Way To Nibbana The Sublime Eightfold Way.pdf

WAY TO NIBBĀNA
THE SUBLIME EIGHTFOLD WAY – by Ven Dr M. Punnaji Maha Thera
From the Paṭicca-Samuppāda (Antecedental Concurrence) we learned that:
Life originated unconsciously, which means the process of evolution of life continued when
inanimate matter began to struggle for existence unconsciously;
Life evolved until consciousness came into being with the evolution of the Human Being, but
even the Human Being has not evolved to become fully conscious, though only partially
conscious;
The Human Being became conscious of the objective world through completion of sense
experience (Phassa);
The Subjective Self (Atta) came into being when the emotional reaction (Taṇhā) to
sensations led to personalization (Upādāna) of the reaction as “mine” and alienating the
Objective World (Loka) as “not mine”;
With the SELF as a construct of the mind, we begin to think of the SELF in terms of a PAST,
PRESENT, and FUTURE – this means TIME is a construct of the mind, and so is SPACE;
Because the emotional reaction is based on the BODY, personalising the emotional reaction
became personalising the body. This means the BODY that was personalized became the SELF.
The past, present, future of the SELF becomes the past, present, future of the BODY.
Past of the body is BIRTH , the future of the body is DEATH, and in between birth and death
there is AGING – this is also the birth, death, and aging of the SELF;
This is the existence of a SELF in a WORLD that is subject to insecurity;
This is the insecure DREAM OF EXISTENCE.
THE 3-FOLD NATURE OF EXISTENCE (“TI–LAKKHAṆA”)
We also learned from the Paṭicca-Samuppāda that all phenomenon arise dependent on
conditions.
What is dependent on conditions is unstable (Anicca);
What is unstable is insecure (Dukkha);
What is unstable and insecure is not as I want;
What is not as I want is not under my power;
What is not under my power is not mine;
What is not mine is not my “SELF” (Anattā);
This line of thinking is the awakening from the Dream of Existence.
CESSATION OF THE DELUSION
• The dream of existence is a DELUSION
• This delusion arose from the AFFECTIVE PROCESS of the Paṭicca-Samuppāda
• Cessation of this Delusion comes from the cessation of the AFFECTIVE PROCESS
• The cessation of delusion is the LIBERATION (Vimutti) from SUFFERING (Dukkha)
• What remains is IMPERTURBABLE SERENITY OF MIND (Akuppā-ceto-vimutti) – this is
NIBBĀNA
• NIBBĀNA is the return to the ORIGINAL EQUILIBRIUM OF MIND in such a way it can
never be disturbed.
March 2011

THE SUBLIME EIGHTFOLD WAY – by Ven. Dr M. Punnaji Maha Thera
Page 2
PARADIGM SHIFT
To think in the Saṃsāra way is to continue the experience of EXISTENCE.
To think in the Nibbāna way is to be AWAKEN from the dream of existence.
The change of thinking from Saṃsāra to Nibbāna way is a paradigm shift.
FINDING THE BUILDER OF THIS HOUSE
Anekajātisaṁsāraṁ – sandhāvissaṁ anibbisaṁ
Gahakārakaṁ gavesanto – dukkhā jāti punappunaṁ. [153]
Gahakāraka diṭṭho’ si – puna gehaṁ na kāhasi
Sabbā te phāsukā bhaggā – gahakūṭaṁ visaṅkhataṁ
Visaṅkhāragataṁ cittaṁ – taṇhānaṁ khayam ajjhagā. [154] (DHAMMAPADA)
Through many a cycle of birth and death, I ran,
Seeking but not finding the builder of this house.
Painful it is to be born again and again.
You are found, oh house-builder!
You will not build anymore!
All supports are broken, the structure destroyed.
The mind has stopped creating.
The emotional urge has ceased.
WHAT IS NIBBĀNA
• There are 4 ways to explain Nibbāna:
i. In terms of the evolution of the Human Being, the Buddha being the ultimate point in
this evolutionary process
ii. Reaching the state of ultimate perfection in Goodness
iii. Reaching the state of ultimate Happiness
iv. Awakening from the Dream of Existence
• Nibbāna is not a “Presence” of something – it is an Absense
• We are not seeking a goal of pleasure nor going towards a destination
• We are speaking of withdrawal from a disastrous experience called “Dukkha”
• The method of withdrawal is to awaken from the dream of existence and suffering
• The gradual way to awaken from the dream of existence is the SUBLIME EIGHTFOLD WAY
MANGALA SUTTA
Phuṭṭhassa lokadhammehi cittaṃ yassa na kampati
Asokaṃ virajaṃ khemaṃ etaṃ maṅgalaṃuttamaṃ
When faced with the changing vicissitudes of life,
if the mind can be kept undisturbed,
free from worry, lust, and fear,
this is the supreme bliss.

Page 3
THE VICIOUS AND VIRTUOUS CYCLES OF THINKING
Erratic thinking is unpredictable, it causes emotional thoughts in the mind
Emotional thoughts in our mind invariably produce emotional arousal and physical tension
Emotional arousal causes hormonal secretion which affects organ functions in the body
This results in tension in the body which makes us feel uncomfortable physically
This discomfort disturbs the mind and the mind is insecure
The mind affects the body and the body affects the mind
This starts a vicious cycle we call the “Vicious Cycle of Erratic Thinking”
VICIOUS CYCLE OF ERRATIC THINKING
This Vicious Cycle can be broken at two points: at the mind and at the body. We break the Vicious
Cycle at the mind by calming the mind and applying Selective Thinking to refocus our thoughts
positively and in a resourceful manner. We break the Vicious Cycle at the body by learning to
relax the body through Harmonious Exercise.
With Selective Thinking we break the Vicious Cycle and with Harmonious Exercise we
transform into what we call the “Virtuous Cycle of Selective Thinking.”
VIRTUOUS CYCLE OF SELECTIVE THINKING

Page 4
THE SUBLIME EIGHTFOLD WAY
1) Harmonious Perspective (sammā-ditthi)
2) Harmonious Orientation (sammā-sankappa)
3) Harmonious Speech (sammā-vācā)
4) Harmonious Action (sammā-kammanta)
5) Harmonious Lifestyle (sammā-ājīva)
6) Harmonious Exercise (sammā-vāyāma)
7) Harmonious Attention (sammā-sati)
8) Harmonious Mental Equilibrium (sammā-samādhi)
1) HARMONIOUS PERSPECTIVE (sammā-ditthi)
Harmonious Perspective is to become aware of:
The insecurity of life (dukkha)
The cause of this insecurity (samudaya)
The end of this insecurity (nirodha)
The way to end this insecurity (magga)
This is the realization of the The 4 Supernormal Realities of Life.
• Normally people think of “happiness” as the gratification of emotions
• “Goodness” is seen as the suppression of emotions
• This creates a conflict that causes vacillation of mind or “cognitive dissonance”
(vicikicchā)
• We have to choose between being “happy” and being “good”
• The Buddha points out that Goodness is the Way to Happiness
• This means that Happiness comes not from gratifying emotions but from relaxation of body
and tranquility of mind
• This is the Medial Way between being carried away by emotions and suppressing emotions
• This Medial Way resolves the conflict
• Understanding this is the Harmonious Perspective
Understanding this Harmonious Perspective is to be free from the notion of SELF, and also to
understand that emotion is the cause of suffering from the insecurity of life.
This also leads to the serious decision to work towards the elimination of self-centered emotion
from our life.

Page 5
2) HARMONIOUS ORIENTATION (sammā-sankappa)
Reorganize one’s life by turning in a new direction, turn towards calmness as the solution to
the problem of life.
This is the pursuit of relinquishment, relaxation, and tranquility of mind as the way to true
goodness, happiness, and wisdom.
Harmonious orientation is knowing that Happiness comes from serenity of mind and calmness
of body, not from experiencing pleasant sensations or satisfying desire for sensual pleasures
The aim is to gain control over our emotions, instead of being carried away by them.
Harmonious orientation is the turning of our mind towards the imperturbable serenity of mind
(akuppā-ceto-vimutti) which is free from self-centered Emotions.
This is like making a U-Turn where if one was going East now one turn to go West.
Once the Harmonious Orientation has been achieved, one begins to practice the next 3 steps in
the SUBLIME EIGHTFOLD WAY automatically, which is called “Sīla” (avoiding bad) and
“Bhata” (doing good).
3) HARMONIOUS SPEECH (sammā-vācā)
This is speech that does not create conflict between oneself and others, but instead creates
happiness wherever we go.
4) HARMONIOUS ACTION (sammā-kammanta)
This is our behaviour which is always pleasant to ourselves as well as to others.
5) HARMONIOUS LIFESTYLE (sammā-ājīva)
Here we are referring to our lifestyle, more than the jobs we do to earn a living, or our occupation.
The harmonious life style is the unselfish, socially oriented, honest, compassionate, and tolerant
way of living that is helpful but not harmful to anyone in the world. This is the automatic
consequence of the harmonious disposition.
6) HARMONIOUS EXERCISE (sammā-vāyāma)
HARMONIOUS EXERCISE comprises four parts:
I) Prevention (samvara)
II) Elimination (pahāna)
III) Cultivation (bhāvanā)
IV) Maintenance (anurakkhana). IV
I) Prevention (samvara)
The impurities enter the mind through the senses
They enter when we focus our attention on the sensory objects
To prevent this we withdraw our attention from sensory objects
We stop reflecting on the pleasantness, unpleasantness or neutral sensations of the objects
Prevention is guarding the senses.

Page 6
II) Elimination (pahāna)
If any emotional excitement remains in the mind, it is due to carrying an image in the memory,
which produces the emotional excitement.
This emotional excitement is removed by withdrawing our attention from the memory image
and focusing our attention on the reaction that is going on inside us.
Ecstasy (jhāna) can be reached even after the practice of the first 2 exercises – Prevention
(samvara) and Elimination (pahāna).
This purity of mind (Ecstasy or “jhāna”) reached can be polluted, therefore it is unstable.
It is only by practicing the next two exercises Cultivation (bhāvanā) and Maintenance
(anurakkhana) that it can be brought to the point that it can never be polluted.
III) Cultivation (bhāvanā)
This is the cultivation of the “Seven Steps to Awakening” (satta bojjhanga).
Cultivation is the systematic cultivation of calm introspection unhindered by emotions.
This is achieved by withdrawing attention from external objects and memories, as it was done
at the first two exercises above, and then focusing attention on the experience within, which is
the emotional reaction to the object.
The reaction to the object, which we focus on in this exercise, is in three stages:
i. Cognitive (thinking)
ii. Affective (feeling)
iii. Active (speaking and acting)
The Seven Steps to Awakening (satta bojjhanga):
1. Introversion of Attention (sati)
2. Conscious Awareness of the Unconscious Reaction (“subjective experience”) (dhamma
vicaya)
3. Willpower (viriya)
4. Rapture (pīti)
5. Relaxation (passaddhi)
6. Mental Equilibrium (samādhi)
7. Introspection (upekkhā) resulting in apperception (abhiññā) and full comprehension
(pariññā) ending in awakening from the dream of existence (sammā-sambodhi)
through a paradigm shift.
( Bojjhanga Samyutta )
One who has completed the Cultivation (bhāvanā) of the Seven Steps to Awakening (satta
bojjhanga) is a Breaker of Bonds (Arahat).

Page 7
IV) Maintenance (Anurakkhana)
The effort to maintain the state of calm and relaxation is the effort to keep focusing on what is
going on within the body and the mind, instead of focusing on external objects.
What is going on within is the reaction to the object perceived.
When one focuses on external objects we react to them.
When one takes one’s attention away from external objects, the reaction stops and we calm
down. This is because the reaction occurs only unconsciously.
When one becomes conscious of the reaction, it stops because it cannot go on consciously.
This practice has to be done every moment in one’s life, while one is in any of the four
postures: (i) Walking, (ii) Standing, (iii) Sitting, and (iv) Lying down.
When one enters the Fourth Ecstasy by maintaining this purity and tranquility of mind, it
becomes possible for one to become aware of the process of perception in the form of the
Five Cumulatives (panca khanda):
1. Feelings (Vedanā)
2. Sensations (Saññā)
3. Mental Constructions (Sankhāra)
4. Perceptions (Viññāna)
5. Mental Images (Rūpa)
By becoming aware of the Five Cumulatives one begins to fully comprehend subjectively the
“experience,” which is in 3 parts: (i) the Subjective, (ii) the Objective, and (iii) the Experience.
( For explanation, please refer to notes on “EXPERIENCE” sutta lesson of 31st
January 2011. )
This analytical awareness of the “experience” helps one to make the paradigm shift from
Existence to Experience thereby awaken from the Dream of Existence resulting in Liberation
(Vimutti) and Imperturbable Serenity Of Mind (Akuppā-ceto-vimutti) – this is
NIBBĀNA.
7) HARMONIOUS ATTENTION (sammā-sati)
We have already spoken about Harmonious Attention (sammā-sati) when discussing
Cultivation (bhāvanā) and the Seven Steps to Awakening (satta bojjhanga).
8) HARMONIOUS MENTAL EQUILIBRIUM (sammā-samādhi)
Ecstasy (jhāna) is a state where the body is fully relaxed and the mind is fully awake and alert.
With full awareness one experiences a state of mental bliss and bodily ease, free of emotional
excitements and tensions. The First Ecstasy has five parts to it: Inference (vitakka), Inquiry
(vicāra), Rapture (pīti), Comfort (sukha), and Stillness of mind (ekaggatā).
There are four different levels of tranquility (jhāna):
1. First Ecstasy – inference, inquiry, rapture, comfort, stillness
2. Second Ecstasy – rapture, comfort, stillness
3. Third Ecstasy – comfort, stillness
4. Fourth Ecstasy – stillness, introspection

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When discussing the Seven Steps to Awakening (satta bojjhanga) the samādhi and upekkhā
refer to the First through the Fourth Ecstasy.
This Ecstasy is different from the First Ecstasy experienced through the development of
Prevention (samvara) and Elimination (pahāna).
The difference is that after the development of the Seven Steps to Awakening the mind will not be
polluted anymore by the return of hindrances, thereby remaining in Imperturbable Serenity Of
Mind (Akuppā-ceto-vimutti) which is NIBBĀNA.
This is the completion of the THE SUBLIME EIGHTFOLD WAY.
Natthi jhānaṁ apaññassa, paññā natthi ajhāyato,
Yamhi jhānañ ca paññā ca sa ve nibbānasantike.
There is no ecstasy (jhāna) for one who has no insight (paññā)
There is no insight (paññā) for one who has no ecstasy (jhāna)
One who has both ecstasy (jhāna) and insight (paññā),
Is in the proximity of Nibbāna.
(Dhammapada verse #372)
THE GRADUAL PROCESS OF AWAKENING
There are 10 fetters (Saṃyojana) that bind one to the DELUSION OF EXISTENCE.
1. Personality perspective (Sakkāya–diṭṭhi)
2. Cognitive dissonance (Vicikicchā)
3. Heteronomous morality (Sīlabbata–parāmāsa)
4. Sensual lust (Kāma–rāga)
5. Hatred (Paṭigha)
6. Lust for mental images (Rūpa–rāga)
7. Lust for vacuity (Arūpa–rāga)
8. Sense of Self (Māna)
9. Agitation (Uddhacca)
10. Unconsciousness (Avijjā)
There are 4 stages in the process of Awakening from the DELUSION OF EXISTENCE:
I) At the 1st
stage of Awakening which is Stream Entrant (Sotāpanna), the first 3 fetters
are broken.
II) At the 2nd
stage of Awakening which is Once-Returner (Sakadāgāmi), the 4th
and 5th
fetters are reduced to a minimum.
III) At the 3rd
stage of Awakening which is Non-Returner (Anāgāmi), the 4th
and 5th
fetters
are fully eradicated.
IV) At the 4th
stage of Awakening which is Breaker of Bonds (Arahat), the last 5 fetters are
fully eradicated.

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