CUTTING OFF THE STREAM
SELF KNOWLEDGE FREE FROM IMAGININGS AND CONCEPTUAL SIGNS
After the cessation of the Five Aggregates and the sense organs as described above, there is no connection with anything because vinnana (the knowing component of the Five Aggregates) has ceased. The Five Aggregates are merely aggregates. Internal and external sense receptors are not associated because the consciousness or the associate of senses has already stopped functioning. There is no self in corporeality, no corporeality in self. That self is not body, and body is not self becomes clear at this point. Feeling is not self and self is not feeling. Feeling does not exist in self, and self does not exist in feeling. Memory is not self, and self in not memory. Memory does not exist in self, and self does not exist in memory. Compounded condition is not self, and self is not compounded condition.
Compounded condition does not exist in self, and self does not exist in compounded condition. Consciousness is not self, and self is not consciousness. Consciousness does not exist in self, and self does not exist in consciousness. As self does not exist in anything and nothing is self, it is like zero, a state of nothingness or valuelessness. It is asarikhatadhatu, asarikhatadhamma and asaiikhatapaccaya. There is no 'fuel' to continue the fire. It is akuppadhamma, in which there is no cause for a condition to drift along the stream of the world any longer. Nirodha has cut off the route of rebirth totally, and the factors that cause one to float along the stream of the world have come to an end.
At this point arises a special kind of knowledge. This is not knowledge in the Five Aggregates, nor that derived from sensory experience. It is beyond any worldly conventional knowledge. It has no foundation, no limit and no control. It is beyond worldly description. It reveals the entire world and is unique.
A Dharma follower will reach this point after the continued practice of initial wisdom development described in this book. He needs Right View and Right Thought to contemplate things until he attains perfect wisdom and ultimate knowledge, which make his mind transcend to the crystal clear stage of Truth, the true condition of everything, which results in nirodha, the cessation of suffering as described.
Not long after the cessation, there is an abrupt turn in the mind. It is one quick moment right after the cessation, in which there is a sudden feeling of extraordinary bravery in the mind. It is the kind of boldness that one has never experienced before. It is so powerful that it destroys defilements and craving and cut off the rebirth cycle to put an end to it entirely and immediately. This occurs only to those who reach the last stage of practice. At this stage mindfulness is very strong and wisdom is very sharp. It is the extraordenary mindfulness and wisdom, so powerful that it could destroy a whole mountain in one moment. This is because worldly business is cut off from the mind, and there is no imaginings or convention in the mind any more. Everything is well perceived as nothing. Worldly matters are nothing when the mind is free from arrogance and attachment to self. The no-self is the notingness which is free from the mind completely since everything is destroyed The brave mind at this stage enables one to sit in one posture for days as if it was one short moment. One can be still until blood dries out and this body rots. This is the kind of bravery described here. It is clear to him that asavakkhayanana, the knowledge to destroy defilements and craving will be demolished at this moment. Asavakkhayanana occurs simultaneously with the extraordinary bravery and once it arises it continues until the mind is liberated.
There is no need for any commitment because the process proceeds anyway until defilements are destroyed completely in a split second, in less than a blink of the eyes. One knows for oneself that the defilements are all gone, and feels as if the whole world is shaking, as stated in Pali:
'Vimuttasamin vimuttamiti nanamhoti' meaning, 'The liberation occuring at any moment is known fully at that moment'. 'Khina jati,' One knows right away that the cycle of births has come to an end.
'Vusitam brahmacariyani', The purification of virtue is complete 'Katam karaniyani,'The work of Dharma practice to reach liberation has come to an end. There is no need for further practice. This is the end of practice. Purity is complete, and the mind is independent of all worldly things. It is unique in itself, and the boldness subsides.
Shortly afterwards, there is a natural and unintentional thought of how subtle, profound and difficult it is for an individual to reach this purity. Therefore there is a natural feeling of unwillingness to teach anyone. Nevertheless anyone who has reached this stage was also once a blind man, who cycled in the wheel of births before. If he can reach it, why can some others who have practised hard not reach it too? There is also a chance for them to succeed. Those who have attained the Fruition also had teachers to guide them. So those who have reached the goal must also lead the way for others too. The thought subsides, and the next feeling is that of missing the Lord Buddha very much. Even though the Lord Buddha died a long time ago, there is an extremely strong feeling to pay respect to the Lord. If the Lord were still alive, no matter how long it took or how far he was the person would have to see the Lord, not to tell him about what has happened but only to be with him as a gesture of gratitude. This feeling also dies down shortly, and there is full realization of the Dhamma stated in Pali:
'Yo dhammarh passati so mam passati' meaning, 'Anyone who sees Dhamma sees the Lord.'
From that moment on, there is extraordinary strength in the mind. It is so strong that if physical strength is commensurate, it could lift up or crush the whole mountain. This mental strength lasts for several days.
At this time, the purity of Dhamma and the mental strength expand to the body. The elements comprising the body are washed by this purity and strength until they become pure. It washes every bone in the body until the bone is transformed from coarse to pure matter. When all rough elements have been cleaned and changed to pure elements, the mental strength gradually declines until it is normal.
Although the mental strength becomes normal, the purity remains. This is the point of no decline and no turning back. It is 'nanadasanavisudhi,' knowing and seeing purity all the time. It is 'ekarattm,' everlasting knowing without deterioration and suffering. It is purity beyond the world. It is incomparable with the darkness or brightness of the sun, the moon or the stars. It is timeless purity, which is not changing with anything. It is therefore 'dftthivisudhiifanadassana,' knowing and seeing purityall the time.
There is no need for prediction or confirmation. Even though there are the former Noble Ones around, there is no need to ask whether the knowing and seeing is correct. Instead, he is willing to describe it, if asked to do so, because it is so clear. Even the Lord Buddha were there, there would be no question to ask the Lord either. It is like drinking a glass of water. The drinker knows for himself whether or not he has drunk the water. One knows for oneself that the purity he has attained is complete. There is no more doubt and no need to ask about it any more.
The purity attained now has the same nature as that in the Lord Buddha's time. It is the same in the Lord Buddha, Silent Buddhas or arahants. It is complete after the defilement, craving and ignorance are destroyed, this is equal in all who have reached Nibbana. The next Buddha or future arahants will all reach Nibbana in the same manner. A Dhamma follower who knows and sees purity for himself is said to be a perfect asekhapuggala, one who does not require further training.
I have described the means and the consequence of Dhamma practice from the beginning to the end of the process. I hope that this will be useful to Dhamma students. The practice as described in this book emphasizes wisdom development according to Right View and Right Thought in the Noble Eightfold Path. It involves teaching the mind about the Truth revealed by wisdom.
Phra Acariya Thoon Khippapanno
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