The five precepts elements

http://www.yellowrobe.com/practice/the-five-precepts/216-what-are-the-five-precepts-and-how-to-take-it.html

The way to adjudge the 5th precept (stop to drink intoxicants)

People 5th precept has not broken when drink a very low alcohol because the alcohol has not enough to make your unwholesome consciousness arise after drink.

This precept have 4 elements to done. You already done the last 3 elements, except the first "Mada-niyam -- intoxicants". (Patu-kamyata-cittam -- chanda to drink, chanda is not desire, and you have chanda to drink anything in that glass).

My reply is very difference from the others because I decided this from these all conditions:

1. pali included amajjasaññī (innocent of that beverage), too.
2. commentary said "must broken by unwholesome consciousness", but the elements of sikkhapada have not Madanīyasaññī .
3. This sikkhapada also not included in 10 akusalakammapatha, too. But it is in 5 sikkhapada, that can let people go to niraya.

So the way to broke this precept should be unwholesome consciousness, that arise after drink, because of that drinking. And that unwholesome consciousness must can be done someone in 10 akusalakammapatha, too.

However, there are some significant difference between vinaya's commentaries, that most were author by upali-etadagga at buddha's lifespan, then translated to pali by buddhaghosa at  5th-century,  sutta&abhidhamma's commentaries, that most were author by sariputta-aggasavaka at buddha's lifespan, then translated to pali by buddhaghosa at  5th-century, and sub-commentaries, that were translated by dhammapala at about 11th-century:

vinayapitaka: majje amajjasaññī pivati, āpatti pācittiyassaฯ amajje majjasaññī, āpatti dukkaṭassaฯ amajje vematiko, āpatti dukkaṭassaฯ

upali

Samatha and vipassana in enlightened night of bodhisatta

In abhidhamma's commentary said "samatha people already saw some part of anicca and dukkha, except anatta" (so they try to get out off samsaravatta, too). But they didn't choose to develop vipassana. They didn't chosen to always clearly comprehend anicca and dukkha. They try to just pause unwholesome consciousness by samatha instead. Samatha people just divert attention from unwholesome consciousness's object to wholesome consciousness's object.

So bodhisatta, who already have jhana, just meditate the method that samatha people haven't chosen, develop clearly comprehend in anicca and dukkha to access insight anatta, the most part that just buddha can done.
Anapanassati in anapanassati sutta have 16 steps:

• 4 first steps of anapanassati are samatha.
• 12 last steps of anapanassati are vipassana.

In the enlightened night of bodhisatta, he meditate samatha and vipassana. Based jhana of pubbenivasanussati and cutupapata is samatha. Asavakkhaya is vipassana.

Each jhana step of bodhisatta have 4 first steps, and after get out of each jhana have 12 last steps.
These method are called yuggalanaddha and samathapubba.

Reference from vinaya mahavibhanga veranjakanda, mahavagga bodhikatha, patisambhidamagga, anapanassati sutta's commentary, ayatanavibhanga's commentary, and visuddhimagga.

Difference Between Ultimate truths And Conventional truths

The separator, between them, are causes (to arising), and imagination.

Ultimate truths are not imagination, because they are effects that arise by their own causes. Except nibbana, ultimate truth, is the opposite of the other causes and effects, because nibbana is the cause of finshing of all causes and effects.

Conventional truths are imagination. They never arise and vanish. They just become to be the objects of consciousness, never arise.

Consciousness imagine conventional truth objects by some ultimate truths and some conventional truths, that it had known before. So the conventional truths never arise in real situation. But ultimate truths arise in real situation by their own causes, because they are effects, not just imagination.

The 1st-7th and first half of 8th chapters of abhidhammatthasangaha describe Ultimate truths.

The last half of 8th chapter of abhidhammatthasangaha describe Consciousness truths.

http://www.palikanon.com/english/sangaha/sangaha.htm

What is Buddhist reality?

Question: 

If the Buddha said that ultimate reality is really non-self (anatman), or empty of inherent existence (sunya), then why did he bother to talk about human beings and other “provisional” things?

Answer:

Your question mean nothing in present, in the past, and in the future.

But buddha mean present thing is nothing in the past, and present thing is nothing in the future.

Ultimate realities of human being are causes and effects.

Nibbana ultimate reality is perfect finished of causes and effects.

Anatta is uncontrollable to being or nothing. There are just causes arising to make effects. And effects vanishing because of causes vanishing. No self, no atta.

Ultimate realities all is anatta. Ultimate realities of human being is present, past (present of it's past) and future (present of it's future). They are present because of their causes arising. They are past because of their causes vanishing. They are future because of their causes still possible to arise.

Nibbana ultimate reality is no time because it has not any cause, so no any effect, too.

What is "insight" in Buddhism?

There are many types of happiness and suffering around the universe. So, there are many wisdom to gain insight about causes and effects of them (hap&suf) to avoid suffering and to take happiness.

Sīla wisdom (sammādiṭṭhi that arising with sammāvācā-magga, sammākammanta-magga, sammāācīva-magga) gain insight of physical immoral acts by bad consciousnesses, that are causes of the worst kāma-suffering (4 apāya realms).

Samādhi wisdom (sammādiṭṭhi that arising with sammāvāyama-magga, sammāsati-magga, sammāsamādhi-magga) gain insight of kāma-consciousnesses, that are causes of the whole kāma. Because whole 11 kāma (4 apāya realms, 1 human realm, 6 kāma-heaven realms) still having physical suffering. Sīla can not protects people from abdominal pain, physical senility, angry-consciousnesses, etc. But samādhi can do. While people gain jhāna, they never feel pain, sore, or hurt. And Next life of them, bhramma-puggala, will never have any physical suffering, too. Until their jhāna's effects will be out of stock. 

Vipassanā wisdom (sammādiṭṭhi that arising with sammāsaṅkappa) gain insight (3 pariññā) causes of saṅkhāra(pariññeyya)'s arising&vanishing (consciousnesses, mental factors, and matters), that are causes of life in the whole 31 realms. Samādhi can not protects people from arising and vanishing. When samādhi vanished, people can hurt again. And when jhāna's effects vanished, bhramma-puggala will die to born in the other realms such as 4 apāya, etc.

Sīla give this physical happiness to sīla-observers, people around them, and the society.

Samādhi give mental-happiness to jhāna-meditator.

Vipassanā give nibbāna (nirodha-ariyasacca), forever happiness, to arahanta. Nibbāna is no attaching (taṇhā-samudaya-ariyasacca), so nibbāna must no arising, no people, no time, no realm, no suffering (dukkha-ariyasacca).

S.E. Asia. Buddhist History

Burma is the only one in the world that still have Buddhist ancient study system (mukkhapāṭha). The strongest Buddhist country is Burma. The Tipitaka-strictest nikāya is Shwegyin Nikaya of Burma.

About a hundred year ago, in colonization war, Thailand began to lost our Tipitaka memorizing system. We need to get western's study culture to protect our land from colonial possession. The central region of Siam reform memorizing study system to academic study system. Mun's students (Phun Acaro, etc) were the last Tipitaka memorizers of Thailand.

Mun was the north-eastern region of Thailand, that got reform order from the central region. And Lao was the north-eastern colony of Thailand at that time. So Lao Tipitaka memorizing study system had begun to lose since that time, too, Cambodia, also.

Nowadays, Lao and Cambodian monks equal to Thai Mahanikaya tradition. They are not forest tradition.

What about the Thai teacher?

Thailand and Sri Lanka have lost Tipitaka study system in colonization war.

Thailand began to lost our Tipitaka study system through King Rama II 1816,  King Rama IV (Rama II's son) and King Rama IV's son 1921. It's the time of colonialism try to take over Indochinese Peninsula.

The king was trying to protect Thailand by changing every system of Thailand to support the western tradition. They also changed the study system of the monk, too. They cancel memorizing study system, then took a reading study system instead. We also started to lose the Abhidhamma study system at this time, too.

reading study system is for the five-string (kāmaguṇa). They save memorizing times to consume the five-string (kāmaguṇa).

Arahanta hasn't written in a normal situation. They keep Tipitaka in their mind.

Before that time we still having Tipitaka memorizer (tipitakathara), such as Mun Bhuritutto. But after the changing, Thailand didn't have Tipitaka memorizer anymore. The elder Tipitaka memorizer died. Never have any newer to be instead of them.

So, Thailand loses our Tipitaka study system so long time ago in colonization war.

Bh. Buddhadasa, a. Sujin and a. Naeb born after we lost Tipitaka study system. 

Mahāsatipaṭṭhānasuttaṃ-english version

I have heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the monks, "Monks."

"Lord," the monks replied.

The Blessed One said this: "These are the single gold paths to the purification of beings, to the overcoming of sorrow & lamentation, to the disappearance of pain & distress, to the attainment of the right method, & to the realization of Unbinding — Summary are the foundations of mindfulness. Which four?

1. Herein (in this teaching)  a monk remains focused on the elements of body — ardent, clear comprehension, & mindful — abandon attraction & resentment in everything and in everywhere. 
2. Herein a monk  remains focused on the elements of feelings... 
3. mind... 
4. mind-objects — ardent, clear comprehension, & mindful —  abandon attraction & resentment in everything and in everywhere.

A. Body

"And how does a monk remains focused on the element in body?

[1] "Herein  a monk — having gone to the wilderness, to the shade of a tree, or to a bodily seclusion building — sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore [lit: breathes at nose tip]. Always mindful, he breathes in; mindful he breathes out.

1. "When he breathing in long, he contemplates 'I breathing in long'; Or when he breathing out long, he contemplates 'I breathing out long'.
2. When he breathing in short, he contemplates 'I breathing in short'; Or when he breathing out short, he contemplates 'I breathing out short'.
3. He trains himself  'I am breathing in and sensitively contemplating the entire breath in'. Or he trains himself  'I am breathing out and sensitively contemplating the entire breath out'. 
4. He trains himself  'I am breathing gentle breath in'. Or he trains himself 'I am breathing gentle breath in'.

"Just as a skilled turner or his apprentice, when making a long turn, discerns that he is making a long turn, or when making a short turn discerns that he is making a short turn; in the same way the monk, when he breathing in long, he contemplates 'I breathing in long'; Or when he breathing out long, he contemplates 'I breathing out long'. When he breathing in short, he contemplates 'I breathing in short'; Or when he breathing out short, he contemplates 'I breathing out short'. He trains himself  'I am breathing in and sensitively contemplating the entire breath in'. Or he trains himself  'I am breathing out and sensitively contemplating the entire breath out'. He trains himself  'I am breathing gentle breath in'. Or he trains himself 'I am breathing gentle breath in'.

"As mentioned above, he remains focused on his elements (brethe) of body, or on  the other's elements of body, or both his and the other's  the elements of body. Or he remains focused on the causes of body's arising, on the causes of body's vanishing, or on the causes of body's arising & vanishing. Another his mindfulness that 'There is just a body' is just maintained to the extent of knowledge & remembrance. And he remains independent. And he is not clinging to anything  and in everywhere. This is how a monk remains focused on the element in body.

[2] "Furthermore, when walking, the monk clearly comprehends  'I walking'. When standing, he clearly comprehends  'I standing'. When sitting, he clearly comprehends  'I sitting'. When lying down, he clearly comprehends  'I  lying down'. Or however his body is disposed, that is how he clearly comprehends it.

"As mentioned above, he remains focused on his elements of body, or on  the other's elements of body, or both his and the other's  the elements of body. Or he remains focused on the causes of body's arising, on the causes of body's vanishing, or on the causes of body's arising & vanishing. Another his mindfulness that 'There is just a body' is just maintained to the extent of knowledge & remembrance. And he remains independent. And he is not clinging to anything  and in everywhere. This is how a monk remains focused on the element in body.

[3] "Furthermore, when going forward & returning, he makes himself clearly comprehension; when looking toward & looking away... when bending & extending his limbs... when carrying his outer cloak, his upper robe & his bowl... when eating, drinking, chewing, & savoring... when urinating & defecating... when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes  himself clearly comprehension.

"As mentioned above, he remains focused on his elements of body, or on  the other's ... not clinging to anything  and in everywhere. This is how a monk remains focused on the element in body.

[4] "Furthermore  a monk contemplates on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.'

"Just as if a sack with openings at both ends were full of various kinds of grain — wheat, rice, mung beans, kidney beans, sesame seeds, husked rice — and a man with good eyesight, pouring it out, were to contemplates, 'This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,' in the same way, monks, a monk contemplates on ... urine.'

"As mentioned above, he remains focused on his elements of body, or on  the other's ... not clinging to anything  and in everywhere. This is how a monk remains focused on the element in body.

[5] "Furthermore...just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body — however it stands, however it is disposed — in terms of properties: 'In this body there is the solid property, the attraction property, the temperature property, & the tension property.'

"As mentioned above, he remains focused on his elements of body, or on  the other's ... not clinging to anything  and in everywhere. This is how a monk remains focused on the element in body.

[6] "Furthermore, as if he were to see a corpse cast away in a charnel ground — one day, two days, three days dead — bloated, livid, & festering, he applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate'...

"Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures... a skeleton smeared with flesh & blood, connected with tendons... a fleshless skeleton smeared with blood, connected with tendons... a skeleton without flesh or blood, connected with tendons... bones detached from their tendons, scattered in all directions — here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a breast bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull... the bones whitened, somewhat like the color of shells... piled up, more than a year old... decomposed into a powder: He applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate.'

"As mentioned above, he remains focused on his elements (brethe) of body, or on  the other's elements of body, or both his and the other's  the elements of body. Or he remains focused on the causes of body's arising, on the causes of body's vanishing, or on the causes of body's arising & vanishing. Another his mindfulness that 'There is just a body' is just maintained to the extent of knowledge & remembrance. And he remains independent. And he is not clinging to anything  and in everywhere. This is how a monk remains focused on the element in body.

B. Feelings

"And how does a monk remain focused on feelings in & of themselves? There is the case where a monk, when feeling a painful feeling, discerns that he is feeling a painful feeling. When feeling a pleasant feeling, he discerns that he is feeling a pleasant feeling. When feeling a neither-painful-nor-pleasant feeling, he discerns that he is feeling a neither-painful-nor-pleasant feeling.

"When feeling a painful feeling of the flesh, he discerns that he is feeling a painful feeling of the flesh. When feeling a painful feeling not of the flesh, he discerns that he is feeling a painful feeling not of the flesh. When feeling a pleasant feeling of the flesh, he discerns that he is feeling a pleasant feeling of the flesh. When feeling a pleasant feeling not of the flesh, he discerns that he is feeling a pleasant feeling not of the flesh. When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant feeling of the flesh. When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant feeling not of the flesh.

"In this way he remains focused internally on feelings in & of themselves, or externally on feelings in & of themselves, or both internally & externally on feelings in & of themselves. Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination & passing away with regard to feelings. Or his mindfulness that 'There are feelings' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on feelings in & of themselves.

C. Mind

"And how does a monk remain focused on the mind in & of itself? There is the case where a monk, when the mind has passion, discerns that the mind has passion. When the mind is without passion, he discerns that the mind is without passion. When the mind has aversion, he discerns that the mind has aversion. When the mind is without aversion, he discerns that the mind is without aversion. When the mind has delusion, he discerns that the mind has delusion. When the mind is without delusion, he discerns that the mind is without delusion.

"When the mind is restricted, he discerns that the mind is restricted. When the mind is scattered, he discerns that the mind is scattered. When the mind is enlarged, he discerns that the mind is enlarged. When the mind is not enlarged, he discerns that the mind is not enlarged. When the mind is surpassed, he discerns that the mind is surpassed. When the mind is unsurpassed, he discerns that the mind is unsurpassed. When the mind is concentrated, he discerns that the mind is concentrated. When the mind is not concentrated, he discerns that the mind is not concentrated. When the mind is released, he discerns that the mind is released. When the mind is not released, he discerns that the mind is not released.

"In this way he remains focused internally on the mind in & of itself, or externally on the mind in & of itself, or both internally & externally on the mind in & of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination & passing away with regard to the mind. Or his mindfulness that 'There is a mind' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the mind in & of itself.

D. Mental Qualities

"And how does a monk remain focused on mental qualities in & of themselves?

[1] "There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances? There is the case where, there being sensual desire present within, a monk discerns that 'There is sensual desire present within me.' Or, there being no sensual desire present within, he discerns that 'There is no sensual desire present within me.' He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no further appearance in the future of sensual desire that has been abandoned. (The same formula is repeated for the remaining hindrances: ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.)

"In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.

[2] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates. And how does he remain focused on mental qualities in & of themselves with reference to the five clinging-aggregates? There is the case where a monk [discerns]: 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.'

"In this way he remains focused internally on the mental qualities in & of themselves, or focused externally... unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates.

[3] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media. And how does he remain focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media? There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both. He discerns how there is the arising of an unarisen fetter. And he discerns how there is the abandoning of a fetter once it has arisen. And he discerns how there is no further appearance in the future of a fetter that has been abandoned. (The same formula is repeated for the remaining sense media: ear, nose, tongue, body, & intellect.)

"In this way he remains focused internally on the mental qualities in & of themselves, or focused externally... unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.

[4] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening. And how does he remain focused on mental qualities in & of themselves with reference to the seven factors for Awakening? There is the case where, there being mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is present within me.' Or, there being no mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is not present within me.' He discerns how there is the arising of unarisen mindfulness as a factor for Awakening. And he discerns how there is the culmination of the development of mindfulness as a factor for Awakening once it has arisen. (The same formula is repeated for the remaining factors for Awakening: analysis of qualities, persistence, rapture, serenity, concentration, & equanimity.)

"In this way he remains focused internally on mental qualities in & of themselves, or externally... unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening.

[5] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the four noble truths. And how does he remain focused on mental qualities in & of themselves with reference to the four noble truths? There is the case where he discerns, as it has come to be, that 'This is stress.' He discerns, as it has come to be, that 'This is the origination of stress.' He discerns, as it has come to be, that 'This is the cessation of stress.' He discerns, as it has come to be, that 'This is the way leading to the cessation of stress.'

"In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the four noble truths...

E. Conclusion

"Now, if anyone would develop these four frames of reference in this way for seven years, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging/sustenance — non-return.

"Let alone seven years. If anyone would develop these four frames of reference in this way for six years... five... four... three... two years... one year... seven months... six months... five... four... three... two months... one month... half a month, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging/sustenance — non-return.

"Let alone half a month. If anyone would develop these four frames of reference in this way for seven days, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging/sustenance — non-return.

"'This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference.' Thus was it said, and in reference to this was it said."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

---

'See Also :'

• Satipattana Way of Meditation
  
• Maha-satipatthana_Sutta