Namo Tassa Bhagavato Arahato Sammæ-smbuddhassa PRELUDE The Dhamma to be delivered to-day is the last of a series of discourses all six in number, preached by the Buddha at the huge Congregation of a multitude of Devas and Brahmæs, known as Mahæsamaya. The essence of each different discourse or Sutta Dhamma is related to the natural tendency and idiosyncrasy of the respective Deva or Brahmæ. Puræbheda Sutta is the name it bears. The expression “Puræbheda” is a combination of two words comprising ‘bheda’, which means ‘annihilation’ or ‘destruction’, while ‘puræ’ conveys the meaning of ‘before’ or, ‘prior to’, or, ‘foremost’. Hence, “Puræbheda” connotes ‘before destruction’, or ‘prior to death’. The Discourse has therefore been given the name of “Puræbheda” for having related to or reference to the Dhammas that one should accomplish and would surely come across before his final death or utter destruction of his life. The essence of what is contained in the Sutta will be clearly revealed in the course of my sermon explaining the basic facts of the Dhamma. In delivering this Sutta, as in the case of Sammæ Paribbæjaniya Sutta, Nimmita, the replica of the Buddha created by the Exalted One, raised the following question as desired, for the benefit of the erudites who were very learned with their high intellectual power having natural aptitude and bent to acquire the sublime knowledge. (Created image of the Buddha) Q.
Kathamdassø kathasølo, upasantoti vuccati. Addressing the Lord Buddha who belonged to the noble lineage of the Gotama Clan, the question that was asked is: “Reverend Sir, What kind of wisdom or foresight and moral conduct a person should possess to be worthy of honour in the name of ‘Upasanta’ individual having the intrinsic qualities of inner peace of mind or calmness? Oh, my Lord! Would you please elucidate what is the kind of such a noble personage? This is the question put by Nimmita Buddha to the real Buddha. These two Buddhas, the created Image and the Buddha himself had had their dialogue between the two, the one putting questions while the other giving answers. There was only one question as stated in the above Pæ¹i verse, whereas the answers comprised thirteen verses. I will amplify in full only a few verses since an elaborated statement would probably be considered as mere repetition by some of the listening audience. In fact, there were only a very few peculiar features in the verses. There are many which have similarity in meaning. I would therefore deal with only a few, comprehensively. Listening to A Sermon is to gain Peace of Mind The primary object of the question is to find out what kind of conduct or morality and what sort of knowledgeable experience should a person possess to be regarded as a distinctive individual endowed with the quality of serenity. In so far as this Dhamma is concerned, ‘serenity’ or ‘peace of mind’ refers to freedom and liberation from every aspect of suffering, hard toil and tiresomeness. Those who are presently listening to the sermon and are meditating aim at achieving that kind of peace and calmness. All meditational practices in the realm of this Sæsana seek for realization of real peace and happiness. Other religions outside the domain of Buddha’s Teaching likewise expect to gain such kind of peace. In their own way they all have striven wishing to achieve that objective. The only difference between the two categories of concept lies in the kind of peace derived as to whether it is really genuine or not. There is no reason to doubt that in the present Universe every individual desires to enjoy peace and happiness. At the present time, the peace initiatives advanced by countries all over the world are intended to bring about World Peace with the sole object of finding a real way for the defense of peace in the interests of all mankind. The main intention, however, is to avoid conflicts between nations and catastrophic consequences. This aim and object does not embrace a wide scope. The ‘Peace’ envisaged in this Dhamma is the Real Peace. It would eradicate all troubles, tribulations, anxieties, miseries and pain, and would result in extinguishing all kinds of sufferings and worries, thereby bringing “real” peace and happiness forever. One who finds such noble peace and calmness is called Upasanta person. Upasanta means a person who has a tranquil state of mind. Such a person must be well learned, wise and noble and must have adequate worldly experience and knowledge. The created image of Buddha, Nimmita, enquired the Enlightened One as to what kind of knowledge and worldly experience and good conduct such a peace-minded man should competently and sufficiently possess. I will recite the following motto for you to memorize easily. “What knowledge and what practice, if acquired, would deserve to be named ‘Santa’?” As already stated earlier there were thirteen verses as explained by the Exalted One in response to the query made by the Nimmita Buddha. These verses disclosed the noble attributes of a ‘Santa’ individual. Some of the words contained in the answers convey almost the same sense. To make the preachings understood by different kinds of Devas and Brahmæs with different outlook and idiosyncrasies peculiar to the kind of Celestial Abode or heaven to which they respectively belonged, repeated explanations had been rendered in a variety of ways. Among such an audience who formed the Congregation ‘Mahæsamaya’, there were some who could not grasp the essence of the teachings if ordinarily rendered by the Lord Buddha. This was the reason why different versions of preachings conveying the same sense or the underlying meaning were repeatedly done. Repeatedly uttered to make them understand In the same manner, I have to repeat the preachings in a variety of expressions although they carry the same sense to enable the audience to gain fuller appreciation. At the Congregation innumerable number of Devas and Brahmæs from different Celestial Abodes were present. Even in the human world different dialects spoken in a variety of languages are involved. Likewise, dialectic expressions of different shades could be spoken or be in use among different Celestial Beings. “Vøtata¼ho
puræbhedæ, pubbamanta’ manissito. The meaning of the above conveys: “Oh, Ashin Rahaµ, the Nimmita! I would say that a person who is not obsessed or gripped by ta¼hæ, or in other words, who is free from the clinging desires or ta¼hæ is a ‘Santa’ individual.” It is essential to realize the Dhamma before death Before one meets with death, he should be freed of ta¼hæ, human passions or cravings. Such a person who gets rid of ta¼hæ is said to be an Upasanta having been endued with peace of mind. It means that one should be able to equip himself with the Dhamma emancipated from the bonds of craving attachment, i.e. free from the taint of ta¼hæ. It is of paramount importance to remain unblemished by ta¼hæ. Those who are highly intellectual possessing moral qualities and sound intelligence, naturally have the ability to weigh things and judge properly. This Sutta has been preached purposely for such learned people. This initial single expression itself stands prominent conveying an immensely profound meaning for men of wisdom. There are different kinds of religious doctrines or Dhammas which earn reverence in this world. In most of these Dhammas or religions, reference has been made to post-contingencies or uncertain occurrences after demise, such as the state of condition or destiny that will befall a man or a being after his death. No one can however verify or stand witness to what would really happen to a person after his expiry. The fundamental point is to gain personal realization of the Dhamma before death comes. One can be rest assured if he could achieve the Dhamma that ought to be practised, and also reap the fruits of benefit thereof while living in the present existence. From the viewpoint of all men of erudition, they would probably be satisfied and find contentment only if they could clearly realize the Truth of the Dhamma before death takes place. That will only give them positive assurance for the future. The Enlightened One has therefore expressed approbation of his own Dhamma as follows: “Sandi¥¥hiko-the Dhamma or the Truth that can be seen and realized personally with immediate results even during the life span of this existence.” Some intellectual laymen, Brahmins and wise ascetics asked the Exalted One: “Oh, Lord! Frequent utterances are being made mentioning Sandi¥¥hika Dhamma; and this Dhamma is said to be one which can be practically achieved right now. To what extent a person should possess the noble qualities to be able to say that he has personally gained immediate results.?” The Buddha has extolled his own Dhamma as: “It is the Dhamma which can be experienced personally now in the present lifetime through practice so as to lead to personal insight (Sandi¥¥hika). It brings forth or bestows upon a person a lot of advantages at any time without delay and pre-announcement or prior intimation (Akæliko). It is deserving of solicitous invitation as ‘Come and See for yourself’ (Ehipassiko). It is worthy of practising and is conducive to perfect realization by one to be kept and retained in one’s own personality (O pæneyyiko). It is a Dhamma that can be equally benefited and consciously felt or experienced by each and every person (Paccattaµ Veditabbo). The question that was put relates to these noble qualities or attributes. Buddha has answered to the wise interrogators to their entire satisfaction. However, these questions and answers are not from this Puræbheda Sutta. I have given this clarification drawing references from other Suttas to make the meaning more clear and convincing since they have bearing on the statement that clinging desires, ta¼hæ, should be dispelled or eradicated before death. The manner of deriving immediate advantages personally Buddha’s answer to the question on Sandi¥¥hika is in the manner stated below: “Oh, Brahma¼a! Thou shall ponder thus. A person who is overwhelmed and crushed with ræga, lust or passionate desires, may do anything that is detrimental to himself and others as incited by evil passions. He is also capable of committing vices or bad actions akusala, by physical action, by words or speech, and by malicious thought or ill will. On the other hand, if he is free from ræga, he will abstain from doing all such evils. Hence, is it not true that freedom from ræga and abstention from doing unwholesome acts for having been got rid of ræga, are the Dhammas actually realized in this present life time?” It is, in fact, a counter question put by the Lord Buddha to let the questioners reflect and consider the immediate beneficial results of their being able to expel ræga and avoid vices. This had made the questioners clearly comprehensible. Of course, not all of them were able to dispel ræga completely. There were some who just perceived the significance of the answer given in the form of a counter-question. The gist of it is urging them to practise meditation so as to get liberated from ræga, passionate desire. It is essential to get release from ræga in the present life time. For so long as ræga has its firm grip on a person, he is liable to commit evil deeds detrimental to himself as well as to others. Such malicious actions or vices might have been done also out of mere spite or anger blinded by delusion. Ræga, however, forms one of the contributory factors that have stirred up a person to commit vices. It is because those who are ridden with ræga, being introverts with an obsession for their own good at the expense of others, generally tend to do mischief with obstinacy and without sensibility. Hence, there are instances where murder or killing, theft, robbery and other harmful and imprudent acts or offences have been committed. Commission of such sinful deeds is mainly attributable to the presence of ræga. There are vices committed also because of mæna, self-pride. Some have done mischief, committed blunder, and uttered obscene or indecent words as impulsed by self-egoism. Di¥¥hi is a false belief which is erroneously considered as truth. Depending on this false belief, wrongful deeds are likely to be done. At times, even harm may be caused to others who hold different faiths. Leaving aside this matter of wrong faith, in the present world, hot controversies usually take place in opposition over different policy matters and in political concepts or ideologies among bigoted persons. Such incidents have happened due to lobha, greed, dosa, hatred or anger, moha (delusion), mæna, self-pride, and di¥¥hi, false views. Such dogmatic and irrational views have caused and are causing bad feelings and harm which deny the interests of both the wrong-doers and others. These are the resultant effects which we have come across at the present day. Ill-effects will even become manifold in the next existence. With the extinction of ræga and with the complete eradication of delusion, self-pride, and false beliefs, such resultant evil kammas will have no opportunity to occur. No harmful acts will then be done to others. To get rid of these abominable feelings of ræga, anger, ego, etc., there is the method of practice. If this method is adhered to and practised on the right lines, you will realize the Truth personally. This Truth is nothing but the Sandi¥¥hika Dhamma. When clarification was made as stated those who came over and inquired became fully convinced and enlightened. Nobody can say with certainty what the future destiny will be of a being after death. It is because of this contingency that Buddha had preached this Dhamma that could be personally realized at the present time. Puræbheda, prior to death, that is, before the destruction of this khandhæ, ta¼hæ, craving, is utterly destroyed or extirpated. In other words, ta¼hæ should be completely cleansed before death. What Buddha has preached is that a person who is totally liberated from ta¼hæ as stated, should be called a person endowed with the serenity of mind-Upasanta. Method of practice for eradication of ta¤hæ before death The method to get rid of ta¼hæ before death may be said to be the Eight magga³gas, the eightfold path. If spoken in terms of conduct and moral training, sekkha, there are three attributes, namely, søla, samædhi and paññæ. It is therefore essential to practise søla, morality or observance of precepts, samædhi, ecstatic concentration and paññæ, insight wisdom. Søla, morality or good conduct according to precepts, will dispel extreme forms of crude kilesæ, called vitikkama-kilesæ, violent passionate cravings, both physical and verbal, which have exceeded the bounds. Samædhi, concentration, rejects all kinds of wild imaginations which have arisen in a person’s mind-complex. Paññæ, wisdom, expels anusaya-kilesæs, thoughts and mental inclinations or tendencies, which may arise under favourable circumstances. As such, the crude form of ta¼hæ falling within the scope of highest degree, should be rejected by søla. Mediocre or ordinary form of ta¼hæ must be rejected by samædhi, and the subtle or delicate form of ta¼hæ should be rejected by paññæ. Features of ta¼hæ clinging desires, if distinguished by the six senses will have six kinds. These are, in short, craving for pleasurable sensation of sight or beauty of the visual object; of pleasurable melodious sound or sweet voice; of good smell; of delicious taste; of good touch and of fine imagination and nature of thought that arises. If elaborated, the kinds of ta¼hæ would be numerous. Just make a guess of many pleasurable or delightful sensations which may occur at the sight of even one visual object. There is a multitude of varying aspects. The attachment of ta¼hæ not only takes place in connection with one’s own looks and personality but also has an inclination to find others, such as, the members of his household family and retinue, look beautiful and smart. You want to possess pretty and dainty clothes of fine texture and other luxurious household properties. You may even dream of such nice things as you may wish to own. If these have come into your possession, you will again continue to have pleasurable attachment to them. You like to choose different colours and designs of garments pleasing to your eye for your dress, foot-wear, umbrellas, motor-cars, etc., Everything that affords satisfaction will attract your cravings. In regard to beautiful sights and scenes, pleasant tunes and sweet voices, good smell or odour, tasty food, and tender touch, these would stimulate one’s delightful sensations. Such kinds of sensations are too many to be adequately enumerated. In the case of mere fanciful ideas and imaginations which may find a place in your heart, enjoyable feeling might arise in you longing to have them. This is said to be “dhamma ta¼hæ”. All those which are likely to occur through the apertures of the six-sense bases bringing pleasurable sensations called ta¼hæ, must necessarily be extirpated. Such ta¼hæs or craving desires will be got rid of if you keep constant vigilance by your full accomplishment of Søla which will eliminate the extreme forms of physical and verbal intrusions. Manner of Eliminating Vøtikkama-ta¤hæ by Søla An example may be cited. A person who does not respect and observe the rules of conduct (Søla), may probably cheat or steal or even commit murder to get a thing or property which he feels like taking being highly attracted to him. If such vice is committed, it would amount to a breach of his morality. Then it becomes Vøtikkama-ta¼hæ, and that means cravings that arise in him will have gone beyond bounds. He who respects Søla and keeps his morality in tact will not give way to ta¼hæ, his craving desire, to get the better of him, and accordingly will abstain from committing the act of cheating or stealing or killing. By so doing, he is freed of Vøtikkama ta¼hæ which, if present, could have prompted him to resort to evil action. This indicates how extreme forms of craving desire could be eliminated. As regards monks, there are a lot of things which they ought not to do or speak or utter though they may feel like doing or speaking. Such mental perversity should be kept in check. Self-restraint or avoidance of such peevish thoughts or perversion is tantamount to keeping oneself free from Vøtikkhama ta¼hæ. It is not permissible to speak or ask for a thing from a person with a motive to make him offer. Restraint should be exercised even though a monk may be eager to obtain a thing or property. No attempt should be made directly or indirectly to ask for something by way of alms. Inducing others to offer alms or donation is prohibited. If such inducement or insinuation is made, irrespective of whether a thing or property is received in the shape of donation or not, the sanctity or purity of Søla or moral conduct shall be deemed to have been destroyed according to the Rules of Discipline. If the qualities of Søla are properly guarded and kept purified, it would amount to remaining free from Vøtikkama ta¼hæ (passionate desires which go beyond bound) by virtue of Søla. Putting it in a nutshell, observance of these moral principles by way of refraining oneself from committing evils either physically or verbally, must be done in the least in this Buddha’s Sæsanæ so as to eliminate the crude form of ta¼hæ, named Vøttikkama. Eliminating surging Passionate Desires-Ta¤hæ by Samædhi However, the subjugation of ta¼hæ by virtue of Søla is not clear enough. It becomes more obvious with the faculty of Samædhi-bhævanæ. i.e. development of concentration through meditation. Fixed concentration on the contemplated object such as kasina, a process inducing mystic meditation with constant mindfulness is “Samædhi-bhævanæ.” By being mindful with fixed concentration, the mind is riveted on one single object. Sometimes, if the mind flits, it should be recalled and put back on the object of contemplation. Therefore, while Samædhi meditation is being carried on, pleasurable attachment to sensations on sight, sound, etc., which may arise by wishful imagination or thinking, will cease to occur. This is the manner in which the upsurge of ta¼hæ is wiped off by the practice of Samædhi, i.e. by developing concentration. How Anusaya-ta¤hæ is eradicated by paññæ Samædhi can only dispel ta¼hæ for a moment while contemplation is on the swing. Once contemplation is halted or comes to a standstill, ta¼hæ will creep in or prevail. Hence, if it is desired to totally root out the ta¼hæ, paññæ-bhævanæ meditational development of wisdom must be practised. Paññæ-bhævanæ simply means Vipassanæ (Insight knowledge). Accordingly, contemplation with mindfulness must be made at every moment of seeing, hearing, smelling, eating, walking, standing, lying, bending, stretching, moving, and imagining. In brief, all phenomena arising from the six-sense doors must be contemplated. If it is done so, what is seen or heard or contacted, etc., not being considered as delightful or pleasurable, no clinging or passionate desire-ta¼hæ-will have the chance to occur. An ordinary worldling who fails to contemplate and note, will find pleasure in everything good and agreeable which is seen, heard, or contacted, or known, bringing forth the ta¼hæ. If disagreeable or bad things are seen or heard or found, craving desires, ta¼hæ will be generated wishing to seek for what is agreeable and good. For a Yogø who is constantly contemplating on every phenomenon arising at the moment of seeing, hearing, finding, or knowing, he will (if concentrated mindfulness in the process of meditation is developed up to the stage of bha³ga-ñæ¼a) no longer think of the phenomena as being agreeable or disagreeable, but will become aware of them as being impermanent having truly realized the phenomenal arising and dissolution of things. Moreover, because of the natural characteristics of their impermanence, he will come to realize them as ‘suffering’ or misery. Having appreciated as such relating to all what is seen or heard etc., no pleasurable sensation of ta¼hæ will occur. And also in respect of every sense object contemplated no feeling of ta¼hæ will arise, and consequently, the mind remains calm. This is how anusaya-ta¼hæ is liberated or removed. Ærammanænusaya and Santanænusaya are the two kinds of Anusaya. Ærammanænusaya means the kæmaræga, passionate or sensual desires etc., which can occur after retrospective reflection on the objects of sense that have escaped notice of the contemplation by means of Vipassanæ. A Yogø whose knowledge or wisdom has become mature equivalent to Bha³ga-ñæ¼a gained in the process of progressive insight, will not miss a single phenomenon which occurs at every moment of seeing, hearing, touching and knowing (awareness). All rþpa næma that appear every time they are contemplated will be found vanishing and dissolving immediately. For this reason, the meditating Yogø will come to a realization of all these phenomena as “impermanence” “suffering”, and “anatta”, not-self. Having realized as such, the phenomenal nature of all such happenings will be reflected and perceived by him in their true light or characteristics thereby preventing ta¼hæ from arising. This explains the eradication of the delicate or subtle form of ta¼hæ called Ærammanænusaya by means of Vipassanæ. Santænænusaya means kæmaræga, which can occur in the personality of puthujjana or an ordinary sekkha individual under favourable circumstances, but which have not yet been dispelled by Ariyamagga. This Santænænusaya can only be rejected by Ariyamagga, the Sublime Path. The manner of rejection is that while in the process of contemplating on the continual dissolution of rþpa and næma, arising and passing away of their phenomenal activities, sa³khæras, are realized through the achievement of Sotæpattimagga by which Nibbæna is reached where all are found to have been exterminated by virtue of the knowledge of Vipassanæ which has become mature and fully accomplished. A person who achieves Sotæpattimagga whereby Nibbæna is found and realized is totally free from Sakkæyadi¥¥hi, atta belief, and viccikicchæ, skeptical doubt, the two santænænusayas. Hence, in regard to a fully-fledged Sotæpanna whether he is contemplating Vipassanæ or not, no false belief and doubt in his absolute faith in Dhamma can possibly occur connected with any kind of sensation. Nevertheless, a Sotæpanna is not yet free from ta¼hæ, the kæmaræga or sense desires. Be it as it may, vehement kind of ta¼hæ, strong or unruly passionate desires, which can drag down an ordinary worldling to the realm of apæya, nether worlds, will not arise in a Sotæpanna. Therefore, a person who has attained Sotæpannaship will abstain from doing wrongful acts, such as, killing, stealing, telling lies, etc. which can relegate him to the nether world. An ordinary worldling would have done these misdeeds either because of his clinging attachment to property or of loving attachment to his wife and children, or to save his own skin. In connection with this point of fact, there are many instances illustrated in the Pæ¹i Scriptures. Among these, the most interesting example relates to the personal guarantee or affirmation made by the Commander-in-Chief of the Army-General Thøha who was really a true Sotæpanna. Affirmation or guarantee given by general Thøha Na ca mayaµ jøvitahetupi sa³cicca pænaµ jøvita voro peyyæma. The gist of the above Pæ¹i phrase is: We, having regard for what is called ‘life’, or rather, in self-defence to prevent one’s own life from imminent danger of death, will never intentionally cause the death of a being; or in other words, take the life of another being. This is not the statement written by someone on his own fancy. It is a confirmatory word of guarantee by General Thøha, a Sotæpanna, of his own experience and mental set-up. In that statement the words “jøvitahetupi” should be given particular attention. Some probably hold the opinion that a Sotæpanna in whom greed and anger are still unliberated and clinging, will commit the act of killing in self-defence or in anger, if he has the lethal weapon ready at hand when he happens to face the enemy who is going to do harm to him to the extent of causing death. General Thøha’s statement is that even to save his own life, he could not possibly kill another. This statement is exactly on all fours as preached by the Buddha. It should therefore be borne in mind that though a Sotæpanna is not totally free from Kæmata¼hæ, he is cleared of Vøtikkama-ta¼hæ which can cause him to land in the nether world for having committed such acts of killing, stealing, etc. An ordinary worldling for not having rejected even a fraction of ta¼hæræga, will no doubt commit evils or vices as urged by that violent passion which can cause him to descend to the nether world after his death. Neither will be avoid doing Akusala, unwholesome acts such as, stealing other people’s property. This evidently reveals the unabated strength of ta¼hæræga. There are a few among puthujjana who dare not commit vices or evil deeds. They are those who have the deep and sincere devotion of the mind for having heard the sermon (Dhamma) with concentrated attention. However, this is not an assurance or in other words, cannot be rest assured. After falling into bad company and after repeatedly hearing the words of evil or profane talks, he could become an apostate or he might deviate from the right path and thought either in this present life-time or future existences. A Sotæpanna is not so, Ta¼hæræga, passionate desires, invoking attachment have lost its vigor or become weak, and such being the case, he cannot think of doing unwholesome actions that will banish him to the Lower Worlds of Apæya, in both the present or future existences. This is indicative of the liberation or disengagement of ta¼hæ. A Sotæpanna on his attainment of Sakadægæmimagga will again be free from the crude or boisterous form of kæmarægata¼hæ, ill-will (byæpæda), and anger (dosa). When reaching the stage of anægæmimagga, the entire kæmaræga and byæpæda are totally extirpated. As such, an Anægæmi becomes tranquil or unagitated in so far as the matter of kæmagu¼a is concerned. Despite this achievement, as he still has his feeling of delight and pleasure in respect of his life existence, he cannot be regarded as having been totally free from sufferings and misery. This bhavata¼hæ, clinging desire for life existence, will be eliminated only after he has reached arahattamagga. Then only, all craving desires, ta¼hæ and all other defilements, kilesæs, such as dosa, moha, mæna, etc., are completely annihilated. Such a state of sanctity can be realized in this very life existence. A noble person possessing such attributes and devoid of ta¼hæ is called Upasanta, one who has attained calmness and tranquility of mind according to the teaching of the Lord Buddha. Such an Arahat who has been named as Upasanta, at the time of his demise or Parinibbæna, will not be reborn again since rþpa-næma khandhæ have become extinct. No new existence will come into being and with the absolute extinction of being the annihilation of the individual eternal or everlasting peace and bliss will be gained. Such a blissful stage is said to be anupædisesanibbæna. Upasanta individual who is cleansed of ta¼hæ before his final destruction-death, remains in a blissful state of what is known as saupædisesanibbæna, which means annihilation of everything except the five khandhæs. The meaning of it is that an Arahat who is totally devoid of ta¼hæ, still holds or keeps in possession his khandhæs, which continue to undergo the process of arising and dissolution. For this reason, he still experiences and perceives the sense-objects of sight, hearing, smelling etc. In particular, he is subjected to bodily or mental suffering caused by heat and cold. Owing to the indisposition and transient nature of the bodily elements, dhætus, for the worse, the material body has to suffer ailments, such as, stiffness, pain and ache. He may also fall sick. However, there is a complete absence of miserable feelings even if an Arahat comes to face with “unbearable” sensations. This is the peculiar mental characteristic of an Arahat. In a way, he is mentally unperturbed and is at peace, the mind being calm, unaffected, and purified. It is the sobering and unflinching effect feeling extremely better and tranquil. Those Sotæpannas and Sakadægæmis who have not yet escaped from the grasping hands of ta¼hæ will have two kinds of misery, namely, suffering disagreeable sensations when undergoing what is disagreeable, and becoming unhappy being intolerable by reflecting on all sufferings and misery which he has gone through. For example, it is something like a person in distress for being hurt by two pricking sharp-pointed thorns. If by accident he is pricked by a thorn in the hand or in the foot, then after taking out the thorn with another sharp-pointed thorn, let’s say, a part of the thorn is left behind stuck in the flesh. Pain will then be felt in two ways-one, the pricking sensation caused by the piece of thorn that still remains in the flesh and the other-the pain that is hurt by extraction or removal of the thorn. Likewise, an ordinary worldling will suffer two kinds of misery: one from bad sensations felt and the other-mental distress caused by the sensitive mind. As for an Arahat, he seldom meets disagreeable sensations. In case, when bad sensations happen to occur, there will be no consequential unhappiness. The mind is serene and pure. It remains always calm. Apart from that, all impurities of kilesæ, such as, anger, delusion, conceit or self-pride, etc., do not abide in him. Therefore, he is mentally unmoved and unagitated or uninspired by any form of pleasure no matter how good and pleasant the sensation may be. That is the reason why an Arahat when passes into parinibbæna, the rþpa-næma-khandhæ will no longer happen anew. It is eternal peace. Such a person is, therefore, said to be an Upasanta individual. As stated earlier, such a person is freed of ta¼hæ before death. He who holds no attachment to the present, and does not hope for the future or rely on the past, remains calm and serene free from ta¼hæ. He is to be regarded as Upasanta individual. A person having cleansed of ta¼hæ before death abandoning his longings for the future and not relying on the past but living only for the present without clinging attachment by avoidance of the two extremes, is a “Santa” in name. Let us therefore recite this Motto: “He who is cleansed of ta¼hæ before death neither relying on the past nor longing for the future, avoiding the two extremes by practising at the present time, is a Santa individual in name.” If that is so, the question may arise as to why preaching is done repeatedly as “pubbamanta manissito, etc. It may therefore be noted that what has been stated earlier in brief, not being understood as yet by the devas and brahmæs, repeated utterance had to be made in amplification with details. Referring to this it has been stated at the initial stage of the Dhamma. In the latter part also which follows, repeated preachings made are in the same manner. Method of practising to get rid of Ta¤hæ As to how practice should be made to eliminate ta¼hæ before death, is explained as pubbamanta-manissito, etc. That means practice must be done so as to escape from clinging to the past as also to abandon hope for the future. In the intermediary stage, i. e. in the present time, practice should be carried out to avoid numerical enlistment. This statement is not very easy to comprehend either. However, as mentioned at the beginning, this Sutta was delivered and meant for those who possessed the highest degree of intellect. These intellectual giants were able to understand the preachings though ordinary persons of mediocre intellect might not comprehend. Since it is meant for the learned, it is necessary to mention a few things that need reflection. As such, from the very outset, it has been preached in this Sutta that ta¼hæ must be cleared off before death takes place. Beneficial results accrued in the present existence before death It is indeed really very interesting for all learned men. In pursuing the practice of religious Dhamma, only if benefit is derived before death, one can rest assured of himself. It is uncertain what will happen after the present life has ended. For instance, when suffering from disease, only if it is presently cured, it will be worth taking treatment. If it could be cured in the life next hereafter, no one will be inclined to take treatment. The quicker the recovery, the better. In the same way, if peace of mind can be acquired in the present life time, it will be extremely satisfactory. Only if serious practice is resorted to, one can attain Arahatship in this life existence, freed of ta¼hæ. Such an attainment, if achieved, one shall be deemed to be called an Upasanta individual. Therefore, in the ninth Verse given in answer, it is stated as “Taµ byþmi upasantoti” which means: a person totally liberated from ta¼hæ is called a man of serenity with absolute peace and calmness. In the last Verse too, it has been preached as: “save santoti vuccati”. All qualities mentioned in the previous verses shall be ended with either one of the aforesaid two phrases. Hence, a person who is devoid or entirely freed of ta¼hæ is said to be an Upasanta or Santa individual. The method of practice embracing søla, samædhi, and paññæ to be indulged, has already been described quite fully. However, a few points may be mentioned relating to how calmness is taking place without the slightest tinge of ta¼hæ at the moment of Vipassanæ contemplation. How devoid of Ta¤hæ while contemplating Vipassanæ means constant contemplation of all phenomena arising out of the six sense-doors at every moment of seeing, hearing, contacting and knowing or arising mind-consciousness. It is so contemplated to get rid of ta¼hæ. In respect of every sense-object contemplated, kilèsæ or defilements, cease to occur momentarily. Meanwhile, ta¼hæ becomes also extinct. The more contemplation becomes intense, the more the kilèsæ-ta¼hæ can be mopped up. When contemplation is prolonged, kilesæs will be very much reduced. Rugged and harsh types of kilesæs, cravings, will be minimized. At times calmness of mind will be achieved to the extent that one would probably think of the crude form of kilesæs which having ceased to occur, will not rise again as before. This calmness referred to is the momentary achievement only while contemplation is going on. Some people have a wrong notion that this peaceful state of mind is indicative of the complete cessation of kilesæ. However, until and unless ariya-magga is attained, the calmness achieved is not a reality yet. After a considerable lapse of time, say, a number of days after Vipassanæ practice has been dropped off, crude form of kilesæs will gradually appear. Calmness is realized while the process of contemplation is being done. The calmness so realized is, in fact, the benefit gained before one’s own death. It is more obvious to those whose samædhi, concentration, is greatly strengthened. Pleasurable sensations that may arise will vanish without recurrence after contemplating and noting them once or twice only. Ta¼hæ will then be found to have ceased altogether. When samædhi-ñæ¼a becomes vigorous, pleasurable and delightful sensations will subside without being able to display. Although the pleasurable sense-objects are noticed, since contemplating and noting being in process, these will be found to have been vanishing so fast that they will not even be thought of as pleasurable. Hence, calmness of mind prevails without pleasurable attachment. This is the manner in which ta¼hæ is cleansed while contemplation is proceeding. It is nothing but the beneficial result found and realized before death comes. As contemplating and noting continues to become accelerated, ariya-magga is reached by virtue of vipassanæñæ¼a which becomes mature with full accomplishment. All craving attachment, ta¼hæ, which can cause one to land in the nether world, will then be extinguished followed by personal realization of the real peace. This is also evident of how freedom from ta¼hæ is experienced prior to destruction or death. All passionate desires and pleasurable attachments will be found completely eliminated when arahattamgga is reached and Arahatship attained. This is, in fact, the clearing away of ta¼hæ, human passions, before demise. Immediate personal realization Ta¼hæ, lust or cravings, cease altogether in the person of an Arahat. Then, all is calm and peaceful. This realization is sandi¥¥hika dhamma which is personally achieved in the very life existence. Akæliko this Dhamma is practically realized immediately without delay. To put it in another way, this Dhamma can be achieved in no time. Moreover, as the fruits of benefit can be reaped immediately at the present time, it is a Dhamma deserving of urging and inviting others to “come and see” -Ehipassiko. Yes, indeed. After extending an invitation to others, if no beneficial results are derived all at once by them despite their indulgence in the practice of the Dhamma, it would be unsatisfactory. Satisfaction will be obtained only if the benefits are gained more or less immediately or without undue delay. If satisfaction is thus felt, thanks will be showered upon the person who urges or encourages others to do the practice. An example as an analogy may be shown thus. If a man stricken with disease were advised by the other to take medical treatment and yet he fails to get better or relief from his sickness with immediate result, confidence may be lost in the practitioner. Only if the sick recovers or get better overnight after taking medicine, he will have confidence both in the medicine prescribed and the practitioner, and also in the person who has earnestly tendered his advice. Similarly, Buddha’s Dhamma is Ehipassiko, deserving of inviting and encouraging others as: “Come and See” and “Put yourself into practice”. If practice is really performed with diligence as urged, one will be liberated from kilesæ ta¼hæ in this present life existence. It is sure enough. If the Truth of Dhamma is realized, one who indulges in meditation is likely to reciprocate his gratitude to the person who has invited him to follow the Dhamma as prescribed by the Enlightened One. Carry
out and put into practice so as to get imbued with Then, Opæneyyiko-True indeed is the Dhamma which is worthy of practising contemplation or keeping it up to get penetrated or injected into your mind. Let it pervade the whole body and remain absorbed just like orally taking medicine or an injection to cure a disease or to rejuvenate the strength. It is a Dhamma-Ehipassiko, deserving of practice so as to spread in your own bodily self. If the Dhamma could be retained in the body by practising it, pleasant or odious sensations can be resisted or withstood. The disease of kilesæ, defilement, can be perfectly cured or eradicated. How? When coming across a sensation which may bring about kilesæ, it should be rejected by contemplating and noting it, as it arises. If it is so contemplated and noted, the sensation whether good or bad will be found vanishing. You will surely find it as such. Then, no pleasant craving-ta¼hæ will occur at all. Anger will also cease. In case, pleasure and anger crop up, they will suddenly disappear if contemplated and noted penetratingly with constant mindfulness. Even more conspicuous will this act of vanishing become when miserable feeling or unhappiness occurs. If a person who practises cannot as yet dispel such miserable feeling of distress by contemplating and noting it, then it may be considered as unsatisfactory. If that is the case, it should be borne in mind that basically he is not yet accomplished in the Dhamma. Real ability becomes obvious only when faced with danger Apadæsu thæmo veditabbo. It means when faced with danger, a person’s strength of ability and true courage will be clearly known, or shall be determined. Under ordinary circumstance when no unusual situation happens, a person’s real courage and true caliber cannot be judged though he might have been extolled as a brave person with great ability. Correct assessment of his innate qualities can only be made when he could tolerate against the onslaught of serious opposition under adverse conditions and in a perilous situation, which run counter to his own interests. Much as he may assume or strike an attitude as a hero and make boast of himself, it is hard to decide his true colours. When only one is confronted with real danger and put to a tight corner which calls for a decisive combat and a test of true valour, if he is found fighting against his foe valiantly at the risk of his life, then it can be taken for granted that he is a proven tough and courageous man. In the same way, in matters concerning Dhamma, one may be said to be highly accomplished and noble. But before he comes to face with any adverse condition, he cannot be vouched for as being really noble and knowledgeable. If only he can tolerate and exercise self-restraint or control in subduing his passionate desires, which when occur, become lessened or rather less obvious, or in suppressing his rising anger to the point of vanishing or near obliteration; or, when sorrowful sensations that may arise have not become manifested, he deserves approbation. According to the quality of the Dhamma that is achieved by a person, or in other words, the more he is accomplished with the qualities of Dhamma, the more he will become tolerant and be able to endure no matter from which dværa or door of the six senses, unpleasant and harmful sensations may appear. This Dhamma therefore merits practising with all might to get instilled into the whole body and mind-Opæneyyiko. Then comes paccattaµ veditabbo. This is the Dhamma that can be realized by one on his own individual effort by practising it. It is solely dependent upon one’s own effort and cannot be indirectly achieved. The Dhamma that has been gained by one through his own personal persevering practice cannot be offered or transferred to another. The teacher cannot bestow the Dhamma he has in him upon his pupil or disciple. Parents too cannot hand it down to his off-springs. Neither can the children sons and daughters give it over to their parents nor can close intimates share it among themselves. One gets satiated only if one eats In this worldly existence, during one’s life time, only by one’s own performance of the work which needs be done, his objective will be achieved. Even in taking meals, or food, only if one eats, he will have complete self-satisfaction. Any other person will not be satiated. Likewise, one should sleep for his own good. Good sleep cannot be obtained on hire. Any pattern of phenomena that will only happen in one’s own bodily self cannot be done through an agency. Similarly, if one personally devotes himself to practice, no one but himself will gain accomplishment in the Dhamma. Therefore, paccattaµ veditabbo is said to be the Dhamma which can be fully appreciated individually and severally by those practising the Dhamma personally. To make the meaning of this Sandi¥¥hika dhamma, etc., more convincing or distinct, Buddha has preached thus: Puræbheda-before the destruction of this corporeal body (khandæ), or in other words, prior to death, vitatanho, i.e. ta¼hæ or craving is got rid of. Preaching was done beginning with this phrase. Phrases which followed in succession after the first phrase were the amplified statements of explanation in detail as has been mentioned earlier. Therefore, it is not worth-while imagining that there is similarity in their meanings. Let us go on preaching the subsequent phrases. No reliance should be made on the past Pubbaµ antaµ-no reliance should be placed on the former existences, if spoken in terms of bhava, existence. However, rare indeed is a human who can know his past existences. There are only a few persons who are said to be re-incarnated in the present life, that is, those who remember their former existences. According to this phrase it would appear as if the majority of human beings are unable to indulge in the practice. For this reason, the expression ‘past’ or ‘former’ should be taken to mean “earlier in time from now” i.e. all preceding years, months, days, hours, minutes and seconds. Looking back from this time of preaching, what has been seen or heard or found, or known are all reminiscences of the past. Even the words just spoken and heard will belong to the ‘past’. What is being spoken or heard, or in other words, speaking or hearing right at the moment constitutes the ‘present’. What is going to be said or heard may be regarded as the ‘future’. In the present case, what has been seen, or heard, or found, or known previously or rather just before in time, are meant to be the “past”. It was stated that these should not be relied upon. “Relying or Leaning on” means nothing but ta¼hæ and di¥¥hi. I have been delivering sermons about ta¼hæ di¥¥hi so often repeatedly that the subject matter has become almost stale for our benefactors. Since opportunity comes up again, I have to repeat lest it should leave a gap in the process of my preachings. In all teachings of the Buddha whenever the expression “reliance upon” is used, it indicates ta¼hæ and di¥¥hi. Only with reference to these two kinds of Dhamma, either nissito and anissaya “relying on” and “not intending to rely on” etc., has been preached. This is true. When pleasurable sensation occurs in respect of a sense-object, it amounts to relying on the sensation. Because of false belief or wrong view, if craving or grasping is taking place, it is in a way sticking on to or relying on the sensation that arises, without letting it go. If there is clinging attachment to the past events in retrospect, it is said to be putting “reliance upon” with ta¼hæ. For instance, if one is taking his seat touching a wall, it may be said to be relying on the wall. In fact, he is leaning against the wall which lends support. If sitting close to a post, the post is relied upon as a support. If sitting posture is taken on the ground (earth) or on the floor, it amounts to making reliance on the ground or on the floor, as the case may be. In the like manner, ta¼hæ, by reflecting repeatedly on the past sensations that had been perceived, goes to rely upon them with pleasure. Various kinds of sensation which have been seen, or heard, or smelt, or tasted, or contacted in the past, as the case may be, are often reflected with pleasure. Such reflective mood or thoughts constitute acts of reliance accompanied with and stimulated by ta¼hæ. Delightful and pleasant sensations which have arisen in retrospect relating to events of the previous existence should be construed as reliance made with ta¼hæ. Those who remember the past existences are exceptionally few. However, since this Sutta was delivered at the huge Congregation of Devas and Brahmæs, called Mahæsamaya, the Devas (deities) and Brahmæs who were present on that occasion, might probably remember the events happened in their former existences. If pleasurable sensations are felt by reflecting as such on the events that had occurred in the previous existences, it must be interpreted as being relied upon with ta¼hæ. As far as human beings are concerned, it is hard to remember the past events which had taken place even in the days of childhood, far less the past existences. What is important is that events happened in the past could also be reflected from the time of becoming grownups. These are those past events relating to food taken with relish, or, joy and happiness found, or activities done in the company of friends, etc. to which pleasurable sensations have become attached. Sometimes, such events might come into one’s head automatically without the need to put in special effort. This kind of recollection of the past with pleasure means leaning back on the ‘past’. Such a state of mind should not be allowed to occur. As preached in the foregoing, if ta¼hæ were eliminated, it can no longer be relied upon. Therefore, the phrase stating that no reliance should be made on the past appears to be redundant. Nevertheless, the first phrase wherein mention has been made as “free from ta¼hæ”, is the summarised statement. Preaching was therefore done in elaboration that no reliance should be made on the past, and it was meant for those people who could not be made as yet to understand with just a mere brief statement. This is more important for people who are presently practising contemplation. While meditating, if reflection is made on the past events with pleasurable feelings, it would amount to putting reliance on the past. No such leaning back should be permitted or allowed to occur. When feeling of reliance appears, rejection should be made by contemplating and noting it. If imagination occurs by reflecting on what has been seen, or heard, or tasted with enjoyment before, it must be dispelled by contemplating and noting. All such events of the past should be contemplated and noted the moment they creep into one’s mind. If it is done so, “reliance” which is likely to attract pleasurable attachment will fail to take place. One will then be completely free from “reliance”. In this regard, there includes a number of recent events. It may be things relating to occurrences taken place on the previous day or in the morning or day time to-day, or the events that have just been heard, or met, or known. Such events being very recent, are more conspicuous. Things which happened just a few seconds ago, or in the morning or day time might even appear in the mind’s eye without making reflection. They come into one’s own imagination automatically. Hence, more care should be exercised in regard to recent events of the past. All such sensations should be rejected by contemplating and noting at every moment of their arising. This is the manner in which rejection of “reliance with ta¼hæ”, is made. “Relying on” with di¥¥hi is of similar nature. What has been seen, or heard, or contacted, or known is wrongly presumed as, it is “I” who saw, or heard, or knew; and also the sense-object concerned is reflected as to who is who, or as a human being or an animal, etc. Since the manner of this reflection or recollection being done as a “being”, it may be said that reliance has been made with di¥¥hi, false view. This is the retrospective imagination with Sakkæya and Atta di¥¥hi. If at all such thoughts arise, it must be contemplated and noted and then rejected. Therefore, the motto has said: “He who is cleansed of ta¼hæ before death neither relying on the past, etc.” The expression “neither relying on the past” refers to the events that had happened in the past. Pleasurable sensations with ta¼hæ should not be allowed to occur by reflecting on the past events. If such sensation or thought arises, it should be rejected by contemplating and noting it. This method is extremely fine. If noting is done through mindfulness on the consciousness that arises, it will be found disappearing. This state of mind or mental activity was absent before. It occurs right at the moment and vanishes at once, and hence, it is clearly realized as “Impermanence”. Nor is there any living entity or a being. It is merely a natural phenomenon arising and passing away. It will be vividly known as such. Having realized the truth, ta¼hæ the pleasurable attachment cannot arise. Nor will false view, di¥¥hi, appear with a wrong notion that it is a living being or “I”-Self. Therefore, this method of contemplation and noting is very effective in rejecting the ta¼hæ and di¥¥hi which take place relying on the past. All imaginations that may arise relating to the past events should be dispelled by contemplating and noting in the same manner as stated. If rejection is done by contemplating and noting with mindfulness, it will eventually lead to the attainment of arahatta-magga-phala. On reaching that stage, ta¼hæ and di¥¥hi which are prone to rely upon the past will be pulled up by the roots. This is the reason why practice should be made from the very beginning as a common worldling to get rid of ta¼hæ and di¥¥hi absolutely. Without practising as such, ta¼hæ and di¥¥hi could never be rejected. If one begins to take up practice from the status of an ordinary worldling, he will reach the stage of sotæpattimagga and become a Sotæpanna after he has become accomplished with vipassanæ ñæ¼a in the course of his contemplation. When he reaches this status, ta¼hæ which can cause one to land in the nether world will be removed. If a Sotæpanna continues to carry on contemplating, he will become a Sakadægæmi. Further continued practice will bring him better progressive insight and make him become an Anægæmi. When reaching that stage, all clinging desires connected with kæmagu¼a, sensual pleasures, will become extinct. If an Anægæmi proceeds with his contemplation, he will become an Arahat, whereby all clinging desires or cravings (kilesæs) will be entirely extirpated. Of course, clinging to di¥¥hi, false views, have been wiped off since the time of the achievement of Sotæpattimagga. However, Sotæpanna, Sakadægæmi and Anægæmi still have ego or self-pride called mæna. This mæna though devoid of attachment to the existence of atta, the way it happens is something that resembles di¥¥hi. Pride may cause to think of himself something like atta, self. It is because of the presence of di¥¥hi working as an agent, it is called asamimæna-di¥¥himæna. The three higher stages of magga as Sotæpanna, Sakadægæmi and Anægæmi attained by virtue of Vipassanæ, will reject the clinging di¥¥himæna. When however, on reaching arahatta-magga-phala and after becoming an Arahat, all these clinging or grasping ta¼hæ, di¥¥hi and mæna will be completely erased. It is with this intention of eradicating all leaning or grasping sensations which may appear in connection with the ‘past’, it has been preached as - “pubbamantam”, which means the past which is one extreme shall not be relied upon. Let’s talk about how to restrain oneself from looking forward to the future after having mentioned about ‘non-reliance’ on the past, according to the motto. This was contained in the preachings as the fourth stanza of the verse, which runs as Tassa na¥¥hi purekkhataµ.” It means: a person who does not hold any expectations for the future. For example-he who intends to travel by train will have to plan ahead as to how he should proceed to the railway station, and manage to get a seat in the carriage for a good ride on the train to be able to reach a certain destination, etc., without a hitch. This is “purekkhatam” planning before hand and making arrangements in so far as travelling is concerned. The same thing is found in the Dhamma. All beings are mere travellers journeying without a pause in the rounds of saµsæra. They are therefore looking forward to what would happen to them in their next existences, expecting to find things according to their desires. They yearn for a better life aspiring to reach greater heights of power and prosperity in the next existence in the world of human beings. They wish to be born in an aristocratic family or in a rich family of higher social status. Moreover, they wish to be born with handsome looks, fair complexion and hope for a luxurious life in the company of followers and attendants. If they were to be born in the Celestial World, they expect to become powerful Devas. In the present existence too, they want to be free from all dangers, and to become opulent among a high class society of friends and relatives. These are longings for the Future. It is just looking forward, and hence in the motto, it has been stated as: “ ... nor looking forward to the future ...” The gist of it is not to look forward to and yearn for the future. If you happen to be imagining as such, you should contemplate, note and then reject it. It is meant for those who are now doing meditation and not for those who are preoccupied with their daily chores in their own homes. As regards people who have to perform their domestic duties and are fully preoccupied not having time to meditate, it is impossible to take up the practice and to contemplate and note. Therefore, the method of practising contemplation on the right lines is only important for those who are meditating. If and when practical exercise in meditation is made, say, for an hour or so, or both day and night continuously, it will be the meditator’s duty to contemplate and note with diligence. Hence, if any thought or imagination occurs relating to matters concerning the future, it must be noted. There are so many things to be contemplated and noted. If what is going to happen in the future is reflected upon, the thought or imagination that arises must be noted. In the present life time, one is likely to think and yearn for what one wishes to acquire or to be done according to his own will or desire. Sometimes, one may be imagining and longing for happiness in the world of human beings or Devas by virtue of his morality which he has practised and gained. These arising thoughts and imaginations should be contemplated, noted and then rejected, Also, one may be planning to promote pa¥ipatti sæsanæ. That of course, is a virtuous thought. However, if one dwells his mind on it for a pretty length of time, it will interfere with his practice of meditation. If it so happens, knowledge through concentration will fail to occur. Then, progress of insight-wisdom will be deterred. Therefore, even good and virtuous thoughts or imaginations should be rejected by contemplating and noting. Also, if one intends, or imagines to develop samædhi ñæ¼a to the extreme, contemplation and noting will be spoilt or hindered. As such, this type of imagination must invariably be rejected by proper contemplation and noting. If all such thoughts, ideas and longings for the futures are rejected, progressive insight of vipassanæ ñæ¼a will be developed leading to the attainment of ariya-magga-phala. On the achievement of Arahatship such thoughtful imaginations will be totally exterminated. For this reason an Arahat having got rid of all cravings and clinging desires, ta¼hæ, will have no new existence-rþpa-næma-khandhæ after his demise whereby he will gain eternal peace and bliss. Ordinary sekkha individuals, putthujjana, having had ta¼hæ, craving desires, will cling to one of the sensations appearing as kamma, kamma nimitta and gati nimitta visualized on the verge of death. Then the mind being rivetted on that particular sensation, the cuti or death consciousness, sometimes called relinking consciousness, hangs-on to it leading to rebirth, That is how they will be reborn in another existence with a new formation of khandhæs. This rebirth and new life existence opens the way to sufferings and misery such as old age, disease and death. Therefore, to be able to avoid such sufferings, do not reflect on the past events and also long for anything to take place in the future. These mental thoughts are to be rejected after contemplating and noting. Do not allow to be enlisted also at the intermediate stage No enlistment should be made at the intermediate stage or in the middle portion between the two extremes, and that is, not to permit oneself to reach a situation whereby enlistment or reckoning could be done at the intermediate stage, i.e. in the present existence. This means not to allow to be dubbed a person with clinging attachment indulging in sensual pleasures or debauchery. Avoid being named or called as a person of fiery nature full of anger and spite. Do not give a chance to be named or regarded as an unknowledgeable person under a delusion or as an egoistic and arrogant person; or as a false-believer with sceptical doubts; or a miscreant or an outrageous and immoral person brimful with sensual cravings or clinging attachments; or, as a person heading for or precipitating towards lowly existence, or the world of tiracchæna (animals) or the realm of petas; or, as a person who will be reborn a human being or a Deva. In essence, meditation should be practised to escape from enlistment as a person belonging to any one of the categories stated in the foregoing. The statement such as, “Do not rely on the past, and long for the future” is the terminology used in the ancient days. It is well-nigh impossible to be grasped by the present generation. Then also, this Dhamma preached in the ancient times is not meant for ordinary people. It is meant for knowledgeable persons of very high intellect. It could be easier for them to understand. Moreover, the expression “nupa-sa³kheyyo”-i. e. it should not be allowed to be named or enlisted,” is even more profound. I will explain it once again. “Vemajjhenupasa³kheyyo”: which means the person must be one who should not be reckoned in the intermediate stage or the middle portion. “The Middle Portion” denotes the concept of Dhamma which is occurring from the six sense-doors at every moment of seeing and knowing. One should not allow himself to be named or enlisted as a person who is dominated by passion or who is raging in anger relating to a variety of sensations which occur presently. If pleasurable sensation occurs with attachment at the sight of a visual object, one should be called a person of lust with great passionate attachment to all kinds of sensations that arise at every moment of hearing, smelling, eating, contacting, imagining and knowing, etc. A person who feels angry on seeing a sense-object, may be called an angry man. Then, a person can be called a man under a delusion if he does not appreciate the truth of the sensational phenomena that have arisen in him and attracted his notice. Similarly, if feeling elated and honoured in connection with the sensations arising from what have been seen, heard, contacted, imagined and known, a person deserves to be called a haughty man or a man full of pride. If a person considers that it is his own “Self” a being, who sees or hears, etc., should be called a false-believer or a heretic. If demerits occur relating to what has been seen or heard, etc., or, if opportunity is allowed to prevail for demerits to occur, a person may be said to be making his way to Apæya, the nether world. On the other hand, if merits are being achieved or, in other words, if the way is kept open for a person to gain merits, he may be called a man of virtue who will be reborn a human being or a deva. Hence, it is essential to conduct oneself so as to avoid being named or enlisted as stated. Then, how should one behave, or, what course should one take to achieve that objective. The method is to contemplate and note, in true perspective, all phenomena of rþpa and næma that arise from the six sense-doors at every moment of seeing, hearing, contacting, and knowing. If so contemplated and noted, it will be clearly known that the arising phenomena are merely rþpa-næma which, in fact, appear and vanish immediately and that therefore they assume the nature of impermanence, suffering and ‘not-self’. If thus truly realized, pleasurable feeling and attachment will cease to occur. If not, all sensations will stick to the sensitive mind just like a film when taking a photograph. Delightful pleasures may repeatedly occur in case where the mind is imprinted with the picture of a pleasurable sensation on which mental reflection is made. If it happens to be a grudging or spiteful sensation, anger may arise. I shall relate a story where anger becomes prominent. This is contained in Mahosadhæ Jætaka. Advice given by Keva¿¿a, the Brahmin In the Jætaka story of Mahosadhæ, Keva¥¥a, the Brahmin advised the King: “Oh, Your Majesty! if you follow my advice and carry out everything exactly in accordance with my directions, you will become a Universal Monarch. Oh, my Lord! this is quite simple and easy. You should mobilise your troops and raise a big army, and subdue with great force at your command all neighbouring states which are weak in strength.” The King then remarked in affirmation-“What has been stated by Keva¥¥a Brahmin is perfectly right. It is an easy job for a powerfully strong nation to pounce upon a young and weak nation and make a conquest of it. This plan is acceptable and shall be adopted. Threaten them by show of force and give them pressure urging them whether they will submit to our suzerainty as vassal states. The country which concedes to our demand be left unharmed and may be allowed to remain in status quo. We shall tell them that they should follow our leadership and extend their fullest co-operation according to our directions. These smaller nations will no doubt through fear, obey our dictates. With the enlistment of their support when our country gets more strengthened in its might, we shall further proceed to put the bigger nations in tight corner in the like manner. These big nations too will have no other alternative but to acquiesce to our will and pleasure.” The Brahmin Keva¥¥a therefore gave orders that all neighbouring states should be subjected to our control in the said manner. Keva¥¥a, the Brahmin, was not a dullard. Quite intelligent he was. Of course, if one has the necessary strength, plots can be hatched. In the world of to-day, imperial colonists are assuming such an aggressive attitude. Also, King Cþ¹anø Brahmædatta had found it appropriate to adopt the policy of aggrandizement-the strong oppressing the weak, as advocated by Keva¥¥a. He met with outstanding success in his venture on the lines indicated by the Brahmin Keva¥¥a. If a small nation is threatened with aggression by a big nation backed up by a hugh army with overwhelming superiority of strength, the poor small nation has to give way and obey in the face of an imminent danger to avert disaster. In this manner, all neighbouring states, big or small, had to bow down and come to humiliating negotiation as dictated by King Brahmædatta. After the achievement gained in its efforts to coalesce a good number of states, and on making further incursions with their military strength, some of the big nations became intolerable and could not endure anymore. The mighty force was then gradually advancing towards Videharit country. It is not too big a state in the middle part of India, lying to the north of the country of Mægadha. In those days, the so-called states were not very large. Not any one of them would be comparable in size to that of the Union of Myanmar, though much exaggerated in the literature. The Brahmin Keva¥¥a purposely delayed the execution of his plan to invade the country of Videharit simply because of the powerful presence of the Minister Mahosadhæ, the reputed Sage. In the scriptures, mention was made that the big royal army besieged a fairly small state of Videharit with eighteen divisions of armed forces. It was terribly large and broad-based. In those ancient times, the military weaponry used in warfare were mainly swords, spears and bows and arrows. There were then no sophisticated weapons unlike in modern times as at present. As such, it is likely that the strength of the fighting forces might have been fairly large. Mithilæ, the capital city of Videharit was surrounded by eighteen big army divisions. The striking force then sent a massage to the beleaguered city whether they would make an unconditional surrender. The king of Videharit then sought the advice of Mahosadhæ asking “How would you resolve or manage to combat this dire situation which calls for an urgent solution?” Mahosadhæ had envisaged beforehand that Keva¥¥a’s armed forces would one day march on to Videharit and make a siege. He had therefore made early preparations to make the city self-sufficient within its own city limits in food and other essential materials. Dams, lakes and canals were constructed within the precincts of the city for adequate supply of water both for consumption and for purposes of cultivating crops and cereals. Spies and intelligencers had been sent to various other countries. Even among Keva¥¥a’s army there were fifth-columnists who had done the work of propaganda to the effect that food supplies were in abundance within the city, etc. They, of course, made exaggerated statements of the stock-piling of all sorts of provisions and of the state of prepared-ness in the event of a siege. This information had caused Keva¥¥a’s troops to think of an alternative strategy as against the original plan. Their new strategy was a proposal to stage a battle of wits between intellectuals of either party and mutually agree to submission by the unsuccessful party to the winner. Mahosadhæ accepted this proposal. He therefore sent word to the enemy camp that in the morning on the next day at sunrise, he would come out from the western gate of the city with valuable gifts to hold talks for negotiation, and that they should wait for him. Keva¥¥a’s party with a huge array of armed forces awaited in eagerness for the occasion. Since they had to wait from the western gate, selected as a place for rendezvous, their faces were scorched by the burning rays of the rising sun. The climate in India particularly at that time was unbearably hot. They were facing the sun as they looked up at the eastern horizon while waiting for Mahosadhæ’s arrival. Mahosadhæ did not arrive early. The delay on the part of Mahosadhæ was intentional to keep the other party in suspense and make them suffer with intense heat. It is a clever way of ill-treating others. Keva¥¥a’s troops who were badly perspiring had a lot of trouble. Only about midday, Mahosadhæ and party made their appearance. Keva¥¥a then said, “Friend ! As we two are men of wisdom, courtesy should have been shown between intellectuals. Depending upon you all, Mohosadhæ, we have arrived here since the past few days and yet, up till to-day you have not made a friendly gesture by presenting us with gifts.” This was an insinuation. Mahosadhæ then responded that he had not been able to offer gifts as yet or rather earlier, and that the delay was due to the time taken in considering as to what kind of gifts would be most proper and appropriate. “Now that having brought with me a priceless gem to be presented as a gift, please honour us by your acceptance,” said Mahosadhæ. So saying, he took a stance as if he was about to offer and hand over the gem. The great Brahmin then reflected in this way. “As Mahosadhæ had come to offer the gift, it amounted to his paying homage and to submit to subjugation.” He thought he was a victor in a way. With great delight and eagerness, he extended his hands and spread his palms ready to receive the gift. Mahosadhæ then purposely put the gem on the top of Keva¥¥a’s fingers so as to let it slide down. The gem being a bit heavy, dropped through the space of the Brahmin’s fingers and landed on the surface of the ground between Mahosadhæ’s two feet standing apart. Impulsed by his greed, the great Brahmin moved forward a bit and tried to pick up the gem stone. At that moment, Mahosadhæ catching hold of the Brahmin’s neck by the back, pressed the head down causing the latter’s brow touch and brush the surface of the earth, and uttered loudly “Oh, Ashin Brahmin! I’m obviously young. You are older then me. Don’t worship me, please. It is highly improper and indecent.” As a matter of fact, the Brahmin was by no means paying his respect to Mahosadhæ. He merely moved forward and attempted to pick up the gem stone with his two hands. However, it would appear to others by the sight of his posture that he was doing the worshipping. Mahosadhæ therefore, placing his one hand on the neck of the Brahmin and holding the knot of the garment at the waist of the Brahmin with the other hand, pressed him down and brushed the Brahmin’s forehead against the ground and shouted out! “Oh, Teacher! Please stand up, I’m too young to be deserving of reverence in this manner. I’m only about the age of your grandson. Don’t worship me.” So saying, he swept the Brahmin off the feet by pulling him hard. Almost simultaneously, Mahosadhæ’s team of spies among Keva¥¥a’s retinue suddenly proclaimed “Our Teacher, the great Brahmin is paying reverence and respect to Mohosadhæ for having failed in the battle of wits.” When the voice of this loud proclamation rang forth, the entire armed forces of Brahmædatta king started running helter-skelter, King Brahmædatta himself fled having been caught unawares all of a sudden. Many a troop must have suffered casualties in the midst of commotion. Fright usually spurs men to take to heels in a melee to save one’s own life. It is really dreadful. In the ancient times, it must be all the more horrible. Fled in fear of the danger consequent upon defeat in battle The victor used to plunder the property belonging to the vanquished as they pleased. Both life and tangible property were usually destroyed, ravaged, or seized. Towns and villages might be destroyed. Sometimes, men were captured and might be put to death. Prisoners of war were generally taken and then treated as slaves. Those who were defeated in battle or war as well as the country which was overrun, would lose their freedom, sovereignty and national prestige and would also be cruelly suppressed. It must have been this fear of impending disaster that had made Brahmædatta king and his armed forces to take to flight. The Brahmin Keva¥¥a tried to overtake king Brahmædatta and prevented him from running away. He explained at length that they were not defeated yet, and that he was not paying his reverence to Mahosadhæ. Even the battle of wits through conversation had not yet started and it was merely a trick played upon him by Mahosadhæ by offering him a piece of gem stone as a gift. King Brahmædatta then realizing what had actually happened as explained by Keva¥¥a, rallied his scattered and disorganized troops, came back again and laid siege to the city of Mithilæ with his armed forces firmly pitched for battle. Despite the siege, Mahosadhæ, the wise, deputed a Brahmin of his own choice, named Anukeva¥¥a under sham orders of extradiction in pretence. Later, Anukeva¥¥a sought to attend on Brahmædatta and worked up closely to create the king’s suspicion on Keva¥¥a, the king’s counseller, and other Heads of the States together with the troops. Concisely, on investigations being made by the king Brahmædatta, he could no longer trust anyone of his army generals and other personal including his adviser Keva¥¥a for having found with them military weapons and presents bearing the marks or insignia of Mahosadhæ. Fear therefore seized him thinking that all his followers had taken sides surreptitiously with Mahosadhæ. On one night Anukeva¥¥a and king Brahmædatta together secretly fled the place as pre-arranged by Anukeva¥¥a, the spy. Immediately at the same time, other spies working for Mahosadhæ publicly announced the secret and sudden departure of king Brahmædatta. The royal army of great magnitude woke up from sleep in surprise and dismay and fled all at once in confusion. From the point of view of some individuals in modern times, such an incident might probably be regarded as a “believe it or not” story. However, considering Mahosadhæ’s remarkable ability, wisdom and glorious attributes, it could have really happened in those conservative old days. Even in Myanmar History, such incidents were said to have taken place when seized by extreme fear. What was inherited from this war, the big battle, was the disfiguration of the face with an ugly scar on the forehead of Keva¥¥a, the Brahmin, received from the injury sustained by him. It was stated that every time he looked at the mirror, the image of the scar which he saw in reflection, had reminded him of the past events. Reminiscences of the past episode had infuriated Keva¥¥a who swore vengeance on Mahosadhæ for causing him suffering, shame and ignominy. Every time he saw the permanent scar on his forehead, it made him reflect upon the past incident which stirred up his imagination as: Ay, Mahosadhæ had given me trouble by deception. I failed to get the gem-stone and the only result I have had is the big scar on my brow. He is really evil-minded-the wicked devil, indeed. Wait, I’ll take revenge on him in one way or the other, and make him suffer.” With this imaginative mood clinging to him, he was constantly plotting against Mahosadhæ. The ruse employed by him was that Videharit king was communicated and invited to be present at a ceremonious occasion as a bridegroom to be given in marriage to the daughter of Brahmædatta. The intention behind this move was when the king Videharit together with Mahosadhæ and their retinue came over without taking due precautions for their security inadvertently in response to the invitation, they were to be captured and massacred. However, this plot was spoilt by careful and cautious handling of the situation by Mahosadhæ who had taken preventive measures, being aware of the plot prior to the occasion. The gist of what is to be spoken Here, the significant point that needs emphasis is the manner in which anger arises when reflection is made on the past events. Indeed rare is the case in which anger has arisen on seeing a scar. In this case, however, the reason for the upsurge of anger at the sight of the scar was because Keva¥¥a, the Brahmin, had his indelible impression of the past events. If he could forget and forgive Mahosadhæ, there is no reason why he should get angry with Mahosadhæ. Just imagine. It had so happened because of the presence of the wrong notion of self, atta and the scar on his forehead as being “mine” i. e. his own self, which is paññatta, just as Mahosadhæ was thought of as a “being”, an illusion that is known or manifested in name only-paññatta. If it were truly known and realized, anger will not have found its place. If the mind clinches on a sensation, and if reflection is made on it, it would be the basic or root cause for the occurrence of greed, anger, delusion and kilesæ, cravings or moral defilements. These sensations have popped up from what is seen, heard, contacted or known. It is true. If no contemplation and noting is done at the moment of seeing, hearing, contacting and knowing, greed (loba), anger (dosa), delusion (moha), self-pride (mæna), etc. can take place. It is really alarming to be enlisted It resembles taking out a thing from a pocket and often looking at it. Repeated occurrences of greed, anger, etc., are taking place by reflecting on what has been seen, heard and known. As such, a person who fails to contemplate and note at every moment of seeing, etc., will be wrapped up in greed from the time he sees, hears or knows. Such a person shall be named a man becoming avaricious. He may also be said to be a person in whom anger, delusion and pride have arisen. Since he has been enlisted as a person accepting and receiving akusala kamma or demerits, he is included in the list of those who are destined to relegate to the nether world or to the realm of lower existences, such as animals or petas, ghostly spirits. If that is the case, it is really alarming or rather, frightening. This is to say that if one fails to contemplate and note at every moment of seeing a sense-object or hearing a sound, etc., greed and anger can arise out of the sensation which occurs from what is seen, heard, touched, or known. When greed, anger, etc., have become overwhelmingly great, either foul or fair deed is liable to be committed or done. If so committed, and if it yields unmerited results, he will descend to apæya, the nether world. Therefore, he has been enlisted as one who will go down to hell, the nether world or the animal kingdom. And next. Merits can be derived also by depending upon greed or anger. How does it happen? It is done by way of giving away in charity or giving donation wishing to acquire and enjoy the kind of pleasurable sensation that can be derived from what is seen, heard, contacted or known, in the next existence even though it may not be within one’s reach in the present life time. He may keep observance of the moral precepts wishing to gain merits. It shows how moral merits are derived based upon or fundamentally depending upon greed (loba). If meritorious deeds are done in anger with a view to fulfilling one’s own desire, kusala, merits-the resultant effects will be gained relying upon anger. If merits are acquired in this manner, these actions will pave the way or bring good results to be reborn in sugati, the world of human beings or of Devas. If exertion is made to achieve jhæna merits, it can bring beneficial results even to the extent of becoming a Brahmæ. Such kinds of kamma action, speech or thought bringing forth good and bad effects or results are being experienced by every individual. These have so happened and made their appearance at the time of seeing, hearing, contacting and knowing and since then they have become enlisted. Practice of meditation should therefore be made to avoid being enlisted as such. The manner of practising is to contemplate and note constantly without a break on the arising phenomena of rþpa and næma from the six sense-doors at every time of seeing, hearing, contacting and knowing. While contemplation is being carried on, the true characteristics of impermanence (anicca), suffering (dukkha) and ‘not self’ (anatta) should be clearly perceived. Awareness takes place in the manner herein-after stated. It will be known as disappearing or vanishing if contemplation and noting is carried on at the moment of seeing. It is also realized as arising and passing away instantaneously. Hence, it becomes obvious that it is impermanent and not lasting. If also what is heard is contemplated and noted, it disappears all at once after hearing has taken place. It is also found disappearing and dissolving. Awareness then comes of the truth of impermanence. In the same way, what has been contacted and known immediately disappears. It arises and dissolves, and this phenomena will be realized as anicca dhamma, the law of impermanence. If realization comes in the manner stated, no enlistment is possible as a man of greed, or of anger or a man under a delusion. Such a person must not be called a man who has greed or an individual who has desirable attachment. Neither shall he be called a person who is in a mood of anger nor a man under a delusion nor a person who is puffed up with false pride (mæna), nor, one possessing craving desires (kilesæs), nor, a man deriving demerits or merits. He will then escape from enlistment as a person who will have his rebirth either in the nether world or in the world of human and celestial beings as a result of his demeritorious or meritorious deeds. Meditational practice should therefore be made to escape from being enlisted in respect of, or from being entangled in, every sensation that may arise. Only
on attainment of Arahatship one becomes free from When becoming an Arahat, all such sensations which cause entanglements and pave the way for enlistment will be entirely cleared off or got rid of. Even an Anægæmi will not yet be free from all kinds of sensations. Such sensations which are listed and present in a most complicated form remain to be accounted for in the case of ordinary worldlings. Those which need be reckoned, comprise rebirths as a human or a Deva or in the realms of apæya, animals and Petas. Hence, common worldlings have all these things to be reckoned and liquidated. In this regard, a Sotæpanna is better off for not being very much entangled. There is no cause for him to be relegated to the lower regions of existences and the nether world. He has been enlisted to become a human being, or a Deva or a Brahmæ. As for Sakadægæmi, he is in the same boat with Sotæpanna to be accounted for and reckoned. In respect of an Anægæmi, however, there is hardly anything to be rendered and accounted for since there is even no enlistment to be reborn a human or a Deva. He has been firmly listed to become a Brahmæ. Eventually, when Arahatship is attained. there is nothing left to be listed or reckoned. Everything has been completely settled and fully liquidated. That is why it is essential to practise to be able to settle and liquidate all entanglements. Relating to this point preaching has been made in a very profound manner. However, intellectuals who have the right bent of mind with noble attributes can understand and appreciate these profoundly difficult aspects of Dhamma. In the Motto, the statement conveyed is to avoid being named in the ‘Middle Portion’ i.e. in the present existence by indulging in the practice of meditation. Further elucidation will be done again. The “Middle Portion” or the Intermediate stage means: The arising phenomena of rþpa and næma at the moment of seeing, hearing, contacting and knowing. This is the manner in which contemplation is being made by the present Yogøs. They have to contemplate at every moment of arising of the bodily phenomena according to the method of mindfulness, i.e. Satipa¥¥hæna. They are to contemplate on every sensation which occurs at the m |
