..续本文上一页e worldly humans who have gross cittas. This was the path of his citta to the cessation of perception and feeling (Sannavedayitanirodha) which was distinct (from the other jhana) and the Lord”s own discovery and revelation to the beings of the world to practice following him.

　　When he has attained this state he then withdrew to the base which is the first jhana (Pathomajhana) where he made his last wish to abandon all the various aggregates of being (Khandha) one by one. He had already abandoned the aggregate of consciousness (Vinnanakhandha) of the life and body even before entering first jhana. This is because the aggregate of the first level had to be abandoned first (Sankharakhandha or Sankharadhammas), so the aggregate of consciousness was abandoned. There was then no cause left in the gross aggregate of consciousness (Vinnanakhandha). The Lord then abandoned the inner levels of aggregates, the thought formations (Sankharakhandha or Sankharadhamma) which was the cause of the desire not to attain final Nibbana (Vibhavatanha) and then entered the second jhana (Dutiyajhana) where the perception aggregate (Sannakhandha) was abandoned. He then entered the third jhana (Tatiyajhana). When he had abandoned the innermost levels of the aggregates (Sankharakhandha or Sankharadhamma) he then entered the fourth jhana (Cattutajhana) with only feeling (Vedana) persisting in his life force. This was the method for abandoning life for the final time.

　　This was the true entering Nibbana of the Lord. He did not enter Nibbana in any of the jhana attainments. When the Lord withdrew from the fourth jhana the Cittakhandha or Namakhandha were abandoned at the same time without remainder. The Lord abandoned the feeling aggregate (Vedanakhandha) in the state of the original citta or the citta”s natural human state. This included mindfulness (Sati) and clear comprehension (Sampajanna) with no other states being present, having all dissolved away, this was his final stage. When the last trace of Vedanakhandha was destroyed completely he was then a "Pure One" completely free of all Sankharadhammas and free of the root of all cause of Cittakhandha or Namakhandha so that there was nothing remaining in the Lord. What was left behind the body (Rupakhandha), lifeless because there is no life without Namakhandha, just the lifeless material. This was the sequence of jhana and the true way of cessation. It was the Lord”s own way.

　　THE THREE MOTIVELESS THINGS OF THE CITTA (Ahetucitta)

　　1. Panca davaravajanacitta: The activities of the citta that are latent within the five senses (Ayatana) or the five doors (Davara).

　　The eye: making contact with form, eye consciousness arises or "sight". One cannot prevent the eye from seeing.

　　The ear: making contact with sound, ear consciousness arises or "hearing". One cannot prevent the ear from hearing a sound.

　　The nose: making contact with a scent, nose consciousness arises or, "smelling". One cannot prevent the nose from smelling a scent.

　　The tongue: making contact with a taste, tongue consciousness arises or "taste". One cannot prevent the tongue from tasting a taste.

　　The body: making contact with an object, body consciousness arises or "sensation". One cannot prevent the body from receiving sensations.

　　These five consciousness (Vinnana) are activities latent within the body at the "doors". They have the duty of receiving knowledge of various kinds that they naturally come in contact with that is their nature. The citta depends on these five doors to receive outside knowledge of outside events that are contacted. It then sends this information to the "work place" of the "central citta" to absorb this knowledge. We cannot prevent this from happening, that is the way it is. To prevent dukkha from arising by way of…

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