Sølaµ samædhi paññæ ca
Vimutti ca anuttaræ
Anubuddha ime dhammæ
Gotamenu yasassinæ

Gotama Buddha, who is a true refuge for all Buddhists, fully practised and personally experienced the noblest, the loftiest and the most dependable Dhammas comprising Søla (morality), samædhi (concentration) paññæ (wisdom) and vimutti (deliverance). When he has thus practised and discerned all that should be known, preached the same for 45 years to veneyya persons (those who can be instructed) so that they may, like himself, be delivered from all sufferings through practice of these dependable dhammas.

The Boddhisatta had, four asa³kheyas (aeons) and one hundred thousand world cycles ago, vowed at the feet of Døpa³kara Buddha to become a Sammæsambuddha (Supreme Buddha). From that time onwards, the Bodhisatta had fulfilled the pæramøs (perfections of virtue) needed for Buddhahood like dæna (charity), søla (morality) and so on. 2,562 years ago (according to western reckoning) in this world-cycle, he became the son of King Suddhodæna and Queen Maya. The king-father gave the name of Siddhattha to his child, the Bodhisatta. At the age of 16, he was married to Yasodharæ-devø, daughter of king Suppabuddha, and went on enjoying the delights of royalty. When he was 29 years of age he came to realize the ills of old age, sickness and death, and renounced the world in order to find out for himself and others the dhamma that can liberate one from old age, sickness and death.

In his search for the dhamma that frees one from old age, sickness and death, the Bodhisatta practised under the sage Æ¹æra who had attained the seven mundane jhænic states (trances of states of mental absorption), and under the sage Udaka who had attained all the eight mundane jhænic states, and himself attained soon the same seven and eight jhænic states respectively. But these jhænic states are incapable of freeing one from old age, disease and death. They can only take one to the arþpa (formless) realms of existence and enable one to live for a long time. When the life span of 69,000 or 84,000 world-cycles is ended, death ensues and takes one back to the human realm, where one is subjected to old age, disease and death like others. It can also send one to the four Apæya (nether) worlds. They are not a dhamma that can release one from old age, disease and death.” Thus reflecting, the Bodhisatta gave up these mundane jhænic states and continued the search on his own for the dhamma that would free one from old age, disease and death. Giving up solid food and living on a “handful” of boiled bean soup he continued his search for the noble dhamma through mortification of the body for six years. But he did not find it. Then he gave up this ascetic practice, and resumed taking of such food as he should, and thus regained his strength. Practising ænæpæna meditation (observing the in-breath and the out-breath), he attained the four-rþpa jhænic states. On the basic of there jhænic states, further attained other jhænic states and the higher spiritual powers.

Later on, he came to realize that old age and death are due to rebirth, which in turn is due to desired, clinging and kamma. Desire is caused by Vedanæ (feeling) which is looked upon as pleasurable. If this Vedanæ is rightly seen as constantly arising and passing away, desire will no longer arise and will come to an end. If desire ends, cling and pleasure-seeking kamma will also come to an end. With the ending of kamma, there will be an end of rebirth along with the suffering of old age and death. Realizing all these facts, the Bodhisatta meditated on the arising and passing away of the five upædænakkhandhæs (groups of clinging) so that there may be no occasion for desire and linking to arise.

Upædænakkhandhæ means the psycho-physical phenomena that become apparent every time one sees, hears, smells, tastes, touches or thinks, in every act of seeing the eye in which arises seeing becomes apparent, the physical object which is seen becomes apparent and the seeing consciousness also becomes apparent. Along with this consciousness, the feeling of pleasure or non-pleasure at the sight also becomes apparent. The perception (saññæ) of what is seen, the encouragement (cetanæ) to see, and the attention (mænasikæra) to the sight seen, all these also become apparent. Of these, the eye and the sight constitute rþpakkhandhæ (the aggregate of material qualities). These materials qualities are also taken as permanent, pleasing and as a living atta (substantial entity) and are clung to. Because of the clinging, the eye and the sight are called in Pæ¹i as Upædænakkhandhæ. Because of a similar attachment, the eye-consciousness etc. are also called viññæna upædænakkhandhæ, vedanæ upædænakkhandhæ, saññæ upædænakkhandæ and sa³khæra upædænakkhandhæ. In brief, the eye and the sight are rþpa (material qualities), the consciousness of sight is næma (mental quality). There are only these two qualities, material and mental. These phenomena arise every time something is seen, and at every act of seeing they arise and pass away now and then. However, if they are not noted at the time of seeing, they will be taken and clung to as a permanent entity. Thus through this manner of attachment and Kammic act to achieve pleasure, rebirth arise. On account of rebirth, the suffering of old age and death are undergone.

If noting is made at every moment of seeing, the arising and passing away of the five upædænakkhandhæs will be realized and attach-mend removed. Thus Kammic act and arising of a new bhavas (existence) will cease resulting in the cessation of the sufferings of old age, disease and death.

In the same way, if the phenomena that arise at the moment of hearing, smelling, tasting, touching and thinking are not noted and awareness of the same is not there, new bhavas will arise and the suffering of old age disease and death will have to be gone through if, on the other hand, the psycho-physical phenomena that arise are noted and perceived rightly, the coming into being of new bhavas will cease, so also the suffering of old age, disease and death.

Thus reflecting on the arising and ceasing of suffering, the Bodhisatta meditated on the arising and passing away of the upædænakkhandhæs soon after such meditation, he was freed from the bondage of æsavakilesa (the impurity of the out flows) and became the omniscient Supreme Buddha.

Tassa pañcasu upædænakkhandhesu udayabbayanupassino viharato na cirass’ eva anupadaya asavehi cittaµ vimucci.

Thus has it been preached. This in brief is how the Buddha himself practised so as to be free from sufferings of old age, disease and death etc. and realize the noblest dhammas of Søla (morality), Samædhi concentration), paññæ (wisdom) and vimutti (deliverance). In this manner did the Buddha himself realize the dhamma which is cessation of all sufferings and preach it out of compassion to all beings so that they might like himself come to know and experience the true dhamma which is cessation of sufferings.

Initially the Buddha preached this dhamma to his five disciples-Kondañña, Vappa, Bhaddiya, Mahænæma and Assaji. those five disciples were the ones who had attended. On the Bodhisatta while he was for six whole years practising the austerities, going with out solid food and living merely on a “hand full” of boiled bean soup, they had done so hoping that the Boddhisatta who had shrunken to a mere skeleton of bones and skin would soon (today or tomorrow) attain Buddha-hood, but when the Bodhisatta resumed the taking of solid food again in order to be able to practise ænæpæna meditation, they had lost faith in him, reflecting how he could attain it even while he was practising austerity by abstaining from (solid) food. They considered that the Bodhisatta had deviated from the (true) path that would enable him to realize the noble dhamma. Looking down on the Bodhisatta thus, they had left him and gone to and been living in the Migadaya forest (deer park) near Benares, eighteen yojanas (140 miles) away from Bodhagaya. The Buddha went to Migadaya where they were and sitting at the place they had prepared, asked them to listen to teaching. He said to them, “I have found the dhamma that is death less, and if you practise in accordance with it you will attain the noblest the dhamma that you seek for, Listen!” There upon, the five disciples responded contemptuously thus “Friend Gotama, even while you were practising the austerities by abstaining from solid food, you could not gain the wisdom that is exceptional. How can it be possible that you have gained it now that you have given up this (ascetic) practice?” The Buddha out of compassion repeated thrice his invitation (to listen to his teaching). Thrice did they turn it down. Whereupon the Buddha admonished and warned them thus, “My five disciples, it is not that you have met me only now, you had been with me for full six years attending on me while I was practising the difficult austerities. Did you then hear me saying that I had gained the exceptional dhamma?”

There upon the five disciples, believing that it must be so as the Buddha had said, since he had not said then that he had realized the exceptional dhamma, prepared to listen to the teaching. The Buddha then preached the Dhammacakkappavattana Sutta, beginning with these words:

Dve’ me bhikkhave antæ pabbajitena na sevitabba.

To such preaching of the Buddha respectful attention should be paid in accordance with the following statement:

Buddho so bhagavæ bodhæya dhammaµ deseti.

The meaning is this: After realizing the true dhamma himself, the Buddha preached it to veneyya persons so that they may, like himself, come to realize the true dhamma.

I shall now explain a few passages from the Dhammcakksappavattana Sutta, the first preaching of the Buddha.

From the age of 16 till the age of 29, the Bodhisatta Prince Siddattha enjoyed the pleasures of the senses, surrounded by his consort Yasodharæ devø and other female companions. Though ordinary people consider these pleasures as delightful, they are neither free from the defiling of new bhavas (existences) accompanied by old age, disease and death, in the eyes of wise and fore-sighted people, there is no satisfaction whatever in the enjoyment of these sensual pleasures. Only that which confers permanent freedom from the saµsæric sufferings of old age, disease and death and only that which makes for permanent happiness is the loftiest dhamma. This is evidently true if one ponder properly. Renunciation of the worldly life is to gain such permanent happiness. But this lasting happiness would be complete only if there is freedom from the impurities of greed and anger. That is why the Buddha taught that the monk who had gone forth to free himself from these defilements should not indulge in the vulgar enjoyment of sensual pleasures, (this is looked upon as an extreme practice). In conformity with this precept, the Buddha let it be known that he himself had forsaken these sensual pleasures from the age of 29. He also let it be known that his giving up the extreme austerities and taking again such food as he should was not enjoyment of sensual pleasure, but strengthening of his body so that he could properly engage in ænæpana meditation, etc. This fact also deserves respectful acclamation.

Sustaining himself daily on a mere “handful” of boiled bean soup and practising self-mortification for six years without gaining any noble dhamma, the Bodhisatta realized that it was a fruitless exercise that only brought suffering. He, therefore, let it be known that he had forsaken it as being not worth while. The true middle way was found only after the Bodhisatta had given up these two extremes of sensual pleasure and self-torture. What is this middle way? It consists of (1) Sammæ Di¥¥hi (Right view), (2) Sammæ Sa³kappa (Right thinking or Resolution), (3) Sammæ Væcæ (right speech), (4) Sammæ Kammata (Right action or Right conduct), (5) Sammæ Æjøva (Right living or livelihood), (6) Sammæ Væyama (Right effort). (7) Sammæ Sati (right mindfulness). (8) Sammæ Samædhi (Right concentration).

Of these eight parts of the Path, Sammæ Væcæ, Sammæ Kammanta and Sammæ Æjøva are Søla (morality) Magga³gas. If the five precepts are scrupulously observed, Søla Magga³ga is accomplished to a resonant extent. But for full, attainment of the Sotæpatti Magga is essential. That is why Sotæpatti Magga and Phala attainer is described as Silesuparipurakari’ person who is practising with full accomplishment of morality.

Sammæ Væyæma, Sammæ Sati and Sammæ Samædhi, these three Magga³gas are Sammædhi Magga³gas. These Magga³gas are reasonably accomplished on the attainment of a jhænic state. But the accomplishment of these Magga³gas are really complete only on the attainment of Anægæmi Magga. That is why the Anægæmi Magga and Phala attainer is described as “Samædhis-minparipurakari” person, that is, one who is practising with full accomplishment of concentration.

Sammæ Di¥¥hi and Sammæ Sa³kapa, these two Magga³gas are Paññæ (Wisdom) Magga³gas. While nothing physical and mental phenomena which emerge on every act of hearing, seeing etc. and on realizing their arising and passing away, the Paññæ Magga³gas along with the basic Søla and Sammædhi Magga³gas are developing. The Bodhisatta was liberated from the æsava-Kilesas (the impure out flows) by Arahatta Magga³ga and Phala and become the Buddha through observing the arising and passing away of the Upædænakkhandhæs (groups of clinging) and developing these eight Magga³gas. the Buddha himself found the Right middle way called Majjhimapa¥ipada by avoiding the two extremes and developing the eight Magga³gas and taught the practise of this middle way which is conducive to the opening of the eye of wisdom and to the attainment of wisdom itself and so on.

Here the eye of wisdom means the act of knowing. This act of knowing is figuratively spoken of as the eye of wisdom because it sees as it with the eye. What kind of knowledge does arise? With every act of seeing, hearing, touching, or knowing, whatever is experienced is only Psycho-physical phenomena, and cause and effect only. It is also personally experienced that there is no permanent atta or self-entity. It is clearly seen with one’s own knowledge that there is only an ever-changing flux of non-substantial Psycho-physical Phenomena. These are all matters of personal knowledge and not beliefs held out of deference to one’s teachers or blind beliefs accepted out of reverence for the Buddha. That is why the Buddha’s teaching is praised as Sandi¥¥hiko, the dhamma that can be personally experienced if practised.

These eight Magga³gas are called the Middle Way or Majjhimapa¥ipadæ which enables extra-ordinary knowledge and insight knowledge that discerns matters that are difficult to know. It is to extinguish all Kilesas (defilements) and to realize Nibbæna. That is why the Buddha let it be known that every body who develops in himself these eight Magga³gas called the middle way will, like the Buddha, gain extraordinary knowledge and wisdom resulting in the extinction of all defilements and attain Nibbæna. Accepting and bearing in mind this advice and listening to the very first sermon, Dhammacakkappavattana Sutta preached by the Buddha, Venerable Kondañña was the first human to achieve Sotæpannahood while one hundred and eighty million Brahmæ attained Ariya magga (noble path) and phala. As for the devas, innumerable numbers of them achieved this extraordinary dhamma.

I shall now briefly explain these eight magga³gas called Majjhimapa¥ipadæ or the middle way so that my listeners may be able to practise and develop them.

According to Indian practice, the Yogø (Pal-lankaµ abhujitva) must sit in cross-legged position. This is directed to enable the Yogø to sit for long. According to the practice in this part of the world, one may also sit on a chair (and mediate). (ujum kæyaµ panidhaya). The upper part of the body must be kept straight. One must not be bent or slack while seated, lest viriya (angry or vigour) be weak (or lacking). One should not sit leaning back either, (Parimukhaµ satim upathapetva). The meditation, asubha (impurity, loathsomeness) meditation or ænæpæna (observing the in breath and the out breath) meditation, the mind should be so directed, that is, towards the object of meditation). Vipassanæ meditation means observing every phenomenon occurring at the six sense-doors. In the beginning, however, it will not be possible to observe each and every phenomenon occurring at the six sense-doors. One should begin with observing the few phenomena that are of a pronounced character. That is why we advise the noting of the rising and falling of the abdomen in the first instance. Direct your attention to the abdomen. You need not observe with the eyes, which should, therefore, be kept closed. While the abdomen rises, note “rising” and while it falls, note “falling”. This not to be said verbally, it should only be noted mentally, The name that you utter is immaterial. What is needed is to be aware of the phenomenon as it occurs. That is why try and be continuously aware of both the beginning and the end of the rising as well as of the falling (of the abdomen) This is observing the Væyo-dhætu (element of motion) as it manifests as tension and movement in the abdomen. While so noting, if a thought arises, it should be noted. This is called cittænupassanæ (contemplation on consciousness) according to Satipa¥¥hana desanæ (teaching). After noting this thought, go back to the rising and falling of the abdomen. While noting thus, if pain or aching arises in the body, it should be noted “paining, paining” This is vedanænupassanæ (contemplation of feeling). Then back to noting the rising and falling. If one hears (something), it should be noted “hearing, hearing”, then back to noting the rising and falling, This, in brief, is the method of meditation (to be practised) for about two minutes.

Explanation

The two minutes are over. Within every minute, 50 or 60 acts of noting are possible. In each act of noting, the dhammas comprising the eight magga³gas are taking place. This is how they take place. The effort to note is Sammæ væyama (Right effort). The act of mindfulness is Sammæ sati (Right mindfulness). To remain concentrated on the object of mindfulness is Sammæ Samædhi (Right concentration). Right effort, right mindfulness and Right concentration, these three are Samædhi Magga³ga.

Rightly knowing the object noted is Sammæ di¥¥hi. When one begins to practise noting thus, this right knowledge is not so evident. Later on, the knowledge becomes evident that there are only mind and matter with every act of noting. Because of the desire to move, motion occurs. Because there is something to be seen, eye-consciousness occurs. Thus the yogø comes to distinguish between cause and effect. Something arises afresh and instantly passes away. This is also evidently noticed. Thus observing that there is a constant flux of arising and passing away (of phenomena), the yogø realizes that everything is impermanent. After the passing away of old rþpas and næmas, if new ones fail to arise, that is the moment to die. Thus death can come about at any moment. How frighteningly miserable life is. It is also realized that everything happens of its own accord, subject to nobody’s control, and, therefore, is anatta (non-self). All these acts of realization are Right Viewing. Inclining the mind to such viewing is sammæ Sa³kappa. Sammæ di¥¥hi and Sammæ Sa³kappa, these two are Paññæ (wisdom) Magga³gas.

The three Sammædhi Magga³gas and the two Paññæ Magga³gas are described in the commentaries as the five Karaka Magga³gas which may be stated as the five workers. In worldly life, where a job can only be finished by five workers as a team, it needs to be done by them unitedly (in Harmony). In the same way, these Magga³gas are in harmony with every completed act of noting and knowing. Every time these five Magga³gas gather strength through such harmony (or concord), extraordinary vipasanæ insight develops.

Next, abstaining from unwholesome bodily acts of killing, stealing, illicit sexual conduct are Sammæ Kammanta. Abstaining from verbal acts of telling lies, backbiting, abusing and frivolous talk, Sammæ Væcæ. Abstaining from unlawful livelihood is Sammæ Æjøva. These Magga³gas constitute Søla Magga³ga. These Magga³gas are accomplished with the taking and observing of the precepts. So are they with every act of noting (in meditation). So are the eight Magga³gas developed with every act of noting, With the attainment of Nibbæna getting nearer and nearer in the same way as in walking; every step brings one nearer and nearer to one’s destination. Just as with the last step you arrive at your destination, so also you attain Nibbæna with the last act of noting.

Therefore beginning with noting the rising and falling of the abdomen, we are to constantly observe the arising of the psychophysical phenomena as much as we can. With such observation, may you develop extraordinary vipassanæ insight, rapidly attaining Ariya Magga-Ñæ¼a (knowledge of the noble Path) and Nibbæna!

Sædhu! Sædhu! Sædhu!