We have so far gone through the answers given in the four verses. We shall now start with answer number 5 verse. “Satiyaysu
anassati; atimæno ca no yuto. A person should not have any exuberant feeling or should not allow himself to exudate and drift towards the sensations connected with the constituents of sensual pleasures, the kæmagu¼a. This is one of the attributes. Another attribute is not to be highly conceited or vainglorious and not to look down upon others. The other attribute is to be gentle, humble and devoid of coarseness in all bodily, verbal and mental behaviours. The next attribute is to be wise, and that is, to be fully accomplished with intelligence and knowledge that will enable him to easily comprehend the problems relating to pariyatti and patipatti. Moreover, no complete reliance should be made on others with full confidence. This is also one of the attributes. This Sutta or discourse having been delivered for those who are of great intellect and sound wisdom, contains certain queer usages and expressions which are profound and difficult of easy comprehension. Since it has been stated not to repose entire confidence in others, it would perhaps amount to inhibiting or forbidding another’s faith and generosity. This expression is something like a riddle. I will explain it later in amplification. Then, the Pæ¹i usage of the words “na virajjati” which means not to be displeased or disgusted or “not as yet free from clinging attachment.” (This expression appears deceptive with a double trick in that the usage “not as yet free from clinging attachment” may carry the meaning as “still having clinging attachment.” It is, however, not intended to convey that sense. The expression “not as yet free from clinging attachment,” in fact, means “free from clinging or grasping desires.” Since totally devoid of such clinging attachment, it means to say that no further practical religious exercise need be made.) This also is one of the attributes. Buddha had preached thus: “I say that such a person is an Upasanta individual, who is in a tranquil state of mind.” A person who is fully endowed with such attributes is an Upasanta individual. Buddha had stated that he gave due recognition to such an individual. This is really worthy of note and remembrance. The practices of bhævanæ are also included in this Verse. To make the above statements easily understandable, the Motto that is couched in plain Myanmar, may be recited as follows: “Flowing not into the stream of pleasurable sensations, with Pride dispelled and gentleness maintained, Gaining wisdom and credulity unentertained; Cravings detached by clearing away, Constituting his Six noble attributes in array.” (Flowing not into the stream of pleasurable sensations)-means: “not to be mentally inclined towards pleasurable sensations with clinging attachment.” (With Pride dispelled and gentleness maintained)-is: “not to think highly of one’s own self with ego or self-pride assuming the other as an inferior, and consequently holding him in low estimation; and also to accomplish oneself with gentleness and become well-polished in physical, verbal and mental behaviours by dispelling all rude and vile manners.” (Gaining wisdom and credulity unentertained; cravings detached by clearing away) means: “to easily understand with ready wit all problematic questions relating to matters concerning pariyatti and patipatti; to realize personally without solely placing trust or confidence in others; and to be cleansed or got rid of clinging desires or cravings.” These three together with the other three just mentioned totalling six attributes are embraced in this Verse, and they constitute the Six noble attributes. The manner of flowing into pleasurable conditions The expression “Flowing not into the stream of pleasurable sensations” may be elaborated in this way. The pleasurable conditions are things which give delight to people who are presently craving for what is good and pleasant. These pleasurable things are fine visual objects, pleasant sounds, sweet and pleasing smell, delicious and tasty food, nice and pleasurable physical contacts and delightful feelings arising out of imagination or fanciful ideas. Such delightful and pleasant sensations are those which will attract one to gravitate towards them. As such, those who cannot yet escape from the fetters of kilèsæ, find them pleasurable with delight and found attachment. Do not, therefore, allow your Mind to flow into this stream of pleasurable sensations or sensuous desires. Every time the mind is bent upon gliding towards them, reject it by contemplating and noting. Regarding those who have no control over their mind, the raging torrent of kilèsæs will be rushing into the sensations of sight or visual objects through the medium of the eye. The ear, the nose, the tongue, the body and the mind will, likewise, flow into all the respective sensations of sound, odour, taste, contact and imagination which will occur with great acceleration in a big rush. It is something like raging waters of a mountain stream on a higher level flowing down to the surface below when raining cats and dogs. The nature of flowing movement is stated as “Æsava Dhamma” in the desanæ,-Teachings. This æsava or kilèsæ, human passion or depravity of the mind is of four different kinds. They are kæmæsava (sensual pleasure), bhavæsava (love of existence), di¥¥hæsava (indulgence in heresy) and avijjæsava (defilement of ignorance). In so far as this Verse is concerned, out of the four Æsavas, it refers to kæmæsava and bhavæsava which are prone to flowing into the stream of pleasurable sensation. Relating to Dhamma, in essence, they are loba, greed, called ta¼hæ-ræga, clinging sensual desire. This Æsava, the ta¼hæ-ræga, proceeds up to the highest of the Arþpa World if stated with reference to an Abode or Existence. From the point of view of the nature of Dhamma, it flows right into Gotrabhþ, a stage whereby the mind inclines towards the Path, its Fruition and Nibbæna. Bhavagga is the culminating point of existence. It is the highest and the noblest abode or existence. To be able to understand this Highest and Noblest Abode, it in necessary to know the intermediate and lowest forms of existences. Of the thirty-one (31) Planes of Abode, the lowest in the scale is Hell (naraka), Animals (tiracchæna), Petas (ghostly spirits), and Asþræ (the world of fallen angels) forming the four Nether worlds, the Apæya. The lowest of them all is Hell. Of all the hells, the lowest level is known as Avøci. For this reason when merits are shared at a libation ceremony, it is usually stated as Bhavagga, the highest, and Avøci, the lowest. Higher in the scale of existences above the four Nether worlds, the Apæyas, is the Human world. Above that is “heaven” or Devaloka comprising six in order of precedence, namely, Catuma-hærajika, Tævatimsæ, Yæmæ, Tusitæ, Nimmænaræti, Paranimmitavasavatti. In the Six Devalokas, as in the case of the world of human beings, males and females are present. There, all pleasures of sense (kæmagu¼a) are in abundance and full to the brim. Higher above that Celestial world, there are three Abodes of the First jhæna. Though it is said to have three stages in the world of Brahmæs, they are on the same plane. They are called three Abodes depending upon the three types of Brahmæs residing in that world. Extending above that, there are three Abodes of the Second jhæna. They too are on the same plane and because of the presence of three different kinds of Brahmæs, it is stated to be three Abodes. Beyond that world of heavens, come the three Abodes of the Third jhæna. These are also on the same plane inhabited by three kinds of Brahmæs. Above the Abodes of Third jhæna, there exists the world of Fourth jhæna. The lowest stage in this Realm is inhabited by two kinds of Brahmæs, namely, Vehappho and Asaññæsata. This is also to be called the two Abodes. Out of these two kinds of Brahmæs, Vehappho Brahmæ like other Brahmæs as well, has both rþpa and næma. Therefore, the Vehappho Brahmæ and the nine other kinds of Brahmæs belonging to the lower three abodes or heavens, altogether ten kinds of Brahmæs, can come down to devaloka and the human world to listen to the preachings of the Buddha. They have also the ability to preach. What is peculiar in them is that they have no masculine or feminine sex organs. Though their facial features contain the shape or figure of a nose, they have no sense of smell. They can however talk for having possessed the figure of a tongue, but have no sense of taste. They have the body but not tactile, without the sense of touch. They possess no parts or limbs of the body which are vile to be able to enjoy the depraved forms of sensuous pleasures, such as, the sensations of smell, taste and touch. This is pretty good. They have eyes and ears and are therefore capable of developing kusala, merits. That is why they can revere and worship the Buddha, and listen to the Dhamma preachings. Apart from that, having possessed the Mind, they can practise the Dhamma. Such being the case, the majority of these Brahmæs had attained the Special Dhamma when they heard the sermon delivered by the Buddha. It is indeed very fine. In the case of Asaññæsata Brahmæs, they do not have the knowing mind. i.e. the næma that brings consciousness. They have only the form, Rþpa. It may be similar to the carved images hewn out of wood or marble. Since they are deprived of the “mind” and “næma”, they have no conscious-ness. Neither do they move about, nor have the power of mobility. They cannot even shake. They are like lifeless images. They are therefore not aware of the appearance of Buddhas. Nor can they listen to the Dhamma-preachings. After the life span of five-hundred kappæs is exhausted, they die and reach back to their original abodes of the human world or the celestial world of the Devas. For them there is absolutely no gain and no benefit. That is the reason why asaññæsata abode is included in the eight faulty and forbidden places or abodes. Above vehappho and asaññæsata heavens, come the realm of Suddhævæsa having five different stages or levels in serial order, peopled only by Anægæmis and Arahats. The names are: Avihæ heaven, Atappæ, Sudassæ, Sudassø and Akanittha. These five abodes of the Rþpabrahmæloka being inhabited only by the noble Anægæmis and Arahats, who are cleansed from all forms of defilements, kilésæs, with no desirable attachment which can cause them to relegate to the lower kæmaloka, are known as Suddhævæsa, the pure abodes. The inhabitants are called collectively Suddhævæsika. On top of those Suddhævæsa abodes, there are Arþpabrahmæloka, the abode of formless Brahmæs, consisted of four heavens or stages, namely, Akæsænancæyatænaµ, Viññæ¼añcæyatanaµ, Akiñcaññæyatanaµ and Nevasaññæ-næsaññæ yatanaµ. In these formless or incorporeal heavens, the Brahmæs have no bodily forms, but are mere effulgences endowed with intelligence and with mind and næma. They have no material form. Being formless without the assemblage of the material elements and properties which constitute the body, they are invisible. Neither can they see, nor hear, nor appear before the Buddha, nor listen to the Dhamma-preachings. Worldlings or putthujjanas who have reached this abode will revert to their original homes of the human world or the world of Devas when their life-span expires. They derive no benefits. Hence, these abodes of Arþpa Brahmæs are included in what is known as eight faulty, defective and unfavourable existences or conditions. People living in such places or under such conditions will miss the opportunity of achieving magga-phala-nibbæna. However, as far as Ariyæs are concerned, they can make progress in the path of achieving the Dhamma while residing in these abodes. Sotæpannas, Sakadægæmis and Anægæmis who are reborn in such abodes, can reach up to arahatta-phala through proper method of contemplation and by practising mindfulness which they have known before, and while living in these abodes they will pass away eventually into parinibbæna. Of the four Arþpa worlds, Nevasaññæ-næsaññæyatana heaven is the highest and the noblest. This heavenly abode is known as bhavagga. The clinging mind flooded with pleasurable sensations is likely to flow into the realm of (31) abodes beginning from the lowest avøci, hell, to the highest abode of Nevasaññæ-næsaññæyatana. Because of its tendency to flow into the pool of passionate or sensual desires, it is called Ævæsa in terms of abode. Since, it is expressed as “anassævi” according to the verse, it may be stated as “assæva”. Hence, ta¼hæ-ræga called “assæva” which tends to drift along should be dispelled. It is therefore essential to practise meditation not to let oneself drift towards any of the 31 abodes, with pleasurable attachment. Is hell, Næraka, still pleasurable? In this regard, a question may arise in this manner. Could it be possible whether pleasurable attachment to or clinging desire for worthless or despicable existences, will occur since hell is one of the worst abodes among the 31 different realms of existence and since the worlds of petas, asþræs and animals are obviously inferior and ignoble? The answer is quite simple and easy. It is true that a person who knows hell as “hell” and how bad it is, will surely have no yearning for it. However, one who is not aware of hell will think good of it and become attached to it with willful desire. This is evident if considered in the light of what had happened in the case of Mittavimdaka. At one time, a person by the name of Mittavimdaka left his home after offending his own mother verbally and disrespectfully, and was roving about something like the present-day youngsters playing truant. While thus roaming about aimlessly, he reached a wharf at a seaport town, and then went aboard a ship which later left the port for a distant land. When the ship got into trouble on the high seas, the ship’s crew had their usual superstition in that, there must be among them a vicious person who had committed some kind of fault. They them devised a method of drawing lots by which the most unfortunate or vicious person could be identified among persons on board the ship. Mittavimdaka having had the unlucky draw, was dropped off the ship with a raft to be drifted in the vast ocean. The moment he was made to leave the ship, it began to sail smoothly. While drifting in the sea, Mittavimdaka, by virtue of his good kamma or merits which he had derived for having observed the moral precepts in his previous existence, happened to reach a palatial mansion, or rather, an abode of four female Petas, by the name of Vemanika. Though they were Petas, their Abode being one which was installed by both merits and demerits, kusala and akusala mingled together, they had the benefit of enjoying all the pleasures pertaining to devas for a period of seven days, and then for the next seven days they had to pass through various kinds of severe pain and suffering, similar to those receiving punishment in Hell, alternately. After his arrival at this Abode, Mittavimdaka was very well looked after during the first seven days. Then after the period of warm reception was over, he was asked by the four female Petas to continue to stay in that abode and wait for them for seven days telling him that after expiry of that duration, they would come back and that in the meantime, they had to leave the place to undergo torment in Hell. Mittavimdaka, however, refused to comply with the request and left the Abode floating away with the small raft. With his good fortune still smiling on him for his virtuous kamma of the Past, he again reached the abode of eight Vemanika angelic Petas. After a period of seven days’ sojourn in that abode as in the case of the former abode of Petas, he left the place, and in the like manner he passed through other abodes of Petas until eventually he reached the abode of 32 Petas, one after the other. He put up at that Abode for seven days as previously, and then proceeded from there on his last journey. Later, he landed on an Island of Hell in the sea for having done wrong, a demeritorious act, to his mother. While he was walking about on the island, he found a person whose neck was chopped off by a machine-driven knife. He saw the red blood spilling out profusely from the neck which had been cut, and the person was found shouting at the top of his voice and crying bitterly in great pain and suffering. A wrong notion of what is bad as being good The above sub-heading in the original Myanmar version of the Sutta is a well-known proverb which may be literally translated as “The hell of a fiery flower is wrongly conceived as a heavenly fine flower.” Finding the man being subjected to immense suffering in hell, Mittavimdaka had a different opinion as to why the said person was screaming and yelling despite the fact that he was adorned with an extremely beautiful flower on his head. He imagined that how nice would it be if he were to have this big pretty flower stuck on his head. Referring to this incident, sages of the past had provided us with a proverb-“The hell of a fiery flower was wrongly conceived as a heavenly fine flower.” He therefore told the man, “Please give me that full-bloom flower on your neck. “There-upon. the man suffering in hell entreated him truthfully thus:” I could not possibly dodge the terrible knife when it is about to fall right on my neck to slice it off. The thing on the back of my neck is not a golden flower but a sharp weapon of machine-driven knife. It is really horrible. Please do not wish to suffer that great pain and misery.” However, Mittavimdaka could not believe the man’s words. He therefore retorted, “Oh, my friend, I have seen that big flower with my own eyes. Don’t tell me lies. Perhaps the way you have just spoken to me was probably because you are unwilling to offer me that flower. This big flower must have been worn by you on your head a long time ago.” Furthermore, Mittavimdaka persistently solicited the man to yield to his request and hand over the flower to him. This repeated utterance made that condemned man in Hell to reflect thus. “H’m, this man is ridden with an awfully bad kamma just like me. It seems that time has reached for me to get release from the severe suffering in this Hell.” After imagining as such, he conceded saying. “Well, my friend, should you wish to have that full-bloom flower, you may have it now.” So saying, he threw the automatic knife to fall on to Mittavimdaka. The moment it came to rest on the back of Mittavimdaka’s neck, the mechanical device started to function on its own cutting off his neck. Only then, Mittavimdaka came to realize that it was not a golden flower at all as he had guessed, but a terrible cutting machine with the sharp edge of a knife. Now that he was helpless and could not get away from it. As long as his bad kamma was not exhausted, he was cruelly cut by the automatic knife. Considering this tragic episode, it is quite obvious that those who have akusala kamma, not knowing that hell is hell, would probably think of it as pleasurable. Then also curiously enough, although one may know what hell really is, when he himself has become as inmate of the abode of hell, he could find delight and pleasure in his own life existence. One may, on his own volition, be inclined to find happiness though he might even consider hell as undesirable. This amounts to becoming pleasurable in the hellish-khandæ. It is therefore clear enough that pleasurable attachment to hell itself is caused by this clinging desire and that the very clinging desire is drifting towards the hellish-khandæ. The abode of Petas is also pleasurable Next, as regards Petas, some of them suffer misery almost as much as one suffers in hell. In the abode of Petas too, when one himself is a Peta, he finds his own life-existence pleasurable. Since they are indulging in matrimonial affairs among their own kind, there is hardly any doubt that they have their own pleasurable attachment to one another who have the same fate and are living in a similar life-existence. Moreover, among Petas, there are some known as Vemænika Petas who, because of the resultant effects of their mixed kusala, merits, and akusala, demerits, are suffering all day long but enjoying pleasures at night time, or are undergoing suffering for the first seven days, and then becoming enraptured with pleasurable life during the next seven days, by turns. When the turn of meritorious kamma comes, they have a luxurious and pleasurable life as Devas do. Therefore, even an ordinary person who has come across such pleasurable conditions; would have a delightful attachment in such a lowly existence. Asþræs are somewhat under similar circumstances as Petas. Animals also enjoy pleasure in their own existences Among animals, there are dragons of the Næga world, which have supernatural powers. It was stated that during the life time of our Lord Buddha, a daughter of the king of dragons, named Erakapatta created herself as a human and then danced singing a riddling (paheli) song. It was mentioned that having heard an announcement made by the king of dragons conveying the news that anybody who could give a solution and answer to the puzzling song, would be given his daughter’s hand in marriage, the number of people who had visited the place of rendezvous wishing to get a dragon princess as a wife, was so large that there was hardly a standing space. In the Bhþridata Jætaka also, mention was made that children were born of the two parents, the father being a human prince, and the mother, a dragon princess, and vice-versa. In the Campeya Jætaka or story, it was stated that Bodhisatta, (the would-be Buddha in one of his previous existences before his last), having yearned for the existence of a dragon, had indeed been reborn as a dragon. In the Vidhþra Jætaka, a Deva of an inferior type belonging to the lowest Celestial Abode, by the name of Po¼¼aka, was said to have fallen in love with a female dragon. He carried off a renown-ed Sage by the name of Vidhþra to the realm of dragons as prompted by his sweetheart, the female dragon, and her parents. Hence, it cannot be gainsaid that one can be attracted to the animal kingdom, the world of Tirracchæna with pleasurable attachment as impulsed by his clinging desires. People nowadays are domesticating the dogs as their pets caressing them with love and attachment. In the same manner, other kinds of animals are brought up with good care and attention. These are all the pleasurable attachments. In particular, a person being a moulder of his own future destiny according to the law of cause and effect (kamma), if by force of unfavourable circumstances or akusala kamma, is reborn as an animal, such as, a dog, or a pig, or an ox, or a buffalo, or a horse, or an elephant, pleasurable attachment to one’s own bodily self in any kind of existence, is bound to take place, wherever he may be. Pleasurable attachment with delight also occurs in the company of those belonging to the same worldly existence. This can be definitely known with reference to Campeya Jætaka, etc. The Bodhisatta having seen the remarkably high status and charming appearance of Campeya, the king of dragons, who had come in the guise of a human with all pomp and splendour to pay reverence to his father, the great Hermit, was greatly enchanted and accordingly, had a longing desire to become the king of dragons. He was, therefore, reborn as Campeya, the king of dragons, after his death. Initially, after his rebirth in the new existence when he found himself possessing the despicable body of a snake, he was said to be greatly depressed and disappointed. However, no sooner had he become a dragon amidst the pleasant company of a retinue of young female dragons in the guise of charming and sprightly human dancers, singing and dancing in the accompaniment of music, his dejection and pensive mood had dissolved into thin air being dominated by overwhelming pleasurable sensations derived from the pageantry and rejoicings. Hence, the presence of pleasurable attachment or clinging to one’s own existence is a common thing for everybody. No comment therefore appears necessary relating to the pleasurable and luxurious life in the abodes of human beings and Devas. Even the lives of Brahmæs are also affording them pleasure and delight in their own peculiar way. Some other religionists desire for such Brahmælokas under a false belief that such abodes are excellent heavenly cities or paradise, a divine state of supreme bliss free from old age, suffering and death. During the life time of Lord Buddha, a Brahmæ god by the name of Baka, assuming that his abode was a real heaven and eternal, devoid of old age, suffering and death, even invited the Enlightened One to his heavenly place, with great delight and satisfaction. Without even entertaining such thoughts, some have been enjoying their lives there for having found happiness with longevity. One of the Brahmæs, having seen the human beings and Devas coming into being and passing away in so short a time with a brief span of life, was said to be preaching with eagerness to practise mental development in order to reach their abode of Brahmæ and to be able to live long, as: “One should earnestly endeavour to practise for the attainment of jhæna by which kæmaræga can be dispelled similar to a person who would have tried in emergency to pull out the spear which is pierced through and stuck in the vital part of his body at the mouth of the abdomen, or to extinguish the burning fire on his head.” However, a question may arise if pleasurable sensations will occur in Suddhævæsa abode which is inhabited only by noble persons whose minds are purified. Even in this abode, Anægæmis being not yet free from bhava-ræga, passionate attachment to life existence, find pleasure in their own existences. Arþpaloka is wrongly conceived as Nibbæna Moreover, ordinary worldlings, Sotæpannas. Sakadægæmis, and Anægæmis are also enjoying pleasures with delight in the Abode of Arþpa Brahmæs. In the abodes of Arþpa, the Formless Planes where there is only mental consciousness without the material body, rþpa, being fairly comfortable, some people have thought of it as Nibbæna, and are craving for it. When Bodhisatta, the would-be Gotama Buddha repaired to a forest retreat immediately after his renunciation of the worldly pleasures, he had accepted the instructions under the guidance of Ælæra and Udaka, the great hermits, relating to the method of practising Jhæna. These great ascetics or hermits were then personally practising to reach the heavens of Ækincaññæyatana and Nevæsaññænæsaññæyatana thinking that these places were Nibbænas. They were also preaching and teaching others with this wrong conception. The Bodhisatta however, was aware of the fact that the achievement of Jhænas is not the right way to attain Nibbæna. That was the reason why after abandoning the Ækincañña Jhæna and Nevasaññæ Jhæna, he sought for the Truth of the Dhamma, and eventually gained Enlightenment. Then after becoming a Supreme Buddha, the Omniscient, when he decided to deliver his First Sermon, he came to know through his vision that the two hermits, Ælæra and Udaka had unfortunately passed away and had reached the Abodes of the said Arþpabrahmaloka, which they thought as being Nibbæna. These heavenly abodes being Formless, the inhabitants residing therein cannot listen to the Sermon to be preached by him. Such abodes have a very long span of life. The life-span in Ækincaññæ is sixty-thousand Kappas whereas in Nevasaññæ it is eighty-thousand Kappas. Then, after the expiry of the respective life-span when they die, they will be reverted to the Human World. But then, by the time they become human beings, Buddha Sæsanæ would cease to exist or have faded out. As such, Magga-Phala-Nibbæna is a remote thing, too far away from them. The Enlightened One had therefore uttered with a grumble, “Mahæjhæniyo”, i.e. it was a tremendous loss for them. In view of the facts stated in the foregoing, if spoken in terms of an abode, ta¼hæ with pleasurable desires is likely to drift from the lowest abode of Avøci up to the highest Bhavagga. Therefore, to deter the current of ta¼hæ passionate desires, from drifting in the said manner, practice of bhævanæ, meditation, must be resorted to. It is likely to drift up to Gotrabhþ This ta¼hæ, passionate desire, according to the nature of Dhamma tends to drift up to the state of mind or knowledge, known as Gotrabhþ. Looking at it from the aspect of Dhamma, it clings with delight to all Dhammas within the domain of kæmævacara, sensual pleasures. It grasps at rþpævacara and arþpævacara known as lofty and virtuous qualities of Jhæna. That is to say that it follows right up to Gotrabhþ which occurs close to the attainment of ariyamagga, the noble Path, with delight and attachment. It also tends to bend towards and hold on to all pleasurable sensations which are considered nice and which will arise at every moment of seeing, hearing, contacting and knowing. One who is practising to gain rþpævacara and arþpævacara Jhænas, has a longing desire for their achievement. Moreover, he continues to find pleasure with clinging attachment in Jhæna, when achieved. Furthermore, a person who is practising Vipassanæ meditation eagerly expects to gain good concentration, before his concentration becomes strong. And then, when calmness of the mind becomes stable, pleasurable sensation of vipassanæ-samædhi takes place. Again, while the power of contemplation and noting is still weak, he desires to gain better strength. Then, when it becomes strengthened, he is happy with joy and attachment to what is good. One who is not yet able to distinguish between rþpa and næma, is eager to know their distinctive features distinguishingly. When so distinguishingly known, he takes delight and pleasure in the knowing-mind. He then inclines to know the nature and characteristics of anicca, etc. And when appreciated as such, he is greatly satisfied with his insight knowledge during the continual process of contemplating and noting. At the stage of Udayabayañæ¼a when brilliant light or radiance are found or visualized, he is likely to become extremely satisfied with Pøti, rapture, Passaddhi, calmness, Sukha, happiness, and Saddhæ, faith, in respect of his Vipassanæ-Ña¼a or insight knowledge, which occurs with great speed. Briefly stated, when reaching the stage of Sa³khærupekkhæ, all sensations which need be contemplated and noted will appear one after another automatically without even making special effort. Sensations that may occur will be automatically realized with ease and comfort without exertion. This fine realization with awareness will continue for one or two hours or more at a stretch without losing momentum. This progressive insight gained by contemplation will also be looked upon with pleasurable attachment. When this Sa³khærupekkhæ Ñæ¼a becomes fully strengthened, all noting and awareness will take place in an accelerated motion, and will be found pleasant in its own peculiar way. This is known as “Vu¥¥hænagæmini Vipassanæ” which also may be found pleasurable. Noting will then becomes fast, and while insight knowledge is continuously occurring, consciousness will appear with inclination towards Nibbæna where all rþpa-næma (body-mind) sa³khæras, the phenomenal processes, will stop to operate, and cease. This realization and bent of mind will bring about Magga-Phala Ñæ¼a which will ascend to or move towards the sensation of Nibbæna. In this way, consciousness of magga-phala glimpses Nibbæna. Only thereafter, retrospective contemplation or self-examination of all what have happened previously, called “paccavekkha¼æs” take place. Among what have so happened, the nature of the mind that inclines towards Nibbæna is Gotrabhþ consciousness. After reflecting it with paccavekkha¼æ, condition of pleasurable attachment to Gotrabhþ knowledge can also take place. After that, Nibbæna where all sa³khæras cease to occur, and also mental or mind consciousness of magga-phala which realizes the said nature of cessation, are not obvious as being pleasurable. Only the nature of such a state of cessation is clearly known. Hence, no pleasurable attachment to Magga-Phala-Nibbæna can possibly arise. Pleasurable attachment can only happen up to the earlier stage of Gotrabhþ. That is the reason why according to nature of Dhamma, it has been stated that Ta¼hæ craving desires, drift up to Gotrabhþ. Resembles a wealth-conscious person Some people without being well-accomplished in Dhamma by personally practising meditation exercise, probably make a tall-talk with ego or self-conceit. They would even tender advice to others not to let oneself involved in any kind of worldly sense-pleasures and not to crave for any-thing that is pleasurable. This kind of pep talk may be considered as precious if made by a worthy person at the right moment when feasible. If, however, the man who talks in that manner happens to be a person without any dependable background knowledge of the Dhamma by which he can aspire to be reborn in a happy condition, such as, the world of human beings or of Devas, it would be highly improper. Furthermore, if he himself is still clinging to trivial pleasures of life, it will be inappropriate for him to talk high in the like manner. Next, some people may make slanderous talks either criticising or finding fault with others and also speak disparagingly that contemplation and noting of all phenomenal occurrences arising out of the six sense-doors are merely Samatha. Such vicious utterances might have been made through sheer ignorance of the distinguishing features between Samatha and Vipassanæ. It may also be spoken presumably with impudence in the manner stated; not knowing thoroughly that samatha-bhævanæ is a fundamental exercise practised by the Buddhas and noble personages. As a matter of fact, such people are talking with vanity thinking highly of themselves without any basic knowledge of the Dhamma. They may be likened to a person who assumes himself as a man of substance, or in other words, one who has become rich-minded without possessing any wealth or property and also without the ability to conduct any business enterprise considering the venture as one below his dignity and financial standing. Any kind of Kusala-merit-needs be developed The fact of the matter is that any kind of meritorious act or virtuous deed which will lead or pave the way to Nibbæna is the Dhamma that is deserving of performance, and is essential to be developed. None of the scriptural texts have indicated that the method of contemplating and noting every phenomenon arising from the six sense-doors is Samatha-bhævanæ. It is only mentioned there in as amounting to Vipassanæ, i.e., successful exercise of ecstatic meditation. Then also, to say “not to become pleasurable and seek for pleasures, or yearn for it”, is easier said then done. From the practical point of view, it is extremely difficult to restrain oneself from becoming pleasurable. It is because æsava dhamma, called ta¼hæ, which is susceptible to enjoyment in pleasurable conditions and inclined to generate passionate desires, is likely to drift along with delightful sensations to bhavagga, if described in terms of an ‘abode’, and up to gotrabhþ, with reference to Dhamma. As such, in regard to a person who has practised meditation so as to achieve jhæna-samæpatti, ta¼hæ, clinging attachment to such an achievement, which has arisen in him even earlier before his attainment, can take place. After his attainment of jhæna, he again takes pleasure in what has been achieved. As regards a meditator indulging in the practice of Vipassanæ, the mind is not at rest or tranquil at the initial stage. It is all mixed up with nøvaranas, obstacles to the progress of his concentration. The mind is then still polluted. Such being the case, he is eager to have the purity of mind and to gain concentration. He also wishes to make good progress in noting with calmness and without the mind going astray. Then again, when noting can be done vigorously and effectively with calmness of mind, he finds pleasure with delight in being able to note thoroughly and satisfactorily. While contemplating, the mind remains calm and fixed, continually dwelling on the sensation which ought to be noted, without wandering and flitting. The sensation that is to be noted may go on changing, but the mind which is noting remains stable. The mind is calm and steady without deviating from the point of sensation to which it directly proceeds. This is called vipassanæ-kha¼ika-samædhi. It is similar to upacæra samædhi obtained through samatha bhævanæ. Hence, it is to be called “citta visuddhi”. When the mind becomes purified and strengthened in the process of noting, rþpa and næma, matter and mind, are distinguishingly known. It becomes manifested that the sense-object which is noted is one, and the knowing-mind or consciousness is another. etc. This means that awareness or knowledge which distinguishes matter and mind takes place, and the two distinctive features are clearly known in the act of noting. This is nothing but insight knowledge called næma-rþpa-paricchéda. Then again, pleasurable sensation arises on the awareness or knowledge that is so gained. Thence, as one proceeds to carry on with his contemplation and noting, awareness becomes sharp that it is merely the phenomenon, arising and passing away in an instant being governed by the law of cause and effect, and that everything is impermanent, suffering and misery, all of them being unreliable. In the process of contemplating and noting, realization comes with satisfaction that all these are mere natural phenomena without the so-called “self” or “living entity” (anatta). Brilliant light will also be visualized, and both body and mind will be pervaded with intense joy, happiness and rapturous feeling. These are again looked upon as being pleasurable and delightful. All such feelings must also be contemplated, noted and then rejected. After rejecting as such, if contemplation and noting is further carried on, vipassanæ ñæ¼a will get into strides leading to the knowledge which realizes dissolution of every object of awareness, and of the awareness itself at every moment of noting. This is what is known Bha³ga-Ñæ¼a. Briefly put, if further contemplation is made, Vipassanæ-Ñæ¼a will be gradually developed. Let’s say, up to Sa³khærupekkha-Ñæ¼a. As to how this knowledge arises will be explained at length later on. On reaching this stage of Sa³khærupekkhæ-Ñæ¼a, noting becomes very easy, smooth and gentle without making special effort, with awareness taking place spontaneously and incessantly. This constant awareness is also appreciated by the meditator with delight and pleasure. Gotrabhþ can also be found pleasurable If the pleasurable sensations which have so arisen, have been rejected, and if contemplating and noting is continuously carried on, progressive insight will reach a stage whereby ariya-magga-ñæ¼a can be achieved. On reaching this stage, noting accompanied by awareness will automatically become accelerated. While becoming aware as such, the insight knowledge inclines towards the sensation of the body-mind Sa³khæras, the phenomenal processes. This is the state of mind or insight called “Gotrabhþ”. The Mind inclines in the manner as stated and flows into the nature of Cessation of Sa³khæras, the phenomenal processes. This realization is Magga-Phala. At that moment, there is no opportunity for pleasurable attachment or ta¼hæ to arise. The arising of the knowledge of Magga-Phala which have penetrated into the nature of Cessation does not also afford opportunity to think of any pleasurable condition. As such, there cannot be any pleasurable attachment to Dhammas, conditioning Magga-Phala-Nibbæna. However, the mind which has become very active and has arisen earlier with vipassanæ towards the cessation known as Gotrabhþ, may possibly be regarded as pleasurable, if and when reflection is made with retrospect. There can also be expectations before realization of these knowledge or insight-wisdom. For this reason, it has been stated that, according to Dhamma, this pleasurable attachment of ta¼hæ, can flow right up to Gotrabhþ. What has now been preached describes the manner in which Æsava-ta¼hæ drifts into the current of pleasurable sensations, with delight. These bad Æsava-kilesæs or vicious cravings are indeed really wonderful. Do not therefore permit this Ta¼hæ to drift along and also to arise. To prevent it from drifting and arising, all sensations that may occur should be continuously contemplated and noted without any break. If it is done so, since it will disappear or vanish immediately after arising the moment an object is seen, realization will come that it is impermanent (anicca), suffering (dukkha) and non-self (anatta). Similarly, it will be truly realized as such at the moment of hearing, smelling, eating and tasting, contacting, knowing and imagining. Hence, nothing will be found pleasurable. It is only because of one’s own inability to contemplate and note, and to know the truth, sensations arising out of the six-sense bases are erroneously thought of as being pleasurable. If so considered as pleasurable, suffering and misery will follow in train with worry and anxiety over all these sensations. Pregnancy that takes seven years & seven months During the life-time of our Lord Buddha, a lady by the name of Suppavæsæ, belonging to a royal family became pregnant for a period of seven years and seven months instead of the usual period of gestation for nine or ten months, because of her akusala-vipæka, the result of an act of demerit of retribution in her present existence for the evil deeds done in the past. Then again, during her confinement, she had to endure great pain and suffering for seven days continuously before giving birth to a son. The child was a prodigy who was to become an eminent Thera, the would-be Ashin Søvali. In one of their previous life-existences, these two persons-mother and son-happened to be the queen and son of the King of Værænasø. At that time, King Kosala invaded the kingdom of Værænasø, and after his annexation of the country, he put the King of Værænasø to death. The Queen, however, was made one of his wives. Her son, the young prince, fled from his country, and later, after rallying a mighty armed force, advanced towards Værænasø in an attempt to reoccupy it. Taking advice from his mother, he laid siege to the City of Værænasø and sent his royal message to King Kosala asking whether the latter would surrender to him or contest a battle against him. King Kosala, however, neither submit nor choose to fight. The citizens having had a chance to bring into the City, food and other supplies that were needed through a small gate or an opening in the City-wall, were quite at ease. This state of affairs had lasted for seven years and seven months. Then the prince on receipt of further advice from his Queen-Mother, proceeded to close or block all city gates, big or small. After seven days’ siege, the city-folks becoming intolerable revolted against the King and killed him. Thereafter, they proclaimed the young prince as their monarch. For this evil act in laying siege to the City, the embryo Ashin Søvali had to suffer in hell (Avøci) for innumerable number of years till the earth had come up to a level of one Yojana in this Universe. In his last existence, he had to remain in his mother’s womb for seven years and seven months. Moreover, for having closed all the gaps in the city-wall without leaving any loop-hole for seven days long, he had to pay retribution, as a result of his past bad kamma, with immense suffering for a duration of seven day at the time of his birth. The resultant effect of akusala dhamma is indeed really terrible! As a mark of honour for having given birth to a bonny son, a ceremony (vijæyana-ma³galæ) was held by offering meals to the Lord Buddha and his disciple Sanghæs. On that occasion, Ashin Særiputtaræ Thera beckoned the infant prince to come nearer to him, and spoke. Although this child was a newly born baby, he was seven years old. Therefore, he was able to understand what others had told him. Not only that, he could also speak and walk. Ashin Særiputtaræ asked the young child, “How are you, young son? Have you suffered pain and misery for having had to stay long in your mother’s womb? Is it not terrible?” The young child replied, “Yes, Sir, Your Reverend. It is indeed miserable and is immensely terrible.” The mother having heard her son’s reply, was overjoyed with great satisfaction. She then soliloquized, “Ah! My precious son is remarkably outstanding. Just imagine, he can answer ably and talk on Dhamma even to an eminent Thera like Ashin Særiputtaræ.” At this juncture, the Enlightened One spoke, “My dear daughter Suppavæsæ, are you willing to have another son like the young baby, if at all possible?” Suppavæsæ then respectfully replied, “Yes indeed, My Lord! If I were to conceive such a precious child, I wish I could have about seven off springs.” Having heard her reply, the Lord Buddha made a solemn utterance the following hymn (udæna) in a verse. “Asætaµ
sætarþpena, piyarþpena appiyaµ. Asætaµ, anything that is neither good nor pleasant; sætarþpena, being disguised as good and pleasant; pamattaµ, (makes) a forgetful or thoughtless person; ativattati, overwhelmingly suffer. Ill-treating by pretending to be pleasant In this regard, the expression “forgetful” does not convey the sense of “not being conscious of anything”. It carries the meaning of becoming careless or thoughtless without the quality of “mindfulness” which is usually acquired by the present Yogøs who are contemplating and noting with awareness of mind. Such a forgetful or thoughtless person is said to be over-ridden with minor and trivial matters which are seemingly pleasant or pleasurable. It is just like practising fraudulent deception on a simple and honest person by an imposter who is, in fact, a cheat. Do you get at the point now stressed? Now that Suppavæsæ had undergone a great deal of suffering and misery for seven years and seven months to get a son, and had to suffer pain and trouble for seven days at the time of her confinement; and yet she was still desirous of having such a son for whom she had to suffer very severely. This is evident of the fact that she had found pleasure, or rather found it pleasant in what was actually unpleasurable and unpleasant, because of her lack of understanding or ignorance of the noble Dhamma. This indicates what is “unpleasant” has been ill-treating under disguise as “being good and pleasant.” To whom does it ill-treat? The answer being that it tends to cause ill-treatment to a “thoughtless” person. The question then arises as to how one should properly reflect or bear in mind. Reflection should be made with mindfulness bearing in mind that all these dukkha-dhamma are, in reality, distressful, painful and suffering. The cause leading to such sufferings should also be reflected upon and fully realized. From the point of view of worldly affairs (lokiya), a person who though slack and negligent in connection with one’s own business matters and means of livelihood, wishfully hopes to get on in life, without putting his energy or getting worried, is a “forgetful”, or rather a thoughtless person. He may be said to be a person with no proper imagination or thinking power as to what consequences might ensue. Such a person can be a victim to dishonest or unscrupulous swindlers. If viewed from the angle of Saµsæra, he is thoughtless and unimaginative, overwhelmed by his vehement desire to gain prosperity in this present life existence without thinking anything about merits and demerits for his future existences in the rounds of Saµsæra. Sensual pleasures, kæmagu¼a, which is short-lived only for a duration of this life-time, will, under the pretence of having a great value, can cheat or play a dishonest trick. A person will not be aware of the deception practised on him until such time when he is on the threshold of his death. To a few others, realization comes only in the next existence after death. Kamma
and its resultant effects are known only In the country of Thuratha during the time of King Dhammæsoka, there lived a gentleman by the name of Nandaka. He believed in the false doctrine that there was no kusala-kamma, or, akusala-kamma, or future existences. Hence, his personal endeavours were only limited to the extent of deriving worldly benefits during his present life-time. When he passed away, he became a Peta within the confines of a forest, named Weinca. Then only he came to realize personally that there really exists the law of kamma with its cause and effect, and future existence after the death of a person or a being, and that he had been subjected to cheat by worthless things which, in fact, should not have been regarded as pleasurable. While he was thus recalling the past with reminiscence and was reflecting on his present existence, it happened to coincide with the time when his daughter ‘Uttara’ was making a libation after her donation is giving offerings of food and drinks (drinking-water) to the Sanghæs and was praying for him to enable him to share the merits so performed. After uttering “Sædhu” to the merits imparted to him by his daughter, he immediately received all food and other eatables as might be accessible to Devas to his heart’s content. The benefits so derived had made him all the more convincing that after all he had wrongly accepted a false belief in his previous existence. This was the way in which realization had come to him that he had been a victim of cheat in the past existence. Therefore, what is essential is not to forget about matters concerning Saµsæra. It means to say that all vices of akusala dhamma should be avoided to gain “real” happiness with a minimum of misery and suffering all throughout the rounds of future existences and that meritorious deeds or kusala dhamma should be performed as far as possible. This is really the point. If performances are done in the way as stated, just now, a person may be said to be always on the alert and “unforgetful” relating to the rounds of continued existences. In particular, what is more significant is not to forget to escape from the whirlpool of the deep ocean of Saµsæra, renewed existences. The way to escape is to be always mindful of the continual arising and dissolution of matter and mind-rþpa-næma-that are occurring in the personality of one’s own ‘self’, by contemplating and noting. This is all. By being unable to contemplate and note as already stated, the continuous phenomenal arising of rþpa-næma will be thought of as being good and pleasurable. Pleasurable sensations will occur from the acts of “seeing”, “hearing”, “smelling”, “eating”, “contacting and knowing”, and “imagining and arising consciousness”. Everything, or rather, all natural phenomena will be found pleasurable. Then, by being pleasurable as such, suffering will emanate from these pleasurable sensations in the present existence. If, under unfavourable circumstances, one goes down to Apæya, the nether world, misery and suffering will ensue. This is the cruel treatment given by things which are, in fact, non-pleasurable. If mindfulness is achieved by incessantly contemplating and noting, these matter and mind, rþpa-næma, be will known in their true characteristics as merely anicca, dukkha and anatta. If realized as stated, there will be no “suffering” during the present life-time because of such sensations. Neither will one relegate to the Apæya. hell, in the rounds of Saµsæra. If circumstances permit, ariya-magga-phala, the Special Dhamma, can be achieved in the course of contemplating and noting. If such an achievement is gained, one will be fully liberated from the realm of Apæya. Therefore, emphasis is made on the importance of “non-forgetfulness”, i.e. on the essential need to exercise vigilance so that trivial matters, which do not deserve to be regarded as pleasurable, cannot possibly ill-treat you. Furthermore, it is stated as “Piyarþpena appiyam”. Appiyaµ- any sense-object which is not lovable or pleasurable, piyarþpena, under the pretence of being lovable, and pleasurable, pamattaµ. (make or prevails upon) a forgetful or thoughtless person, attivattati, suffer immensely. It
is Dukkha-saccæ, the truth of suffering, Though a sense-object is not lovable, it pretends to be charming, cultivating love and cruelly causing one to suffer. These are the things or objects which people usually see, hear, smell, eat, con-tact, and know. Plainly seen with the naked eye, it would appear as if the visual object is “a being”, or “he”, or, “male”, or, “female” which are perceived with a misleading notion as lovable and fascinating. That is the reason why people are hankering after these ostensibly lovable things. Looking at these from the point of view of Vipassanæ knowledge, they are simply found as mere natural phenomena of rþpa-næmæ, matter and mind, continually arising and disappearing, and as being impermanent, suffering, and Non-Self. These will also be perceived as detestable and horrible. If the Truth is realized as such, these sensations will have no strength or power to ill-treat you. It has also been stated as “dukkhaµ-sukhassa rþpena.” The gist of this dictum is that all dukkha-dhamma, painful and unpleasant phenomenal conditions, though in reality, are mere sufferings, assume the role of “joy and happiness” in disguise, and cruelly pounce upon and ill-treat a thoughtless and forgetful person. As a matter of fact, all animate or inanimate things with which people at present have come into contact, or found, give rise to or induce “pain and suffering” called “Dukkha-saccæ”, the Truth of Suffering, from the viewpoint of an Ariya, the Noble One, who perceives them in their true colour with the eye of Vipassanæ-ñæ¼a. At every moment of seeing with the eye-base, all these are found to be ceaselessly arising and vanishing, and are therefore miserable. Similar perception takes place at every moment of hearing, smelling, eating, contacting, imagining and knowing. However, to those who are unable to contemplate and note for being forgetful or unmindful without having the insight knowledge of Vipassanæ, these miseries would seemingly appear as being pleasurable and good. Because of this deception, worldlings are always craving for things, trivial or not, with pleasure and delight hoping against hope that they would one day find real happiness. This truly illustrates the fact that what is really “dukkha”, sufferings, are cruelly ill-treating pretending to be things of joy and pleasure. Therefore, it is of paramount importance to contemplate and note these dukkha-dhamma, every time they occur and disappear, with diligence. If on attaining Arahatship, one will become always mindful without forgetfulness, whereby no such dukkha-dhamma can possibly subject him to ill-treatment. As regards an ordinary worldling who is presently practising Vipassanæ meditation, he will be better off to the extent he is capable of contemplating and noting with mindfulness. The statement that a thing is not really pleasurable as mentioned in Udæna-dèsanæ, conveys the same sense as sætiyesu, pleasurable things, as stated in this Puræbhèda Sutta. Hence, care should be exercised not to allow oneself flow into pleasurable sensations. If pleasurable attachment or craving occurs to those who cannot practise Vipassanæ meditation, they should take care not to permit themselves to get to the extreme. A person who is meditating Vippasanæ must continuously con-template and note all occurrences arising out of the six sense-doors to prevent himself from drifting towards pleasurable conditions. If pleasurable attachment takes place, it should be rejected by contemplating and noting. The process of rejection should continue to be carried on relentlessly by contemplating and noting until it reaches Ariya-magga-ña¼æ, since it has been stated that the pleasurable conditions, according to Dhamma, drift along up to the stage of Gotrabhþ. If rejection is done in the manner stated, ariya-magga-ñæ¼a will ultimately be reached. The Motto has, therefore, been couched as: “Flowing
not into the stream of pleasurable sensations, According to this Motto, an Upasanta individual, in whom kilèsæ have become extinct, is endowed with the six noble attributes. The first attribute: “Flowing not into the stream of pleasurable sensations” has been already explained to make you understand. The next attribute is stated as: “atimæne ca noyuto.” Do not underestimate the other The meaning of the above Pæ¹i phrase is: “One should not be arrogant and haughty with self-pride or conceit by belittling the other and regarding him as a nonentity, unworthy of attention. “It is important that one should not underestimate the other in both the aspects of worldly affairs and Dhamma. Low estimation of a person in respect of worldly affairs, may have reference to his lineage, or financial standing, or his education. Do not disparage a person in any manner, since it may eventually be found to be a blunder. If by holding a poor opinion of a person who is really deserving of high estimation or regards, one may get into trouble. I will relate to you a story in this connection. During Buddha’s life-time, king Pasenadø Kosala daily invited five-hundred Sanghæs and offered them meals. The Sanghæs led by Ashin Ænandæ availed themselves of the invitation and accepted the offering of meals. The king himself took the lead in serving meals for a period of seven days in succession. For the remaining days, however, the king was unable to do so personally. He did not delegate others to perform the duties, either. Without specific orders and assignment of duties, no one dared to carry out what was required to be done, the place of serving the meals to Sanghæs being the king’s residential palace. Such being the case, even no seating arrangements or accommodation were made for the fitting reception to be accorded to the Sanghæs. A good number of the invited Sanghæs had therefore left the place, for not being provided with seats. On the following day, similar condition prevailed and a good many of the Sanghæs had to leave the place. On the third day, only Ashin Ænandæ was left alone at the place of offering, the rest of the Sanghæs having departed from the place where feasting ceremony was to take place. Ashin Ænandæ, of course, remained out of mere consideration, regard being had to the faith and generosity of the benefactor. This unsatisfactory state of affairs was witnessed by the king himself when he came over to the place personally. Having found Ashin Ænandæ alone, and all dishes of rice and curry becoming redundant or rather, wasted, the king felt very sorry and upset. He therefore, proceeded to the Buddha to whom he respectfully put up as “Oh, my Lord! I had extended my invitation to five-hundred Sanghæs to honour me with their presence at my residential palace for meals. However, only Ashin Ænandæ had turned up.” He further inquired as to why other Sanghæs had failed to recognize him and visit his place in response to his request. Nine qualities of a good benefactor worthy of esteem Having heard the king’s statement, the Enlightened One spoke: “Oh, king! My disciples, the Sanghæs, have probably failed to visit your place for not being familiar with you.” Then the Buddha further pointed out saying: “The Sanghæs shall not acquaint themselves with or come into close con-tact with the benefactor who does not possess the nine qualities.” The Buddha then proceeded to preach that the Sanghæs would call on a benefactor and pay a visit to his house, only if the benefactor was endowed with the nine qualities, which were considered as requisite. These nine qualities are as enumerated below: 1.
To stand up and welcome with courtesy. 8. To take a sitting posture close enough to listen to the sermon attentively, and 9. To listen to the preaching with enthusiasm. Furthermore, the Lord Buddha gave his preachings recounting the story of Kaysava, a hermit, who though fully provided with delicious meals and good medicines by the king Værænasø (of Benares) who was not familiar with him, had become deteriorated in his health to the point of near death; and only later when meeting with his disciples, both laymen and ascetics, who were his close intimates, he was restored to normal health within a few days after having been provided with fresh fruits and fleshly roots for his consumption. Self-conceit of the members of Cakya (Sakya) clan It had thus occurred to the king that he should try to get familiar or rather well-acquainted with the monks and Sanghæs. He thought of finding an opportunity to make himself related by marriage to the militant race of Cakyas. He, therefore sent, out his emissaries to ask for the hands of a daughter of the Cakya royal family. The State of Cakka, which was the place where Cakyas lived and ruled, happened to be one of the semi-independent States in the country of Kosala. It is some-thing like one of the principalities of the Shan states within Myanmar, under the tutelage of the ancient Myanmar kings. Thereupon, Cakya rulers had imagined that refusal to comply with the express demand made by king Kosala would probably land them in trouble. Members of the Cakya family were extremely proud and arrogant. Being conceited, they considered themselves as belonging to the noblest race. Egoism had driven them to hold the view that their women-folks should not, under any circumstances, marry anyone other than their own race or clan. They were indeed very clannish and had a dogmatic feeling of racial superiority. They, therefore, convened an emergency meeting for consultation among themselves. When deliberations were made, king Mahænaµ told that he had a daughter born of one of his Maids-of-honour, a mistress, and suggested that this girl should be offered to king Kosala. She was not a real maid-servant though. Ancient absolute rulers regarded the people as servants. She might belong to a class of rich family but not a lineage of Cakya royal family. This advice given, was unanimously accepted by all those present at the meeting, and hence, the king’s daughter, a common girl, was proposed to be given in marriage. This, of course, amounts to playing a trick on King Kosala who had asked for a Royal Princess, a pure descendant of the Cakya family. A person not knowing that deception has practised on him is usually pleased and satisfied; but when the truth is known, he can become terribly angry. Later, when King Mahænam’s half-caste daughter was handed over to King Kosala’s envoys, they took her away and presented her to their King. The King believing that the girl was of pure royal blood of the Cakya family, was really delighted and made her his Chief Queen. Her name was “Væsabakhattiyæ”. Later, she gave birth to a son. The name given to the young prince was “Vi¥a¥þba”. The King being very fond of his young son since his infancy, appointed the prince though still young, as Commander-in-Chief of the Army. When Vi¥a¥þba was about seven years old, he asked his mother whether she had no relatives on her side, since he had never received gifts from his maternal grandma and aunts while others, a lot of his play-mates, had received gifts of toy-elephants, toy-horses etc. He further inquired if the Queen Mother was still living. The prince’s mother realizing that trouble would brew if the truth were revealed, willfully told a lie that her parents and relatives were of the royal blood of the famous Cakya Clan residing in Kapilavastu. She mentioned that King Mahænaµ of Kapilavastu was her royal father and that the said King was, therefore, the prince’s grand-father. She further comforted her son that no gifts could be sent to him as all of them were residing in a far distant land. When the young prince reached the age of sixteen, he sought his mother’s permission to allow him to visit his grandfather, King Mahænaµ, and his maternal kinsmen. His mother at first refused to give permission but that he insisted upon her to allow him to proceed to Kapilavastu. The insistence was made so frequently that she was unable to prevent her son from abandoning his idea of visiting her relatives. Eventually she had to give in. Væsabakhattiyæ then sent prior intimation to Kapilavastu so that there might not be any unpleasantness or hitch on her son’s arrival. Prior information was so furnished as she feared that members of the Cakya family might not give a fitting welcome to her son Vi¥a¥þba and might even coldly treat him with disrespect. The Royal Family of Cakya Clan had earlier sent away all princes younger than Vi¥a¥þba to a remote place before the arrival date of Prince Vi¥a¥þba. When Vi¥a¥þba reached their place, they accorded a very warm reception. He was even introduced to the elderly members of the royal family of Cakya race pointing out as to who was who, such as, the King himself who was his grandfather, uncles and so on. Vi¥a¥þba then paid his respects to all elders who were introduced to him. He then remarked that it was surprising to find no one who would have to pay respects to him. In reply, the Cakya rulers stated that at the moment, all younger princes had gone to a far off place. Later, they held a ceremonious feast in his honour. When he returned home after his sojourn for two or three days at the Capital City, a servant of the Royal Cakya family was said to have washed and cleaned up the places with cows’ milk uttering at the same time, “This is the place where the son of a maid-servant, Væsabakhattiyæ, had sat.” The time of cleansing with the milk incidentally coincided with the time when one of Vi¥a¥þba’s army officials had returned to the place to take back a small weapon which was left behind inadvertently. He had seen how cleansing was done and what sort of disparaging remark was made while washing off the place. Afterwards, this official went on gossiping among his friends that Vi¥a¥þba’s mother was not a genuine princess of the royal family but the daughter of a maid-servant. This rumour, or rather news had spread all over the area and had ultimately reached the ears of the young prince, Vi¥a¥þba. The startling news had enraged him, and swearing vengeance, he made a vow that these people might carry on with their work of sweeping and cleansing the place with cows’ milk but that when he would become a king, the same place would be cleansed with the blood from the throats of the Cakya Royal Family. How Cakya rulers had to face disaster for being self-conceited Therefore, at one time when Vi¥a¥þba succeeded his father and ascended the throne in the kingdom of Kosala, he advanced against the state of Kapilavastu along with his armed forces with the intention of killing all the members of the royal family of Cakya clan. Seeing this unfortunate state of affairs, the Lord Buddha made his way to where the troops were advancing towards Kapilavastu, and intervened not to fight and cause bloodshed. Three times the Exalted One had to prevent Vi¥a¥þba from declaring war upon his own kinsmen. Vi¥a¥þba, therefore, withdrew his armed forces and retreated. But on the fourth occassion when Vi¥a¥þba ordered his troops to march on to Kapilavastu for an invasion, the Buddha remained indifferent without deterring Vi¥a¥þba, foreseeing that in any case, akusala dhamma of the past would certainly befall on the Cakya rulers. After entering the city walls with all his troops, Vi¥a¥þba ordered that all members of the Cakya royal family be executed except king Mahænaµ and those who were found to be present with his grandfather, the king. All the dare-devils of Vi¥a¥þba assassinated all those people who admitted their lineage as being descended from the Cakya royal family. They did not even spare the lives of babies in their mother’s arms. Only a few who were found in close proximity with Mahænaµ king and those who inadvertently uttered as “grass” when asked who they were, while cutting grass, and so on, through fright and slip of the tongue, not being considered as descended from Cakya family, were left unharmed. The reason for meeting this fatal disaster and misery by the entire Cakya Royal Family was simply because of their own superiority-complex and self conceit treating people other than their own race as being low-born, ignoble and inferior to them. When one becomes egoistic, it is natural for him to look down upon others. They would also speak slighting others. In the present day also, there are a number of people who are self-centered and self-conceited. They can be in trouble if not as serious as suffered by the Cakya Clan. They are liable to be deprived of help and assistance when need arises. There were also instances where people got into trouble and distress for slighting an enemy. What has now been stated concerns mundane affairs, However, the fundamental point stressed in the present dèsanæ is to dispel the feeling of one’s own superiority-complex which makes a person look down upon others, from the aspect of Dhamma. To elucidate this point, it may be stated that a person may regard others as inferior to him thinking: “This man does not come up to the required standard of quality in Søla and is far behind me in the purity of moral conduct. He cannot upkeep the Dhamma just as I have done. He is unable to practise Kammat¬æna meditation. Neither is he pious or religious-minded. He is uncivilised, worthless and ignorant, etc.” If one considers another as inferior to himself, he becomes automatically self-conceited. He may then feel proud of himself as: “My Søla, moral conduct, is more purified than others. I’m fully accomplished with the noble Dhamma. My efforts in practising meditation bear fruit and are really far-reaching. I’ve become a Sotæpanna, an Ariyæ!,” and so on. If it were true as imagined, there is no fault. In any case, one should not have underestimated the other though he might have thought very highly of himself. The reason being that it might ultimately prove to be untrue, as he has imagined. Some time later, the other might attain a higher stage in the progress of insight than he had achieved. Thinking highly of one’s own self is mæna, self-conceit. This mæna is not only present in the mind of an ordinary worldling, but also in Ariyæs or Noble Ones, such as Sotæpannas, Sakadægæmis, and Anægæmis. Nevertheless, the peculiar feature is that feeling of pride or mæna which takes place in the minds of the Ariyæs, only arises depending upon their own real attainment of the attributes. It is not that they think highly of themselves without reason. Hence, this kind of mæna is called yathæ-mæna. It means taking pride with honour where it should. Ordinary worldlings may think themselves great taking pride in mere triflings. Such kind of false-pride is called “Æyæthævamæna”. On becoming a Sotæpanna by practising Vipassanæ meditation, this false-pride called “Æyæthævamæna” is freed. However, this kind of mæna which occurs in connection with one’s real attribute still lingers on. It will be eradicated completely when reaching the stage of arahatta-magga by practising Vipassanæ meditation in serial order stage by stage. This dèsanæ or teaching, therefore, has said that efforts should be made to meditate seriously until one reaches the state of arahatta-magga-phala and becomes an Arahat to get rid of his mæna entirely. The Motto has therefore stated as: “Flowing not into the stream of pleasurable sensations, with pride dispelled and gentleness maintained.” After the ‘pride’ has been dispelled, comes ‘gentleness’. It means “to be gentle in bodily action, verbally, and mentally.” Manner of becoming gentle both physically and verbally To become gentle physically or rather in bodily behaviour, one should avoid all acts detrimental or harmful to others and should do things as much as possible for the good of all, i.e., virtuous deeds. Therefore, killing, stealing other people’s property, robbing and committing adultery, which constitute indulgences in physical and immoral conduct or vices, should be avoided. To be gentle verbally-gentleness in speech-may be explained as totally abstaining from talking lies, back-biting or slander, or abusing or uttering obscene words, and talking frivolously, the four vacøduccaritas or sins of speech. Of the said two stated above, to be gentle and polite in words or speech is more important than to be gentle in physical actions or behaviours. It is because, among those who have a religious bent of mind, only a few will be found to be rude in their physical behaviour. Concerning speech, anything that has sprung up in the mind will ordinarily find an outlet or expression through the mouth-organ which makes utterances, polite or vulgar, either intentionally or inadvertently. Any perverse or indiscreet utterances should therefore be avoided. The meaning of gentleness of the mind is that one should be free from abhijjhæ, covetousness, i.e. unlawfully or unfairly wishing to possess other people’s property. And also, ill-will or vyæpæda, unruly thoughts wishing others to suffer death or destruction, should be dispelled. “Micchædi¥¥hi”, false beliefs, such as: “non-existence of kamma,” “no good or beneficial result of kamma,” and “no future existence,” should be expelled and banished. In short, it means to say that one should have a good and virtuous mind devoid of malignant feelings towards others. Good and virtuous thoughts comprise the gentle Bodhipakkhiya Dhamma, such as, the four foundations of mindfulness. Hence, meditation through mindfulness-the four Satipa¥¥hænas-should always be practised. Sammappadhænaµ, right exertion, four in number, should also be put in. If contemplation and noting is continually done based upon the four foundations of mindfulness, harsh forms of mental thoughts or activities will have no chance to occur. The mind will then become very gentle. If the four Satipa¥¥hænas are being practised, it would appropriately embrace the four samma-padhænams, the four iddhipædas, the five indriyas, the five balas or forces (strength), the seven bojjha³gas, and the eight magga³gas otherwise known as ariya a¥¥ha³giko maggo, called the bodhi-pakkhiya dhamma (which is made up of thirty-seven constituents of true knowledge). Therefore, if Satipa¥¥hæna Dhamma is developed, not only the mind but also both physical and mental behaviours become gentle. This is to say that a person who is developing Vipassanæ mindfulness, will invariably weigh things before doing anything, and do things if only it is considered proper. He will not perform any act casually or haphazardly. When he is going to speak, he will think and ponder upon what is to be spoken sensibly and reasonably. When speaking or talking too, he needs to contemplate and note. By doing so, he will undoubtedly restrain himself from uttering harshly or rudely. Every time any thought or imagination arises, it must be necessarily contemplated and noted. As such, coarse mental behaviour will barely take place, and even if it occurs, it will not last long or will quickly pass away. Therefore, if mindfulness is properly developed, all physical, verbal and mental behaviours will become purified and gentle. Moreover, since Bodhipakkhiya Dhammas are embraced, as may be relevant, at every moment of contemplating and noting while practising and developing mindfulness meditation, it has been enunciated in Niddesa Pæ¹i as: “Sanehi satipa¥¥hænchi sammannægato”, which means accomplishment is achieved with gentle mindfulness. The Motto goes to say: “Flowing not into the stream of pleasurable sensations, With pride dispelled and gentleness maintained, Gaining wisdom ... ” Knowledge which is easily comprehensible After “gentleness”, comes reflective knowledge or wisdom with which a person should be equipped. In connection with Pariyatti, one should have pa¥ibhæna knowledge, i.e. easy comprehension or wit. He should also possess intelligence and be able to speedily grasp the Dhamma connected with Pa¥ipatti, practical exercise of Vipassanæ meditation. As regards any problematic question that is advanced, he must be in readiness to reply intelligently with presence of mind. Relating to Pariyatti, it would appear in the knowledgeable mind of a person who has accumulated the knowledge of scriptures, such as, Pæ¹i, Commentaries and Tikæs, as to what is to be spoken readily when reflected in the course of his delivering the sermon. To a person who systematically practises Vipassanæ Dhamma, with diligence, this Pa¥ibhæna knowledge is likely to occur, even without taking lessons. How it happens is that one who has had his practice of meditation may readily grasp the profound meaning of the concept of Dhamma relating to rþpa-næma and also Vipassanæ. He may even easily and deeply appreciate though the preacher has made a mere mention of the gist of the Dhamma. Becomes really learned only after practising meditation Persons who have already indulged themselves in the practical exercise of Vipassanæ meditation will easily understand the meaning of what is contained in the scriptural texts by just reading through it. All which have not been properly understood before, will perhaps be clearly grasped. A great teacher had once stated that he had passed his examinations on scriptures with credit and that he had also taught others. He then considered himself as being really learned. However, it was found to be wrong, simply because the philosophical aspect of the Dhamma which had not been fully grasped before was vividly comprehended only after he had practised meditation. It is true and correct. This comprehension of the deeper meaning of the Dhammas and scriptural writs is the knowledge or intellect called Pa¥ibhænañæ¼a which is achieved through Vipassanæ meditation. This knowledge becomes more obvious to persons who have meditated after having learned the lessons in Dhamma. This is quite distinctive because it is not the book-knowledge. What has now been stated is the manner in which Pa¥ibhæ¼a knowledge has happened relating to Pariyatti. Theoretically easy but practically difficult In connection with the practical exercise of Vipassanæ Meditation, i.e. Pa¥ipatti, the manner of gaining Pa¥ibhæna knowledge is that, it would easily arise in the minds of those meditators what are feasible to be practised and done if they would just reflect relating to the work of Pa¥ipatti. The ability to grasp the scriptures relating to pa¥ipatti is the quality of pa¥ibhæna knowledge connected with pa¥ipatti. As regards practical Dhamma which is in nature pa¥ivèda, it will be clearly realized by a person who has carried out practical exercise in meditation. What is meant by it is that the natural phenomena of rþpa-næma can be explained without difficulty in a theoretical way. It is quite easy. However, it is not so easy as to appreciate the Dhamma from the practical point of view. As a matter of fact, it is extremely difficult. A person who has seriously practised meditation will distinguishingly know with his personal insight knowledge all the true nature of Dhamma relating to rþpa-næma, which are hard to perceive and understand. At every moment of contemplating and noting, it will be known distinguishingly that the material matter or rþpa, which is the sense-object noted and realized, is quite different from the knowing-mind, the næma. Analytically stated according to the scriptural texts, the rþpa-Dhamma consists of pathavø, æpo, tejo, væyo, etc., the elements of earth, water (liquidity), fire or heat, wind or air, and so on, totalling twenty-eight (28) in number (comprising “elementary matter” and “accidental matter”). Common or worldly mind named “akæsiti” consisting of eighty-one (81) kinds, together with fifty-two (52) “cetasika”, mental formations or factors, is næma. All these constitute the form and næma-body and mind, the individual, forming an aggregate of material elements and properties, the so called ‘body’, and mental khandhæs, called næma. It had got to be mentioned in figures arithmetically to emphasise the fact that there are only two of these, namely, rþpa and næma, matter and mind, as found in the scriptural texts or books of Dhamma. However, these are not the Dhammas that are pre-sent in the personality of a man called “Self”. Merely knowing as such is not Næmarþpæ-Pariccheda, knowledge which distinguishingly realizes næma and rþpa, i. e, the knowledge that distinguishes between mind and matter. This knowledge is only Saññæ, perception. Just think over. Out of the said 28 matters, man has no feminine form or figure. A woman has also no masculine figure. Then also, of the 81 mental elements, a person who has not attained jhæna, will have no mental activities called rþpævacara-arþpævacara. Only Arahats have the mind that cause to become, called Mahækariya. Ordinary men have no such mental faculty. Therefore, could it be the real personal knowledge that distinguishingly knows the Dhamma or conditions which do not abide in one’s own personality?. No, it cannot possibly be. It is merely the knowledge of Saññæ. The Dhamma is realized though illiterate or unlearned People who are now meditating, although they may be illiterate and are unable to read and write, realize or know distinguishingly the distinctive features of matter and mind through his own personal insight or wisdom. At every time it is contemplated and noted, it will be personally realized that there are only two kinds, one being rþpa, matter, which is the object to be known, and the other-næma, the mind, that knows. Similar realization will occur whenever seeing, or, hearing, or smelling, and eating takes place. Act of touching or tactility has a very wide scope. All acts of bending, stretching, walking, standing, sitting, lying, moving and changing the postures are included in it. Hence, when bending and stretching, the Mind that imagines or inclines to bend or stretch is One. The actual acts of bending, stretching and moving is another, whereas the noting Mind is quite separate. It can be differentiated and clearly known. The same process and knowledge take place when walking and so on. Imagining and knowing, or rather, imagination and awareness as well as noting and awareness are næma, which has the faculty of knowing. Motivation and stiffness are rþpa, which has no consciousness. The arising phenomena of næma-rþpa in pairs combined together are vividly known by personal realization. Can arising and dissolution be known by mere statement? Furthermore, some people are telling others to contemplate on “arising and dissolution” without having had any personal experience of the realization of the transient nature of matter and mind. They are simply contemplating by merely uttering verbally and mentally without the faculty of perception. This is quite unnatural. A Yogø who is continually contemplating and noting will truly perceive these matter and mind, the rþpa-næma, at every moment of their arising, and will become aware of them both at the beginning of their arising, and dissolution immediately follows when his power of concentration becomes mature. For instance, when painful sensation occurs while he is noting as “painful”, “painful”, with fixed concentration, the painful sensations will be clearly found to be arising and disappearing falling away part by part. Such occurrences will be revealed and perceived with his mind’s eye as if they are known and felt by the touch of his hands without the need to say or utter by word of mouth. Then also, pøti, joy or rapture, and passaddhi, calmness, are rarely appreciated by mere book-knowledge. However, a Yogø who is meditating, when reaching the stage of udayabbaya-ñæ¼a, will definitely realize pøti and passaddhi since they occur conspicuously. Moreover, cetasika dhamma, called “tatramajjhattatæ” can hardly be known by mere book-knowledge. These will, however, be noticed with mental awareness automatically without making effort when the stages of udayabbaya ñæ¼a and sa³khærupekkhæ-ñæ¼a are reached. On reaching those stages, these will be clearly found equally balanced. And on attainment of sa³khærupekkhæ-ñæ¼a, all sensations which are to be known, will be known and realized without special effort as they occur spontaneously, and that awareness of noting becomes obvious on its own as it takes place automatically. At that moment, the sensation that is known and the knowing mind, while in the process of knowing and disappearing, will be found incessantly arising and vanishing. Hence, their inherent nature of impermanence, is extremely obvious. Similarly, it will be clearly manifested that they are by nature mere dukkha, suffering, and anatta, unsubstantiality without the living entity. For having personally realized with clarity and without ambiguity in the course of contemplating and noting, the natural characteristics of anicca, dukkha and anatta of the phenomenal occurrences will be clearly perceived through knowledge when reflected upon even while taking a brief respite without meditating. Also, if contemplated and noted, the usual insight knowledge will be gained. If he is a person who had once reached the stage of the cessation of sa³khæras, he would reach back to the state of such a cessation while contemplating and noting. If again he reflects with retrospection on what has already been achieved, realization will again take place as before. This quick and easy resuscitation of his apprehension of the nature of Dhamma every time he reflects with retrospective effect is the attribute of the pa¥ibhæna knowledge relating to pa¥ivèdha. The knowledge of pa¥ibhæna connected with the questions on scriptures will readily come into the head of a person who has taken a course of lessons to be able to tackle the questions relating to pariyatti. In the like manner, one who is accomplished with the knowledge of insight meditation will have a ready wit to deal with the questions relating to pa¥ipatti. These are the qualities of pa¥ibhæna-ñæ¼a in so far as ‘questions’ are concerned. One should be accomplished with the three kinds of pa¥ibhæna knowledge as stated just now. Therefore, the motto has to say as follows: “Flowing not into the stream of pleasurable sensations, With pride and gentleness maintained, Gaining wisdom ...” Not believing just because others have said It has been stated as: “Na saddho na rajjati.” This means: No faith or firm belief has arisen because others have stated with a mistaken view that it is pa¥ibhæna knowledge. If that is so, it would have amounted to saying that there is no faith. In actual fact, it means to say that one should be accomplished with wisdom after his personal realization of the Dhamma and not just by blindly believing the other with full confidence and reliance. The expression “na saddho” if literally translated, conveys the meaning of “not having faith”. It has been preached so, in order to differentiate between “believing in what others have said” and “personal realization or knowledge.” If one has no knowledge of his own, he will believe what others would say. To put it in another way, if it is known and realized personally, it will not be necessary to believe what others have said. The term “na saddho” has been expressed in the preaching of the Buddha to make the above clearly known. Knowing is nobler than believing To cite an example: Even among people in Myanmar, those who have not been to the Shwedagon pagoda will have to note and keep in memory accepting as true or rather believing what others have said in connection with the said shrine. If they have personally visited the Shwedagon pagoda and have observed it closely, it will be unnecessary to take it for granted what others have told them is true. In the same manner, a person who has no personal realization of the vipassanæ dhamma concerning magga-phala-nibbæna should believe what others would preach according to the scriptures. It is similar to the case of people who believe in the existence of sputniks or artificial satellites put into space by means of rocket propulsion, though they have not personally seen them with their own eyes. A person who has personally found and realized these Dhammas relating to vipassanæ-magga-phala-nibbæna does not believe them merely because others have told him. It is his own personal achievement and realization. This is not believing others but “knowing the truth”. The Enlightened One asked Ashin Særiputtaræ, “Særiputtaræ! Do you believe that by developing saddhindriyaµ, the moral quality of faith, one will reach the deathless Nibbæna, the Ultimate?” Ashin Særiputtaræ answered, “My Lord, in this regard, I don’t believe the word of the Buddha.” Puthujjana monks who heard the answer had misjudged Særiputtaræ. They imagined that Ashin Særiputtaræ being a Brahmin, belonging to the Brahmæna caste, had not yet believed in the Enlightened One. It would appear justifiable to think as such. Those who have a bias towards the doctrine of the Brahmins, do not believe or have faith in the Dhamma as preached by the Buddha. It was therefore likely to think so, for the simple reason that Ashin Særiputtaræ belonged to the Brahmin caste. What is really meant to be said is that Ashin Særiputtaræ himself had personally realized the fact that Nibbæna could be attained by developing faith. Therefore, in this regard, it was not believed just because Buddha had said so, but because the fact as stated by the Buddha had personally been realized by Ashin Særiputtaræ. Just imagine the previous example of a person who had personally visited and reveringly observed the Shwedagon pagoda. If he were asked whether he believed that the main masonry structure of the Shwedagon pagoda was plastered with gold plates, he would have replied that he believed so not because others had told him in as much as he himself had personally found it. Yes, indeed. Likewise; what Ashin Særiputtaræ had said that he did not believe what was stated was because he himself had personally found and realized the truth that developing saddhindriyaµ would lead the way to Nibbæna. In connection with this reply, Ashin Særiputtaræ had been extolled in the Dhammapada as stated below: “Assaddho
akataññþ ca, sandhicchedo ca yo nayo. This is the Verse which has been mentioned and recorded in Dhammapada, a text book of Dhamma, referring to Ashin Særiputtæ. It is not the verse contained in this Puræbheda Sutta. However, as it contains terminology or common usages similar in meaning to the Verse in this Sutta, mention is made in my preachings to enable you to note and keep in memory. Yó - a certain person, assaddo, has no faith, Sa-só, this person vè-actually uttamaporiso, is a noble and eminent person. This is the direct translation given without knowing the real intention. As it is, it will be entirely wrong and wide off the mark. In the Text of Ali³kæ this kind of secret word is called Pahèli, a puzzling statement. The real meaning in this instance is: Yó-a certain person, assaddhó, who does not believe the other with credulity, is one who personally realizes, Sa-só, this person, vè actually, uttamaporiso, is a remakable man of eminent personality. This is clear enough. Then the word that follows is: Akataññu, a person who does not appreciate the gratitude indebted to another. Or in other words, one who does not know how to reciprocate his thanks to the other who has done good to him. This is the usual transliteration. According to this, it conveys the meaning as: “a man who does not appreciate other person’s indebtedness”, and therefore, he may be said to be a wicked person. He cannot be a nobleman. As such, this carries an opposite meaning contrary to what is expected. As a matter of fact, what it really means is “a noble person who truly knows what is Nibbæna.” Next, the expression “Sandhicchedo”, if ordinarily interpreted, means, “a burglar or a thief who commits house-breaking.” This is an undesirable meaning. The meaning which in essence is, “a person who has brought renewed existences, saµsæra, to an end.” In other words, “one who has cut off all links with miseries of saµsæra.” This would mean, according to Pa¥iccasamuppæda- 1. One link is what is stated as: “pa¥isandhi”, rebirth consciousness, arises in the present existence because of kamma-sa³khæra, good or evil deeds of the past existence.” 2. Another link is what is stated as: “ta¼hæ arises because of vèdanæ in the present existence.” 3. The other link is what is stated as: “Future rebirth takes place because of the present kamma-bhava, existence caused by virtue of kamma. There are three links as stated. Among them, since the past and present links have arisen, joining together or connected with one another, it cannot possibly be severed. It will not be also required to be severed. What is required to be done is to sever the two links, namely, to prevent the linking of vedanæ to ta¼hæ, and to prevent rebirth in the fresh existence caused by the arising of new kamma. Of the said two links also, preventing Vedanæ to get linked with Ta¼hæ is fundamental, or rather, the essential point. What the present Yogøs are contemplating and noting at every moment of seeing, hearing, contacting, and knowing, is to prevent veda¼æ from linking with ta¼hæ. While continuous contemplation is carried on, progressive strides of Vipassanæ insight knowledge and magga-ñæ¼a, knowledge of the Path, will take place in sequence, and on reaching or attaining arahatta-magga-phala, the links of continued existences will all be severed. Hence, a person who has already cut the connecting link of saµsæra, “sandhicchedo” is said to be an eminent or noble person. The next word is stated as: “hatævakæso”. ‘Hata’ means ‘destroyed;’ ‘ævakæsa’ means “opportunity” in an ordinary sense. If it is meant to say that opportunities for getting success in life and prosperity are to be destroyed, the meaning is uncalled for. The essence of the meaning needed in this regard is, “hatævakæso”, i.e., a person, who has destroyed the opportunity to be reborn or bring about fresh existence, is a noble or eminent personage. Then comes another expression of the words which is stated as “vantæso”. In this group of words, if it is to be interpreted as: “vanta” -the discharge that is vomited, ‘asa’ - is eaten. “it would be highly improper and unfeasible from the worldly point of view. The relevant meaning required in this connection, is that ‘want’ or ‘desire’ is called ‘Æsæ’. Hence, some used to say that ‘æsæ’ (pronounced as ‘arthur’)- Gusto can not be quenched, which, in fact, is meant to indicate insatiable appetites or unfulfilled desires”. An Arahat is totally free from all passionate or lustful desires, and has renounced all desires relating to mundane affairs and the fulfillment of Dhamma. With this objective, it has been preached as “Vantæso”, i.e., One who has rejected all desires resembling the discharge that has been ejected or vomited. Therefore, the Dhammapada Verse has been transliterated as such, to arrive at the meaning which is essentially appropriate, or rather, what is really intended. Yo naro, a man or a certain person, assaddho ca-without believing the other with full reliance, becomes realized. Akatiññþ ca-has also clearly seen Nibbæna; the Unconditioned. Sandhi-cchedo ca-has severed or removed all the links of the miseries of saµsæra. “Hatævakæso”-has also destroyed or eliminated the opportunity to be reborn in a fresh existence. “Vantæso ca”. Hoti-has rejected or discarded all kinds of desires. Sa-so, such a man, or rather, an individual, Vè-is, in fact, “uttamaporiso”, a noble or an eminent person. The significant point stressed in this Verse is: “not just believing or credulous by entirely relying upon what the other has said, but knowing or becoming aware on his own personal realization or wisdom.” This is fundamentally important. The Dhamma which one should know must necessarily be practised to achieve personal realization. The phenomenal arising and dissolution of rþpa-næma, matter and mind, which are in reality anicca, impermanence, dukkha, suffering, and anatta, non-self, are Dhammas which ought to be personally known and realized. These should be personally practised and developed to become fully aware. Insight knowledge-Vipassanæ-ñæ¼a, the Path and Fruition, are Dhammas which must be practised to be clearly known and acquired. A person who has realized the said Dhammas, need not rely upon and believe others. Neither should he depend upon and believe in literature relating to the scriptural texts of Dhamma. Nor should he depend upon the Buddha. In reality, he has gained personal realization with awareness on his own. The statement made to personally indulge in meditation to know for himself without believing and depending upon others, has reference only to matter which could be known and realized personally. In respect of other things which one cannot know on his own, he should believe others who are knowledgeable or learned. Even Ashin Særiputtaræ had to depend upon the Lord Buddha in matters beyond his comprehension, and believed what the Buddha had preached. Some might with meager knowledge refuse to believe even trivial things on the ground that they have had no personal experience in the matter concerned. This is unrealistic. If an experienced traveller gives an account of a place where he has personally visited, the other who has not been there should believe him. Just leave aside people who have visited and seen certain places personally. Even what is learnt from newsprint or information booklets, though these may be second hand information, will have to be regarded as most probably true by those who have heard of or read it. It will be ridiculous if one says that he cannot possibly believe the information just because he has not personally seen what is mentioned in the news or informative material. In regard to Dhamma, it is the same. If a person who has personally experienced and realized the Dhamma tells another about it which the other has not yet known, it appears reasonable to believe that person who has had his experience and personal knowledge. Thereafter, believing what is stated, it would be wise for him to personally practise so as to achieve realization of the Dhamma. When personal realization is gained through diligent practice, it could fall in line with the desanæ, preaching, called “assaddho”. There was a rich man, an Anægæmi, by the name of Citta, during the life time of the Lord Buddha. One day, Citta, the rich, made his way to one Næ¥aputta, the leader of a sect of naked ascetics, called Niga¼tha. This great teacher Næ¥aputta was looked upon as Jina, the Buddha, with great reverence by the members of the Jain Sect. He had gained popularity well before our Lord Buddha became an Enlightened One. On his arrival there, teacher Næ¥aputta asked Citta: “Do you believe that your teacher Shin Gotama has attained Jhæna-Samædhi whereby he is cleansed of vitakka and vicæra, and is able to free his mind from reasoning (reflection) and investigation which have thus become ceased.” To this question, Citta replied, “In regard to the point relating to the cessation of vitakka and vicæra, it is not that I have to recognize it for my having believed the Lord Buddha.” This answer had given Næ¥aputta a wrong impression that Citta, the rich, did not believe Lord Buddha. He therefore went on to say. “Hey, my disciples! Look! This Citta, the rich, is very simple and honest. He says truly and candidly what he has in his mind that he does not believe. It is, indeed, not worth believing. It is impossible to make vitakka and vicæra, become extinct. It is really absurd just as air cannot be caught hold of by a net, or, as the running waters of the Ganges river cannot be prevented from flowing by the palm or a clenched hand.” Personal knowledge versus believing in what others have said Such being the case, Citta inquired, “Ashin Næ¥aputta, which of the two-‘Knowing’ and ‘Believing’, is more noble?” Næ¥aputta replied ‘Knowing’ is more noble than ‘Believing’. Then, Citta proceeded to tell. “Oh, teacher! I can at any time enter into the First jhæna by virtue of which vitakka and vicæra are present, i.e., the mind will reason upon and investigate the subject chosen for contemplation. I can also enter into the Second Jhæna at which stage, the mind is freed from reasoning and investigation-vitakka and vicæra-while the ecstasy and serenity remain. Then, I can also plunge myself into the Third Jhæna where ecstasy or rapture (Pøti) is divested of, and also I can pass on to the Fourth Jhæna and remain in it, by which the mind, exalted and purified, is indifferent to all emotions, alike of pleasure (sukha) and pain.” He then retorted saying, “Would you therefore think it necessary for me to rely on and believe any other monk or a noble personage in connection with the point raised that there is Jhæna Samædhi, concentrated contemplation upon a single thought and getting into a profound trance, despite the fact that I myself have personally found, realized and attained the Jhæna which is entirely free from this vitakka and vicæra?” Then Næ¥aputta spoke in derision discrediting Citta: “Look, my disciples! This rich man Citta is a cunning cheat and a crook. Just a while ago, he has stated that he disbelieved the Buddha. Now that he again expressed his belief. He is an extremely dishonest man.” Citta, the rich, did not submit to this jibe. He retaliated, “Ashin teacher! You have just told your disciples that Citta is a very honest man. Now that you say he is dishonest. Your statement is highly inconsistent. If what you have first stated is correct, then the statement made by you later must be wrong, and vice versa,” In the story of Citta, the rich, just now narrated, Næ¥aputta teacher had openly expressed his opinion that he did not experience or discover the jhæna freed of vitakka and vicæra, and that he considered that there could be no Samædhi, concentration caused by mystic meditation by which one can divest himself of vitakka and vicæra, i.e., reflection and investigation, by measuring himself up or comparing with his own limitation. As regards Citta, the millionaire, since he had achieved and realized the attributes of jhæna, he had spoken courageously, guaranteeing the refined qualities of jæna samædhi. This honest guarantee of his attainment of jhæna and of his personal realization was given with his firm conviction. It is not because he just believed it. It was his own personal acquisition of knowledge through practice. It is therefore essential that the Dhamma which ought to be known, should be earnestly practised for one’s own personal realization and achievement as had been done by Citta, the rich. Referring to a person who has had his personal realization, it has also been preached in this Puræbheda Sutta as: “na saddho”, which means, “not just believing what others say, but a personal realization (of the truth of the Dhamma), or rather, a knowledge which is acquired personally by one’s own effort. Should be free from attachment The last word is: “na virajjati”. It means: “Not as yet free or cleared away from attachment.” According to this meaning, it would appear reasonable to hold the view that there is still an attachment. It is not so. In fact, “not as yet free from attachment,” does convey the sense as “entirely free from attachment,” and it refers to ‘sekha’ individual, and ‘asekha’ individual. The term “sekha” (sometimes spelled sekkha), implies to kalyæ¼aputhujjana, noble worldlings, who are striving after their spiritual good and also those Ariyæs, Noble Ones, who are under training or on probation in the practice of the Dhamma. Aseka individuals are Arahats who have fully completed the training and have eradicated all human passions. Bælaputhujjana, unwise worldlings, who are those not yet pursuing or practising the noble Dhamma, have their attachment to all sensations flowing out from the six dværas or sense-doors, imagining them as good and pleasurable. Then, if they think these sensations as bad, they will crave for what is good, and become attached to such sensations. Therefore, those who fail to meditate will always be overwhelmed with desirable attachments. They are rarely free from such sensual attachments. In the process of getting free from attachment A kalyæ¼aputhujjana individual, who realizes that all phenomenal occurrences arising out of the six sense-doors by contemplating and noting, are merely rþpa-næma and are by their transient nature, coming into being and passing away in an accelerated motion, will be free from desirable attachment to the sensation which is noted every time contemplation is made, with full awareness of their being mere anicca, dukkha and anatta. Hence, noble worldlings, who are practising Vipassanæ meditation and are contemplating and noting, are deemed to be individuals on the path to eradicate attachment. While thus contemplating, his concentration will be developed gradually gaining Vipassanæ insight knowledge stage by stage in serial order up to sotæpatti-magga-phala. On reaching sotæpatti-magga-phala, he is free from desirable attachment which can drag him down to the nether world-apæya. Then also, passionate desires or cravings which are eager to arise for more than seven existences will be eradicated. However, for the duration of his seven existences in the abode of sugati, this pleasurable attachment, ta¼hæ, will not yet be extirpated. Hence, it cannot be said that such a person is completely free from attachment as yet. It may be stated that he is “about to be liberated from craving attachment”. Similarly even when he reaches the stages of Sakadægæmi and anægæmi magga phala step by step, he will still be in the process of getting rid of cravings or clinging attachment. Only when he attains arahatta-magga, all these clinging attachments will be dispelled, and yet, at this juncture, it does not mean that attachment is totally exterminated. In other words, feeling of attachment is still clinging on and is still in the process of eradication. Not in the process of getting free from attachment Eventually however, only when arahatta-phala (Fruition of Arahatship) is attained and on becoming an Arahat, all such clinging attachments have been totally extirpated. As an Arahat, he is no longer in the process of eradicating the attachment. With this objective, it has been preached as: “na virajjati” i.e., it is not that attachment is being eliminated, but that it has been completely eradicated or rooted out. This has been stated in the motto as: “... Craving detached by clearing away.” The rendering of the meaning of this Verse, called “sætiyesu anassævø” is now fairly adequate. Practice is made not to receive gratification or bribe Læbhakamyæ
na sikhati, alæbhe ca na kuppati. Literally, the above Pæ¹i phrase may be explained thus: Yo, a certain monk, læbhakamya-expecting to receive gratification or bribe na sikhati-is not indulging in practice, and that is, he does not practise being desirous of receiving gratification or gift, which is in the form of a bribe. Some monks pursue the studies in scriptures, or equip themselves with the knowledge of the scriptures, or practise dhuta³ga with a view to seeking for glory and fame and receiving offerings of gifts. The monk in question is not that type. As a matter of fact, he is only practising expecting to get liberated from Saµsæra and reach Nibbæna. This is one of the attributes of a Santa individual. Alæbhe ca-for not achieving his objective, na kuppati-he does not feel angry. Some of the monks not having devotees and benefactors, may get disappointed and angry. They may also feel dejected and angry for not having adherents belonging to the same sect, or for not receiving approbation or admiration, or for not receiving gifts of robes, etc. A Worthy One, as mentioned earlier, is neither disappointed nor angry. This is also one of the attributes of a Santa individual. Aviruddho ca-some individuals may feel angry or irritated for having seen, or heard, or found what is undesirable. Those living together may be at logger-heads. Some are inclined to bear grudge against or quarrel with a stranger. A Worthy one or a holy person does not contradict anyone or come into conflict with anybody. He is tolerant and gentle without anger or hatred. This is a very noble attribute. Ta¼hæya rasesu, na anugijjhati, i.e., not likely to be greedy or to have vehement desire, or craving for any food which is tasty. Some have a great liking for good food and are planning and imagining to take what is good and tasty. They will not usually forget and will long for delicious food which they have once relished. The monk in question is not as such. Wholesome or nourishing food that is taken is not for enjoyment or avarice. Neither is it taken to have a fair complexion, nor to become pursy, nor to have good appearance and looks. In fact, nourishment is for preservation of one’s own body, and to appease hunger and also to be able to practise the noble ariya-magga dhamma. While eating, he reflects with paccavekkha¼a-ñæ¼a, contemplating and noting with mindfulness. He does not yearn for the taste which he has not yet tasted, and does not find delight or become pleasurable in what has been tasted. Such a holy monk, in fact, is said to be a Santa individual, who possesses the attributes as stated in the foregoing. Upekkhako
sadæ sato, na loke maññate samaµ, The above Pæ¹i phrase denotes or purports that a person being in constant mindfulness, views thing with equanimity and with indifference. It means to say that one should always be mindful and be capable of viewing things with indifference and with a state of mind which is equally balanced. He does not think of himself as being equal to others, nor does he consider himself as being extra-ordinary. Neither does he think himself as being inferior and lower in status or dignity as compared to others. (He should not have self-pride or conceit that he is on the same level in status as others, or that he is more noble, or that he is inferior. There should be no mæna, self-pride, three in number, by rivalling others.) He will be free from all kamma-kilesæs which would bring about the prolongation of the rounds of life existences, saµsæra. (He should have no ræga, passions, anger, delusion and self-conceit which are cravings of kusala and akusala-dhamma.) This kind of a noble personage is stated by the Lord Buddha, as one who has extinguished the fires of kilesa, and is Upasanta, by name. The motto stated in Mahæsamaya Discourse delivered by me about ten years ago, was composed, carrying the sense as contained in the present Verse. This motto runs: “Contemplating
and noting in sequence, “Contemplating and noting in sequence” as contained in the above motto means: always becoming mindful, day and night continuously. There is no break in between at all. Therefore, if one goes into meditation retreat for about seven or fifteen days, or a month, he should carry on his practical meditation exercise and continuously develop mindfulness without a break, day in and day out, both day and night, with the exception of the time set apart for sleeping. Mindfulness means Satipa¿¿hæna In the Niddesa Pæ¹i, it has been expounded that when contemplation of the body is made, one may be said to have gained mindfulness. Similarly, mindfulness will be achieved while developing exercise in the contemplation of feelings (sensations), of mind and of mind-objects. Hence, one of the four foundations of mindfulness should be chosen to be developed as a fundamental basis. Generally speaking, it would be feasible to start with the contemplation of the body i.e., Kæyænu-passanæ. Therefore, what is obvious in the bodily behaviours must be first contemplated and noted. In practising Vipassanæ, everything which occurs from the six sense-doors, should be contemplated. At the initial stage however, not all such occurrences can be contemplated. As such, contemplation should be made commencing from the bodily behaviour which is most conspicuous. Contemplation and noting can be done continuously while sitting, with concentrated attention on the sitting posture, noting as “sitting”, “sitting”. While inhaling and exhaling the breath, the touch that is felt at the tip of the nostril can be contemplated and noted with constant attentiveness, as “touching”, “touching”. Contemplation and noting can be done continuously as “touching”, “touching” with fixed concentration on the point of touch at any place in the body from the head to toe. The best is to contemplate beginning from the movement of the wind element, væyodhætu, namely, “rising and falling movement of the abdomen”, as is now being contemplated by the Yogis at this meditation centre in a practical way. Moreover, when contemplation and noting is done on the rising and falling movements of the abdomen, other imaginations or thoughts that arise should also be noted. There-after, the mind should be reverted to the “rising” and “falling”. All vedanæs or feeling of sensations, such as, bodily stiffness, hotness, pain, and itching must also be noted. All changes in the bodily postures should likewise be noted, and then reverted to the original noting of “rising” and “falling”. When walking too, every step taken must be noted continually beginning from the time of lifting the foot to the time of dropping it. When sitting after walking, the bodily behaviour or manoeuvre involved in taking a sitting posture must be noted. In the same manner, when lying down from the sitting posture, the movement in the change that takes place, must also be noted. In brief, whether shaking, moving, or remaining still, all physical behaviours involved must be noted. Mental behaviours and thoughts that arise must also be noted. All sensations-vedanæs, must be noted. Seeing, hearing, etc., must be noted as far as possible. In the absence of anything special which deserves to be noted, “rising” and “falling” of the abdomen must be continuously noted. This is the salient point which serves as a basis in contemplating kæyænupassanæ in the process of developing the four kinds of mindfulness, called Satipa¥¥hæna. If so continuously contemplated and noted, what would happen is:_ By being always mindful, a stage will be reached whereby contemplation is made with a feeling of indifference to pain and pleasure alike on any sensation, the mind being equally balanced. However, guarantee cannot be given that one will reach that stage by contemplating and noting only after about one or two hours at a stretch, or within a day or two. If a meditator whose insight knowledge or wisdom is exceedingly keen and strong, he might reach the stage of upekkhæ, equanimity, within a priod of about seven days. It is rare to find such a person though, say, even one in a hundred. Seldom do we find such a person even from among those who have meditated for a period of about fifteen days. Generally, of course, there are quite a number of people who have reached that stage after seriously meditating for a period ranging from twenty to thirty days. It takes time because of various stages in between which he has to pass through one after another in the course of progressive insight before the attainment of that stage. Among these insight knowledges, the first is called “næma-rþpa-paricchèda-ñæ¼a.” Even before reaching that stage, it needs to be practised with great diligence to achieve purity of mind. How Citta visuddhi is achieved A novice who starts meditating, has to try with vigor and earnestness to be able to note correctly the rising and falling movements of the abdomen. It is likely to escape noticing the “rising” and “falling” as his mind flits away and wanders hither and thither. Be it as it may, if he carries on with his contemplation and noting with strong faith, will and perseverance, he will be able to note properly and correctly within one or two days, or, three to five days. At that juncture, the mind does not go astray. Noting will be in continuous process concentrating upon “rising” and “falling”, and also on other sensations which ought to be noted. Sometimes when imagination or thought arises, it can be noted at once. Thereafter, noting can be proceeded as usual without any interruption in the process. When noting as such, nøvara¼as, i.e., hindrances, such as kæmacchanda, etc., are got rid of. The mind that is noting becomes purified. This is therefore called “Citta Visuddhi”. How næmarþpapariccheda-ñæ¤a, etc., occurs When the mind is thus purified, rþpa and næma are distinguishingly known even while noting, and at every moment of noting, the sense-object-rþpa-is found quite different from the knowing mind, the næma, etc. In other words, rþpa and næma are found to be clearly distinct from one another even while noting. This is “Næmarþpapariccheda-ñæ¼a”, the knowledge that distinguishes between mind and matter which are merely conditioned states. From that stage, if noting is carried on, cause and effect are found to be taking place in conjunction. This is “Paccayaparigaha-ñæ¼a”, the know-ledge that distinguishes between cause and effect. Thereafter, if continuous contemplation is made, it will be perceived that the objects of sensation, or rather, the sense-objects are occurring and vanishing. The manner of perception is that when noting as ‘rising’ (of the abdomen), the movements of the belly caused by distension will be found recurring again and again and then vanishing. The same phenomena will also be noticed in noting the ‘falling’ movement of the abdomen. It is more obvious when noting the mind that is planning and imagining. Sensations, i.e., vedanæs, such as, pain, hotness, etc, when noted with concentration as “painful,” “painful”, and so on, will be found dissolving or vanishing during the process of noting. The Yogø will be satisfied to find these phenomenal occurrences as being impermanent, since they are incessantly arising and passing away. Then, realization will come with satisfaction that these are undoubtedly miseries and are uncontrollable and ungovernable in as much as rþpa and næma are appearing and disappearing according to their real characteristics or transient nature. This knowledge of reflection is “Sammæsana-ñæ¼a”. From then onwards, while contemplation is further carried on, arising and dissolution of the phenomenal occurrences which are contemplated and noted will not only become accelerated but also vivid. At this stage, brilliant light may be visualized. Extremely rapturous feeling may occur, and calmness of the mind-passadhi– may become obvious. Both body and mind may be clearly found to have become buoyant (lahutæ), and gentle (mudutæ). Mindfulness with awareness and knowledge will be very keen and penetratingly strong. Ecstasy and happiness (sukha) will become extreme with clearness of mind and intense faith. One may then be filled with delight and pleasure in all these unusual happenings. All these delightful and pleasurable sensations should be rejected by contemplating and noting. When rejection can be made successfully by so contemplating and noting, the sense-object which is noted and the knowing mind will, in the course of noting, be clearly found vanishing in pairs and dissolving in quick succession just as one would see the pictures in movies without any shape or form. At this moment, all arising sensations and the mental processes of noticing them having been found vanishing ceaselessly, it becomes very obvious that these are all anicca, dukkha and anatta. This is called “Bha³ga-Ñæ¼a” – (Insight into the dissolution of things). Then, let us put it in a nutshell. When continuous contemplation and noting is carried on, “Baya-Ñæ¼a”, awareness of the frightful or perilous condition, “Adønava-Ñæ¼a”, insight into unsatisfactory condition, “Nibbida-Ñæ¼a”, insight into wearisome condition of the monotonous, disgustful and unpleasant suffering, “Muncitu-kamyatæ-ñæ¼a”, knowledge arising from desire to escape or more precisely, the knowledge that promotes a high level of urgency to “get” and “from” samsæric entanglements; and on proceeding further with contemplation, “Patisa³khæ-Ñæ¼a”, insight arising out of further vigorous contemplation or further detailed analysis of anicca, dukkha and anatta, will arise serially. Contemplating with equanimity by sa£khærupekkhæ Then again, if further persistent contemplation and noting is made, it will reach a stage known as “Sa³khærupekkhæ-Ñæ¼a”, the knowledge acquired by reflecting upon the formation of existence. At this stage, the attribute of the knowledge that can view phycho-physical phenomena with equanimity is accomplished. All sensations arising from the six sense-doors are not considered as pleasurable. Neither these are thought of as detestable nor despicable. These can be viewed with equanimity and with a neutral feeling of neither love nor hatred. For having viewed as such with indifference, one who is accomplished with this knowledge is said to have been fully endowed with Cha¥¥ha³gupekkhæ. It has been described in Niddesa Pæ¹i Text concerning Cha¥¥ha³gupekkhæ as follows: Cakkhunæ rþpaµ disavæ neva sumano hoti, na dummano, upekkhako viharati sæto sampajæno. No joy or happiness occurs after having seen the body and the sight of ‘beauty’ or things with the eyes. No feeling of unhappiness also takes place. Being conscious of or aware of the truth, one remains indifferent. The meaning of the above terminology is that there is an absence of happiness and pleasure no matter how pleasurable the sense-object may be, if seen with the eyes. Ordinary worldlings will feel happy to come across their beloved ones – parents, wives, husbands, children or friends and so on. A person who has reached the stage of sa³khærupekkhæ-ñæ¼a, however, finds no enjoyment and pleasure. Even if the worst happens to him and even if he comes across and has to undergo any unfavourable conditions, he will not be miserable. It is because he is viewing things with equanimity and is contemplating what has been seen or noticed as transient in nature, arising and passing away all of a sudden. It has become possible for him to contemplate as such by reason of his having realized the truth. Yes, indeed. A Yogø who has attained that stage feels the same as stated, and realizes the true nature of the objects of contemplation without exertion and without any inclination towards either good or bad sensations as mentioned in the foregoing. Those who have reached that stage will certainly know that it is really so, and therefore, those who feel dissatisfied with this statement should practise Vipassanæ. They will then realize the truth of the Dhamma. The ability to view things with equanimity at every moment of seeing, hearing, contacting and knowing is the inherent attribute of an Arahat. It is called “cha¥¥ha³gupekkhæ”. Ordinary Sekhæ individual is accomplished with that kind of attribute only at the moment of his acquisition of this knowledge in the course of his contemplation. As such, he may be said to have been accomplished with the attributes of an Arahat only for a moment when he reaches that stage. This is really most encouraging and worthy of respect for himself as well as for others. After attaining the stage of sa³k-hærupekkhæ-ñæ¼a, to reach magga-phalañæ¼a is not quite far off. It is within easy reach, say, even within one day. A person who has his past perfections, paramittas, will advance towards arahatta-phala after passing through four progressive stages of maggaphala, serially. It has therefore been preached to practise assiduously to get oneself accomplished as such. When thus becoming an Arahat, if every thing is viewed with equanimity, mæna or self-conceit will be totally eradicated. Should be cleansed of the three kinds of mæna Hence, an Arahat will never think of himself as being equal to others and will even never mentally or verbally challenge anyone as being his equal in status. He has, in fact, no self-pride, ego, or self-conceit. Neither will be consider himself as belonging to a higher strata of society than others, nor as being pre-eminent. Nor will he regard himself with pride as being superior compared to others. Also, he will not think of himself as being inferior to others, or rather, lower in status or standing than others. Mæna or self-pride has the characteristic of unnati, i.e., haughtiness. Mæna sets too high a value on oneself and gives one an inspiration or idea to become haughty. This is what it really means. The kind of mæna that is stated just now may probably give an impression that there is no inspired or mounting feeling, since one has already humiliated himself. However, this mæna does not imbibe the nature of nivæti, lowliness or humility. It is one way of taking an honour in lowly or improper behaviour. What is really meant by it, may be put in that light, e.g. One might babble: “I’m more reckless than others, a dare-devil indeed! I dare kill others, I have nothing to care for anyone having possessed no dignity whatsoever. I have enough of courage to commit crime and can do as I damn please.” This sort of self-pride is lowly. Even among slaves themselves, some would foolishly utter “I’m a low-born slave or an intimate laborious slave to a master, etc.” Taking pride in this way, is really ignoble and mean. That is the reason why it is stated that one who is competing with others by considering himself as being inferior to others in rank or status is one way of becoming arrogant, insolent or presumptuous with a bad inspired feeling. An Arahat is devoid of such kind of mæna. Before attaining Arahatship, these three forms of mæna abide in the mind of a person as may be appropriate. As such, a person who is practising meditation should reject, by contemplating and noting, any one of the three kinds of mæna, which are likely to occur. For instance, one may become conceited as being on the same level in status with another person for having achieved insight knowledge up to a certain stage as acquired by the other, or that he has far surpassed the other in his attainment of insight knowledge. A novice in meditational practice at the inception, may, however, have in mind, that being just a beginner himself, it will not be necessary for him to exercise with care and attention in contemplating and noting just like others who have made progress in meditational exercises. He might even probably think nonchalantly as: “I can be care-free, and it won’t deter the progress in my concentration, etc.” This dispirited feeling with humility is also one kind of mæna, pride, which can possibly occur. Whatever it may be, mæna that arises should be rejected by contemplating and noting. This feeling of pride or mæna is very potent just like ta¼hæ. Even an Anægæmi has his own mæna. Mæna is totally rooted out only on attainment of arahattaphala. It is therefore up to your to get to that highest stage. On reaching that stage of Arahatta-Magga-Phala when becoming an Arahat, all kilesas, cravings, and kamma called “Ussada” will be absolutely extinct. Such a person who is capable of viewing all those three types of mæna with indifference, will have no passionate desires anger, delusion, mæna (pride or conceit), di¥¥hi, false belief, and kilesa-kamma, which will cause to develop and perpetuate the continuance of existences one after another in saµsæra. these are the seven kinds of Dhamma, viz: ræga, dosa, moha, mæna, di¥¥hi, the remnants of kilesa, and meritorious and demeritorious kamma, i.e., kusala and akusala kamma. For so long as these Dhammas remain clinging on to you, the rounds of existences, one after another, will go on continuously and endlessly. These Dhammas are therefore called “Ussada”. It has been stated that they are no longer in extant. This expression or word has been omitted in the motto stated earlier because of its nature of causative effect. The meaning of the said motto and the relevant Verse is, I think, clear and sufficient enough.
Yassa
nissayanæ natthi, ñætvæ dhammaµ anissito. The gist of it is that ta¼hæ, and di¥¥hi, which may be relied upon by a person no longer exist. Realizing the truth of rþpa næma dhamma sa³khæra, no reliance is made on anything by him. Ta¼hæ is one which is dependent upon any one of the Dhamma that occur within and outside the physical body. Di¥¥hi is another one on which dependence is made assuming the said Dhamma as “It is ‘I’ or ‘He’, or ‘a living entity’, or a ‘being’ who is eternal without destruction” or “One who will totally be annihilated after death.” A person who has no tan¼hæ and di¥¥hi on which reliance can be made as stated, is an Arahat. An Arahat is, therefore, a venerable person who, having truly realized the said rþpa-næma-dhammas and sa³khæra-dhamma as merely anicca, dukkha and anatta, will, it is stated, never think of any kind of rþpa and næma as being permanent, delightful, or, an atta being, or a living substance, or ‘self’, and will have no clinging attachment to all what has now been stated. Yassa, an Arahat will have no ta¼hæ, pleasurable attachment to ‘sassata di¥¥hi, i.e., the heretical doctrine that mind and matter are eternal for continued existences, or to vibhavadi¥¥hi uccheda-di¥¥hi, the heresy that existence terminates with death. On the other hand, ordinary worldlings are likely to believe that what is called “I” or “he”, “a living being”, or an “atta”, is everlasting and eternal, and that although the crude form of material body may be destroyed, the living Soul or an Atta-Being is not subjected to destruction. They believe that it is transmitted to another place or existence to reside therein and that it can never be annihilated. A heretical view of this kind is called Bhava-di¥¥hi. It is also called Sassata-di¥¥hi. It is a belief accepting the view that one passes into Nothing-ness after death. Such a heresy which holds a belief in non-existence after death is vibhæva-di¥¥hi, otherwise known as Uccheda-di¥¥hi. Puthujjana, common worldlings, have a liking for one of these two view. An Arahat, who entertains no such beliefs, will not crave or long for any kind of repeated existences – the continuum of life existences. Such an Arahat is called a Santa individual relating to which it has been stated in another verse. Taµ byþmi upasantoti, kæmesu anapekkhinaµ, Ganthæ tassa na vijjanti, atari so visattikaµ. It has been preached by the Buddha as: “An Arahat who has reached the final sanctification and who is fully accomplished with the noble attributes as stated before, without any clinging attachment to passionate desires–kæmagu¼a, is an Upasanta. Such an individual is said to have extinguished all the burning fires of kilesæs.” Tassa, this Arahat who is called an “Upasanta” is not enmeshed in Dhammas that can tie him up. It is something like a string which, if tied up at its end with other strings of rope, one after another, forming into a knot at the joints, will be linked to become a lengthy and continuous chain of string without ends. In the same way ta¼hæ and di¥¥hi which create or serve as ties that link one existence to another at the end of every life existence are known as Gantha Dhamma. As these gantha-Dhammas are creating a bond which serves as a connecting link, ordinary worldlings are whirling or drifting along the current of Saµsæra, endlessly. A Sotæpanna will have seven existences to go through at the most. A Sakadægæmi has two more life existences. An Anægæmi will be reborn in any one of the two existences, viz: rþpa and arþpa bhava, form and formless existences of Brahmæs. As far as an Arahat is concerned, he has completely severed the tie or eradicated this Gantha Dhamma which forming as a tie, brings about a continuity of life existences. Such an Arahat has therefore removed or prevailed over the entanglements of the pleasurable bonds of ta¼hæ, or rather, has utterly destroyed the linking mechanism of ta¼hæ, cravings. This should be clear enough.
Na
tassa puttæ pasava, khettaµ vutthuñca vijjati. The gist of the above is that a person, who has become an Upasanta will have entirely no pleasurable attachment, and will not hold on or cling to his children or any tangible property, such as bullocks, elephants, horses, fowls, pigs, etc., or any cultivated field or landed property, commencing from the time of his attainment of Arahatship, although he may have his children and so on, before he becomes an Arahat. He has also completely dispelled all heretical beliefs. This has been explained in the previous verses. It has been repeated to make people understand if spoken in one’s own plain language. Yena
naµ vajjum puthujjanæ, atho samanabrahmænæ The above Pæ¹i phrase conveys the meaning that the majority of the uneducated or unwise devas and human being as well as wise hermits, monks and brahmins are alleged to be persons who are afflicted with the sores or sufferings of passionate desires, etc., and who are infuriated with such afflictions. An Arahat, however, remains without mental distress being undominated by such harmful and faulty passionate desires. As regards common worldlings and sekha individuals, they are at the beck and call of, or rather, slaves to the dictates of ræga, sensual desires, etc. It amounts to electing ræga, etc., to take the role of a guide or a noble teacher who will direct or lead the way for them. And because of the presence of this ræga, etc. i.e., the master who guides the way, puthujjana and sekha individuals may at time be ridden by ræga. That is why the ordinary worldlings and sekha individuals have their clinging attachment. Sometimes, though they may not be influenced by ræga and anger, when circumstances permit, they are in readiness by their own inclination to be overrun by ræga and anger. They are liable to be accused by others as being wrathful and so on. An Arahat entirely refuses, to regard ‘ræga’ as a leader. He is above board and is therefore free from any such kind of allegation. He is totally devoid of pleasurable attachment, or anger, and is immuned from any kind of accusations. He is unperturbed and tranquil. This is obvious.
Vøtagedho
amacchærø, na ussesu vadate muni. So muni, a monk who is a noble Arahat, vøtagedho, is free from greed or avarice. Amacchærø. Neither is he envious. Ussesu, in regard to a person who is more noble, na vadate, he will not say or mention as being his equal in status or rank in comparison. (Either because of the years (vassa) or length of experience as an ordained senior monk, or of the attributes of his knowledge in pariyatti or scriptures, or of the strength of the company of his disciples and devotees, he will not speak or mention as if he excels others, or is equal in status, or is inferior to others. The next two phrases or sentences carry the name meaning). Na, samesu, he will not also say about others as being inferior to him. Akappiyo, having no intention or bent of mind to speak as such with ta¼ha di¥¥hi, he will get rid of such evil thoughts.
Yassa
loke sakaµ natthø, asathø, asatæca, na socatø. The above Pæ¹i phrase denotes that an Arahat does not entertain any slightest feeling of attachment to property or any other substantial things whether it is his own material body or any part of his limbs or organs, such as the eyes. What is meant by it is that an Arahat has extirpated both ta¼hæ and di¥¥hi. Having been fully released or liberated from such feelings or sensations, he is free from worry and grief, and will not mourn for or dejected by the loss of even any limb or organ of his material body or any other personal property. He will neither be destined for any improper place or existence because of any incidence which may occur in relation to “rþppnæma-dhamma sa³khæras”. This term has several shades of meaning and is applied to all existing things or substances including animates or inanimate things, such as, sentient beings, clothings, food, paddy, gold, silver, house, monastery, etc., for human consumption or use, if viewed from the angle of bhævanæ knowledge. Even then, these rþpa-næma-sa³khæra dhammas are looked upon and regarded as “I”, “he” “self” or “my own” and so on. These are all expressed by the usage of the term “dhammesu.” This Suttaµ desanæ having been preached for the benefit of the outstanding intellectuals who have profound wisdom, it contains a lot of usages and terminology which are hard to be grasped and properly understood. Ordinary worldlings are doing things which ought not to be done regard being had to his own ‘self’ or to others, or to any gratification or offerings received, solely in the interest rþpa-næma dhammas physical and mental aggregates which are transient in their inherent nature. They may resort to anything which is evil by committing vices through hatred, malice, envy, anger and delusion or ignorance. An Arahat whom I have just mentioned has completely escaped from the four agatis or evil states, viz: chanda, desire or lust, dosa, hatred, moha, ignorance, bhaya, fear. He will avoid all other acts of akusala, i.e., demeritorious acts, which would include evil speech and evil thoughts. An Arahat who is pre-eminent and is accomplished with all noble attributes as stated is called a Santa individual with peace and tranquility of mind, fully emancipated from the burning fires of kilesæs. Puræbheda Sutta Dhamma comes to an end with this verse. This Sutta contains one verse in the form of a question and thirteen verses in the form of an answer, totalling fourteen verses in all. It is a way of catechizing. The question that is put is: “What knowledge and what practice, if acquired,” would deserve to be named “Santa”? The answer can be fully complete and comprehensive with the first single verse only, out of the thirteen (13) verses given in reply. However, considering the varying degrees of the intellectual accomplishment of the respective Devas and Brahmæs who formed the huge congregation, the Buddha had answered in 13 verses with appropriate common languages or dialect currently in use at that time. By so repeatedly delivering the sermon, the Devas and Brahmæs had gained the awakening consciousness of the Special dhamma-magga-phala, batch by batch, after having heard the verses one after another as was suited to each of the group of Devas and Brahmæs according to their respective degree of intellectual attainment. On that auspicious occasion, with this one Sutta or Discourse alone, it has been stated that thousand and thousands Billions (a lac of crores) of Devas and Brahmæs attained Arahatship and that those who became Sotæpannas, Sakadægæmis and Anægæmis were countless. Judging the idiosyncrasies of the audience at this Meditation Centre on every Sabbath day, I imagined that if I were to deliver the five verses out of thirteen as preached by the Buddha, my disciple Yogøs would probably grasp the essence of the Dhamma. With this end in view, I have expounded the five verses elaborately and briefly inserted the rest eight verses as a supplement. It is my earnest hope that those who have listened to this Puræbheda Sutta, and those who have read it, will be in a position to achieve the Special Dhamma even while listening to the discourse or after scrutinizing the Sutta, if they are endowed with their mature paramittas. If at all they failed so achieve as stated, right now, it could serve as fresh seeds of paramittas for future successful germination. By virtue of your goodwill and keen consciousness (cetanæ) for having listened attentively and respectfully to this Puræbheda Sutta Dhamma, may you all be able to find happiness both in body and mind, and to strive for achievement of the noble attributes of a tranquil-minded Santa individual and attain the bliss of Nibbæna, as quickly as possible, by making good strides along the path of Vipassanæ insight, stage by stage, through the coveted magga-phala-ñæ¼a. Sædhu! Sædhu! Sædhu! Translated by U
Min Swe
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