Today the 8th waxing day of Nattaw, we will deal with the seventh gæthæ. Vacasæ
manasæ ca kammunæ ca, The bhikkhu who is striving to escape the dangers of samsæra must not contravene the precepts of good deeds done physically, by speech and mentally. The person who is striving to escape from the samsæra must act physically without discord, that is, without contravening the three good physical deeds namely, (1) refraining from killing; (2) refraining from stealing (3) refraining from adultery and fornication. It should be noted that torture and cruel treatment, short of killing, is also in contravention of this precept. So also, stealing includes acts ruining others and preventing others from gathering the fruits of their labour and achievement. Refraining from such acts is the same as behaving properly. In other words, one must refrain from physical acts which would incur criticism of the noble and pure persons. Furthermore, it is said speech acts must not be in contravention of the precepts for the four good deeds, namely, (1) refraining from telling lies; (2) refraining from slander; (3) refraining from using abusive language; (4) refraining from frivolous and useless talk. One must speak only the truth; one must speak words which are conducive to unity and understanding among people; words pleasant and acceptable to others; and words worthy of note. If one speaks such words, one is said to be speaking in accord with the precepts of good speech. A monk must refrain from bad speech; if one does so, one is regarded as having achieved søla (moral practice) Then one must refrain from there bad mental acts, namely, (1) intention of misappropriating other’s property; (2) intention of killing or destroying; (3) subscribing to the belief contradictory to the kamma and its effect, or the law of causation. As for the monk, he must refrain from lustful thoughts, malice, and intention to illtreat others. If he does so, he is regarded as having thoughts of restraint of lustful desires (nekkhama vitakka), the thoughts of loving-kindness (avyæpæda vitakka), and the thoughts of kindness and pity (avihimsa vitakka). Of the three acts of refraining, the first namely, refraining from lustful desires, indicate, the motive for practice relating to vipassanæ (insight) and bhævanæ (meditation). To be into this kind of good mental act, one must pratise either of them, especially vipassanæ. A SHORT COURSE OF VIPASSANÆ PRACTICE Instructions for practice of vipassanæ have so often been given at this meditation centre that they have become rather commonplace, but I feel I must repeat them for the benefit of those who have been away from the practice. The cognition of seeing, hearing, smelling, eating and touching is altogether næma-rþpa, or mental and physical phenomena. When one is mindful of these, one will know from his own observation that the unknowing rþpa (physical matter) and knowing næma (mind) are two separate things. One will also be convinced of the law of cause and effect. One will also know that these phenomena are constantly in a flux. One will also know that these phenomena are impermanent, or in a world, anicca. One will also know that such a state of instability breeds misery, in a word, dukkha. One will also know that these phenomena cannot be controlled by anyone or anything, that they are happening and disappearing all by themselves or, in a word, anatta. To be fully convinced through one’s own insight, one must be constantly making a note of these phenomena. Of course, at first, one cannot possibly make a note of these changes fully and completely. So one must start the observation by making a note of the various kinds of tactile senses. While one is concentrating upon one kind of the sense of touch, a thought might occur, and one must promptly make a note of that. Then an unbearable feeling of discomfort may occur, and that, too, must he made a note of promptly. In a word, all mental and physical phenomena must be taken notice of as they occur. When nothing occurs, then the meditating yogø must go back to the original starting point of noting the rising and falling of the abdomen. If one does so, one must be regarded as having done good mental deeds. As one goes on making a note of these phenomena, one will be convinced of the anicca, dukkha and anatta nature. And as one is thus convinced, an occasion for the rise of ta¼hæ will not arise. Since ta¼hæ is eliminated, if for a moment, the causes for the beginning of a new existence and its unwholesome consequences will be, at least momentarily, eliminated. This is momentary achievement of nirodha saccæ (truth about cessation). Every time cognitive meditation is practised, vipassanæ magga saccæ is achieved. Thus meditation makes for the development of insight into the Four Noble Truths, and eventually the meditating yogø would achieve the final stage of insight and attain the highest stage of an arahanta. Therefore, the Pæ¹i gætæ says that the bhikkhu who acts in consonance with the good physical, speech and mental deeds will come to the realisation of the Truth. DEATH AND LIFE NOT WANTED: ONLY NIBBÆNA WANTED So it is said that the arahanta who knows the Four Noble Truths does not want to have a condition entailing life and death; such a noble person is expecting the time of his passing away to Nibbæna. It is just like the case of a salary earning worker. He does not want to be unemployed, nor does he want to be doing the work he does not like. He is simply expecting for the payday to come around. The arahantas do not want to be carrying the burden of their bodies, doing the daily chores for them, such as, washing and cleaning, eating and drinking, and such other functions which, after all, make for occasions of discomfort. Discomfort, even distress, occurs when illness sets in. Although the body is ailing, the mind of an arahanta remains tranquil. To him even inhaling and exhaling entail discomfort. To the arahantas living and performing natural functions and thus bearing the burden of the body is undesirable, and are, therefore, waiting for the time of discarding this burden and passing on to the eternal tranquility of Nibbæna. To the puthujjana (the ordinary persons) the body is looked upon as a source of pleasure. Because there is the body, one can see what one wishes to see, hear what one wants to hear, smell what one wants to smell, eat what one likes to eat, have physical contact with what one loves to contact. They can give free rein to their fancies and imagination. So they want to have their bodies; they don’t want their bodies destroyed. On the contrary the arahantas take these so-called pleasures as occasions of discomfort or distress. They know that genuine happiness comes out of the tranquility of Nibbæna. Before the time of their passing on to Nibbæna, while they are living the present life, they are not at all attached to any of the senses; so they live this life in tranquility happiness. The Buddha, therefore, said that the bhikkhu who knows the truth wants only Nibæna which means cessation of misery, and lives in this world properly. The occasion for today’s meeting is the ceremony for the libation for the meditation monastery for the female yogøs going by the honorific of “Mahæ Dhammacarini”. Today’s discourse serves the purpose of admonition to these yogøs for the meditation practice that will be carried on in this meditation monastery. If the yogøs act according to good physical and speech deeds, they will achieve søla, or moral practice. If they do meditation constantly on the lines of samatha and vipassanæ, they will achieve good mental deeds. If they do so, they will eventually know the Four Noble Truths and attain the state of Nibbæna. May they attain that final state of cessation of all misery and of tranquility and happiness. Sædhu! Sædhu! Sædhu! End of Part VI
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