overcome āghāta-pativinaya:

The Āghāta Sutta outlines several practical methods of āghāta-pativinaya:

1. Reflecting on Impermanence: Reflect on the impermanent nature of all things, understanding that both the causes of anger and the anger itself are transient. By seeing their temporary nature, one reduces attachment to these feelings.
2. Considering the Consequences: Think about the negative consequences of acting out of anger. Anger leads to harmful speech and actions that bring suffering to oneself and others, creating unwholesome kamma that will bear painful results.
3. Cultivating Opposites: Engage in practices that cultivate qualities opposite to anger, such as loving-kindness, compassion, and patience. Replacing negative thoughts with positive ones gradually diminishes the power of anger.
4. Recognizing Common Humanity: Reflect on the shared humanity and frailties of all beings. Recognizing that everyone experiences suffering and makes mistakes can lead to greater compassion and understanding, reducing the impulse to harbor resentment.

Audio Recording

 https://www.dropbox.com/scl/fi/oeq7gcj6yh2saq4fuoloe/2024-Advanced-Buddhism-Class-5.m4a?rlkey=wn0hztamq5y4cm0iaso5d3r35&e=1&st=m9f99os4&dl=0

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Deceptive Nature of the Mind
Audio recordings:

Session 2

Topic: Mara
Session 3/1_100823

Session 4(3/2)_170823

Topic: Hedonist and Ascetic
Session 5(1)

Session 6_310823

Session 7_210923

Session 8_280923Note this class has now ended and will be resumed in January 2024

 

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This course is now ended:
Successive Themes in the Buddha-Dhamma

Designed for advanced learners this course will educate participants about the key Pali Buddhist terms essential to understand the pure Buddha-Dhamma. The themes are not prearranged, and once a theme has been fully discussed, the next one will be decided. However, attending every session is highly recommended since all the themes are interrelated.

Mode of delivery: in-person
Venue: London Buddhist Vihara
Dharmapala Building, The Avenue, London, W4 1UD

Class dates: Every Thursday between 7.00 PM and 8.30 PM

Start date: February 9^th 2023 (The course will be continuous, and no end date is set). Participants may record the class sessions, and share with friends or post on social media.

Teacher: Bhantee Dr. Upananda

Bhantee is a scholar in Pali, Buddhist studies and comparative religion, and a fully ordained Theravada Buddhist monk. He holds a PhD in American mindfulness studies from the University of Peradeniya, an M.Phil. in comparative religion from the University of Cambridge, an MA in comparative religion from Florida International University at Miami, a higher Master’s degree in TESOL from Northcentral University in California, and a BA in Pali from the University of Kelaniya.

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Audio Recordings (MP3)

Class 1_090223

Class 2_160223

Class 3_240223

Class 4a_020323
Class 4b_020323

Class 5_090323

Class 6_160323

Class 7_230323

Class 8_300323

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Handout for Week 2 class on 25 Aug 2022

LBV ADVANCED BUDDHISM SERIES

2022 Thursday Series: Aug. 18 – Sep. 29: 7.00 PM-8.30 PM

Instructor: Bhantee Upananda

Theme: MISSTEPS OF PERCEPTION

Dear participant:

Please note that this Thursday course is intended for advanced learners willing to learn the Dhamma with reference to key Pali canonical/scriptural terms and phrases that are incorporated into a single theme. Therefore, questions asked must pertain to the theme.

Session #2: August 25, 2022

1. Warning sign of saññā vipallāsa/vipariyesa:
2. Buddha warns against saññā as being like mirage (marīci’kūpamā saññā – Phēna Sutra).
3. Those who see the miragelike nature of saññā avoid the trap of māra (Dhammapada
4. Our entire existence is māra-oriented, and our actions can temp us to run into the shelter of māra. We, therefore, need to be mindful of five types of māra: 1.Māra the Deity (deva māra), 2.selfhood māra (khandha māra), 3.defilement māra (kilēsa māra), 4.māra the karma, 5.māra the death (maccu māra)
5. Kāma-rāga (lust) seems to be what makes us take one of the most disastrous missteps of saññā. The Ānanda Sutra of the Samyutta Nikāya gives a clear account of how rāga can put even the life of a highly spiritual person in jeopardy. This sutra is based on a confession a monk, Vangīsa made before Venerable Ananada. The term ‘saññā-vipallāsa/vipariyesa occurs in this sutra. Vangīsa gives a clear account of his missteps of rāga.
6. Vangīsa; “When lust attacks me, my mind is on fire (kāmarāgēna dayhāmi-cittam me paridayhati). Tell me how to put it out (nibbāpana= means of extinguishing). [There is no fire like lust – Dhammapada #202].
7. Ananda; “From missteps of perception (saññā-vipariyesa) your mind is on fire.
8. Shun the prognostication/enchantment of beauty which is accompanied by kāma-rāga (nimittam parivajjēhi – subham rāgūpasanhitam), and do focus your mind on the foulness of what you sense (asubhāya cittam bhāvēhi).
9. Ananda: Look at sankhāra from non-subjective approach (sankhārē paratœ passa). You must see sankhāra as not-self. Do not put yourself on fire again and again (mā dayihitthō punappunam).

[Etymology of sankhāra: from sam+kr to prepare and gather, coefficients, fabrications. There are three types of fabrications: 1.mental (manō), 2.verbal (vacī), 3.bodily (kaya)]

1. Pursue/cultivate disenchantment (animittam ca bhāvēhi).
2. Then, through ‘insight (abhisamaya) into the scourging nature of measuring (māna)’ you will go on your way at peace. [māna or measuring (comparing) is typical of puthujjanas].

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Week 8-final

Thursday 6 October 2022 class was a Question and Answer session

Zoom Recording: If you wish to retain the videos, you are advised to download the MP4 file to your computer, as the link will be deactivated after a time

https://us02web.zoom.us/rec/share/INk0R6jZAugnWRTPdoDNsQPLbeTBdleP9yx0vsNhwoDpa4bFY2c09SX7fVG-FPi1.7D84UU-eEy_EIuQl
Passcode: 2nG?S#52

 

Handout for Week 3 class on 01 Sept 2022

LBV ADVANCED BUDDHISM SERIES

2022 Thursday Series: Aug. 18 – Sep. 29: 7.00 PM-8.30 PM

Instructor: Bhantee Upananda

Theme: MISSTEPS OF PERCEPTION

Dear participant:

Session #3: September 01, 2022

The 7 shrewd agents of missteps:

1. The making of self/I-am-ness (ahamkāra) and the process thereof (mamamkāra) describe how we become a different I/me at any given moment. Since this process is incessant, Buddha calls it attabhāva instead of atta (=atman). Attabhāva, therefore, is the canonical term for self/selfhood/I-am-ness.
2. As a puthujjanas, we may easily tend to create a different ‘ourselves/myself’ due to 7 shrewd agents of attabhāva that remain beyond us. Such ability of those agents is due to their being latent or dormant in our consciousness. Those agents are therefore known as anusaya, which literally means ‘lie down with.’
3. The 7 agents are kāmarāga (sensual passion), patigha (resistance), ditthi ([wrong] view), vicikicchā (doubt), māna (conceit/measuring), bhavarāga (passion of becoming/rebecoming), and avijjā (ignorance) - Anusaya Sutta: Sattaka Nipāta: Anguttara Nikāya.
4. The 7 agents in detail:
5. kāmarāga (excitement of sensual pleasure)
6. patigha (desire to injure/harm)
7. ditthi (belief that one’s own view is always right)
8. vicikicchā (wavering in decision-making/dis-reflecting/vacillating irresolutely between choices. Strictly in a Buddhist spiritual sense, vicikicchā is generally regarding 8 factors. See footnote).
9. māna (derived from ‘man’ meaning ‘high opinion’ [of self]. The term ‘man’ is connected to root ‘mā’ meaning to ‘measure,’ or ‘build.’ We tend to measure ourselves as higher [seyya/superior], equal [sadisa] or hīna (inferior]). Building can go wrong.
10. bhavarāga (excitement of becoming anew the moment or in the future due to frustration caused by the unsatisfactory nature of the current being/self. There are different factors contributing to bhavarāga, such as aging, illness, wrong company, loss of desired company, etc.).
11. avijjā (derived from a+vid meaning ‘not knowing,’ ‘requiring clarification.’ This is all about one’s identity).

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d.4

Avijjā regarding 8 factors: 1. Buddha, 2. Dhamma, 3. Sangha, 4. training of mind, body and speech by precepts, 5. Past life, 6. Future rebirth/afterlife, 7. Past life and future rebirth/afterlife, 8. Cause and effect/interdependent origination [From the Mahā Satipatthāna Sutra in the description of dhammānupassanā]

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Handout for Week 4 class on 8 Sept 2022

LBV ADVANCED BUDDHISM SERIES

2022 Thursday Series: Aug. 18 – Sep. 29: 7.00 PM-8.30 PM

Instructor: Bhantee Upananda

Theme: MISSTEPS OF PERCEPTION

 

Session 4: September 8, 2022

Missteps of innocence

We puthujjnanas at times make some decisions in good faith, and end up getting victimized due to our own unilateral decisions or due to irresponsible, opportunistic, predator-like actions by those who are on the receiving end of our love, affection, and/or help. Such decisions we make are our missteps of innocence since we, at the time of making such decisions, are innocent and unsuspected. Sadly, we can fall victim to predators, cheaters, etc. We can be predators or cheaters too. Such missteps can be easily understood in light of what is known in the Buddha-Dhamma as ‘masquerading tendencies’ (Pali: vancanika-dhamma). Since the list is too long, a selection has been made for today’s discussion.

• rāga (lust) masquerading as karuna (compassion)
• raga (lust) masquerading as saddhā (spiritual devotion)
• dōsa (anger) masquerading as mitabhānitā (speaking a little, moderation in speech)
• issā (jealousy) masquerading as dayā (philanthropy)
• issā (jealousy) masquerading as patikkūla-saññā (wisdom that certain things are meaningless, and therefore are to be considered disgusting in spiritual practice)
• thīna-middha (mental inactivity [more of mind] and drowsiness [more of body]) masquerading as appicchatā (contentment/being easily satisfied)
• kukkucca (misconduct, such as not helping parents) masquerading as dayā (sympathy, kindness)

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Session 6: September 22, 2022

The ten saññā of therapeutic value

Ananda, if you go to the monk Girimananda and tell him ten perceptions, it is possible that when he hears the ten perceptions his disease may be allayed. Which ten? the perception of inconstancy (anicca-saññā),

the perception of not-self (anatta-saññā),

the perception of unattractiveness (asubha-saññā),

the perception of drawbacks (ādīnava-saññā),

the perception of abandoning (pahāna-saññā),

the perception of dispassion (virāga-saññā),

the perception of cessation (nirōdha-saññā),

the perception of distaste for every world (sabba-lōkē-anabhirata-saññā),

the perception of the undesirability of all fabrications (sabba-sankhārēsu-anicca-saññā), and

mindfulness of in-and-out breathing (ānāpānasati).

(The Girimānanda Sutra: Anguttara Nikāya)

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Dear participant:

Please note that this Thursday course is intended for advanced learners willing to learn the Dhamma with reference to key Pali canonical/scriptural terms and phrases that are incorporated into a single theme. Therefore, questions asked must pertain to the theme.

Session 7: September 29, 2022

Role of saññā in the making of papaña

1. saññā plays an unsurpassed role in the constant making of self (attabhāva).
2. pattern thereof is called ‘papañca-saññā-sankhā (papañcas are born out of saññā).
3. papañca (pa+pañca) expands selfhood limitlessly.
4. Why papañcas are called ‘conceptual proliferations’

‘papañcā’bhiratā pajā, nippapañcā tathāgatā (Dhammapada: 254)

1. Importance of understanding the two levels of Buddha-Dhamma
2. Neyyattha dēsanā (based on sammuti sacca or conceptual realities)
3. Nītattha dēsanā (based on paramattha sacca or absolute realities)
4. In the eyes of the enlightened, sammuti continually traps puthujjanas.

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