How to become a perfect Theravada Buddhist Bhikku

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Introduction The goal of the fully dedicated Buddhist bhikku, the one ‘gone forth into homelessness’, is to achieve nibbana (Sanskrit: nirvana) in this life, thereby ending the cause of apparently endless transmigration within samsara and which is the cause of endless suffering (Pali: dukkha). The perfectionist bhikku’s initial goal is to achieve relative non-activity (i.e. non-connectivity), i.e. relative @rest status. Thereafter he eliminates relativity absolutely and achieves absolute non-activity (i.e. via non-connectivity), i.e. pari-nibbana, and which brings transmigration to an absolute stop.	1. The true (i.e. perfectionist, i.e. all or nothing) bhikku ‘goes forth’ from a ‘dusty and cumbersome’ household life to achieve, i.e. deconstruct himself to atta (Sanskrit: atman), i.e. to “… the unborn, un-ageing, un-ailing, deathless, sorrow-less, undefiled supreme surcease of bondage, nibbana”, or so the Buddha states both before (so Bhikku Nanamoli) and after his achievement of the liberating insight, claimed by Him to be samma-sambodhi, namely: “All that is subject to arising is subject to cessation.” The final term used by the Buddha to describe the end of the Bhikku’s pilgrimage, namely nibbana, appears to have been falsely added later on by Him as a preliminary stage to final halting since nibbana is fundamental anatta, hence not atta,^1 hence cannot be the true, i.e. final goal. It’s atta that is the state of the final home. That’s because atta ‘waits’ as virtuality. 1.1 … The translation of atta (Sanskrit: atman) as ‘self’ is a serious error. In modern English, ‘self’ is defined as: having a unique identity. It is not known if the atman (or the Brahman) ‘with’ with or without identity. The term atta is used primarily as a reflexive pro-noun, hence applies only when a noun obtains. Whether or not the atman can be nominalised is a matter not yet decided. 2. The final goal is pari-nibbana, i.e. an undefined ‘beyond nibbana’, more specifically, liberation/emancipation from samsara, i.e. from endless (unpleasant) transmigration. The final goal (and its winner, the jivanmukta) came into fashion with the Upanishads.
Step 1 Evaluate your situation in regard to actual and probable suffering.
Step 2 Decide that the cost-benefit relationship of living (i.e. of migrating from contact to contact) is wholly negative.	If you believe with the misanthropic Gautama that the bottle is half full and draining fast, hence causing serious suffering, then the bhikku path is for you. If you experience life as something absolutely wonderful, a once in eternity opportunity be real, conscious and free and joyful, despite the odd glitch, then the path of the perfect bhikku is not for you.
Step 3 Decide to stop connecting in order to shut yourself down. Then,	The bhikku path is the shutdown (i.e. cessation) mode of a (living) system. Shutdown is perfected in two ways; either you return to start-up (i.e. to initial state capacity, i.e. c) by de-fragmenting wholly, and wait there, or you advance (i.e. condense) to stop (i.e. to end state capacity, i.e. c), and wait there.
Step 4 Gradually reduce external touch/contact. A touch/contact creates a home, i.e. a momentarily real and identifiable ‘other’.	1. Gradual, step-by-step detachment from the world, i.e. reduction of external connectivity towards nil, is a must for the bhikku attempting to reach the final goal in this life. Gradual detachment from the external connectivity (described with the dysphemisms, greed, hatred and delusion) takes care of the morality (i.e. sila) problem. The bhikku realises that each and every touch/connection creates an identifiable reality, i.e. a home, i.e. a name-rupa or/as khanda and which, “since it has arisen, is subject to cessation”, hence is impermanent, hence cuasing suffering.
Step 5 Gradually reduce internal touch/contact, hence self-interaction.	Gradual, step-by-step detachment from the inner world, i.e. gradual cessation of the inner ‘life’ (i.e. towards total lifelessness, hence deathlessness). It’s achieved in two basic ways. The bhikku refuses all inner contact, thereby reaching the perfect stillness (or total processing coherence) of maximum entropy (i.e. of non-order). Or the bhikku focuses his attention (i.e. his mental processing) upon a single point (for instance, any one of n nimittas) in order to eliminate internal random motion/fluctuation. If and when he has aligned his entire internal processing to that point (thereby becoming fully integrated/ordered), he achieves absolute processing stillness, i.e. total coherence @max. processing capacity (i.e. c in relativity theory, h in quantum theory) and which appears to ‘wait’ absolutely still.
Step 6 Completely eliminate contact/touch, i.e. action/reaction. Perfect non-action/reaction stills a system to @rest (i.e. unchanging sameness) status, i.e. nibbana.	1. By eliminating contact, hence ‘birth’, all homes, that is to say, all impermanent identifiable realities, are eliminated, leaving unchanging (hence permanent, hence affliction free) sameness. 2. The goal is to bring about complete stoppage, halting, cessation of all action, external and internal. This happens suddenly. At cut-off, all homes (i.e. all impermanent internal data or data-net-works self-displaying as differences, i.e. selves) disappear/end/cease, leaving only atta and which, having no form/quality, because not arisen, cannot be described.
Step 7 (Optional, if you want to become a Bodhisattva) Having achieved unchanging sameness, he touches/contacts once to experience absolute realness (Sanskrit: sat’tva).	1. When the bhikku has achieved nibbana, i.e. either absolute rest @maximum entropy (hence having a potential response capacity of absolute randomness, i.e. c) or apparent absolute rest @ maximum negentropy (i.e. having a processing bandwidth of a single (hence random) point, hence presenting for processing at the speed of c), in both cases appearing to be absolute lifeless, he presents for contact as a (random) unit or quantum, i.e. as a steady (i.e. frozen, hence absolute) state, symbolized by the digit 1. 2. At the next contact, i.e. with an alternate unit (i.e. a state steadied in nibbana, i.e. at zero movement), he connects @c to create a moment of absolute realness, followed by implosion (and enlightenment), followed by the creation (i.e. arising of) a new home/life, with the usual unpleasant consequences.
Step 8 (Optional, if you want to become a Buddha). Contact/touch a series serially, thereby waking up to relative identity (Sanskrit: cit’tva)	Random touch/contact does allow him to grasp in full consciousness (i.e. awakening) the arising and cessation of a home (and all homes, i.e. nama-rupas or khandas). To wake up, the bhikku must achieve samma-sambodhi, i.e. awakening to relationship (i.e. causation). If and when he becomes fully (i.e. perfectly) conscious of causation of arising and cessation, he comes a supreme Buddha, i.e. because fully awakened. Obviously, in order to become awakened, partially or fully, nirvana must be given up.
Step 9 Observe with perfect concentration the emergence and decay of absolute realness (i.e. rupa/sat) and identity (i.e. nama/chit), and achieve perfect awakening, i.e. samma-sambodhi.	Step 9, if accomplished perfectly, causes ‘freedom in the (i.e. Gautama’s) dispensation. The nest step is to attempt to achieve freedom from Gautama’s dispensation, thereby becoming a true perfect Buddha in one’s own right. Though this appears extremely difficult, every living system actually becomes free of Gautama’s dispensation at every single, perfectly completed connection.
Tips 1. Read the anatta sutta very slowly, three times. 2. The smart bhikku detaches from every thing but a single focus/point (Pali: nimitta). 3. Then, when he has let go of all but the single point, he dumps the point and ‘waits’ as limitless virtual sameness (i.e. nibbana). 3. The smarter bhikku simulates all the former, and achieves the same result. 4. Make your own salvation with diligence.	1. It is crucial to read what Guatama actually said, or is alleged to have said. 2. Concentration, in fact condensation, hence de-fragmentation, hence coming to rest) is the key to the achievement of nibbana, the perfect bhikku’s pen-ultimate goal. Concentration as choice-less alertness/readiness (rather than awareness) is one route. Gautama claimed later that reactivation of the ability to generate choice-less alertness, available to all children up to about the age of 9, was the technique he used to peak his concentration (i.e. via the 1^st Jhana) to reach the breakthrough to his goal. The other, the tough path, is to achieve perfect absorption in a focus, then let go of that focus, thereby also attaining choice-less (meaning random access) alertness/readiness. 3. A home (i.e. an differential fact as identifiable unit of realness) is symbolized as the digit 1. Nibbana is the gap between two 1’s, i.e. two hits, strikes or contacts (often symbolized by the 0). If you are quick enough to ‘wait’ between any two 1’s, you’ve experienced (actually passed through unconsciously) nibbana, and atta too. The trick is to experience nibbana with full consciousness. It can be done by returning a relatively gross home (i.e. an overheated system) to a relatively gross state of rest (i.e. to an acceptable state of coolness or calmness. This normally happens during relaxation training. 4. It’s easier if you cheat, that is to say, if you go at the problem in a perfectly natural and sponaeous, rather than accultured (i.e. brainswashed and tinged) manner. The final circuit (ending in a point), takes about 7 weeks. It took me 35 years + 7 weeks to touch down on the other shore, and I was smart, fearless and financially and emotionally independent. Now it takes me less than a second to get disconnected. 5. Rely on no one, not even the Dalai Lama. Gautama got there without the help of a Tibetan tulku.
Warnings 1. Your path to nibbana (i.e. your visudhimagga) will be lonely, diffucult and dangerous. It’s the Razor’s Edge Path par excellence. 2. Avoid local bhikkus as the plague. 3. Gradual detachment, i.e. as dehabituation and/or dissociation, eventually removes you completely from the everyday world. Hence, perfection of the path to nibbana should be undertaken only if you are completely independent, healthy, fearless and quick. The perfect bhikku’s goal is a dead end. Make a will before you go forth.	1. Few survive the rigors of the dreary and arduous path to nibbana (invented by the followers of the Buddha). Less succeed. 2. The failure rate is so high because the path to nibbana, and which everyone begins and ends countless times every day, has been intentionally obscured and complicated by self-serving Buddhist cult officials. Hence, be wary of Buddhist priests offering wonderful methods for this and/or happy solutions in another existence. Buddhist cult officials (mostly sedentary, geriatric, small-town bhikkus or American, Thai or Lankan expats) have a vested interest to make the path difficult and the goal unattainable in this life. After all, that’s how they make a living. 3. When the Buddha started his campaign, nibbana was reached easily and quickly by means of the liberating insight, as Kondañña et al confirmed. It still is. The trick is to eliminate early life cultural imprinting in order to recover one’s innate spontaneity.
Things You'll Need 1. Common sense 2. Fearlessness 3. Reliable ground support, i.e. caring parents (or a sibling) who will pull you out of the mess you’ll get yourself into, no matter what. 4. A safety net that will protect you if you get pulled into the abyss or over the edge. 5. No libido. 6.Whole body/mind expectation that you will succeed. 7. Sheer luck 8. Absolute faith, i.e. that you can do it and that you will survive	1. A healthy native intelligence, common sense and a normal capacity for lateral thinking and feeling. Don’t suffer fools and/or professional devotees. It’s your head that’s on the block. Prepare yourself as you would for any expedition into the unknown, like Ulysses, “who passed beyond the utmost bounds of human thought”. If you succeed, you won’t come back. If you don’t succeed, you won’t want to come back. The next best thing to either success or failure to achieve the ultimate goal is to join the Sangha and live the good life, chanting useless prayers and suttas, collecting donations, translating scriptures and promising world peace and the deliverance of all beings from Samsara. 2. Initially the fearlessness of naïve beginner; later on courage is needed. If you’re not lucky, stay at home. 4. Regular reality testing keeps you sane. Regular health recovery periods (i.e. holy days) are de riguer. 5. That’s the key. For ‘libido’ read: urge to life or life driver (Pali: jivitindruiya) 6. Expect to succeed. If you don’t, you won’t. Expectation is the key to the sudden death mode of reaching nirvana. “If you don’t expect the unexpected, how can you find?” Collision has to be with a random event. Hence go in search of the random if you want to reach nirvana (and awakening and enlightenment) quickly.

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