The Teaching of The Buddha-Sæsanæ sabbapæpassa
akaranaµ, Not
to do all evil, This indeed is the sæsanæ, the teaching, of all the Buddhas. The evil not to be done, to be abstained from, according to the first of the three teachings, comprises the bad deeds that arise from greed, hatred and ignorance. There are bad deeds of body as well as bad deeds of speech and bad deeds of thought. Bad deeds of body are killing living creatures, stealing other people’s things and having sexual relations with unlawful persons. Only these three are given briefly as bad deeds of body in the commentaries. To abstain from these three bad deeds one needs just to observe the five precepts, one says, “Pænætipætæ verama¼i sikkhæpadaµ samædiyæmi (I under take the rule of training to refrain from killing of creatures), Addiñadænæ verama¼i sikkhæpadaµ samædiyæmi (I undertake the rule of training to refrain from stealing things of other people), Kæmesu micchæcæræ verama¼i sikkhæpadaµ samædiyæmi (I under take the rule of training to refrain from sexual immorality).” Bad deeds of speech are briefly given as, (1) telling lies that cause damage to someone, (2) backbiting speech that can cause dissension among those who are friendly and in harmony, (3) harsh speech, curse, threats, and (4) fruitless speech. Abstention from them is completed when one observes the precept, “Musævædæ verama¼i sikkhæpadaµ samædiyæmi (I under take the rule of training to refrain from false speech)”. If one abstains from these seven bad deeds of body and speech, one has abstained from the bad deed of wrong means of livelihood (micchæ æjøva) as well. Why do we have to abstain from these bad deeds? These bad deeds are blameworthy while they arise and they bring bad results when they bear fruit. How? Killing, stealing, sexual misconduct, lying they are blameworthy things in the eyes of the wise and the Righteous. Creatures have to suffer because of these bad deeds. It is like eating bad food which is a blameworthy act. Because they are blameworthy while they arise, we must abstain from bad deeds. Besides, they bring bad results like being censured in present life. If a person commits a crime, he gets punishment. In future births, too, he goes down to Hell, and suffering great miseries there. Or, he is born a Peta and suffers the miseries of a Peta. Or, he is born an animal and suffers the miseries of an animal. Even if he is born a human being as a result of some good deed, he meets with such miseries as a short life, too much illness, and poverty, as a result of bad deeds. Because they bring such bad results, one has to abstain from bad deeds. According to the commentaries, the Buddha taught us to refrain from and to get rid of these bad deeds, three bad deeds of body and four of speech, by way of moral habit. But the bad deeds of mind cannot be got rid of by mere moral conduct. Only the good deed of meditation can do that. The ridding of the bad feed of mind can be brought about by developing mediation. If one abstains from doing what ought not to be done by body and from speaking what ought not to be spoken by mouth, one is following the first part of the Buddha’s teaching. Not to do all evil. The good deed to be done, to make become, to increase, in accordance with the second part of the Teaching comprises (1) good deed of giving alms (Dæna), (2) good deed of restraint of body and speech (Søla), (3) good deed of peace of mind (Samædhi), (4) good deed of insight into the impermanent nature of things and so on (vipassanæ) and (2) good deed of the realization of Nibbæna (Ariya-magga). These five in all. Of the five, the first, giving alms, Dæna, is something everybody knows. Those who believe in and understand Kamma and its results give what they can. The giving, while it is being done, does not bring blame from the wise and the good. They have only to praise it, saying, what a giver for the well being, for the happiness of others! That is we say giving is a good deed. Moreover, when it comes to bearing fruit, giving brings in good results. It brings praise and admiration in the present life, this is plain enough. In future existences, too, it will cause one to arise in the worlds of men and devas, (gods) and bring him such good things as a long life, good looks, good health, and affluence. Because it brings such good results, we say it is a good deed. All good deeds are like that, while they arise, they are blameless. In future, too, they bring happiness. That is why they are called good deeds. It is like taking good food. While it is being eaten, it is blameless. One only praises it. Later, it generates energy and brings good health. All good deeds are just like that. Blameless while being done they all bring good results in the future. Therefore the Buddha taught us to be full of good deeds, to do them, to make them become. A splendid teaching indeed. The second one, good deed of moral conduct, is the same as “not to do all evil” we talk about in the beginning. But to abstain from evil is blameless, and gives rise to good deed of moral conduct which brings good results. So, to emphasize it, we are again urged to make become this good deed of moral conduct. This advice given to us so that we may become blameless and gain the happiness we want is splendid teaching, too. With regard to the good deed of concentration, there is calm-concentration (Samatha) and there is insight concentration (Vipassanæ). Of the two, regarding calm concentration, there are forty subjects of meditation, including the ten devices, the ten foul things, the ten recollections, and others. Here we have no time to go into details. If you are interested you can read about them in a translation of Visuddhi Magga. However, of the forty, Ænæpæna is easy to understand and can be explained in brief. Some non-Buddhists, too, meditate ænæpæna (respiration). According to Buddha’s teaching, it is done like this; Fix your attention on the tip of the nostrils. Every time air comes in or out through the tip of the nostrils you note “It is coming in” or “it is going out”. If, while thus noting, the mind wonders away, bring it to the nostrils go on noting. As you go on noting like this, your mind gets fixed to this incoming and out going breath and peace of mind or concentration is developed. Then, all your mental pains and strains are calmed and you feel peaceful and happy. So, this good deed of concentration, while it arise, is blameless and brings happiness. When Jhæna-concentration is developed you will be reborn in your next life in the Brahmæ World and live for aeons. If from this Jhæna-concentration you develop insight meditation, you can attain the Ariya Path and Fruition. That is while the Buddha taught us to develop calm-concentration. In-sight concentration belongs to good deed of insight. The fourth good deed, that of insight, is the good deed by which one sees for oneself the impermanence and so on of mind and matter whenever one sees, hears, smells, tastes, touches or thinks. To Buddhists, development of this good deed of insight is the most important of all only when a person has acquired this good deed of insight will he reach the Ariyan Path and Fruit and attain Nibbæna, the end of all sufferings. Of all worldly good deeds, the good deed of insight is the best. How does one strive to make become this good deed of insight? Developing Good Deed of Insight Satipa¥¥hæna Sutta Says; “..........gacchanto væ gacchæmøti pajænæti” (A bhikkhu when he walks is aware ‘I am walking’.) Accordingly, when you walk, you must concentrate on the lifting of the foot, pushing it forth, and putting it down, and note either “walking” or “right step,” “left step,” or “lifting” “pushing forward”, “dropping” while you are standing, concentrate on the body standing still and note “standing” “standing”, or concentrate on the abdomen moving as you breathe and note “rising” “falling”. If you sit down, concentrate on how you move from standing to sitting down and note “sitting down, sitting down” When you are seated, you may change the position of your limbs. Note all these movements, thus “bending” “stretching” “moving”. When there is no movement, you are quietly settled in your seat, either concentrate on the body staying stiff and note “sitting” “sitting”, or the concentrate on the abdomen moving and note “rising” “falling” “rising” “falling”. While you are thus noting, your mind will go away somewhere else. Then you note “going away” “thinking” “considering” and so on. You may note using whatever language you are used to. This kind of meditating on the mind is Cittænupassanæ, contemplation of the mind. If you note like this, the thinking will not go on. It will cease. Then you can go back to noting the rising and falling of the abdomen as before. If something painful, something hard to bear comes up to the body, you must note it thus; “feeling pain” “feeling pain”. Sometimes the pain grows more acute as you note on, then you will have to endure it as much as you can and go on meditating. If it gets beyond your endurance, you will have to change the position of your limbs. But when you change, note every move beginning with the intension to change. If the pain disappears either as a result of your noting of it or because you have changed the limbs positions, you can return to noting the rising and falling. Here, meditation on the pain is Vedanænuppasanæ, contemplation of feeling. When you hear or see some thing, you concentrate on the phenomenon that has appeared and note “hearing” “hearing” or “seeing” “seeing”. This kind of noting is meditation about which it is said in Satipa¥¥hæn Sutta; “........ Cakkhun ca pajænæti, rþpe ca pajænæti (he understands the eye, and understands the visible form he understands the ear, and the audible sounds) and is called Dhammænupassanæ, contemplation of the Dhammas.” Noting and understanding every movement like walking, standing, sitting, laying down, bending, stretching, rising and falling and so on, as we have said, is the good deed of insight called Kæyanupassanæ, contemplation of body. Noting “feeling pain” and so on, and understanding all the pleasant, “unpleasant and neutral feeling is the good deed of Vedanænupassanæ, contemplation of feelings.” Whenever thinking, imaginating, arises noting as “thinking”, “imagining” and so on, and understanding every thought or imagination that comes up, is the good deed of insight called Cittænupassanæ, contemplation of consciousness. Whenever seeing, hearing and so on arises, noting as “seeing” “seeing” “hearing” “hearing” and so on, and understanding them as a Dhamma is the good deed of insight called Dhmmænupassanæ, contemplation of the Dhamma. As you thus note on and your concentration grow stronger, you understand “that which is cognized is one thing. That which cognizes is another.” “You distinguish between matter (rþpa) and mind (næma). This is Næmarþpaparicched añæ¼a, the knowledge of Determination of Næma and Rþpa.” As you go on noting, you know for yourself “From the intention to move arises the from movement. From intension to bend arises the form bending. From the intention to stretch arises the form stretching. Because there is visible form, one sees. Because there is eye, one sees. Because there is audible sound, one hears.” Because there is ear, one hears because there is notable object, there is noting and so on. You realize how there exist cause and effect only. This full understanding of cause and effect is Paccaya-pariggahañæ¼a, Knowledge of discerning of the cause. After that, as knowledge and concentration gain further strength, you see for yourself how the object noted and the noting of it come up anew and immediately pass away. They come and come up anew and pass and pass away, so they are all impermanent, this you plainly see. This is the good deed of insight called Aniccænupassanæ, insight into impermanence. If after the passing away of old rþpas and næmas new ones fail to arise, that is the moment to die. One can die any moment whenever the rþpas and næmas pass away. One realizes what a dreadful situation it is, what a suffering. This is the good deed of insight called Dukkhanupassanæ, contemplation of suffering. They do not act as you wish them to act. They come and go according to their nature. They are out of your control. So, they are all anatta, not self. This you plainly see. This is the good deed of insight called Anattænupassanæ, contemplation of not self. Of the good deeds of insight, one is Udayabbayañæ¼a, the knowledge of Arising and Passing, by which one feels the very rapid arising passing away of things. When this knowledge comes, one finds bright lights all around one. One’s whole body feels weightless and one experiences an extreme happiness never before experienced. The mind, too, is in ruptures. One finds that even those illnesses and pains so hard to bear before have now disappeared altogether. When one comes to the Knowledge of indifference to Formations, Sa¼khæ-rupekkha-ñæ¼a, one finds every act of awareness to be so peaceful and subtle. This is a brief statement of how one experiences extraordinary happiness never before enjoyed, while a good deed of insight arises. When the insight knowledge of indifference to formations gains strength, the yogø realizes the Nibbæna through the Ariyan Path knowledge. This too is a good deed of Arian Path, that has to be developed. When he has made become the first of the four good deed of the Path-the Sotæpatti Path, its result, Sotæpatti Fruition, followed immediately. Once he had reached Sotæpatti Path and its Fruition and become a Sotapaññæ, a streams-winner, he is free forever from the four lower states of Hell Animals, Petas and Asurakæyas. When born man or deva (god) he is born to the higher ranks of man or deva, never to the lower. And these rebirths as man or deva will be seven at most. Within the seven rebirths, by virtue of the good deed of insight, he will reach the Arahat Path and its Fruition and become an Arahat. Once an Arahat, he attains Nibbæna, the end of all sufferings. That is while the Buddha taught us to be full of the good deeds of insight as well as the good deeds of the Ariyan Path. To thus make become the good deeds of insight and the good deeds of the Ariyan Path is what is meant in the Buddha’s teaching; “To be full of good”. The third teaching says, “To completely purify one’s mind” To purify completely means to strive to cleanse oneself forever of moral impurities like greed, hatred, and delusion and never let them arise again. This is the same as telling us to develop the good deed of Arahat Path and work for attainment of the Arahat Fruition. To the Arahat who has reached the Arahat Fruition, no matter what cognizable object he meets with, neither passion nor ill will nor delusion arises. Never do these moral impurities arise in him. He is purified forever. This purification comes to one immediately after one makes becomes the good deed of Arahat Path. No other effort need to be made. So to reach the Arahat Path one must develop the good deed of insight. The Bohisatta himself meditated on the arising and passing away of physical and mental aggregates of grasping, whenever he seeing, hearing, and so on, became manifest. Thus meditating he realizes Nibbæna by means of the Arahat Path, attained the Arahat Fruition and become the Buddha. The disciples of the Buddha, too, meditated on the arising and passing away of matter and mind in the same way, reached Arahat Path and its Fruition and became Arahats. When a person has become an Arahat, his mind is cleansed of impurities like greed and so on, and is purified. So his mind no longer clings to any object what so ever. Therefore, after the passing away of the last consciousness at death (parinibbæna-Cuti-citta) no new næma-rþpas, no new aggregates, will arise and he is freed from all sufferings forever. It is for us to be free forever from the suffering of old age, suffering of illness, suffering of death, suffering of body, suffering of mind suffering of mind-and-matter Sa³khæras and to gain happiness forever that the Buddha has given us the three Teachings. Not to
do all evil. Now, in accordance with the three Teachings, let us try some meditation for about five minutes. “... ujum kæyaµ panidhaya”... (He holds the upper part of his body straight). So, is it with your body from the waist “(upwards erect.)” ... parimukhaµ satim upwards erect.”... “parimukhaµ statim upatthapetvæ” (establishing the mindfulness towards the object which should be noted.) So fix your attention on the abdomen. As there is no need to look, close the eye. As the abdomen rises, note “rising” As it falls, note “falling” You need not say the words “rising” and “falling” aloud. Just note mentally noting or meditating is trying to understand the arising matter and mind as they really are so, words are not important. What is important is that you know they moving in the abdomen. The moving in the abdomen is called Væyodhætu in Pæ¹i. So, you must mindfully follow this movement from the beginning of the rising to the end of it, and from the beginning of the following to the end of it. When the rising ends the following begins, there is no interval. You will have to mediate continuously. But in the beginning of the practice your concentration is not strong enough yet. The mind is not stable and may often slip away. Note that wandering mind, too. “Imagining” “thinking” and so on, as the case may be noting this is Cittanupassanæ, contemplation of the mind. When you note thus, the imagining will stop. Then you can go back to the rising and falling. It you feel tired, hot or pain somewhere in the body, note “tired” “hot” “pain” and so on. This is Vedanænupassanæ, Contemplation of feeling. When mindfulness and concentration have grown stronger, the painful feelings during the noting may disappear as if taken away. There have been cases of people who got cured of some incurable illnesses while they were meditating. Very heartening indeed. But we are now meditating for just a few minutes and you will not have to note for long. Just note the pain three or four times and then go back to the rising and falling of the abdomen. If you hear a sound, note “hearing” “hearing” and then go back to the “rising” and “falling”. For a few minutes meditation it is sufficient. If you note as I have instructed. Now, please note for about 5 minutes. Times up. There can be about fifty or sixty acts of noting in a minute. In such 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 meditation is Sammæ Samædhi-Right Concentration, these three are Samædhi Magga³ga. Rightly understanding the object of meditation is Right view. Meditating for the first time like this, this understanding will not be very clear to you. But after forty, fifty, sixty, hours of meditation, your concentration grows stronger, your mind no longer wanders and it stays just where you are meditating. Then, when you note the rising of the abdomen, you very distinctly see that the rising is one thing and the noting of it is another. When you note the falling, you distinctly see that the falling is one thing and the noting of it is another. When you note “Moving” “and walking” you distinctly see that the moving of the walking is one thing and the noting of it is another. When you note “seeing” you distinctly see that the eye and the visible form are one thing and the seeing and the noting of it are another. When you note “hearing” you distinctly see that the ear and the audible sound are one thing and hearing and the noting of it are another. This briefly is how you develop the knowledge of the Determination of Næma and Rþpa (Næmarþpapariccheda-ñæ¼a), the knowledge that distinguishes between matter (rþpa) and mind (næma). After such understanding, as your concentration and knowledge grow stronger, you again see for yourself. Because of respiration there come to be the forms rising and falling. Because there come to be the forms rising and falling, there comes to be noting as “rising” “falling”. Because of the intention to move, you move. Because of the intention to walk, there comes to be noting “moving” “walking” Because there is visible form you see. Because there is the eye, you see. Because you see there comes to be noting as “seeing” “seeing”. Because there is audible sound, you hear. Because there is the ear, you hear. Because you hear, there comes to be noting as “hearing”. And so on. You see for yourself and realize the cause and the effect. This is Paccaya-Pariggaha-ñæ¼a, the Knowledge of Discerning of the Cause. Then again, failure to note the seeing, hearing, and so on, leads one to the delusion that things are permanent, happy, good, and self. This delusion leads one to delight in them. The delight leads one to making an effort to obtain the things one has taken delight in. This action, Kamma, causes one to arise in more and more rebirths. Because of the rebirths one has to go through old age, illness, death, bodily and mental sufferings, wherever one is born. In this way higher wisdom comes to one who is intelligent. This understanding of the relationship between cause and effect in accordance with the law of Dependent Origination (Pa¥icca Samuppæda) is again Paccaya-pariggahañæ¼a. After that, as concentration and knowledge grow stronger, you very plainly see how both the object being meditated on and the act of meditating arise and arise and instantly pass and pass away just as you are making note of them. Then you know for yourself; whatever arises and passes away is impermanent, suffering, not-self. Knowing on reflection is Sammasanañæ¼a, Knowledge of comprehension. Knowing how things arise and pass away rapidly is Udayabbayañæ¼a, the knowledge of arising and passing away. When the Knowledge of arising and passing away is attained, one sees bright lights around, great joy pervades one, both body and mind come to be in immense happiness. When one gains Bha³ga-ñæ¼a, the Knowledge of Passing away, even forms and shapes like arms, legs and body no longer manifest themselves and one finds both the things noted and the noting of them very swiftly passing and passing away. When the yogø gets to Sa³khærupekkhæ-ñæ¼a, the Knowledge of Indifference to Formation awareness comes easily without himself making and effort to be aware. It is mere awareness and indifference to formations. One hour, two hours, three hours-and yet the yogø finds that he can sit up and go on meditating, very good it is. Really knowing as instructed above is Right View-sammæ-di¥¥hi. Bringing one’s mind to really knowing næma-rþpa as they are is right thinking-Sammæ sa³kappa. Right View (sammæ di¥¥hi) and right thinking (sammæ sa³kappa)-these two are Paññæ-Magga³ga, wisdom part of the Right Path. The three factors of concentration part of the Right Path and the two factors of the wisdom part of the Right Path are said to be Karaka-magga³ga; five active parts of the Right Path. In the Commentary they are described as five workers Magga³gas, in worldly life if a job can only be done by five workers as a team, it needs to be done by them unitedly (in harmony). In the same way these five active parts of the Right Path are in harmony with every act of noting and knowing. Every time these Five Active Parts (of the Right Path) gather strength through such harmony, extraordinary vipassanæ insight develops. Next abstaining from unwholesome some bodily acts of killing, stealing, and illicit sexual conduct are Sammæ Kammanta. Abstaining from verbal acts of telling lies, backbiting, abusing and fruitless speech are Sammæ Vacæ. Abstaining from wrong means of livelihood is Sammæ Ajøva. These three are Søla magga³gas. These Magga³gas are accomplished with the taking and observing of the precepts. So are they with every act of noting. So are they 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, so also the yogø attains Nibbæna with the last act of noting. So whenever opportunity arises you should meditate on the arising matter and mind, beginning with the rising and falling of the abdomen. By meditating in this way, may you be able to develop different insight knowledge’s we have described and very soon attain and realize Nibbæna through the Ariyan Path Knowledge and Fruition knowledge. Sædhu! Sædhu! Sædhu!
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