PART VII

            (Delivered on the 8th. Waning of Wagaung and the Full Moon day of Tawthalin, 1329 M.E.)

Having dealt with success achieved by Anægæmis in dissipating their passions of Kæmaræga, lust, and Byæpæda, ill-will, I shall now discuss some of the Kilesæs, defilements of the mind, that still remain lurking in the inner self of an Anægæmi.

KILESÆS THAT ATTACK ANÆGÆMIS

An Anægæmi is incapable of breaking the chains of (1) Rþpa-ræga, covetousness for the world of Brahmas in the realms of form, (2) Arþpa-ræga, covetousness for the world of Brahmas in the formless realms, (3) Mæna, pride or conceit, (4) Uddhacca, mental distraction and (5) Avijjæ, ignorance or delusion.

That an Anægæmi comes into being in the world of Brahmæs in the realm of form or formless realms is enough proof that he has not yet been able to get rid of covetousness for the life of a Brahma in these realms. So I will not elaborate on this subject. But Mæna may need explanation. It is of two kinds. Avæthava and Væthava, the first being pure conceit that rankles the soul of a backward individual who likes to measure himself up to those superior to him (as in the case of a sinner having the effrontery to consider himself a saint); while the second relates to the pride of satisfaction of one who considers himself as equal to others of his own kind (as in the case of a man of religion who likes to think himself as pious as any other fellow devotees.) Both kinds of conceit go under the category of Asmi mæna which I have explained before. This Mæna relishes the idea: “I know. I can. I am above others.”

ASHIN KHEMAKA AND SIXTY ELDER MONKS

Asmi mæna was once the subject of discussion between the sixty elder monks and Ashin Khemaka, an Anægæmi, on the question of Arahatship. The latter told them through their intermediary, Dasaka, that he could not discover atta-self, or its attributes in any of the upædænakkhandhæs, aggregates of clinging. The elders then concluded that he had become an Arahat and asked him if he was. This called for further elucidation and so he said, “I cannot as yet own myself an Arahat, but I have the notion that I am still in the realm of the five aggregates of clinging (asmøti adhigatam), although I would hesitate to say that this particular thing is ‘I’. Then the elders again enquired, “Does I exist in feeling, or perception, or mental formations or consciousness?”

THE EXPOSITION

This drove Ashin Khemaka to the presence of the elders so that he could offer a personal explanation which runs as follows-

“Brothers! I cannot say I am matter; nor can I say I am feeling or perception or mental formation: or consciousness or any other beyond the five aggregates. But there still clings to me the notion that I am still in the realm of the five aggregates. But at the same time I cannot say, “This is I.”

Ashin Khemaka did not consider any one of the upædænakkhandhæs as asmø in the conventional sense. This term suggests that he thought, “I know. I can. I am great.” This is self-conceit which grows out of the accomplishment of virtue that he had truly achieved. Consider the fragrance of a water-lily. Does it originate from its stem? From its petals? From its anothers? One can say only conventionally that it emanates from the lily, but one cannot find any rþpa matter that produces fragrance. The notion of asmø is there; but I cannot say, “This is I”.

Ashin Khemaka then continued, “An Ariya (the Noble One) destroys the bonds of individuality, doubts, false religious practices, lust and animosity. But at this stage he cannot break away from asmø mæna, asmø chanda and anusaya mæna. They are subtle kinds of attachment to self, desire for self and inclination toward self. If, however the Ariyan disciple notes with mindfulness the arising and passing away of the five aggregates of clinging, such subtle passions will subside.

“Consider this metaphor of a washerwoman. She washes clothes with soap and water and they become clean-white. Still they smell of soap. Only when they are kept in a scented box they lose their odour. If one continually meditates on the five aggregates of clinging, all these subtle passions will be washed away clean and one can remain without any vestiges of such passions.

Hearing this elucidation all the sixty elders became Arahats.

DISTRACTION AND IGNORANCE

An Anægæmi is usually held to be accomplished in samædhi, concentration. Distraction of mind therefore hardly troubles him although it is possible that it may be present in a subtle form.

With an Anægæmi ignorance may not be very extensive. Delusions, however, may work on him. When he wrongly perceives that the realm of form or formless realm can give him eternal happiness he is said to be deluded by saññævipallæsa; and when he wrongly realizes that those two realms are the seat of eternal happiness, he is said to be deluded by cittavipallæsa.

When an Anægæmi practises insight-meditation as repeatedly urged by Særiputtræ he attains to Arahatship. But here one must be wary when one gains sa³khærupekkhæ ñæ¼a in the course of one’s meditation. It can so happen that an Anægæmi, at this stage of insight knowledge, becomes too much enamoured of it that he becomes partial to dhammaræga or dhammanadi, fondness for the dhamma which, in fact, is akin to craving. If he can override it with the acquisition of anuloma and gotrabhþ ñæ¼a, he can finally realize the goal of Nibbæna.

DHAMMARÆGA HAMPERS PROGRESS TO ARAHATTA PATH AND ITS FRUITION

            Although a yogø fails to reach the state of Fruition of Arahatta Path because he has too much penchant for concentration as well as meditation, he may be destined for the world of Brahmæs in both realms for it is no longer possible for him, now that he is an Anægæmi, to get to the sensual world. This is mentioned in the Jhæna Sutta of Nava Nipæta in A³guttara Nikæya. A practising yogø must, therefore, be careful to avoid undue attachment to his exercises in concentration for they can award only the state of Anægæmi, Samatha is only a basic jhæna, while Vipassanæ is the highest stage of wisdom as, for instance, in the case of sa³khærupekkhæ ñæ¼a, In this Sølavanta Sutta, therefore we are more concerned with insight-meditation than with concentration. Hence be it noted that undue attachment to sa³khærupekkhæ ñæ¼a, when one can look upon mental formations with equanimity of mind, hampers the meditating yogø’s progress to the Path and its Fruition of an Arahat. Anuloma and Gotrabhþ ñæ¼a, knowledge of adaptation and supreme wisdom leading to the Path and its Fruition, are far more felicitous than the knowledge of equanimity. But there will be no opportunity for a meditator to get attached to them for they get developed with the greatest velocity. So when dhammaræga or dhammanadi arises, note its arising and reject it.

PACCAVEKKHA¤Æ FOR AN ARAHAT

When his goal has been achieved, an Arahat looks back in retrospect to examine within himself about his attainments. This is an exercise in reflective knowledge. As he reflects, he is aware of the cessation of upædænakkhandhæs and sa³khæras. Reflection on these two states is reflection on the Path and its Fruition on the one hand and Nibbæna on the other. He also reflects on the total and final termination of his rebirths in the following manner.

            With me new “becoming” is now exhausted. I now abide in the noble conduct of Brahmacariya. I have done what is to be done; and nothing remains to be done.

It is also a reflection on Kilesæs that have been totally uprooted. I would like to recall you to mind that fishermen who, discovering that he had grappled a poisonous snake in his hand instead of a fish, flung it away, and yet looked back as he ran away from it. Here reflection on cessation as it takes place is reflection on Fruition, and that on Sa³khæra is reflection on Nibbæna.

Reflection on the Path, its Fruition Nibbæna and uprooted Kilesæs constitutes four Paccavekkha¼æs (self-examination) for an Arahat. Since no Kilesæs can reside in him it would appear that it is superfluous for him to reflect on those that remain unextinguished. But it is imperative for the three lower stages of Anægæmi, Sakadægæmi and Sotæpanna to look within themselves the presence of Kilesæs that might have been lurking in him in case they have not been discarded. There are five Paccavekkha¼æs for each of these Ariyas. Now there are 15 for them which may be added to the four for the Arahat, making a total of 19. At this final stage all these 19 categories of self-appraisal are also carried out, so says the Commentaries.

I am going into all these details just for your information. For a layman to become an Arahat is not easy. In fact it was never easy in the time of the Buddha, there being only a few cases of such an instance as in the cases of King Suddhodana and Minister Santati.

THE FIRST STRENGTH OF AN ARAHAT

Once Buddha asked Særiputtræ about the power of strength possessed by a bhikkhu who is able to declare himself that Æsavas, depravities of the mind, have become extinguished in him. The Mahæ Thera then described the ten kinds of strength as related in Khinæsavabæla sutta as follows:

In the realm of this Sæsanæ, Reverend Sir, there are bhikkhus who, having declared themselves to be free from all æsavas, gain possession of ten kinds of strength.

A bhikkhu in whom æsavas have become extinct, comes to the realization correctly through Vipassanæ wisdom that all Sa³khæras are impermanent. An Æsava-free Arahat possesses that strength of conviction of this law of Anicca.

It means that the strength of an Arahat lies in his firm conviction in the impermanency of Rþpa, matter, Næma, mind and Sa³khæra mental formations or volitional activity. Besides an Arahat no other Ariyas gain this knowledge perfectly and well. It is conceded that even ordinary worldlings can realize this knowledge if they meditate strongly to cultivate Bha³gañæ¼a; but with them this knowledge will be only transitory, lasting for the moment of its revelation. As soon as they forget to resume meditation after the blooming of the knowledge, their conviction in the law of Anicca sags. With a Sotæpanna it is different. He is described in Visuddhi Magga as one who has discarded the three deviational tendencies Saññævipallæsa, inconsistency in perception; Cittavipallæsa, inconsistency in mind and Di¥¥hivipallæsa, inconsistency in views. From this it can be adduced that he is incapable of deflecting from the view of Anicca. Even then, however, he is not free from Asmi mæ¼a, conceit derived from the view of the existence of ‘I’. It is because of this that once Buddha had the occasion to chasten Ashin Meghika.

In order to uproot conceit which asserts, “I am. I know,” one should cultivate the practice of reflecting on impermanency, Meghika! One who recollects Anicca all the time becomes established in the knowledge that all is not self. Once this idea of unsubstantiality gets firmly rooted, Asmi mæna will be eradicated, and Nibbæna, where all sufferings cease, will be drawn nearer to one in one’s present existence.

In fact, Mæna is unstable, uppish now and debased the next moment. It dominates in one who thinks that all things are permanent and eternal. But it meets its fall when that one realizes that one day one will have to face death unable to retain immortality. So when one meditates on Anicca one can never be possessed by this Mæna. Commentaries say that once Anicca is appreciated, Dukkha and Anatta will also be realized. If one recognizes only one characteristic of the three marks one may be deemed to have known all.

That a Sotæpanna rejects Di¥¥hivipallæsa is quite evident. But I think when we come to Saññæ-and Citta-vipallæsa, we can only say that he develops no attachment to things as he was wont to when he was a worldling. It may not stand to reason to say that he is aware of Anicca all the time like an Arahat. If he really is, there can be no opportunity for mæna to rear its head. With Arahats asmi mæna becomes totally extinguished. He has no ræga or desire for either the realm of form or formless realm. So we say, “Aniccato suddhi¥¥ha,” in relation to an Arahat. It means knowing anicca well.” That is why he can boldly proclaim to the world that he is freed of all depravities like kæmæsava, attachment to sensual pleasure, di¥¥hasavæ, attachment to erroneous views and di¥¥hamæna, conceit arising out of erroneous views, already explained as asmi mæna. The strength of an Arahat lies in his perspicacity in the view that all sa³khæras are subject to anicca, dukkha and anatta.

THE SECOND STRENGTH

Særiputtaræ continued with the exposition of the second strength of an Arahat.

Reverend Sir! When a Bhikkhu in whom æsavas have been rendered extinct realizes truly and well through the exercise of Vipassanæ wisdom that all the five constituents of sensual pleasures are verily like live coals, he may be regarded as possessing the strength of an Arahat and he may duly proclaim himself to be so.

The five constituents of sensual pleasures are generated by visible objects, sound objects, smell objects, taste objects and tangible objects. These varieties of objects relate to men and women, sights and sounds, foods, dress, bed and home, beasts of burden and vehicles and gold, silver and precious stones. They all give rise to kilesæs that burn like fire. The flames of greed, anxiety and envy cause untold miseries, leading one to woeful existences, or throwing one into the whirlpool of saµsaræ, rounds of suffering. The trouble starts the moment a man falls in love with a woman. He goes at great length to be near her and finally to possess her. The story does not end there. When he possesses her he becomes worried lest he loses her to his rivals. He also acquires wealth by all means, fair or foul, and when he has accumulated it, he becomes troubled by anxiety and fear lest he should lose it. Here if he gets what he wants through vice and lawlessness, he shall go down to the nether worlds in recompense.

What we treasure as pleasure is trash to Arahats. One man’s food is another man’ poison. Cattle consider grass as appetizing, but cattle-feed is all chaff of the humans. Pigs, poultry and insects wallow in filth and garbage considered as detestable by men. Toys give delight to children but not to grown-ups. Tobacco has a delightful flavour for smokers but non-smokers consider it as nauseating. Intoxicants and narcotics are pleasurable to addicts but obnoxious and harmful to teetotalers. Entertainments and pwes provide fun for those who like them for enjoyment, but prove wearisome to sober people who regard them as time-wasting and causing loss of sleep. All such sensual pleasures are deemed unprofitable and useless by the Arahats.

Those who have a predilection for the five constituent or formless realms where they cannot expect them. In the formless realm næma, mind, alone is extant. Arþpa denotes the presence of both citta, consciousness and cetasika, mental properties. Rþpa, matter, however, is totally absent there. Those hankering after the pleasures of the senses will therefore be unable to enjoy seeing, hearing, smelling, tasting, and touching. Brahmæs thrive in thinking and ideation which do not meet their demands of pleasure-seekers.

In the realm of forms there may be vestiges of sense-organs like eyes, ears, etc., but their pasædas, sensitive qualities, are missing. So the Brahmæs in that realm are denied the enjoyment of sights, sounds, smell and taste and touch. They are also sexless. So pleasure-seekers have no desire to go to the world of Brahmæs in that realm of forms also. They prefer not to practise wholesome actions that can result in jhæna. They take pleasure only in the quality of the senses. Their kamma result will be that they can sojourn only in the world of senses to suffer old age, disease and death time and again. For them Nibbæna is the least to be desired. So they have no mind to practise insight-meditation. The result is that they cannot get liberated from the rounds of suffering. After all, these five constituents of sensual pleasure are verily like live coals or burning fire-wood. Anyone who proclaims himself to be freed of all æsavas should examine himself whether he has succeeded in getting rid of all the five kæmagu¼nas.

Some still develop attachment to the kæmaguna of smoking and betel-chewing. Some like good food and clothing. Some have a partiality for soft and comfortable bed. Such people should well consider if they can claim to have gotten rid of kæmæsava.

In 700 Buddhist Era there reigned in Sinhala, the present Srø Lankæ, a king by the name of Vasabha, who put a so-called Arahat to an acid test. Inviting the pretender to an offering, he took a very delicious drink of plum cordial himself. This made the monk’s mouth water. Then he let it be known that the so-called Arahat was no Arahat at all. “A true Arahat,” says the commentary, “who has eradicated all æsavas in him, does not develop rasæ-ta¼hæ, attachment to taste. He takes no enjoyment even in such delicious tastes that can be met with in the world of devas.

THE THIRD STRENGTH

Continuing, Særiputtaræ said:

Again, Reverend Sir, there is the Bhikkhu who, having extinguished æsavas in him, inclines to, abides in and enjoys the seclusion of Nibbæna, the end of suffering, happy in his renunciation of the sensual world, remaining entirely aloof from all kilesæs that accompany æsavas. This inclination towards the seclusion of Nibbæna is also the strength of a Bhikkhu freed of all æsavas, and he may duly proclaim himself to be so freed.

An Arahat inclined to Nibbæna enjoys being entranced in the Fruition of the Path. Buddha used to remain so entranced during the intervals of his preaching when his audience was expressing their joy of satisfaction with the dhamma by saying, “Sædhu!”. It is on record that Ashin Revata used to remain entranced in mettæ jhæna, absorption in loving-kindness, while the second Buddhist Council was going on.

Very few, however, can bend their minds on Nibbæna where rþpa, næma and sa³khæra are all absent. Most are not responsive to the idea of extinction of mind and matter. So there is a kind of wishful thinking among them that Buddhas and Arahats who have entered Parinibbæna reside in Nibbæna with their special elements of næma and rþpa. True Arahats, however, exclude all substrata of existence from Nibbæna. They have no desire for a life accompanied by its accessories of næma and rþpa.

Næbhinandami mara¼aµ, næbhinandami jøvitam; Kælañca patika³khami, nibbisam bhætake yathæ.

An Arahat desires neither death nor life. He is biding his time for his Parinibbæna just as a daily wage-earner bides his time for his wages due to him.

I have translated “nekkhamabhiratam” “happy in his renunciation of the sensual world,” which suggests that a monk is happy in his own monkshood. But nekkhama is also a term for Nibbæna; and so it would be all the more appropriate to substitute Nibbæna for renunciation, for, in Nibbæna there are no depravities relating to the sensual world, or to rebirth or to false views. The inclination to Nibbæna is therefore the strength of an Arahat.

THE FOURTH STRENGTH

There are 37 factors of enlightenment called Bodhipakkhiyadhamma, grouped in seven, namely, (1) the four Satipa¥¥hænas (2) the four Sammæpaddhænas (3) the four Iddhipædas (4) the five Indriyas (5) the five Balas (6) the seven Bojjha³gas and (7) the A¥¥ha³ga Ariya Maggas or the Noble Eightfold Path. These factors also constitute the strength of an Arahat, and so they are now shown as the fourth strength.

Relating to this, Særiputtaræ continued:

And again, Reverend Sir, there is the Bhikkhu who, having extinguished æsavas, cultivates the four Satipa¥¥hænas and cultivates them well. This cultivation of mind-culture is also the strength of an Arahat in whom all æsavas have become extinct. He may therefore proclaim himself as having extinguished all æsavas in him.

The four Satipa¥¥ænas are mindfulness as regards the physical body, as regards feelings, as regards thoughts and as regards dhamma. I do not propose to go into details on this subject. Suffice it to say that the cultivation of mindfulness or the practice of mental culture is very important for an Arahat.

When does an Arahat cultivate or develop mindfulness? With him meditation began from the time when he was a mere worldling with a view to becoming a Sotæpanna. And again when he became a Sotæpanna he continued in the practise of meditation with a mind bent on becoming a Sakadægæmi; and when he became a Sakadægæmi he also continued the practice aspiring to the state of an Anægæmi; and when he became an Anægæmi he did the same with a mind inclined to Arahatship. So it must be taken that an Arahat has been engaged in mental culture throughout since the time when he was just an ordinary worldling in Sæla Sutta of Saµyutta Nikæya Buddha enjoined his disciples to practice meditation the moment they joined the Order.

CULTIVATE MINDFULNESS FROM THE TIME ONE EMBRACES THE SÆSANÆ

Buddha has said:

Bhikkhus! Monks who have been just ordained are just freshmen to my domain of Dhammavinaya (the Law and the Discipline). It is but meet, O Bhikkhus, that you, the elders and seniors guide them to the practice of the cultivation of the four categories of mindfulness, set them up there, instill in them the habit (of meditating) and let them stand firm on it.

Just as now, in those days when Buddha was living, new converts had to be ordained. They accepted the teaching out of their own conviction. Buddha foresaw the need for proffering good advice to them so that they realized the dhamma; and that advice was for them to practise Satipa¥¥hæna. In those days I think we should be concerned not only with the newly-converted but also with new monks who were born Buddhists. Such newly-ordained monks are innocent, with morality undefiled. They are strong in their faith and full of enthusiasm. Thus they are placed in a good situation for the realization of the dhamma, and if this realization is accomplished their morality will become unassailed and pure throughout their career as monks. Even if that ideal is not achievable, it is definite that it will teach them self-control.

How then should they practise Satipa¥¥hæna? Here is the instruction.

Come, new friends! To enable yourself to know the nature of your physical body truly and well, practise mindfulness on your own body.

Then, having zealously exerted yourself to that end, you stand established in right understanding in concentration on one sense-object, in perspicuity, in steadfastness and in one-pointedness of mind.

All Rþpa, matter, is impermanent, unsatisfactory and unsubstantial. What is more, it is Asubha, repulsive like a corpse. Yogø should meditate on such characteristics with the greatest effort exercising the power of concentration coupled with wisdom. Here effort and steadfastness of mind are emphasized. A yogø’s attention must remain steadfastly attached to the objects of mind and body on which he meditates.

If you practise Anæpæna, mindfulness on breathing, note the phenomenon each time you breathe in or out. As you concentrate your mind on breathing, it will be rendered pure and tranquil. From the point of view of insight-meditation there can be no doubt about it that this breathing exercise will lead one to the knowledge of realities regarding the arising and dissolution of conditioned things. If one meditates on the hair of the head and of the body, the same purpose can be served.

If you start practising with noting the postures, note the lifting, the stretching and the putting down of the leg as you walk. Keep your mind on each phenomenon. When standing, concentrate your mind on standing, and when sitting do it likewise with sitting. If you practise mindfulness on the rise and fall of your belly or chest, keep your mind on each of the phenomena, noting that your belly or chest is rising or falling. You will achieve clarity of mind. You will find that the noting mind and the noted object remain steadfast together in couples.

Consciousness retains constancy; and so the consciousness that has gone before appears to be the same as that has followed. Later you will come to realize that the subject that you are noting is Rþpa, and that your mind that takes note of it is Næma, and that the one is the cause and the other the effect, and that ultimately both dissolve together. This is impermanence. What is impermanent is unsatisfactory, to be regarded as suffering. All these Dhammas reveal by themselves. They take place without any agency motivating them. They are therefore uncontrollable or ungovernable. They have the characteristic of unsubstantiality. It in this way that the three marks of Anicca, Dukkha and Anatta reveal themselves to the meditating yogø.

It is in this manner cited that Buddha exhorted young and newly ordained monks to practise Satipa¥¥hæna, especially one of its constituents, Kæyænupassanæ, mindfulness of the physical body. Since there are many methods in Satipa¥¥hæna, he can take up any one that suits him and practise; but he should not remain an imbecile. If one who does not practise the Dhamma and is brazen enough to pass strictures on those who do, one may be held to be accumulating unwholesome actions and defying Buddha.

Buddha also exhorted his disciples to meditate on Vedanæ, feeling, which is called Vedanænupassanæ in the following words.

Be ye established in the practice of meditating on Vedanæ with a view to know its nature truly and well.

THREEFOLD VEDANÆS

Vedanæ, feeling, is threefold: pain, pleasure and indifference. When you feel tired and uncomfortable you should note these phenomena with mindfulness as Dukkha vedanæ, misery, or pain. When you feel depressed meditate on the depression. When you feel happy and joyous, note this state of mind as Sukha vedanæ, pleasurable feeling. There is another kind of feeling which is neither pain nor pleasure. This indifferent state of mind is called Upekkhæ vedanæ, arising out of Citta, mind, and Cetasika, its concomitant, which looks upon such wholesome or unwholesome mental activities as Lobha, greed, Saddhæ, faith and Sati, mindfulness with equanimity. This lack of emotion is not easily palpable, but one must note it also.

Regarding this, however, there is a point of view championed by a few who maintain that only Upekkhæ needs be meditated upon to the exclusion of the other two categories of feeling. This view is purely heretical, for Mahæsatipa¥¥hæna Sutta clearly states that Sukha vedanæ is also a subject for meditation. Salæyatana Sutta of Saµyutta Nikæya is also explicit on this subject exhorting the yogø to meditate on Sukha, Dukkha and Adukkhamasukha, which is neither in the realm of pain nor of pleasure. Mþlapa¼¼æsa also enjoins the yogø to observe Sukha, Dukkha and Anatta. The suggestion to meditate only on indifference in the practice of Vipassanæ is therefore a deviation from Buddha’s teaching.

In point of fact all that arise in the six sense-doors appertain to Upædænakkhandhæ which must be noted with mindfulness. They encompass the threefold Vedanæ. If you are unmindful of the arising of Dukkha vedanæ, inclination to anger called Patighænusaya will be brought into play. In the same way if Sukha vedanæ is neglected, inclination to lust or Ræganusaya will be aroused. Meditation on both these states of mind can bring an end to such Anusayas inclinations to defilements of the mind.

Here let me relate to you my personal experience. Once I was bitten by a scorpion. For about one whole week I suffered excruciating pain. I concentrated my mind on it saying, “painful, painful!” This weakened the sense of pain, dispelling all inclinations to rage. I then noticed that the sense of pain did not show itself in a continuous tempo. It had its intervals between the arising and passing away. It appeared to me that when one painful sensation passed out, another new one followed, giving me the impression of Anicca. So I think my aphorism, “Note Vedanæ to know its true nature” is appropriate.

CITTÆNUPASSANÆ

Satipa¥¥æna sutta prescribes Cittænupassanæ, meditation on mind.

To know the true nature of the mind, meditate on it.

An example of this kind of meditation is also given there. It says, “when the mind arises together with ræga, lust, know that it arises with ræga.”

Mind is free. It wanders where it wills. It cannot be deterred. It cannot be harassed. It cannot be governed. This is true for all worldlings who take delight in this nature of the wandering mind. They would rather keep it as it is; and as they do, greed and anger come to the fore. Now if one tolerates them and does things at their dictates, one may get inclined to criminal actions which pave the way to woeful abodes or nether worlds. So the mind needs be duly bridled. When you keep watch on its activities you will come to know when it develops craving for desire! and when you note that craving as craving, the undesirable propensities to snatch, grab and possess things will disappear.

I am saying this on the authority of the Abhidhammæ. But when we put the theory of meditation to actual practice, we cannot be occupying ourselves all the time with analyzing the mind into its properties, We simply take note of greed as it arises! and as soon as we recognize it, it subsides, leaving only the wholesome actions of knowing and noting it. Such actions belong to vøtaræga citta, dispassion, which also must be noted by the meditator. This method of observation or Vipassanæ can be applied to the uprising of anger, doubt and other similar emotions. But it is not easy to watch the mind, in this case, consciousness, and gain insight. Observing rþpa may not raise any problem, for it is capable of making impressions on the meditator’s mind. So we recommend the noting of the rise and fall of the belly. You may feel asserting itself as you are meditating on the rise and fall of your belly. Then note the greed. As soon as you are aware of its uprising it will subside. If you can do this repeat doing it two or three times or more till it finally disappears.

I am talking about mind and its ideation which you should note. But there are many physical activities, besides mental, for instance, tiredness, discomfort due to oppressive heat and the like. When you note them, your mind may have the occasion to hop from one sense-object to another. Then the question arises whether that does not amount to mind-wandering. Those who are not acquainted with the nature of samædhi in Vipassanæ may take it for distraction. But insight-knowledge does not mean the mind dwelling only on one dhamma. “Sabbam parinneyyam”, says the scripture, and it means all the dhammas or activities must be observed. A meditating yogø must, therefore, practise in such a way that he makes himself aware of all that happen at the six sense-doors. Samædhi must be established on the sense-object that appears, now here, now there, for the duration of that appearance. The mind following the sense-object may not be taken as disruption of samædhi, which adheres to the object noted every time that object becomes noticeable. Concentration establishes itself on the object irrespective of the latter’s changeability. And it is because of this nature that one can gain knowledge about anicca, impermanence, in the exercise of samædhi.

DHAMMÆNUPASSANÆ

Særiputtaræ also urges the meditator to meditate on the dhammas.

To know the true nature of the dhammas, meditate on them.

The dhammas are those that manifest themselves to us as nature beyond what we know as matter (physical body), feeling and ideation. The state of mind like anger, desire, awareness of the image seen, etc., is dhamma. So kæya, vedanæ and citta are dhammas which should be noted with mindfulness so that one gains the knowledge that they constitute nothing but rþpa and næma, one being the cause while the other is the effect, always arising and dissolving, subject to the three marks of anicca, dukkha and anatta, neither controllable nor governable.

Here I would like to advise the yogø to pause and consider if he can see the realities of the phenomenal world by mainly learning næma, rþpa and paticcasamuppæda by rote. Insight meditation does not depend on book-knowledge, but on actual practice of mindfulness on the phenomenon every time it arises.

SEKKHAS ALSO PRACTISE SATIPA¿¿ÆNA

Sekkhas are those who are undergoing training in the dhamma. They are also required to practise Satipa¥¥æna.

To know the true nature of the physical body (as being subject to anicca) meditate on it and abide in the knowledge.

Sekkhas can meditate till they realize the path of an Arahat.

This does not abrogate asekkhas who have been trained and rewarded with Arahatship from practising mindfulness.

ARAHATS ALSO PRACTISE SATIPA¿¿ÆNA

This is what Buddha said to his disciples.

O Bhikkhus! Those who have become Arahats have eradicated æsavas, fulfilled their duties (of Arahatship), done all there is to be done, laid down the burden (of the khandhas), realized the benefits (of the Fruition of the Path), destroyed the bounds of existence and got emancipated through right knowledge. Such Bhikkhus remain firm in great exertion, in right understanding, in concentration consistently on one sense-object, in perspicuity, in steadfastness and in one-pointedness of mind, detached from the concept of a physical body.

            Arahat therefore continue to practise Satipa¥¥æna even after their attainment to Arahatship.

PRACTISING SATIPA¿¿ÆNA ON UPÆDÆNAKKHANDHÆ

In Sæla sutta Buddha points out that newly-ordained monks Ariyas under training in the Law and Arahats practise the four Satipa¥¥ænas. In this Sølavanta Sutta it has been proposed that worldlings as well as Sotæpannas. Sakadægæmis, Anægæmis and Arahats should meditate on Upædænakkhandhæs, the aggregates of clinging. Both Suttas are in agreement on this subject. The practice of Satipa¥¥æna or mindfulness aims at Sammæ sati, right mindfulness, with the Eightfold Noble Path as its objective. Meditation on the aggregates of clinging also leads one to the Noble Path. So, Satipa¥¥æna and meditation on Upædænakkhandhæs are synonymous, one complementing the other. The objectives of the four Satipa¥¥ænas are Kæya, Vedanæ, Citta and Dhamma. They constitute Upædænakkhandhæs. Kæya denotes clinging to matter, Vedanæ to feeling, Citta to consciousness and Dhamma to perception, mental formations and others relating to the phenomenon of clinging. The meditating yogø must therefore bear in mind that meditating on Upædænakkhandhæs and practising Satipa¥¥æna are the only two methods by which he can aspire to Nibbæna.

But here it may be asked whether Kamma¥¥hæna-meditation exercises are not relevant. There are such exercises as those in concentration on the virtues of Buddha, Buddhænussati, which lend themselves to Samatha, which is only basic. Without Vipassanæ it cannot contribute to the realization of the Path and its Fruition. All obstructions to higher stages of wisdom that lead to Nibbæna are called Nøvara¼as which can be dispelled with the cultivation of Samatha. At the moment when it sweeps away all Nivaranas, Vipassanæ, insight-knowledge must be resorted to with meditation on Næma-rþpa with reference to the three marks of Anicca, Dukkha and Anatta, so that reality is known. Then only one can arrive at the Path and its Fruition.

As an Arahat is always mindful in all the four ways of Satipa¥¥æna, he is never uncouth and ill-mannered nor imprudent in speech as in the case of ordinary folks in the habit of talking trash throwing up their hands. His mind is always alert and observant. As he is all the time mindful of Vedanæ there is no occasion for him to grumble about discomfort or to hunt for comfort. This mindfulness being his strength he is able to proclaim himself as devoid of all Æsavas.

To sum up, I would like to emphasize the point that an Arahat also meditates on the five aggregates of clinging like Anægæmis, Sakadægæmis and Sotæpannas.

May this audience be happy in mind and sound in body, able to meditate in the five aggregates of clinging, being mindful in Kæya, Vedanæ, Citta and Dhamma so that they can aspire to Nibbæna after the realization of the Path and its Fruition.

Sædhu!    Sædhu!    Sædhu!