MOMENTARY CONCENTRATION:

Reply to Rejoinder II-I.

By Kheminda Thera

(Ceylon)

            The Venerable Ñænuttra Sayædaw says: “One who primarily develops access-adsorption concentration is a Samatha-yænika. One who proceeds directly with insight without having previously developed the said concentration is Vipassanæ-yænika.” After using the words “previously” and “previous” ten times in the first part of his article when the original Pæ¹i does not warrant the use of these words, he repeats it here for the eleventh time.

            Now if by the above statement is meant that, of the two kinds of yogøs who develop insight at Purification of View, one begins the development of insight with “access-absorption concentration” and the other being developing insight direct, I agree. But if by this statement is meant that he who develops insight at Purification of View has never developed “access-absorption concentration” at the previous purification, viz. Purification of Mind or Consciousness, as the word “previously” would imply, I disagree. This is because Purification of Mind or Consciousness which consists of the eight attainments, is the “proximate cause of insight” for all; and Purification of Mind or consciousness which is the second purification, as every one knows, precedes Purification of view which is the third purification where insight begins.

            12. The Venerable Ñænuttra Sayædaw says that “the Venerable Mahæsø Sayædaw relying on the authority of the A³guttara Text, Ceylon Commentaries and Sub-Commentaries as well as that of Dhammapæla of South India writes:” ..... Of these two kinds, Vipassanæ-yænika has momentary concentration and attains thereby purification of mind”.

            As pointed out in the first article at column 3, page 6, the Visuddhimagga says: “Or alternatively when, having entered upon those jhænas and emerged from them, he comprehends with insight the consciousness associated with the jhæna as liable to destruction and to fall, then at the actual time of insight momentary unification of the mind arises through the penetration of the characteristics (of impermanence, and so on). Thus the words ‘He trains thus “I shall breathe in .... shall breathe out concentrating the (manner of) consciousness,” are said also of one who evenly puts it on its object by means of the momentary unification of the mind arisen thus”. (34)+ Commenting on this, the Paramatthamañjþsæ says: “Momentary unification of the mind”: concentration lasting only for a moment. For that too, when it occurs uninterruptedly on its object in a single mode and is not overcome by opposition, fixes the mind immovably, as if in absorption’. (35)

            It is strange that the Venerable Mahæsø Sayædaw, in order to point out a “momentary concentration (that) is able to suppress the Hindrances,” has to resort to this momentary concentration which the jhæna-attainer produces “at the actual time of insight (Vipassanækkhane)” But this is inapposite. It is the experience of the jhæna-attainer and belongs solely to him. However, this concentration that arises “at the actual time of insight” should not be mistaken for the concentration partaking of penetration which arises after insight (Vipassanæto pacchæ uppædito nibbedhabhægiyo samædhi) and which is access or fixed concentration (Upacærappanabhedo). (36) This latter concentration occurs at the path (magga) and the former occurs before that. Neither of these constitutes Purification of Mind or Consciousness. They are concerned with insight. But only that concentration which arises through the development of a serenity (samatha) subject of contemplation constitutes Purification of Mind or Consciousness. And this occurs before insight development, before the development of the foundations of mindfullness (see section I (a) & (b) above and sections 34 and 35 below). Purification of Mind or Consciousness never occurs during, or after, insight. To teach that it occurs after insight, as the Venerable Mahæsø Sayædaw does on page 4 of The Progress of Insight is to disregard the Rathavinøta Sutta which says that “Purification of Mind or Consciousness has for aim as far as Purification of View (cittavisuddhi yavad eva di¥¥hivisuddha-ttha” see sect.8,above), where insight begins; and the Saddhammappakæsini and the Suma³galavilæ-sinø which say: “Purification of Mind or Consciousness is the thoroughly mastered eight attainments, the proximate cause of insight”. (37) It also goes against the statement made in the Paramatthamañ-jþsæ of “(the Venerable) Dhammapæla (Thera) of South India” on whose authority, according to the Venerable Ñænuttra Sayædaw, the Venerable Mahæsø Sayædaw relies. And this is what the Venerable Dhammapæla Thera says there: “By mere knowledge alone one is not established in Purification of Mind or Consciousness: Without being established therein it is not possible to accomplish the higher purification”. (38) which is Purification of View where insight begins. Thus neither Sutta, nor commontary, nor even sub-commentary support the Venerable Ñænuttra Sayædaw’s statement: They, on the contrary, completely contradict him.

            13. According to the passages at 1 (a) and (b) referred to above the abandonment of the hindrances has to take place before the four foundations of mindfullness are developed. There is no exception; not even the Sammæsambodhisattas are exempt from this requirement. And so the Blessed One exhorts the Venerable Særipu¥¥a Thera thus: “Declare this teaching constantly to monks and nuns, men and women lay disciples so that should there be among them any foolish people who have doubt and perplexity regarding my method of teaching, having heard this exposition, they might give up their doubts and perplexities”. And the commentary stresses this statement of the Buddha saying that it should be declared in the morning, noon, and the following day and so on. Thus the teaching of the Venerable Mahæsø Sayædaw, by postponing the abandonment of the hindrances till after the development of insight, brings the progress of the yogø to an abrupt halt after developing Purification of Virtue.

            Further, under the title “The Purification of Mind” on page 2 of his treatise, The Progress of Insight, the Venerable Mahæsø Sayædaw describes not Purification of Mind but insight. This Chapter begins with the sub-section entitled “(a) The Method of Insight in Brief”, and goes on to say: “When Purification of Conduct has been established the meditator who has chosen pure Insight as his vehicle should endeavour to contemplate the Body-and-Mind (næmarþpa). In doing so he should contemplate, according to their characteristics ....”, which is insight. The second sub-section entitled “(b) the Purification of Mind” on page 3 continues with the development involved in “the abdominal movement” out of which is born this momentary concentration which he dramatically introduces on page 4 saying: “This is called ‘Purification of  Mind’ ”. Then he goes on to link up this momentary concentration with the jhæna-attainer’s momentary concentration which rises to jhæna-strength “at the actual time of insight” referred to in paragraph before the last. This is putting the cart before the horse, and worse: it is putting someone else’s cart before one’s own horse.

            14. The Venerable Ñænuttra Sayædaw says: “The Venerable Mahæsø Sayædaw .... has, with the best of intentions, written the above mentioned treatise on Buddhist Meditation. It is a matter for deep regret that the Venerable Kheminda Thera apparently without delving seriously into the Pa¹i Texts, Commentaries and Sub-Commentaries runs away with his pen to express what he inclines to say by dubbing the Suddha-vipassanæyænika method as the new Myanmar method of meditation”. I do not think that anybody questions the good intentions of the Venerable Mahæsø Sayædaw. Yet one has to bear in mind that they are not substitutes for the correct presentation of the Dhamma. Hence the Buddha’s instructions given in the Catu Mahæpadesa Sutta are: to reject a teaching when it does not fit in with the sutta, and to accept it when it does. Further, I have not dubbed the Suddha-vipassanæ-yænika method as new and or Myanmar. What I certainly did was to call the Venerable Mahæsø Sayædaw’s method new and Myanmar, and I have many reasons for doing so. I was there questioning the validity of the credentials of the Venerable Mahæsø Sayædaw’s Suddha-vipassanæ-yænika who is supposed to develop insight, which belongs to the third purification, to produce Purification of Mind or Consciousness which is the second purification. Therefore I appeal to the Venerable Ñænuttra Sayædaw to re-read my first article and also to read these articles carefully. I respectfully request him in all seriousness to examine all the references I have given in them and come to a conclusion in accordance with the instructions of the Buddha given in the Catu Mahæpadesa Sutta. I would urge him to consider the Venerable Dhamapæla Thera’s sub-commentary passage given in my first article on page 9, column I, note 18, and reproduced here in section (12) above for easy reference. This I say because he has chosen to ignore it completely, though he claims that this new method has the blessings of the Venerable Dhammæpæla thera of South India.

            15. The Venerable Ñænuttra Sayædaw says that I “assert that one cannot attain to the consummate state if he is bereft of jhæna”, and refers me to the commentary to the eighth sutta of the Mudutara Vagga, Indriya Saµyutta. Then he says: “The Buddha does not say that only those who attain Lokiya-jhæna can attain Samædindriyæ, and that only the jhæna-attainers can attain to the plane of the noble ones (Ariyabhþmi). Obviously this sutta which the Ven. Kheminda Thera cites does not support his argument”. One need not stress that the consummate one is possessed of lokuttaræ jhæna. This is obvious enough. But lokiya jhæna is necessary to attain the plane of the noble ones for the following reasons. The Buddha has placed the suttas in supreme authority with regard to the doctrine and the vinaya with regard to the discipline.

            And describing the last acts of the yogø as a commoner (puthujjana) and his first acts as a noble one (ariya), the Buddha says in the Okkantika Saµyutta: “Monks, the eye, ear, nose, tongue, body and mind are impermanent (aniccam), changeable (viparinæmim), and fickle (aññathæbhævi) One who has faith in this teaching, and is firmly resolved in it, is called faith-striver (saddhænusæri). He has entered the right path (Sammatanniyamam) entered the plane of the worthy (Sappurisabhþmi), having transcended the plane of the commoner (vitivattoputhujja-nabhþmim); he is incapable of doing any action having done which he would be reborn in hell (niraya) or in the animal world (tiracchanayoni) or in the realm of manes (pettivisaya); and he is incapable of passing away without realising the fruit of stream-entrance (sotæpattiphala).

            “One who with wisdom finds pleasure to an extent in these teachings is called dhamma-striver (dhammanusæri). He (too) has entered the right path, entered the plane of the worthy, having transcended the plane of the commoner; he is incapable of doing any action having done which he would be reborn in hell or in the animal world, or in the realm of the manes: and is incapable of passing away without realising the fruit of stream-entrance.” (40)

            The commentary explains: “Right path (sammattanyama)=entered the noble path (ariyama-gga)” (41)

            These two persons are further described in the Papañcasþdanø, the commentary to the majjhima Nikæya, thus: “There the dhamma-striver and the faith-striver these two who are established in the path of stream-entrance (sotæpattimagga¥¥ha). As it is said (in the Puggala Paññatti 15): “Which person is dhamma-striver? The controlling faculty of wisdom (paññindriya) of the person practising for the realisation of the fruit of stream-entrance (sotæpatti-phalasacchikiriyæya patipa-nna) is very great (adhimatta); wisdom-carried (paññavæhi), preceded by wisdom (paññæpubba³ga-mæ), he develops (bhæveti) the noble path (ariyamagga): this person is called dhamma-striver. The person practising for the realisation of the fruit of stream-entrance is dhamma-striver: when established in the fruit this person is called won to view (di¥¥hipatta). Which person is faith-striver? The controlling faculty of faith (saddhindriya) of the person practising for the realisation of the fruit of stream-entrance is very great (adhimatta); faith-carried (saddhavahi), preceded by faith (saddha-pubbangamæ), he develops (bhæveti) the noble path (ariyamagga); this person is called faith-striver. The person practising for the realisation of the fruit of stream-entrance is faith-striver; when established in the fruit this person is called faith-freed (saddhavimutta)”. (42)

            The last acts of the yogø, as a commoner, as we saw earlier, was the development of insight by way of impermanence (anicca) and so on. This is the culmination of his training as a commoner. The various stages of the “gradual training, gradual work, and gradual practice (anupubbasikkhu, anupubbakiriyæ, anupabbapatipadæ) mentioned in section 5 above, are included in the fuller account given in section 4 above where the following statement occurs: “When there is no right concentration (sammæsamædhimhi asati) in him who lacks right concentration (sammæsamædhi-vipannassæ) the sufficing condition of knowledge-and-vision of things as they are is destroyed (hatupanisaµ hoti yathæbhþtañæ¼adassamam); when there is no knowledge-and-vision of things as they are (yathæbhþtañæ¼adassane asati) in him who lacks knowledge-and-vision of things as they are (yathæbhþtañæ¼adassanavipannassa), the sufficing condition of disenchantment-dispassion is destroyed (hatupaniso hoti nibbidavirægo)”. According to the commentary “knowledge-and-vision of things as they are (yathæbhþtañæ¼adassana” is “tender insight (taruna vipassanæ)”; and “disenchantment-dispassion (nibbidæ-viræga” is strong insight as well as the path (balava vipassanæ ceva maggo ca)”.

            Having explicitly pointed out the harm resulting from the absence of these sufficing conditions, the Buddha continues, to show equally explicitly the benefits their presence ensures, thus: “When there is right concentration (sammæsamædhimhisati) he who is possessed of right concentration (Sammæsamædhisaµ paññassa), he is endowed with the sufficing condition of knowledge-and-vision of things as they are (upnisasampannaµ hoti yathæbhþtañæ¼adassanam); when there is knowledge-and-vision of things as they are (yathæbhþtañæ¼adassane sati). he who is possessed of knowledge-and-vision of things as they are (yathæbhþtañæ¼adasanasampannassa), he is endowed with disenchantment-dispassion (upanisasampanno hoto nibbidæ-virægo)”. (43)

NOTES

            34 and 35. See nn. 5 and 6 issue of July 1966.

                        + Ñæ¼amoli thera’s translation.

            36. See n. 32

            37. Sv. III, 1062: Cittavisuddhø ti vipassanæya pada¥¥hænabhuta attha paguna-samæpattiyo.

            38. See n. 18 in issus of July 1966.

            39. See nn. 5 and 9.

            40. S III, 225: Cakkhum bhikkhave aniccaµ viparinamim aññathæbhævø, sotaµ ... ghænaµ ... Jivhæ ... Kæva ..., mano anicco viparinæmi aññathæbhævø. Ya bhikkhave ime dhamme evaµ saddahati adhimucchati ayaµ vuccati saddhænusærø okkanto sammattaniyamaµ sappurisabhþmim okkanto vøtivatto puthujjanabhþmim, abhabbo taµ kammaµ kætum yaµ kammaµ hatva niryamvæ tiracc-hanayonim væ pettivisayaµ væ uppajjeyya, abhabbo ca tava kælaµ kætum yævæ na sotæpattiphalaµ sacchikarati. Yassa kho bhikkhave ime dhamma evaµ paññæya mattaso nijjhænaµ khamanti ayaµ vuccati dhammænusærø okkanto sammattaniyamaµ sappurisabhþmim okkanto vøtivatto puthujjanab-hþmim, abhabbo taµ kammaµ kætum yaµ kammaµ katvæ nirayaµ væ tiracchanayamim væ petti-visayaµ væ upajjeyya, abhabbo ca tæva kælaµ kætum yæva na sotæpattiphalaµ sacchikaroti.

            41. Spk. II, 346: Okkanto sammattaniyaman ti, pavittho ariyamaggam.

            42. Ps. II, 120: Tattha dhammænusærino, saddhænusærino ti ime dve sotæpattimaggattha honti. Yath’ æha: “Katamo ca puggalo dhammænusærø? Yassa puggalassa sotæpattiphalasacchikiriyæya patipannassa paññindriyaµ adhimattaµ hoti paññævæhi, paññæpubba³gamaµ ariyamaggaµ bhæveti, ayaµ vuccati paggalo dhammænusærø. Sotæpattiphalasacchikiriyæya patipanno puggalo dhammænu-særø; phale thito di¥¥hippatto. katamo ca puggalo saddhænusærø? Yassa puggalossa sotæpattiphalasa-cchikiriyæya patipannassa sad dhindriyaµ adhimattaµ hoti soddhavahi saddhapubba³gamaµ ariya-maggaµ bhæveti ayaµ vuccati puggalo saddhæ-nusæri Sotæpattiphalasacchikiriyæya patipanno puggalo saddhænu–særø, phale thito saddhævimutto.” ti. (Pug. (15)

            43. See n. 14

            44. A. V. 312–13: Sølavato bhikkhave sølasampannassa na cetanæya karaniyaµ ‘avippatisæro me uppajjatu’ ti. Dhanmatæ esa bhikkhave, yaµ sølavato sølasampannasso avippatisæro uppajjati. Avippatisærissa bhikkhave na cetanæya karanivaµ ‘pæmujjaµ me uppajjatu’ ti. Dhammatæ esa bhikkhave, yaµ avippatisæ-rissa pamujjaµ uppajjati. Pamuditossa khikkhave na cetanæya karaniyaµ ‘pøti me uppajjatu’ ti. Dhammatæ esa bhikkhave, yaµ pamuditassa pøti uppajjati. Pøtimænassa bhikkhave na cetanæya karaniyaµ ‘kæyo me passambhatu’ ti. Dhammata esa bhikkhave, yaµ pøtimanassa kæyo passambhati. Passaddhakæyassa bhikkhave na cetanæya karanøyaµ ‘sukhaµ vediyani’ ti. Dhammatæ esa bhikkhave, yaµ passadhakæyo sukhaµ vediyati. Sukhino bhikkhave na cetanæya karanøyaµ ‘cittaµ me samædhiyatu’ ti. Dhammatæ esa bhikkhave, yaµ sukhino cittaµ samædhiyati. Samæhitassa bhikkhave na cetanæya karaniyaµ ‘yathæbþtaµ pajænæmi passani’ ti. Dhammatæ esa bhikkhave, yaµ samæhito yathæbhþtaµ pajænæti passati. Yathæbhþtaµ bhikkhave jænato passato na cetanæya karanøyaµ ‘nibbindami’ ti. Dhammatæ esa bhikkhave, yaµ yathæbhþtaµ jænaµ passaµ nibbindassa bhikkhave na cetanæya karinøyaµ ‘virajjæmi’ ti. Dhammatæ esa bhikkhave, yaµ nibbindo virajjati. Virattassa bhikkhave na cetanæya karanøyaµ ‘vimuttiñæ¼adassa-naµ sacchikaromi’ ti. Dhammatæ esa bhikkhave, yaµ viratto vimuttiñænadassanaµ sacchikaroti.

MOMENTARY CONCENTRATION

Reply to Rejoinder II-II

By Kheminda Thera

(Ceylon)

            The absence of these sufficing conditions perpetuates the round of birth and death while their presence ensures the hastening out of this cycle. While this is the clear statement of this sutta, it derives an added significance from the fact that this portion of the sutta we are now discussing is included in the sutta of the “the invariable sequence”, where the Buddha declares that it transports the practiser from this to the other shore, thus: “Monks, a virtuous man, one who is possessed of virtue, need not think, ‘Let there be absence of remorse in me’. Monks, invariably there is absence of remorse in a virtuous man, in one who is possessed of virtue.

            “Monks, one who is free from remorse need not think, ‘Let there be gladness in me.’ Monks, invariably there is gladness in one who is free from remorse.”

            “Monks, one who is glad need not think, ‘Let there be joy in me’. Monks, invariably there is joy in one who is glad.”

            “Monks, one who is joyous need not think, ‘Let my body be tranquil’. Monks, invariably the body of one who is joyous is tranquil.”

            “Monks, one with a tranquil body need not think, ‘Let me feel comfort.’ Monks, invariably one with a tranquil body feels comfort.”

            “Monks, one who feels comfort need not think, ‘Let my mind become concentrated.” Monks, invariably the mind of one who feels comfort is concentrated.”

            “Monks, one with a concentrated mind need not think, ‘Let me understand, see phenomena as they are’. Monks, invariably one with a concentrated mind understands, sees phenomena as they are.”

            “Monks, one who understands, sees phenomena as they are need not think, ‘Let me weary of phenomena’. Monks, invariably one who understands, sees phenomena as they are wearies of phenomena.”

            “Monks, one who wearies of phenomena need not think, ‘Let me estrange myself from phenomena’. Monks, invariably one who wearies of phenomena estranges himself from phenomena.”

            “Monks, one who estranges himself from phenomena need not think, ‘Let me realise the knowledge of emancipation’. Monks, invariably one who estranges himself from phenomena realises the knowledge of emancipation.”

            “Thus, monks, estrangement has knowledge of emancipation for aim and profit, weariness has estrangement from aim and profit, understanding has weariness for aim and profit, concentration has understanding for aim and profit, comfort has concentration for aim and profit, tranquility has comfort for aim and profit, joy has tranquility for aim and profit, gladness has joy for aim and profit, absence of remorse has gladness for aim and profit, virtue has absence of remorse for aim and profit. Thus, monks, phenomena flow on to phenomena, and phenomena fulfil phenomena, in the journey from here to the goal.” (44)

            And when the Netti-pakara¼a at page 67 calls this invariable sequence “supramundane dependent arising (lokuttaræ pa¥iccasamuppæda)”, it heightens one’s appreciation of the value of these, and similar, suttas.

            Of these suttas, the one from the Okkanta Saµyutta describes briefly the process of the translation of the yogø from the state of commoner (puthujjana) to that of the noble one (ariya); the other from the A³guttara Nikæya given in section 4 above, describes this process with the utmost brevity, in the expression: “disenchantment–dispassion (nibbidæ-viræga.”) This occupies the middle-most position from which can be seen (a) a series of stages in the mundane (lokiya) sphere receding backwards to the very beginning of the yogø’s training, and (b) another series in the supramundane (lokuttaræ) sphere procceeding as far as the fruit of the consummate state (arahattaphala)

            17. It was stated earlier that when the yogø leaves the plane of the commoner (puthujjana-bhþmi), he does so either as dhamma-striver (dhammænusærø) or as faith-striver (saddhænusærø). They are described further in the following sutta thus: “Here, Mahænæma, a certain person, though he is not possessed of even intelligent faith in the Buddha, the Dhamma, and the Sangha (na heva kho Buddhe aveccappasædena samannægato hoti, na dhamme, na sanghe), nor is possessed of joyous wit (na hæsapañño), nor quick wit (na javanapañño), nor freedom (na ca vimuttiyæ); yet has the controlling faculties of faith (saddhindriyæ), energy (viriyindriyæ), mindfullness (satindriyæ), concentration (samædhindriya) and wisdom (paññaindriya); he is one who with wisdom is moderately pleased with the teachings proclaimed by the Tathægata. Even he shall not go (aganta) to hell (niraya), the animal world (tiracchænayoni), the realm of the manes (pettivisaya), and the states of regress (apæyadu-ggativinipæta). Here, Mahænæma, a certain person, though he is not possessed of even intelligent faith in the Buddha, the Dhamma, and the Sangha, and is neither possessed of joyous wit, nor quick wit, nor freedom, yet has the controlling faculties of faith, energy, mindfullness, concentration, and wisdom; and he has mere faith in (saddhamattaµ) and mere affection for (pemanattaµ), the Tathægate. Even he, too, shall not go (aganta) to hell, the animal world, the realm of the manes, and the states of regress.” (45)

            The commentary explains: “Moderately pleased with (mattaso nijjhanaµ khamati)=viewing with approval to an extent only (pamanena væ olokanaµ khamati). By this the dhamma-striver, the person standing upon the path (maggattha puggala) is shown ....”. “Has mere faith in (saddhamattaµ) and mere affection for (pemamattaµ)= by this the faith-striver, the person standing upon the path (maggattha puggala), is shown.” (46)

            18. The reader would have noted that the attainment of the first path, either as dhamma-striver (dhammænusærø) or as faith-striver (saddhænusæri), consists of the five controlling faculties (pañcindriya) one of which is that of concentration (samædhindriya). It was elsewhere shown that this faculty of concentration consists of the four jhænas. And we also know that it is supramundane (lokuttaræ). Further, we have seen (a) that this process of change from the state of the commoner to that of the noble one is tersely expressed in the words “disenchantment-dispassion (nibbidæ-virægæ)”; (b) that the sufficing condition of disenchantment-dispassion is “knowledge-and-vision of things as they are (yathæbhþtañæ¼adassana) which is mundane (lokiya); and (c) that the sufficing condition of knowledge-and-vision of things as they are is “right concentration (sammæsamædhi)” which consists of the four mundane (lokiya) jhæna has to precede supramundane (lokuttaræ) jhæna, whether considered by way of the controlling faculty of concentration (samædhindriya) as in the present case, or by way of right concentration of the path (magga sammæsamædhi), or by way of the power of concentration (samædhibala) and so on.

            19. Again, purification of mind or consciousness is “the thoroughly mastered eight attainments, the proximate cause of insight”. And insight is twofold: “tender insight (taruna vipassa-næ) which is “knowledge-and-vision of things as they are (yathæbhþtañæ¼adassana)”, also rendered “understanding and seeing phenomena as they are”; and “strong insight (balava vipassanæ)” which is “disenchantment (nibbida)” also rendered “weariness”. These are the two highest attainments of the yogø in the mundane sphere. Prior to this when he developed mundane right concentration (sammæsamædhi) which consists of the four jhænas, the yogø joined the mundane portion of the way of “invariable sequence”, also called the supramundane dependent arising (lokuttaræ pa¥iccasamu-ppæda) because it emerges from the mundane only to plunge into the supramundane, thus transporting the yogø from the state of commoner (puthujjana) though the seven stages of the learner (sekha) to the final one of the learning-ender or adept (asekha), the consummate one (araha). But before this way of invariable sequence, after carrying him to the highest mundane attainment, namely, disenchantment (nibbidæ), could usher him into the presence of the noble ones (ariya) with the attainment of the next stage, namely, dispassion (viræga) which is the first path (magga), the blessed One steps in to emphasise the great importance of this achievement. This he does by declaring that the yogø at this stage, though still a commoner (puthujjana), is worthy of the salutations proper to the noble ones (ariya). He says: “Monks, these nine persons are worthy of offerings, worthy of hospitality, worthy of gifts, worthy of respectful salutations, the world’s incomparable field of merit. What nine? The consummate one, he who is practising for the realisation of the fruit of the consummate state, the non-returner, he who is practising for the realisation of the fruit of non-return, the once-returner, he who is practising for the realisation of the fruit of once-return, the stream-entrant, he who is practising for the realisation of the fruit of stream-entrance, and the changer-of-lineage” (47)

            The commentary explains: “Changer-of-lineage (gotrabhþ)=endowed with the summit of attainment in strong insight (balava vipassanæ) with immediate condition for the path of stream-entrance attainment”. (48)

            Now the yogø, transcending the mundane, develops at the next stage dispassion (viræga) which is the path (magga) where jhæna of (a) the controlling faculty of concentration (samædhin-driya) (b) the power of concentration (samædhibala) and (c) right concentration (sammæsamædhi), occurs.

            20. In the mundane sphere, too, there occurs jhæna of (a) right concentration (sammæsamæ-dhi), (b) purification of mind or consciousness (cittavisuddhi) which consists of “the thoroughly mastered eight attainments, the proximate cause of insight (vipassanæya pada¥¥hænabþta a¥¥ha paguna-samæpattiyo)”, and (c) the concentration (samædhi) which is the second member of the three aggregates which comprise the noble eightfold path. Here “virtue=the purified fourfold virtue; concentration=the eight attainments which are the basis of insight (vipassanæpædaka a¥¥ha samæpa-ttiyo) wisdom=mundane and supramundane knowledge”. (See above section 8).

            21. It was shown in section 10 above that (a) mundane jhæna arises when one of the thirty subjects of contemplation “capable of producing jhæna together with access” is developed, and (b) supramundane jhæna arises when insight is developed by making giving up of the compounded (sa³khatavossagga), or nibbæna, the object (nibbænarammana). This statement of the Saddhammappakæsinø, the commentary to the Pa¥isambhidæmagga, finds confirmation in the following two suttas: (1) “Monks, the noble disciple, having made ‘giving up’ the object, acquires concentration, acquires unification of mind. Monks, this is called the controlling faculty of concentration”. (49) The previous sutta uses these same words to describe the controlling faculty of concentration, and adds that the concentration or unification mind thus acquired consists of the four jhænas. (50) The commentary explains: “Having made ‘giving up’ the object=having made nibbæna the object ... In this sutta the controlling faculties of faith, mindfullness, and wisdom are the former portion (pubbabhægæni); that of energy, mixed; that of the concentration produced is said of the supramundane only.” (51)

            22. Now the foregoing can be summarized thus: Mundane (lokiya) jhæna is (i) by way of right concentration (sammæsamædhi) the sufficing condition (upanisa), (ii) by way of purification of mind or consciousness (cittavisuddhi) the proximate cause (pada¥¥hæna), and (iii) by way of the second member of the three aggregates in which the eightfold path is included the basis (pædaka), of insight. This insight, being knowledge-and-vision of things as they are (yathæbhþtañæ¼adassana), is tender insight (tarunavipassanæ) which is the sufficing condition of strong insight (balava vipassanæ). This latter, also called disenchantment (nibbidæ), is the sufficing condition of dispassion (viræga) which is the path (magga). Of the many things present at this first stage of the supramundane are these three: (i) the controlling faculty of concentration (samædhindriya), (ii) the power of concentration (samæ-dhibala) and (iii) right concentration (sammæsamædhi), all of which is jhæna of the supramundane (lokuttaræ).

            Thus mundane (lokiya) jhæna always precedes supramundane (lakuttara) jhæna according to the suttas and Commentaries.

            Again (i) we saw in section 3 above that the Bodhisatta, inaugurating contemplation in the Dhamma, referred to the first mundane jhæna he had attained as a child thus: “This, indeed, is the way to enlightenment”: (ii) the following sutta says: “Just as the Ganges flows, slopes, inclines to the east, just so does a monk, by developing and practising the four jhænas, flow, slope and incline to nidbænæ.” (52)

NOTES

            44. (continued) Iti kho bhikkhave virægo vimuttiñæ¼adassanattko vimuttiñæ¼adassanæni-samso, nibbidæ virægattha viræga-nisama, yathæbhþtañæ¼adassanaµ nibbidatthaµ nibbidanisamsam, samædhi yathædhþtanadassanattko yathæbhþtanana-dassananisamso; sukhaµ samædhatthhaµ samad-hanisamsam, passaddhi sukhattha sukhanisamsa, pøti passaddhattka passaddhanisamsa, pamujjaµ pitatthaµ pitanisamsam, avippatisaro pamujjattko pamujjanisamso, kusalani sølæni avippatisaratthani avippatisaranisamsani. Iti kho bhikkhave dhamma ca dhamme abhihsandenti dhamma ca dhamme paridurenti apara parangamanaya ti. +Soma Thera’s Translation.

            45. S.V.377: Idha paññæ Mahanama ekacco puggalo na heva kho Buddhe aveccappasadena samannagato hoti na dhamme na sanghe na hasapanno na javanapanna na ca vimuttiya samannagato, api cassa ime dhamma honti, saddhindriyaµ viriyindriyaµ satindriyaµ samædhindriyaµ pannindriyam, tathægata-pavedita cassa dhamma paññæya mattaso nijjhanaµ khamanti. Ayaµ pi kho Mahanama puggalo aganta nirayaµ aganta tiracchaniyonim aganta pittivisayaµ aganta apaydugga-tivinipataµ.

            Idha paññæ Mahanama ekacco puggalo na heva kho Buddha aveccappasadena samannagato, na Dhamme, na Sanghe, na hasapanno na javanopanno na ca vimuttiya samannogato, api cassa ime dhamma honti saddhindriyaµ .... pannindriyaµ tathægate cassa saddhamattaµ hoti pemamattaµ. Ayaµ pi kho puggalo aganta nirayaµ aganta tiracchanayonim aganta pittivisayaµ aganta apayaduggativinipataµ.

            46. Spk. III, 288: Mattaso nijjhanaµ khamati ti pamanena væ olokanaµ khamti. Imina dhammanusarim magga-ttha-pggaulaµ dasseti ......

            Saddha-mattaµ hoti pema-mattan ti, imina saddhanusarim magga-ttha-pugalan desseti.

            47. A. Iv, 373: Nava yime bhikkhave puggala ahuneyya pahuneyya dakkhineyya anjalikara-niya anuttaraµ punnakkhettaµ lokassa. Katame nava?

            Araha, arahattaya, patipanno, anagamiphalasacchikiriyaya patipanno, sakadagami, sakadaga-miphalansacchiriya patipanno. sotapanno, sotæpattiphalasacchikiriyaya patipanno, gotrabhþ.

            48. Mp. (Sinh. ed), 791: Gotrabhþ ti sotæpattimaggassa anantarapaccayena sikhappattabalava vipassanæcittena saman-nagato.

            49. S. V, 200: Idha bhikkhave ariya-savako vossaggarammanaµ karitva labhati samædhim labhati cittassa ekaggataµ. Idaµ vuccati bhikkhave samædhinriyam.

            50. S. v, 198: Idha bhikkhave ariya-savako vassaggarammaaµ karitva labhati samædhim labhati cittassa ekaggataµ. So vivicceva kamehi vivicca akusalehi dhammehi savitakkaµ savicaraµ vivekajaµ patisukhaµ pathamajjhanaµ upassampajja vihariti ... Sukhassaca pahana dukkhassa ca pahana...catutthaµ jhanaµ upasaµpajja viharati. Idaµ vuccati bhikkave samædhrindriyam.

            51. Spk, III, 234: vossaggarammanaµ karitva ti, nibbænarammanaµ katva ....... Imasmim sutte saddha-sati-pann’indriyani pubba-bhægani, viriy’ indriya-missakam, samædh’ indriyaµ nibbatti-taµ lokuttaræµ eva kathitaµ.

            52. S.V. 307-8: Seyyathæpi bhikkhava Ganga nadi pacinaninna pacinapona pacinapabbhara, evaµ keva kho bhikkhave bhikkhu cattæro jhane bhavento cattæro jhane bahulikaronto nibbænaninno hoti nibbænapono nibbænapabbharo.

MOMENTARY  CONCENTRATION:

Reply to Rejoinder II-III.

By Kheminda Thera

(Ceylon)

            23. In view of this body of evidence provided in the suttas and Commentaries, when the Venerable Ñænuttra Sayædaw says: “The Buddha does not say that only those who attain Lokiya-jhæna can attain Samædhindriya, and that only jhæna-attainers can attain to the plane of the noble ones (Ariyabhþmi)”, it makes no sense. This is particularly so when we consider the following passage from the sutta cited in section 4 above: “When there is no right concentration, in him who lacks right concentration, the sufficing condition of knowledge-and-vision of things as they are is destroyed; when there is no knowledge-and-vision of things as they are, in him who lacks knowledge-and-vision of things as they are, the sufficing condition of disenchantment-dispassion is destroyed; when there is no disenchantment-dispassion, in him who lacks disenchantment-dispassion, the sufficing condition of knowledge-and-vision of freedom is destroyed”. Then the sutta goes on to say that the opposite is true: “When there is right concentration, he who is endowed with right concentration, he is endowed with the sufficing condition of knowledge-and-vision of things as they are” and so on. It will be remembered that right concentration here consists of the four mundane jhænas. Now this statement of the sutta is not an isolated instance. This sutta is repeated several times with some variation of detail elsewhere in the A³guttara Nikæya. The sutta now discussed begins with the words “When there is mindfullness-and-clear-comprehension (satisampajaññe sati)”; a second omits this stage and begins with the next: “When there is shame-and-fear to do evil (hirottappe sati)”, (53) a third and a fourth begin with “Good character (sølavato)” and goes on to “remorselessness (avippatisæra)”, (54) a fifth and a sixth, i.e. the two previous suttas, contain the supramundane dependent arising discussed earlier. They too begin with “Good character” and go on to “Remorselessness (avippatisæra)”, (55) a seventh and an eighth begin with “Good character (sølavato)” and go on direct to “right concentration (sammæsamædhi)”, (56) and a ninth begins with “Restraint of the controlling faculties (indriyasamvara)” and goes on to “virtue (søla)”. (57) And every one of these ultimately arrives at right concentration (sammæsamædhi) which is mundane (lokiya) jhæna, pass through the mundane stages of knowledge-and-vision of things as they are (yæthæbhþtañæ¼adassana) and disenchantment (nibbidæ) before reaching the plane of the noble ones (ariyabhþmi) with the attainment of dispassion (viræga).

            This teaching is found elsewhere, too, for instance, in the Saµyutta Nikæya: III (dukkha) is the sufficing condition of faith (saddhæ)” and goes on to gladness (pæmojja) and so on up to concentration (samædhi), knowledge-and-vision of things as they are (yathæbhþtañænadassana) disenchantment (nibbidæ) and dispassion (viræga) which is the path (magga). (58)

            24. The Venerable Ñænuttra Sayædaw cites the Paramatthamañjusæ which describes the suddhavipassanæyænika as a non-jhæna-attainer, “one who has no jhæna (ajhænalæbhi)”. Why the Sub commentary does so is because, unlike the samathayænika, the suddhavipassanæyænika does not enter into, and emerge from, jhæna to develop insight of the third purification. Here the Venerable Sayædaw overlooks the fact that at the previous purification, viz. the second purification, which is “the proximate cause of insight”, both the would-be samathayænika and the would-be vipassanæ-yænika developed jhæna to qualify for insight development at the third purification. While the samathayænika repeats this jhæna attainment at the third purification, the suddha-vipassanæyænika does not do so. Hence the suddha-vipassanæyænika is rightly called “non-jhæna-attainer” when discussing the development of insight; not that he has not developed jhæna before.

            The samathayænika and the vipassanæyænika are not two kinds of yogøs who just arrive from nowhere ready to develop insight. They are those who have qualified themselves to develop insight with care and preparation, the ingredients of which are: mindfullness and clear comprehension, shame and fear to do evil, restraint of the senses, virtue, and right concentration, each one of these being the basis of the next. Right concentration, we saw in section 4 above, is defined as the four jhæna which the commentary explains as mundane in the former portion and supramundane in the later portion. And it is this mundane jhæna of the former portion which is the final qualifying attainment a yogø has to have before he could undertake the development of insight. With this qualification he is free to decide to be either a samathayænika or a vipassanæ-yænika. At this stage, considered by way of the three aggregates, he has fulfilled the aggregate of concentration; and considered by way of the purification, he has fulfilled the second purification.

            25. Regarding the postures, clear comprehension, and elements, the Venerable Ñænuttra Sayædaw repeats the Venerable Mahæsø Sayædaw’s statement that “the concentration of one who devotes himself to these exercises will be definitely only momentary concentration”. When asked to cite authority, he produces two passages, one from the Visuddhimagga and the other from its commentary. The Visudhimagga passage is from chapter XI entitled “Description of Concentration ...... Conclusion (samædhi–Niddesa)” Since the new method of meditation ignores the second purification by overpassing it to develop insight, in spite of the fact that this second purification is the “proximate cause of insight”, it of necessity must also ignore this chapter, for chapters III to XI deal only with concentration, or Purification of Mind or Consciousness. Consistency demands that it overpass these chapters too and not rely on any statement found in them to support its teachings. Besides it is claimed that the concentration of one who devotes himself to these exercises “will be definitely only momentary concentration”, and this excludes other forms of concentration. Therefore in the first article I cited the A³guttara Sutta and commentary which teach that the concentration attained walking up and down, which is also a posture, lasts long, and that it is one of the eight attainments. This was done to indicate that though momentary concentration arises during these contemplation, other forms of concentration too arise with the development of these contemplations.

            26. It is interesting to note that the Paramatthamñjþsæ makes a distinction between access that arises with jhæna and access that arises without jhæna. This second kind of concentration is called access owing to the similarity of characteristic. If there is any benefit accruing to this concentration owing to this similarity, it belongs to the samathayænika and the vipassanæyænika as described in the Visuddhimagga, but certainly not to the access-and-jhæna-rejecting vipassanæyænika as described in the Venerable Mahæsø Sayædaw’s new method of meditation, since “access without jhæna”  just as “access with jhæna” arise for the first time only when a serenity (samatha) subject of contemplation is developed. In this case it, i.e.- access without jhæna, arises when the contemplation called Defining of the Four Elements (catudhætuvava¥¥hæna) is developed. This kind of access occurs in ten of the serenity (samatha) subjects of contemplation given in the Visuddhimagga. (59)

            27. Further, “contemplation on Postures, Clear Comprehension and Elements” occur in the four foundations of mindfullness (satipa¥¥hæna). And according to the sutta and the commentaries, given in section 1 (a) & (b) above, no beginner is qualified to develop these four foundations of mindfullness without first abandoning the five hindrances. He has to abandon the five hindrances to develop the four foundations of mindfullness. The new method, however, would require him to develop the four foundations of mindfullness to abandon the five hindrances. It is again a case of putting the cart before the horse. This is yet another reason for calling this method new.

            28. The Venerable Ñænuttra Sayædaw seems to be hurt when he says: “The Venerable Kheminda Thera’s assertion that momentary concentration emerges after jhæna-attainment is definitely to disparage the Ven. Mahæsø Sayædaw’s statement in The Progress of Insight that the Suddha-Vipassanæ-yænika can attain momentary concentration without previous access-absorption concentration. But the Venerable Kheminda Thera fails to shake the position of the Ven. Mahæsø Sayædaw, which is supported by the Pæ¹i Texts, Commentaries and Sub-Commentaries, wherein it is clearly stated that a Samatha-yænika attains access-absorption and Vipassanæyænika attains only momentary concentration”. In support of the claim that the Vipassanæyæyanika attains momentary concentration which for him constitutes Purification of Mind or Consciousness, the Venerable Mahæsø Sayædaw cites on page 4 of this treatise the following passage from the Paramatthamañjþsæ: “Momentary unification of mind means the concentration of mind lasting only for a moment. For that (type of concentration), too, when it occurs uninterruptedly with its respective object in a single mode and is not overcome by opposition, fixes the mind immovably as if in absorption”. Referring to this passage I and at column 2, page, 7 in my first article of July last year (i) that “he mentions, without realising the implication, or in spite of it, that the passage he cites is in explanation of the Chapter relating to the Respiration Mindfullness’, to use his own words; (ii) that “the reader knows that Respiration Mindfullness is a serenity (samatha) subject of meditation”; (iii) that “Bare Insight, the author claims, has no truck with jhæna”; (iv) that “furthermore this passage from the Paramatthamañjþsæ is none other than the comment on this very passage of the Visuddhimagga reproduced at 3 (a) above, which declares that momentary concentration emerges ‘at the actual time of insight’ undertaken by the newly risen jhæna-attainer”. In short the Venerable Mahæsø Sayædaw produced a sub-commentary passage in support of his statement; but the Visuddhimagga passage on which this comment is made, states absolutely and clearly that this momentary concentration arises when the jhæna-attainer develops insight after emerging from jhæna. The Venerable Mahæsø Sayædaw, by kicking against the pricks, hurts himself, and the Venerable Ñænuttra Sayædaw blames me for it.

            29. The Venerable Ñænuttra Sayædaw began the first part of this article by declaring that I was inspired by prejudice. I assured him that I was certainly inspired, not by prejudice, but by the Catu-Mahæpadesa Suttas of the Blessed One. Now, coming to the end of this part of his article, he says for the second time that I am “inspired by prejudice”. This time it is in “reference to the sermon of U Sujæta”. And this is how he says it: “That the Venerable Kheminda Thera is inspired by prejudice is further shown by his reference to the sermon of U Sujæta, the Myanmar pupil and accredited representative in Ceylon recently of the Ven. Mahæsø Sayædaw. He criticised U Sujæta on the basis of an incomplete press report. Leave alone a senior Kamma¥¥hænæ-chariya like U Sujæta of the famous Thathana Yeiktha, the meditation centre of the Ven. Mahæsø Sayædaw in Yangon, a sæma¼era or even an average lay yogø knows that the seven purifications must be dealt with in due order”. Here he says that I criticised U Sujæta “on the basis of an incomplete press report”. Even though in note 10 in my first article I had mentioned that the translation of the sermon appeared in “Kanduboda Vipassanæ Bhavanæ Magazine, 1956, p. 32”, and did not speak of a press report, he has somehow come to the conclusion that it was a press report, and an incomplete one at that. Here are the facts. The size of this publication is 7 in. by 10 in. and contains 82 pages of good quality paper; it has 9 photographs, including one of the Venerable Mahæsø Sayædaw and one of U Supæta; the cover page has a picture of the Buddha and the publication is priced at Rs 1.50. If contains, among other articles, translations in Sinhala of 31 sermons of U Sujæta delivered from 25. 3. 56 to 16.12. 56 contained in 43 pages. The editor says that these are sermons delivered by the Venerable U Sujæta Thera, interpreted in Sinhala by Mr. Rerukane, and recorded by him (the editor). He further says that this being so there may be shortcomings in this record.

            Now, this is by no means “an incomplete press report”. Further, Mr. Rerukane is well versed in Pæ¹i, Sinhala, and Myanmar; he is also learned in the Dhamma, having been for long a member of the Order. It may also be mentioned here that this publication carries an article on “Vipassanæ” specially written by the Venerable Mahæsø Sayædaw at the request of the editor.

            Again, this sermon of U Sujæta was criticised in a Sinhala treatise entitled A Criticism of Myanmar Meditation by the Venerable Pa¼ðita Weligama Nararatana Mahæ Thera, and published in 1959. Up to date no clarification or correction has been issued either by U Sujæta or Mr. Rerukane, or by the editor, or by anyone else.

            The Venerable Sayædaw claims that the new method is supported by the suttas, commentaries, and sub-commentaries, which we have already seen is in fact not the case; on the other hand it goes directly against them which teach that Purification of Mind or Consciousness precedes insight since it is its “proximate cause”, whereas the new method teaches that it follows insight. It is this sort of attitude, and not mine, that is “inspired by prejudice”. This position can be aptly summed up in these words of Locke: “If, after all his professions, he cannot forbear any opposition to his opinion, he cannot so much as give a patient hearing, much less examine and weigh the arguments on the other side, does he not plainly confess it is prejudice that governs him?”

            Reference is also made of “senior kamma¥¥hænæchariya” and the “famous Thathana Yeiktha, in Yangon”. Well, what of seniority and fame when the teaching of the suttas, and commentaries and sub-commentaries which “fit in with the suttas”, is disregarded?

            The Venerable Sayædaw says that “a sama¼era or even an average lay yogø knows that the seven purifications must be dealt with in due order”. The strange thing about this so very common knowledge is that when it comes to applying it, it is the Venerable Mahæsø Sayædaw who promptly forgets it. In his treatise the names of the purifications though given in due order, are not “dealt with in due order”, for here a serious problem arises for the new method which requires the yogø, after he has developed the first purification, to skip the second purification in order to develop the third purification. The Visuddhimagga and the commentaries define Purification of Mind or Consciousness as (a) “the eight attainments together with access”, (b) “the thoroughly mastered eight attainments, the proximate cause of insight”, respectively; and chapters III to XI of the Visuddhima-gga deal solely with the forty serenity (samatha) subjects of contemplation. This is clearly in the way of the new method of meditation which teaches that Purification of Mind or Consciousness arises by way of momentary concentration when insight is being developed. And the Venerable Mahæsø Sayædaw, equal to the occasion, knows a way out. He would perform a surgical operation on Purification of Mind or Consciousness which is serenity (samatha). There is plenty of insight (vipassanæ) available in Purification of View. Why, he can graft a little of this on to Purification of Mind or Consciousness by way of momentary concentration. And this is just what he does. Now, if anybody is sceptical let him refer to page 2 of The Progress of Insight under the title “II Purification of Mind”. There the description begins with insight (vipassanæ) under the first sub-title “(a) The Method of Insight in brief”, which after nearly two pages of instruction on vipassanæ gives way to the second sub-title “(b) The Purification of Mind” under which two pages are devoted to detail the new method of meditation connected with the movement of the abdomen. From this process, it is claimed, results this strangely new kind of Purification of Mind or Consciousness by way of momentary concentration. The Venerable Mahæsø Sayædaw sure enough knows “the due order” of the purifications, but in developing them he interferes with that order and the contents of both Purification of Mind or Consciousness and Purification of View.

NOTES

            53. A. IV, 99

            54. A. V, 4: 314

            55. A. V, 1–6

            56. A. III, 20; 200

            57. A. III, 360

            58. S. II, 32: Dukkhupanisa saddha, saddupanisaµ pamajjam, pamojjupanisa pøti, pitupanisa passadhi, passaddhu–panisaµ sukham, sukkhupaniso samædhi, samædhupanisaµ yathæbhþtañæ¼ada-ssanam, yathæbhþtañæ¼adassanupania nibbidæ virægo, virægapanisa vimutti .....

            59. Vis. Mag. III: Upacærappanavahato ti thapetva kæyagatasatin ca ænæpanassatin ca anapa-nassatin ca avasesa attha anussatiyo, ahare patikulasanna, catudhatuvavatthanaµ ti iman’ eva h’ ettha dasa kamma¥¥hænæni upacæravahani; sesani appanavahani ti evaµ upacærappanavahato.

Carrection

            In the July 1967 issue, page 339 col. 1, line 23, insert “before, not” “after” “occurs”, and insert a comma after “at”.

MOMENTARY CONCENTRATION

Reply to Rejoinder II-IV

By Kheminda Thera

(Ceylon)

            The Venerable Ñænuttra Sayædaw says; “The Pæ¹i Texts, Commentaries and Sub-Commentaries have explained both Samatha-yænika and Vipassanæ-yænika. Both methods are certainly not new.” I fully agree with this statement. Again he says: “The Ven. Mahæsø Sayædaw writes The Progress of Insight, a treatise on Vipassanæ method, based on his personal experiences as well as on those of a large number of yogøs, the attainments which are quite in accord with the most authoritative texts, commentaries and sub-commentaries.” This statement does not accord with facts for, as we have already seen, this treatise teaches: (i) that the Vipassanæyænika skips Purification of Mind or Consciousness to develop insight, whereas the Visuddhimagga, a “most authoritative commentary”, teaches that he fulfils Purification of Mind or Consciousness to develop insight at Purification of View; (ii) that Purification of Mind or Consciousness arises when insight is being developed, whereas the Suma³gala-Vilæsinø, another “most authoritative commentary”, says that Purification of Mind or Consciousness is “the proximate cause of insight;” (iii) that Purification of Mind or Consciousness consists of momentary concentration, whereas (a) the Visuddhimagga teaches that it consists of “the eight attainments together with access”, and (b) the Suma³gala-Vilæsinø, and the Saddhammappakæsinø explaining further, teach that it consists of “the thoroughly mastered eight attainments, the proximate cause of insight”; and (iv) that “when Purification of Conduct has been established, the meditator who has chosen pure Insight as his vehicle should endeavour to contemplate the Body-and-Mind (næmarþpa). In dong so, he should contemplate, according to their characteristics, the five Groups of Grasping” and so on which is the function of Purification of View, whereas the Rathavinøta Sutta teaches: “Purification of Virtue (rendered above as ‘Conduct’) has for aim as far as Purification of Mind or Consciousness; Purification of Mind or Consciousness has for aim as far as Purification of View” and so on.

            31. And the Venerable Ñænuttra Sayædaw continues: “Incidentally it may be mentioned that some of his (the Venerable Mahæsø Sayædaw’s) pupils attain jhæna”. Indeed! That would seem to indicate that they have departed from his new method of meditation. But in the absence of more information no definite conclusion can be reached.

            Finally I wish to thank the Venerable Ñænuttra Sayædaw for his solicitude when he says that it is his “fervent wish” that “the Venerable Kheminda Thera and persons of his ilk do not rest content with the mere knowledge of the Samatha-yænika method but instead practise it diligently until they attain jhæna together with abhiññæ, as well as ariyabhþmi. May their efforts be crowned with complete success”. At the same time I would like to remind him that it is we, i. e. I and those of my ilk, and we alone that are in a position to decide which method we are to develop. It seems that the Venerable Sayædaw is trying to reserve the vipassanæyænika method for himself and persons of his ilk, while making available to us the other. He need not resort to such measures. While we are content to leave him and persons of his ilk, not only to follow their new method but also to dole it out to anyone in need of it, we also claim the right to follow either of the two methods taught in the Visuddhimagga. And should at any time we happen to choose the vipassanæyæna, the Venerable Sayædaw may rest assured that we will not be following the Venerable Mahæsø Sayædaw’s new interpretation of the vipassanæyæna which, contrary to the instructions of the suttas, commentaries, and sub-commentaries, teaches that Purification of Mind or Consciousness follows insight development, and that it consists of momentary concentration. But we will be following the method as set forth in the Visuddhimagga which teaches that Purification of Mind or Consciousness consists of “the eight attainments together with access” which always precedes insight development for both the samathayænika and the Vipassanæyænika.

            32. The Venerable Sayædaw speaks of “mere knowledge”, which reminds one of the Bhadantaacariya Dhammapæla Thera’s comment in the Paramatthamañjþsæ on Purification of Mind or Consciousness (cttavisuddhi) mentioned at the beginning of Di¥¥hivisuddhi-niddesa in the Visuddhimagga (see sec. 9 (b) above), thus: “By mere knowledge alone one is not established in Purification of Mind or Consciousness. Without being established therein it is not possible to accomplish the higher purification”, which is Purification of View where insight begins. I have mentioned this statement of the Paramatthamañjþsæ more than once since it is the way to abandon the hindrances without which no development of the four foundations of mindfullness (satipa¥¥hæna) or insight is possible. This is a requirement which all have to comply with, not excluding the Sammæsambodhisattas. And the Buddha’s instructions are to “declare the teaching constantly to monks and nuns, men and women lay disciples, so that should there be among them any foolish people who may have doubt and perplexity regarding my method of teaching, having heard this exposition, they might give up their doubts and perplexities”, given in full in section 1 (b) above.

            Further, in accordance with these instructions of the Buddha, the commentary to the Kimsuka Sutta, given in section 6 above, through the simile of the powerful warrior and the wise minister identified as the first jhæna and insight respectively, stresses the importance of abandoning the five hindrances by means of the first jhæna before developing insight which, if unsupported by the first jhæna, is powerless before a mind obstructed by the five hindrances.

            33. In the following sutta the Buddha declares what the five hindrances are and why they should be abandoned.

            “Sense–desire, monks, is an obstruction (ævara¼o), a hindrance (nøvara¼o); ill-will is an obstruction, a hindrance; rigidity–and–torpor is an obstruction, a hindrance; agitation–and–anxiety is an obstruction, a hindrance; and uncertainty is an obstruction, a hindrance.”

            “Monks, there are the five obstructions and hindrances which grow in and up over the mind (cetaso ajjhæruhæ) and weaken the mind. .... ‘Surely, monks, that a monk, without abandoning these five obstructions and hindrances which grow in and up over the mind and weaken wisdom, would, (thus) enfeebled (abalæya)” and weakened (dubbalæya) in wisdom, know his own welfare, another’s welfare, or the welfare of both and realise the excellence of knowledge and vision befitting the noble ones, transcending the human state, is not possible.  ... “Surely, monks, that a monk, after abandoning these five obstructions and hindrances which grow in and up over the mind and weaken wisdom, would, (thus) strong with wisdom, know his own welfare, another’s welfare, or the welfare of both and realise the excellence of knowledge and vision befitting the noble ones, transcending the human state, is possible”. (60)

            The commentary explains: “Grow in and up over the mind (cetaso ajjhæruhæ)=grow in and up over the mind (as a parasite plant splitting and choking a tree) (cetaso ajjhærulhæ); weaken wisdom=in the sense of preventing the arising of insight-wisdom (vipassanæpaññæ) and path-wisdom (maggapaññæ) they weaken wisdom; what wisdom arises mixed together with these (hindrances), .... that they weaken = weaken wisdom.

            “Enfeebled=the state of being wrapped up in the five hindrances (pañcanøvara¼apariyona-ddhatta), with strength departed (apagatabalæya.)

            “Excellence of knowledge and vision befitting the noble ones transcending the human state=excellence of knowledge and vision able to realise the state of the noble ones transcending the human state called the ten good ways of action (dasa kusala-kammapatha.)” (67)

            To state in other words, the five obstructions and hindrances grow in and up over the mind, and enfeeble and weak it in the way a parasite plant splits and chokes a tree; they prevent the arising of (i) mundane insight wisdom (vipassanæpaññæ) consisting of (a) knowledge–and–vision of things as they are (yathæbhþtañæ¼adassana), also called tender insight (tarunavipassanæ) and (b) disenchantment (nibbidæ,) and also called strong insight (balavavipassanæ); and (ii) supramundane path-wisdom (maggapaññæ) which is dispassion (viræga); further, they weaken any wisdom left by wrapping themselves round, and smothering, it. Thus, "with strength departed", one is incapable of knowing “his own welfare, another’s welfare, or the welfare of both” and, unable to rise higher than “the human state called the ten good ways of action (dasa kusala-kammapatha)”, fails to realise “the excellence of knowledge and vision befitting the noble ones”.

            And according to the Sangøti Sutta, “The ten good ways of action are: (1) abstention from killing, (2) abstention from taking what is not given, (3) abstention from sexual misconduct, (4) abstention from lying, (5) abstention from slander, (6) abstention from harsh speech, (7) abstention from gossip, (8) non-covetousness, (9) non–ill–will, and (10) right view” (61 a.)

            In short, until one abandons these five hindrances no progress beyond these ten good ways of action is possible for him; no insight (vipassanæ) attainment, and consequently, no path (magga) attainment.

            But the opposite is possible. With the five hindrances abandoned, and hence “strong with wisdom”, one is able to “know his own welfare, another’s welfare, or the welfare of both and realise the excellence of knowledge and vision befitting the noble ones” by “transcending the human state called the ten good ways of action” with the attainment of insight–wisdom (vipassanæpaññæ) and path-wisdom (maggapaññæ).

            34. The Blessed One begins the Satipa¥¥hæna Sutta with these words: “Monks, the sole way of purity for beings, of overcoming sorrow and misery, of destroying pain and grief, of finding the right path, and of reaching extinction, is this road, that is to say, the four foundations of mindfullness.”

            “What four?”

            “Monks, here a monk practising body–contemplation on the body, dwells ardent, fully aware, and mindful, having got rid of covetousness and grief concerning the world; practising feeling–contemplation on feelings, dwells ardent, fully aware and mindful, having got rid of covetousness and grief concerning the world; practising mind-contemplation on the mind, dwells ardent, fully aware, and mindful, having got rid of covetousness and grief concerning the world; or practising phenomenon-contemplation on phenomena, dwells ardent, fully aware, and mindful, having got rid of covetousness and grief concerning the world.” (62+)

            If will be noted here that one has to practise each foundation of mindfullness “having got rid of covetousness and grief”. And this is how the commentary explains these words: “Covetousness stands for sensual desire, and grief, for anger. As sensual desire and anger are the principal hindrances the abandoning of the hindrances is stated by the overcoming of covetousness and grief”. (63++)

            Thus in the Satipa¥¥hæna Sutta, too, provision is made for the abandonment of the five hindrances before the development of the four foundations of mindfullness. However, in explaining phenomenon–contemplation (also rendered contemplation of mental things), the commentary says that five hindrances are “cast out” and are “incapable of arising, in the future” with the attainment of the four paths. This is attained gradually thus: (i) “The sensuality cast out by these six things becomes incapable of arising, in the future, through the attainment of the path of saintship”; (64++) (ii) “The anger cast out by these six things, however, is finally destroyed by the attainment of the (path) stage of the Anægæmi, the Never–returner” ; (65++) (iii) “The sloth (also rendered rigidity) and torpor cast out by these six things are stopped from arising forever in the future by the attainment of the path of saintship”; (66++) (iv) “The flurry (also rendered agitation) cast out by these (six) things finally ceases to arise in the future through the attainment of the path of saintship, and the worry (also rendered anxiety) cast out by these (six) things finally ceases to arise in the future through the attainment of the path of the Non–returner”; (67++)(v) “The sepsis (also rendered doubt or uncertainty) cast out by these six things does not ever arise in the future only when it is destroyed by the attainment of the first stage of the saint”. (68++)

            35. The occurrence is stated in other words in the following sutta thus: “Monks, a monk who has abandoned five factors and is endowed with five factors is called in this doctrine and discipline one who is fully accomplished (kevali), perfected (vusitavæ), the highest of persons (uttamapuriso).

            “How, monks, is a monk one who has abandoned five factors?”

            “Here, monks, a monk has abandoned sense–desire, ill–will, rigidity and torpor, agitation and anxiety, and doubt. Thus, monks, has a monk abandoned five factors.”

            “How, monks, is a monk endowed with five factors?”

            “Here, monks, a monk is endowed with the aggregates of virtue, concentration, wisdom, freedom, and knowledge and vision of freedom.” (59)

            The final and definitive abandonment of the five hindrances takes place here at the highest level.

            Since that abandonment which precedes the four foundations of mindfullness is temporary, the hindrances are liable to arise again when the opposing factors are absent. Therefore when they happen to arise again they are considered by way of presence (santaµ), and when absent, by way of absence (asantaµ), in the contemplation of mental things (also rendered phenomenon-contemplation).

NOTES

            60. A. III, 63–64; Pañc’ ime bhikkhave avara¼a nivara¼a cetaso ajjharuha paññay dubblika-rana. Katame pañca?

            Kamacchando bhikkhave avara¼o nivara¼o cetaso ajjharuho paññæya dubbalikarano, vyæpædo bhikkhave avarano nivarano cetaso ajjharuho paññæya dubbalikara¼o, thinamiddhaµ bhikkhave avara¼aµ nivara¼aµ cetaso ajjharuhaµ paññæya dubbalikaranam, uddhaccakukkucaµ bhikkhave avara¼aµ nivara¼aµ cetaso ajjharuhaµ paññæya dubbalikara¼am, vicikiccha bhikkhave avara¼a nivara¼a cetaso ajjharuha paññæya dubbalikarana.

            Ime kho bhikkhave pañca avara¼a nivara¼a cetaso ajjharuha paññæya dubbalikarana.

            So vata bhikkhave bhikkhu ime pañca avara¼e nivara¼e cetaso ajjharuhe paññæya duabbali-karane appanaya abalaya paññæya dubbalaya attatthaµ væ nassati paratthaµ væ nassati ubhayatthaµ væ nassati uttarim væ manussaddhamma alamariyananadassamaviseeaµ sacchikarissati ti n’etaµ thanamvijjati.

            “So vata bhikkhave bhikkhu ime pañca avara¼e nivara¼e cetaso ajjharuphe paññæya dudbalikara¼e pahæya balavatiya paññæya attatthaµ væ nassati paratthaµ væ nassati ubhayatthaµ væ nassati uttarim væ manussadhamma alamariyananadassanavisesaµ sacchikaarissati ti thanametaµ yijjati.

            61. Mp. III, 256: Cetaso ajjharuha ti cettaso ajjharulha. Vipassanæpaññæya ca maggapaññæya ca uppattinivaranatthena dubbalaµ karonti ti paññæya dubbalikarana; ya væ etehi saddhim vokinna-panna uppajjati taµ dubbalaµ karonti ti paññæya dubbalikarana.

            Abalaya ti pañcanivara¼apariyonaddhatta apagatabalaya.

            Uttarim væ manussadhamma alamariyananadassanavisesaµ ti dasakusala–kammapathasa-mkhata manussanaµ dhamma uttarim ariyabhavaµ katum samatthaµ nanadassanavisesam.

            61. A. D. III, 269: Dasa kusala–kammapatha. Panatipata verama¼i, adinnadænæ veramanik kæmesu micchacæræ verama¼i, musævædæ verama¼i, pisunaya væcæya verama¼i, pharusaya væcæya verama¼i, samphappalæpa verama¼i, anabhijjha, avyæpædo, sammædi¥¥hi.

            62. M. I, 55-56: Ekæyano ayaµ bhikkhave maggo sattanaµ visuddhiyæ sokaparidevanaµ samatikkamaya dukkhadomanassanaµ atthgamaya nayassa adhigamaya nibbænassa sacchikiriyæya, yadidaµ cattæro satipa¥¥hæna, katame cattæro; Idha bhikkhave bhikkhu kæye kæyanuis spaviharati atapi saµpajæno satima vineyya loke abhijjhadomanassam, vedanæsu vedanænupassi viharati atapi saµpajæno satima vineyya loke abhijjhadomanassaµ citte cittanupassi viharati atapi sampaiano satima vineyya loke abhijjhadomanassam, dhammesu dhammanupassi viharati atapi saµpajæno satima vineyya loke abhijjhadomanassam, + Soma Thera’s translation in Foundations of Mindful-ness, Free Publications Society, Colombo 1955.

            63. Ps. I. 244: Yasma pan’ettha abhijjhagahanena kamacchando, domanassagahanena vyæpædo sanghaµ gacchati, tasmæ nivara¼apariyapanna, balavadhammadvayadassanena nivara¼a-pahanaµ vuttaµ hoti ti veditabbam.

            ++ Soma Thera’s translation in The way of Mindfullness, published by Mrs. B.Moonesinghe, Colombo (1949).

            64. PS. I, 282: Imehi pana chahi dhammehi pahinassa kamacchandasssa arahattamaggena ayatim anuppado hoti ti pajænæti.

            65. Ps. I, 283: Imehi pana chahi dammhehi pahinassa vyæpædassa anægæmimaggena ayatim anuppado hoti ti pajænæti.

            66. Ps. I, 284: Imehi pana chahi dammechi pahinassa thinamiddhassa arahattamaggena ayatim anuppado hoti ti pajænæti.

            67. Ps. I, 285: Imehi pana chahi dhammehi pahine uddhaccakukkucce uddhaccassa arahattamaggena, kukkuccassa anægæmimaggena ayatim anuppado hoti ti pajænæti.

            68. Ps. I, 286: Imehi pana chahi dhammehi pahinaya vicikicchæya sotæpattimaggena ayatim anuppado hoti ti pajænæti.

            69. A. V. 16: Pañca³gavippahino bhikkhave bhikkhu pañca³gasamannagato imasmim dhammavinaye “kevali vusitava uttamaporiso” ti vuccati.

            Kathan ca bhikkhave bhikkhu pancangavippahino hoti?

            Idha bhikkhave bhikkhuno kæmacchando pahino hoti, vyæpædo pahino hoti, thinamiddhaµ pahinaµ hoti, uddaccakukkucaµ pahinaµ hoti, vicikiccha pahina hoti. Evaµ kho khikkhave bhikkhu pañcangavippahino hoti.

            Kathan ca bhikkhave bhikkhu pañca³gasamannagato hoti?

            Idha bhikkhave bhikkhu asekhena sølakkhandhena samannagato hoti, asekhena samædhi-kkhandhena samannagato hoti, asekhena paññakhandhena samannagato hoti, asekhena vimuttikk-handhena samannagato hoti, asekhena vimuttiñæ¼adassanakkhandhena samannagato hoti. Evaµ kho bhikkhave bhikkhu pañca³gasamannagato hoti.

MOMENTARY CONCENTRATION:

Reply to Rejoinder II-V

By Kheminda Thera

(Ceylon)

            Here it may be mentioned that the Netti Pakarana explains the passage “Ardent, fully aware, and mindful, having got rid of covetousness and grief concerning the world” thus: “Ardent = the controlling faculty of energy. Fully aware = the controlling faculty of wisdom. Mindful = the controlling faculty of mindfullness. Having got rid of covetousness and grief concerning the world = the controlling faculty of concentration”. (70) And we know that the controlling faculty of concentration is composed of the four jhænas. Now, the reader would have noted that the words “Having got rid of covetousness and grief” placed immediately before the four foundations of mindfullness are explained (a) negatively, representing the abandonment aspect, and (b) positively, the possession aspect. The abandonment is that of the five hindrances; and the possession, that of the factors of the four jhænas which constitute the controlling faculty of concentration. And since “The abandonment of the hindrances by suppression occurs in him who develops the first jhæna”. (71) The first jhæna is indicated by the words “Having got rid of covetousness and grief”. Further, as access cannot be described as the controlling faculty of concentration, these words refer not to the abandonment of the hindrances that occur in access, but to that which occurs in jhæna; and the first jhæna is the lowest attainment that can be described both as an abandonment of the five hindrances and as a possession of jhæna factors.

            The following sutta, unlike the other suttas dealing with the foundations of mindfullness hitherto discussed, (a) describes the event, i. e. the acquirement of this prerequisite of the four foundations of mindfullness, not negatively as an abandonment, but positively as an attainment, thus confirming the explanation given in the Netti Pakarana; (b) classifies those who develop the foundations of mindfullness into three groups, and (c) states precisely why they develop them.

            “Monks, those monks, recently gone forth, new comers to this doctrine and discipline, should be spurred on to, advised, and made firm, in the development of the foundations of mindfullness. Which four and how? (Thus:) ‘Come brothers, (a) ardent, fully aware, single-minded (ekodi-bhþta), with thought quite purified (vippasannacitta), concentrated (samæhita), and unified of mind (ekaggacitta), dwell practising body-contemplation on the body (for the purpose of attaining to) the know-ledge of the body as it really is; (b) ardent, fully aware, single-minded with thought quite purified, concentrated, and unified of mind dwell practising feeling–contemplation of feelings for (the purpose of attaining to) the knowledge of feelings as they really are: (c) ardent, fully aware, single-minded, with thought quite purified, concentrated, and unified of mind, dwell practising mind–contemplation on the mind for (the purpose of attaining to) the knowledge of the mind as it really is; (d) ardent, fully aware, single-minded, with thought quite purified, concentrated and unified of mind, dwell practising phenomenon-contemplation on phenomena for (the purpose of attaining to) the knowledge of phenomena as they really are.

            “Monks, those who are learners (sekhæ), who with non-negligent minds, and aspiring for the peerless freedom from all bonds, they too, (a) ardent, fully aware, single-minded with thought quite purified, concentrated, and unified of mind, dwell practising body-contemplation on the body for (the purpose of attaining to) full knowledge of the body; (b) ardent, fully aware, single–minded, with thought quite purified, concentrated, and unified of mind, dwell practising feeling–contemplation on feelings for (the purpose of attaining to) full knowledge of feelings; (c) ardent, fully aware, single-minded, with thought quite purified, concentrated, and unified of mind, dwell practising mind–contemplation of the mind for (the purpose of attaining to) full knowledge of the mind; (d) ardent, fully aware, single-minded, with thought quite purified, concentrated, and unified of mind, dwell practising phenomenon-contemplation on phenomena for (the purpose of attaining to) full knowledge of phenomena.

            “Monks, those who are consummate ones, who have destroyed the cankers, perfected, who have done what has to be done, who have laid down the burden, who have won to the goal, who have destroyed the fetters of the states of existence, and are freed by uttermost knowledge, they too, (a) ardent, fully aware, single-minded, with thought quite purified, concentrated, and unified of mind, dwell practising body-contemplation on the body detached from the world as regards the body; (b) ardent, fully aware, single-minded, with thought quite purified, concentrated, and unified of mind, dwell practising feeling-contemplation on feelings detached from the world as regards feelings; (c) ardent, fully aware, single-minded, with thought purified, concentrated, and unified of mind, dwell practising mind–contemplation on the mind detached from the world as regards the mind; (d) ardent, fully aware, single-minded, with thought quite purified, concentrated, and unified of mind, dwell practising phenomenon-contemplation on phenemona detached from the world as regards phenomena.” (72)

            The commentary explains: “Single-minded = collected with momentary concentration, concentrated; unified of mind = well-established unified mind by way of access and full concentration. In this sutta the foundations developed by the younger monks (navaka-bhikkhþhi) as well as by the destroyers of the cankers (khønæsavehi) are those of earlier portion (pubba-bhæga). Those developed by the seven learners (Sattahi Sekhehi) are mixed”. i.e., composed of the earlier portion (pubba-bhæga) and the later portion (aparabhæga). (73)

            In common with the Satipa¥¥hæna and other suttas thus far discussed, this sutta contains the terms “ardent, fully aware”. But instead of “mindful, having got rid of covetousness and grief concerning the world”, it has “single–minded, with thought quite purified. concentrated, and unified of mind”. Where the other suttas formulate the approach to the four foundations of mindfullness as an abandonment, i.e. that of the hindrances, this sutta does so as an attainment, i.e. that of concentration.

            Now, since the younger monks mentioned in this sutta are commoners (puthujjana), and therefore the   foundations of mindfullness they develop are those of the earlier portion, the faculty of concentration (Samædhindriya) equated with the getting rid of the covetousness and grief in the Netti Pakarana is also mundane (lokiya). Thus mundane controlling faculty of concentration (lokiya-samædhindriya) of the former portion (pubba-bhæga) precedes the supramundane controlling faculty of concentration (lokuttaræ samædhindriya) of the later portion (apara-bhæga).

            The following sutta shows that there are two other groups of persons who develop the four foundations of mindfullness. “Thus monks, here a certain, foolish, inexperienced, unskilful monk dwells practising body-contemplation on the body, ardent, fully aware, and mindful, having got rid of covetousness and grief concerning the world. As he so dwell practising body-contemplation on the body, his mind is not concentrated (cittaµ na samædhiyanti), the impurities are not abandoned (upakkilesæ na pahiyænti), and he does not acquire the sign (So taµ nimittaµ na ugganhæti). Thus with feelings ..... mind. He dwells practising phenomenon-contemplation on the phenomena, ardent, fully aware, and mindful, having got rid of covetousness and grief concerning the world. As he so dwells practising phenomenon-contemplation on phenomena, his mind is not concentrated, the impurities are not abandoned, and he does not acquire the sign.

            “In this manner, monks, this foolish, inexperienced, unskilful monk is neither an obtainer of the abiding in happiness here and now, nor an obtainer of mindfullness and full awareness. What is the reason for that? Because, monks, this foolish, inexperienced, unskilful monk, does not acquire his own mental sign (sakassa cittassa nimittaµ na ugganhæti).....

            “Thus, monks, here a certain wise, experienced, skilful monk dwells practising body-contemplation on the body, ardent, fully aware, and mindful, having got rid of covetousness and grief concerning the world. As he so dwells practising body–contemplation on the body his mind is concentrated (cittaµ samædhiyanti), the impurities are abandoned (upakkilesæ pahøyanti) and he acquires the sign (So taµ nimittaµ ugganhæti), Thus with feelings ..... mind. He dwells practising phenomenon–contemplation on phenomena, ardent, fully aware, and mindful, having got rid of covetousness and grief concerning the world. As he so dwells contemplating phenomena, his mind is concentrated, the impurities are abandoned, and he acquires the sign.

            “In this manner, monks, this wise, experienced, skilful monk abides in happiness here and now, and is mindful and fully aware as well. What is the reason for that? Because, monks, this wise, experienced, skilful monk acquires his own mental sign (sakassa cittassa nimittaµ ugganhæti)” (74)

            The commentary explains: “The impurities = the five hindrances. Does not acquire the sign = he does not know “For me this subject of contemplation stands knocking at ‘conformity (consciousness)’ or at ‘change–of–lineage’ ”; he is unable to acquire his own mental sign. In this sutta is given insight of the former portion of the foundations of mindfullness.” (75)

            Since this is the description of the foolish, inexperienced, unskilful monk, the opposite is true of the wise, experienced, skilful monk. He acquires the sign and knows when he stands knocking either at ‘conformity (consciousness)’ or at ‘change–of–lineage’. Further, there is the statement of the sutta, that he attains the abiding in happiness here and now (læbhø hoti di¥¥heva dhamme sukhaviharanam); and this the foolish, inexperienced, unskilful monk does not attain.

            Though the commentary is silent here, we know from other sutta passages and their commentaries that the expression “Abiding in happiness here and now”, is one of the descriptions of the four jhænas. For instance, the passage: “The four jhænas which are of the clearest consciousness, and which are the abiding of happiness here and now” is explained in the commentary thus: “Abiding in happiness here and now = abiding in happiness in the world. This world = is called the living beings perceptible to the senses. Here being abiding in happiness is the meaning. It is an “approximate synonym” for the form plane jhænas. The contemplators who sit having attained those (jhænas) experience the untarnished happiness of renunciation in this very life. Therefore they are called abiding in happiness here and now”. (76)

            The foregoing shows that when the former portion of the four foundations of mindfullness is developed the four jhænas arise, and for these reasons: (i) the mind is concentrated (cttaµ samædhi-yati); (ii)the impurities which are the five hindrances, ‘are abandoned (upakkilesa)(=pañca nøvara¼a) pahøyanti (iii) the sign is acquired (nimittaµ ugganhæti). The sign is either “conformity (anuloma)” or “change–of–lineage (gotrabhþ)”; and (iv) the abiding in happiness here and now are attained (labhi hoti di¥¥heva dhamme sukhaviharanam), which is an “approximate synonym” for the form plane jhænas (rþpævacara jjhænænaµ etaµ adhivacanam).

            What is stated in these suttas regarding the arising of the four jhænas as the four foundations of mindfullness are being developed is partially stated in the commentary to the Satipa¥¥hæna Sutta thus: “Indeed to that yogø training in respiration-mindfullness according to the method taught thus: “He, thinking ‘I breathe in long’, understands when he is breathing in long .... Calming the activity of the body .... I breathe out, thinking out, he trains himself, the four absorptions (cattæri jhænæni) arise in the respiration sign” . (77+)

            It was said in section 1 (a) & (b) that the abandonment of the five hindrances precedes the development of the foundations of mindfullness. This we have seen in section 35 is not the mere abandonment which occurs in access, but  that which occurs with the arising of the jhæna factors.

            At this point one is entitled to say that sufficient material has been placed before the reader in support of the orderly procedure of the teaching of “gradual training, work and practice”. This procedure is inviolable since it is the word of the Sambuddha. It consists in the man of virtue, concentration, and wisdom as taught in the suttas, and commentaries and sub–commentaries that “fit in with the suttas”, in compliance with the instructions of the Buddha given in the Catu Mahæpadesa Sutta. Here virtue is the basis of concentration, and concentration is the basis of wisdom. Therefore the order of practice or development is also the order in which they are mentioned. It is at this third and last stage, namely wisdom, that insight is developed. Considered by way of the purifications this corresponds to the five purifications beginning with purification of View, where insight begins.

            We saw (1) in section 8 that “concentration = the eight attainments which are the basis of insight”; (2) in section 9 that “Purification of Consciousness is the eight attainments together with access”; (3) in section 15, (a) that “when there is right concentration, he who is possessed of right concentration, he is endowed with the sufficing condition of knowledge–and–vision of things as they are”, and (b) that knowledge–and–vision of things as they are is tender insight; and (4) in section 4 that right concentration is defined as the four jhænas.

            Any rearrangement or alteration of this procedure is to interfere with the clearly formulated instructions of the Buddha, there being no short cuts or alternate roads to nibbænæ. There is but one way to it.

NOTES

            70. Netti Pakarana 31: Tasaµ ti ha tvaµ bhikkhu kæye kæyanupassi viharahi atapi saµpajæno satima viyeyya loke abhijjhadomanassam.

            Atapi ti vøriyindriyam. Saµpajæno ti paññindriyam. Satima ti satindriyam. Vineyya loke abhijjhadomanassan ti samædhindriyam.

            71. Pts. I, 27: Vikkhambhanapphanan ca nivara¼anaµ pathamajjhanaµ bhavayato.

            72. S. V, 144–45: Ye te bhikkhave bhikkhu nava acirapabbejita adhunagata imaµ dhamma-vinayaµ te ve bhikkhave bhikkhu catunnaµ satipa¥¥hænanaµ bhavanaya samadapetabba nivesetabba patitthapetabba, katamesaµ catunnam.

            Etha tumhe avaso kæye kæyanupassino viharatha, atapino saµpajæna ekodibhþta vippasannacitta samahita ekaggacitta kæyassa yathæbhþtaµ nanaya. Vedanæsu vedanænupassino viharatha, atapino saµpajæna ekodidhþta vippasannacitta samahita ekaggacitta vedanænaµ yathæbhþtaµ nana-ya. Citte cittænupassino viharatha atapino saµpajæna ekodibhþta vippasannacitta samahita ekaggacitta cittassa yathæbhþtaµ nanaya, dhammesu dhammanupassino viharatha, atapino saµpajæna ekodibhþta vippasannacitta samahita ekaggacitta dhammænaµ yathæbhþtaµ nanaya.

            Ye te bhikkhave bhikkhu sekha appattamanasa anuttaraµ yogakkhenaµ patthayamana viharanti, te pi keye kæyanupassino viharanti, atæpino saµpajæna ekodibhþta vippasannacitta samahi-ta ekaggacitta kæyassa parinnaya, Vedanæsu vedanænupassino viharanti, ..... pe .... vedanænaµ parinnaya. Citte cittænupassino viharanti, (....pe....), cittassa parinnaya. Dhammesu dhammanu-passino viharanti, atapino saµpajæna ekodibhþta vippasannacitta samahita ekaggacitta dhammænaµ parinnaya.

            Ye pi te bhikkhave bhikkhu arahanto khinasava vusitavanto katakaraniya ohitabhara anuppattasadattha parikkhinabhavasaµyojana sammadanna vimutta, te pi kæye kæyanupassino viharanti, atapino saµpajæna ekodibhþta vippasannacitta samahita ekaggacitta kæyena visaµyutta. Vedanæsu vedanænupassino viharanti. (... pe ...), vedanæhi visaµyutta. Citte (.... pe ...), cittena visaµyutta. Dhammesu dhammanupassino viharanti, atapino saµpajæna ekodibhþta vippasannacitta samahita ekaggacitta dhammehi visaµyutta.

            73. Spk. III, 200: Ekodibhþta ti, kha¼ika–samædhina ekaggabhþta, samahita, Ekaggacitta ti, upacan’ appana–vasena samma thapitacitta ca ekaggacitta ca. Imasmim sutte navaka–bhikkhuhi c’eva khnasavehi ca bhavita–satipa¥¥hæna pubbabhage, sattahi sekhehi bahvitamissaka.

            74. S. V. 150–52. Evaµ eva kho bhikkhave idhekacco balo avyatto akusalo bhikkhu kæya kæyanupassi viharati, atapi sampajino satima vineyya loke abhiljhadomanassam, tassa kæye kæyan-upassino viharato cittaµ na samædhiyati upakkilesa na pahiyyanti, so taµ nimittaµ na ugganhati. Vedanæsu ... Citte .... Dhammesu dhammanupassi viharati, atapi sampajæno satima vineyya loke abhijjhadmanassam, tassa dhammesu dhammanupassino viharato cittaµ na samædhiyati upakkilesa na pahiyanti so taµ nimittaµ na ugganhati.

            Sa kho so bhikkhave balo avyatto akusalo bhikkhu ra ceva labhi di¥¥heva dhamme sakhavi-haranam, na labhi satisampajannassa, taµ kissa hetu? Tatha hi so bhikkhave balo avyatto akusalo bhikkhu sakassa cittassanimittaµ ugganhati.

            Evaµ eva kho bhikkhave idhekacco pa¼ðito vyatto kusalo bhikkhu kæya kæyanupassi viharati, atapi sampajæno satima vineyya loke abhijjhadomanassam, tassa kæye kæyanupassino viharrato cittaµ samædhi–yati upakkilesa pahiyanti, So taµ nimittaµ ugganhati. Vedanæsu (.... pe ....). Citte (.... pe ....) Dhammesu dhammanupassi viharati, atapi sampajæno satima vineyya loke abhijjhadomanassam, tassodhammanupassino viharato cittaµ samædhiyati upakkilesa pahiyanti, so taµ nimittaµ ugganhati.

            Sa kho so bhikkhave pa¼ðito vyatto kusalo bhikkhu labhi ceva hoti di¥¥heva dhamme sukhaviharanaµ labhi hoti satisampajannassa, taµ kissa hetu. Tatha hi so bhikkhave pa¼ðito vyatto kusalo bhikkhu sakassa cittassa nimittaµ ugganhati ti.

            75, Spk. III, 201: Upakkilesa ti, pañca nivara¼a. Nimittaµ na ugganhati ti, imaµ me kamma-¥¥hanaµ anulomaµ væ gotrabhþn; væ ahacca thitkn ti na jænæti: attano cittassa nimittaµ ganhitum na sakkoti. Imasmim sutte pubhabhæga–vipassanæ satipa¥¥hæna væ kathita.

            76. M.I. 33: A. II, 23: Catunnaµ jhananaµ abhicetasiaunaµ di¥¥hadhammasuharano(=Ps. I. 161; MP. III, 29: Di¥¥hadhammasuahaviharanaµ ti di¥¥hadhamme sukkhavihoranam. Di¥¥hadhammo ti paccakkho attabhavo vuccati; tattha suahaviharabhutanan ti attho. Rþpavacarajjananaµ cittaµ aphivacanam; tani hi appetva nisinna jhæyino imasmim yeva attabhave assamkilittha–nekkhammasu-khaµ vindanti, tasmæ di¥¥hadhammasukhaviharani ti vuccanti.

            77. Ps. I, 748–49: Tassa pañña imesaµ dighaµ væ assasanto dighaµ assasami ti pajænæti .....pe..... possambhayaµ kæyasa³kharaµ passasissami ti sikkhati ti evaµ vuttanaµ assasapassasanaµ vasena sikkhato assasapassasanimitte cattæri jhænæni uppajjanti. + Soma Thera’s translation, The Way of Mindfullness,  1949.

(Concluded)