According to the Buddha’s higher teaching known as Abhidhamma, mind is a combination of consciousness (citta) and its concomitants called mental factors (cetasikas). There are 13 neutral mental factors which can associate with both wholesome minds and unwholesome minds, 14 immoral mental factors which make the mind unwholesome, and 25 beautiful mental factors which make the mind wholesome.
The mind seems to change its nature from good to bad, from pleasant to unpleasant, from joyful to sorrowful, from noble to ignoble, due to the different combinations of consciousness and mental factors.
The mind is not a single permament entity. It arises and dissolves incessantly and very rapidly many billion times per second. Consciousness and mental factors are ultimate realities (paramatthas) which cannot be sub-divided further. They are formless and shapeless and cannot yet be detected by any scientific instrument. Nevertheless, they can be vividly seen by the concentrated mind-eye. If we can develop the right concentration (sammÈsamÈdhi) in tranquillity meditation, we can see and investigate them.
The body too is not permanent. Science knows that the body is made up of cells, cells are made up of atoms, and atoms are made up of protons, neutrons and electrons which revolve around the nuclei continuously. Sience also has discovered that billions of cells are formed and then dissolve in the body every second. This impermanent nature of the body can be vividly investigated by the concentrated mind-eye.
The Buddha has stated more than 2500 years ago, much earlier than science, that the body is made up of billions and billions of very tiny particles called r|pakalÈpas which are comparable to protons, neutrons and electrons is size. These sub-atomic particles are not the ultimate results of analysis yet. Each of them is again made up of eight or more ultimate forms of matter (r|pa). These include the element of extension (pathavÊ), the element of cohesion (Èpo), the element of heat (tejo), the element of motion (vÈgo), the element of odour (gandha), the element of taste (rasa), the element of nutriment (ojÈ), etc.
These ultimate forms of matter (r|pa) are also ultimate realities (paramattha) that really exist in nature. They can be seen and verified by meditators in insight meditation with their concentrated mind-eyes. So the Buddha knows the world of conditioned things which are made up of the ultimate realities — cittas, cetasikas and r|pas.

Since the mind and body are made up of ultimate realities — cittas, cetasikas and r|pas — and the ultimate realities are arising and dissolving very rapidly all the time, existence is just transient and fleeting. It is marked by three characteristics — impermanence (anicca), suffering (dukkha) and non-self (anatta).
What is not permanent is not satisfactory, and what is being tortured incessantly by the continuous dissolution of the ultimate realities that make up mind and body really amounts to suffering (dukkha).
Again, since there is nothing in an individual that is permanent and substantial, there is no such thing as a permanent ‘jÊva’, ‘atta’, ‘soul’, ‘ego’ or ‘person’. This concept of ‘non-self’ and ‘non-ego’ is known as ‘anatta’.
The impermanence, suffering and non-self (anicca, dukkha, anatta) are described as the three characteristic marks of existence (tilakkhaÓa). They have to be reflected on repeatedly in insight meditation (vipassanÈ) to understand the true nature of existence.

Our mind is shielded and blinded by the mental factor ‘moha’, also known as ‘avijjÈ’ for blinding the mind, according to the teaching of the Buddha in Abhidhamma.
‘Moha’ is translated as ‘ignorance’ as it makes us ignorant of the true nature of sense objects comprising living beings and non-living things. It is also translated as ‘delusion’ for it renders a distorted wrong view.
When we do not see the true nature of animate and inanimate things, we get the distorted wrong view which is the opposite of the right view. When we cannot see that these things have the nature of impermanence, suffering, and non-self, we think they are permanent (nicca), blissful (sukha) and self or person (atta).
Furthermore, everything has the nature of repulsiveness (asubha) according to the teaching of the Buddha. We might like to refute this statement as we think that we ourselves are handsome or beautiful and our beloved ones are also handsome or beautiful (subha).
The Buddha advised us not to judge by the superficial feature but to look at a person analytically. He advised us to analyse a person into 32 bodily parts comprising head-hair, body-hair, nails, skin, flesh, sinews, bones, bonemarrow, heart, liver, lungs, bowels, intestines, blood, urine, excrement, etc., and to examine each part. We shall find every part to be disgusting and loathsome.
Because of the distorted wrong view, diÔÔhi cetasika arises, taking the combination of five aggregates as a person or I and making one very selfish. Based on the notion of I, mÈna cetasika (pride or conceit) also arises, making one very arrogant and deceitful.

In fact, ignorance (moha) makes all the 14 immoral cetasikas become active. The worst one is ‘lobha’ also known as ‘tanhÈ’ or ‘rÈga’. It is usually translated as greed, craving or attachment.
Because of the distorted wrong view rendered by ignorance (moha), sense objects appear to be beautiful, pleasant and desirable. So lobha or taÓhÈ craves for sense objects and gets attached to them. It will never give up its characteristic of craving. So a man will never be satisfied however much he may possess.
The Buddha said, “Even the whole wealth on earth cannot satisfy a man’s greed.”
Mahatama Gandhi said, ‘The world has enough for everyone’s need, but not enough for one man’s greed.”
Because of greed (lobha) men commit stealing, cheating, robbing, even killing and sexual misconduct, endlessly. Again, because of greed and ignorance (moha), wars including World Wars are fought incessantly. Thus greed and ignorance give rise to all evil actions and misery in the world.

To gratify the desires of greed (lobha), man has to work day and night. And if his efforts do not bring success, he becomes greatly distressed. Again if he is successful in acquiring wealth, he gets attached to this wealth and has to worry about its safety. If the wealth is lost or he has to part with his beloved ones, he will be overwhelmed with grief and despair because of the attachment to them.
So greed (labha) causes suffering in many ways. We think that enjoying sense pleasure is very pleasant. But sense pleasure is transient and fleeting . It lasts just for a short moment and then disappears, leaving behind a great thirst and hunger to enjoy some more pleasure because of the attachment taÓhÈ to the sense pleaseure. Thus sense enjoyment is actually a prelude to suffering.
In the Doctrine of Dependent Arising (Paticcasa- muppÈda) the Buddha describes the continuation of existence life after life on account of ignorance (moha) and craving or attachment (lobha on taÓhÈ). The round of rebirth actually means the round of suffering as birth brings along ageing, sickness, worry, lamentation, suffering, grief and despair.
Thus the Buddha states the Noble Truth of the Cause of Suffering in his first sermon as follows.
“What now is the Noble Truth of the Origin of Suffering?
It is craving (taÓhÈ) which gives rise to fresh rebrith, and bound up with plesaure and lust, now here, now there, finds ever fresh delight.
This craving is of three kinds:
(i) Craving for sense pleasure (kÈma-taÓhÈ),
(ii) Craving for existense or becoming (bhava-taÓhÈ),
(iii) Craving for non-existence or self-annihilation
(Vibhava-taÓhÈ).”

Though the Buddha singles out ‘craving (taÓhÈ)’ as the main cause of suffering, craving works in unison with other defilements (kilesÈs) which defile, debase, inflict and torture the mind. These defilements are immoral mental factors (cetasikas) which arise in the mind and overwhelm the mind.
They are:
Labha (taÓhÈ, rÈga) - desire, craving, attachment
Dosa (paÔigha) - anger, hatred, ill - will
Moha (avijja) - ignorance, delusion
MÈna - pride, coneit
DiÔÔhi - wrong view
VicikicchÈ - sceptical doubt
Thina - sloth
Uddhacca - Restlessness
Ahirika - moral shamelessness
Anottappa - moral fearlessness
These defilements are our internal enemies. It is very difficult to fight against them as they overwhelm and influence the mind most of the time. They make us drunk like liquor to be forgetful of meritorious deeds. They overwhelm us like floods to be helpless and drowned by being reborn in lower abodes. They bind us like fetters so that we cannot escape from the round of rebirth – samsÈra. But we must exert all efforts to fight against them, dislodge them from the mind, destroy them and burn them so that they will never arise again in our minds.
A soldier may conquer the enemies a million times in battle. But a hero conquers his defilements just once. That hero who conquers his defilements is, indeed, the greatest of conquerors. (Dh. 103)
It is better to conquer oneself (one’s defilements) than to conquer others. Neither a deva, nor a gandhabba, nor Mãra together with Brahmã can turn into defeat the victory of a man who has cultured himself by constantly controlling his bodily, verbal and mental actions.(Dh. 104, 105)
By onself indeed is evil done and by oneself is one defiled; by oneself is evil not done and by oneself is one purified. Purrity and impurity depend entirely on oneself; no one can purify another. (Dh. 165)
Give up anger, abandon conceit, overcome all fetters. Ills of life (suffering) do not befall one who does not cling to mind and body and is free from moral defilements. (Dh. 221)
By degrees, little by little, from moment to mement, a wise man removes his own impurities (moral defilements), as a smith removes the dross of silver or gold.

In MahÈsatipaÔÔhÈna Sutta, the Buddha declares:
“The only way that leads to the attainment of purity, to the overcoming of sorrow and lamentation, to the end of pain and grief, to the entering of the right Path, and to the realization of Nibbãna is the Eightfold Noble Path, including the four foundations of mindfulness.”
So, to combat and conquer the defilements, we must undertake the Threefold Noble Tranining that constitutes the Eightfold Noble Path. We Must begin with the Training of Morality to drive away the gross and inflated defilements (vÊtikkama kilesas) and suppress them not to arise in the mind. The purity of morality (sÊlavisuddhi) serves as the foundation of meditation.
Then we have to undertake the Trainning of Concentration to combat the moderate defilements (pariyuÔÔÈna kilesÈs) that have arisen in the mind and agitate the mind. We must try to attain the right concentration (sammÈsamÈdhi) which is equivalent to the concentration associated with one of the four r|pÈvacara jhÈnas, according to the MahÈ SatipaÔÔhÈna Sutta.
When we attain the right concentration, the mind is free from all defilements, giving rise to the purity of the mind (Citta Visuddhi). At this stage, the mind is calm, tranquil, peaceful and very blissful. It also radiates very bright and penetrative light. With the help of this light we can observe the ultimate realities as they really are, and so will enable us to undertake the insight meditation (vipassanÈ) properly.
By investigating the true nature of the ultimate realities and their corelations as cause and effect as described in the Doctrine of Dependent Arising, we can develop ten insight knowledges (vipassanÈÒÈnas), one after another. We shall then attain the wisdom associated with the first Path Consciousness (SotÈpattimagga) which uproots and destroys the wrong view (diÔÔhi) and sceptical doubt (vicikicchÈ). We shall become Stream Enterers (SotÈpannas), the first stage noble persons (ariyas) and can enjoy the unique bliss of NibbÈna as much as we like. We may enjoy rebirth in the sense sphere seven more times but will never be reborn in woeful abodes.
If we understake insight meditation again and attain the wisdom associated with the second Path Consciousness (SakadÈgÈmimagga), we shall become the second stage noble persons called Once-returners (SakadÈgÈmÊ). The remaining defilements become thinner and weaker in Once - returness than in Stream-enterers. A once - returner will be reborn in the sense sphere only once more.
If a once-returner undertakes insight meditation again and attains the wisdom associated with the Third Path Consciousness (AnÈgÈmimagga) that eradicates the defilement anger or hatred (dosa), he will become a Non-returner (AnÈgÈmÊ) the third-stage noble person. Disappointment, despair, grief, fear and anger will no longer arise in him. He also eliminates sense desires. So he can lead a very peaceful and blissful life, enjoying the bliss fo NibbÈna as much as he wishes. When he passes away, he will be reborn in a BrahmÈ realm and then pass over to NibbÈna.
If a non-returner chooses to undertake insight meditation again, he can attain the Fourth Path Wisdom called Arahattamagga which eradicates all defilements from the mind. He will become a Perfect One called Arahant, worthy of receiving all kinds of offerings. He can enjoy the ever-lasting peace and happiness (santisukha) as he has eliminated all the causes of suffering.

The present treatise first describes the Eightfold Noble Path briefly. Then it concisely describes the significance of morality, various types of morality, the training of morality, the defiling and cleasing of morality, the disadvantages of impure morality, the advantages of pure morality, and morality as the foundation of meditation. The objective is to maintain pure morality (SÊla Visuddhi).
Chapter III describes the significance of mental concentration, different types of concentration, the defiling and cleasing of concentration, the preparation for developing concentration, and the purpose and objective of developing concentration.
In Chapter IV the development of the right concentration (sammÈsamÈdhi) using an earth kasina is described. The preparation of an earth kasina and systematic reflection on it are mentioned in detail. The appearance of the acquired sign (uggaha nimitta) and the counter sign (patibhÈga mimitta) are made clear, and then suitability and unsuitability together with the tenfold skill in absorption are described for making progress to meditative absorption ( jhÈna). The cognitive series for the arising of jhÈna and for jhÈna attainment are explained. The chapter concludes with the description of the development of fourfold and fivefold r|pÈvacara jhÈnas.