MAHASARANAGAMANA
The Great Refuge

by

Mahathera Ledi Sayadaw, Agga Maha Pandita, D. Litt.
Translated by Daw Mya Tin, M.A.

Preface

Index

    1. The Great Refuge - Prelude

    2. The Four Noble (Ariya) Truths

    3. A Dukkha Ariya Sacca

        (a) Khandha Dukkha

        (b) Ayatana Dukkha

        (c) Dhatu Dukkha

        (d) Paticcasamuppada Dukkha

    4. Dukkha Samudaya Sacca

        ( a) Abandonment of three kinds of Craving

        ( b) Abandonment of Defilements through attainment of Maggas

            (1) Abandonment through Sotapatta Magga

            (2) Abandonment through Sakadagami Magga

            (3) Abandonment through Anagami Magga

            (4) Abandonment though Arahatta Magga

        (c) Abandonment of through asavas, oghas, yogas, gantha, etc

    5. Dukkha Nirodha Ariya Sacca

    6. Dukkha Nirodha Gamini Patipada Ariya Sacca

        (a) The Seven kinds of purity (Visuddhi)

        (b) The Ten Vipassana Nanas

        (c) Contemplation of Sunnata, Animitha, and Apanihita

        (d) Bodhipakkhaya Dhamma

        (e) Lokkutara Nana (Magga Insight)

    7. Nibbana

        (a) The Four Phalas (Fruitions)

        (b) Nibbana Dhatus (Elements)

    Bibliography

Namo tassa bhagavato arahato sammasambudhassa

1

The Great Refuge

(Mahasaranagamana)

I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha:-

1. from today till the end of my life,

2. for the second time, from today till the endof my life,

3. for the third time, from today till the end of my life,

4. from today till the end of my life, till the end of existence (bhava),

5. from today till the end of my life, till the end of present form (attabhava),

6. from today till the end of my life, till the end of my body (kaya),

7. from today till the end of my life, till the end of my limbs (anga)

8. from today till the end of my life, till the end of my life force or vitality (jivitindriya)

2

The Four Noble (Ariya) Truths

(Understanding the Truths)

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha until I have a thorough understanding of the Four Ariya Truths (Sacca).

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha: -

     A. Until I have a thorough understanding of Dukkha Ariya Sacca, the Ariya Truth of Dukkha (unsatisfactoriness, suffering, etc.);

     B. Until I have a thorough understanding of Dukkha Samudaya Ariya Sacca, the Ariya Truth of the Origin or Cause of Dukkha;

     C. Until I have a thorough understanding of Dukkha Nirodha Ariya Sacca, the Ariya Truth of the Cessasion of dukkha;

     D. Until I have a thorough understanding of Dukkha Nirodha Gamini Patipada Ariya Sacca, the Ariya Truth of the Practice leading to the Cessation of Dukkha.

3

Dukkha Ariya Sacca

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha until I have a full comprehension of Dukkha Ariya Sacca (Dukkha Sacca panna)

(a) Pancakkhandha Dukkha

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha until I fully comprehend the Truth that Pancakkhandha, the five aggregates, are dukkha;

     (i) Until I fully comprehend the Truth that Rupakkhandha the aggregate of Corporeality, is dukkha,

     (ii) Until I fully comprehend the Truth that Vedanakkhandha the aggregate of Sensation, is dukkha,

     (iii) Until I fully comprehend the Truth that Sankharakkhandha, the aggregate of Perception, is dukkha,

     (iv) Until I fully comprehend the Truth that Sankharakkhandha the aggregate of Volitional Activities is dukkha,

     (v) Until I fully Comprehend the Truth that Vinnakkhandha, the aggregate of Consciousness, is dukkha.

(b) Ayatana Dukkha

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha until I fully comprehend the Truth that the twelve ayatanas* are dukkha.

     (* Twelve Ayatanas. There are twelve ayatanas, six internal and six external. The six internal ayatanas are the sense-bases or sense organs, viz, Eye, Ear, Nose, Tongue, Body and Mind. The six external ayatanas or sense-objects are visible object, sound, odour, taste, tangible object and mind-object)

     I take refuge in the Buddha, ... in the Dhamma and ... in the Samgha.

     (i) Until I fully comprehend the Truth that the Eye is dukkha,

     (ii) Until I fully comprehend the Truth that the Ear is dukkha,

     (iii) Until I fully comprehend the truth that the Nose is dukkha,

     (iv) Until I fully comprehend the Truth that the Tongue is dukkha;

     (v) Until I fully comprehend the Truth that the Body is dukkha,

     (vi) Until I fully comprehend the Truth that the Mind is dukkha,

     (vii) Until I fully comprehend the Truth that the Visible Object, is dukkha,

     (viii) Until I fully comprehend the Truth that the Sound is dukkha,

     (ix) Until I fully comprehend the Truth that the Odour is dukkha (x) Until I fully comprehend the Truth that taste or flavour 's dukkha,

     (xi) Until I fully comprehend the Truth that the tangible object is dukkha,

     (xii) Until I fully comprehend the Truth that the mind object is dukkha

     (c) Dhatu Dukkha

     I take refuge in the Buddha, in the Dhamma, and in the Samgha until I fully comprehend the Truth that the eighteen dhatus** are dukkha.

     (** Eighteen dhatus: there are eighteen dhatus or elements, twelve relating to the twelve ayatanas and the remaining six dhatus are consciousness relating to the senses.)

     I take refuge in the Buddha, in the Dhamma, and in the Samgha:

     (i) Until I fully comprehend the Truth that the Eye element is Dukkha,

     (ii) Until I fully comprehend the Truth that the Ear element is dukkha,

     (iii) Until I fully comprehend the Truth that the Nose element is dukkha.

     (vi) Until I fully comprehend the Truth that the Tongue element is dukkha,

     (v) Until I fully comprehend the Truth that the Body element is dukkha,

     (vi) Until I fully comprehend the Truth that the Visible-object-element is dukkha,

     (vii) Until I fully comprehend the Truth that the Sound element is dukkha;

     (viii) Until I fully comprehend the Truth that the Odour element is dukkha,

     (ix) Until I fully comprehend the Truth that the Taste element is dukkha,

     (x) Until I fully comprehend the Truth that the Tangible Object element is dukkha,

     (xi) Until I fully comprehend the Truth that the Eye-Consciousness clement is dukkha, (xii) Until I fully comprehend the Truth that the Ear-Consciousness element is dukkha,

     (xiii) Until I hilly comprehend the Truth that the Nose-consciousness element is dukkha,

     (xiv) Until I fully comprehend the Truth that the Tongue-Consciousness element is dukkha,

     (xv) Until I fully comprehend the Truth that the Body Consciousness element is dukkha,

     (xvi) Until I fully comprehend the Truth that the Mind element is dukkha,

     (xvii) Until I fully comprehend the Truth that the Mind Consciousness element is dukkha,

     (xviii) Until I fully comprehend the Truth that the Mind-Object is dukkha

     (d) Paticcasamuppada Dukkha

     [Paticcasamuppada or Theory of Cause and Effect: This is often explained as dependent origination or arising or chain of causal phenomena, is dukkha. The arising of a phenomenon is dependent on a specific cause which has arisen dependent on its own specific cause. Thus, because of A, B arises, and because of B, C arises and so it goes on in a viscious circle of causes. Obviously, when the origin of cause of dukkha ceases, dukkha also ceases the chain of causal sequences consists of twelve links. The first link is ignorance and the last link is ageing and death, accompanied by grief, lamentation, pain, distress and despair. In this way arises the whole mass of dukkha. Clear comprehension of the fact or truth of dukkha comes about only with a full comprehension of the causal chain, Paticcasamuppada.]

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha until I fully comprehend the Truth Paticcasamuppada, the dependent arising or origination of phenomena is dukkha.

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha:-

     (i) Until I fully comprehend the Truth that Avijja, ignorance, is dukkha, (ii) Until I fully comprehend the Truth that Samkhara, volitional activities, which arise dependent on ignorance are dukkha, (iii) Until I fully comprehend the Truth that Vinnana, consciousness, which arises de pendent on volitional activities, is dukkha;

     (iv) Until I fully comprehend the Truth that Nama rupa, mind and body, which arises dependent on consciousness, are dukkha,

     (v) Until I fully comprehend the Truth that Salayatanas, the six sense bases, which arise dependent on mind and body, are dukkha,

     (vi) Until I fully comprehend the Truth that Phassa, contact, which arises dependent on the six sense bases, is dukkha,

     (vii) Until I fully comprehend the Truth that Vedana, sensation which arises dependent on contact, is dukkha,

     (viii) Until I fully comprehend the Truth that tanha, craving, which arises dependent on Sensation, is dukkha,

     (ix) Until I fully comprehend the Truth that upadana, Clinging, which arises dependent on craving. is dukkha,

     (x) Until I fully comprehend the Truth that bhava, kammic causal process, which anises dependent on Clinging, is dukkha, (xi) Until I fully comprehend the Truth that jati, rebirth, which arises dependent on kammic causal process, is dukkha, (xii) Until I fully comprehend the Truth that jara marana, ageing and death, which arise dependent on rebirth, are dukkha I lake refuge in the Buddha, in the Dhamma, and in the Samgha

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha:-

     (i) Until I fully comprehend the Truth that grief; lamentation, pain, distress and despair are dukkha (ii) Until I fully comprehend the Truth that the whole mass of dukkha, which arises in this way is, indeed, dukkha

End of Dukkha Ariya Sacca

4

Dukkha Samudaya Ariya Sacca

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha until I have abandoned the origin or cause of dukkha (Samudaya sacca pahana).

     (a) Abandonment of three kinds of Craving (tanha)

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha:-

     (i) Until I have abandoned craving for sense pleasures (kama tanha),

     (ii) Until I have abandoned craving for (better) existences (hbava tanha),

     (iii) Until I have abandoned craving for non-existence (vibhava tanha),

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha:-

     (i) Until I have abandoned craving for sense pleasures (kama tanha),

     (ii) Unti I have abandoned craving for fine material realms (rupa tanha), (iii) Until I have abandoned craving for non-material realms (arupa tanha),

      (b) Abandonment of the ten difilements (kilesas) through attainment of Maggas

     [Abandonment of the ten defilements (kilesas). The ten defilements are Successively abandoned by four levels of Enlightenment (Magga Insight). Sotapatti Magga eliminates the following defilements the illusion of Self (Sakkaya ditthi), doubt or uncertainty (vicikiccha), and belief in the efficacy of rites and rituals outside the Ariya Path of Eight Constituents (Silahatthaparamasa) and also all other wrong views. Besides, a Sotapanna is not liable to fall back into miserable existences (Apaya). A Sotapanna is a Stream winner, who has entered the stream (of Magga) or attained the first level of Enlightenment.
Sakadagami Magga attenuates the grosser forms of sensual attachment (kama raga) and ill-will (byapada). A sakadagami is a Once-returner, who will achieve the end of dukkha after returning to the human world only once.
Anagami Magga eliminates sensual attachment and ill-will completely. An Anagami is a Non-returner. Having completely destroyed all the fetters which lead to rebirth in the lower sensuous realms, he will appear as a spontaneously manifesting being in the Brahma realm (Suddhavissa), when he will pass away into Nibbana.
Arahatta Magga eliminates craving for better existence, bhava raga (both rupa and arupa), conceit (mana) restlessness {Uddhacca) and ignorance (avijja). This is the final stage or level of Entightement. For an arahat this is the end of rebirth (Khinajati)]

     1. Abandonment of defilements through Sotapatti Magga

     I take refuge in the Buddha, in the Dhamma, and in the Samgha - until, through sotapattimagga, -

     (i) I have abandoned the illusion of Self (Sakkayaditthi), doubt or uncertainty (vicikiccha) and belief in the efficacy of rites and rituals outside the Ariya Path of Eight Constituents (Silabattha paramasa)

     (ii) I have abandoned all wrong views (ditthigata).

     (iii) I have abandoned all kammic causal processes leading to rebirth in miserable existences (apaya)

     (iv) I have abandoned rebirth in miserable realms

      2. Abandonment of defilements through Sakadagami Magga

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha until, through Sakadagami Magga, I have abandoned the grosser forms of attachment to sensual pleasure (kama raga) and ill-will (byapada)

     3. Abandonment of defilements through Anagami Magga

     I take refuge in the Buddha, Dhamma, and in the Samgha until, through Anagami Magga: -

     (i) I have completely abandoned attachment to sensual pleasures and ill-will,

     (ii) I have abandoned all Kammic causal processes leading to the sensuous realms,

     (iii) I have abandoned rebirth in the sensuous realms.

     4. Abandonment of defilements through Arahatta Magga

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha until, through Arahatta Magga,

     (i) I have abandoned craving for better existences (bhavaraga), conceit (mana), restlessness (uddhacca) and ignorance (avijja)

     (ii) I have abandoned all kammic causal processes leading to Fine Material and Non-material (rupa and arupa) realms

     (iii)L have abandoned rebirth in Fine Material and non-material realms.

     (c) Abandonment of asavas, oghas, yogas, ganthas, etc. ¹

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha: -

     (i) Until I have abandoned the four asavas, defilements that befuddle the mind,

     (ii) Until I have abandoned the four oghas, defilements which are like whirlpools;

     (iii) Until I have abandoned the four yogas, defilements which are like yokes;

     (iv) Until I have abandoned the four ganthas, defilements which are like bonds;

     (v) Until I have abandoned the four upadanas²(Clinging):

     (vi) Until I have abandoned the six nivaranas³(hindrances);

     (vii) Until I have abandoned the seven anusayas;⁴

     (viii) Until I have abandoned the ten samyojanas⁵(fetters);

     (ix) Until I have abandoned the ten kilesas (defilements);

     (x) Until I have abandoned the hundred and eight kinds of craving;

     (xi) Until I have abandoned the one thousand five hundred kinds of kilesas (defilements)

     1. Asavas, oghas, yoga; ganthas: These four are defilements based on Kama, bhava, ditthi and Avijja -- craving for pleasures of the senses, craving for better existences, clinging to false Views and ignorance. Asavas convey the idea of some thing flowing out. They intoxicate or befuddle the mind. Oghas are likened to whirlpools that keep one submerged in the round of existences , samsara.

     2. Upadana (Clinging): The four kinds of Clinging are clinging to sense desire, clinging to wrong view, clinging to wrong view of the practice if morality and clinging to belief in (mind and matter as) atta, Self.

     3. Nivaranas (hindrance): They are sensual desire, ill-will, sloth and torpor, restlessness and worry, doubt and ignorance of the Ariya Truths.

     4. Anusayas. These are defilements that have not yet been eradicated by Magga Insight. They have the tendency to arise again when conditions are favourable. The seven anusayas are craving for sensual pleasures, craving for existence in rupa and arupa realms, hatred, doubt, conceit, ignorance of the Ariya Truths, and the illusion of Self.

     5. Samyojanas (fetters). The ten fetters comprise the above seven plus the belief m the efficacy of rites and rituals that are outside the Ariya Path of Eight Constituents; jealously (issa) and stinginess (macchariya)

End of Dukkha Samudaya Ariya Sacca

5

Dukkha Nirodha Ariya Sacca

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha until I realize the Ariya Truth of the Cessation of Dukkha. (Nirodha sacca sacchikarana)

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha:-

     (i) Until I realize the cessation of Ignorance

     (ii) Until I realize the cessation of volitional activities (sankhara), which cease owing to the cessation of ignorance,

     (iii) Until 1 realize the cessation of consciousness (vinnana), which ceases owing to the cessation of volitional activities,

     (iv) Until I realize the cessation of mind and body (nama rupa), which cease owing to the cessation of consciousness;

     (v) Until I realize the cessation of the six sense-bases (salayatana), which cease owing to the cessation of mind and body.

     (vi) Until I realize the cessation of contact (phassa), which ceases owing to the cessation of the six sense bases.

     (vii) Until I realize the cessation of sensation (vedana), which ceases owing to the cessation of contact

     (viii) Until I realize the cessation of craving (tanha), which ceases owing to the cessation of sensation

     (ix) Until I realize the cessation of Clinging (upadana), which ceases owing to the cessation of craving

     (x) Until I realize the cessation of kammic causal process (kamma bhava), which ceases owing to the cessation of Clinging

     (xi) Until I realize the cessation of rebirth (jati), which ceases owing to the cessation of kammic causal process.

     (xii) Until I realize the cessation of ageing and death (jara marana), which cease owing to the cessation of rebirth.

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha -

     (i) Until I realize the cessation of grief, lamentation, pain, distress and despair,

     (ii) Until I realize the cessation of the whole mass of dukkha, which has thus ceased, (owing to the cessation of causes)

End of Dukkha Nirodha Ariya Sacca.

6

Dukkha Nirodha Gamini Patipada Ariya Sacca¹

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha until I have completed the meditation practice (Magga Sacca bhavana)

      (a) The seven kinds of Purity (visuddhi)

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha

     (i) Until I have completed the meditation practice of Purity of morality (sila visuddhi),

     (ii) Until I have completed the meditation practice of Purity of mind (citta visuddhi);

     (iii) Until I have completed the meditation practice of Purity of View (ditthi visuddhi);

     (iv) Until I have completed the meditation practice of Purity which is free from doubt in the Buddha, the Dhamma and the Samgha. (kankha vitarana visuddhi;

     (v) Until I have completed the meditation practice of Purity of vision in the knowledge that distinguishes the Right Path from the Wrong Path (Magga magga nana dassana visuddhi

     (vi) Until I have completed the meditation practice of Purity of vision in the knowledge of Progress in the Practice (Patipada nana dassana visuddhi)

     (vii) Until I have completed the meditation Practice of Purity of vision based on repeated contemplation of the impermanence; the unsatisfactoriness and the non-self nature of all conditioned things. (anicca nupassana, dukkha nupassana, anatta nupassana)

     1. Dukkha Nirodha Gamini Patipada Ariya Sacca. This is the Ariya Path or practice leading to the Cessation of dukkha, which, in other words is the realization of Nibbana. It is, in fact, the Ariya Path of Eight Constituents (Magga Sacca) The way of practice is through meditation and repeated contemplation (Bhavana). For meditation practice to be effective and successful one must cultivate purity of morality, purity of mind, purity of view, freedom from doubt and uncertainty, etc. There are seven kinds of Purity (visuddhi)

     (b) The Ten Vipassana Nanas (Insight Knowledge)

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha: -

     (i) Until I have completed the meditation practice of Purity of Vision based on Sammasana Nana, the knowledge which enables the yogi to have a thorough understanding of the impermanence, the unsatisfactones and the non-self nature of the khandhas.

     (ii) Until I have completed the meditation practice of Purity of Vision based on Udayabhaya Nana, the knowledge which enables the yogi to perceive the arising and passing away of the khandhas.

     (iii) Until I have completed the meditation practice of Purity of Vision based on Bhanga Nana, the knowledge which enables the yogi to perceive only the dissolution of the khandhas.

     (iv) Until I have completed the meditation practice of Purity of Vision based on Bhaya Nana, the knowledge which enables the yogi to perceive the fearful nature of the khandhas.

     (v) Until I have completed the meditation practice of Purity of Vision based on Adinava Nana, the knowledge which enables the yogi to perceive the faults and wretchedness of the khandhas.

     (vi) Until I have completed the meditation practice of Purity of Vision based on Nibbida nana, the knowledge which enables the yogi to be filled with weariness of, and disenchantment with the khandhas.

     (vii) Until I have completed the meditation practice of Purity of Vision based on Muncitukamayata Nana, the knowledge which enables the yogi to be filled with the intense desire to be freed from dukkha.

     (viii) Until I have completed the meditation practice of Purity of Vision based on Patisankha Nana, the knowledge which arises from reflective contemplation which enables the yogi to carry on with meditation on the three characteristics, anicca, dukkha and anatta.

     (ix) Until I have completed the meditation practice of Purity of Vision based on Samkharupekkha Nana, the knowledge which enables the yogi to view all conditioned things with complete indifference and impartiality (i.e, with equanimity).

     (x) Until I have completed the meditation practice of Purity of Vision based on Anuloma Nana, the knowledge which enables the mind of the yogi to be fully adapted for development of Supra-mundane (Lokuttara) Nana.

     (Note: Preceding Sammasana Nana, there are two nanas, viz.,

     (i) Namarupa Pariccheda Nana, the knowledge which enables the yogi to perceive mind and matter as two distinct entities, and

     (ii) Paccaya pariggaha Nana, the knowledge which enables the yogi to realize the cause of endless rebirths

     These two nanas enable the yogi to see things as they really are.

     (c) Contemplation of Sunnata, Animitta and Apanihita

     [Sunnata, animitta and apanihita:

     'Sunnata' means devoid of Self or anatta, animitta means devoid of any sign of permanence or anicca, and 'apanihita' means devoid of hankering after sensual pleasures. This absence of hankering or detachment is the result of contemplation of all conditioned things as being subject to suffering

     Having attained Samkharupekkha Nana, with his mind well adapted for the development of Supramundane Insight, the yogi takes up for his special object of contemplation one of the above three characteristics. By repeated contemplation and continued development of Insight the yogi finally attains maggas and phalas and realizes Nibbana.]

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha: -

     (i) Until I have completed the meditation practice of Purity of Vision based on repeated contemplation of Sunnata, the non-self nature of all conditioned things,

     (ii) Until I have completed the meditation practice of Purity of Vision based on repeated contemplation of animitta, the absence of any sign of permanence in all conditioned things,

     (iii) Until I have completed the meditation practice of Purity of Vision based on repeated contemplation of appanihita, the absence of hankering after sensual pleasures.

     (d) Bodhipakkhiya Dhamma

     [Bodhipakkhiya Dhamma: This group of dhamma consists of thirty seven factors, viz., the four Satipatthanas (Steadfast Mindfulness, the four Sammappadhanas (Supreme Efforts), the four Iddhipadas (bases of psychic power), the five Indriyas (Faculties), the five Balas (powers), the Seven Bojjhangas (Factors of Enlightenment), and the Ariya Atthangika Magga (the Ariya Path of Eight Constituents)]

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha -

     (i) Until I have completed the meditation practice of the four Satipatthanas¹ or Steadfast Mindfulness.

     (ii) Until I have completed the meditation practice of the four Sammappadhanas², the Supreme Efforts.

     (iii) Until I have completed the meditation practice of the four iddhipadas³, the bases of psychic power

     (iv) Until I have completed the meditation practice of the five Indriyas⁴or Faculties,

     (v) Until I have completed the meditation practice of the five Balas⁵, or Powers,

     (vi) Until I have completed the meditation practice of the seven Bojjhangas⁶, the Factors of Enlightement,

     (vii) Until I have completed the meditation practice of the Ariya Atthangika Magga⁷, the Ariya Path of Eight Constituents.

     1. Satipatthanas Steadfast Mindfulness. The four methods of Steadfast Mindfulness are mindfulness of the body, kayanupassana; mindfulness of Sensation, Vedananupassana; mindfulness of the mind, cittanupassana, and mindfulness of the dhamma, Dhammanupassana.

     2. Sammappadhanas: Supreme Efforts: The four Supreme Efforts are the effort to prevent the arising of evil which has not arisen, the effort to get rid of the evil that has arisen, the effort to bring about the arising of the good which has not yet arisen, and the effort to further develop the good that has arisen.

     3. Iddhipadas: the bases of psychic power: The four bases of psychic power are chanda (purpose), viriya (effort), citta (thought) and Panna (investigative knowledge).

     4. Indriyas: Faculties the five faculties are the eye faculty, the ear faculty, the nose faculty, the tongue faculty and the body faculty.

     5. Balas: Powers: The five powers are Saddha (Conviction), Viriya (effort), Sati (mindfulness), Samadhi (concentration) and Panna (wisdom).

     6 Bojjhangas: Factors of Enlightenment: The Seven Factors of Enlightenment are Sati (mindfulness) Dhamma vicaya (investigative knowledge), viriya (effort), piti (delightful satisfaction or joy), passadhi (serenity), samadhi (concentration) and upekkha (equanimity)

     7. Ariya Atthangika Magga: The Ariya Path of Eight Constituents: The eight constituents of the Ariya Path are Sammaditthi (Right View), Sammasankappa (Right Thought), Sammavaca (Right Speech), Sammakammanta (Right Action), Sammaajiva (Right Livelihood), Sammavayama (Right Effort), Samma Sati (Right Mindfulness) and Samma Samadha (Right Concentration).

     (e) Lokuttara Nana

     [ Lokutara nanas: Magga Insight or Supramundane Insight knowledge: The four Nanas are Sotipatti Magga Nana, Sakadagami Magga Nana, Anagami Magga Nana, and Arahatta Magga Nana, the four successive levels of Enlightenment.]

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha until I have completed the meditation practices of Purity of Vision in the Lokuttara Nana.

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha

     (i) Until I have completed the meditation practice of Purity of Vision in Sotapatti Magga Nana;

     (ii) Until I have completed the meditation practice of Purity of Vision in Sakadagami Magga Nana

     (iii) Until I have completed the meditation practice of Purity of Vision in Anagami Magga Nana,

     (iv) Until I have completed the meditation practice of Purity of Vision in Arahatta Magga Nana;

End of Dukkha Nirodha Gamini Patipada Ariya Sacca (Magga Sacca)

7

Nibbana

     (a) The Four Phalas

     [Phalas: Phalas is the result or fruition (lit. fruit) of Magga knowledge. The attainment of the four Maggas is invariably followed by the attainment of their respective fruitions, phalas. The attainment of Arahatta phala is realization of Nibbana.]

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha: -

     (i) Until I fully realise Sotapatti Fruition, (ii) Until I fully realize Sakadagami Fruition, (iii) Until I fully realize Anagami Fruition, (iv) Until I fully realize Arahatta Fruition

     (b) Nibbana Dhatu: (The Element of Nibbana)

     I take refuge in the Buddha, ... in the Dhamma, and ... in the Samgha:-

     (i) Until I fully realize asankata dhatu, the Unconditioned Element (which is Nibbana),

     (ii) Until I fully realize amata dhatu, the element of Deathlessness (which is Nibbana),

     (iii) Until I fully realize Nibbana dhatu, the Nibbana element,

     (iv) Until I fully realize the element of Sa Upadhisesa Nibbana, the Nibbana with khandha aggregates still remaining,

     (v) Until I fully realize the element of Anupadhisesa Nibbana, the Nibbana with no khandha aggregates remaining,

     (vi) Until I hilly realize the element of Sunnata Nibbana, the Nibbana realized through contemplation of absence of Self (annata);

     (vii) Until I fully realize the element of Animitta Nibbana, the Nibbana realized through contemplation of absence of any sign of permanence,

     (viii) Until I hilly realize the element of Apanihita Nibbana, the Nibbana realized through contemplation of dukkha (ills of life) and the resultant absence of hankering after sensual pleasures,

     (ix) Until I fully realize the element of Sankhara samatha Nibbana, where all sankhara (volitional activities) is calmed.

     (x) Until I fully realize the element of upadhi nissagga Nibbana, where all khandhas and all substrata of existence are abandoned.

     (xi) Until I fully realize the Element of Tanhakkhaya Nibbana, where all craving is eradicated

     (xii) Until I fully realize the Element of Viraga Nibbana, where all attachment is eradicated.

     (xiii) Until I fully realize the Element of Nirodha Nibbana, which is the cessation of all dukkha.

     (xiv) Until I fully realize the element of Sabbavatta dukkhakkhaya Nibbana, where all Rounds of Dukkha are destroyed,

     (xv) Until I fully realize the Element of Kilesa vatta dukkhakkhaya Nibbana, where all Rounds of Kilesa (dukkha) are destroyed

     (xvi) Until I fully realize the element of Kamma vatta dukkhakkhaya Nibbana, where all Rounds of Kamma dukkha, the causes of rebirth, are destroyed

     (xvii) Until I fully realize the Element of Vipaka vatta dukkhakkhaya Nibbana, where all Rounds of vipaka dukkhas resultant producing actions are destroyed.

End of Section on Nibbana

End of Maha Saranagamana

Bibliography

     1. Ten Suttas from Digha Nikaya, Myanmar Pitaka Association, Yangon, Myanmar, 1984

     2. Ten Suttas from Digha Nikaya (Three Fundamental Concepts and Comments on Salient points in each Sutta); Myanmar Pitaka Association, Yangon, Myanmar, 1985.

     3. Nidana Samyutta. (Group of Related Discourses in Causal Factors from Nidanavagga Samyutta), The Department for the Promotion and Propagation of the Sasana, Yangon, Myanmar, 1992.

     4. Essential Themes of Buddhist Lectures, given by Bhaddanta Ashin Thitila, Abbidhaja Maha Rattha Guru, Department of Religious Affairs, Yangon, Myanmar, 1987.

     5. Manual of Abhidhamma, by Narada Thera, Printed by the Buddha Sasana Council, Yangon, Myanmar, 1970.

     6. Manual of Buddhism, by Mahathera Ledi Sayadaw, Aggamahapandita, D. Litt; English Translations edited by the English Editorial Board of Union Buddha Sasana Council, Yangon, Myanmar, 1965.

PREFACE

I

     When threatened with danger, men go to many a refuge to mountains and forests, to parks and gardens, and to sacred trees. But these are no refuge for men Man's real refuge lies in the Buddha, the Dhamma and the Samgha.

     In the Dhammapada it is said, 'One who takes refuge in the Buddha, the Dhamma and the Samgha, sees with Magga Insight the Four Noble Truths, viz., Dukkha, the Cause of Dukkha, the Cessation of Dukkha and the Noble Path of Eight Constituents which leads to the Cessation of Dukkha.

     "This, indeed, is the safe refuge, this is the best refuge. Having come to this refuge, one is liberated from all Dukkha."

II

    "Buddham saranam gacchami. Dhammam saranam gacchami, Samgham saranam gacchami"

     With the above formula we go to the Buddha for refuge, we go to the Dhamma for refuge, we go to the Samgha tbr refuge. "Saranam means refuge or protection. By reciting the above formula three times, we profess our faith and confidence in the "Three Gems" The Buddha, the Dhamma and the Samgha (The Buddhist Order) are known as the Three Gems (Tiratana) because they are so precious and give joy to all. One who takes refuge in the Three Gems is established in the Three Gems (Saranagamana). One who takes refuge in the Three Gems is generally accepted as a Buddhist, a follower of the Buddha.

     We go to the Buddha for refuge, because he is our Supreme Teacher. He guides us to choose the right way to success and prosperity here and hereafter, he guides us to refrain from unprofitable and evil ways. He guides us to cultivate all good qualities of a life free from faults and impurities. The Buddha has boundless compassion for man's weaknesses and sufferings. He has found for us the Path of liberation from the round of existences, Samsara, by his own unrelenting and ceaseless effort through countless lives.

     We go to the Dhamma for refuge, because the Dhamma is the means by which one is liberated from Samsara. Following the Dhamma is the best way of paying homage to the Buddha. There are three stages in following the Dhamma, viz., study, practice and realization. Right understanding, patience, tolerance, goodwill and loving-kindness are needed to be practised in our daily lives so as to cure us of misunderstanding of one another, to cure us of our impatience, our lack of sympathy and loving-kindness. Everyday, after paying homage to the Buddha and saying his prayers, a good Buddhist sends his love and goodwill to all beings, celestial and human as well as those in the Nether World. Repeated and continual practice of meditation is essential for the realization and understanding of things as they really are. Only by practising the Dhamma can we truly venerate and serve our Supreme Teacher.

     Quoting Sayadaw U Thittila*, "Lastly, we go to the Buddha for refuge because the Samgha is the living stream through which the Dhamma flows to us. The Samgha is the point at which the Buddha-Dhamma makes direct contact with humanity, it is the bridge between living men and absolute truth. The Buddha greatly emphasized the importance as a necessary institution for the well-being of mankind, for, if there had not been the Samgha, the Buddha-Dhamma would have become a mere legend and tradition after the passing of the Buddha. Not only has the Samgha preserved the word of the Master, but also the unique spirit of the Noble teaching ... a Buddhist task is to spread the pure Buddha-Dhamma or to help the Samgha who devote their whole lives to the study, practice and spreading of the pure Dhamma, which is excellent in the beginning, in the middle and in the end." Besides, whatever amount of merit done for the good of the Samgha increases manifold. The Samgha are, in fact, the incomparably fertile field for all to sow the seed of merit.

     Thus do we take refuge in the Buddha, the Dhamma and the Samgha with conviction and full confidence in them.

     In taking refuge in the Buddha, the Dhamma and the Samgha, there is no time limit set for us. The Mahathera Ledi Sayadaw in his verses "The Mahasaranagamana" has stated in the opening verse thus, "From today till the end of my life, I take refuge in the Buddha, in the Dhamma, and in the Samgha" By this the Sayadaw has made it quite clear to us that we should get ourselves established in the Buddha, the Dhamma and the Samgha from now till the end of our lives. The Venerable Sayadaw further stated, thus, "Until I thoroughly understand and realalize the Four Noble (Ariya) Truths, (Catusacca pativeda) I take refuge in the Buddha, in the Dhamma and in the Samgha." This means that we need to take refuge in the Three Gems until we fully comprehend and realize the Four Noble Truths. This is the correct way of taking refuge in the Three Gems.

     With regard to these Four Ariya Trurhs the Buddha himself has, in the Dhamma Cakkappavattana Sutta, enjoined us that in Dukkha Ariya Sacca, dukkha should be fully comprehended that in Samudaya Sacca, samudaya, the cause of dukkha, should be abandoned, that in Nirodha Sacca, the cessation of dukkha should be realized, and that in Magga Sacca, the Practice or Path leading to the cessation of dukkha should he cultivated.

     Through his verses of Mahasaranagamana the Venerable Ledi Sayadaw has shown us that in Dukkha Ariya Sacca, we should strive to fully comprehend the fact that the five aggregates (khandhas), the twelve sense-bases and sense objects (Ayatanas), the eighteen elements (dhatus) and the entire mass of dukkha brought about by Dependent Origination of Phenomena (Paticcasamuppada) are, in truth, Dukkha.

     In the case of Dukkha Samudaya Ariya Sacca, Craving (tanha) which is the cause of dukkha should be abandoned. So also are the ten defilements (kilesas). In fact, these defilements are to he successively eliminated by the four levels of Enlightenment (Maggas).

     In the case of Dukkha Nirodha Ariya Sacca, the Cessation of Dukkha is to be realized through the cessation of a cause. Thus, with the cessation of ignorance, volitional activities cease, with the cessation of rebirth (jati), ageing and death cease. As each of the phenomenon of dukkna has arisen dependent on a specific cause which has arisen dependent on its own specific cause (in accordance with the Law of Dependent Origination), there is a vicious cycle of causal sequence. With the cessation of phenomenon as a result of the cessation of a cause, the whole sequence breaks down, the circle of causal phenomena is cut off and Dukkha ceases. Thus the Cessation of Dukkha is to be realized.

     In the case of Dukkha Nirodha Gamini Patipada Ariya Sacca (Magga Sacca) it is necessary to cultivate the meditation practice which would lead one to the cessation of Dukkha and liberation from the round of existences. The Venerable Sayadaw has laid down a complete line of practices starting with the cultivation of Purity in morality, purity in mind, purity in views. ete, then going on to the development of vipassana or Insight knowl edge, the thirty Seven constituents of Bodhipekkhiya Dhamma, culminating in the attainment of the four Magga Nanas and the realization of Nibbana. In the section on Nibbana the Venerable Sayadaw first mentioned Nibbana as the Fruition (Phala) of the four Maggas, then as the unconditioned element (asankhata dhatu), as the element of the Deathless (amata dhatu), and as Nibbana element Nibbana is of two kinds Nibbana realized with the aggregates still remaining (Sa upadhisesa Nibbana) and Nibbana without the aggregates remaining (Anupadhisesa Nibbana). The next three Nibbana elements mentioned are those realized through contemplation of voidness (sunnata), through contemplation of signlessness (animitta) and through contemplation of non-attachment (apanihita). The remaining Nibbana elements are realized through calming of all volitional activities (Sabba Sankhara Samatha), through abandonment of Khandhas (Upadi), through cessation of craving (tanhakkhaya), through cessation of attachment (Viraga), and through cessation of Dukkha (Nirodha). Finally, the three Rounds of dukkha also cease due to the cessation of defilements (kilesa), the cessation of causal action (kamma) and the cessation of result-producing (Vipaka).

     Thus through these verses the Venerable Sayadaw has shown us the correct way to take refuge in the Three Gems and the correct way to pay homage to them.

     Within the scope of these verses the Venerable Ledi Sayadaw has shown us the way to clear comprehension of the Four Noble Truths and the realization of the end of dukka. The Mahasaranagamana verses as set down by the venerable Ledi Sayadaw being concise and to the point can be easily memorized. By constantly reciting them, the meaning of the dhamma becomes clearer and clearer day by day. With this comprehension of the dhamma, if one steadily takes up the meditation practice one can hope to finally realize the end of dukkha. It is well-known that the Venerable Ledi Sayadaw himself recited these verses (and contemplated them) continually for five months starting from November 1917.

     The Mahasaranagamana verses appeared in the book entitled "Rogantara Dipani" together with three other short treatises by the Sayadaw in 1955, published by Hanthawaddy Press, Yangon. At the present time, a booklet containing these verses entitled "Mahasaranagamana" is available in Yangon. Some people firmly believe and find that some of their problems are solved by the recitation of these verses. The circle of readers of this book is getting wider.

     The purpose of my translating the Mahasaranagamana verses and compiling some notes on them is to be of some help to the readers to have a better understanding of the verses, a better understanding of the Dhamma and of the Practice. The present translation is not a close translation, but we have tried to preserve and keep the meaning of the text intact. For purposes of recitation the original Pali text (in Roman Script) is reproduced here.

     May I now take this opportunity to offer my thanks to my colleagues of the Editorial Committee, Pitaka Translation Section, Department for the Promotion and Propagation of the Sasana, especially to Sayagyi U Kyaw Htut, Maha Saddhamma Jotikadhaja, and U Tin U my sincere thanks for going through the script and to my other colleagues for their moral support and also for typing out the script and for transcribing the Pali texts.

     With great veneration and deepest respect I humbly dedicate this booklet to the Most Venerable Ledi Sayadaw. May the Buddha's Teaching shine forth like the radiant sun.

Daw Mya Tin (M A)

20th April 1995

    * Essential Themes of Buddhist Lectures given by Bhaddanta Ashin Thittila, Abhidhajamaharathaguru, Lecture No. 40, The Three Refuges —Tisarana