PART V

(Delivered on the 14th. Waning of Nayon and the 8th. Waning of  Wæso, 1329 M.E.)

This is the seventh lecture in the series entitled “A Discourse on Sølavanta Sutta”, re-arranged here as Part V. Previously I have enumerated the four virtues of the Part of a stream-winner and now I propose to tell you the remaining virtues.

RIGHT VERSUS WRONG

Visuddhi Magga says that Sotæpatti magga renounces the eightfold wrong path, namely, wrong views, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong efforts, wrong mindfulness and wrong concentration.

1. Sammadi¥¥hi, right views, dispels Micchædi¥¥hi, wrong views, namely, Attadi¥¥hi, view of self, Sakkæyadi¥¥hi, view of individuality, Sassatadi¥¥hi, view of eternity of self, Ucchedadi¥¥hi, view of existence terminating with death and Natthikadi¥¥hi, view of nihilism.

Vipassanæ insight is incompatible with the view of eternalism. Those who believe in this wrong view fails to get insight knowledge that negates atta and brings one to the path of the Arahat who realizes Nibbæna where næma and rþpa cease.

Those rooted in the belief that one lives only one life which becomes annihilated after one’s death consider the accumulation of wholesome actions and abstention from evil as fruitless and therefore unnecessary. With them there is no kamma, wholesome or unwholesome, nor kamma-results. Of all the wrong views, this view of annihilation is the most damaging. Sammædi¥¥hi dispels this wrong view.

It enlightens one to appreciate insight-knowledge about rþpa and næma as cause and effect of the phenomenal world being subject to the law of anicca, etc., and this enlightenment dispels self-view, eternalism and annihilation-view. When a yogø meditates on seeing, he realizes that seeing arises as the eye-basis dwells on the eye-object which, then, is recognized by the eye-consciousness. The phenomenon of knowing is also realized in the same manner: knowing or the consciousness that knows occurs because there is the object to be known by the sense-basis. They yogø sees rþpa and næma as the cause and effect in bringing about conditioned things beyond which there is no agency to create seeing or knowing. In other words, there is no atta that sees or thinks; and when this atta is removed, the views of eternalism and annihilation are wiped out.

2. Sammæsa³kappa, right thoughts or intentions, dispels micchæsa³kappa, wrongs thoughts which consist of kæmavitakka, lustful thoughts, byæpæda vitakka, malevolence and vihimsavitakka, ideas that give rise to cruelty. A sotæpanna has not yet broken himself entirely loose from the five constituents of sensual pleasures; but he takes especial care not to get involved in those pleasures that lead him to apæya, abodes of misery. He resists all inclinations to steal, tell lies, etc. Neither is he able to conquer anger but he shuns such evil as killing, etc. He may also be unable to abstain from indulging in act of cruelty; for example, he may beat the beast of burden while hurrying for a journey. But he is not cruel for cruelty’s sake.

3. Sammævæcæ, right speech, dispels micchævæcæ, wrong speech, which consists of telling lies, maligning others, using bad language and indulging in frivolous talks. When one observes five or eight precepts one renounces wrong speech. A meditating yogø usually refrains from it, but it may not be wholly uprooted. For instance, under certain circumstances he may be persuaded to tell lies, but he may never speak ill of others. Wrong speech will be totally abstained when one reaches the anægæmi or never-returning stage of saintliness. An Arahat will have no occasion whatsoever to indulge in maligning others unwittingly even through inadvertent wrong effort, or wrong mindfulness or wrong concentration.

4. Sammækammanta, right actions, dispel micchækammanta, wrong actions. Those keeping the five precepts have nothing to do with misdeeds. For a meditating yogø there will be no opportunity for them to arise. A sotæpanna can uproot all tendencies to do mischief or unwholesome actions.

5. Sammæ æjøva, right livelihood, dispels micchæ-æjøva, wrong livelihood. As noted above, those established in the observance of the five precepts and those who practise meditation usually abstain from earning their bread in the wrong way; but such an abstinence lasts only for the duration of the observance of precepts or of the practice of meditation. Only when one becomes a sotæpanna that one is able to renounce wrong livelihood altogether.

6. Sammævæyæma, right effort, dispels micchævæyæma; wrong effort. Evil efforts have to be exerted in the execution of evil deeds which can only be foiled by wholesome efforts that give wholesome results. A meditating yogø cannot accomplish his noble task without exerting right endeavour. His very occupation with mindfulness gives full support to sammævæyæma. With a sotæpanna all wrong efforts that lead him to apæya have become eliminated.

7. Sammæsati, right mindfulness, dispels micchæsati, wrong mindfulness. All recollections of unwholesome actions on which the mind and its concomitants dwell constitute wrong mindfulness. When one delights in evil that one has committed, or in memories of unhealthy exploits done along with one’s near and dear ones, or in recollections of evil intentions, one is said to be practising mindfulness in the wrong way. This kind of mindfulness can be abolished only when one keeps wholesome actions in mind, recalling the virtues of Buddha, Dhamma and Sangha. A meditating yogø can abolish it in the casual way; but a stream-winner can do so in order that apæya is avoided altogether.

8. Sammæsamædhi, right concentration; dispels micchæsamædhi, wrong concentration. The mind which concentrates on lust or criminal actions like murder or theft is said to be reveling in micchæsamædhi, wrong concentration, which can be abandoned only when a yogø concentrates on the virtues of the three gems, or on in-breathing and out-breathing, or on kasina-object, or on jhæna. This concentration is usually established only for the duration of the exercise of mental culture. But a stream-winner abnegates forever all kinds of wrong concentration which paves the way to apæya.

Micchæmagga, wrong path, paves the way to the four woeful states of existence collectively known as apæya. But even if one can avoid it and gets reborn in the human world, it can produce kamma-results of miserable existence. And so, one may be born short-lived, diseased, or destitute. Consider Suppabuddha mentioned in my last lecture. He indulged in using bad language against a Paccekabuddha for which unwholesome action he suffered in the nether worlds. His wrong speech was motivated by wrong thoughts or intentions which misled him to wrong efforts. And in this way a chain of wrongfulness arises up to the stage of wrong concentration. Hence Suppabuddha was reborn a leprous beggar and killed by a cow, as a kamma result of his misdeeds against a woman of pleasure. So the virtue of a sotæpanna consists in his practice of the Noble Eightfold Path.

A SOTÆPANNA KNOWS NO ENMITY AND FEAR

A sotæpanna has no enemies, and so he has nothing to fear. The terms, vera, enemy, and bhæya, fear, suggest the presence of danger. He is free from it. Milinda Pañhæ and Saµvega Vatthu Døpanø mentions twenty-five dangers.

The first group of five consists of dangers arising from (1) killing, (2) theft. (3) unlawful sexual intercourse, (4) lying and (5) taking intoxicants. A³guttara Nikæya says that they are to be regarded as the most dangerous enemies that negate morality, and pave the way to nether worlds. A sotæpanna cannot be assailed by such enemies.

Vibha³ga, again, mentions four dangers, namely (1) birth (2) aging (3) disease and (4) death. A sotæpanna cannot escape from these dangers but he has to meet them only for a space of seven existences after which he will be totally released from them. Then there are also four dangers arising from the four enemies of mankind; and they are (5) rulers, (6) thieves, (7) fire and (8) water which are usually added to the first four. A sotæpanna may be harassed by these four enemies in his present existence; but it is possible for him to avoid them in his future existences because of his wholesome actions.

To this second set of four may be added the third set consisting of dangers arising (9) from rough seas, (10) from crocodiles (11) from whirlpools and from (12) marine monsters. These suggest dangers usually met by travellers crossing the ocean. But they must not be taken literally. Buddha was making a reference to dangers that detract bhikkhus from their aim of renouncing the world to get liberated from rebirth, old age, disease and death. A newly-ordained monk may find it irksome to be guided by his mentors, who usually are younger then himself. Intolerant of the strict instructions and angry with the task masters, he leaves the Order to become a lay man again. Such ex-monks are likened to people drowning in the rough seas. Rules of discipline relating to priestly conduct have many restrictions which prove distressing to a new monk. He therefore leaves the Order to enjoy freedom as a lay man. He is likened to a man wrestling with crocodiles in the river. A neophyte, coming into contact with mundane life as he goes round for alms-food, is often reminded of his former home-life. Developing ennui with the life of a recluse, he turns a lay man again. He is likened to a man thrown into a whirlpool. Then there is the monk who reverts to the life of a householder all because of a woman. He is likened to a drowned man eaten up by marine monsters.

Then there is the fourth set of dangers arising from (13) Attænuvæda, self-accusation, (14) Parænuvæda, allegations by others (15) punishment and (16) Apæya, abodes of misery.

When a person accuses himself, the case against him must usually be true. Such a person is deemed immoral. But the like of him cannot be found among sotæpannas. When others accuse him of crimes, the allegations may be either true of false. It may not be possible for a sotæpanna to be falsely accused. He may, therefore, have no qualms about it. But he may not be able to escape from punishment meted out to him by authorities even though charges against him are false. But such wrong punishments cannot happen to a sotæpanna in his future existences. But a sotæpanna can have no fear of going down to apæya.

These 16 dangers are not only mentioned in vibha³ga but also in A³guttara Nikæya and Sammohavinodhanø A¥¥hakathæ.

The fifth set of dangers relates to (17) ñæti byæsana, misfortunes befalling relatives, (18) bhogabyæsana, economic disasters, (19) rogabyæsana, destruction by disease, (20) sølabyæsana, moral breakdown and (21) di¥¥hibyæsana, destruction by wrong views.

The last set consist of (22) ajøvika, vocational hazards (23) asiloka, ignominy, (24) parisasarajjæ, timidity or self-consciousness for one’s own sins and (25) dubbhikkha, famine. A sotæpanna is liable to meet these dangers, except perhaps, dangers arising out of famine and starvation.

TRUE PROGENY OF BUDDHA

A sotæpanna is a true progeny of Buddha because his faith in the three gems is firm and unwavering. Worldlings who have not realized the Path and its Fruition cannot be regarded as his true progeny because their faith can waver under the influence of diverse guides and teachers who deviate from the truth.

BLESSINGS

A sotæpanna is always blessed with the beneficial result of faith in the three gems. Anchored in faith, he has no necessity look out for other guides and teachers as worldlings do. He abides in the joy of the realization of the true dhamma. He is destined to be an Arahat after the lapse of seven existences from the day he becomes a sotæpanna. Before he attains to Arahatship, he can always find shelter in the dhamma which safeguards him from falling to the ignoble planes of existence.

PACCAVEKKHA¤Æ ÑƤA

I shall now say briefly about paccavekkha¼æ ñæ¼a, knowledge derived from self-examination or self-appreciation. They are of two kinds, one relating to the contemplation of the contemplation of the Path, its Fruition and Nibbæna. Earlier I have mentioned gotrabhþ which marks the sublime stage in Vipassanæ practice when a yogø’s mind is sanctified and ennobled through meditation on the arising and passing away of næma and rþpa. At this stage one looks back in retrospect at the Path trodden, at the phenomenon of cessation of the khandhas and at the extinction of the state of the flux of the khandhas. Abhidhammattha Sa³gaha, however, defines that paccavekkha¼æ is self-examination in relation to how much of kilesæ has been expelled or not expelled.

The second category of paccavekkha¼æ relates to examination of the qualities and virtues that go to make a sotæpanna. It is, in fact, self-appraisal of the application of the Ariyan or noble knowledge to the task of achieving the Path and its Fruition appertaining to a sotæpanna. This knowledge is called Mahæpaccavekkha¼æ as it is rather extensive, and it is shown as having seven principles for which see the appendix to my discourse; “To Nibbæna via the Noble Eightfold Path.”

THE FIRST MAHÆPACCAVEKKHA¤Æ

            The first Mahæpaccavekkha¼æ is self-examination conducted by a sotæpanna as to whether he has become free from pariyutthæna kilesæ, a violent form of defilement prompted by sensual desires, animosity, sloth and torpor and doubt. He examines himself in this way. He retires to a forest, takes up his abode under a tree or in a place of solitude, and reflects on his achievements, saying, “If I am still possessed by kilesæ, I shall not be able to know the reality of the phenomena of næma and rþpa that arise and dissolved. Are those pariyutthæna kilesæ still dwelling in my mind?” Then he comes to the conclusion that such defilements no longer reside within him and that the Four Noble Truths have become established in his mind. This is the first self-appreciation.

THE SECOND MAHÆPACCAVEKKHA¤Æ

The second principle in self-appreciation is for a sotæpanna to investigate within himself whether anusaya kilesæ, tendencies to the more intense forms of defilements, are still present in his inner self.

A sotæpanna is usually firmly established in the Path which enables him to visualize the cessation of the khandhæs. And this results in his firm conviction in anicca, dukkha and anatta. Fred from care and anxiety, he continually meditates thriving on the knowledge of the Path. So when he examines himself, he discovers that the coarser forms of defilements which have been earlier mentioned have all withered away. But still he has to be wary of the subtler forms such as sakkæyadi¥¥hi, the view of individuality, vicikiccæ, doubt and sølabbataparamæsa, wrong religious practices. Then he also discovers that all such defilements have been discarded.

THIRD MAHÆPACCAVEKKHA¤Æ

This principle relates to self-realization often a critical examination of one’s inner self, that outside the realm of Buddha’s teaching, there is no sama¼a or Brahma¼a who is accomplished in the knowledge of the Noble Eightfold Path. This means that outside this Sæsanæ there can be no ariyas or Noble Ones who have trodden the Path.

THE FOURTH MAHÆPACCAVEKKHA¤Æ

A sotæpanna is critical of himself whether he has acquired the nature of an Ariya accomplished in the knowledge of the Path. An Ariya never conceals his faults and imperfections but owns them up with a view to correction. There are certain rules of priestly conduct which may at times be broken wittingly or unwittingly. It is an ecclesiastical offence for a monk to sleep under the same roof along with novices and laity for three consecutive nights. He may or may not have realized that this impropriety has occurred. All the same he has technically committed the offence if the fact that he has slept under the circumstances that have been mentioned is proved. In such a case he has to make a confession undertaking not to repeat similar offences. The nature of a Sotæpanna is to observe the rules of discipline strictly and to make amends if he breaks them consciously or unconsciously.

Worldlings who delights in the pleasures of the senses do not regard self-indulgence as sinful. So they have no qualms about it. But a Sotæpanna is always mindful that sensual pleasures generate defilements of the mind and so he is very careful of them although he may or may not be able to get away from them.

THE FIFTH MAHÆPACCAVEKKHA¤Æ

            The fifth principle of self-appreciation for a Sotæpanna is to examine himself whether he has strong inclinations to the practice of higher morality, Søla, higher concentration of mind, Samædhi, higher knowledge, Paññæ. Fundamentally this Paccavekkha¼æ is almost the same as the fourth: but it is one step higher than that. A Sotæpanna mindful of this principle is likened to a nursing cow whose attention is always riveted to her offspring although she may be munching grass all the time. A Sotæpanna may be occupied with his daily chores like all worldly people, but he does not neglect the three Sikkhæs of morality, concentration and knowledge.

THE SIXTH MAHÆPACCAVEKKHA¤Æ

A Sotæpanna examines himself as to whether he possesses the strength of Ariyas which relates to respectful attention to be given to the teachings of the Law and the Rules of Discipline. An ordinary worldling pays heed to the Dhamma perfunctorily. His mind may be wandering during lectures given on them. He may be talking to others while the lecturer is expounding the law. During the convention of the Sixth Buddhist Council, its proceedings were broadcast and they were highly appreciated by most people. But it came to my knowledge that a certain woman had her radio closed down the moment she heard the words, “Yam tena” that prefaced the recitations of the Sanghas, saying that they were jarring to her ears. This gives you an idea of the kind of strength possessed by an Ariya and a worldling. A Sotæpanna bends his mind on every word that is uttered by his teacher as if that every word is a jewel to be owned by him.

THE SEVENTH MAHÆPACCAVEKKHA¤Æ

Here in this seventh principle of self-examination, the strength of a Sotæpanna consists in his joy. His is not mundane but highly sublime. Worldlings find delight to hear romantic tales and phantasy; but they get bored when they have to listen to serious religious discourses. But the joy of a Sotæpanna in listening to the Dhamma is sincere and ecstatic.

If, after self-examination, a yogø finds that he has been endowed with the seven virtues as suggested by the principles of Mahæpaccavekkha¼æ, he may rest assured that he has all the qualifications that go to make a Sotæpanna.

Now I shall close with the usual prayer for the audience attending this lecture to be blessed with Nibbænic peace after having realized the Path of a Sotæpanna.

Sædhu!    Sædhu!    Sædhu!