Today, fullmoon day of Pyatho, we will give a discourse on the 11th gæthæ of the Sutta. Yassæ
nusayæ na santi keci, In the bhikkhu some of anusaya have been eradicated. Ænusaya Kilesa means dormant defilements. What is lying dormant can arise when an opportunity favours. There are two kinds of dormant kilesæ. One is that which is dormant in the physical and mental make-up of a being, and can arise when there is a chance. The other kind is that which is dormant in the sense-object (aræmana). Kilesæ can arise from the senses such as seeing, hearing, smell, taste, touch and idea. Actually, lust, greed, desire and other feelings which constitute kilesæ do not lie dormant in the sense-objects. It is by association of similar sense experienced previously that kilesæ arises. When it arises, it does so in the physical and mental make-up of a being. Anusaya kilesæ is of seven kinds, namely; (1) kæma-ræga (sensual passion), (2) bhava-ræga (lust of life), (3) pa¥igha (anger), (4) mæna (conceit), (5) di¥¥hi (false faith), (6) vicikicchæ (doubt), (7) avijjæ (ignorance). These anusaya kilesæ can arise in the being of any puthujjana (ordinary uniformed person). So it is said that these are lying dormant in puthujjana. When one has become a sotäpanna, di¥¥hi and vicikicchæ are rid of. The other five remain. When one reaches the stage of an anægami, kæma-ræga and patigha are eliminated. The other three remain. Only when one reaches the final stage and has become an arahanta, all the seven anusaya kilesæs are eradicated. The way anusaya kilesæ lies dormant in the senses is like this. If one does not observe and know the nature of the senses that are in constant flux, kilesæ will arise from an association of similar senses that have been experienced previously. So every person who is not into meditation will entertain kilesæ of all sorts whenever senses happen. They will think that the senses and the objects are permanent and will become attached to them, enjoying them. However, the meditating yogø knows the nature of things and does not feel attached, or pleased with any sense objects and thus avoids any kind of kilesæ. So there is no question of kilesæ lying dormant in him. On the other hand, those who fail to go into meditation think the sense-objects are lovely and delightful, and feel attached to them. If the sense-objects are unpleasant they are displeased, and even angry. AN ARAHANTA IS FREE OF ANUSAYA An arahanta is entirely free of anusaya kilesæ. Not a vestige has been left. Kilesæ of all sorts, the kind that is dormant and the kind that is active, all have been eradicated. Furthermore, an arahanta has also uprooted lobha, dosa and moha from which arise all kinds of misdeeds and sins. Lust and desires and attachment spring from lobha, murder and mayhem arise out of anger and malice, that is dosa, and lassitude and funcy spawn in the pool of moha. The bhikkhu who has eradicated anusaya and uprooted the roots of sin, does not have wants and wishes. Wants and wishes are in fact the product of lobha and since lobha has been uprooted there can be no occasion for them to arise. This is a reiteration which seemed to be called for when the Buddha addressed His sermon to devas and brahmæs. The last line of the gæthæ, the refrain, says, as usual, that the bhikkhu who has no attachment lives properly in this world. May the audience understand the anusaya and the sins explained in this gæthæ of the Sutta and work for attainment of Nibbæna in the shortest possible time. Sædhu! Sædhu! Sædhu! End of Part X
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