And again, with your settled-down heart pure all round, clean all round, unspotted, shut off from the stench, grown soft and workable, steadfast, unshakably fixed, bend down the mind to the conjuration of the knowledge of the destruction of the ASAVAS.

Normally, this Dhamma (unit of the teaching) goes right into the destruction of the ASAVAS: the destruction of pleasure-seeking rebirth, and blindness, essentially saying "he destroys wanting, rebirth, and blindness."

While this is reasonable as an instruction for someone face to face with the Buddha, who, having heard in some way or another all of what has preceded in this Course, having been, as it were, lifted by hand to this point, it is a reasonable assumption that this course taught here has had somewhat less powerful result — make one of those smiley faces — so essentially this section is going to start again using the Tenth Question as the structure.

The Tenth Question describes the ASIKKHA path: The Path taken by one who is no longer seeking: The walk that is both seen and lived. The destruction of the Asavas entails "seeing" this path as it really is, and then letting go.

THE TENTH LESSON

DASA NAMA KIM? What is ten?

What ten concepts, when seen to the root with penetrating knowledge, and understood to the broadest limits, such that their repellant nature is seen as it really is and one has released them in their entirety, can bring one to the uttermost freedom of detachment?

DASAH'ANGEHI SAMANNAGATO ARAHA TI PAVUCCATI

10 Fingers

DASA= Ten, a complete sphere[hold two hands up palms facing with fingertips of opposing hands touching], or a complete circle [hold two hands up palms out connecting thumbs and forefingers].

Any Beggar with Ten Fingers can call himself an Arahant.

What Ten?

The Magga

1. SAMMA DITTHI: High View

This is from a discussion of Vitaka and Vicara,(the internal dialogue):

AP: "The dialogue I perceive appears to be behind the apparent division of peoples, and, if that division is a always a product of ignorance, how can that division be seen clearly?"

It is what is at the root of the dialogue that is the cause of the apparent division of peoples. That is: the clinging to views of peoples.

When you say "ignorance", I hear you thinking about what you have heard about Buddhism through the literature. In fact, what the Buddha refers to as Ignorance: (That is: Avijja = Blindness); is a very specific thing: It is the blindness to the truth of The Four Noble Truths, or of High Ditthi. To see how view masters the common man and causes the divisions between groups, first master High View:

It is all Painful ugly ukky k-kha.

The source of that k-kha is hunger/thirst

To end the k-kha, end the hunger/thirst

This is the way: High Views, High Principles, High Talk, High Works, High Lifestyle, High Self Control, High Satisfaction, High Getting High, High Vision, and High Objective Detachment

From High View, all other views are seen clearly.

High View in Detail

[Remember: High View, Ditthi, is the "working hypothesis." You are experiencing pain and decide you need to change; this system tells you "this is the way to look at it so as to end that pain"; you adopt this view in order to test it.]

This is Dukkha [Pain; du-du, uk uk, ka kha]:

Birth is Dukkha
Aging is Dukkha
Death is Dukkha
Grief and Lamentation are Dukkha
Pain and Misery are Dukkha
Despair is Dukkha

Not to get what is wished for is Dukkha

In sum: The Five Stockpiled Piles of Dukkha are a heap of Dukkha

Birth is the descent into the womb, growth and outcome in being born, the regrouping in a new being of the stockpiles, the appearance of the six-fold sense spheres of such and such a being in this or that habitat for beings.

Aging is the adding to the length of life lived, the deterioration, the falling apart, the rotting away, the withering, wrinkling, the diminishment of the remainder of the lifespan, the getting old of the six-fold sense spheres of such and such a being in this or that habitat for beings.

Death is the fall away, the fall out, the ending, the vanishing, the death, the dying, the finishing of the lifespan, the breaking up of the stockpiles, the laying down of the body, of such and such a being in this or that habitat for beings.

Grief is the condition of inner sadness, heartbreak, heartache, state of missing and regret, woe, and affliction, the grief, feeling bad, wretchedness, state of woe, and unhappiness of such and such a being experiencing some loss or tragedy.

Lamentation is the outward expression of mourning, sadness, heartbreak, heartache, state of missing and regret, woe, and affliction, grief, feeling bad, wretchedness, state of woe, and unhappiness of such and such a being experiencing some loss or tragedy.

Pain [Dukkha] is feeling physical pain, bodily pain, pain arising from contact with the body, the being bodily affected by something painful of such and such a being.

Misery is feeling mental pain, pain in the mind, pain arising from contact with the mind, the being affected in mind by something painful of such and such a being.

Despair is the condition of having given up hope, dejection, despondency, depression, of such and such a being.

Not getting what is wished for is in reference to the case when such and such a being wishes: "O,O,O If only I were not subject to birth, aging and death, grief and lamentation, pain and misery, and despair!" for such is not to be had by wishing.

In sum: The Five Stockpiled Piles of Dukkha are a heap of Dukkha means:

Form is Dukkha
Sensation is Dukkha
Perception is Dukkha
Own-making is Dukkha
Consciousness is Dukkha

This is the High View of Dukkha

This is Dukkha SAMUDAYA, The Origin of Dukkha:

The Origin of Dukkha is in that Tanha (hunger and thirst) leading to rebirth, confounded with lust and self indulgence, seeking pleasure here and there, that is: the Tanha for Wanting, for Life, (for Becoming), and for Un-Becoming, (escape from the unpleasant).

And this Tanha begins and is found in the material things which give pleasure that are downbound to the world and to which we are attached, that is:

The [LOKA] spheres of the visible, hearable, smellable, tasteable, touchable, and knowable,

[VINNANA] Consciousness of sight, sound, scent, taste, touch, and ideas,

The [SAMPHASSO] (contact, touch) stimulation of sight, hearing, smell, taste, touch, and mind,

[SAMPHASSAJA VEDANA] Sensation arising from the stimulation of sight, hearing, smell, taste, touch, and mind,

[SANNA] Perception of sights, sounds, scents, tastes, touches and ideas,

[SANCETANA] Intentions with regard to sights, sounds, scents, tastes, touches and ideas,

[Tanha] Hunger and thirst for sights, sounds, scents, tastes, touches and ideas,

[VITAKKA] Thinking in words about sights, sounds, scents, tastes, touches and ideas,

[VICARA] The reliving, reworking in pictures and feelings of sights, sounds, scents, tastes, touches and ideas.

This is the High View of the Origin of Dukkha.

This is the Dukkha-NIRODHA, the ending of Dukkha:

The ending of Dukkha is in the ending of Tanha, letting it go, giving it up, putting it away, eradicating it, eliminating it, burning it off, burning it up, burning it out, causing it to cease, becoming disenchanted with it, renouncing it, freedom from it, utter objective detachment towards it.

And this Tanha ends and is put away in the material things which give pleasure that are downbound to the world and to which we are attached, that is:

The [LOKA] spheres of the visible, hearable, smellable, tasteable, touchable, and knowable,

[VINNANA] Consciousness of sight, sound, scent, taste, touch, and ideas,

The [SAMPHASSO] stimulation of sight, hearing, smell, taste, touch, and mind,

[SAMPHASSAJA VEDANA] Sensation arising from the stimulation of sight, hearing, smell, taste, touch, and mind,

[SANNA] Perception of sights, sounds, scents, tastes, touches and ideas,

[SANCETANA] Intentions with regard to sights, sounds, scents, tastes, touches and ideas,

[Tanha] Hunger and thirst for sights, sounds, scents, tastes, touches and ideas,

[VITAKKA] Thinking in words about sights, sounds, scents, tastes, touches and ideas,

[VICARA] The reliving, reworking in pictures and feelings of sights, sounds, scents, tastes, touches and ideas.

This is the High View of the Ending of Dukkha

this is the way to accomplish the ending of Dukkha:

High View, High Principles, High Talk, High Works, High Lifestyle, High Satisfaction, and High Getting High.

This is the high view of the way to accomplish the ending of dukkha.

2. SAMMA SANKAPPA: High Principles

SANKAPPA: [PED] thought, intention, purpose, plan.
SAN = one's own KAPPA = fit and proper
"principles"; what is fit and proper given one's point of view

Nekkhamma-Sankappo, Avyapada-Sankappo, Avihimsa-Sankappo

The principle of letting go, the principle of non cruelty (no mental pain), the principle of non-harm (no physical pain)

Discussion in footnote of PTS: The Dialogues of the Buddha; Vol II; Sattipatthana Suttanta, pp345:

Nekkhamma: Burnouf derives this word from nis+karma; Oldenberg from nis+kama, and Childers from nis+kramya. These three derivations would give the meaning respectively as having no Karma, being devoid of lust, and going forth from home. Daraminpola explains it here as meaning either the second or the third. No doubt Oldenberg is right as to the derivation. But Daraminpola is also right if we take his not as exegetical, not philological. The fact is that the derivation had been, from very early times, forgotten or confused; and the connotation of the word was renunciation generally, with special reference to these two kinds. It never had anything to do with Karma.

Here the derivation is from NI KA MA; Put down shit making; dump shit; leave the out house; no more work; dump pleasure seeking; end kamma.

AVYAPADA: A = no; VYA= via; APADA = the not path; VYAPADA = wrath, cruelty, inflicting mental pain

AVIHIMSA: A = no; VIHIMSA = violence, (can you hear it? What? The sound of the violinsa.); inflicting physical pain, put'n a hurt on

3. SAMMA VACA: High Talk

High Talk in Detail

"Letting go of lies and deception,
live abstaining from intentional untruth.
Be a straight-talker,
one whose word can be counted on,
one whose word can be trusted,
dependable,
no deceiver of the world.
Letting go of malicious speech,
do not repeat in one place what is heard in another place
to the disadvantage of anyone.
Make peace between those with differences
and encourage the peace of those who are friends.
Rejoicing in peace,
loving peace,
delighting in peace,
be one whose words speak up for peace.
Letting go harsh language,
abstain from from abusive speech.
Speak words that are blameless,
pleasing to the ear,
agreeable,
penetrating to and vibrating in the heart,
urbane,
words that charm and enchant the people.
Letting go of idle talk,
know the right time to speak,
say only what is true and to the point,
speak about the Dhamma and Discipline,
words to be treasured,
well-reasoned,
well-defined,
connected with the goal.

Low Talk

Train yourself to abstain from low talk, such as:

Talk of kings and ministers of state,
robbers and thieves,
the horrors of war and battle;
talk of food, drink, clothes, beds, garlands and perfumes;
talk of cities, towns, villages,
relationships, men and women,
heroes and villains;
gossip at the corner,
over the back fence,
or at the well
talk of those alive or of those who are departed;
talk comparing differences between this and that;
speculative talk about creation,
existence or non-existence.

Wrangling Phrases

Abstain from argument and contention, using such phrases as:
'You clearly don't understand this doctrine and discipline, whereas I do.'
'How could someone suchas you understand this doctrine and discipline?'
'What you are saying is wrong. What I am saying is right.'
'What I am saying is consistent, what you are saying is not.'
'You have said last what should have been said first and first what should have been said last!'
'What you have argued for so long has been refuted!'
'Your challenge has been met and you have been defeated!'
'How will you get out of this one?
Answer me that one, you!'

Kaccha

Fit to Dialogue With

Adapted From: Pali Text Society, Gradual Sayings I: The Book of the Threes: Topics of Discourse, F. L. Woodward Translator

Beggars! There are these three topics of discourse. What three?

One may talk of the Past, saying: "Thus it was in the Past." Or one may talk of the Future, saying: "Thus it will be in the Future." Or one may talk of the Present, saying: "Thus it is now."

Beggars! It may be determined of a Beggar by his speech whether he is Kaccha or Akaccha.

If a Beggar, on being asked a question:

Does not give a categorical reply to a question requiring it, (not giving an exactly factual answer to a question, not answering with "Yes" or "No")

Does not give a discriminating reply to a question requiring it, (does not give answers such as "If such and such is the case, then such and such is the answer, but if such and such is the case, then the answer is such and such.)

Does not reply by a counter-question to a question requiring it (such as when the answer to the counter question answers the original question).

Does not waive a question which should be waived, (such as when a question is off the subject, irrelevant, argumentative)

Then, Beggars, a Beggar is Akaccha.

But if he does, he is Kaccha.

If a Beggar, on being asked a question:

Does not abide by conclusions, whether right or wrong (For example, when, in developing an argument, a clearly erroneous conclusion is intentionally reached in order to demonstrate the falsity of the argument, that conclusion must be accepted.)

Does not abide by an assumption (abiding by the basic assumptions made at the outset, or during a debate)

Does not abide by recognized arguments (up is up, down is down, red is red, good is good)

Does not abide by usual procedure (logic and reason)

Then, Beggars, a Beggar is Akaccha.

But if he does, he is Kaccha.

If a Beggar, on being asked a question:

Evades the question by another question

Turns the discussion off the point

Displays vexation, malice and sulkiness

Then, Beggars, a Beggar is Akaccha.

But if he does not, he is Kaccha.

If a Beggar, on being asked a question:

Loads with abuse and beats down the questioner, laughs him to scorn and catches him up when he falters,

Then, Beggars, a Beggar is Akaccha.

But if he does not, he is Kaccha.

Beggars, it may be determined of a Beggar by his dialogue whether he is assured or unassured.

He who does not listen is unassured.

He who listens is assured. He, being assured, fully understands one thing, comprehends one thing, abandons one thing, realizes one thing: What One?

Pain, it's origin, it's ending, and the Way that leads to it's ending.

Lying

Lying, Beggars,
If made an habitual practice
Brings one to Hell
Of trifling consequence
Is the fact that it leads to Madness
In the Here and Now.

Beggars! A man might steal to feed his family or from his own hunger, and a man might kill in an uncharacteristic fit of rage or from self defense, but from the liar any form of behavior can be expected. [The liar, having no grounding in the truth, has no basis for moral compunction in any other area and is capable of any kind of act for unpredictable reasons. As such the lie, laying the groundwork for all kinds of bad deeds, is held to be of more powerful bad kamma than is killing or theft.]

4. SAMMA KAMMANTA: High Works

High kammanta is abstaining from intentional taking of life, intentional theft, and giving up one's Ethical Conduct under the influence of pleasure seeking in acts of mind, word-thought-and speech, and body.

Recommended side trip to two suttas
The Short Analysis of Kamma
The Great Analysis of Kamma

5. SAMMA AJIVA: High Lifestyle

High Lifestyle is the style or process of living in accordance with this system:
Identifying an element of one's lifestyle that is clearly seen by one's self as low, harmful, detrimental to one's self or others one abandons it, lets it go, drops it, renounces it, restrains it, eradicates it.

[This section is best left "in brief." It is a matter of style. For a little more thorough-going treatment see How To Judge From Personal Experience.]

6. SAMMA VAYAMA: High Self Control

PED has: Vi+a+yam. That meaning being Un-Not-Restraint usually translated "effort or exertion." I make it from Via yam; through restraint, or controlled effort or exertion. >VAYAMAMA: to control an animal using reins. In any case, I fudge saying it means "To make an effort and exert one's energy to...

Restrain low conditions that are present in the here and now

Refrain from low conditions that are not yet present in the here and now

Retain high conditions that are present in the here and now, and

Obtain high conditions that are not yet present in the here and now

Readers in the Suttas will also encounter these same four named "The Controlling Power of Effort"

From Woodward: PTS, The Book of the Fours, pp 15

Effort

Monks, there are these four right efforts. What four?

Herein a monk generates desire for the non-arising of evil, unprofitable states that have not yet arisen. He makes an effort, sets going energy, he lays hold of and exerts his mind (to this end).
He generates desire for the abandoning of evil, unprofitable states that have arisen: he makes an effort ... [translators abbreviated text]
He generates desire for the arising of profitable states not yet arisen: he makes an effort ...
He generates desire for the persisting, for the non-confusion, for the more-becoming, for the increase, cultivation and fulfillment of profitable states that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end).
These, monks, are the four right efforts.

By right exertion they have conquered Mara's realm [Mara = Death, The Evil One = Devil]

Freed, they have passed beyond the fear of birth and death:

Those happy ones have vanquished Mara and his host

And, from all power of Namuci [Not Enough, another name for Mara] escaping, are in bliss.

[The little scraps of verse found throughout the Suttas are considered by me to be the oldest examples of Dhamma (others hold the opposite view). I believe it is likely that they are older in that the tradition of the time was to debate using the form and style of one's opponent, and debate using verse was and still is a popular style. The prose would be an explanation that followed. Such debates (as they are even today in Spain, the Middle East, and South America) were often carried on in verse form. The general rule as I gather it from the suttas is to use the same form as is used by the challenger — nothing you can do can upset me, or cause me to lose my balance or control of my mastery of mind. A spirit of one-upmanship which is almost incomprehensible today. Some of these debates in the suttas had deadly consequences — some were hilarious. One who did not answer the reasonable question of a Buddha, asked three times in succession, would find his head split into seven parts — there comes a point, when faced with the real truth while holding on to a false truth, that the mind breaks apart on the ego holding it together — the reasonable aspects of the mind simply fly off.]

Restraint

Monks, there are these four efforts. What four?

The effort to restrain, the effort to abandon, the effort to make become, and the effort to watch over.

And of what sort, monks, is the effort to restrain?

Herein a monk, seeing an object with the eye, is not entranced by its general features or by its details. Inasmuch as coveting and dejection, evil, unprofitable states, might flow in upon one who dwells with this eye-faculty uncontrolled, he applies himself to such control, sets a guard over the eye faculty, wins the restraint thereof. Hearing a sound with the ear ... nose and scents ... tongue and tastes ... body and touches ... mind and mental states [my abbreviation] ... wins restraint thereof. This, monks, is called the effort to restrain."

And of what sort, monks, is the effort to abandon?

Herein a monk does not admit sensual thought that has arisen, but abandons it, expels it, makes an end of it, drives it out of renewed existence. So also with regard to malign and cruel thought that has arisen. He does not admit evil, unprofitable states that arise from time to time ... [trans. Abbr.] he drives them out of renewed existence. This, monks, is called "the effort to abandon."

And of what sort is the effort to make become?

Herein a monk makes to become the limb of wisdom that is mindfulness [Sati Memory/Satisfaction], that is based on seclusion, on dispassion, on ending, that ends in self-surrender. He makes to become the limb of wisdom that is investigation of Dhamma ... [tr] the limb of wisdom that is energy, that is so based. He makes to become the limb of wisdom that is zest [enthusiasm] ... that is tranquility [impassivity] ... that is concentration [getting high] ... that is equanimity [objective detachment], based on seclusion, on dispassion, on ending, that ends in self-surrender. This, monks, is called "the effort to make become."

And of what sort, monks, is the effort to watch over?

Herein a monk watches over the favorable concentration mark, the idea of the skeleton, the idea of the worm-eaten corpse, of the discolored corpse, of the fissured corpse, the idea of the inflated corpse. This is called "the effort to watch over."

[In the above paragraph we get a look at the heavy duty meditator at work. The commentary here suggests this "concentration mark" (SAMADHI-NIMMITA) is what is called "the reflex image", the mental image of an object off of which one has gotten High. I believe it should be understood in it's purer form as an object fit to remind one of the eventual fate of living beings. Generally speaking the Buddha does not suggest the use of devices for getting high or for working magic, but there are several places in the Suttas where meditating on "the foul" or "death" is suggested and in The Book of the Ones, at least, he commends the use of kasinas or "concentration devices." What we have in this paragraph possibly an older form of the use of concentration devices. In practice what happens is that one wanting, say, to go through a wall imagines a hole in the wall and walks through it. This over time became the practice of using a board with a hole in it (the KASINA) to focus one's concentration (develop the ability to vividly imagine the hole), and the mental image of the hole became the SAMADHI-NIMMITA. In other words the practice went from spontaneous generation of whatever was needed to a concretized formula. This is important to at least consider in that once one has opened the doors to the realm of magical occurrences, the speed with which one reacts to situations is of utmost importance in assuring one's safety under attack, or in coming to the assistance of some other being under attack.]

These then, monks, are the four efforts.

Restraint, abandoning, making-become, watching o'er

These are the four (best) efforts taught by him,

The Kinsman of the Sun. Herein a monk,

Ardently striving, makes an end of Ill."

Beggars!

These four types of person are found in the World.

What four?

The type that relies on the outcome of his effort, not on the outcome of his past deeds.

The type that relies on the outcome of his past deeds, not on the outcome of his effort,

The type that relies on both the outcome of his effort and the outcome of his past deeds, and

The type that relies on neither the outcome of his effort nor the outcome of his past deeds.

"Resolve:

"Beggars, I have realized two things:

Not to be content when things are going well, and not to give up when it is a struggle.

And how does one not give up when it is a struggle?

By resolving: "Let my skin and flesh and blood dry up while I wither to the bone if only I can hang on long enough to win what may be won by the strength of a man, by the energy of a man, by the effort of a man."

By my energetic effort, Beggars, I won unsurpassable freedom from bondage.

And you, too, Beggars, do not be content when things are going well, and do not give up when it is a struggle, but resolve: "Let my skin and flesh and blood dry up while I wither to the bone if only I can hang on long enough to win what may be won by the strength of a man, by the energy of a man, by the effort of a man.

Similes

In the same way, beggars, as a man with his turban on fire makes effort to unravel that turban so as to escape the fire, in the same way, beggars, do not be lax in effort!

In the same way, beggars, as a man trapped in a house on fire, struggles to escape the blaze, in the same way, beggars, do not be lax in effort!

The Simile of the Raft

Beggars! I Will teach you by the simile of the raft that dhamma is for crossing over, not for keeping.

Beggars! In the same way as a man going along The High Way might see a river, with frightening dangers on this side, while the other side is safe and secure, but there is no bridge, no ferry, and no boat with which to cross.

He might think: "Here I am going along the High Way and come upon a river, with frightening dangers on this side, while the other side is safe and secure, but there is no bridge, no ferry, and I have no boat with which to cross; suppose I gather together what limbs, and twigs, and leaves, and grass I can find and bind them together with reeds to make a raft and making effort with hands and feet cross over from here to the beyond."

And then, Beggars, he might, using what limbs, and twigs, and leaves, and grass he could find bind them together with reeds and make a raft and making an effort with hands and feet cross over from here to the beyond.

Then, here on the further bank, it might occur to him: "This raft I have pieced together has been very useful to me, suppose I were to lift this raft up onto my head or shoulder and carry it around as I go on about my business?"

What do you think, beggars, would that man be doing what ought to be done with that raft?

In the same way, beggars, this Dhamma is for crossing over, not for keeping. You beggars should let go of even high mental objects, not to mention low ones.

[This famous simile occurs in PTS: Horner, The Middle Length Sayings, Vol. I, pp173-4, The Parable of the Water-snake, and in the Bhikkhu Thanissaro translation, The Water-Snake Simile.]

7. SAMMA SATI: High Mind

Live in a Body
In Sensations
In Mental States
And in the Word
Seeing Bodies
Sensations
Mental States
And The Word
As they really are
Seeing how they come to be
Seeing how they burn out
Living above it all
Watchful and diligent (APPAMADA)
SATISFIED
Reviewing and calming down
Overcoming any hunger and thirst that may appear
Downbound to nothing at all in the world.

[For the detailed discussion of this subject, see Part 2: The Great Master's Satisfaction Pastures]

8. SAMMA SAMADHI: High Getting High

Get High on the appreciation of the peace and calm of solitude
Get high on getting high
Get high with ease, on the sweet sensations of ease
Get high off the all roun

Clean clear through

Bright shiny

Radiance

Of detachment

[For the detailed discussion of this, see Part 3: High Getting High.]

9. SAMMA VIJJA: High Vision

[Note on Terminology: As much as the presentation here of this system in English is unorthodox, there is very rarely deviation from a basis in the orthodox Pali. When there is a deviation, as will occur here, it is necessary to point this out so that the reader can judge for himself the merits of so doing.

The last two "folds" of the Eightfold Path when found with ten folds usually have "sammaa ~na.na" and "sammaa vimutti" as the final two folds. The presentation here is based on using "sammaa vijja" and "sammaa upekkha".

On this issue see: the definition of ¾a¼a as "tisso vijj¤" at Vin III.91 (which, however, PED doubts is genuine); and S V.x.ii#16, pp 335 (PTS: Monks b, V.295; WP: Bhikkhus 2, II.1786) where the term "vijja-vimutti" is used and Woodward translates "knowledge and release".

The choices made here are synonyms and do not conflict with the intent of the suttas, and the meanings as described are the same as the suttas. These choices were made in order to clearly delineate in this presentation of the dhamma a three-stage process that is not clear in most presentations of the system:

The pre-Streamwinner (sometimes characterized as a Streamwinner) can know the Dhamma and have a clear intellectual understanding of it's principles without having any vision of what it really means. I call this "knowledge," or "book knowledge" and for this I use the Pali: "~na.na".

The post-Streamwinner, pre-Arahant, can have knowledge of the Dhamma and See how it works and what it really means, but has not yet attained its goals. I call this having "knowledge and vision" or "knowing and seeing" and this is also sometimes called "The Eye of Dhamma" or "The Ear of Dhamma" (~na.na and dassana)

The Arahant knows the Dhamma, Sees it as it really is, and has attained its' goal.

In English, this requires three terms: one for the knowledge, one for the seeing as it is, and one for the attained state.

In the suttas there is a very broad (and sometimes confusing) use for the term "~na.na" such that I feel justified in confining it to the lowly "Book Knowledge" or the "knowledge" as described above.

This leaves me needing a single term for the condition following sammaa samadhi which describes one who knows and sees, as really is, the ditthi of Sammaa Ditthi (the problem solved in the suttas by using "~na.na", which leaves us asking where did the dassana of the post-Streamwinner pre Arahant go?)

This is the point of the 9th fold; Sammaa Ditthi (samma #1) is the theoretical knowledge, sammaa #9 is actually knowing it by seeing it, as is evidence by the fact that it is, in this position put in terms of the pa.ticca samupada. So I have used Vijja (vision); I could have used di.t.tha, or dassana but vijja fits in more with my magical take on the system.

"Upekkha" is used as the final term over "Vimutti" (release) in the belief that "Upekkha," translated as "Objective Detachment," more clearly points out the need for the final step of letting go in order to attain Vimutti, or Nibbana, or being Akalika (outside Time), or having brought a final end to Dukkha.

I hope readers will accept these changes as conditioned by the particular needs of the English language and not as any indication that the original instruction may be lacking.

And finally: Why make the change in the Pali at all? Why not just use the English terms as indicated and leave the Pali? Because it is the effort here to create a bridge between our English understanding and the original Pali. This way the original Pali remains accessable to those doing their dhamma vicaya.]

And again, either from The Fourth Burning, or from the Realm of Neither Perceiving Nor Non Perceiving, or from wherever, rising above that condition, enter the SANNA-VEDAYITA-NIRODHA JHANA, The Ending of Perception and Sensation, and, emerging from there, having attained the settled-down heart, pure all round, clean all round, unspotted, shut off from the stench, grown soft and workable, steadfast, unshakably fixed, bend down the mind to the conjuration of the knowledge and vision of things as they really are:

See:

"This body of mine, is made of material, confounded of the four great elements, born of mother and father, rebuilt by so and so much rice and curry, at its heart impermanent, subject to being rubbed down, rubbed out, washed away, and dried up, and in this, is this consciousness of 'my self', on this does this consciousness of 'my own' depend!

In the same way as if there were a clear bright gem of the first water, with eight facets, masterfully cut, without flaw, most excellent in every way, and through it were strung a blue, or orange or red or white thread. Any man with eyes in his head that could see could see that the one was bound up in the other.

And Again, See The Corruptions (ASAVAS) as they really are, see:
This is what is meant by "pain".
This is what is meant by "the origin of pain".
This is what is meant by 'the ending of pain'.
This is what is meant by 'the way leading to the end of pain'.

See:

This is what is really meant by "wanting;"
this is what is really meant by "rebirth;"
this is what is really meant by 'blindness'.

This is what is really meant by "the origin of wanting;"
this is what is really meant by "the origin of rebirth;"
this is what is really meant by "the origin of blindness."

This is what is really meant by "the ending of wanting;"
this is what is really meant by "the ending of rebirth;"
this is what is really meant by "the ending of blindness."

This is what is really meant by 'the path leading to the ending of wanting, rebirth, and blindness'.

And see:

Downbound Confounded Rebounding Conjuration

This is DOWNBOUND CONFOUNDED REBOUNDING CONJURATION going in the forward and reverse directions:

DOWNBOUND CONFOUNDED REBOUNDING CONJURATION
AKA: PATICCA-SAMUPPADA = Rebounding Conjuration;
NIDANA PACCAY'AKARA = Downbound Rebounding Confounding
DOWNBOUND: When you are down, it is what is keeping you down; when you are up it is what drags you down.
NIDANA; NI=down, DANA=given, bound
CONFOUNDED: SAMKARA, the "AKARA" of PACCAY'AKARA — The own-making (confounding) of the individual and his world through acts of mind, speech, and body.
REBOUNDING: PATICCA: the thing off of which a thing bounces, especially of the earth, so often translated "grounds"; the term from which those who call this "Dependant Origination" get their "Dependance".
CONJURATION: SAMUPPADA: SAM=one's own; UPPADA=up path — own or self-rising — an admittedly unconventional transltion for this term; usually "uprising" or "origination"

Downbound Blindness (AVIJJA:) Rebounds Bound up in Confounding (own-making SANKHARA; The making of one's own world by identification with the Intent connected with acts of Mind, Speech, and Body, that is, KAMMA; or stated in terms of the consequence: the results of deeds of Mind, Speech and Body)

Downbound Confounding Rebounds Bound up in Consciousness (VINNANA: Double Knowing Knowing; knowing that one is knowing)

Downbound Consciousness Rebounds Bound up in Named Form (Named Form [face-name], NAMA/RUPA, identity and entity)

Downbound Named Form Rebounds Bound up in The Six-Fold Sense Realm (SALAYATANA: The Eye, Ear, Nose, Tongue, Body, Mind.)

Downbound, The Six-fold Sense Realm rebounds bound up in Contact (PHASSA: touch)

Downbound Contact Rebounds bound up in Sensation (VEDANA).

Downbound Sensation Rebounds Bound up in hunger and thirst (Tanha wanting)

Downbound hunger and thirst Rebounds Bound up Bound up (UPADANA, Going after getting)

Downbound Bound up, Rebound bound up living (BHAVA, also > behavior, becoming)

Downbound Living Rebounds Bound up in Birth (JATI: born this, burning this, and to jump > jete > jet)

Downbound Birth Rebounds Bound Up in JARAMARANA

Aging, Sickness and Death

Grief and Lamentation

Pain and Misery, and

Despair

And the Reverse is True:

Cut down blindness cuts down confounding
cut down confounding cuts down consciousness
cut down consciousness cuts down named form
cut down named form cuts down the six-fold-sense-realm
cut down the six-fold sense realm cuts down contact
cut down contact cuts down sensation
cut down sensation cuts down hunger and thirst
cut down hunger and thirst cuts down being bound up
cut down being bound up cuts down living
cut down living cuts down birth
cut down birth cuts down jaramarana,
aging, sickness and death
grief and lamentation
pain and misery, and
despair

Restated in a different way:

And this is how it is to be understood in the "backwards-up" manner. Put in the form of questions and answers which is the way it is often found in the suttas (when it is found this way, however, it is usually put in the form of "Without what could there be no ~"; I have modified it here to make it a little less difficult reading):

Could there be any aging, sickness, death; grief and lamentation; pain and misery; and despair if there were no birth of any sort, by any sort of being in any sort of realm of being?

No, there could not be any aging, sickness, death, grief and lamentation, pain and misery and despair if there were no birth of any sort by any being in any realm of being.

Therefore aging, sickness, death, grief and lamentation, pain and misery and despair arise dependant on birth.

Could there be any birth of any sort, by any sort of being in any sort of realm of being, if there were no living of any kind by any kind of being in any sort of realm of being?

No, there could not be any birth, by any being, in any realm of being, if there were no living of any kind by any kind of being in any realm of being.

Therefore birth arises dependant on living.

Could there be any living of any kind by any kind of being in any sort of realm of being if there were no "Going after getting life" by any kind of being in any sort of realm of being?

No, there could not be any living of any kind by any being in any realm of being if there were no "going after getting life" by any being in any realm of being.

Therefore living arises dependant on going after getting.

Could there be any going after getting if there were no wanting to get?

No, there could be no going after getting if there were no wanting.

Therefore going after getting arises dependant on wanting.

- - - -side trip- - - -

Do you recognize that insofar as we have spoken of living as "Any kind of being in any realm of being," as being a condition which must be eliminated in order to eliminate aging, sickness and death; grief and lamentation; pain and misery; and despair, that what we have said is that living as any kind of being in any realm of being is in essence and outcome, simply pain?

Do you recognize this as The First Truth?

Do you recognize that what has been said here is that aging, sickness and death; grief and lamentation; pain and misery; and despair arise in dependance on wanting?

Do you recognize this as The Second Truth?

- - - -end side trip- - - -

Could there be any kind of wanting (wanting to get pleasure, wanting to end pain, wanting to live, wanting to live again, wanting to end living) if there were no experience of sensations of pleasure or pain or neither pleasure nor pain at any one of the six organs of sense?

No, there could not be any kind of wanting if there were no experience of sensations of pleasure, pain or neither pleasure nor pain at any one (or more) of the six organs of sense.

Therefore wanting arises dependant on sensation.

Could there be any experience of pleasure or pain or neither pleasure nor pain at any of the six organs of sense if there were no contact of any kind by any organ of sense with any object of sense?

No, there could not be any experience of pleasure or pain or neither pleasure nor pain at any of the six sense organs if there were no contact by any organ with any object.

Therefore sensation arises dependant on contact.

Could there be any contact of any organ of sense with any object of sense if there were no sense organs?

No, there could not be any contact of any organ of sense with any object of sense if there were no sense organs.

Therefore contact arises dependant on the sixfold realm of the senses.

Could the sixfold realm of the senses exist without the inter-operation, a working-together, a co-operation of the mental and the material? [Named Form because what is being described is the operation of the individualized consciousness which consists of a file-system-like structure made up of names of things identifying their shapes interacting with the shapes themselves.]

No, the sixfold realm of the senses could not exist without named forms.

Therefore the Sixfold Realm of the Senses arises dependant on Named Form.

Could there be any named forms without consciousness (awareness of seeing, hearing, smelling, tasting, touching, and ideas)?

No, there could not be any named forms of any sort whatsoever if there were no consciousness.

Therefore named form arise dependant on consciousness.

Could there be any arising of consciousness of experience through the senses if there were no identification (implanting of "self" awareness by way of the intent to create experience for the self) with the doing of acts of mind, word-thought-and-speech, or body?

Remember: consciousness is not the self. The self does not possess consciousness. The self is not in consciousness. Consciousness is not an aspect of self. The self is not a consciousness that continues from one life to the next. Self-consciousness arises as a result of conditions. An individual, with belief in self, conscious, with desire, acting on that desire with the mind by wishing or willing, or through word-thought-and speech, or with bodily actions, thinking "I will be...or I will get." puts together by such acts the named forms and consciousness that results in awareness (consciousness as an individuality) of sense experience in the future conjoined with the idea of "me" or "my".

No, there could not be any arising of individualized consciousness of experience through the senses if there were no Identification with doing acts of mind, word-thought-and speech, or body.

Therefore individualized consciousness arises dependant on own-making, personalization, confounding, identification.

Could there be any arising of own-making of any sort whatsoever if it were not for blindness by individuals as to the correctness of this formula and it's implications?

No, there could be no arising of own-making of any sort whatsoever if it were not for blindness by individuals as to the outcome.

Therefore own-making arises dependant on blindness.

Therefore this is the ending of aging and death, grief and lamentation, pain and misery, and despair, that is, ending blindness.

This is The Third Truth.

And this is the Way:

Knowing and Seeing and behaving in accordance with the idea that:

This is Pain (Dukkha): Birth, aging, sickness and death; grief and lamentation, pain and misery, and despair; not getting what is wished for; in a word, the five stockpiled piles of Dukkha.

This is the Origin of Pain: That wanting which is connected with living, connected to delight and attachment: that is: wanting sense experience; wanting to live; wanting to live again or wanting to end living.

This is the Ending of Pain: The stopping of that wanting which is connected with living is the ending of Pain.