Revered Monks Confirm that Nirvana Exists

Luang Pu Tue Acaladhammo

Ever since the Ruler, the Supra-mundane Being became an Arahant and entered Nirvana, Nirvana has continued to exist. It does not become annihilated. Lord Buddha entered Nirvana and still exists in Nirvana.

Venerable Moggalana, Sariputta, Anuruddha and Ananda entered Nirvana and still exist in Nirvana. For the Venerable bhikkhunis [Nuns or female monks] who ordained in body, speech and mind, their minds are in Nirvana and they also can enter Nirvana. Nirvana is like the moon. The moon does not age. The moon does not feel pain. The moon does not feel hot or cold. The stars do not get born or die.

People here are crazy with long necks, white eyes and long tongues. It is of no use. The Dhamma arises from the heart of the Lord Buddha. It arises from all the Arahants. Why do all of us and all of them not know it? Why do we not see it? When we become Arahants, Stream-enterers or Non-returners, we will be able to know the place where Lord Buddha is, the place where the Arahants are.

(Acariyadhammodayana BE 2536 (1993), page 127;
edited by Phisolophy and Buddhadhamma Group; Horattanachai Press).

Luang Phor Wat Paknam

nam, Phra Mongkol Thepmuni (Sodh Candasaro) practiced concentration and insight meditation according to the Four Foundations of Mindfulness to Dhammakaya and taught:

When the meditator reaches Dhammakaya, he mindfully uses the ñana (Knowledge) of Dhammakaya to examine bodies within bodies, feelings within feelings, minds within minds and dhammas within dhammas, both inside and outside the body to develop wisdom and gain realization of Dhamma states (both conditioned and unconditioned) to know, see and become the Nirvana Element which is the attainment of Path Dhammakaya, Fruit Dhammakaya and Nirvana in accordance with each individual level.

[Meditating to Nirvana with Dhammakaya]

Line the minds of all the bodies concentrically at the center of the most refined Dhammakaya Arahant. Take the mind of the Dhammakaya Arahant as a base to cultivate Jhanasamapatti (the Four Rupa Jhanas) upwards (Anulom) and downwards (Patilom) 1-2-3 times until the mind becomes clear and free from defilements and Hindrances, gentle and workable. Then, the most refined Dhammakaya Arahant will attain cessation, extinguishing the causes of suffering. This is done by stopping still at the center of Dhammakaya Arahant to attain the Dhammakaya Arahant within and then, coming out of the trance without examining the objects of the trance and entering the center of the original Dhatu-dhamma, which is the place where the Dhatu-dhamma and the spheres of vision-memory-thought-and awareness [mind] and where all the defilements, ignorance, craving and clinging of the most crude to the most refined worldly bodies lie.

Destroy or abandon all the unwholesome minds of all the bodies in all three realms until they become pure, only leaving the completely pure mind (ñanaratana) of the most refined Dhammakaya. One then lets go of one’s clinging to the Five Aggregates and the pleasures of the trances, not permanently, but only temporarily as Vikkhambhana-vimutti [deliverance by supression]. The crude Dhammakaya will enter the center, and the most refined Dhammakaya will, then, appear in Ayatana Nirvana.

Then, align one’s most refined Dhammakaya at the center of the center of Nibbanadhatu (Nirvana Element) which is the most refined Dhammakaya of Lord Buddha that is seen sitting on the throne with great radiance surrounded by numerous Nirvana Elements or Nibbanadhatus (Anupadisesa-nibbanadhatu) of the Arahant disciples whose Five Aggregates have perished sitting in a circle turning to the right around Lord Buddha.

At this moment the mind of Gotrabhu has Nirvana as its object.

[1] Use the eye (ñana) of Dhammakaya Gotrabhu to examine the Four Noble Truths at the center of the Human Body to see and realize the Noble Truths while cultivating Samapatti. Then, Dhammakaya Gotrabhu will enter the center [disappear]. A clear sphere will appear with a diameter measuring ten meters and soon that center will become a bright and clear Dhammakaya Sotapattimagga (the Stream-enterer Path Dhammakaya) with a lap-width of ten meters and height of ten meters or more with a lotus bud crown on the head.

Destroy (abandon) the lower Fetters, namely, Sakkayaditthi (Self Concept), Vicikiccha (Doubt) and Silabbataparamasa (adherence to rules and rituals). Then, Dhammakaya Sotapattimagga will disappear entering the center and Dhammakaya Sotapattiphala (the Stream-enterer Fruit Dham-makaya) will appear entering Phalasamapatti (fruit attainment). Examine the Five Paccavekkhanas, namely, Path, Fruit, Abandoned Defilements, Remaining Defilements and Nirvana. One will attain path and fruit to become a Stream-enterer and one’s Dhammakaya Sotapattiphala Sphere will become clear and stay clear, never turning murky or small again.

[2] Then, Dhammakaya Sota will enter trance and examine the Four Noble Truths of the Celestial Body to see clearly suffering, its cause, its cessation and the path leading to its cessation in the same way as stated above. At the center, one’s Dhammakaya Sota will enter the center (disappear) and a bright sphere with a diameter measuring twenty meters will appear. Soon that center will become a bright and clear Dhammakaya Sakadagamimagga with a lap-width of twenty meters and height of twenty meters or more and a lotus bud on the head. Having gotten rid of the three lower Fetters, one permanently weakens greed, hatred and delusion. The Dhammakaya Sakadagamimagga will enter the center and the Dhammakaya Sakadagamiphala will appear entering Phalasamapatti and examining the Five Paccavekkhanas (Path, Fruit, Abandoned Defilements, Remaining Defilements, and Nirvana). One will attain path and fruit to become a Once-returner and will see one’s Dhammakaya Sakadagamiphala Sphere as always pure and clear from then on.

[3] Then, Dhammakaya Sakadagamã will enter trance and examine the Four Noble Truths of the Brahman Body to truly see suffering, its cause, its cessation and the path leading to its cessation. At the center, one’s Dhammakaya Sakadagami will enter the center and disappear. Then, a bright sphere with a diameter measuring thirty meters will appear. That center will become a bright, clear and pure Dham-makaya Anakamimagga with a lap-width of thirty meters and height of thirty meters or more and a lotus bud on the head. One abandons the Fetters of Kamaraga (Sensual Desire) and Patigha (Irritation). The Dhammakaya Anakamimagga will enter the center [disappear] and Dhammakaya Anakamiphala will appear entering Phalasamapatti and examining the Five Paccavekkhanas. One will attain the path and fruit to become a Non-returner and will see one’s Dhammakaya Anakamiphala Sphere as always pure and clear from then on.

[4] Then, Dhammakaya Anagami will enter trance and examine the Four Noble Truths of the Formless-Brahma body to truly see suffering, its cause, its cessation and path leading to its cessation. At the center, one’s Dhammakaya Anagami will enter the center and disappear. Then, a bright sphere with a diameter measuring forty meters will appear. That center will become a bright and clear Dhammakaya Arahattamagga with a lap-width of forty meters and height of forty meters or more, with a lotus bud on the head. One permanently abandons the five higher Fetters of Ruparaga (Attachment to the Pure Form Realm), Aruparaga (Attachment to the Formless Realm), Mana (Conceit), Uddhacca (Restlessness) and Avijja (Ignorance). The Dhammakaya Arhattamagga will enter the center (disappear) and the Dhammakaya Arahattaphala will appear entering Phalasamapatti and examining the Four Paccavekkhanas, namely, Path, Fruit, all abandoned Defilements and Nirvana. One will gain realization that one has attained path and fruit to become an Arahant, free of defilements. As the Lord Buddha states, “Vimuttasmim, vimuttamiti, ñanam hoti, when the mind is liberated, knowledge arises that one is liberated” and “Khina jati, vusita brahmacariyam, katam karaniyam, naparam itthattayati pajanati, the Noble Disciple knows that birth is destroyed, the holy life is ended, the task that should be done has been done, there is no more work to be done.” One will see one’s Dhammakaya Arhattaphala Sphere always refined and clear and radiant, never turning murky or small again.

(Phra Mongkol Thepmuni (Sodh Candasaro), Magga-phala bhisadan no.3 [Reserved only for Adavanced Dhammakaya Meditator]).

One cultivates Jhanasamapatti to see and realize the Four Noble Truths with triple knowledge of each Truth: The True Nature (Saccañana), Functions to be done (Kiccañana) and Accomplishment (Katañana) (3x4 or twelve steps) to reach the path fruit and Nirvana. The meditator can either cultivate this step-by-step as indicated above or perform the steps all together stimultaneously, if the merits and perfection of the meditator can handle this.

To perform the steps simultaneously, one lines up the minds of all the bodies concentrically at the center of the Dhammakaya Arahat and then attains cessation of the causes of suffering and enters Ayatana Nirvana. Then, examine the Four Noble Truths in all four worldly bodies (Human, Celestial, Brahman and Formless Brahman) simultaneously, realizing the Four Truths with triple knowledge [all twelve steps] and attaining the Path, Fruit and Nirvana. One thus achieves the highest level of Path, Fruit and Nirvana of Arahattamagga, Arahattaphala and Nibbana-dhatu.

According to scriptural sources, the Great Bodhisatta gained enlightenment and became a Buddha through cultivating mental development, transcendental wisdom and supernatural powers attaining the highest level of Path, Fruit and Nirvana of the Arahattamagga, arhattaphala and Nirvana in one single instant.

The triple knowledge of Saccañana, Kiccañana and Katañana is wisdom that arises during one’s practice to realize that the Dhamma is real and that if one practices correctly without giving up one will eventually become free from suffering. The triple knowledge of the Four Truths [twelve insights altogether] are like a shovel used to dig the ground for the stream of wisdom to flow through. This stream flows towards the knowledge of dispassion (Nibbidañaõa). In one instant, the twelve insights will develop into realization of the twelve factors of Dependent Origination (Pañicca-samuppada), which enable one to discern impermanence, suffering, non-self and the cause of suffering. This is the pathway to the discernment of the Four Noble Truths and the realization of “Sabbe sankhara anicca, sabbe sankhara dukkha, sabbe dhamma (conditioned Dhammas) anatta.” They are the great dhamma weapons to destroy the Fetters in an instant.

The triple knowledge of Saccañana, Kiccañana and Katañana can be seen and discerned through Cetosamadhi or the method according to the Four Foundations of Mindfulness that Luang Phor Wat Paknam Phra Mongkol Thepmuni (Sodh Candasaro) practised and taught, which enables one to reach Dhammakaya and Ayatana Nirvana.

Moreover, while still possessing the Five Aggregates, the Nibbana-dhatus (Nirvana with life remaining or Saupadisesanibbanadhatu) of the Arahants can enter cessation (Nirodhasamapatti) and dwell in Ayatana Nirvana at any time. It is therefore stated by the learned that the Arahants can enter Nirvana through Saupadisesanibbanadhatu at any time while they are still alive.

When the Five Aggregates perish, the Anupadisesanibbanadhatu (Nirvana without life remaining) of Lord Buddha appears, dwelling perpetually at the center of Ayatana Nirvana, sitting on a raised diamond throne. Countless Anupadisesanibbanadhatu  of Arahant Disciples circulate clockwise around Lord Buddha, supported by their Jhana Factors, which appear as circular crystal platforms (Asana) about a hand’s width in thickness. The diameter of the platforms just match the lap of the sitting Dhammakaya and the platforms are separated by a distance of about half of their diameter. They are ordered by the date that each Disciple entered Nirvana. The Nibbanadhatu of the Foremost Disciples on the left [Mahamokkalana] and right [Sariputta Mahathera] of Lord Buddha arrived in Nirvana before Lord Buddha. The Anupadisesanibbanadhatu of the Private Buddhas (Paccekabuddhas) appear sitting all alone on diamond thrones, because they didn’t teach any disciples to reach the path to Nirvana while they were alive.

Aside from this Nirvana of our Lord Buddha Gotama with His disciples and the Private Buddhas of His era, there are countless other Nirvanas which are the residences of successively earlier Buddhas who completed purification of the ten perfections either with diligence (Viriyadhika), faith (Saddhadhika) or wisdom (Paññadhika), along with Their disciples and the Private Buddhas of Their eras.

These Nirvanas stretch back in time order all the way to the Living Nirvanas of the Primordial Buddhas who attained much more perfection than subsequent Buddhas and were able to enter Nirvana with all of Their regal bodies absolutely purified from passion (Viragadhatu/Viraga­ dhamma) all the way down to the crudest human flesh body. They can be seen sitting supported on Their Jhana Factors which look like circular clear crystal platforms about a hand’s width thick. They are very big, clear and pure, with brilliant rays emanating profusely from their exquisitely radiant bodies. Each central Primordial Buddha is surrounded at front, back, left and right, by countless sub-Primordial Buddhas. And, there are more at the center of the center and at the edges of each one. There are additional uncountable layers, shining throughout the whole of Living Nirvana. And, there are still further countless Nirvanas in countless Nirvanas beyond this, according to the age of the Buddha and the perfections attained.

Luang Phor Wat Paknam, who practiced Samatha-Vipassana Meditation in accordance with the Four Foundations of Mindfulness, explained the meditation practice further. The meditator first reaches, knows, experiences and becomes the Dhammakaya Arahant in Dhammakaya Arahant over and over to become the most refined Dhammakaya Arahant. He, then, enters, knows and experiences Ayatana Nirvana where the Nirvana Element (Nibbanadhatu) of Lord Buddha dwells surrounded by countless Nirvana Element of Arahant Disciples, each sitting on their bright, clear Jhana Factors. The meditator next contemplates the Four Noble Truths to arrive at the paths and fruits and Nirvana Element for himself in some degree. Then, he places this pure, personal Dhammakaya that he has attained at the center of the Nibbanadhatu Dhammakaya of Lord Buddha which is seated on the diamond throne. He goes inside and stops still at the center of the center of Lord Buddha’s Nirvana Element. The center expands to emptiness and disappears. Then, innumerable Nirvana Element inside Nirvana Element arises repeatedly in an unbroken string, each in its own Nirvana. This is the way to get to, know, experience and become the pure True Essence (Dhatudhamma) of each successive Buddha’s Nirvana Element that arises. Then one will arrive at the Primordial Buddhas in their countless Living Nirvanas, as described above.

When one has, to some extent, reached, known, experienced, and become True Essence (Dhatudhamma) in accordance with Lord Buddha’s virtue, he or she stops still at the center of the center of Lord Buddha and knows and experiences the white or meritorious Right View of Lord Buddha’s transcendental knowledge (Vijja) as a means of controlling Wrong View or darkness. Darkness includes both simple ignorance and the overt malevolence of evil (delusion or Mara) which is incorporated into the essence and psycho-physical organisms of worldly beings. It results in physical, verbal and mental misbehavior and suffering or problems as well as the resulting karmic consequences. These include evil spells and dangers of catastrophes, wars, terrorism, riots and natural disasters. One who has already studied the higher practice of the Three Trainings (Trisikkha) as detailed in the Noble Eightfold Path and has polished one’s True Essence (Dhatudhamma) to be always pure will experience the results of this practice in accordance with the level of the practice.

Luang Phor Wat Paknam, Phra Mongkol Thepmuni (Sodh Can-dasaro), who practiced Concentration and Insight Meditation in accordance with the Four Foundations of Mindfulness to attain the Dhammakaya of Lord Buddha, always wished for his students to attain Dhammakaya. “Dhammakaya is the refuge of all world beings. Dhammakaya never misled or deceived anyone. One with good knowledge (ñana) will know it and one with good eyes will see it.”

An Ancient Meditation to the Dhammakaya Nirvana Element

The original version of this meditation method was obtained from Wat Pradurongtham Ayutthaya. It has been passed down via 56 teachers. It focuses on the virtues of the Buddha, Dhamma, and Sangha and concludes with reaching the Refined Dhammakaya Arahant or Nirvana Element (Nibbanadhatu) described as the most splendid refuge of calmness, sublimity and permanence, bringing the eternal.

Lift the mind to the transcendental state (lokuttaram cittam Jhanam), until one destroys all unwholesome elements (Prakrit). When one feels physical and mental happiness, one becomes content with what one has (Satuttho), austere to cleanse defilements (Sanlekho) and resolute (Pahitatto). Then, use the Seven Factors of Enlightenment (Bojjhanga) to examine the Dhammakaya in the form until the mind penetrates mind and matter (Rupadhamma and Namadhamma). Then, one will have self as refuge and dhamma as refuge.

Samatha practice is like being able to build one’s own dwelling, assembling the Five Aggregates with true knowledge. Vipassana is like a wise carpenter who knows how to disassemble the building without damaging it. That is, the living Arahant takes apart the Five Aggregates just by cutting-off clinging with true knowledge (Vijja).

Meditate up through the fourteen virtues of the Sangha. Set your body (Dhatu) and mind (Jhana) and meditate up through the nine Vipassanañanas (Insight Knowledge). This completes the second practice.

Next, the master taught one to proceed with direct mental practice (Supatipanno), upright conduct (Ujupatipanno) which is honesty, right conduct (ñayapatipanno) which is insight and dutiful performance (Samicipatipanno) with mindfulness of each of the seven steps in the mindstream: (1) original mind, (2) thought, (3) vision, (4) focusing visual consciousness, (5) receiving the object, (6) identifying the object, and (7) investigating the object and associated impulses. The meditator who wants to be able to train the mind properly must also practice the nine Vipassanañaõas.

In this body, there are the base, the doer and various tools including nine points of Vipassana knowledge. The mind is the doer, seer and actor. These three jointly cause Karma. Karma is caused by the mind intending. The mind that knows self with wonderous deep secret right knowledge, thus one must contemplate the body with Vipassanañana to penetrate thoroughly the nature of the mind as follows:

[1] Any knowledge that brings one to see oneness, one mind, and one Dhamma that endures and does not decay and causes one to see the unity in things that are divided, seeing the dhamma state of Dhamma-dhatu, Dhammatthiti amd Dhammaniyama, is the true knowledge of liberation that should be gained.

[2] Any knowledge that knows all things as different states and of different types causing one to hate, love or be deluded, this is a knowledge made of rags that should be abandoned.

[3] Any knowledge that causes one to cling only to action as though, the fruit were totally understood, is both impermanent and limited as thought. This knowledge consists of darkness or delusion. It should be abandoned.

[4] Any knowledge that cause conceit, wrong view, or the notion of ‘I’, or the notion of ‘my’ is compared with hatred and anger. It should be abandoned.

The meditator who realizes that the Dhammakaya exists in the heart of all beings, who are spinning around like robots. One should persist in the cultivation of insight knowledge to reach Dhammakaya, which is the most splendid refuge of calmness, sublimity and permanence. For that which the Dhammakaya brings is eternal.

(Phra Mahajotipañño (Chai Yasothonrat) Wat Boromniwat, Phuttharang sithritsadiyan on  Samathavipassana Kammatthana in the Four Periods, Kamonsin Publishing, Chonburi, BE 2479, P.269).

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