THE GRADUAL PATH TO THE REALISATION OF DHAMMA

THE GRADUAL PATH TO THE REALISATION OF DHAMMA 

(Canki Sutta, Majjima Nikaya)

On one occasion, when the blessed one was residing at the kosalan country, in the God's Greove, the Sala-tree Grove, The blessed one arrived at a Kosalan brahmin village to the north of Opasada.

The ruler of that country, a brahmin, called Canki, went to the Buddha and asked, “Venerable Sir, would you kindly explain to me how one could achieve the realisation of the Dhamma?”

The Buddha explained thus:

If one wants to achieve complete understanding and realisation of the Dhamma:

1. First of all, one needs to develop faith in the Triple Gem. “Saddham niveseti saddha jata upasankamati.”)

2. Having rested on faith, one should come to a monk or anyone who knows the Dhamma well: “(upasankamanto pariupasati,’)

3. Having come to a teacher one must get familiar with the teacher. (“Payirupasanto sotan odahti dhamman sunati.”)

4. Then one should listen to the Dhamma with good attention (“sutva dhammamdareti,”)

5. Then one goes through it, again and again (“Dhtanan dhamman atthan upaparikkhati”)

6. Then one should test and verify the meaning of what he has listened to: (Attan upaparikkhato Dhamma nijjhanan khamanti”)

7. While listening to the Dhamma one should get a real understanding of what it meant; (“Nijjanakkhantia chando jayati.”)

8. As an immediate result desire may arise in him to practice Dhamma (Chando ussahati


9. Only by practising will he get the real understanding and he should make every effort to practise further: ("Ussahitva tulayati")

10. While making an effort, one should weigh them up and to compare and contrast them with one's day to day activities: (Tulahitva padahati.”)

11. While doing this one should strive hard to perform them without being lazy or neglectful: (“Pahitato paraman Dhamman sacchikaroti.”)

12. At the end one will realise the truth of the Dhamma then one would say, The Dhamma is well said by the Buddha, (“Svakkhato Bahagavata Dhammo”)

This is how the Buddha explained the step by step process of understanding and realisation of the Dhamma. This is a simple, gradual process for those who want to achieve spiritual advancement. This is called “Anupubbapatipada,” the gradual way of practice. Anyone who wants to achieve success in his/her final goal, whether spiritual or material, can succeed by following this step by step process. This is called “Anupubbapatipada,” the gradual way of practice.  Perseverance and consistency are important. Breaking the steps at the beginning, middle or end, will result in failure to achieve one’s goal.

Developing faith/confidence or Sraddha is the most significant factor in the path to Nibbana and therefore, the Buddha Dhamma and the Sanga are the foundation of the Buddhist way of life. It is not a blind faith; it is a creative and active faith. There are four dominant factors, called “Four Spiritual Faculties” that are dormant in one’s mind which should be developed to achieve what you want as the final result in a spiritual or material way of life.

The Four Dominant Factors/The Four Roads to Power are (Irdipada):

1. Chanda: intention, wish to do, vision

2. CItta: the main thought about the final aim./purity of mind

3. Viriya: effort to carry on up to the final result, the resolution.

4. Vimansa: investigation about the result.

Whenever you want to attend to any spiritual matter, the first thing you need is Faith. (Saddha is: faith, confidence, belief, trustfulness). From belief or trust in what you want to do and achieve. We call it Saddha. Then a firm intention or wish to do what you want to do without breaking. We call it Chanda. The attention should be focused on the main aim or the purpose. We call it Citta. There should be great effort needed in order to arrive at one’s final aim. We call it Viriya. While trying to reach the last aim, one should have an inquiring mind, investigate and practice self-dialog as to path and direction and be focused on the aim. We call it Vimansa.

These four dominating factors of the mind are called “The Four Great Powers” in Buddhism. They help us to improve our spiritual or material way of life. If you read the biographies of the great inventers and scientists of the modern world you will find that they all applied, the “Five Great Powers’ to achieve their dreams.

To the questions asked by Brahmin Canki, the Buddha answered in a practical and sensible approach which even today this advice can be applied by a student of any subject and sure to get good results. Even the modern day teachers and educators preach the same thing: be committed, pay attention, perseverance, listen, understand, enquire, and practice.

During the time of the Buddha there were two ways by which one could understand the Dhamma and realise the path to Nibbana. One is called “paratoghosa paccaya.” Hearing the true Dhamma from others who know it. The other is called “sammasati” or practice of meditation.

1. Paratogosha paccaya:

This means, hearing the true Dhamma from others and illustrate the importance of listening in the gradual, step by step way of practicing the Dhamma. In the past there were no books and one could only get knowledge by listening, by means of “paratogosha paccaya.”

2. Sammasati:

The other method is Sammasati or meditation with right mindfulness. The Buddhas have used this method for the enlightenment. Now we are living in a time of the Buddha and his teachings are readily available, thereby giving us other ways of realising the true meaning of the Dhamma. If we want to get good results, we must try methods of realising the Dhamma by listening, reading and putting that knowledge into our practise, while using meditation techniques on mindfulness taught by the Buddha in the Satara Satipattana Sutta/ The Four Foundations of Mindfulness. This gradual path through step by step approach is a sure way to achieve a state of calm and peace of mind and get nearer to the path leading to Nibbana.

Please refer to the link "THE SEVEN STAGES OF PURITY - RATAVINITA SUTTA - Part 2"

BUDDHANUSSATI MEDITATION -RECOLLECTION OF THE GREAT QUALITIES OF THE BUDDHA

BUDDHANUSSATI- BHAVANA/MEDITATION (Recollection of the Great Qualities of the Buddha)   - Dhammapada Verse -296

“Well awakened, they’re a wake ever the Buddha’s pupils who constantly by day, by night are mindful of the Buddha.”

“Those disciples of the Buddha who are mindful of the virtues of their Teacher day and night, arise wide awake and in full control of their faculties.”

 The Buddha

The word Buddha means to understand or to know. A Buddha was a person who understood the truth, found the truth and was able to teach the truth or proclaim the truth. He was able to awaken others from ignorance. He was born as a normal human being and as other human beings he was caught up in the cycle of suffering. He was not an ordinary man, but an extra ordinary man. He possessed psychic as well as physical powers. He possessed the thirty two main bodily characteristics (Mahapurusa laksana) and the eighty sub characteristics (asityanubyanjana) which identified him from other human beings. All these were accumulated and developed through a countless series of existence. He has perfected these for a period of four incalculable aerons of one hundred thousand existences. The fully enlightened one had realized the goal and he proclaimed the path to others for them also to realize the goal (Nibbana).

Buddhanussathi Meditation

This form of meditation is suitable to be practiced by everyone both young and old. The word anussati means reflection. There-fore Buddhanussati Bhavana means the meditation practiced while reflecting on the virtues of the Buddha.
The Buddha has infinite virtues. But these are incorporated in nine main virtues. They are called the ninefold virtues of the Buddha enumerated as “Itipiso Bhagava” Buddhanussati, meditation has to be practiced while reflecting these virtues.

It is difficult to meditate while reflecting on all the virtues of the Buddha at the same time. Therefore, it is much easier to reflect on one out of such virtues. Later one could practice meditation, reflecting on all the virtues. One could start with the first virtue namely Arahat and proceed in the following manner:

Firstly one should clean oneself and worship the Triple Gem with offerings of flowers and then seek the three-fold refuge and observe the five precepts. Thereafter, seated in a convenient posture before a statue of the Buddha one should strive to create the image of the Buddha in one’s own mind by looking at it with love and adoration. Then closing the eyes and placing the right hand on the left one should think thus while being cognizant of the fact that the Buddha is present in one’s mind.

1. Lord Buddha does not commit any sin whatsoever even in secret. Therefore he is called Arahat.
2. One should continue to think in this manner for some time. Thereafter one should meditate thus: “The Buddha does not commit any sin whatsoever even in secret. He has destroyed all defilements. He is worthy of all offerings. Therefore the Buddha is called Arahat.”

In this manner one should continue to meditate on the other virtues of the Buddha as well. When we meditate in this manner our minds remain focused directly on the Buddha without straying towards other objects. Thereby our minds become pure and we get solace. We begin to acquire the virtues of the Buddha even though in a small scale. Therefore we should endeavour to practice this meditation.

Homage to Buddha: (The Nine Great Qualities of the Buddha or The Ninefold Virtues of the Buddha)

Itipiso - Indeed the Blessed one is thus:

Bhagava- One who possess the fortune to destroy all passions, associate the four sublime states and crosses the samsara and preaches the Doctrine.

Araham - The accomplished destroyer of all defilements, worthy of offering, attained the fruits of Arahantship and does not commit evil even in secrecy.

Samma Sambuddha – One who has discovered all things rightly by himself, complete in clear knowledge and compassionate conduct.

Vijjacharana Sammpanna - One who is endowed with eight kinds of clear vision “vijja” and fifteen kinds of) charana qualities.

Sugatha – One whose manner of going is good. One who has gone to an excellent place.

Lokavidu – One who has understood and expounded to those who are ignorant, the knower of the three worlds (sankara loka, Sattva and avkasa) of formations

Of beings and locations.

Anuttara Purisadhamma Sarati – In comparable master of those to be tamed or discipline anyone in the three worlds

Devamamanussanam – teacher of devas and humans

Buddha – He who is enlightened with the knowledge that belongs to the fruit of liberation.

When a mediator repeatedly contemplates on the Buddha qualities, the mind becomes calm, not disturbed by lust, anger or delusion and it becomes directed toward Lord Buddha. (having Buddha's virtues as a meditation object).

When the mind is not disturbed by defilement's such as lust, it can calm the Five Hindrances and while constantly recalling the virtues of the Buddha, rapture will arise within the mediator. When rapture occurs both physical well being and mental happiness improve. The mind filled with the contemplation of the virtues of Lord Buddha (Buddhaguna) becomes calm and concentrated.

 Benefits of Meditating on Buddhanussati

One who meditates on Lord Buddha's virtues will develop increased reverence for lord Buddha. One will also have specious faith, spacious mindfulness, spacious wisdom, and spacious merit. One will become joyful and happy, will eliminate awful dangers, will become patient and tolerant to pain, and will always feel close to Lord Buddha.

When one with one's mind filled with recollection of the Buddha (Buddhanussati) passes a way with his/her mind directed to Buddhanussati, and his/her heart in devotion to Buddha, (if one has not reached spiritual attainment in this life), a happy world is waiting for him after death or will be born in a happier realm. The story of Mattakundali, during Buddha's time, is a good example to this.

Dajagga Sutta

In Dagagga Sutta, when devas and Asuras were preparing for battle,The sakka, the chief of the devas addressed the devas and said, "when the devas have gone into battle, there should arise fear, or horror, then on that occasion you should catch sight of the top of my standard, for when you have caught sight of the top of my standard, what ever fear, terror, or horror there is abandoned. If you can't then you should catch sight of the top of the deva king Pajapatis's standard, deva Varuna's standard, deva Isanassa"s or deva Varuna's standard."

The Buddha explains to the devas, that any of these king's standard is caught sight of, what ever fear, terror, or horror there is may be abandoned or may not be abandoned. because Sakka the Chief of the Devas is not devoid aversion, of delusion, when he feels fear, feels terror, feels dread, he runs a way.

If you go into the wilderness, to the shade of a tree, or to an empty building, there should arise fear, terror or horror, then on that occasion you should recollect me. This is because The Blessed One has eradicated all defilements and when one sets one's mind on such a Noble and Holey person, or thought, soon your fears and horror will be reduced because of the diversification of the mind to a holey object.

"In deed the Blessed One is worthy of and rightly self-awakened, consummate in knowledge and conduct, well gone, and expert with regard to the world, The teacher of divine and human beings, awakened, blessed, for when you have recollect me, what ever fear, or terror there is will be abandoned. If you can't recollect me, then you should recollect the Dhamma or the Sanga and what ever fear or terror will be abandoned." (SN 11.3 Dhajagga Sutta: "The Top of the Standard," translated from the Pali by Thanissaro Bhikkhu)

 

SEVEN STAGES OF PURITY - RATAVINITA SUTTA ( THE RELAY CHARIOTS Part 3)

THE SEVEN STAGES OF PURITY–THE RELAY CHARIOTS - (continuation) -Part 3

“Buddhists just proclaim the Path, but you’re the ones to strive. Contemplatives who tread the Path are freed from Mara’s bonds.” Dhammapada Verse 276

(4). Kankavitarana Visuddhi – Purity of the conquest of doubts –

To obtain the supramundane state, doubt is a great hindrance. To eradicate the origin of anything we must discover its causes. The cycle of re-birth can be destroyed by finding out its causes. 

(5). Maggamagga Nanadassana Visuddhi- Purity of knowledge and insight into right and wrong path. 

Here magga means the correct system of meditation. To attain this state of wisdom one should observe the tilakkana meditation. When the nama and rupa are taken together they are referred to as samkara. The conditioned things (samkara) referred to in the paticca samuppada refer to cause and effect of the karmic actions. Although we hear the words anicca, dukka, antta very often, we do not realise that they have such a deep meaning. We know that all living beings are subject to death but this is insufficient for vipassana bhavana/insight meditation. It is not enough to know only the attributes of sorrow. This is difficult for us to understand because our mind is overwhelmed by delusion.

(6). Patipada Nanadassana Visuddhi - Purity of Knowledge and insight into progress.

The disciple, who is free from the harmful influences of the defilements and has gained the purity and knowledge of the right and wrong paths in the previous stage, develops his/her insight to its culmination in this final stage through the systematic and steadfast progress of deeper understanding. This is termed patipada – gradual progress – which consists of the nine-fold insight wisdom leading to the realisation of transcendental states.

(7). Nanadassana Visuddhi – Purity of knowledge and insight into the Noble Path.The four wisdom of knowing the path of four stages of higher attainment make up this.

THE SEVEN STAGES OF PURITY - RATAVINITA SUTTA - Part 2

The Eight Fold Path – The Path to end Suffering – Dhammapada Verses (273-276)  

THE SEVEN STAGES OF PURITY- (Sapta Visuddi) From -RATAVINITA SUTTA- Part 2
    
“If you follow this path you will reach the termination of suffering. This path has been revealed by me, after realising the extractions of arrows.”
 

   
“If you follow this path you will reach the termination of suffering. This path has been revealed by me, after realising the extractions of arrows.”

   The Eight Fold path is the Middle Way discovered by the Buddha for the realisation of Nibbana. It consists of: 

•  Right understandings (samma ditthi) Right thoughts (samkappa)

• Right speech (samma vaca)
  

• Right action (samma kammanta)

• Right livelihood (samma ajiva)

• Right effort ((samma vayama)

• Right mindfulness (samma sati)

• Right concentration (samma samadi)

This is the unique path of Enlightenment. These eight factors are the eight mental states found in the supramundane consciousness which has Nibbana for its object.

“Eso va maggam natthi anno dassanassa visuddhiya”

“There is no other path for purity of vision than this one.” Those who travel along the path indicated by the Buddha to reach purity of vision, have to practice the technique of meditation by which purity of vision is achievable.

A truth seeker attains this stage through seven stages. In consequence, this process is characterized as “Sapta Visuddhi,” (seven stages of purity)

RATAVINITA SUTTA- THE RELAY CHARIOTS

On one occasion when the Blessed One was living at Rajagaha in the Jeta Grove, a number of Bikkhus who had spent the Rains there in the Blessed One’s native land came to see him. The Blessed one asked the Bikkhus, “Which Bikkhu in my native land is esteemed by the bikkhus there, by his companions in the holy life?" ( lives under the practice of the "Ten Useful Talks) –(Refer to the ten useful talks - Part 1) - http://dhamma-stream.blogspot.com.au/ .

“Venerable Sir, The Venerable Punna Mantaniputta is so esteemed in the native land by the bikkhus there, by his companions in the holy life” replied the bikkhus. In that occasion, it occurred to the Venerable Sariputta , that it is a great gain for the Venerable Punnamantaniputta for his wise companions in the holey life. He then praised him point by point in the Teacher’s presence.

When Venerable Punnamantaniputta heard that the Blessed one had arrived at Savasti and was living in Jeta’s grove, he set out to wander by stages and reached Rajagaha. At that time, a series of questions were being asked by the Venerable Sariputta, from the Venerable Punna Mantaniputta, such questions as; “Is it for the sake of purification of virtue, is it for the sake of purification of view, Is it for the sake of purification by over- coming doubt, purification of knowledge, vision, and that the holy life is one lived under the Blessed one?”

Ven. Puanna Mantaniputta answered the questions asked by Ven. Sariputta, Through the help of a simile. The Venerable showed how to travel to Sakata and between Savasti and Sakata by the use of seven relay chariots This was because the traveling in between the two places was too long. At each destination he had to dismount from the previous chariot and mounted on the next one which was readily available for him.

Venerable Punna Mantaniputta then explained, the importance of practicing the seven purities, and how each one is helpful in reaching Nibbana. The Venerable said, “So too, friend, purification of virtue is for the sake of reaching purification of mind: purification of mind is for the sake of reaching purification of view: purification of view is for the sake of reaching purification by overcoming of doubt: purification by over- coming doubt is for the sake of reaching purification by knowledge and is lived under the Blessed one.”

Venerable Sariputta replied, “It is wonderful, friend, it is marvelous! Each profound question has been answered, point by point by the Venerable Punna Mantaniputta as a learned disciple who understands the Teacher’s Dispensation correctly. It is a gain for his companions in the holy life.”

“It is wonderful friend, it is marvellous! Each profound question has been posed, point by point by the Ven. Sariputta as a learned disciple, who understands the Teacher’s Dispensation correctly, said Venerable Punnamantaniputta. It is a gain for his companions in the holey life” Thus it was that these two great beings rejoiced in each other’s good words.

Later when Ven. Punnamantaniputta came to know that it was the great Ven. Sariputta that he was spoken to, said, “Indeed friend, we did not know that we were talking with Ven. Sariputta, the disciple who is like the teacher him-self. If we had known that this was him, we should not have said too much.”

The seven stages of purity consist of:

1. Sila visuddhi (purity of morals)
2. Citta vissudi (purity of mind)
3. Ditthi vissudi (purity of views
4. Knkavitarana vissudhi (purity of the conquest of doubts)
5. Maggamagga nanadasana vissudhi (purity of knowledge and insight into the right and wrong path)
6. Patipada nanadassana visuddhi (purity of knowledge and insight into progress)
7. Nanadassana vissuddhi (purity of knowledge and insight into the noble path)




(1). Silavisuddhi – purity of morals- The person with an impure character has always fear that others would find fault with him or bring shame on him or take revenge on him. Similarly his conscious troubles him saying that he has done something wrong. The mind of the non- virtuous person is debilitated by such thoughts. Therefore the person whose mind is debilitated will not gain any results if he turns to meditation. Like a tree which is planted on infertile soil, his/her mind will not be able to attain wisdom by concentration. Therefore if a person wishes to concentrate and reach the exalted state or attain the correct path by meditation, must, first of all, prepare the way for meditation, just as a farmer prepares the land for cultivation. If it is a lay person, he/she must act according to the ways of a lay person and wishes to be virtuous, must at the minimum observe the five precepts. If it is a monk or a nun, one must act according to their precepts. Virtue will arise when all defilements are eradicated. Therefore, one must try one’s best to purify oneself by leading a virtues life instead of feeling that he/she is unable to lead a virtuous life and give up meditation. .

(2). Cittavisuddhi – purity of mind – It is very difficult to realize the nature of nama rupa (mind and matter) as they are covered by illusions of the existence of individuals, males, females, persons and other concepts. The knowledge of name rupa which we gather from books is insufficient to for us to eradicate our defilements and attain the path leading to salvation and enlightenment. Knowledge from books is knowledge at second hand which has not been experienced as it has not been realized by the individual himself. It is not self-realization.
To attain the correct path we require more than knowledge from books; we require a clear philosophy which we can comprehend for ourselves. This philosophy can be realised only by meditation and meditation alone. Just as a person sharpens one’s knife before one begins to cut anything hard, in order to understand the nature of nama rupa the meditator must first prepare his/her mind. When his/her mind is free from hindrances, he/she attains Citta-visuddhi.

To purify our minds we must increase our powers of concentration. The nature of the mind is not to concentrate for a long time on one object, but to wander from object to object. The person who is traveling at a very fast speed is unable to comprehend any one thing he/she sees on the side of the road as his/her mind which has not attained concentration and wonders from object to object and cannot comprehend the true nature of things. When, by insight meditation, we are concentrating on the real nature of mind and matter, if the mind does not abide for a long time on this, it will begin to wonder from object to object very fast. Such a mind will not be able to grasp the ultimate reality. If one is unable to do so, the wisdom of insight meditation would not arise in one quickly. Therefore, if one wishes to develop insight wisdom quickly, one must concentrate and prepare one’s mind for such a venture.

After diligent practice a person will attain the ability to keep his mind concentrated on one object for a long time. This ability in the mind concentration is attained by mental discipline (samadi). Without allowing in the intervening period for anything else to enter one’s mind, if one is able to keep one’s mind concentrated on one object for a long time he/she is in a state of trance. There are also yogis who at the very beginning develop a high state of insight wisdom without developing concentration. Therefore, there is no harm if those who do not like to develop concentration can develop pure insight wisdom. Of those who develop insight wisdom after concentration there are some who attain this insight wisdom while they are in a trance. Still others develop concentration up to a certain point and when they have reached the first stage of concentration they are able to attain to insight wisdom. Others develop concentration and insight wisdom at the same time and meditate making us of both these factors at the same time. Of this system, to achieve insight wisdom after training a state of trance does not suit the present day. If one does so it may happen that for a long time one may not be able to achieve insight wisdom.The best system that can be followed seems to be that at first a person must develop one’s concentration and thereafter adopt the method of developing both concentration and insight wisdom.

(3). Dittivisuddhi – Purity of views – To purify one’s mind by meditating on the Buddha or by understanding any other system of meditation one must commence with ditthi visuddhi bhavana. What is Atma ditthi drusti? Athma dhitthi drusti means not considering mind and matter as mind and matter, my- self as myself, mother as mother, father as father, an enemy as enemy, a friend as a friend, and considering other varied individuals as beings in the same character and treating them and accepting them as such. This is Atma drusti. Sakkayaditthi is another name for it. (Sakkayaditti means belief in a soul or self). Insight wisdom means considering the nature of mind and matter as mind and matter it-self and not as oneself or as father, mother or another being. This insight wisdom which is free from atma drusti is called ditthi visuddhi. The brief explanation of ditthi visuddhi is purity of wisdom.

The beginning of insight meditation is ditthi visuddhi bhavana (meditation). The yogi will have to spend very long time to acquire this ditthivisuddhi-pure wisdom. He must master correctly the ditthivisuddhi. If the yogi tries to go forward without correctly mastering the ditthivisuddhi his meditation practice will be confused. This should be mastered in the manner in which the doctrine of mind and matter can be seen as my-self, mother or father or any other individual just as we peel the bark of a banana tree and then make our wisdom into separate sections. This meditation has to be developed till we get rid of my father, my brother, my son, i.e., the conception of considering them as beings and individuals and until we can see and analyse them as I am not I, and my father is not my father is not my father and consider them as just constitutions of matter and mind.

Reference - The Middle Length Discourses - Translated by Bikkhu Nanamoli and Bikkhu Bodhi

The remaining four stages of purity will be discussed in the next publication

FETTERS - SANYOGANA

THOSE WITHOUT THE BANE OF GREED   (Dhammapada Verses156-159) continued

FETTERS – (SANYOJANA)

According to the Teachings of the Buddha all living beings exist in a continuous 

succession of births and re-births called “Sansara”(Wheel of existence). Beings are tied up with the wheel of Existence by a series  of mental attachments called

“fetters” (sanyojana) which are ten in number. Sanyojana or Fetters are

so called because they are bonds that keep the  beings tied to the continuity

of births and re-births called Sansara. The ultimate goal of the teachings of the Buddha is to escape from the cycle of birth and death and to attain of the bliss of Nibbana. In order to reach this goal, this sansaric being has to shatter all ten Fetters by concerted effort pursued over a period of time either in a single feat or in a series of achievements in a single birth or a series of births not extending beyond seven. 

The way to Nibbana is the development of insight (Vipassana) culminating in the Seven Purities (Sapta Visuddhi).

 

By sustained effort on the path the worldling (ptujjana) would reach a stage when he would get a glimpse of Nibbana for the First time, “like a traveller by night seeing the landscape around him in a flash of lighting.” At this stage he is called a “stream Winner” (Sotapanna), who has entered the stream that leads to Nibbana. On reaching this stage one eradicates the first three fetters.

The Ten Fettes (Sanyojana) enumerated in the texts are the following:

 1.       Sakkaya Ditti – Personality belief or Self illusion. It is the delusion of “self” or ignorance of the true nature of self.

2.       Vicikiccha -  Sceptical doubt about the Buddha and his teachings and the sanga

3.    Silabbata Paramasa - 
     Adhearence 

   to rites and ceremonies, like ascetic practices such as behaving like animals, etc.: 

  This Fetter is the belief that by performing

  such ascetic practices one could achieve moral purity and realise the Supreme Bliss according to each religion.

4.       Kamaraga – Lust for Sensual Desires

5.       Vyapada - Ill will or malevolence.

6.       Ruparaga -  Craving for re- birth in the “world of Form” or Fine Material  Realm

7.       Aruparaga – Craving for the re-birth in the Formless realm

8.       Mana – Conceit – Looking at or measuring oneself with others.

9.       Uddhacca – Agitation is described as restlessness of the mind, the lack of understanding that everything is subject to change.

10.   Avijja – Ignorance means lack of knowledge. The lack of insight, lack of knowledge that all component things are impermanent. It is the lack of the knowledge of the existence and scope of the Four Noble Truths.

1. Through the path of stream-winning (sotapatti-magga) one becomes free from the first three fetters

2. Through the path of once- returning (sakadagami-magga) one becomes nearly free from the fourth and fifth fetters.

3. Through the path of non-returning (anagami-magga) one becomes fully free from the above mentioned five lower fetters.

4. Through the path of holiness (arahatta-magga) one further becomes free from the five higher fetters, such as, ruparaga (craving for fine material existence), aruparaga (craving for immaterial existence), mana (conceit), uddacca (restlessness) and avijja (ignorance).