THE GREAT DISCOURSE ON THE WHEEL OF DHAMMA PART II (Delivered on the 6th Waxing of Thadingyut, 1324, M.E) This discourse was delivered by us beginning on the New Moon of Tawthalin. The introduction the Discourse had taken most of our time there. We could deal only with the opening lines of the Sutta. Today we will pick up the thread from there. “Dve me Bhikkhave antæ pabba jitena na sevitabbæ. “Bhikkhus, one who has gone forth from the worldly life should not indulge in these two extreme parts (things, practices) which will be presently explained. And why shouldn’t he indulge in these” Because the main purpose of one who has gone forth from the worldly life is to rid himself of such defilements as lust and anger. This objective could not be achieved by indulging in the two extreme things, for they will only tend to promote further accumulations of lust and anger. What are the two extreme things (parts, practices)? Delighting in desirable sense-objects, pursuing and enjoying sensuous pleasures constitute one extreme practice. This practice is low, vulgar, being the habit of village and town folks, indulged in by ordinary common worldlings, not pursued by the Noble Ones, ignoble, unclean, not tending to the true interests one is seeking after. Such pursuit after sensuous pleasures is an extreme (part) practice which should be avoided. There are five kinds of desirable sense-objects: namely pleasurable sight, sound, smell, taste and touch; in brief all the material objects, animate or inanimate, enjoyed by people in the world. Delighting a seemingly pleasurable sight and enjoying it constitute practice and pursuit of sensuality. Here the sense-object of sight means not merely a source of light or colour that comes into contact with the seeing eye, but the man or woman or the whole of the object that forms the source or origin of that sight. Similarly all sources of sound, smell, and touch whether man, woman or instrumental objects constitute sensuous objects. As regards taste, not only the various foods, fruits and delicacies but also men, women and people who prepare and serve them are classified as objects of taste. Listening to a pleasant sound, smelling a sweet fragrant smell are as sensuous as enjoyment of good, delicious food, the luxury or a comfortable bed or physical contact with opposite sex. SENSUOUS GRATIFICATION IS BASE AND VULGAR Delighting in sensuous pleasures and relishing them is to be regarded as a vulgar practice because such enjoyments lead to formation of base desires, which are clinging and lustful. It tends to promote self-conceit, with the thought that no one else is in a position to enjoy such pleasures. At the same time one becomes oppressed with thoughts of avarice, not wishing to share the good fortune with others or overcome by thoughts of jealousy, envy, anxious to deny similar pleasures to others. It arouses ill-will towards those who are thought to be opposed to oneself. Flushed with success and affluence, one becomes shameless and unscrupulous, bold and reckless in one’s behaviour, no longer afraid to do evils. One begins to deceive oneself, with false impression (maha) of well-being and prosperity. The new informed worldling (puthujana) may also come to hold the wrong view of living soul or ‘atta’ to entertain disbelief in the resultant effects of one’s own actions, Kamma. Such being the outcome of delighting in, and relishing of, sensuous pleasures, they are to be regarded as low and base. Further more, indulgence in sensual pleasures is the habitual practice of lower forms of creatures such as animals, petas, etc. The Bhikkhus and Sama¼as belonging to the higher stages of existences should not stoop low to view with the lower forms of life in the vulgar practice of base sensuality. Pursuit after sensuous pleasures does not lie within the province of one who has gone forth from the worldly life. It is the concern of the town and village folks, who regard sensual pleasures as the highest attributes of bliss; the greater the pleasures, the greater the happiness. In ancient times, rulers and rich people engaged themselves in the pursuit of sensual pleasures. Wars were waged, and violent conquests made, all for the gratification of sense-desire. In modern times too, similar conquests are still being made, in some areas, for the same objectives. But it is not only the rulers and the rich who seek sensual pleasures; the poor are also arduous in the pursuit of worldly goods and pleasures. As a matter of fact, as soon as adolescence is reached, the instinct for mating and sexual gratification makes itself felt. For the worldly householder veiled from the Buddha Dhamma, gratification of sense desires appears to be indeed the acme of happiness and bliss. Even before the time of the Buddha, there were people who held the belief that heavenly bliss could be enjoyed in this very life. (Di¥¥hadhamma Nibbæna Væda.) According to them, sensual pleasure was indeed blissful; there was nothing to surpass it. And that pleasure was to be enjoyed in this very life. It would be foolish to let precious moments for enjoyment pass, waiting for bliss in future life, which does not exist. The time for full gratification of sensual pleasure is now, this very life. Such is the Di¥¥hadhamma Nibbæna Væda-Heavenly bliss in this very life. This is one of the 62 wrong views (Micchædi¥¥hi) expounded by the Buddha in the Brahmajæla Sutta of Sølakkhanda in the Døgha Nikæya. Thus enjoyment of sensual pleasure is the preoccupation of town and village people, not the concern of the recluses and Bhikkhus. For them to go after sense desire would mean reverting back to the worldly life which they have renounced. People show great reverence to them believing they are leading a holy life, undisturbed by worldly distraction or allurements of opposite sex. People make the best offer of food and clothing to the recluses, denying these to themselves, often at the sacrifice of the needs of their dear ones and their family. It would be most improper for the Bhikkhus to seek worldly pleasures just like the householders, while living on the charity of the people. In addition, Bhikkhus renounce the world with a vow to work for release from the sufferings inherent in the rounds of rebirth and for the realization of Nibbæna. It is obvious that these noble ideals cannot be attained by the Bhikkhus if they go after sensual pleasures in the manner of householders. Thus one who has gone forth from the worldly life should not indulge in delightful sensuous pleasures. Majority of people in the world are ordinary common folk engaged only in seeking the means of living and enjoying sensuous pleasures. There are only a few, who can rise above the common crowd, who can see the Dhamma and live a holy life. It is not for them to indulge in coarse, worldly pleasures, which is the main concern of the lower class of beings. NOT THE PRACTICE OF THE NOBLE ONES Enjoyment of worldly pleasures is not the practice of the Noble Ones (Ariyas). One may ask here why the Ariyas like Visækhæ, Anæthapi¼ðika and the Sakka, the king of the celestial beings, who had already reached the first stage of the Noble Life (sotæpanna) engaged themselves in pursuit of sensuous pleasures. In Sotæpannas, lust and passions are not yet overcome; there still lingers in them the incipient perception of agreeableness of camal pleasures (Sukha saññæ). This point is illustrated in A³guttara by the example of a person who is fastidious in the habits of cleanliness, seeking shelter in a filthy place filled with excrement to avoid attack by an elephant in must. This defiling, coarse habit being ignoble and unclean should be avoided by recluses and Bhikkhus. NOT TENDING TO ONE’S WELFARE (ANATTA SAMHITO) This practice does not tend to one’s own welfare or well being. In the common popular view, making money and accumulating wealth, establishing a family life with retinues and a circle of friends, in short, striving for success and prosperity in this world, appears indeed to be working for one’s own welfare. Actually however, such worldly success and prosperity do not amount to one’s own well being. One’s true interest lies in seeking ways of overcoming old age, disease and death and attaining release from all forms of suffering. The only way to escape from all forms of suffering is through development of morality (søla), mental concentration (samædhi) and Insight, wisdom (paññæ). Only these, namely, søla, samædha and wisdom are to be sought for in the true interest of oneself. Pursuit of sensual pleasures cannot lead to the conquest of old age, disease, death or all forms of suffering. It only tends to breach of morality codes, such as noncommitment of illegal sexual conduct. Seeking worldly amenities through killing, theft or deceit also amounts to violation of moral precepts. Not to speak of physical actions, mere thought of enjoyment of sensual pleasures prohibits development of mental concentration and wisdom and thus forms a hindrance to the realization of Nibbæna, cessation of all sufferings. Failure to observe moral precepts is a sure step to the four nether worlds of intense suffering. It is to be noted, however, that maintenance of moral character alone without simultaneous development of samædhi and paññæ will not lead to Nibbæna. It only encourages rebirth repeatedly in happier existences, where, however, manifold sufferings such as old age, disease and death are still encountered again and again. Recluses and Bhikkhus, having renounced the world, with the avowed purpose of achieving Nibbæna, where all sufferings cease, should have nothing to do with pursuits of sensuous pleasures, that only obstruct development of søla, samædhi and paññæ. To recapitulate, enjoyment of sensuous pleasures is low, vulgar being the preoccupation of common people of low intelligence, unclean, ignoble, not practised by the Noble Ones. It is detrimental to progress in søla, samædhi and paññæ and thus works against the true interest of those intent on achievement of the unaged, undeceased, the deathless - the Nibbæna. MAY HOUSEHOLDERS INDULGE IN SENSUOUS PLEASURES? The text only says that “one who has gone forth from the worldly life should not indulge in sensuous pleasures.” The question, therefore, arises whether ordinary householders who remain amidst the worldly surroundings could freely pursue sensuous pleasures without any restraint. Since the gratification of sense desires is the preoccupation of common people, it would be pointless to enjoin than from doing so. But the householder intent on practising the Noble Dhamma, should advisedly avoid these pleasures to the extent necessary for the practice. Observance of the five precepts requires abstaining from commitment of sins of the flesh. Likewise possession of worldly goods should not be sought through killing theft or deceit. FOUR KINDS OF INDULGENCE IN WORLDLY ENJOYMENTS In Pæsædika Sutta of Pathika Vagga, Døgha Nikæya, Buddha had stated four kinds of indulgence in worldly enjoyments. “Sunda, in this world there are some foolish, ignorant people who promote their own enrichment by the slaughter of animals. Cattle, pigs, chicken, fish. This practice constitutes the first form of indulgence in worldly enjoyments. Theft, dacoity and robbery constitute the second form of indulgence in worldly enjoyment while deceitful means of earning one’s livelihood constitute the third. The fourth form of indulgence embraces other means beside these three, by which worldly wealth is gained. The Sutta stated that Buddha’s disciples, Bhikkhus, were free from these indulgence. Lay people in observing the eight precepts and ten precepts have to maintain chastity and abstain from partaking of food after midday, dancing and singing, all these being forms of sensuous pleasure. When one is engaged in meditation practices, one has to for go all kinds of sensuous enjoyments just like the Bhikkhus who have gone forth from the worldly life because they tend to hinder the development of søla, samædhi and paññæ. A meditator, even if he is a layman, must not, therefore, indulge in worldly enjoyments. This should suffice regarding one form of extreme practice, namely, indulgence in worldly enjoyments. PRACTICE OF SELF-MORTIFICATION Practice of self-mortification, which forms the other extreme practice results only in self-torture and suffering. It is not the practice of the Noble Ones, hence ignoble, unclean and does not tend to one’s own welfare and interest. This extreme practice should also be avoided. Self-mortification which leads only to suffering was practised by those who held the belief that luxurious living would cause attachment to sensual pleasures, and that only austerity practices denying oneself, sense-objects such as food and clothing would remove the sense-desires. Then only the eternal peace, the state of the unaged, undiseased, the deathless could be achieved. Such was the belief of those who practised self-mortification. Good Bhikkhus cover themselves with robes, and clothings for decency and to shield themselves from heat and cold, from insects, flies and mosquitoes. But self-mortifiers go about without any clothing; when the weather is cold, they immerse themselves under water, when hot, they expose themselves to the sun, standing amidst four fire-places, thus subjecting themselves, to heat from five directions. This is known as five-fold penances by heat. They have no use for regular beds, lying on the naked ground for resting. Some of them resort to lying on prickly thorns covered only by a sheet of clothing. There are some who remain in a sitting posture for days, while others keep to standing only, neither lying nor sitting down. A form of self-infliction is to lie hanging down, suspended from a tree branch by two legs; to stand straight on one’s head in a topsy-turvy posture is yet another. Whereas it is the normal habit of good Bhikkhus to assuage hunger by partaking of food, some self-tormentors completely cut off food and water. There are some who eat on alternate days only, while others eat once in two days, three days etc. Some practitioners abstain from food for 4 days, 5 days, 6 days, 7 days; some even for 15 days on end. Some reduce their meal to just one handful of food, while others live on nothing but green vegetables and grass or on cow excrement. (In Lomahamsa Sutta, Ekanipæta Commentary, it is stated that the Bodhisatta himself followed these practices in one of his existences, 91 world-cycles, ago. He realized his mistakes when he saw signs of future miserable life as death approached. By abandoning the wrong practices he managed to attain the deva world.) All such self-imposed penances constitute self-mortification. (Attakilamathænuyoga). These practices were followed by Niganda Nætaputta sects long before the time of the Buddha. The present day Jains are the descendents of the Niganda Nætaputta. Their practice of self-mortification was commonly acclaimed and well-thought of by the multitude in those days. Hence when the Bodhisatta gave up austerity practices and resumed partaking of normal meals, his intimate colleagues, the group of five Bhikkhus for-sook him, misjudging that the Bodhisatta had given up the right practice, right exertion, (padhænavibbhanta) and that he would not attain Enlightenment. According to the scriptures of the Niganda, emancipation from the sufferings of saµsæra (rounds of rebirth) is achieved by two means; (1) Method of restraint (Saµvara). This consists in restraining sense-objects such as sight, sounds, smell, taste, touch from entering their body where it is their belief, they will conjoin with the atman (Atta) to produce fresh Kamma. These fresh Kammas are believed to form, in turn, new life (existence). (2) Annihilation of results of past kamma through torturous penance. (Nijjara). Their belief is that results of past misdeeds (Akusala Kamma) are expiated and redemption obtained by submitting oneself to self-mortification. The Buddha asked of the naked ascetics who were practising self-mortification. “You state that you go through physical sufferings to exhaust the results of Akusala Kamma of past existences. But do you know for certain that you had indeed committed unvirtuous acts in previous existences?” Their reply was in the negative. The Buddha further questioned them whether they knew how much Akusala Kamma they had done previously; how much of it they had expiated through self-mortification and how much of it remained.” The replies were all in the negative ... they did not know. Then the Buddha explained to them, in order to give them the seed of intellectual advancement, that it was fruitless to practise torturous penance, not knowing if there were any past misdeeds, nor how much of it they had expiated. The Buddha stated further that these who were trying to absolve themselves from the past misdeeds through self-torture may truly have committed large amounts of Akusala deeds. The Bodhisatta previously adopted extreme measures of practice not with a view to expiate his past misdeeds, if any, but thinking that they would lead to higher knowledge. But after five years of strenuous efforts, as stated above, realizing that extreme practice would not lead to knowledge or insight and wondering whether there was another way that would lead to his cherished goal, he abandoned the practice of self-mortification. Practice of self-torture results only in physical suffering. But it was regarded by naked ascetics as being holy. In order to spare their sensibilities, as explained in the Commentary to the Patisambhidæ, (2nd Vol, P. 215) the Buddha did not denounce the practice as being low or base; nor was it described as vulgar, not being practiced by ordinary village folk, nor as common because ordinary common people did not indulge in them. The Buddha described the method simply as painful, and unclean and ignoble, not being followed by the Noble Persons. Practice of extreme torture also does not pertain to true interests one is seeking after. Not only that it is not concerned with higher ideals of Søla, Samædhi and Paññæ, it does not contribute anything to mundane advancements. Being a profitless effort, resulting only in physical suffering, the austerity practices, may even prove fatal to the over-zealous practitioner. It is utterly profitless. Before the appearance of the supremely Enlightened Buddha it was widely held throughout India, the Middle Country, that self-mortification was a noble, holy practice (training) which truly led to liberation (from evil effects of bad kamma). The group of five Bhikkhus also held that view. But the Buddha said that extreme practice produced only suffering; they were not indulged in by Noble Persons, being unclean, ignoble. It did not pertain to the interests one was seeking after. The Buddha therefore clearly advised those who had gone forth from the world to avoid them (not to indulge in them). A definite pronouncement regarding unworthiness of extreme practice was necessary at that stage because not only was it universally held that ‘only self-mortification would lead to higher knowledge’, the group of Five Bhikkhus also accepted this belief. As long as they held fast to this view, they would not be receptive to the doctrine of the Noble Eightfold Path. Hence the open denunciation by the Buddha that self-mortification was profitless leading only to physical suffering. The first extreme portion (practice) gives free rein to mind and body and is therefore to be regarded as too lax or yielding. A (free) mind not controlled by meditation (concentration or insight) is liable to sink low into pursuits of sensuous pleasures. It is learnt that some teachers are teaching the practice of relaxing the mind, giving it a free rein. But the nature of mind is such that it requires constant guard over it. Even when constantly controlled by mediations, the mind wanders forth to objects of sensual pleasures. It is therefore obvious that left by itself, unguarded by meditation, the mind will surely engage itself in thoughts of sensual pleasures. The second extreme portion or practice inflicts suffering on oneself through denial of normal requirements of food and clothing. It is too rigid, unbending, depriving oneself of ordinary comfort and is thus to be avoided too. WRONG INTERPRETATION OF SELF-MORTIFICATION A wrong interpretation as to what constitutes self-mortification is being made by some teachers in contradiction to the teaching of the Buddha. According to them, earnest, tireless effort required for meditation amounts to self-mortification. This view is diametrically opposed to the exhortation of the Buddha who advised strenuous, unrelenting exertion (labour) even at the sacrifice of life and limb to attain concentration and insight. “Let only skin, sinew and bone remain. Let the flesh and blood dry up. I will exert incessantly until I achieve the Path and Fruition I work for.” Such must be the resolute firmness of determination, counseled the Buddha, with which the goal was to be pursued. Thus strenuous, relentless efforts in meditation practices for achievement of concentration and Insight should not be misconstrued as a form of self-torture. Leaving aside meditation practices, even keeping of precepts which entails some physical discomfort is not to be regarded as a practice of self-mortification. Young people and young novices suffer from pangs of hunger in the evenings while keeping the eight precepts. But as fasting is done in fulfillment of the Precepts, it does not amount to mortification. For some people, the precept of abstaining form taking life is a sacrifice on their part; they suffer certain disadvantages as a consequence, but as it constitutes the good deed of keeping the precept, it is not to be viewed, as a form of self-mortification. In Mahædhamma Samædæna Sutta of Mþlapa¼¼æsa, the Buddha explains that such acts of sacrifice at the present time is bound to produce beneficial results in the future. The Buddha said; “In this world, some people abstain from taking life, causing some physical and mental sufferings to themselves. They take up the right view (of not killing) for which they have to suffer physically and mentally. These people, thus voluntarily going through suffering, to keep; the precepts, at the present time, will after passing away, attain the higher abodes of the devas. These ten meritorious deeds are known as good practices, which produce beneficial results in after life through suffering for the present. Thus any practice which promotes Søla, Samædhi and Paññæ is not profitless, not self-mortification which is not to be indulged in, but beneficial and is in line with the Middle Path which should certainly be followed. It should be definitely noted that only that practice which does not develop Søla, Samædha and Paññæ but results merely in physical suffering constitutes self-mortification. MISCONCEPTION REGARDING CONTEMPLATION ON FEELING There are some who hold the view that contemplation on pleasant feeling constitutes indulgence in sensuous pleasure (first extreme) while contemplation on painful feeling (suffering) constitutes self-mortification (second extreme). Thus, they hold one should avoid both of them and engage only on contemplating equanimity. This is certainly an irrational misconception, not supported by any textual authority. The Buddha had definitely stated in Mahæ Satipatthæna Sutta that pleasant feeling, painful feeling as well as equanimity are all objects for contemplation. The same statement was repeated in many other Suttas. Thus it should be definitely noted that any object which falls under the category of Five Groups of Grasping is a legitimate object for meditational contemplation. A lay meditation teacher is reported to have stated “While engaged in practice of meditation, taking up any posture, if one begins to feel tired, painful or benumbed, hot or unpleasant in the limbs, one should at once change the posture. If one persists in practice of mindfulness in spite of the unpleasant sensations or tiredness, one is actually engaged in self-torture.” This statement is made apparently taking into consideration the welfare of the meditator; nevertheless it must be said that it is unsound and ill-advised. In the practice of concentration or Insight Meditation, patience or self-control (khantø saµvara) plays an important role, is an important factor for the successful practice of concentration or Insight Meditation. One-pointedness of mind can be achieved only through patiently bearing some bodily discomforts. It is within the experience of anyone who has practised meditation in earnest that continual changing of posture is not conducive to development of concentration. Therefore, unpleasant physical discomfort has to be borne with patience. The self-control practised thus is not self-mortification, in as much as the goal being not mere suffering, but for promotion of Søla, Samædhi and Paññæ in accordance with the wishes of the Buddha. The Blessed One desired, if possible, an even more relentless effort to achieve the Noblest Fruit of Arahatship by one continuous sitting, uninterrupted by change of posture. In Mahæ Gosinga Sutta of Mþlapa¼¼æsa, the Blessed One stated: “A Bhikkhu meditates after making a firm resolution: ‘Unclinging, I will remain seated, without changing the crossed-legged position until the Æsavas (taints) have been removed. Such a Bhikkhu is an adornment to the Gosinga monastery in the forest of Ingyin trees, a valuable asset to the forest abode.” Thus to state that patient contemplation of painful feeling is a form of self-torture is to denounce those yogøs who are following the instruction of the Buddha. It also amounts to rejection of the Buddha’s words, and discourage the effort of yogøs who could achieve concentration and insight only through patient bearing of pain brought about by shiftless posture. Note:- (Bhikkhus, in this teaching, a Bhikkhu after well consideration, patiently puts up with cold, heat, hunger, thirst, attack by insects and reptiles, effects of wind and sun, accusation and abuses, painful discomfort which arises, painful suffering which is violent, sharp, unbearable, unpleasant, hateful, fearful which may endanger his life even. Beneficial result of such patient toleration of heat, cold, hunger, thirst, attacks of insects, insults, physical discomforts, is non-appearance of taints, impurities, suffering and burning which would surely make their appearance if not borne with patience. It should be noted seriously that the Blessed One advised in this Sabbhæsava Sutta to bear with pain or suffering which is severe enough to cost even one’s life. In the Commentary to the Sutta, it is mentioned that the Elder Lomasa Næga persisted in his meditation practice even when enveloped by snowflakes while sitting in the open, round about the full moon of January/February. He overcame the cold surrounding him, without giving up his meditation posture, simply by contemplation of the intense cold of the Lokantariks region of the Purgatories. Such examples of forbearance while engaged in meditation are abound in numerous stories mentioned in the Suttas. Thus comparatively mild forms of pain such as stiffness of limbs, heat sensation etc should be borne with patience, without changing the original meditation posture. If possible persistence should be maintained even at the risk of one’s life, as it will promote self-control (Khantø saµvara), concentration and insight. If, however, discomforting pains and sensations reach unbearable magnitude, the body position may be changed but very slowly and gently so as not to disturb mindfulness, concentration and insight.) Thus practices which are not concerned with promotion of Søla, Samædhi and Paññæ but are taken only for mere suffering are definitely forms of self-torture. On the other hand, arduous efforts, however painful and distressing if made for the development of Søla, Samædhi and Paññæ, do not constitute self-mortification. It must be definitely taken as the Middle Path or the Noble Eightfold Path, put forward by the Blessed One. The Blessed One himself, after avoiding the two extreme practices, namely, the indulgence in sensual pleasures, which is too tax and self-mortification which is too rigid, had by following the Middle Path reached Buddhahood and gained Enlightenment. The Middle
Path-the practice and the benefit The Blessed One continued: “Bhikkhus, avoiding these two extreme practices, the Tathægata (the Master) has gained the penetrative knowledge of the Middle Path which produces vision and foremost knowledge and tends to clam, to higher knowledge, penetrative insight and realization of Nibbæna.” With these words, the Blessed One let the Group of Five Bhikkhus know that after giving up the two extreme practices, he had found the Middle Path by means of which he had personally gained vision, knowledge, tranquility, etc. For full 13 years from the age of 16 to the age of 29, he had indulged in sensuous pleasures, the path of extreme laxity. At the age of 29, he had given up the lax way of living by going forth from the worldly life. After that for six years he had practised extreme austerity through self-mortification. After six years of rigorous training, he had not gained any higher knowledge, he had not benefited in any way from the training and he realized that he had pursued the wrong path. Accordingly he gave up the austerity practices and resumed partaking of normal meals in order to fortify his physical strength to work for jhænic attainments through breathing exercises. The resumption of meals was a well-considered action taken purposely to enable him to engage in meditation exercise on breathing, which is part of the Middle Path. As the food was taken in moderation in a mindful manner, it should not be regarded as enjoyment of sensory pleasure, nor was it self-mortification, there being no suffering through denial of food. Thus it was definitely the Middle Way, unrelated to the two extreme practices. On regaining physical strength through partaking of normal meals, the Blessed One worked for and won the four jhænic attainments. These jhænic concentrations are precursories to the Path of the Ariyas (pubba bhæga magga), or foundation for Insight Meditation and thus constitute Right Concentration, one of the steps of the Middle or the Noble Eightfold Path. Based on this foundation of Right Concentration, the Blessed One with his fully concentrated mind, developed insight and Right Understanding. In this way He found out personally the four Noble Magga or the Noble Eightfold Path, not through rigorous abstention from material food nor through enjoyment of sensual pleasures (Kæmasukhallika), but by following the Middle Course. He stated therefore “Bhikkhus, avoiding these two extreme practices, (portions), the Tathægatæ had gained the penetrating knowledge of the Middle Path.” By which He meant that He had gained the knowledge of the Middle Path which is neither too lax nor too rigorous, by abandoning the two wrong practices, namely, kæmasukhallika which is too lax and attakilamatha which is too austere. Two
extreme paths are wrong, Of the five sense objects, namely sight, sound, smell, taste and touch, those objects which would not violate observance of Precepts or which would be helpful to the practice of Dhamma may be enjoyed. Eating food which should be normally eaten, wearing clothes which should be normally worn, contributes to easeful practice of Dhamma, thus avoiding the extreme austerity of self-mortification. Necessary material goods such as food, clothing, medicine and shelter (dwelling place) should be used, accompanied either by reflective contemplation or practice of concentration or insight meditation. Everytime contact is made with five sense objects, they should be noted as objects of insight meditation. By adopting a reflective mood or noting these sense objects as objects of insight meditation, partaking of necessary food, clothes etc does not develop into enjoying them with delight or pleasure, thereby avoiding the other extreme of indulgence in sensuous pleasures. The Blessed One declared, therefore, that “Having avoided these two extreme (parts, practices), I have come to understand the Middle Path.” ANTIDOTE FOR THE INDIGESTIBLE FOOD Adopting reflective contemplation or practising Insight meditation amounts to development of mindfulness, concentration, Insight, which are steps in the Noble Eightfold Path. It is like taking antidotes after taking indigestible, unsuitable food. A convalescent, after a serious illness, has to be careful about his diet. He has to avoid the wrong kind of food, which might be harmful. If he can’t resist the temptation to take unsuitable, indigestible food, he has to take digestive medicine to counteract the harmful effects of the food he has taken. In this way, he could satisfy his desire to eat what he wants, and at the same time avoid getting the bad effects from it. Similarly by contemplating on the material goods we have utilized or noting them as objects of meditation, we have prevented the partaking of them from developing into sensuous enjoyment of them. For the yogø who notes every time he sees, hears, contacts, cognizes, and understands the nature of impermanence, suffering and insubstantiality in every phenomenon that arises and vanishes, greed (loba), hatred (dosa) cannot develop in him, concerning objects he sees, hears etc. When he partakes of the four essential material goods, namely, food, clothing, medicines and shelter, every time he uses them, if he keeps on noting them, no defilements can develop in connection with these material objects. Thus he can make use of essential material goods for comfortable living, and at the same time avoid development of delight and pleasure in them through practice of reflective contemplation and Insight Meditation. In this manner, the two extremes are avoided. Practice of reflective contemplation and insight meditation at the time of partaking of food, etc. amounts to practice of the Middle Path. With this practice of the Middle Path which keeps noting every object that appears at the six sense doors, thereby knowing their true nature, vision will arise, the eye of wisdom will open up leading to the realization of Nibbæna. Such are the benefits that accrue from following the Middle Path. The Buddha continued to explain: “The Middle Path understood penetratingly by Tathægata produces vision, produces knowledge.” HOW VISION AND KNOWLEDGE ARE DEVELOPED Whoever practises the Middle Path, the Noble Eightfold Path, in him vision is produced, knowledge is produced. Here vision and knowledge connote the same meaning. Dhamma is seen so clearly as if by eyesight, hence vision. Vision and knowledge cannot arise through indulgence in sensuous pleasure nor through self-torture. They appear only by following the Eightfold Path. Development of vision and knowledge is very important. In the teaching of the Buddha, meditation is practised for the purpose of developing the Eightfold Path. When the Eightfold Path is developed, the true nature of matter and mind is clearly, discerned as if seen by the eyes. The arising and vanishing of matter and mind is also discerned truly as they occur. The impermanent, suffering and unsubstantial nature of all material and mental phenomena also becomes very clear, not through reading nor listening to the teacher but intuitively by self-experiencing it. Finally the nature of Nibbæna, namely, quiescence of all physical and mental formations, cessation of suffering in the rounds of existence will be clearly seen and fully realized as one’s own experience. It is important to scrutinize whether such personal realization has been attained. HOW VISION AND KNOWLEDGE APPEAR STEP BY STEP To the yogøs, engaged in Vipassanæ Meditation which takes note of Rþpa and Næma at the time of each arising and vanishing, appearance of vision and knowledge is very clear and vivid. At the beginning of meditation, although the Yogø takes note of rising and falling of abdomen, sitting, touching, seeing, hearing everytime each phenomenon occurs, no extraordinary knowledge is gained, as his power of concentration is not established yet. After the lapse of a few days, the mind becomes tranquilized and power of concentration grows. The mind practically stops wandering forth to other sensual objects. It remains riveted on the chosen object of meditation, namely Rþpa and Næma as they arise. At that time the distinction between rþpa, the object of awareness and næma, the mental quality that takes note of it, becomes very pronounced. At the start of the meditation exercise, the Yogø can hardly distinguish between the physical phenomenon of rising and falling of abdomen and the mental act of noting the phenomenon. He remains under the impression that these separate phenomena are one and the same. As the power of concentration increases, Rþpa, the object of awareness becomes automatically differentiated with every note-taking, from Næma that take note of it. They appear separately, unmixed. The knowledge arises then that this body is made up of only the Rþpa and Næma; there is no live entity in it, only the two elements of material object and the knowing mind existing together. This knowledge appears not through imagination, but as if it is presented on the palm of the hand; hence it is described also as vision, i.e. as if seen by the eyes. As the samædhi, the power of concentration increases understanding arises that there is seeing because there is eye and sight (object) to be seen; there is hearing because there is ear and sound, bending because of the desire to bend, stretching because of the desire to stretch, movement because of the desire to move: there is liking because of ignorance about the reality (not knowing what reality is), there is craving, attachment because of liking; and craving motivates action which in turn gives rise to beneficial or baneful results. Then as samædhi continues to grow, it is vividly seen that the object of awareness and the act of noting it arise and vanish, arise and vanish as if under one’s own eyes. Thus the yogø will come to know very clearly himself that nothing is permanent, everything is unsatisfactory, suffering and that there is only ungovernable, uncontrollable phenomena without any individual or ego entity. When he has fully developed this anicca, dukkha, anatta næma, knowledge about impermanent, suffering, insubstantial nature of things, he will realized Nibbæna, the cessation of all sa³khæras of rþpa and næma, all suffering, through the knowledge of the Ariyæpatha-the Ariya Magga Ñæ¼a, which constitutes the higher vision, higher knowledge. Thus the yogø who keeps note constantly of the rþpa and næma as they arise in accordance with the Satipatthæna Sutta, becomes personally convinced that the Eightfold Path produces vision and knowledge as stated in the discourse. It is clear that such direct personal experience of truth (about anicca, dukkha, anatta) which constitutes higher knowledge cannot be gained just by learning the Abhidhamma texts and pondering over its contents. No higher knowledge will arise by mere reflection on the text. In time, when reflective contemplation is neglected, even the texts will go out of memory, because it is only superficial knowledge gained through exercise of intellect, not through personal realization. KNOWLEDGE DEEPENS THROUGH PRACTICE If the Path is practised to gain direct personal experience, it is usual that knowledge deepens as time goes on. Once Venerable Ænandæ paid a visit to the monastery of the Bhikkhþnøs, who recounted to him that the Bhikkhþnøs of the monastery dwelt practising the four Satipatthænas and that their knowledge of Dhamma deepened with the passing of time. Ænandæ agreed and said, “It is usually so.” When afterwards, Ænandæ reported this account to the Blessed One, the Blessed One said, “Truly so, Ænandæ, if any Bhikkhþ or Bhikkhþnø dwelt in the practice of the four Satipatthænas, it could be definitely believed that they would come to know more deeply and more of the Noble Truths than they had before.” The Commentary explained that the knowledge gained at first was concerned with the discernment of the four Great Elements of Matter, whereas the later enchanced knowledge arose out of discernment of the derived elements. (upæda rþpa). Similarly knowledge about all the matreial elements (rþpa) is allowed by the contemplation and discernment of Mental Elements (næma). Likewise knowledge about rþpa and næma is followed by discernment about their cause. Knowledge about the cause, which gives rise to rþpa and næma is followed by discernment of the three characteristics of their impermanence, suffering and insubstantiality. Thus the knowledge which arises first leads on to the Noble super-knowledge later on. In the practice of Kæyænupassanæ according to the Sotæpanna Sutta, one begins with noting material forms while in the process of going, standing, sitting, lying, bending, stretching moving etc. This amounts to taking note of the characteristics of the wind element (Væyo)- namely, its quality of pushing, stretching and moving. Only after thoroughly understanding the nature of the great elements, can one discern the workings of the derived elements such as eyes, sight, ear, sound, by noting seeing, hearing etc. Having mastered the nature of all the material forms, attention is next given to the arisings of mind and mental formations. In this way, superior knowledge appears step by step in consequential order. STARTING FROM ANY STEP ACCORDING TO THE DEFINITIONS OF THE TEXTS Having learnt the definition and descriptions of rþpa, næma etc. from the Abhidhammæ texts, one can start from the derived elements (upæda) instead of from the great fundamental elements. It is possible too to begin with næma before investigating rþpa. Putting aside rþpa and næma, one can start considering Causes and Effects according to the Law of Dependent Origination or Contemplating, the phenomena of arising and vanishing; or the three characteristics the phenomena of arising and vanishing; or the three characteristics of Impermanence, suffering and insubstantiality. Some say that it is a slow process to begin with the knowledge of differentiation between næma and rþpa (næmarþpa pariccheda ñæ¼a). It would be much quicker to begin with the awareness of constant arising and vanishing of næma and rþpa (udayabbhaya ñæ¼a), and bha³ga ñæ¼a. They even say they prefer the quicker method. But studying næma and rþpa and their definitions and descriptions from the texts and beginning to contemplate about them, starting from wherever one desires, will not give rise to true vipassanæ Insight. Consequently the arising of a later knowledge superior to the precedent one, in accordance with the Teaching, cannot be experienced this way. Just as a student increases the retentive power of the text he has learnt by rote, by repetitive recitation, so also such practice will help only remember the definitions and descriptions of næma and rþpa. No extraordinary insight will result from such practice. It has come to our knowledge that at a well-known meditation centre, attempt was made to go through the whole series of various stages of knowledge development, just by following the stages step by step as they have learnt from the texts. After reaching the stage of sa³khærupekkha-ñæ¼a (knowledge acquired by reflecting upon the formations of existence) difficulty was encountered when they come to Anuloma and Gotrabhþ magga phæla-ñæ¼a stages. So they had to go back right to the beginning. This is an instance to show that vipassanæ Insight cannot be realized through short cuts. By practising meditation in accordance with Satipttahæna sutta and developing the Middle Path or Eightfold Path, one is bound to experience deeper superior knowledge after each precedent knowledge as stated in the Dhammacakka sutta: Vision arose, knowledge arose. The Middle Path also leads to calm, the tranquilization of kilesæs. In a person who develops the Eightfold Path, the kilesæs remain tranquilized. Vipassanæ Magga produces momentary calmness while the Ariya Magga brings about a complete annihilation of kilesæs. Indulgence in sensuous pleasures does not at all lead to the cessation of kilesæs. It rather helps develop more and more of them. Once it is given in to the temptation for enjoyment of sensuous pleasures, craving for repeated gratification results. Coming into possession of one sense-object leads to desire to possess more and more. One craving develops more and more craving. There is no end to it. You have only to take the example of the rich people of the developed countries. They have everything they need. Yet they are never satisfied. There is no end to their desires. It is quite obvious therefore, that practice of sensuous indulgence does not promote cessation of kilesæs. It only causes their multiplication. Self-mortification practices also do not tend to termination of kilesæs. The practitioners of this method may hold the belief that exposure to extreme cold, extreme heat, and strict fasting tend to remove the kilesæs. As a matter of fact, it is one’s lowered vitality, as a result of extreme practices, that keep the kilesæs in check temporarily. During serious illness or suffering from painful diseases, when the physical strength is at a low ebb, kilesæs remain dormant. But once the normal health and strength is regained, after the illness, desires for sensual gratification make their appearance as usual. Thus after coming out of the practice of self-mortification, or stopping the practice for some time, when vitality returns, kilesæs also return as before. Even while self-mortification is being practised, although gross kiliesæs remain suppressed, fine, subtle kilesæs continue to arise, there will arise desire for comfortable living free from discomforts and pains of the practice. There is bound to arise to kilesæs of the wrong view of self-“I am doing the practice.” The wrong view of conceit-“No one can do such practice;” the wrong belief in practice- “that it will lead to liberation.” Wrong Belief in the Practice SØLABBATAPARÆMÆSA DI¿¿HI Holding a wrong practice as a right practice is called “Sølabbataparæmæsa”, wrong belief in the practice. According to the teaching of the Buddha, apart from the Noble Eightfold Path, which leads to development of søla, samædhi and paññæ, all other practices are wrong practices and taking them as right practices amount to wrong belief as regards the practice. Not
seeing the Truth, Everything that appears at the six doors of senses constitute the Five Groups of Grasping, namely, rþpa and næma, the Truth of suffering. Meditating on rþpa and næma is practising the Path by which the Four Noble Truths will be understood. Believing in and practising any other method, which keeps aside the Magga Path and which does not lead to understanding the Four Noble Truths, is wrong belief in the practice. (sølabbata paræmæsa di¥¥hi) There are people who are preaching that “It is not necessary to practise meditation nor to observe the precepts (søla). It is sufficient to listen to sermons and learn by heart the nature of rþpa and næma.” It will be necessary to consider whether such views amount to sølabbata paræmæsa. In our opinion, such preachments amount to teaching wrong view in practice as this method excludes the three disciplines of søla, samædhi and vipassanæ insight. A sotæpanna being well established in the knowledge of the right vipassanæ practice is not liable to hold the wrong view of sølabbata paræmæsas. In future existences, there is no danger for him to fall into this wrong belief. This is calming the kilesæ by virtue of the Noble Path. When a sense object under contemplation is noted as impermanent, suffering unsubstantial, the defilements of mind (kilesæs) which would accrue by wrongly holding them as permanent, pleasant, and substantial, would have no chance to arise. This amounts to temporary putting away of kilesæ, just as light dispel darkness by virtue of mutually opposing natures, as explained in Visuddhi Magga. This is how kilesæs, lying dormant in the sense object (Ærammnænusaya) which would have risen if not noted, is removed by means of a fraction of vipassanæ insight. Wise people should ponder well over this illustration given in the Visuddhi Magga. If, as some people hold, contemplating the knowledge acquired by mere learning (Suta-maya-ñæ¼a) leads to vipassanæ, the question arises which kilesæ lying dormant in which sense objects is eradicated by that vipassanæ. It would be difficult to answer that question in the absence of a definite object of awareness. For the yogø who, following the Satipatthæna method, observes the rþpa and næma in the process of their formation, there are definite objects of awareness to take note of. At the same time there are also objects of awareness that escape his notice. Thus he can eradicate the kilesæs lying dormant in the objects he has noted; while those lying dormant in the objects he had failed to note, remain uneradicated. The answer is very simple for him. After eradicating temporarily the kilesæs lying dormant in the objects noted by him, there remain in the yogø latent kilesæs which are removed only by the Ariyæ Magga. Thus the first stream-winner (sotæpanna) has reached the stage where he has eradicated personality-belief (Sakkæya di¥¥hi), perplexity (vicikicchæ) and wrong view in practice (sølabbata) and all defilements which are liable to cause rebirth in regions of purgatory. In the sakadægæmi, all the coarse forms of lust and ill-will are eradicated. The Anægæmi becomes free from finer forms of lust and ill-will while the Arahat is fully liberated from all forms of defilements. In this way Vipassanæ Magga and Ariyæ Magga are capable of either putting away kilesæs temporarily or uprooting them out permanently. The Blessed One was having this fact in mind when he said that the Middle Path leads to calm, tranquility (Upasamæya saµvattati). The Middle Path also leads to super-knowledge (Abhiññæya Saµvattati). Abhiññæya is akin to vision or knowledge but its effect its more pronounced; hence is mention, separately. The Four Noble Truths become known by virtue of this super-knowledge in consequence of Vipassanæ Magga and Ariya Magga. The Vipassanæ Magga developed before hand enabled the Vipassanæ ñæ¼a which is developed later to know the four Noble Truths. Actually only the Truth of suffering or the Group of Grasping (upædænakkhandæ) which happens to be noted in the course of meditation is concerned here. Næma and rþpa or the truth of suffering is seen as impermanent, as suffering or non-self. Every time they are seen thus, there is no chance for craving and clinging to make their appearance. Thus there is liberation from craving and clinging. It is called Pahænabhisamæya, knowing Samudæya by abandonment, though not by realization. Every time rþpa and næma become subjected to his awareness, the meditator is free from ignorance, avijjæ, that could lead him to the wrong path. Being thus free from avijjæ, he is free from ills of sa³khæra and viññæ¼a. This is temporary cessation of ills, tada³ga nirodha saccæ. This temporary cessation of ills is realized by Vipassanæ at every instant of noting, but not as its object of contemplation. Every act of awareness develops Vipassanæ Magga headed by sammædi¥¥hi. This is called bhævanæbhisamaya, knowing Vipassanæ Magga saccæ by developing it is one’s person. This knowledge is achieved, though, not by contemplating at the moment of noting. But having it developed in oneself, it could be clearly perceived through reflection. Knowing the Truth of suffering, through noting the phenomenon of næma and rþpa leads simultaneously to the knowledge of the three remaining truths also. This is knowing the four truths by means of special vipassanæ ñæ¼a. Hence the Middle Path is said to produce super-knowledge of the truths, abhinnæ. Further more it also causes arising of special Ariya Magga Ñæ¼a. As vipassanæ ñæ¼a attains full maturity, Nibbæna is realized and Ariya Maggas developed. Then the four truths become known as they should be known by means of Ariya Magga Ñæ¼a. For this reason too the Middle Path is said to give rise to abhinnæ. The Middle Path also leads to penetrative Insight (Sambodhæya Saµvattati). Abhinnæ means super-knowledge about Vipassanæ Insight and Ariya Magga Ñæ¼a, which was not previously developed, sambodha refers to penetrative Insight. Things hidden behind big curtains or thick walls become visible when these barriers are shattered asunder or windows are opened out. Likewise the Four Noble Truths are kept hidden behind avijjæ which takes note of that which is wrong but covers up that which is right. By developing the Eightfold Path through meditation exercises, Truths which were not known before become apparent through Vipassanæñæ¼a and Ariya Magga ñæ¼a. Thus avijjæ has been penetrated and Noble Truths become known by means of penetrative insight. It is quite obvious that kæmasukhallika and attakilamatha practices can never give rise to super-knowledge nor penetrative insight (Abhinnæ nor Sambodha). Finally, the Middle Path, the Eightfold Noble Path leads to realization of Nibbæna (nibbænaya saµvattati), Penetrating to the Four Noble Truths by means of the Arahatta Magga Ñæ¼a amounts to realization of Nibbæna. But as Nibbæna is the final and the noblest goal of those who work for liberation from the rounds of suffering it was mentioned again as a separate attainment by the Blessed One. By developing the Eightfold Noble Path, penetration of the Four Noble Truths will be attained by means of Ariya Magga, finally Nibbæna will be realized through the Arahattaphala. Having thus realized Nibbæna, the last conscious moment of Parinibbæna will not lead to new existence for new forms of mind and matter. It is the cessation of all suffering. In this way the Eightfold Path leads to realization of Nibbæna, cessation of all sufferings. To summarise the benefits that will be derived from practising the Middle Path: 1. Avoid
sensual pleasures. Benefits that will accrue from following the Middle Path has been exhaustively expounded. They represent the highest goal aimed at by persons working for liberation from the sufferings of the rounds of existence. There is nothing more that they should need. It now remains only to know what constitutes the Middle Path. In order to explain the Path, the Blessed One started off with a question in accordance with the traditional usages of those times. Katamæ
ca sæ, bhikkhavæ, majjhima pa¥ipadæ What Middle way, Bhikkhus, understood by the Tathægata produces vision, produces knowledge and leads to calm, super-knowledge, penetrative insight, Nibbæna? The
answer was supplied by the Blessed One Himself: Only this the Noble Eightfold Path. (The Blessed One pointed out the Path, as if by pointing a finger at visible objects or holding them in the palm of his hands) namely: Sammæ
Di¥¥hi -
Right
View These are then the Eightfold Path, the Middle Path, which when fully understood by the Tathægata produces visions, produces knowledge and leads to calm; super-knowledge, penetrative insight, Nibbæna. The definition of the Middle Path has now been given. Elaborate exposition of this Eightfold Path will have to wait till next week. By virtue of having given respectful attention to this great Discourse on the Turning of the Wheel of Dhamma, may you all good people present in this audience be able to avoid the wrong path, namely, the two extremes and follow the Noble Eightfold Middle Path, thereby gaining vision and higher knowledge which will lead to the realization of Nibbæna, the end of all suffering. Sædhu! Sædhu! Sædhu! End of Path II
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