The universe itself is change &
life itself is but what you deem it
Jit and jai
Jit and jai, are essentially the same thing. They are the boss of our karma, and the reason why we are here doing whatever we do and have whatever we experience in this life here today, how we did in the past and in our future. However, while practicing buddhism, on most occasions, these two have to seen as two different things.
The jit is the embodiment of the heart (emotion), soul and mind in one. We can also see it as our subconscious. When we talk about the practice, we talk about practicing the jit. On a psychic level, when we want to explore heaven or places, we would say that we go there with the jit. On the other hand, the jai is described more as purely the emotion, in Thai we describe kindness as ‘jai dee,’ which means good heart. Whereas a mean heart would be ‘jai rai,’ which means ‘mean or bad heart.’ The jai is also the determination, it motivates you to go to your destiny, like nirvana. You succeed with jai. You place the jai towards where you would like to go to and practice towards it. The jai is mostly about emotion when we talk about it in dharmma and the jai is what we have to control when we are practicing the jit to be away from gilead, as it is unstable and can misunderstand a lot of things. To succeed with jai means that our jai has to be cleansed from all evilness of greed/worldliness, love in smell, taste, touch and jealousy. If we still have these, then we have the potential to go to hell.
The jit is the most important thing we have since we were born. It does not have self, but have feelings. The gilead comes from the jit and karn 5. If we do not take care of it, it will lead us into sorrow. Tanha, gilead, oupatan and agusunlagam are the impurities of the jit, like a dirty water in the well, which must be purified by ourselves, by stripping them off from their illusion to reach nirvana. Once the jit is clean, the jai will be relaxed into the emotion of indifference, ubeka. There are many levels of peacefulness until you reach to arahant level. The jit is the boss of our body. When it is in dharmma, it will cease to cause action or speech that is to do with gilead. Our karmas are stored in the jit, from what we see and what we do regularly which creates our life today and next reincarnation. The jit that is being taught dharmma has to control the jai at all time to purify it from the unstability of gilead.
Inner Aiyatana – Nose, ears, tongue, eyes, skin, jai.
Outer Aiyatana – Smell, sound, taste, image, touch, emotion.
Gilead is a flame of emotion that lives inside our jit which titillates us away from peace. This flame is split into two, accept (laka), and (lopa) and unaccept (tosa), satisfaction and non- satisfaction. This flame dictates our likes and dislikes, satisfaction and non-satisfaction which is ignited by everything which we see, hear, feel in our heart, smell, taste, touch from our experience of the world. Gilead is the reason why we switch from classical music in the car, to hard rock music instead. It is the reason why we won’t drink that cough medicine but would take vitamin C sucking tablets. It is because our soul compliments to the sound that we hear, but resent the other sound. Our jit resents the taste of that cough medicine but compliment to the taste of Vitamin C tablets. Over time, our jit has a misunderstanding and take these kinds of things as the things that either make us happy or unhappy. How it works is once our spiritual doors, our eyes, ears, nose, heart, tongue and skin come in contact with pictures, sound, smell, taste and touch, we decide if we want to consume this emotion as happiness or suffering or nothing, this is what we call waitana. If we get high from something that we like to see our jai memorises this feeling inside, and our jit records this as a positivity. So next time we come in contact with something of this form again like sushi, the jit will order the body to order it as the jai has been happy with the taste before. If we are in Versailles castle, we feel that this surrounding makes us feel happier than in a slum in Thailand. This is because our jit compliments to the picture of Versailles transmitted from our eyes as beautiful, which gives the sensation in our jai as happiness. However, when surrounded by the environment of the slum, the picture gives an opposite sensation (tosa). The positive sensations that gilead (laka) gives off once in contact with certain things can range from anything from joy, fun, excitement, love, ecstatic etc. While lopa is associated more with the desire of worldliness, like obsession with cars, wanting to get cars, attached to that car, wanting to steal other people’s car so you can have it for yourself, laka, is more associated with sexual attraction, for example the image of the pretty face and body, the nice smell, sexual touch and sound or voice of the opposite sex. This also includes the beauty of living and non- living things. In other words, the aesthetic side of worldly things and sensuality. However, both lopa and laka are the gilead of desire. The other gilead (tosa) gives off the emotion of uncomfortableness, scared, detest, resent, sadness etc. Therefore, when the soul is sad, and is craving for happiness, it wants to choose the Versailles castle over the slum as it knows that it is the place that lightens the spirit and make us laugh etc. Gilead can also be seen as the root that lead us to the direction of our life as this is the root of our passion. For example, someone who turned the like of French bakery into love, will one day open a French bakery etc. If we do not have punya (buddhist wisdom) to delete the foolishness of oupatan, the gilead will still fool us into being attracted to things that we should not be attracted to, for example, dirty things like the human body and animals, finding them beautiful, whereas in reality they are not.
Gilead is the evilness of jit. Once the jit is covered by laka, lopa/laka – desire, tosa and moha, it creates the emotion of saumong (scattered thoughts and emotion.) If there is no gilead, the jit and jai will be happy and relaxed. The symptoms of saumong can also appear when the jit is not practiced, and is perturbed by the law of karma. It has a reaction like crying or upset when it happens, which is a sign saying that you still have gilead. For example, feeling sad when your dog dies. If you are feeling excited that you are receiving a new car, that is gilead. If you still want to be rich, that is gilead. If your shoes are destroyed by a dog and you got angry and want to hit the dog, you hit the dog because of the gilead of angerness. Having arrogance, holding self- importance, like acting like a king and expecting everyone to bow to you because you think you are more important than them, is gilead. Vanity and egos, wanting win other people, to be prettier etc, feeling happy with yourself because someone said something that you like about yourself, or feeling offended by what you see or hear is gilead. Gilead makes you see wrong things are good things, and good things as wrong things. For example, it can make people see that practicing Buddhism is a bad thing but killing animals for fun is a good thing. It makes you love yourself more than other beings and treat them badly.
Therefore, attraction, detest, attachment, foolishness, the inability to forgive, misunderstanding about the self and the body, happy, sadness, and the inability to accept the law of karma are all the symptoms of gilead. Conversationally gilead and tanha may have the same meaning, for example, the want to have children is gilead and tanha. However, when we talk about it in this way, we are talking more about an unpolished soul that is far away from being an arahant, which is cleansed from gilead rather than a craving. If there is gilead, the soul will be restless, and unsettled, there is no peace. Once a new lover that has made itself dominant in the soul, the soul becomes restless with happiness, that is gilead, and when the lover leaves that person’s life, the gilead turns into sadness and misses the lover. However, that lover never leave the jit, and becomes something that the person has to polish like a foreign object in the jit. This is gilead. This is how people say ‘that person is a part of me,’ ‘I cannot get over her.’ This is gilead. Gilead is the dirtiness of the jit. Having an emotional tie to something which leaves a strong memory, for example house, parents, place, pets etc is gilead. The emotion of gilead is the instigator of birth. As soon as we like or dislike something birth begins. This is the place where the self ‘I’ and ‘I feel’ takes place.
Oupa means enter into. Enter close to it. Gilead means the condition of saumong. The emotion enters to hold on to the condition of saumong. We should not have this in our jai. The emotion of oupagilead will be, putting the jit in other people’s behavior. In other words, putting your nose in other’s business, and caring about it. For example, thinking, that person is not good, that person is not good like this and that, that person is rude, that person is not well behaved, however we forget to see for ourself if we are a good person or not. However, some mistakes that you see comes from the past karma that you did. It will result in us seeing some bad things. Things that happened around you that make you see negatively, so you should think that, no matter what you have done in the past karma, we should not care at all. We only care about building new good karma, not thinking about something that has already fallen. No matter how bad the old karma is, we do not care
While gilead dictates our preferences, tanha is taking gilead into the next level by adopting it into our craving. Tanha is a word with multiple meanings. However, the dominant meaning of the word means anything to do with craving and attachment. This means anything that to do with the feeling of something is missing from our life, cannot get enough out of it, it is still not good enough, cannot rid of it, ties us, you need more, cannot do without it, needs to stay the same etc, wanting something you never had, wanting to be someone who you never been before and wanting to be in denial when something is destroyed. The opposite is anger and revenge etc. The desire to throw a tantrum at somebody, the desire to say something, is tanha. Tanha is the reason why in the car we will listen to that hardrock music song over and over again. It is why we need to revisit Versailles castle every year. It is why we want a partner, and then children. It is how we become a DJ through the love of a certain music as we would like to be surrounded with this type of music. It is how we get addicted to certain food. It is why we have to waste petrol money and drive to a restaurant to eat when we have plenty of food in the house already etc. It is the reason of why we get carried away perfecting our beauty with plastic surgery. It is why we cannot be without certain people in our life. It is the big creater and shaper of our life. This is the fuel to the karma of our life. For example, a person may get very addicted to Italian food only made in Sicily, and its wonderful views, and is the reason why they decide to go back there again and again, and eventually live there because they are in love with what they see and taste. On the other hand, Tanha is the reason why people get a stroke from eating too much greasy food, but is still stubborn and request to eat greasy food while they know but ignore the fact that that their body cannot take it anymore and will worsen their illness. It is the reason why old men, even though they are about to die have sexual craving for young women. In Buddhism teaching, Tanha is the mother word for everything from Gilead, Tanha, Oupatan and Agusonlagam. Tanha desires all worldly things. It is also the birth giver of our body on this Earth, and why do we have a body on this earth? It is because we are not spiritually free. This poem demonstrates the typical main attachments that humans have in life. The poem looks upon a dead body presumably at a funeral in the old times when they used to tie ropes around the corpse, and here is what each place meant:
“‘Tie around the neck means the loop that love your children,
Tie around the hand means the loop that love the husband – wife,
Tie around the ankle means the loop that love your materials.’
If you are stuck in these three loops, you cannot go to Nirvana. You have to go through the never-ending cycle of reincarnation.”
Tanha prevents our soul to respect and accept the law of karma, without learning about Ariyasud, which is knowing in truth about the bodies of humans and animals that it is not our body, and just a temporary accommodation, once it is born it has changes and die in the end. The Buddha had told us to get rid of these three types of tanha for our soul to be cleansed from suffering and get into Arahant
- Gam-tanha – This is when you desire and want something like a new car, which is something that you have not had yet.
- Pawatanha – It is the thing which you already have, and want it to stabilize in the same condition, like when you are obsessed with looking after the car that you don’t want any scratch on it.
- Wipawatanha – The thing that we have must change, it must be broken, it must die, must get damaged, however we pray for it not to break, die or get damaged, it must stabalise in this way for us.
Ariyasud has 4 things: – Suffering – means the condition that we have to put up with
Samudtai – Cause and reason of suffering
Nirota – The extinguishment of suffering. Extinguished suffering
Mak – The things that cause the meltdown of suffering.
The attachment thinking that the body is really ours, but it is not ours. If it is really ours then we can control it not to get old, age, get sick and die. However, oupatan makes us think that we absolutely cannot get old. Even if we cannot walk, we are still young because the jai doesn’t think it is old. The emotion becomes contrasted to reality, and we don’t think to follow reality. We also never think that the materials or animated/inanimated objects will ever be parted from us. We don’t ever think that our mum has to die, she will be with you forever. That is oupatan. The things that we cannot control are not the self, but we attach and think it is the self, is ours, and hold on to the waitana, which is happiness and sadness that our jit feel, complimenting in this and that as us. We also hold on to the sunya, which is the memory, we attach that our body is ours, so we attach ourselves to the possessions, house, boyfriend in the past life, place as ours, it becomes a sunya. As at this stage, we do not have wicha, which is wisdom yet, it becomes lost/foolishness and attachment. We were fooled and lost into thinking that this is ours, so it becomes a memory which we attach as ours. This is where the deep ties happen, where deep ties and bonds between humans, animals, places and objects begin. We attach to the sungkarn, and thoughts, good thoughts and bad thoughts. It is not ours. We think that it is ourselves, that it is us that is thinking. For example, in manohithi meditation, when we are testing ourselves if we really know what this person is thinking, sometimes because of the power of imagination from oupatan, it can mislead our psychic ability because oupatan is shielding our senses like a cloud and make us have false conclusions like thinking that that person does not like us because somewhere inside us, we already have the imagination that they don’t like us already. If we do not clear this gilead, then we will never be 100 percent sure of our prediction. This also applies to us living in our daily life, thinking that this person don’t like us, that person like us, these thoughts can just be our imagination. However, our real jit does not think. It is peaceful. When it does think, it thinks in the way that the body is maitieng (unpredictable, changeable over time and subject to destruction), this is the right way of thinking. However, we have wrong thoughts, like thinking that the body is ours, thinking in the worldly way, wanting this, wanting that, building delusion to ourself. Thinking of doing bad things, stealing, good things. However, the thoughts that lead to detachment of our body, it leads to extinguishment, and peace. Our birth comes from Oupatan and awicha, is oupatan, which is the misunderstanding/lost. Once we misunderstand that the body is ours, it creates a seed that gives birth to us. It conditions us to see things in the wrong way, which is how laka is created, by seeing dirty things as clean and beautiful things etc.
Oupatan gives us our social identity. We were born with no identity, however over time we create these identities based on our preference and our resentment. For example, you belong to the red party in the political team. It is because you attach that you are the self, and brought that team as you, really you, in a way it is like clothing the jit with something from the outside. Even if you see a person with the style and mannerism that you like (laka), you copy it to your own, and think that it is really a part of you. For example, you see the queen’s mannerism and dress sense, you love it, and so you copy her and these things became a part of your characteristics. ‘I am this, I am that’ comes from oupatan because we ‘own’ or ‘take’ things that we want onto ourself from the outside. Our name is also a social identity, however we attach to it as a part of ourself, and get offended when you hear somebody calling your name in a gossip. Oupatan is basically the imagination of the self that think that we are really something more than just a body. However, the body is only just the four elements that was born alone and die alone, and eventually be destructed one day.
It is not believing or not knowing in the Buddha’s advice to get out of suffering without creating karma. Instead, people attach to objects or people to get out of suffering. It is the wisdom that does not know truth, or the knowledge that does not know Ariyasud. ‘Ariya’ means purity. ‘Ariyasud’ means to stabilize and embody the truth towards the purity of the jai (heart). The Buddha sees that everything that human beings do, and why they are struggling, is to get out of suffering. Without the knowledge of Ariyasud, one does not know the root of suffering, and the method to extinguish it. Having the knowledge that it is Tanha that gives us birth is called wicha – (seeing that the body is dirty, it is maitieng, suffering and punishment, it is not a self). Wicha (Buddhist wisdom) is the medicine of Awicha. Awicha is the misunderstanding that creates Tanha. It makes our emotion lost into that thing that we see, hear, smell, touch etc. When we see something that we like, our emotion compliments to it, this emotion becomes gilead, it is a happiness, waitana emotion. If our emotion lose itself in the sound and detest the sound, it becomes suffering waitana. This becomes Tanha. Awicha thinks that the body is ourself, it is beautiful, it is the land of happiness, it is stable, and clean. Ariyasud is the understanding that it is our gilead and tanha that interprets the body as happiness, which is awicha. It also misunderstands that having the desire to want this and that is happiness. Our emotion of satisfaction in thinking that having this and that is happiness is awicha. If you let go of Tanha, it will extinguish the real suffering. However, we don’t let go of Tanha, because we hold on to it thinking its happiness. Wicha is knowing that this thing is suffering, we should let it go of the attachment. The attachment is us complimenting in the beautiful image, but in reality, it is dirty, it is suffering, so we do not compliment to it. The difference between awicha and wicha is awhicha is foolish knowledge, but wicha is the knowledge that can make you detach. Awicha makes you attach to that thing that is maitieng (changes, unsure, untrustable, due to be destroyed one day). However, we hold on to it thinking that it is tieng and feel that it will make us feel stable. That thing wants to deteriorate, like someone who is about to die, we cry because we don’t want them to die. The body is maitieng but we attach, resisting truth. However, to let go is to let it go and let nature take its course, knowing that it is maitieng. It is already gone so we don’t feel sad or sorrow. Awicha is darkness, not knowing truth. The darkness that we talking about is loving the power of tanha, for example loving being in love with a certain person and not doing anything to polish it before we die, is the cause of reason why we reincarnate again into the body which gives us suffering in our next life.
Having awicha also means that you are still satisfied in rebirth on the Earth, heaven and Prommalok (a land that is between heaven and nirvana). However, we don’t wish for it, we wish for Nirvana.
Being lost, falling in love and dreaming and desiring in all worldly things without knowing that it all eventually be destroyed. This word is commonly used after the word Gam, Gamchanta which is having satisfaction or desiring in sexual relations, delicious food, good smell, beautiful picture, beautiful sound etc. All things of sensuality, which needs to be destroyed if practicing towards Ariya. This is a part of awicha which relys on the emotion of the gilead of laka as the fuel.
On the other hand, chanta is used for the opposite effect in a dharmma way for the motivation (in itibad 4) to cut off worldly attachment. For example, chanta in the satisfaction to hold sigln in purity, chanta in the gratefulness and knowing what the buddha, the dharma and the teachers have given them, but not only them also the parents who had given to them. Chanta in practicing sammata Pawana with great determination until you can gain manohithi, and can travel in unlimited dimensions. As you love the emotion, you can also use it to test your own jit to help you correct your own emotion immediately whenever a gilead arises and gain more power than where you want to be.
Once oupatan and awicha has become ingrained in our soul system, and we have it as a part of our nature, it becomes another gilead called Moha. Moha is predominantely a gilead that makes us conquer, attach or possess things which we love or hate surrounding us, including our body. It is how we think ‘I,’ in the way that the outside identity and the body is the self. It is how we feel the ‘my and mine.’ This is ‘my house,’ ‘my lover,’ ‘my money,’ ‘my grain of rice,’ etc. It is like a hook, glue, our possessive mechanism that makes our soul attach to everything and hard to let go. So, when somebody reprimands us, we attach and think that that person is telling ‘us’ off, as it has not yet created a separation of the body and the feelings (self), and so this is how we become offended and take everything personally. This is how we wear their hearts on a sleeve and emotionally react to whatever someone say to us. Moha makes us worry, or become possessive with somebody we have bonded with. Moha makes us scared of death as we still think that the body is ours instead of thinking that the body is not ours anyway, and letting it die. The gilead of Atta which is arrogance, Mana tithi gilead which is holding yourself having more self- importance than others with symptoms of stubbornness, always right, not listening to others, not wanting to bow down or be humble to other people’s opinion, thinking they have to be better than others, have the master and slave attitude because of their status, or think that they are worse than the others are all the symptoms of moha gilead.
Moha is the foolishness that makes us think that evil things are good things, good things are bad things, but we do it and feel it is harmless. For example, killing animals for sports is a good thing, however giving donations is a bad thing with no benefit, stealing is happiness, with the thrill of receiving money. However, giving is a bad thing as it does not gain anything. People who have not gained wisdom (punya) yet will have moha. If we have wisdom, we will have sigln, samathi and punya.
Comes from any thought that leads to worldliness, angerness and delusion/lost/foolishness, which has the origin from image, smell, taste, sound etc. Any thoughts or emotions that compliments or resents these things makes the jit unsettled and restless, is agusonlagam. This can be thinking about a song, missing somebody you love etc. They are any thoughts of any sin or karma from the past that makes one feels unhappy thinking about it. Just like the nivorn in meditation, anything that keeps you away from doing good things like doubting in Buddhism, is agusonlagam. If we are going to do meditation and we have sleepiness and doubt etc, the good things like, charn, samathi will be destroyed. Agusonlagam is like having darkness, and no light. Aguson actions are like the foolish actions and speech that are ordered by the jai that is dirty to do the job. For example, hunting. It does not even have to be harmful, it could be just having sex. Or thinking of unnecessary thoughts like your boyfriend, your pets etc. Also thinking in the wrong ways, rubbish thoughts that may lead you to the corner of hell, for example how you would like to be a dog because dogs are better than you etc. However, the opposite is gusonlagam, the light, which are the thoughts that make you detach away from foolishness etc. and lead to peace and happiness that has no toxin. These are the thoughts of sigln, bunn, taan, samathi and wisdom, the wisdom which evaluates everything in reality like thinking that the body is not yours, that person is not yours etc. Our jit can only think of one thing. If we are thinking of guson, then aguson cleared from jit. If we think of guson all the time, even if we are a good or bad person, we should think about it all the time as aguson cannot enter our jit. If we lose it, and let aguson take over, then aguson will make the jit suffer. The jit can only take one emotion. Therefore we should have sti and only think of guson. If we see the body as suffering, that is guson, if we see the body as happiness, that is aguson, as it is the wrong wisdom.
Bad karmas are the karmas of aguson. Good karmas are the karmas of Guson. If we forget and let our thought compliment to aguson, letting it take over, then we receive the result of karma. If our jit is aguson, then the aguson from many past lives will build up and make us suffer. If we have guson in our jai (heart) then our action and speech will follow a good consequence. The guson will build itself around us and make us happy. Good deeds will make us happy. Aguson is worldliness, angerness and foolishness, tanha, awicha, oupatan, gilead etc. These are bad.
In reincarnation, if we were thieves or robbers in our past life, in this life we may be born into a family of mafia, a family that do no good. This is how agusonlagam shape the karmic chapters of our lives. If we do good deeds then we will have parents who do good deeds etc.
Sigln, Samathi, Pawana and Punya
They are the practices which leads to extinguishment of gilead and enlightenment.
Sigln – The set of rules to practice by oneself for the body and speech to stay out of heat and creating bad karma. Normal people have five crucial basics to keep the speech and body in control. Monks have 225 rules to follow.
Gammabod 10 – The feeling in your consciousness and body that you don’t want to do sin. For example, your body don’t want to harm others etc. This supports well with sigln.
Samathi – The determination of the heart and focus. Samathi does not only describe meditation, however how you summarise your heart, body and mind in one focus when doing any activity. For example, doing pilates, doing work requires a certain level of samathi too. Samathi is also split into two. Micha samathi which is the samathi that you use in the worldly world e.g. focus on your work but can only get you to lokiya charn. Whereas samasamathi describes the practice of focus which help people gain logutara charn, which is the type of peacefulness that is away from the worldliness and towards englightenment. Samathi is also a practice of self awareness, the gammatarn 40 etc. While you practice you aim to not have the dispersed emotion and thoughts, this practice can be practiced throughout all movements (ariyabod), which includes walking, sitting, lying down etc.
Punya – The right wisdom of Buddhism truth.
Pawana – Some use this word to describe the practice of samathi. Typically it is used to describe the practice of using a word of Pawana such as ‘Pud tho,’ ‘Arahant’ etc to help the focus of the mind to be in samathi. Some words such as ‘Pud tho’ also have other spiritual effects when put into practice.
Sammata – Can be a type of Pawana, samathi or feeling. While practicing samathi meditation, and it makes you feel very relaxed and light as air, that is sammata, no vipassana yarn. The practices of these two sammathi gaiyakatanusti and asupagammatarn will lead you towards sammata.
Badeebudtumm – Practing Buddhism with Taan, sigln and Pawana as the start to being nuns or monks.
The word ‘Mak,’ means the way. They are the 8 ways which the Buddha have taught as paths towards Nirvana.
They have been cut down to 3, which are sigln, samathi and punya. It relies upon the purity of sigln, samathi that is charn and punya that sees the condition of truth on time. This is to cut off the drunkenness in image, sound, smell, taste and touch. Also, it can extinguish the emotions of satisfaction and non – satisfaction. It cuts the emotion of being satisfied in logiwisai (all worldly emotions), cut off the things of satisfaction by vipassanayarn, as you see in ariyasud 4. You do this and think like this until you are fluent at it, until the jit can control love, greed, angerness, lost, drunkenness as you have got vipassanayarn 9 and ariyasud 4.
The 8 ways to extinguish suffering from gilead.
- Samathiti – The right punya (moral)
- Sammasungguppa – Right thinking – In the way that do not harm yourself and others.
- Summawaja – Right speech
- Summagummunto – Right job that doesn’t harm yourself or others.
- Summaarchewo – The right livelihood – (not involved killing or breaking sigln)
- Summawayamo – Right persistency.
- Summasti – Thinking of the right things in consciousness.
- Summasamathi – Placing the jit in the right place.
Nivorn means the blockers of good deeds. They are rough, low level type of gilead which prevents samathi (peace) from happening, but can also be used as a barometer of the stability of your samathi. If you can conquer it, then you have conquered samathi in the mid level. Nivorn of samathi means five things:
- Gamchanta – being satisfied in beautiful picture/form, whether it is humans, animals, materials etc.
- Being satisfied in beautiful sound.
- Being satisfied in good smell.
- Being satisfied in delicious things.
- Being satisfied in sexual relations.
These five things have to be rid of before samathi. The Buddha has said that if there is nivorn then wisdom cannot happen from meditation as Nivorn makes wisdom fall backwards. Therefore, Nivorn needs to be rid of at least during meditation to gain the most benefit of samathi. The jit must not fall into the slave of nivorn 5. If it has gamchata, then it means that the jit is associating itself with gammakun (desire in image, touch, smell etc) which is pulls the jit down to a low place in the emotion of evilness. When we make the jit peaceful, it has to be peaceful from this emotion too, not just peaceful in samathi, but in 24 hours, the jit has to not associate with these five things. You have to use the emotion of thoughts or wisdom to kill these by firstly stabilizing the emotion into peace and so on and so forth.
Waitana – The way you decide to consume your emotion once you come in contact with the instigators.
Sukka waitana – Consume the emotion in happiness.
Tukka waitana – Consume the emotion in suffering.
Atukasuka waitana – Not consuming the emotion in either happiness or happiness. It is indifferent, the jai is empty.
Sukka waitana with amid – consume the emotion of happiness with gammakun.
Tukka waitana without amid – consume the emotion of unhappiness with gammakun.
Attukasukka with no amid – consuming neither happiness nor unhappiness with gammakun.
Waitana is also a word of expression. It is commonly used in Thailand as an expression of sympathy to someone in pain, ‘Have waitana for you,’ as in Buddhism waitana also describes the symptoms of physical suffering that we all have in the body such as pain, hunger etc.
Lokgratum consists of 8 natural conditions that the world has that makes people suffer in darkness if they are lost into it. These are:
Wealth and dissolution of wealth, status and loss of status, happiness in gammakun and suffering, gossip and compliment.
Dharmma, white tum and black tum
Dharmma is the Buddhist wisdom and practice which the Buddha has enlightened with, which shows the animals and people the pathway to live and how to achieve enlightenment. The practice is called white tum and the black tum consists of lokgratum, tanha and oupatan which pulls the animals of the world into suffering and reincarnation.
To be ordained as a monk or nun. To hold sigln 8, sigln 10 etc.
Gaiyawiwake and Jittawiwake
Gai is the way of peace in the body, Jitta is the way of peace in the jai.
It means knowing by yourself, in the time and all the time and be ready. For example, when you are walking, know that you are walking. The Buddha has taught about the awareness of the breathing as a foundation of teaching us getting into Ariya (the final enlightened state) because he wants us to see our own jit. He wants us to know by ourself that if we get angry, we have to know in time that we are angry, and we have to do the right thing which is let go. However, if we do not know that we are angry and get carried away from beginning to end, this is not good, this means that we are without stisambanchaya in our mind. Or knowing that we are angry and we are not letting go. It also means finding truth in the law of nature, for example knowing in time that we are getting old and accepting the journey, rather than waking up one day and asking where has the youth gone in your face.
It is exactly like stisambanchaya, the awareness is covered throughout the body 24/7, however this time, no need to practice as it is automatic. Only Pra arahant (people who have enlightened to the highest) possess this quality.
When the jit, not the body is in samathi, at peace, no matter what the body is doing, and is not perturbed by the law of karma or gilead. It is the jit that sees things straightforwardly with truth, think in the right moral and think with no gilead.
Sungkarn and Karn 5
Both describes two things that make up the body. Roop and nam. Roop is the tangible part which is the body that is made up of air, earth, water and fire. It is what we can see. Nam describes what we cannot see, which is the soul or what is call the jit, and emotion. On the surface roop is conceived by karma. However, both nam and roop are conceived by foolishness and illusion/imagination as karma relies on foolishness to make it happen. While Karn 5’s definition is just roop and nam, and the components that made up nam, however sungkarn can be split into three categories which are:
Roopasungkarn – A sungkarn that consists of roop which means image/form. Why do we call sungkarn roop? Because it consists of many things into one, and we call that one thing sungkarn. It is made by earth, water, wind and fire element mixed together, and we call the final product human, animals, objects as it is conceived by many elements together to create the made up being by illusion (karn) that we call this and that. Humans and animals are the product of gilead, tanha, oupatan and agusonlagam from the parents.
Rooprak – Their looks, for example a Siamese cat has a beautiful rooprak, but a monster has an ugly rooprak.
Rooprakan – The looks and the body that has a soul that is made up of the four elements.
Aroopasungkarn – is divided into two. Aroopaungkarn is a sungkarn that is not roop, that consists of waitana, sunya, sangkarn and winyarn, what we call Nammasungkarn.
Aromsungkarn – is created by the work of illusion/imagination all together to make something that we want or just one thing. It is an emotional one. Awicha gives birth to sungkarn, which therefore makes us think of right things or wrong things. Sungkarn will create and go by its own illusion. Think well, then you go to heaven. Think bad, then you go to hell.
They are thoughts that leads to the attachment of the body. It is like burying a seed for your next life, but which type of seed? If you think well in guson, like for example if you donate to the monk’s alm in the morning and you pray that may this bunn/merit be the bunn that makes me pretty in the next life. Then you will get what you bury. It is sungkarn as it is from our imagination as it is something that does not exist yet and it is guson as it is bunn. If you think in aguson way then you may want to do bad things, so you will get the body of a hell animal.
If you pray to go to Nirvana to meet the next Buddha, Pra Siann, that is also guson, sangkarn and illusion. Therefore guson is a type of sangkarn. The Buddha has never divided the types of sangkarn as guson or aguson. However, if we think with wicha then we can go to nirvana. Nirvana does not require no sungkarn, because if there is sungkarn then you cannot go to nirvana. This is because of the Buddha’s enlightened teaching that stated these three things, ‘mai tieng, it is suffering and no existence,’ and if you tried to make an existence of something that has no real existence. How is nirvana going to happen?
Awicha will create sungkarn first, then winyarn, then nam/roop, then salalatanna, then pasa, then waitana.
The buddha has explained about sungkarn to a lot of extent in many places because he wants us to understand the root of all suffering in having all karmas and all sungkarn. Even karma has sungkarn as a fuel, along with tanha and oupatan, with Awicha as the lead.
Sungkarn (thinking) in bad thoughts – Apuonyawisangkarn
Sungkarn (thinking) in good thoughts – Puonyawisangkarn
Sungkarn (thinking) towards akaatarom (an ubeka emotion, a middle emotion, that is going towards Nirvana) – Anenchawisangkarn
Winyarn – this has two descriptions 1) spiritual body like in the Thai language or the jit, how we describe ghosts. However, in this case 2) It is the thing that acknowledges the contact that comes to our body like salty, sweet, soft hard etc. Winyarn is something that comes in package with the body/roop, and is extinguished once the body dies.
Sunya – Memory and remembering good and bad things. It can also be how the deep rooted character of the jit is programmed to be like etc.
The spiritual body, or the clear body. The spiritual body that is going to heaven and upwards we call gai tip, however we atisamanagai is a word that describes the spiritual body that is not attached to good or bad, it can be going to heaven or to hell. The body we have now is our rough body.
This word has the origin from lord Maya who was the God that want to distract the Buddha away from Enlightenment by teasing him worldly temptation and making a war with him. Nowadays the word is typically used to describe the things of worldliness that teases us away from enlightenment, such as image, sound, smell, touch, which instigates laka, tosa, moha etc.
The people, dark energy, beings or spirits that have reserved a place in this life or in a future life to revenge us. It is rare that you would get a demon. Jaukamneiwein are just normal souls that want to collect their debt, and have a lot of power over our happiness. The ones that were born in our present life can be people or animals who we were close to and in love with before, then they somehow cause us suffering. For example, a best friend you trust end up stealing your man. They mess up your life or make you unhappy for a period as you have done it to them before in the past life. These beings have no memory of what they have done in the past and you don’t either. They are just unsuspecting people in our life that causes us misery. The impact on the spiritual jaugamneiwein can take some parts in the overall unsuccess of our life, debt, health etc.
In Buddhism Bunn relates to good karma that you have done with Buddhist religion, the practice, luck, or material abundance. Bunn can mean happiness. The ability of someone who can make themselves naturally happy, not in lokiya, but in peace. They have bunn. Merit making or giving in Buddhist temple is called giving bunn, (tum bunn, and sungkrataan) where as if it is for other non- religious charites it is called Taan. Taan can also result in a similar result of good karma like Bunn. Either way, if someone is given more good karma in this life than bad, then we say that this person has bunn.
This is different to the article baramee 10 because this describes the power which you have received from your bunn and taan practice in the past. For example, if you are someone from a high rank position, it means that you have got baramee, more powerful, more magnetic. If a business is failing but you are somehow the only person who can turn it around, it means that you have baramee.
It is the word that people say to each other when someone has done a good deed of tum bunn. It means ‘I am happy for you,’ ‘well done.’ The person who says it will also receive a part of bunn from the person who has done it.
When you forgive someone or have someone’s karma lifted off.
Karma that makes one happy or unhappy.
Karma of thought.
Karma of speech.
Karma of action.
Result past sinful karma
Feeling or knowing/seeing by sense, normally this is described in a psychic way. For example, seeing something from afar through the spiritual eyes is knowing through the sense of yarn.
The boredom of being born as a human body, as an angel or prom. The emotion that thinks that everything that we go through in life, people saying this and that to us, bullying us, that gives us the emotion of suffering will not be with us in the future. This is the last life time that we will suffer from these things. We have to go to nirvana. We will cut off these emotions that want to be born again as angel etc. as they will have to recycle back down to be a human which is suffering.
The people who are practicing their kindness and dhamma for future enlightenment like the Buddha. The Chinese deities can also be described as prapotisud.
Fate or destiny. Normally people meet because of the karma that they have done together before in their past life. A wish can also turn someone into something that they want. A wish is Attitarnbaramee which is also a karma. For example, in his past lives, the Buddha was just a man who wished to be a Buddha, if he did not wish then he would not be born in his lives as a person who builds his baramee towards becoming a Buddha, and finally become the Buddha in his last life.
Wimarn – House in heaven
Deracharn – All non – human being animals.
Praed – A type of lower level spiritual being. These types are typically tall and lanky with long pointy mouth, but narrow as a pin. These ghosts sometimes haunt humans.
Asunlagai – A type of hell animal that looks demonic.
Sumbawaesee – Wondering ghosts on Earth who have not yet been reborn into another dimension.
Yommabarn – The helper of the kind of the dead Taewaedsawaan.
Taewaedsawaan – The king of the dead. He is compared to as an angel.
Pram – A person who is neither ordained as a monk or a normal person but normally practices Buddhism or a religion and works in the spiritual field. These people can be seen doing a variety of things, including healing people’s health, helping spiritual ceremonies, psychic reading to exorcism. They can normally be seen wearing white clothes.
Roesee – A hermit who practices spirituality in secluded locations in the forest or cave, have supernatural powers and wears tiger skin clothes.
Nak – The sacred snake like deity that live in the fourth dimension (between Earth and spiritual dimension). Their histories thoroughly described in Buddhism stories. They are worshipped today as guardian angels and sacred beings.
Annijung, tukkung, annata – Annijung means it changes, it has to change by nature, impermanent, untrustable, it is mai tieng, it will collapse to be annata. Tukkung means it is suffering, and Annata means it has no self, falls to no existence, it is illusion because it changes itself (annijung) and cease to exist again. Annijung can also be described as something that has its birth, stabilizes, have it changes, then breaks.
Hiri – shame to do bad deeds.
Ottapa – Afraid to do bad deeds because of its effect on suffering.