In the text of this Sutta, there is only one and only question in the form of a Verse while the answer itself embraces thirteen Verses in all. Therein, it is stated that if ta¼hæ has been got rid of before death, one has already become an Arahat. Then also, if a person is not deserving of being named as a man who relies upon the Past or looks forward to the Future, or has wrapped up in kilèsæ or craving in the present existence, i.e. the “Middle Portion”, he is said to have already become an Arahat. After attaining Arahatship no further practice needs be exercised. That is why the Dhamma is found to be adequate and comprehensive even with the exposition given in the first Verse. However, to make some of the Devas and Brahmæs clearly understand the Dhamma, which they had failed to grasp and appreciate, the Blessed One continued to elucidate it in detail. “Akkodhano
asantæsø, avikatthø akukkuco.” The meaning of the above phrase is: “A person who is not prone to anger.” In other words, a person should be free from anger, that is, mild and gentle without harbouring any grudge or spite. He is also free from worry and anxiety. Neither is he egoistic and boastful. He is far above contempt in regard to his physical and mental behaviour and assumes no loathsome and despicable attitude both in speech and action. He is not used to speak perfunctorily i. e, without considering and weighing things with his own wisdom. He is not restless, and is endowed with the stability of mind. A priest possessing such noble attributes is one who exercises restraint in speech. Buddha has preached thus: “Such an individual is, I say, a person who is at peace, calm and serene-an “Upassanta”. To be able to memorize, let us recite a Motto. In order, however, to be able to do the recitation only after appreciating it's meaning to a certain extent. I will explain a bit more. “Tame the anger and avoid worry without being arrogant and stay free from kukkucca.” The word “Kukkucca” cannot briefly be translated into Myanmar. Hence, it is expressed in its original Pæ¹i language. Then also, when talking and making a speech, it should be weighed and cogitated with one’s own background knowledge. These are the six noble attributes of a “Santa” individual. The motto having ascribed the attributes only, is difficult to be recited with a smooth flow. As it would be absurd to understand the expression in Pæ¹i language, it is composed in plain Myanmar in a feasible way as far as possible. A person should not allow himself to become indignant. In other words, do not let the anger get the better of oneself. All individuals with the exception of Anægæmis and Arahats, have anger in varying degrees. When loathsome sensations arise, anger generally takes place. Leaving aside ordinary worldlings, even Sotæpanna and Sakadægæmi still have anger. Anger arises in them when disagreeable or bad sensations are felt. Fury or violence is the natural characteristic of ‘anger’. It is far from being meek and mild. It resembles a cobra, a poisonous snake, which raises its head and hisses fuming with anger the moment it is touched. Anger may become suddenly vehement beyond control. Anger rages on hearing unfair criticism or any kind of harsh talk. If is just like a snake hissing with great fury. Greed and anger are the Dhammas in rivalry. Anger is, of course, more conspicuous because of its ferocious nature. Anger in fact truly reflects the mood of an individual or a person’s mental disposition. Since “anger” is rough, wild and fierce in nature, practice of contemplation should be done so as to dispel it completely. Easier for anger to arise on hearing Anger usually arises when one comes across with detestable or loathsome sensations. The moment contact takes place bringing forth bad sensations, anger makes its appearance. Any unpleasant or ugly sight immediately stirs up anger to raise its head. Unpleasant and hideous sounds stimulate wrath almost simultaneously the moment they are heard. It is more likely that feeling of anger will arise when a sound or voice is heard rather than when an object is perceived by the eye. One can tolerate to a certain extent when an ugly or disagreeable object is seen, but usually he will become unbearable at the moment of hearing as abusive word, or disparagement or derision which consequently causes bitter feelings or indignation. Anger becomes more violent when one is railed against with obscene words or an abuse. Such a word, however, does not cause even a slight injury, nay, not even an abrasion on his physical body. It is the ringing of the voice and yet it may provoke bitterness to the extent of killing another amounting to murder, a criminal offence. Such an intolerable state of affairs commences from the time of hearing a harsh talk or a jibe. Even among nations in the world, they may declare war against one another because of disputes or hot controversies or disparaging talks over political issues of divergent or dogmatic views which could eventually lead to a crisis. Hence, indecent remarks or criticisms are likely to cause a great deal of trouble. Then sometimes, foul smell emitted from a neighbouring house may cause nuisance to another living in the same quarters or ward, and may lead to petty quarrels between neighbours. Disagreeable or bitter taste of food may cause anger to a person who eats. Even a married couple may pick up a quarrel over the question of likes and dislikes of food according to one’s own taste or fancy. Such cases are, of course, extremely rare. Likely to become intolerable relating to sense of touch Sometimes, it may be beyond one’s own patience relating to a sense of touch. Bad sensations arising from the sense of touch or tactile, may cause a person to become angry, such as, annoyances given by flies or mosquito bites. A person may also get angry for having accidentally dashed his toe against something hard even through his own fault, or if anyone has involuntarily pushed against him while hurriedly rushing in a crowd, or has purposely hit him with a stick. These are instances where anger may arise. At times, feeling of anger may not occur on the spur of the moment. If someone comes to insult him or talk to him rudely, though sudden provocation may not arise, it might later develop into a furious anger either after repeated provocation or retrospective imagination. Feeling of anger may bring about a change in his looks which then can become sour or sullen. When anger runs high, hot words may ensue. Words may gradually make one become greatly irritated leading to an assault in a fit of anger, or may develop into a state of blind fury to the extent of committing murder or suicide. This is the manner in which anger may become swollen or soar up to a great height stage by stage. It has been preached Vammika Sutta that this “anger” is very similar to uddhumæyika, the toad. This kind of toad becomes puffed up or swollen every time it is touched by hand or a stick. In Shwebo district, such a kind of toad is called a “Phar-om”. Some called it “Phar-gon-hñyin”. In some places, it is named as “Phar-byoke”. “Phar-byoke”, of course, is poisonous. This toad uddhumæyika is not a poisonous creature. Everybody will know if it is described as a frog which becomes swollen in size every time it is touched. It stays among dirty old dry leaves or at the foot of a tree. Sometimes, it may stay inside a hole in the earth. As it grows swollen every time it is touched, it eventually becomes unable to move. Once it is put upside-down, it will not be able to resume its normal posture on its legs. It cannot even move about if crows or other birds may come to prick or prey on it. It will then finally become a victim to crows and birds. “Anger” is similar to that kind of toad. On hearing unpleasant or undesirable sounds, bad sensations are puffed up. If such sensational contacts repeatedly take place, anger is grown in immense proportion. It may cause one to do things which ought not to be done. It might even go to extreme lengths. If
medicine is not available, suffering occurs; Such being the case, the moment anger arises, it should be nipped in the bud, or dispelled by contemplating and noting. Those who are not acquainted with the method of contemplating and noting, will have no remedy. They will suffer mentally whenever anger arises just as a sick person has to undergo suffering for lack of medicine. If medicine is readily available, relief can be obtained and the patient can fully recover from his illness, eventually. In the same way, without the Dhamma being handy, no help can be rendered to a person if anger has its grip on him. He will then suffer from mental distress. Some are blinded by ignorance when they are inflamed by anger so much so that they cannot even restrain themselves from becoming highly impulsive and furious. It reflects the nature of anger. However, in the case of those who are knowledgeable with Dhamma, anger, when appears, can be easily contemplated, noted and dispelled. It should be rejected in that manner. Nine modes or causes of Æghæta When rising anger becomes unabated and intensified, malice and feeling of vengeance can occur. The manner in which vengeance or ill-will takes place in connection with human beings, is of nine categories. This is known as nine æghætavatthu, causes or occasions of ill-will or grudge. One person may become vindictive or bear grudge against another out of mere discontentment or dissatisfaction. Then, consciousness of grievance will take place. He may reflect on the past incidents remembering and feeling hurt that a particular person has given him a lot of trouble many times detrimental to his interests or well-being. This is bearing grudge or ill-will against that person to retaliate or return the same sort of ill-treatment that he has received. Another kind is that he may think of taking revenge on a person for doing harm to him at the present moment and by his own assumption that in future also this person is likely to cause him harm to the detriment of his own interests. These are the three kinds of vengeance relating to three different incidents arising out of the present situation. This kind of vengeance may be generated not only against individuals but also against other sentient beings. Revengeful thoughts can occur even against mosquitoes, fleas, ants and other disturbing insects. These tiny creatures may be considered as giving people a lot of nuisance and trouble all the time, and so, feeling of disgust or hatred may occur. If no virtuous thoughts were entertained, these creatures would have all been killed or destroyed. Worse can happen by making massacre of innocent people. Revenge may also be taken by a person against a dog which had once attacked and bitten him, or barked at him. These sorts of grudge are not uncommon. The above three forms of wreaking vengeance with embittered feelings will happen usually after ruminating over the incidents where harm has been done in the past, and is being done at present, and with an anxiety that harm may also be done in the future. Furthermore, there are three other kinds of vengeance relating to a person for whom one has deep love and respect. One may resent against somebody who has done harm to his beloved in the past, or is doing wrong now and is going to do harm in the future. Then, relating to a person whom one hates, vengeance may be taken upon another person for giving help to the man whom he hates, or, for lending out assistance to that person at the moment and also for any possible assistance that may be rendered in future. All in all, there are nine sorts of æghætavatthu. Apart from these, one may unnecessarily become angry with lifeless or inanimate things, such as, sharp-pointed stumps, pegs and thorns, or the burning rays of the sun, or sudden down pour and so on. This is called “a¥¥hænakopa”. Not getting angry where anger should not arise Inclusive of æghætavatthu called 楥hæ¼akopa, it will come to ten categories of æghætavatthu in all. I will amplify a little more in explaining how a¥¥hænakopa happens. The way it occurs is that anger may arise if the weather becomes hot when refreshing coolness is desirable, or, if there is heavy downpour when rain is not longed for, or, if a strong breeze flows in when it is not needed. Sometimes, one may get angry with the disease he is suffering, or with the sickness which may be prolonged despite his wish for a speedy recovery. When natural phenomena such as, wind, rain, thunder, etc., break out, or if occurrences of bad of ill-sensations arise in him according to circum-stances, one may become intolerable and feel angry. These happenings are called a¥¥hænakopa, and are indicative of wrath in cases where angry sensations should not have arisen. Some people even become angry at a lifeless stump against which they have accidentally struck while walking. If so happened, they may even purposely hit against it again and again through rage. Also, some may even become so irritated for having inadvertently dropped something out of their hands that they would repeatedly throw it away and beat it through uncontrollable temper. There are occasions when anger presents itself without rhyme or reason. To prevent such anger from arising, it should be contemplated and noted and then rejected. All undesirable sensations arising out of the six sense-doors which invoke sudden impulsive mood of anger should be dispelled by contemplating and noting. If anger appears, it should be suppressed from the very outset to bring it to the point of cessation so as to prevent any possible occurrence of improper physical behaviour. If after rejection of such undesirable sensation when vipassanæ-ñæ¼a becomes stronger, ariyamagga-ñæ¼a can be attained. A Sotæpanna is not as yet entirely free from anger but no vehement anger will arise in him to be capable of killing another person, which if it were committed, would have caused one to descend to the nether world. A person who has reached the stage of sotæpannamagga-ñæ¼a, will be able to control his temper from becoming boisterous and furious though he may still become angry with undesirable sensations that may arise. However, no anger which can cause him to steal other people’s property, or bring financial ruin to others, or to tell lies, will occur. He may therefore be said to be relieved of sinful acts. When reaching the stage of anægæmimagga-phala, all kinds of anger will entirely cease. There is therefore nothing to be said of an Arahat in whom all kilesæs, moral defilements, have become extinct. Hence, it is stated as “akkodhano”, which means “not used to be angry”. Anægæmis and Arahats, in whom anger does not reside, are liberated from suffering and misery in so far as dosakilesæ is concerned. Such a person is called an “upasanta” individual. Should have no worry and anxiety by feeling dejected Moreover, it is stated as “asantæsica”, i.e. free from fear and anxiety. In this universe, the majority of the people become anxious and worried and dejected for not being able to fulfil their personal desires. In the verse under reference, this feeling of anxiety or worry is called santasa. Monks are likely to become worried and dejected for fear of scarcity of benefactors or donors or helpers. Sometimes they may become down-hearted for not having friends and adherents on whom reliance can be made. In brief, out of eight worldly conditions-lokadhamma, if any unpleasant or unhappy circumstances or conditions, such as, loss, dishonour, blame and suffering, are met with, a person may become dejected. He may feel disappointed or discontented for lack of gifts or privileges which he has hoped for, or for having had no followers or companionship, or for want of assistance when need arises. Of course, it is natural for people to wish for fame and honour and escape criticism. They hope to become fortunate and find happiness and avoid misery and sufferings. Hence, if they have come across miserable conditions which bring them no happiness, they may become sad and greatly depressed reflecting that misfortune has come upon them as a result of bad kamma. The above instances reveal how dejection has taken place because of unfulfilled desires brought about by unfavourable circumstances. Hence, such mental depressions must not be allowed to happen, or rather, should be discarded. If such depressive moods happen to occur, these must be rejected by contemplating and noting them. There is no reason why a person should be morose and dispirited. He needs encouragement from others. Some people are optimistic while others are pessimistic. There are some people who become very much disheartened and miserable when they feel sick. It is absolutely necessary to be able to withstand the onslaughts of lokadhamma. One should be able to remain composed and unaffected whatever may be the consequences of the ups and downs of life. If at all he becomes dejected, feeling of dejection should be contemplated, noted and rejected. Therefore, the motto goes to say “Avoid anger and worry”. Do not let the anger raise its head. If anger arises, it should be contemplated and noted and then dispelled. Then it says “Avoid worry”. Do not allow yourself to get dejected for not having good and pleasant sensations, goods and properties and companions, maids and servants, as you may wish. If you feel unhappy and disappointed, such dejected feeling should be contemplated, noted and rejected. Apart from getting rid of anger and worry, a person should also have no pride. It has been stated as “Avikattha” and that is, not to allow pride become manifested. This dèsanæ has been preached with particular reference to monks for whom it is intended; and the Commentators have therefore expounded the nature of a variety of circumstances which are likely to happen in connection with the monks. Particularly, Bhikkhus should have absolutely no pride. Pride must be avoided. Some used to tell falsehood relating to their lineage as if they have descended from a noble and distinguished family line. Some make boast of having possessed the attributes of sølæ (morality) under false pretension and then, without having knowledgeable experience in pariyatti, they may pretend to be well-accomplished in the knowledge of scriptures. Some also feign to have been practising dhuta³ga; etc., in the field of pa¥ipatti, without having done so. In the like manner, they even boast of having attained jhæna Samæpatti without real attainment. This Desanæ does not embrace Lokottara dhamma. Hence, without being fully accomplished in Lokiya Dhamma, one should not be proud of having gained accomplishments under a false pretence. As regards ordinary common worldlings, they should not be proud of their success or of social and financial status in both worldly and business affairs. Neither should they be proud of their relatives, friends and good company. Some have a natural inclination to brag, while some are simple and honest. In this regard, even as a layman who is practising the noble Dhamma, if the feeling of pride appears, it should be contemplated and noted, and then discarded. Efforts should be made to get rid of this pride by constant practice. A Sotæpanna will have no such pride. That is the reason why it has been stated that meditation should be practised; and then reject this pride by contemplating and noting. Let us recite the Motto: “Anger be suppressed, and Worry avoided, With Pride discarded; Kukkucca be cleared free, Weighing things before talking on a spree; With the mind deterred from going astray, Constituting the Six attributes of his glorious array.” The six attributes are enumerated as below: (1) Not to get angry, (2) Not being anxious and worried because of unfulfilled desirable sensations. (3) Not being boastful. (4) Being free from kukkucca, i.e. doubt, restlessness, etc. (5) To speak what is proper when occasion arises, only after reflection. (6) To remain calm and serene with complete control of the flitting mind after gaining concentration. It has now reached a turn to speak about kukkucca which if freed is one of the attributes just mentioned. It needs to be expressed at length elaborately. It is really worthy of note. Simply put, kukkucca comprises three kinds, namely: (1) Hattha-kukkucca and pæda-kukkucca (2) Vinaya kukkucca (3) Vippa¥isæra kukkucca “Kukkucca” means wrongful deed or despicable act or misbehaviour. It is so named because, in essence, it is devoid of benefit for having bad manners or behaviour without propriety. Such behaviour being contemptible, may be said to be vicious or malevolent. Misbehaviour with the hands and feet First and foremost, hattha kukkucca and pæda kukkucca is nothing but misbehaviour with the hands and feet. Hattha kukkucca means improper conduct with the feet. Persons who are lacking in mindfulness and concentration are restless without being able to keep their hands and feet remain still. Neither can they remain mute. They used to be gibbering and are at the same time often changing their sitting posture by moving their hands and feet to relieve discomfort even while delivery of sermon is being made. This restlessness is a pointer to the flitting mind that wanders with obvious lack of constant mindfulness. This is what is named as hattha kukkucca and pæda kukkucca. In Plain Myanmar, it may be translated as restlessness of hands and feet. Not only the hands and feet, but also the head and the entire body not remaining quiet or still, being in a state of disquietude, may be regarded as kukkucca. Only an Arahat will, of course, be totally free from kukhucca. It is therefore advisable that all other individuals should devote themselves to mindfulness contemplation to get rid of this kukkucca, misconduct. Care should be exercised to minimize this feeling of restlessness. Those who possess mindfulness will be more calm and tranquil than those who do not contemplate and gain mindfulness. Kandaraka Sutta serves as evidence to this fact. At one time, two persons, namely, one called Pessa, and the other a Paribbæjaka (a wandering religious mendicant, nay, a hermit outside the domain of Sæsanæ) by the name of Kandaraka called on the Exalted One. On that particular occasion, other Buddhist priests or Bhikkhus were present paying obeisance in the close proximity of the Lord Buddha. At that time, Kandaraka, the Paribbæjjako, when making a survey of the said Bhikkhus (Sanghæs), witnessed a good number of them remaining calm and tranquil. None of them were found even slightly moving their hands and feet or their heads. No talking, no act of stirring, or even no coughing out were heard or seen. Not one of the Sanghæs made a stir with his hands, feet or head. All of them were found absolutely still, calm, peaceful, quiet and gentle. It has been stated in Pæ¹i as “tu¼hø-bhþtaµ, tu¼hi-bhþtaµ.” Despite the presence of a large number of Sanghæs, all of them were found in a state of tranquility from whatever angle they were viewed. The environmental effect of the quiet and peaceful atmosphere was such that even though a paribbæjjako himself, it had generated a feeling of profound respect and awe in Kandaraka, who thought it really surprising of the noble teachings of the Lord Buddha. This state of mind had brought faith in him, and he respectfully told Buddha, “Oh, Lord! It appears to me that all supremely Enlightened Buddhas of the past ages must have taught their disciples in the same manner as is now done by your Lordship. The kind of audience in those old days might also be similar to the present assemblage of noble persons. Presumably, future Enlightened Buddhas might teach their disciples just the way you are now doing. Moreover, the entire gathering of noble personages is likely to be of the same kind, and being calm, serene and gentle, they are indeed worthy of reverence.” In response to this statement expressing approbation, the enlightened one said, “Oh, Kandaraka! What you do know is only this present assembly of persons. I will explain to you the reason for their tranquil state of mind and serenity. Among this assembly, there are Arahats who being fully accomplished with the practical knowledge of Satipa¥¥hæna-Mindfulness-after practising the noble Dhamma, have extirpated all Kilesas, moral defilements. “Of course, no commendation is called for in regard to the noble Arahats. Being Arahats, the noble quality of mindfulness reflects in them and makes a full display with reference to all sensations arising from the six-sense bases. How could one refrain from respecting and revering them? All have become admirably noble, gentle and refined. Buddha then went on to say that amongst the congregation, present were those indulging in the practice of meditation, called “Sekkha”. Sekkha individuals comprise Anægæmis, Sakadægæmis, Sotæpannas and Kalyyæ¼aputthujjana. All of them are called “Sekkhas”, having lofty morality, lefty thoughts and lofty wisdom, and they are undergoing moral and spiritual training in what is known as the Dhamma relating to “Four Foundations of Mindfulness”. Hence, it has been described as “Catþsu Satipa¥¥hænesu Suppa¥i¥¥hitacitta.” The meaning of the above Pæ¹i phrase is that having possessed the stability of mind with an earnest devotion to the Four Satipa¥¥hænas, they remain in a tranquil state of mind meditating on these four kinds of mindfulness, viz: Mindfulness on the impurity of the body, on the evils of sensations, on the evanescence of thought, and on the conditions of existence. The meditating Yogøs are well aware of these four Satipa¥¥hænas. Nevertheless, full explanation will be given to make them understand more clearly and vividly. Some have implanted their mind basically on kæyænupassanæ mindfulness. Some on vedanænupassanæ; some on cittænupassanæ and some on dhammænupassanæ. Yes, indeed. If attention is focussed on satipa¥¥hanæ dhamma, they become calm and tranquil. No change or correction in their physical behaviour is done without being mindful. As such, if at all any change in physical posture is to be made, or arising thoughts are to be noted, since mindfulness is applied, they are always gentle and composed. Nothing is done haphazardly, or in a disorderly manner. It is because contemplation and noting is done with mindfulness acting as a forerunner. That is why the Exalted One had said that this entire crowd forming an Assembly was extremely calm, unruffled and fully refined. The manner of king Kosala’s solicitation Once, King Pasenadø Kosala reverentially spoke to the Lord Buddha expressing his opinion as: “Reverend Sir, we are the monarchs with absolute powers. We have the powers to confiscate the property of the people and impose penalty on them. We can also punish them with death sentence according to our own will, or banish them if we prefer.” Yes, it is true. Such despots wielded supreme sovereign powers unlike the present day Rulers of the States in which the Rule of Law prevails. Hence, in modern times, cases involving any breach of law are put up to the Law-Courts for trial where the accused have the right to be defended by lawyers and advocates. Only in cases where there is sufficient evidence against the accused for the offences committed, appropriate punishments are imposed. In cases where there is no clear and concrete evidence against an accused person for the alleged offence, he is either discharged or acquitted by the Court according to Law. These despotic rulers of the ancient times had unlimited powers and their word was the Law. There was no right of appeal against the orders passed by them. Sometimes, however, there had been instances where the Ministers commented upon the King’s orders or pronouncements with the best of intention, though their behaviour might have been looked upon as disrespectful. On such occasions, it was stated that they had to be entreated or solaced. The audience consisting of the disciples of the Exalted One was extremely gentle. The Buddha never resorted to force or influence or, tried to induce his disciples or threaten them. He merely gave his exhortation or due admonition by way of delivering a sermon. Yet, His adherents who formed the congregation were remarkably refined and delicate in manners. While listening to the sermon with great reverence, the whole congregation was perfectly calm. Even if any one of the priests could not help refraining himself from coughing out, the other priest nearby would nudge him to remain in silence to avoid causing interference to others. King Pasenadø Kosala extolled the qualities of the members of the congregation in the manner described above stating that all of them were perfectly pure in thoughts and faultless in manners, and were therefore entirely free from kukkucca. In the realm of Buddha’s Sæsanæ, if practical meditation is exercised with satisampajænaµ, active thoughts and consciousness, one would become gentle. However, some people who are not able to exercise restraint in action and thoughts would speak ill of others disparaging at the same time that they are acting under pretension. Some of the monks also might go on preaching without manners and yet some people would appreciate that kind of misbehaviour. As a matter of fact, different kinds of people have different out look and mentality. Such improper attitude bears testimony to the absence of the noble quality of mindfulness. These improper acts and misconduct should have been discarded. If these cannot be completely eradicated, practice should be made in the least to avoid or bear down misbehaviour as far as possible. It has therefore been stated that hatta kukkucca and pæda kukkucca should be dispelled. We now come to the subject of vinaya kukkucca. Feeling of doubt may occur concerning certain matters or things relevant to the rules of Vinaya or discipline, etc. Sceptical doubt arises as to whether it is right or wrong, and proper or improper relating to any kind of one’s own performances, or the use of goods for consumption. When such kukkucca, doubt, occurs, it will not yet reach the stage of committing a sinful act. This kind of doubt is relevant to the rule of discipline - Vinaya. It is therefore regarded as one of the attributes which all priests should possess. Yet, some of them pay no heed to any such suspicion or doubt that might occur. In the absence of any such doubt (or rather, reluctance), they may give vent to any kind of misdeed which would have amounted to contravening the rule of discipline. These people will have no purity of mind or morality. Without reflecting on the propriety or impropriety of any such acts, they may do or consume anything they like regardless of the rules of discipline laid down for the monks. If they misbehave in the said manner, it is open to derision and is tantamount to dereliction of their priestly duty. It is quite natural that this vinaya kukkucca will take place where it should and cannot possibly be entirely dispelled. However, if one knowingly eats, drinks or makes use of a thing with a feeling of doubt, it would amount to committing ‘guilt’ on his part. This sort of “kukkucca” should be rejected by way of avoiding any action relating to which one has his doubts about its propriety. The next type of kukkucca is called “vippa¥isæra kukkucca”, and that is, the kukkucca where there is regret or feeling of unpleasantness. This kukkucca is of two kinds. One is that it may occur for any wrongful act or rather, wrongdoing, and the other, for not doing anything which should have been done. Wrongful acts means acts of vice or akusala, evil deeds. Feeling of repentance may then occur after imagining in retrospect as “Oh! I’ve done something wrong, and how regretful and unfortunate it is”, relating to any improper act done physically, or verbally, or mentally. One may become morose and remorseful with bitter regret for any wrongdoing. If this state of mind pervades, it is known as “vipa¥isæra kukkucca”. It should be discarded. Hence, it is well and good if at all this kukkucca could be dispelled. Of course, it will be almost absurd to get rid of this feeling entirely. To find such a person who is totally free from this kind of kukkucca, which could have taken place at one time or the other from the time of his birth up till the present moment, will be extremely rare. The only difference may be that remorse or anxiety may or may not occur though wrongful acts would have been committed, more or less. Hence, feeling of remorse may or may not take place. Nevertheless, if it occurs, rejection should be made after contemplating and noting it. This wrongdoing was a thing of the past; and therefore, it is not worthwhile recalling it and regretting what had been done previously. This kind of thought may be dispelled bearing in mind that such acts will in future be a voided. It is best to dispel any such ill thoughts that may arise. Acts which ought to be done are the meritorious deeds. These virtuous deeds are dæna (charity), søla (morality), etc. repentance may occur for not having performed such merits. Such a feeling of remorse should be discarded too. Acts of charity and observance of the principles of good conduct of morality should be done as far as possible within one’s own means and capability. One may worship the Buddha whenever time permits, and pay respects to the teachers as and when opportunity affords him. If such good actions or meritorious deeds are performed, there is no need to worry. That means one should do everything which ought to be done within one’s own capability. When such feelings of worry or remorse appear, these should be cleared away by contemplating and noting them with a firm resolve that no such short-comings will be allowed to happen again and that what should have been done, would certainly be done without lapse. Kukkucca which is of paramount importance Among such kukkuccas, feeling of repentance that may arise for not being able to fully accomplish oneself with morality (søla) is particularly important. Remorse may appear for having so far failed to practise meditation to gain concentration (samædhi), wisdom (paññæ) and ariya-magga Dhamma; and then for not being accomplished in Dhamma to get rid of the Saµsæra. Is it not true that you are now practising meditation to avoid or subdue such worries? Those who are now practising meditation have this objective in mind and, if full accomplishment is achieved, no such feeling of repentance or regret will worry. What is more important is when one is on the threshold of death. On the verge of his death, he will no doubt reflect on what has been done all along throughout his life to ensure himself for the good of his future existence to come. When so reflected, he would have bitter feelings of regret if he has not yet accomplished in the Dhamma as has been stated in the foregoing. Therefore, to get rid of such worries and anxieties, one should practise as early as possible. The earlier the better. The story of a young sick priest During the lifetime of Lord Buddha, there was a sick priest. Usually, of course, a number of priests were on the sick list. For easy remembrance, we shall give an account relating to only one of such sick priests. A member of the Sanghas was deputed to see the Lord Buddha conveying information about the serious illness of a young priest. Buddha was to be apprised of the fact that this young priest was a mere nonentity and that he might be given a blessing by the Buddha in person. Having heard the news of this poor sick priest belonging to an unknown lowborn family without any helper to nurse-aid him, the Exalted One with full of compassion decided to visit the young priest. On his arrival at the place of where the young monk was residing, the Buddha inquired of the young patient how he was faring and whether he was getting better or worse. Under ordinary circumstances, the young priest would have been greatly encouraged and enraptured by the presence of the Lord Buddha in person before him. However, his condition being serious, he replied that the condition of the disease was deteriorating. Although the condition of the patient was known to be bad, the manner of verbal approach initially made, should be done that way. In any case, Buddha had come over to this place to bless him with the sermon. The Exalted One them continued to ask the young priest whether he had something else to be worried and repented for because of his embarrassment with kukkucca. The young priest stated in reply that he was full of remorse, uttering thus: “anappakaµ kukkuccaµ anappako vippa¥isæro.” Buddha then questioned him further whether he was having a bitter feeling of repentance for not being accomplished with søla, morality. The answer given was that he had noting to regret whatsoever in connection with his søla. As far as priests are concerned, it is important that they gene-rally have a feeling of remorse relating to one’s own morality, søla. They may be feeling distressed with worry and anxiety for not being free from ‘guilt’ consequent upon the impurity of their søla, moral conduct. This point is rather important for the monks. It is however, easier for laymen. If they have breached the principles of morality, they could, by observance of the five precepts, regain purification in their moral conduct. It is more difficult for the priests to do so. Certain guilts cannot be expiated by merely uttering and listening to the desanæ. It is pretty rigid requiring them to abandon properties in their possession and to observe parivu¥¥hamænattaµ, and that is, to undergo penance or punishment attached to the commission of a sanghædisesa offence. That is why they would usually become repented in connection with their moral conduct, søla. This is the reason for the query made by the Lord Buddha whether there was any feeling of remorse in the young priest relating to søla. The objective of the noble Buddha Sæsanæ Buddha further interrogated the young priest as, “If your morality is purified, what else has made you to get worried?” This question was put so as to enable the young priest to divulge his problem. The young priest fervently replied. “Your Reverend Sir, as far as my knowledge goes, the Dhamma that has been preached by the Buddha is not meant for practising only for the purification of søla. The Teachings of the Buddha are not certainly intended to be practised only to make one’s own morality purified.” Then, further question followed: “Oh, Dear son! It is meant not just for the sake of purity of søla, morality, have you any idea as to the purpose for which it is also intended?” The young priest then respectfully gave his reply as follows: “Ræga viragatthaµ-For the attainment of Nibbæna which is devoid of cravings for human passions, anupædaparinibbænatthaµ-one should follow the practice leading to the extinction of clinging attachment to passionate desires so as to extinguish all sufferings and misery. It is what the Buddha has taught and I have been given to understand as such. Accordingly, I have been practising the Dhamma with a view to reaching Nibbæna, a Blissful State where all kilesæs, cravings for human passions are annihilated and become extinct. However, Nibbæna not being within my reach as yet, I have become very much worried with grave anxiety.” To have reliance is important on the verge of death The manner of reply given by the young priest was quite realistic and natural. It is essential to have something to rely upon to face any exigency that may arise when death approaches. To have such reliance on the eve of one’s death is more important than other matters. It there is nothing to be depended upon, feeling of remorse and anxiety can occur. If one feels sure of the purity of his morality, he will have full confidence in himself of his rebirth in the Abode of Devas in the next existence after his death. As regards this young priest, his objective was not just to reach the heavenly abode of devas after demise. The ultimate goal was to achieve Nibbæna magga-Phala. However, his objective not having been achieved as yet, he was greatly worried. This feeling of worry and anxiety is nothing but “kukkucca”. As such, practice of meditation should be made to get liberated from this kind of kukkucca. In response to the statement of answer made by the young priest, Buddha had preached as follows: “Oh, dear son, you shall pay careful attention to my preachings.” Buddha commenced His preachings with the words: ‘Cakkhum niccaµ væ aniccaµ væ’, which means whether the eye is indestructible or impermanent, etc. It is, in fact, a question as to whether the material form, the eye-rþpa is everlasing or not. If the answer were to be given according to the sense conveyed in the question, it could be quite easy. If such a question were raised at a Congregation, the questioner's expected answer being clearly known, the answer to be given would be simple enough to meet the wish of the preacher. The question now put by the Buddha was however to be answered after the underlying meaning of the question had been fully grasped. That is why it is rather difficult to give the right answer. Therefore, the answer would be meaningful as expected, only if one has the knowledge of the characteristic of “impermanence” in as much as what has been ascertained is whether the eye is everlastingly permanent or not. Roughly speaking, when death takes place, the material eye is destroyed. If it is so appreciated and if the answer were that the eye is impermanent, it would be relevant. Then also, if the eye were damaged by some kind of accident, it could have been destroyed. The destruction of the eye may be caused by serious injury or by affliction of the disease. Hence, the answer can be considered as proper if it is stated that the eye is not permanent. However, such kind of answer being rough and ready without real essence or deeper meaning, no knowledge of bhævanæ could be achieved. Knowledge through bhævanæ, i.e. meditation, can be gained only by virtue of Vipassanæ ñæ¼a achieved through the medium of contemplation. While contemplating on rþpa-næma at the moment of their occurrence through the six sense-doors, every time it is perceived by the eye, if contemplated as “seeing”, “seeing” both the tangible eye rþpa, and the visual object as well as the consciousness of sight, and the mind that is contemplated and noted, will be found to have disappeared at every moment of noting. Only if these natural phenomena are truly known and realized, it would be possible to give a proper and accurate answer. The young priest being a meditator himself in Vipassanæ was able to give a proper answer. Hence, he replied: “It is impermanent, my Lord.” A question may, therefore, arise as to why it is impermanent. It is because at every moment “seeing” takes place, it disappears, or in other words, the moment it is perceived, dissolution of the sensation arising from perception follows suit. When asked if the thing that is seen is permanent, or impermanent, the answer given by the young priest to the Buddha was: “It is impermanent.” In the same manner, the sub-sequent answers given in respect of consciousness of sight, awareness of the visual contact, and the pleasurable or unpleasurable sensations arising out of contact with the eye and the visual object, were “impermanent and not lasting.” The characteristic of impermanence is likewise found when hearing takes place. The sound, the knowing mind or consciousness, the sound that is perceived with the ear through which it flows, and the pleasurable and unpleasant sensations arising from contact with the sound, disappears all at once the moment it is heard. Similarly, when smelling, eating, and touching or contacting, all good and bad sensations which arise from contact, pass away or disappear at every moment these are contemplated and noted. “Bending” and “stretching” are tactile. Every time it is noted as “bending” or “stretching”, the mind that perceives the sense of touch will be found ‘arising’ followed immediately by ‘dissolution’. The same nature of phenomena will be realized at every moment of noting the “stiffness”, “hotness”, “pain”, and “ache” as they occur. Such occurrences are personally found taking place by the Yogøs themselves. When “imagination” or mind-consciousness takes place, the mind that imagines, the sensation that appears and the knowing mind, and all contacts and awareness of thoughts will be found vanishing. While imagining, delightful or undelightful feelings or a feeling of indifference may occur. All these sensations whether good, bad or neutral are impermanent simply because it so happens that they arise and then disappear, being transient by nature. All those who are meditating now should note each and every phenomenal occurrence that arises from any of the six sense-doors and all of them will be found appearing and vanishing. Nothing will be found remaining constant. Their true nature will be visualized personally through the mind’s eye. Realization then comes of their transient nature incessantly appearing and disappearing in a state of flux. Being impermanent, they are pain and suffering. There is, therefore, no such thing as an individual or a living entity. All these are the Dhammas or conditions coming into being and passing away in a whirlwind motion ceaselessly. This is the natural phenomena occurring in accordance with their own conditions under different circumstances, and are arising and vanishing. Hence, they are stated to have the characteristic of impermanence. These are “suffering”, or unsatisfactoriness-dukkha, and never oblige one with what one wishes to happen. They are unmanageable and un-governable. As such, they are to be contemplated with awareness as being uncontrollable, and as anatta, non-self. Then, although they are said to be ‘sufferings’, it is not that they are unendurable. What is meant by it is that they are the conditions or Dhamma which cannot be regarded as something desirable and worthy of reliance. How could one rely upon them since they fade away in a split second after emergence. As a matter of fact, every time they vanish, death can take place. If new rþpa næma fail to appear, death is sure to come. Such being the case, it is really frightful. For this reason, it is said to be “dukkha”, pain, misery and suffering, and as they appear and disappear on their own because of their phenomenal nature, they are also ungovernable. Since this kind of condition being uncontrollable, how can it be “atta”? Yes, it is truly anatta. Buddha had therefore preached the young priest to contemplate on anicca, dukkha and anatta. When anicca, dukkha and anatta are truely realized, one becomes wearied of the vanity of life, or in other words, disgusted with the life existence-nibbindati. When becoming so disgusted on this wearisome Dhamma, one will be free from cravings and attachment, and that is nibbindaµ virajjati. Then, one is fully released or emancipated for having got rid of his desire for attachment to human passions, and this is called “Virægæ vimuccati.” When fully liberated as such in accordance with what has been stated as “Khø¼æ jæti vusitaµ brahmæcariyam” and so on, no new existence or rebirth will take place. The Supreme Buddha gave his preachings up to the stage of Arahatta magga-phala, saying that one would also come to realize with his own personal insight knowledge that he had reached the road-end of his practice. While listening attentively to this Dhamma, the young invalid priest attained Arahatship. All worries and unpleasant feeling called vippa¥isæra kukkuca are, therefore, eradicated. It is of utmost importance to get rid of all kukkuccas as mentioned in the foregoing. I would like to exhort all Yogøs who are now meditating not to become dispirited though they may not have fully accomplished in the practice of Dhamma, as yet. You all can gain realization of the Special Dhamma if you carry on with the contemplation on the eve of death like the young invalid priest. This young priest had achieved the highest stage of arahatta-magga-phala. This should serve one as an encouragement. Hence, it is fundamentally important to practice early before one becomes old, or sick, and before death seizes him so as to be able to dispel vippa¥isæra kukkucca-Kukkucca will be got rid of on becoming an Anægæmi. There is, therefore, nothing to be said of an Arahat. A person who is entirely free from kukkucca as stated, is called a “santa” Individual. Weigh one’s words before speaking Next, one should judge and weigh before saying something. Only speak what is proper and appropriate to the occasion. Hence, it has been preached as: “mantabhæ¼ø”, speak wisely. “pariggahitavæ”, after careful consideration and reflection, and “bhæ¼ø”, make a habit of talking in the said manner. Avoid talking non-sense and speak with wisdom what is proper and suited to the occasion. It is not time-consuming. What is to be spoken will come into one’s head automatically while conversation is going on. Avoidance of making improper and inaccurate statement amounts to weighing things before speaking. If done so, words which will bring demerits cannot come out of one’s mouth. It will have the effect of deterring one from speaking falsehood or telling lies-Musævæcæ. Nor will slanderous or malicious utterances “Pisu¼avæcæ” be made. Neither will harsh or abusive language be spoken freely-Pharusavæcæ. It is important to tame and control the tongue simply because, if something disagreeable is heard, anger will appear all of a sudden possibly leading to the use of violent and offensive words with an insulting tone. It is essential that such indecent and unbridled utterances must be restrained and controlled. Then also, a person who weighs and cogitates before speaking is likely to eschew frivolous, trifling and futile talks, i.e. “Samphappalæpa”. However, it will not be easy for those to abstain from talking rubbish or foolishly, if they are by nature fool-hardy and habitually inclined to talk insolently. On the other hand, those not accustomed to talk in a rude manner very seldom utter slander insultingly in an offensive manner. Avoid talking nonsense. Only appropriate words suited to the occasion should be spoken gently. These words of Dhamma are included in the ten kinds of Kathævatthu enumerated below; (1) Words of encouragement relating to lack of greed or covetousness. (2) Words of encouragement relating to one’s readiness of contentment, (3) Words of encouragement to the way of remaining in solitude and to the practising of meditation with a view to eradicate kilesæ. (4) Words of encouragement relating to the manner of exemplary behaviour avoiding contact and familiarity with male and female benefactors without attachment. (5) Words of encouragement relating to the practising of meditation seriously with relentless exertion. Furthermore, number 6 to 10 comprise the five attributes, namely søla, samædhi, paññæ, vimutti, vømutti-ñæ¼a-dasana, relating to which encouraging words are spoken. Together with these five, it comes to a total of Ten Kathævutthu. It is stated that these encouraging words of Dhamma should be spoken. They are relevant to the monks only. In so far as laymen are concerned, communication needs unavoidably be made by word of mouth relating to business dealings as and when called for. When indulging in talks or holding conversation, only fruitful talks should be made without causing adverse effect on other people’s interests. Next, the mind should not be permitted to flit. This would require accomplishment of samædhi, power of concentration. To gain concentration, practice of meditation must be made with vigour. Only when meditating, the mind will remain stable without flitting. While remaining aloof from meditation, one should continue to remain in a reflective mood with mindfulness. The mind shall be put under restraint to prevent it from making short flights hither and thither. A tranquil mind abides in an Arahat. It does not go astray. An Arahat with peace of mind remains calm with constant concentration. Such a person who has deep self-concentration, samædhi, is called a person with serenity of mind. What have just been stated are noble attributes belonging to Upasanta individuals. Thereafter, the Lord Buddha proceeded to repeat the noble attributes of an Upasanta individual in another Verse as: Niræsatti
anægate, atøtaµ næmusocati. This Verse having had almost the same meaning is conveyed in the verse commencing with the words “Vøtata¼ho puræbhedæ”, mention is now made in brief, to avoid any possible criticism, as an insertion to my first preaching where it has been omitted. The gist of it is that in connection with anything that may happen in future, no conjecture should be made with a longing desire yearning for what is expected. This kind of thought forecasting the future, if appeared, should be rejected by contemplating and noting. What has happened in the past relating to incidents, such as, the destruction of bodily limbs or sense-organs of the material body, or any other external property for personal use, or death of any relatives and friends, there is likelihood of becoming worried and lamentable. This sort of worry, regret and lamentation should be avoided, and if at all such feelings occur, these should be dispelled by means of contemplating and noting them. All phenomenal occurrences of what has been seen, heard, smelt or contacted, imagined, and found, should be realized by contemplating and noting them that “they are governed by the Law of Impermanence and that they immediately dissolve or pass away.” “Having caused suffering and harassment all the time without interval by continuous arising and disappearing of the natural phenomena, they are not dependable and are not affording any pleasure, and such being the case, these should be known and realized as Impermanent.” Depending on their own conditions under varying circumstances as they appear, and disappear, it should also be known that they are ungovernable and not atta, a being. “Contact”, called phassa does not mingle or concern with the nature of impermanence. Neither it mingles or mixes with the nature of pleasure as an Atta, a being. This should be fully comprehended. Furthermore, what has been seen, heard, smelt, eaten or tasted, and contacted have nothing to do with the present sensations immediately arising from such occurrences. It will bring satisfaction with the realization that what is going to happen after subsequent contacts will be quite separate from what is presently happening or what has already occurred. This is clearly evident because of the fact that a meditator who is continuously contemplating and noting such transient phenomenal occurrences will find them in a state of flux, appearing and disappearing without a break. Then also, one should not be subjected to pursuasion or inducement in respect of wrong views. This means that practice should be made to free oneself from all kinds of micchædi¥¥hi, heretical views or false doctrines. Buddha has preached that a person endowed with these attributes is an “Upasanta” individual, with calmness and serenity. One who is accomplished with the four attributes, namely, having no anticipation for the future, no remorse for and no looking-back to the past, having distinguishing knowledge of the acts of seeing and knowing, contacting, etc., and not having been subjected to inducement relating to false beliefs, di¥¥hi, is declared by the Buddha as an Upasanta individual. This means to say that a person is recognized as such by the Buddha himself. After preaching and explaining this Verse, the Exalted One continued to preach and answered as follows: Patiløno
akuhako, appihælu amicchari. This is to say that such an individual is inclined to hesitate. (In this regard, the word “hesitate” is used in good sense). He is not pretentious. Neither does he anticipate, or rather, long for and take pleasure, nor become envious, nor disgusted, nor slanderous. A person who is endowed with such attributes is an Upasanta individual. Should hesitate relating to occurrences of kilesæs These are the noble qualities of an Upasanta individual. To be reluctant in matters relating to performances of noble and meritorious acts is bad. Such reluctance or hesitancy is called thinamiddha, sloth and torpor. The present usage of the word “hesitancy” or reluctance is not concerned with thinamiddha kilesæs. It has reference to ‘becoming hesitant’ to prevent ræga, human passionate desires, from arising, in cases where ræga etc., are likely to occur. As regards ordinary common worldlings, they become keen and enlivened when ræga finds opportunity to arise or display. To those individuals who are meditating with heart and soul, the degree of the strength of ræga becomes weak in commensurate with the different stages of progress in the achievement of the Dhamma. Though it is “ræga”, it does not become strong and violent. It is rather lacking in strength. For instance, if the parents have neglected to give due and proper advice to their children, the young children will have no control over themselves, and may utter or behave or do anything according to their own wishful thinking. They will, however, have the power of restraint from the time they have received instructions or parental advice as to how they should conduct themselves in their worldly life. Then they will not be very unruly and rude in their manners as they had been before. The same thing applies in the matter of noble Dhamma. Those who are lacking in their effort to enhance their morality and knowledge of the virtuous Dhamma by way of meditation, ræga, dosa and moha will play havoc freely without restraint. People who are following a virtuous path will be able to minimize these passionate desires, anger and delusion. Feeling of shame and fear to do what is improper will abide in them. Therefore, what has been stated is that they should hesitate to do anything that is connected with ræga dosa, and moha. Reluctance should be nursed to avoid doing such unvirtuous things to the best of ones own ability. It is wise to restrain to the extent of totally suppressing the feelings of passionate desires, anger and delusion. How could it be said to have calmness of mind and serenity if ræga, dosa and moha are generated with all vigour and delight. Among mankind, it is because of this ræga, dosa and moha that heroes and such other outstanding persons have appeared. In this mundane world, those who are capable of performing and achieving gigantic tasks and who thereby become famous and distinguished with their inherent lust for power or fame, passion, anger and delusion, are to be regarded as outstanding personalities. They are said to have found success in their life. On the other hand, from the point of view of Dhamma, it is quite the contrary. They are not looked upon as heroes, and only those who dare not perform things connected with the contaminating influence of ræga, dosa and moha, are considered to be truly outstanding. If seen from a different angle, they might be regarded as persons who are inferior in strength, will power and courage and are just mediocre without ambition. Those who have gone through meditational practice hesitate to indulge themselves in mundane affairs though they might have been very active, vigourous and enthusiastic prior to the taking-up of meditational practice. Some of them may even abandon their worldly activities. It would appear as if they have become enfeebled and indolent. Nevertheless, after reaching arahatta-magga-phala, they will be devoid of worldly desires or cravings, kilesæs, which become extinct. They will be entirely scrupulous being careful to offend in nothing and is always calm. Such kind of hesitation in matters concerning worldly affairs is also one of the attributes of a Santa individual. It is for those who are meditating or listening to the sermon to weigh things and see for themselves how they have become hesitant in the matter of ræga, dosa and moha. The upsurge of ræga, evil desire, and dosa anger, and the strength of delusion will diminish to a certain extent. This is stated as “reluctance” or “hesitancy”. Hence, the motto goes to say: “Seemingly hesitant without making pretence.” Do not pretend to evoke wonder Then, one should not make pretension to strike wonder. In this regard, it has been elucidated for the monks. Pretension is done to make oneself appear worthy of reverence by falsely acting as a pretender without justification. There are three kinds of pretence as stated below: 1. Making pretensions in regard to the manner of using property or goods. 2. Making pretensions relating to attainment of Special Dhamma and of the noble attributes. 3. Being pretentious in connection with the way of deportment. 1. Making pretension in the use of property Relating to the use or consumption of property and goods, when male and female benefactors offer donations, the pretender would say, “Oh, my benefactors! why do you bother to offer in donation such nice and valuable things or property? We are simply contented with robes that have been discarded by others. As regards monastery, it is good enough to remain in solitude or lodge at the foot of a tree. In so far as meals are concerned, it would be the best to accept what is offered when going out for alms. In regard to medicine the disease can be cured by just drinking cattle’s urine and that is, depending on “cow-urine-medicine” as his resource in illness-“Putimutta bhesajjam”. Extremely good properties are not required.” After telling the donors that such valuable properties are not desirable, the properties which are donated are stated to have been refused. Such utterances are made under false pretence although the monk may be really fond of the things that are offered. He is in fact willing to accept them. When speaking in the said manner under pretence, the benefactors’ faith and generosity will be greatly enhanced thinking that the monk is indeed a noble person with hardly any greed. As such, the benefactors will become all the more generous and offer things more and more. When things or property are donated profusely, the monk acting under pretence is said to have accepted the offerings unavoidably saying with a grumble, “Ay, if I refuse, the benefactors would not gain any merits.” The offerings are then accepted as an obligation as if he has great compassion for the donors. This kind of pretence concerns the monks only. Such pretentious display should be avoided and dispelled. 2.
Making pretensions relating to attainment of Under this sub-heading, the manner of pretension is by making a misleading statement in circumlocution, or rather, practising deception to make others think highly of him as an Arahat saying that a monk who can find contentment with what has been provided, such as, the robes, a begging bowl, a monastery or other requisites, like him, is an Arahat or an Ariyæ, and so on. Such kind of inducement or insinuation should be avoided. Generally, it concerns the monks. However, at the present day, even among laymen, some play the role of impostors assuming themselves as Anægæmis or Arahats or swindlers having led an ignoble life with wife and children are met with ridicule from some quarters for not being liberated as yet from bonds of kæmagu¼a, human passions and sensuous pleasures. In refuting such derogatory remarks, they merely explained that their mode of living or conduct is permissible provided that there is no pleasurable sensations. This is marvellous. What is more surprising are the people who revere such cheats and pretenders as real Buddhas or Arahats. Such incidents are mentioned for you to beware and ponder and to be on guard. 3. Making pretensions relating to deportment The manner of pretension relating to ripatha, posture or behaviour, is to let others think of him as practising meditation without actually indulging himself in the practice. Although lacking in samædhi, he is moving about as if he has to attributes of calmness and tranquility. He would pretend taking a sitting posture gently and calmly to give a good impression to others who might have seen him though he had originally taken a sitting posture as done by an ordinary layman. Or, when walking, he would pretend to be slowly taking his steps with complete mindfulness. In this way, whatever behaviour he might have carried on, he will change his deportment to make himself appear really noble in the eyes of others who will consequently have a high estimation of his seemingly good qualities. Such kind of pretensions should be avoided and cleared away. These three kinds of pretensions have been comprehensively mentioned in the scriptural texts. Do not yearn through emulation Next, do not long for or yearn. If one yearns for any decent dress, wearing apparels, ornaments and fine things, he will himself strongly feel like possessing similar things. This sort of yearning is of different kinds. Having seen a thing, he may wish to have the visual object of his seeing-sensation. He wishes to fulfil his desires. This amounts to yearning. Similarly, in the course of his contemplation and noting what is heard, smelt, eaten, contacted, imagined or thought of, he is willing to be accomplished like others, emulating their achievements in Dhamma. This is longing for the accomplishment, and such yearnings should be dispelled. Wishing to reach the abode of Devas and enjoy the heavenly pleasures and angelic luxurious life of the celestial beings either through the knowledge of books or as told by others, is also another kind of yearning. One should not entertain such feelings which, if appeared, should be rejected by contemplating and noting. Among such yearnings, there are good things. This is to yearn for ariya-magga-phala-dhamma. It is an excellent form of yearning which one should have. Those who are practising meditation wish to gain the noble attributes of vipassanæ ñæ¼a. They are bent upon attaining magga-phala-dhamma. This kind of yarning, if goes to the extreme, will not be proper. As such, if extreme form of yearning appears, it should be rejected by contemplating and noting. If not, samædhi ñæ¼a will remain at a standstill without any progress. Hence, it is highly important to reject such yearning by means of contemplation and noting it. In some cases, despite the fact that the samædhi ñæ¼a becomes good, no progressive insight is achieved because of over-indulgence or over zeal. If yearning is grown to great dimensions, it is improper. Neither will it do good if entirely slackened. This seems difficult. It is important to keep the mind within bounds. It has been preached as: “Abbinataµ cittaµ ræga nupatitaµ,” It means that the mind which is very much inclined towards ræga, always follows in pursuit of it. If one becomes over-enthusiastic to achieve magga-phala Dhamma, it amounts to ræga trailing behind. This might give a wrong impression of the appearance of a desire to gain merits because he would have in mind that what has been longed for is a virtuous thought in connection with Vipassanæ magga-phala Dhamma. As a matter of fact, ræga is following after the mental activities. Moreover, extreme form of yearning is a danger to Samædhi. It says: “Taµ sampæjano hitvæ rægaµ pajahabhi” This is to say that the extremely yearning mind which being understood as “yearning” is rejected. In essence, reject it after contemplating and noting. The presence of a mental thought with extremely strong yearning would deter the progress of samædhi-ñæ¼a. It should therefore be rejected. The Kamma¥¥hæna-cariyas who are the spiritual teachers are to correct such mental behaviours or thoughts that are likely to occur. As concentration gains momentum, such yearnings are bound to arise. The meditator usually wishes to gain speedy accomplishment of the Dhamma. When becoming overzealous, yearning accompanied by mental distress will become exuberant. That is the reason why the knowledge of samædhi is likely to be hindered in its progress. For that reason, one should suppress such thoughts from arising, and keep the mind under control, calmly noting as: “Let samædhi ñæ¼a take its own course. It is their intrinsic nature. Special knowledge may not be gained even though utmost endeavour is put in by me to bring about progress. No one can do that or mould them. Only under favourable circumstances which may take place on their own, knowledge will come by itself. It is only one’s own business to contemplate and note continuously whatever sensations may arise from the sense-doors-‘dværas’. I shall therefore simply carry on contemplating and noting these sensations without a break.” If carried out in the said manner, progressive insight through stabilized concentration will soon be realized. The significant point is, however, not to brush aside or dismiss yearnings all in all by getting disappointed. If there is dearth of any feeling for yearning through some kind of disappointment, it would be like what is stated as: “Apanataµ cittaµ byæpada nupatitaµ.” This means the mind that shirks will not abide in the person and will remain aloof. If it is avoided in that manner, it will amount to ignoring the Dhamma. Then the mind would embrace disappointment or discontentment called “Byæpæda”. All such thoughts should be rejected by contemplating and noting. As such, one should have at least a modicum of yearning relating to Dhamma. If extreme forms of yearnings are dispelled by contemplating and noting, progressive knowledge of the Dhamma is likely to be achieved. The Motto therefore runs as: “If no pretension is shown as being reluctant, envy is discarded.” One should be free from envy, or in other words, one should not be envious. To feel bitter about another’s good fortune is Macchariya. Becoming unsociable and not wishing to befriend others, being avaricious with unwillingness to share one’s own property and to be selfish and become envious with another’s better fortune is said to be “macchariya”. The Commentary says that this feeling of envy will be got rid of on attainment of Sotæpatti-magga. One should therefore meditate diligently to reach that stage. “Reject vulgarism which is disgusting, without being envious,” runs the Motto. One should not be vulgar. Vulgarism comprises three kinds, namely, physical misbehaviour, vulgar or coarse language or speech, and vulgar mind. It has been explained as to what is meant by rude bodily behaviour or ill-manners in so far as monks are concerned. Indiscreet or rude behaviour without giving due respect when meeting or communicating with sangas and monks is regarded as vulgar in manners. Sometimes, persons deserving of respect and reverence, are hit against while moving along, without regards. One may stand in front of an elderly monk worthy of respect blocking the way, or remain sitting non-chalantly, or pass by after overtaking the other while walking, without decency. Such misbehaviours indicate rudeness and vulgarism. There are instances where seats are occupied in places reserved for the Mahæ Theras, and where some of them would squeeze in for space making the junior monks get congested and become uncomfortable. These are bad-manners, rude and rowdy. This kind of personal attitude or conduct is highly disrespectful. These are other bodily behaviours which are ugly and disgusting. Some may spit out in a reckless manner and expel nasal secretions in the presence of others and cough out heedless of human decency. People in Myanmar are, of course, used to that kind of indiscreet mannerisms which can however be excused as being habitual. Foreigners will, nevertheless make a wry face at such indecent mannerisms. In regard to the manner of speech, vulgarism is rampant. Indecent or harsh words spoken, the vulgar tongue, obviously run counter to culture. In an assembly of Sanghas, preaching must be done only when permission is granted by the Mahæ Thera. To join in delivering a speech voluntarily in a group discussion is considered as ill-mannered or uncivilized. All such misbehaviours should be avoided. As regards vulgarism or corruption of the Mind, the occurrence of wild and evil thoughts without proper restraint is regarded as vulgar. Making comparisons or competing with other in personal status and social standing of one’s own self, and putting oneself on equal footing with other persons of higher status or rank are considered to be vulgar in mental behaviour. This, of course, concerns laymen or ordinary worldlings. However, in connection with the matter relating to Dhamma, a person may speak ill of others without having purity of søla, if thought or imagination arises regarding himself on the same level with other persons accomplished with the purity of søla. Or, he may consider himself as being equal in ability to others who can practise dhhuta³ga, ascetic practices, while he himself is lacking in such a practice. Or he may think of himself as being accomplished in scriptural knowledge placing himself on equal footing with other more well-learned people, though he himself is unable to devote to the study of the Commentaries and ¿økæs. Some persons may even think highly of themselves as being equal in position to those who are indulging in meditation though they themselves are unable to meditate and contemplate. All these are instances of mental vulgarisms. A meditator should reject such virulent or foul thoughts, if occurred, by contemplating and noting them. However, if søla, samædhi and paññæ have been methodically practised, no vulgar thoughts will have the opportunity to arise. Those who are well-accomplished with søla, etc., will escape from the vulgar type of thoughts. If by accident, they occur, these detestable thoughtful imaginations can easily be dispelled by contemplating and noting. Reject all that are disgusting All moral behaviours that are disgusting and rude should be completely dispelled. Here, what is disgusting and rugged or rude refers to impurity of søla or morality. Persons lacking in the virtues of morality are disgusted and disrespected by those who are purified in thoughts and actions. A dirty man earns disgust from others who will accordingly harbour a strong feeling of dislike. People do not wish to mix with a despicable person dirty in the way of living or dress or in thoughts. A person whose morality is polluted will be detested by people who have a purified mind. If a man of pure morality mingles with a dirty-minded or wicked person, others may think of him as being “a bird of the same feathers.” They shun those evil-minded persons. It is because they are disgusted with such persons of immoral character. However, it is not out of personal hatred. Such disgusting immorality or impurified søla must be got rid of. Søla means observance of precepts by which one should himself refrain from committing improper acts of behaviour both physically and verbally. Hence, to eradicate these immoral acts, one should earnestly practise meditation. The realm of Buddha Sæsanæ is where holy persons dwell in peace. It can be considered in that light. This Sæsanæ is the abode of noble personages with purity of mind, such as, Ashin Særiputtaræ, Ashin Moggallæna, Ashin Mahæ Kassapa and others. People living in such a holy abode should also sincerely practise to become purified in mind or thoughts like these noble personages. If practice of morality is observed, all disgusting factors will disappear. This observance, however, is not as yet the practice of bhævanæ. Those who have come to this meditation centre are fulfilling the needs for acquiring not only søla but also samædhi and paññæ. Therefore, both their physical and mental behaviours are really courteous and are worthy of reverence. If by practising to get accomplished in the noble qualities as stated, and if becoming free from all loathsome misdemeanours, a person is deemed to be regarded as a Santa individual, who is calm and serene. The Motto goes to say; Disgust
and rudeness Backbiting is an utterrance to cause discord or dissension between the two parties. No vile words should be spoken to create a split or dissolution of friendship between one person and another who have been on good terms or in harmonious relationship. If such malicious thoughts arise to slander, it should be either discarded as improper by imagining as such, or, be rejected by contemplating and noting. “Reluctance” means to lessen one’s vigour in eagerness relating to temporal affairs. In connection with sensations likely to occur concerning ræga, one must be reluctant so as to prevent such feeling of passionate desires from arising. Similarly, reluctance should be minimized in connection with anger, or mæna (self-pride), or any other form of kilesæ, cravings, that may occur. Practice should be made to let all cravings and vehement desires become submerged or dormant. Next, “making no pretence” means not to pretend as having possessed an attributes which one does not really have. Pretension should neither be made as having possessed finer attributes than those which one really owns. This is relevant to minks as well as others who earn reverence and respect. Hence, monks should refrain themselves from claiming to have seemingly possessed the attributes of søla, samædhi and paññæ much more than those they are really endowed with, or from making a boast of it. They should not pretend to have better attributes to earn reverence from their benefactors. That is the reason why monks who are genuinely modest usually remain mute or keep secret relating to the attributes which they have. Though one may be an Arahat himself, he will remain in secrecy of his real attainment of Dhamma and may reveal his real achievement to his fellow monks only on the eve of his death, prinibbæna. Next, “No yearning” means not to yearn for earthly, pleasurable sensations of kæmagu¼a emulating others accomplishments. It does also convey the sense that the practising meditator should avoid yearning to the extreme to attain the Special Dhamma. It is because if he is overenthusiastically yearning for it, it will hinder his progress of samædhi and paññæ, concentration and insight wisdom. Of course, the matter concerning “free from envy” has already been explained quite clearly. “Disgust and rudeness be wholly shattered” means, to avoid and reject all forms of violent or rugged type of physical, verbal and mental activities or behaviours. Disgusting or loathsome moral impurities should also be dispelled. Then comes “Words devoid of love and fondness shall not be uttered”. It is also necessary to avoid or abstain from backbiting and slanderous talks to cause to lose confidence in, or respect for, or create dissension among, any other group of persons or individuals. These are the seven attributes of an upasanta individual, who remains tranquil.
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