THE GREAT DISCOURSE ON THE WHEEL OF DHAMMA PART III (Dilivered on the Full Moon day of Thadingyut, 1324 M.E.) Today is the Full Moon day of Thadingyut, 1324, M.E. Buddhist monks have observed Vassa (the rains retreat) for three months since the first day after the Full Moon of Wæso. Today is the last day of the three months retreat. During the Vassa period of three months, monks are enjoined not to make overnight journeys except for special reasons approved by the Buddha. They can leave their residence up to seven days for such special reasons. At the termination of tonight, starting from early dawn of tomorrow, Vassa period of three months comes to an end. Monks can henceforth, move about freely for overnight journeys. Accordingly, monks who have business to attend to elsewhere are leaving the residence tomorrow. On the eve of their departure, that is, this evening, they have to perform the Paværanæ service. It is a ceremony in which a monk invites (requests) criticism from his brethren in respect of what has been seen, heard or suspected about his conduct. There may be lapses or faults which one may not be aware of oneself but are noticed by others. If any fault or error has been committed unwittingly, the other monks of the Assembly can point it out now and suitable corrective measures can thus be taken. Making necessary amends in consequence of criticisms constitutes observance of discipline leading to purification of conduct or søla, (Søla Visuddhi). Only when purification of søla is assured, one starts practising meditation for the attainment of purification of mind (Citta Visuddhi) and purification of view (Di¥¥hi Visuddhi). This practice of inviting criticisms (Paværanæ) is highly conducive to maintenance of purity in Buddha’s Dispensations (Buddha Sæsanæ) and to high spiritual attainments such as Jhæna and Magga Phala. It is for this reason that the Buddha had laid down this code of discipline, requiring formal invitation to the Sangha for criticism when there are five Bhikkhus in residence on the Full Moon day of Thadingyut, or to one another if there are less than five Bhikkhus. This is a code of Discipline which a Bhikkhu of good faith should pay great heed to and in conformity with it should earnestly invite criticism concerning one’s conduct and behavior. If any criticism is forthcoming, it should be warmly welcome in the spirit in which it is given and necessary atonements should be made accordingly. It is just like being pointed out a smudge or stain on one’s face by a friend when one is about to leave for a social function or a public gathering. The friendly intimation is received with appreciation and the smudge on the face is removed in time to avoid derision and snigger in public. One is thankful to the friend for having the kindness to point out the stain on one’s face. Likewise, the Bhikkhu should welcome with gratitude any fault of his being pointed out by the brethren and attend to its removal. This practice is essential for maintenance of purity in the Buddha’s Teaching. Not just following the tradition as a mere formality but with truly sincere wish to eradicate one’s won fault and short-comings, the Bhikkhu should invite criticisms from his brethren and welcome them. At the same time he should also offer in turn criticisms to other Bhikkhus if he happens to see any faults in them. By thus pointing out each other’s faults and making sincere efforts to remove them, the holy life can be maintained in a state of faultless purity. That was the reason behind the Buddha’s laying down of this code of discipline for the Bhikkhus. Today fifty Bhikkhus who have resided together during the vassa period have assembled in the Hall to make formal requests to the Sangha for criticism. Each Sangha has participated in this Paværanæ service which has taken nearly an hour. We have come here straight from the Sangha Assembly to continue on the Discourse held last week. ELABORATION ON THE EIGHTFOLD PATH Last week we dealt with only the headings of the Middle Path otherwise called the Eightfold Path. We shall now elaborate on them. 1. Sammæ
Di¥¥hi
- Right View The Eightfold Path can be summarised under three groups, namely, søla, samædhi and paññæ. Right speech, Right action and Right livelihood form the Søla group or Magga. By practising Right speech, Right action and Right livelihood, søla magga is established. Samædhi magga is made up of Right Effort, Right Mindfulness and Right Concentration. By practising them samædhi magga³ga is established. Right view and Right thoughts belong to Paññæ magga³ga. Developing Right View and Right Thoughts leads one to Vipassanæ paññæ (Knowledge of Insight), Magga paññæ and Phala Paññæ (Knowledge pertaining to Transcendental path and Fruition), that is, wisdom pertaining to both mundane and supra-mundane levels. We shall describe each of these maggas in detail, emphasising practicel aspects. What, Bhikkhus, is Right speech? It is avoidance of telling lies, avoidance of slandering, avoidance of harsh, abusive language, avoidance of frivolous talk or useless chatter. Bhikkhus, avoidance of these four evil speeches is called the Right Speech. In this definition given by the Buddha, abstinence or avoidance constitutes the Right speech. Thus, it should be noted that, even when occasion arises for one to utter false speech, slander, abuse or useless chatter, if one restrains oneself from doing so, one is then establishing the practice of Right Speech. In reality, Right Speech is Sammævæcæ Virati, one of the 52 kinds of cetasika (Mental concomittants), a member of the class of Abstinences. But when one refrains from false speech etc., one will be engaged only in talks which are truthful, gentle and beneficial and which promote harmony. The essential point here is that abstinence from false speech etc, amounts to doing good deed of observing the Sølas. One who takes the vow of refraining from false speech in observance of the five, eight or ten precepts has to refrain at the same time from three evil vocal acts of slandering, abusing and idle talks too. In addition, whenever one sees, hears, smells, touches or thinks, if one realizes by contemplation the real nature of impermanence, suffering and insubstantiality concerning these sense-objects, no defilements can arise which would cause utterance of wrong speech. This amounts to temporary putting away of anusaya kilesæ (latent defilements) including wrong speech by means of Vipassanæ. As the knowledge of Insight, Vipassanæ-ñæ¼a, gets fully developed, Nibbæna is realized through Ariya Magga ñæ¼a, knowledge pertaining to Noble Transcendental Path. When that happens, wrong speech will have been completely put away by virtue of sammævæcæ virati of the Transcendental Path. Visuddhi Magga Commentary, therefore, states that Sotæpatti Magga, the First Path, dispels false speech; Anægæmi Magga, the Third Path, dispels slandering and abusive language. Here by speech or language is meant volition, (although it is possible to utter harsh language unaccompanied by volition). Arahatta magga, the Fourth Path, dispels frivolous talks or useless chatter. (It should be understood here, however, that all kinds of lying, slandering and abusive language which would have caused rebirths in realms of misery (apæyagamaniya pisu, pharu, sampha) have already been got rid of by the First Path). The Path of right speech (sammævæcæ magga) has therefore, to be followed until all the Four Transcendental Paths have completely established. To summarise: (a) To utter false speech, slander, abuse and useless chatter is indulgence in wrong speech. (b) Avoidance of wrong speech is right speech. What, Bhikkhus, is Right Action? It is the avoidance of killing, avoidance of stealing, and avoidance of unlawful sexual intercourse. Bhikkhus, avoidance of the said three evil physical deeds is the Right Action. Here too, in the definition of Right Action given by the Buddha, avoidance of the three evil physical acts constitutes the Right Action. Thus even when occasion arises for one to commit killing, stealing, sexual misconduct, if one restrains oneself from committing them, one is establishing the practice of Right Action. For example, just scaring away and not killing the mosquito that is biting you amounts to Right Action. Similarly it should be understood with regard to avoidance of stealing or avoidance of sexual misconduct. An explanation is needed here as to what constitutes unlawful sexual intercourse. There are twenty kinds of females with whom no male person should have sexual intercourse. Any male who has sexual intercourse with such persons as are under the protection of father, mother, brother, sisters, relatives, clan elders, and colleagues in meditation or a married woman or a betrothed girl, commits the evil deed of sexual misconduct. A married woman or a betrothed girl, having sexual relation with another man also commits this evil deed. Avoidance of such evil deeds is Right Action. To summarise: (a) Killing, stealing and sexual misconduct are wrong Actions. (b) Avoidance of these evil deeds is Right Action. The Path of Right Action should be developed by observance of the moral precepts. It should be developed too by practising Vipassanæ until the four Ariya Maggas (Transcendental Paths) have been completely established. Committing three evil acts by deeds and four evil acts by words in order to earn a living constitutes Wrong Livelihood. Avoidance of these evil deeds in earning one’s livelihood means following the Path of Right Livelihood. “What, Bhikkhus, is Right Livelihood? In this teaching, the noble disciple avoiding a wrong way of living, gets his livelihood by a right way of living. This is called Right Livelihood.” Wrong livelihood is earning one’s living through unlawful, unwholesome means such as killing and stealing. The three evil acts by deeds and four evil acts by words amount only to wrong action (Micchæ kammanta) and wrong speech (Micchæ væcæ) when they have no connection with earning one’s livelihood. They do not form Wrong Livelihood. Thus, for instance, killing flies, mosquitoes, insects, snakes or an enemy through anger or hatred amounts to an evil act of deeds, a wrong action, but not Wrong Livelihood. Killing animals such as poultry, pigs, goats, or fish for the market or for one’s own table definitely constitutes Wrong Livelihood. In general stealing and robbery are motivated by economic reasons. These will therefore be classed as wrong livelihood. When however, the reason is not economic but revenge or habit, these deeds constitute merely wrong action. Illicit sexual intercourse usually has nothing to do with earning a livelihood; but seduction of women and ruining them purposely for employment in carnal trade are, of course, Wrong Livelihood. Lying is just wrong Speech when not motivated by economic reason; but when falsehood is employed in commercial transactions or in law courts to promote business, it amounts to Wrong Livelihood. Similarly slandering, devoid of economic interest, is Wrong Speech. But nowadays false charges or denunciatory remarks are common methods employed to bring discredit to the rival party and as they are mostly concerned with business, they may be regarded as Wrong Livelihood. Harsh speech or abusive language is rarely employed in business transactions and is therefore usually just Wrong Speech. Modern novels, fictions, stories, plays and dramas, cinemas may all be regarded mostly as means of Wrong Livelihood. Such wrong ways of earning livelihood (by means of killing, stealing and lying) are deeds which are bereft of moral principles maintained by upright people. SEEKING WEALTH THROUGH UNLAWFUL MEANS IS WRONG LIVELIHOOD One who observes the five precepts has to avoid the above seven evil ways of earning a livelihood. In the Æjivatthamaka Søla, avoidance of wrong livelihood is included as one of the factors of the eight precepts. Thus avoiding the wrong means of livelihood and earning one’s livelihood in accordance with the moral principles of upright people constitutes right livelihood. SEEKING WEALTH IN CONSONANCE WITH MORAL LAW IS RIGHT LIVELIHOOD Here again, just like sammævæcæ and sammæ kammanta, right livelihood, sammæ æjøva is also a practice of avoidance, virati cetasika. Therefore, avoidance of wrong livelihood only is to be regarded as right livelihood. Right livelihood should be developed by observance of precepts. It should be developed too by Vipassanæ meditation until virati factor of the path is fulfilled. For further elaboration on right livelihood, reference may be made to our discourse on Sallekha Sutta, vol. II. These three factors right speech, right action and right livelihood belong to the søla group of the eightfold noble path. We shall now proceed to discuss the constituents of the samædhi group. THE PATH OF RIGHT EFFORT What, Bhikkhus, is right effort? Here, in this teaching, a Bhikkhu incites his will for the non-arising of the evil, unwholesome things that have not yet arisen and he makes effort, puts forth his energy, exerts his mind and perseveres. He incites his will to abandon, overcome the evil, unwholesome things that have already arisen and he makes effort, puts forth his energy, exerts his mind and perseveres. He incites his will for the arising of wholesome, profitable things that have not yet arisen and he makes effort, puts forth his energy, exerts his mind and perseveres. Further, he incites his will to maintain the wholesome, profitable things that have already arisen and not to let them go out of his memory but to bring them to growth, to maturity and to the full perfection of development (bhævanæ) and he makes effort, puts forth his energy exerts his mind and perseveres. Such endeavour is called the right effort, as explained in detail by the Blessed One himself. What it means is this: (1) Effort to prevent unarisen unwholesome things from arising. Whenever one notices, hears or sees evil of killing, stealing, lying being done by others, one must strive hard to put oneself above these unwholesome acts. It is just like trying to safeguard oneself against contagious diseases such as influenza etc., in times of their epidemics. (2) Effort to dispel, to overcome the evil, unwholesome things that have already arisen. These unwholesome things are of two kinds: (a) Vitakkama akusala, responsible for evil deeds on words such as killing, stealing or lying which one may have already committed and pariyutthæna akusala, which gives rise to thoughts of lust and sensuous desires. (b) Anusaya akusala, which has not yet actually arisen but, lying dormant, will arise as and when opportunity offer. Of these two kinds vitakkama akusala is dispelled or put away by søla training. Meticulous observance of sølas automatically puts away the evil deeds and words arising out of vitakkama akusala. Evil thoughts of lusts and desires belonging to pariyutthæna akusala are dispelled by samatha vipassanæ, concentration and insight meditation. Anusaya akusala may be momentarily put away by vipassanæ, insight meditation. Anusaya defilements can be entirely got rid off, rooted out, only when ariya maggañæ¼a, knowledge pertaining to the noble path, is attained; it is with this view of completely uprooting this anusaya defilement, that vipassanæ meditation should be practised. This point is subtle and deep and can be fully grasped only by those who have practised vipassanæ meditation effectively and adequately. (3) Efforts to bring out wholesome things which have not yet arisen. Dæna, alms-giving, søla, observance of precepts, samatha bhævanæ, practice of concentration meditation, vipassanæ bhævanæ, practice of insight meditation are all different forms of meritorious deeds. One should make effort to the best of one’s ability to perform any of these meritorious deeds which one has not fulfilled as yet. Some persons are distorting the true teaching of the Buddha by stating that meritorious deeds will result in prolonging the saµsæra, the rounds of existences. According to them, kusala, meritorious deed, is sa³khæra, volitional action, that is conditioned by avijjæ, ignorance. In dependent origination, which says “sa³khæra paccayæ vinnænæ” conditioned by sa³khæra there arises the rebirth consciousness”, kusala sa³khæra, meritorious deeds will cause the arising of rebirth consciousness. Hence kusala acts must be abandoned. Such assertion definitely contradicts the true meaning of the Buddha’s teaching and is highly misleading. As a matter of fact, were kusala acts to be given up, one would be left entirely with okusala acts which would not only prolong the rounds of existences but surely would lead to the four nether worlds. The real cause for ceaseless rounds of rebirths is rooted in defilements of avijjæ and ta¼hæ craving. And these defilements can be removed by kusala acts which should therefore be performed with a view to eradication of these defilements. A simple meritorious act can cause rebirth is a good abode (sugati) where Dhamma can be heard and practised to become a noble person, (Ariya), thus escaping from the sufferings of the nether worlds and rounds of existences. The story of the Frog Deity serves to illustrate this point. The Frog Deity was a frog in his previous existence when it happened to hear a discourse given by the Blessed One. Without understanding a word of the discourse, the frog listened to it with respectful attention and complacence, for which good deed, he was reborn in the deva world. As a deva he gained the opportunity of listening to the Buddha’s Teaching again, by virtue of which he attained the stage of sotæpanna. Thus effort should be made to bring out any form of wholesome things which have not yet arisen, especially the meritorious deeds which would lead to Ariya Path. Every time such effort is made, there develops the Path of Right Effort. (4) Effort to maintain the wholesome things that have already arisen and to develop them to maturity and full perfection. This is plain enough. A yogø noting everything at the moment of seeing, hearing, touching, knowing is actually making effort to prevent, to deny opportunity to evil unwholesome things from arising. It also means endeavouring to remove, to eradicate the unwholesome things that have already arisen. The yogø is at the same time striving to develop the higher stage of vipassanæ kusalas and Ariya Path, merits which have not yet arisen. He is also striving to maintain and to bring to perfection the vipassanæ kusalas which have already arisen. Thus every time one is noting each phenomenon as a meditation exercise, one is developing the path of the Right Effort or the four sammappadhænas which can be summarised as follows. 1. Effort to prevent non-arisen akusalas from arising. 2. Effort to get rid of akusalas that have already arisen 3. Effort to promote, to cause to arise kusalsas which have not yet arisen. 4. Effort to maintain, develop and to bring to perfection kusalas which have already arisen, these are called the four sammappadhænas, the four great efforts. Every time one is engaged in the good deeds of dæna, søla and bhævana, one is developing the path of Right Effort, or the four great efforts. Especially so when one performs these deeds with a view to escaping from the sufferings of the cycle of saµsæra. The meritorious deed of vipassanæ meditation is, needless to say, pant and percel with the Path of right effort. Striving to do good deed is Right Effort. What, Bhikkhus, is the Path of Right Mindfulness? In this Teaching, a Bhikkhu dwells contemplating on the body (material aggregates), which is impermanent, painful, uncontrollable, unbeautiful, unpleasant, perceiving it merely as impermanent, painful, uncontrollable, unbeautiful, unpleasant corporeality or material aggregates. To perceive thus, he dwells intensely ardent, mindful and rightly comprehending, having overcome covetousness and grief (domanassa) for the world of corporeality or the world of the five aggregates; such covetousness and grief on them are liable to arise unless rightly comprehended. He dwells contemplating on the feelings merely as feeling, impermanent, painful, uncontrollable etc., he dwells contemplating on the mind, noting it merely as a process of thinking and of consciousness, impermanent, painful, uncontrollable, etc., he dwells contemplating on the mind-objects noting them merely as phenomena of seeing, hearing etc., impermanent, painful, uncontrollable, etc. To perceive thus, he dwells intensely ardent, mindful and rightly comprehending having overcome covetousness and grief for the world of feelings, the world of mind, the world of mind-objects, otherwise the world of the five aggregates. Bhikkhus, being mindful thus so as to comprehend rightly is called Right Mindfulness. These are the Buddha’s words elaborating on the Path of Right Mindfulness. WHETHER THE NOBLE EIGHTFOLD PATH WAS SERMONED IN DETAIL OR NOT In the Dhammacakka sutta, as we find it today, the Eightfold Path is just mentioned in the form of a heading. When this Dhammacakka discourse was first given by the Buddha, did the Venerable Ko¼ðañña together with brahmæs and devas who attained to higher knowledge then, understand by the mere words of the heading “right mindfulness” that is meant “the four foundations of mindfulness by means of which the natures of the body, the feeling, the mind and the mind-objects (dhamma) are clearly comprehended? Did they also understand that “taking note of every bodily action, every feeling, every mental phenomenon, every thought on mind-objects constitute right mindfulness? And that this Right Mindfulness should be developed by taking note of every physical and mental phenomenon? This is a moot point which needs to be pondered upon. For unless they had a clear comprehension about it, they would not be able to develop right mindfulness. And in the absence of right mindfulness, attainment of higher knowledge of the noble path and fruition is an impossibility. Two considerations are possible here. The first one is that the Venerable Ko¼ðañña and the brahmæs and devas who were already fully ripe with uncommon, unique pæramøs, destined for final liberation, on just hearing the words “right mindfulness”, at once understood that they should take note of every bodily action etc., and develop the path of right mindfulness. They accordingly did so and in this way attained to higher knowledge. The second consideration is that: when the discourse was first given, for clear understanding by his audience the Blessed One made elaborations on the headings of the Noble Eightfold Path and expounded also on the four foundations of mindfulness. But at the time of the First council, when reciting the Dhammacakka sutta, the Noble Eightfold Path as such and as a component of the Four Noble Truths was condensed in the form of a heading only, there being in existence expositions or exegeses on them separately in other suttas being recited in condensed form at the First Council. The answer is yes. The Satipatthæna Sutta in Mþlapa¼¼æsa is a condensation of the Mahæ Satipatthæna Sutta the first portion only of which was recited at the time of the First Council. But now at the proceedings of the Sixth Great Council, the missing portions of the suttas had been filled up and recorded, although the latter portions of the sutta were not mentioned in the commentary to Mþlapa¼¼æsa. Similarly some long suttas belonging to some other Nikæyas were recorded in condensed form in Khuddaka Nikæya. Thus it may be taken here that exposition on the right mindfulness given at the time of the discourse were left out and the sutta recited compendiously during the first great Council. Thus the question need not arise as to how the deeper, detailed meaning of the Noble Eightfold Path could be known from its mere title Nowadays, the four foundations of mindfulness which I have just recited is well known by many. And there is the Mahæ Satipatthæna Sutta itself which supplies elaborations on the summarised title of the Noble Eightfold Path. There exist also many commentaries on this sutta. Yet, in spite of them, there are only a few who knows how to develop the path of right mindfulness. Therefore we are personally of the opinion that the Blessed One had actually expounded the path in full detail when he was giving the first discourse for the benefit of many. Here it must be firmly noted that the path of right mindfulness is the four foundations of mindfulness. How this path should be developed is provided in the Pæ¹i text just quoted. This Pæ¹i text is exactly the same as the summarised introductory passage to the Mahæ Satipatthæna Sutta. Finding this compendious account not adequate for full understanding, one can have recourse to deep study of the Mahæ Satipatthæna Sutta itself. According to the Mahæ Satipatthæna Sutta, kæyanupassanæ (contemplation of the body) may be carried out in two ways: either by contemplation of respiration, ænæpæna, that is watching the in-breath and out-breath, or contemplating the 32 constituent parts of the body such as head-hair, body hair etc. The commentary states that these two sections of the Satipatthæna Sutta are meditation objects which can produce Samatha appanæ jhæna, fixed (absorption) concentration. The remaining 19 sections of the Satipatthæna Sutta are meditation objects producing access concentration (Upacæra Kamma¥¥hæna). By Upacæra Kamma¥¥hæna, it means Insight Meditation (Vipassanæ Kamma¥¥hæna) which produces only Access Concentration. HOW TO PRODUCE VIPASSANÆ SATI, INSIGHT MINDFULNESS It only requires therefore to select any of the meditation objects mentioned in the remaining 19 sections for development of the Path of Insight Mindfulness, Vipassanæ Sammæsati magga. In accordance with ‘gacchanto væ gacchæmiti pajænæti’, as mentioned in the section on body postures, while walking, the body movement involved in the act of walking should be noted; while standing, sitting, lying down, body movements involved in each action should be noted. In accordance with ‘yatha yatha va pana’ etc., while sitting etc., if there are other minor body postures involved, they should also be noted carefully. Here special attention should be paid to the grammatical tense employed in ‘gacchanto væ gacchæmiti’ etc. It refers definitely to noting the present action only. It should be therefore thoroughly understood that learning by rote and pondering upon the types of corporeality, as enumerated in the Abhidhamma Texts, does not amount to contemplation of the body with mindfulness, Kæyænupassanæ satipatthæna. In addition, as mentioned in the section on Mindfulness with clear comprehension, Sampajanña paths, all body movements involved in going forward or going back, looking straight on or looking askant, bending or stretching the limbs should be noted. EXPLANATION
ON INSIGHT MOMENTARY CONCENTRATION According to the section on ‘Attention given to Elements’, Dhætumanasikæra pabba, note should be taken of the Four Great Primaries also as they arise and become manifest. Visuddhi Magga explicitly states that when the hindrances are completely overcome by contemplating on them (the Four Great Primaries). Access concentration arises. This Access concentration, as explained in the Great Sub-Commentary of Visuddhi Magga, is not in the neighborhood of any Appanæ samædhi, Absorption concentration and as such, is not a true Access concentration. Nevertheless, since it is akin to access concentration in its capacity in overcoming the hindrances and producing quality, it assumes the name of access concentration by virtue of identity in capacities. For purposes of Insight Meditation, Vipassanæ, we have used the term Vipassanæ kha¼ika samædhi, Insight Momentary concentration to describe the said concentration. Some people are finding it difficult to understand this usage and criticizing its use. They maintain that Insight, Vipassanæ, cannot be developed by means of momentary concentration. They argued that, if such were possible, monastic students studying the scriptures should be able to acquire Insight knowledge. We could accept this view if the student’s concentration were strong enough to dispel the hindrances and if, at the same time, they were contemplating on the phenomenon of rþpa and næma at the moment of their arising, in accordance with Mahæ satipatthæna Sutta. But it is quite plain that concentration involved in recitation of and reflection on, the scriptures which students have learnt by heart is not intense enough to overcome the hindrances nor are they taking note of the phenomena of næma and rþpa at the moment of their arising. Our critic is therefore obviously not conversant with correct practices of vipassanæ. In Visuddhi Magga, vipassanæ kha¼ika concentration is mentioned as Kha¼ika cittakaggatæ; in its sub-commentary it is referred to as Khanamattahitiko samædhi, etc. Thus based on the authority of the Commentary and the sub-commentary, we have employed the tern Vipassanæ Kha¼ika Samædhi to describe the concentration which is, by virtue of identity. Access Concentration. Once these explanations are well understood, confusion will surely cease in the minds of our critics. As stated above, if contemplation of corporeality is accomplished by taking note of them as they arise, in accordance with the sections on Body Postures, clear comprehension and attention to elements (Iriyapatha, Sampajaññæ and Dhatumanasikæra), access concentration which may be termed vipassanæ kha¼ika concentration is developed. And together with it, Insight Knowledge, Vipassanæ ñæ¼a, which is also known as Vipassanæ Sammædi¥¥hi, Insight of Right View, is also developed. These are then Sammæ Sati Magga, Sammæ samædhi Magga and Sammæ Di¥¥hi Magga otherwise called the Foundation of Mindfulness with regard to contemplation of body, kæyanupassanæ Satipatthæna. With regard to the above statement that ‘Attention to Element’s is an object of meditation for Access Concentration, we have the authority of the Visuddhi Magga which mentions this meditation object as Catudhætuvavatthæna. No doubt should also be entertained about our assertion that contemplation of body postures and clear comprehension leads to the access concentration, because commentary to the Satipatthæna Sutta definitely confirms them to be meditation objects for access concentration. In addition, according to the section on Contemplation of Feelings etc., mindfulness of feelings, mindfulness of the mind, and mindfulness of mental objects (Dhamma) at the moment of their arising will lead to development of Access Concentration and Insight Knowledge. Therefore Visuddhi Magga gives, at the beginning of the chapter on Purification of Views, a description of how a person who begins practising bare insight straight away contemplates on the Four Primary Elements followed by discernment of 18 elements, 12 bases (Æyatanas), 5 aggregates and of rþpa and næma. This is in accordance with the teachings of the Buddha as provided in Mahæ Satipathæna Sutta, etc. By now, having heard the above explanations and considerations, it should be possible to understand how to develop the path of right mindfulness in conformity with the sutta discourses of the Blessed One. And having thus understood, one should be able to determine whether mere recitation of and reflection on what one has learnt from the scriptures instead of mindfully noting the body, the feeling, the mind and the mental objects at the moment of their arising, leads to the true path of right mindfulness. It is plain also that in the absence of proper path of right mindfulness. It is plain also that in the absence of proper path of right mindfulness, proper path of vipassanæ right view, vipassanæ sammædi¥¥hi magga, can never be established. PROPER INSIGHT KNOWLEDGE ONLY BY MINDFUL NOTING In order to further strengthen our argument, we shall quote a passage from the Mahæ Stipatthæna commentary, namely: Yasama panakaya vedanæ citta-dhannmesu kinci dhamman anamasitavæ bhævanæ næma natti. Tasamæ tepi iminæva maggena soka-parideva samatikkhantati veditabbæ. (Commentary to Sutta Mahævæ) There is no such thing as development of insight knowledge, knowledge pertaining to the noble path, without contemplation of any of the meditation objects namely, body, feelings, mind and mental objects (Dhamma). Therefore it should be realized that the minister Santati and Patasra Therø (who were said to have attained the higher knowledge of the noble path and fruition in the course of hearing a discourse on dhamma) had overcome their sorrow and lamentation only through the practice of the path of the four foundations of mindfulness. NO INSIGHT WITHOUT MINDFULNESS The commentary is very clear on this point. It is not just listening to the teaching but contemplation on any of the objects, body, feelings, mind and mental objects that helped them to attain higher knowledge. Without contemplating on any of them, it is impossible to develop insight knowledge nor knowledge pertaining to the noble path and fruition. It is very clear therefore that mere learning of the definition and classifications of næma and rþpa and reflecting on them without actually noting them as they arise within one’s body, will never develop the proper path of right view otherwise called the insight knowledge or the knowledge pertaining to the noble path. Here right mindfulness alone will not bring about the desired objective. Having achieved right mindfulness, it is only by comprehending the truth as it really is that the desired end is attained. Therefore in the summarised introduction to the Satipatthæna just cited above, it is mentioned to have ardent mindfulness with clear comprehension. In the exposition of this summarised introduction such terms as “pajænæti” - to know in different ways, or “sammudaya dhammænupassi” - to know the cause of arising and ceasing--are employed. We have therefore, summarised this path of right mindfulness as follows: to develop right mindfulness, there must be ardent mindfulness with clear comprehension --- 1. Clear comprehension of every body movement 2. Clear comprehension of every action of the mind 3. Clear comprehension of every feeling, good, bad or indifferent (whichever becomes manifest). 4. Right comprehension of every mental object (dhamma) as it appears. We have taken considerable time to discuss in detail the path of right mindfulness as it is very important for the understanding of many people. We shall proceed now with consideration of the path of right concentration. For that, we shall confine ourself only to the most essential points of the teaching concerning the path of right concentration. To recite all the expositions on the subject will be covering too wide a scope, hard to be grasped by those with limited knowledge. THE PATH OF RIGHT CONCENTRATION What, Bhikkhus, is Right Concentration? Here, in this teaching, the Bhikkhu, being detached from all desires (greed) and detached from other unwholesome things, enters into the first stage of absorption which is accompanied by thought conception (thinking), and discursive thinking (investigation), is filled with rapture (pitti) and happiness (sukha), born of detachment from evil thoughts. And so on, he enters into the four stages of jhæna. The Concentration involved in the four stages of jhæna is defined as the path of right concentration. Here, Jhæna means not allowing the mind to wander about but having it fixed on a single object to remain tranquilized. According to Suttas, there are four types of Jhænas: (1) the five factors namely, vitakka, directing the mind towards an object or thinking of the meditation object: vicæra, repeated investigation on the object which has manifested; pøti, rapture or thrilling joy; sukha, happiness or pleasant feeling; ekaggatæ, one-pointedness of calm mind, constitute the first jhæna. (2) After fading away of vitakka and vicæræ, only three factors remain, pøti, sukha and ekaggatæ to form the second jhæna. (3) Then without pøti, the two factors, sukha and ekaggatæ constitutes the third jhænæ. (4) In the fourth jhæna, sukha is replaced by upekkhæ (equanimity) so that upekkhæ and ekaggata form the two factors of the fourth jhæna. These four types of jhænas may be higher Lokiya (mundane) jhænas also known as rþpavacara and arþpavacara jhænas or Lokuttaræ (supramundane) jhæna accompanied by the noble path consciousness. The lokuttara jhæna samædhi is the path of noble right concentration proper; the lokiya jhæna samædhi may be classed as the path of right concentration if it forms the basis for the development of Vipassanæ. ASSERTION THAT VIPASSANÆ CANNOT DEVELOP WITHOUT JHÆNA Hanging on to this statement of ours, some are saying that Vipassanæ can be developed only after achieving purification of mind through attaining jhænic concentration. Without jhænic concentration, purification of mind cannot be brought about. Consequently vipassanæ cannot be developed. This is a one-sided, dogmatic view. That access concentration in the neighborhood of jhæna, having the capacity to suppress the hindrances, can help attain the purification of view, leading thus to the development of vipassanæ; that by so developing, attainment can be made up to the stage of Arahattaphala; that there are many who have achieved thus, are explicitly stated in the Visuddhi Magga etc. In the Sutta Pæ¹i canons; for instance in the Mahæ Satipa¥¥hæna sutta etc. there is very clear teaching that Arahattaphala may be achieved by contemplation of such objects as body postures etc. which can cause only access concentration to come about. The Anussatithæna sutta of the A³guttara Pæ¹i canon states that the samædhi which develops out of recollections of virtues of the Blessed One etc. is adequate enough to be used as a basic concentration for the development of higher knowledge up to the state of Arahatship. The commentaries which expound on the section on clear comprehension also definitely affirm that pøti can be aroused by recollecting just on the virtues of the Blessed One and the Sangha; and that the pøti so aroused can be meditated upon as being perishable as being impermanent resulting subsequently in attainment of Arahattaphala. These authorities state further that the innumerable people by lakhs, millions and crores who became liberated during the course of discourses given by the Buddha were not all skilled in jhænas. It is most probable that many of them were unequipped with jhæna attainments. But they must have achieved purification of mind because their mind then was described as responsive, tender, free from hindrances, exultant and pure. Commentaries clearly mention that it was at such opportune moment that the Blessed One delivered the most exalted, sublime discourse on the four truths which only the Buddha alone could expound. Commentaries clearly state that his audience attained higher knowledge as a consequence of listening to such deliverances. In view of such consideration, definitions given in the teachings of the right concentration in terms of the four jhænas should be regarded as a superlative method of description; the access concentration, although described as an inferior way, may also be taken as the right concentration which can accomplish the purification of mind. The said access concentration has the same characteristics of suppressing the hindrances as the first jhæna. They are similar too in having the same five factors of jhæna, namely, vitakka, vicæra, pøti, sukha and ekaggatæ. Consequently we take it that the Blessed One had included both the proper access concentration and the nominal access concentration under the category of the first jhæna as an inferior way of definition. Jhæna means closely observing an object with fired attention. Concentrated attention given to a selected object of meditation such as respiration for tranquility concentration gives rise to samatha jhæna, whereas noting the characteristic nature of rþpa, næma and contemplating on their impermanence, unsatisfactoriness and insubstantiality brings about vipassanæ jhæna. We have given the following summarised note for easy memory: 1. Close observation with fixed attention is called jhæna. 2. There are two types of jhæna --- samatha jhæna and vipassanæ jhæna. 3. Fixed attention to develop only tranquility is called samatha jhæna. 4. Contemplating on the three characteristics constitute vipassanæ jhæna. 5. There are three kinds of samædhi (concentrations); Momentary, Access and Absorption or fixed concentrations. The momentary concentration mentioned above refers to the fairly calm state before access concentration is attained in the course of meditating upon tranquility meditation objects (samatha kamma¥¥hæna objects) and also to the vipassanæ Samædhi. And of these two, the vipassanæ samædhi having the same characteristic of suppressing the hindrances as access concentration is also called access concentration as explained above. That this vipassanæ, momentary concentration, when it becomes strongly developed, can keep the mind well tranquilized just like the absorption concentration, has been clearly borne out by the personal experiences of the yogøs practising the Satipatthæ-na meditation. Therefore in the Mahæ Tikæ, the sub-commentary to the Visuddhi Magga, we find: “True, kha¼ika cittekaggatsæ is (vidassanæ) samædhi which lasts for only the duration of the moment of each arising. When this Vipassanæ kha¼ika samædhi occurs uninterruptedly with næma. rþpa as its meditative objects maintaining tranquility in a single mode, at a stretch and not being overcome by opposing defilements, it fixes the mind immovably as if in absorption jhæna. Accordingly a person engaged in vipassanæ meditation and intent on developing himself up to the path and fruition stage, should endeavour, if possible to reach the first jhæna or the second, the third, the fourth jhæna or all the four jhænas. And having any of them, should train himself to maintain them and to be skillful with them. Failing, however, to reach the jhænic stage, he should strive to bring about the access concentration in the neighborhood of the jhæna. The vipassanæ yænika, on the other hand, who begins with the contemplation on næma, rþpa such as the four primaries, should try to become established in vipassanæ kha¼ika samædhi which is capable of suppressing the hindrances just like the access concentration. When fully established thus, the series of insight knowledge will arise beginning with the analytical knowledge concerning næma and rþpa (næmarþpa pariccheda ñæ¼a). Thus vipassanæ khaniks samædhi and access concentration are also to be regarded as the path of right concentration. We have dealt fairly comprehensively with the path of right concentration. We shall now proceed to elaborate on the path of knowledge (paññæ). What, Bhikkhus, is the right view? Bhikkhus, there is such thing as knowledge of the Truth of suffering, such thing as knowledge of the Truth of cause of suffering, knowledge of the Truth of extinction of suffering, knowledge of the Truth of the way leading to the cessation of suffering. Such knowledge is called the Right view. In short, knowing the Four Truths as they really are is the Path of right view. This should be developed as explained above in the methods of development of Right mindfulness and Right concentration. Further elucidation will be provided here for clear understanding. There are five types of Right view according to the commentary to A³guttara, namely, (1) kammassakatæ sammædi¥¥hi. (2) Jhæna sammædi¥¥hi: (3) Vipassanæ sammædi¥¥hi. (4) Magga sammæ-di¥¥hi. (5) Phala sammædi¥¥hi. Uparipa¼¼æsa mentions also five types similar to the above, but instead of jhæna sammædi¥¥hi, there is Paccevekkhanæ sammædi¥¥hi. Combining the two lists, we have the following six types of Right view: (1) Kammassakata sammædi¥¥hi. (2) Jhæna sammædi¥¥hi. (3) Vipassanæ sammædi¥¥hi. (4) Magga sammædi¥¥hi. (5) Phala sammædi¥¥hi. (6) Paccevekkha¼a sammædi¥¥hi. In the above list, Phala sammædi¥¥hi is the right view that accompanies the four Phala states which are the results of four Noble Paths. Attainment of the knowledge of the four Noble Paths is spontaneously followed by knowledge of the Fruitions. There is nothing special to be done to attain the knowledge of the Fruition. In addition paccavekkha¼a sammædi¥¥hi. is self-reflection that comes also spontaneously after attainment of the Path and Fruition. No effort is needed to bring it about. One should strive only for the first four types which we accordingly will elaborate. Kammassakata sammædi¥¥hi means belief in and acceptance of the view that there is kamma and there is resultant effect of that kamma. Any action is kamma and this action produces good or bad results. For instance, doers of evil deeds reap evil consequences. Criminals have to face, for their crimes, punishment, the lightest of which may be condemnation or reproof by the society. Abusive language is bound to be replied with abusive language; a stem look charged with ill-will, will be returned with a stem, forbidding look, while a happy smile begets a happy smile. A friendly greeting is sure to be rewarded, with amiable friendliness. A well-behaved child having acquired good education in his young days will grow into a prosperous, successful adult. Following a lucrative trade or industry leads to wealth and prosperity, unprofitable endeavors such as gambling surely leads to ruination. Such instances of good or bad retributions following good or evil actions are within our daily experiences. Throughout the endless cycle of saµsæra, this law of kamma prevails, good action leading to good results, evil action leading to bad consequences. As a result of evil deeds done in past existences one has to suffer evil consequences such as short span of life various ailments, ugliness, poverty, and lack of followers or attendants in the present life. Evil acts such as killing, torturing, stealing, robbing, lying etc. done in this life will bear fruits in future existences being born in inferior planes accompanied by similar evil retributions. As a result of good deeds done in previous existences, good results come to fruition in the present life and one enjoys longevity free from ailments, endowed with beauty, wealth and attended upon by many followers. Avoiding evil acts of killing, torturing, stealing robbing and being well disposed to good deeds of generosity, help and service to others, one is re-born in higher existences, enjoying the fruits of these good deeds. Good results from good action and bad results from evil acts are evident realities. Belief in these realities is kammassakata sammæ di¥¥hi, which means the right view that one’s own kamma is one’s own property. This belief or the right view is not brought about by one’s own penetrative intuition like the insight knowledge. It is mere acceptance of the view based on faith in the words of the elders and scriptures after weighing upon evidences of known instances and their credibility. This right view is included in the list of ten meritorious deeds and is known as meritorious right view, sucarita sammædi¥¥hi. The wrong view which denies existence of kamma and its result, in spite of their reality, is micchædi¥¥hi; it is classed as one of the ten demeritorious deeds and is termed demeritorious wrong view, ducarita micchædi¥¥hi. Reference may be made to the second volume of our discourse on Sallekha sutta for further elucidation on ducarita micchædi¥¥hi. 1. Wrong view which denies the reality of kamma and its results is ducarita micchædi¥¥hi. 2. Right view which accepts the reality of kamma and its results is sucarita sammædi¥¥hi. Sucarita sammædi¥¥hi otherwise called kammassakata sammædi¥¥hi forms the root of all good actions. Based on this root, evil deeds are avoided and simple good deeds such as dæna and søla can be performed. The meritorious deeds of tranquility meditation and insight meditation can also be cultivated. For this reason, this sammæitthi and søla are stated to be the preliminaries to the good deeds of samædhi and paññæ. “Bhikkhu, since you have asked for a brief teaching on meditation which you wish to practise in solitude, I urge you to work first for the purification of those dhammas which form the starting points for development of samædhi and paññæ. And what are these preliminary requirements? They are purified søla and straight view. “Bhikkhu, when you have purified your søla and maintained the straight view, then leaning on your søla and standing on it, you may go on to developing the four foundations of mindfulness in three modes: contemplating on internal objects, contemplating on external objects and then contemplating on internal, external objects.” From these words of the Blessed One, it is obvious that kammassakata sammædi¥¥hi and søla magga are preliminary foundations which have to be set up before a yogø starts practising meditation. It is clear also that for the development of vipassanæ, jhæna samædhi and upacæra samædhi are prerequisites to achieve the initial purification of mind. Further, it is evident that in order to establish Ariya magga, vipassanæ magga otherwise called pubbabhæga magga which is precursory to it, must be developed first, we have, therefore, described the full Path in three stages: (a) basic Mþla magga (2) pubbabhæga vipassanæ magga (3) Ariya magga. Basic,
precursor, Ariya Paths, The good Buddhists are in the habit of wishing for speedy realization and attainment of Nibbæna whenever they accomplish any meritorious deed. The summum bonum will not of course be attained immediately by their mere wishing. It will be attained only in one of the higher planes which they will reach by virtue of their good deed; and then only if they actually practise developing the Eightfold Noble Path. So, why wait till future existence? Why not start now and work for liberation in this very life? And how may liberation be achieved? Liberation may be achieved by developing the Eightfold Noble Path which must be preceded by its precursor, namely, the pubbabhæga vipassanæ magga. But to develop this magga, basic requirements must first be fulfilled, that is, the development of kammassakata magga, the three søla magga and samædhi magga. For people who take refuge in Buddha’s dispensation, kammassakata sammædi¥¥hi has already been established. As to the søla magga; the laity, if not yet already established in it, may accomplish it by observance of the precepts on the eve of starting the meditation practices. If a Bhikkhu yogø entertains any doubt about the purity of his søla, he should, at the very outset, strive for its purification by undergoing the parivarsa and manatta punishments. If he happens to have in possession impermissible properties, he should discard them and gain purity by confession of his offence. After thus ensuring the purity of his søla, the Bhikkhu should strive for attainment of one, two, three or all four jhænas. If unable to do so, he should work for gaining at least the access concentration in the neighborhood of jhænas. If he cannot work separately for the jhænic concentrations, he must try to achieve the vipassanæ kha¼ika samædhi (which has the same characteristics of suppressing the hindrances as the access concentration) by contemplating on the four primaries, etc. This does not involve establishment of concentration (samædhi) as such but by keeping close awareness of the true nature of næma, rþpa, vipassanæ concentration automatically arises. But by having the attention dispersed over many objects or having it fixed on objects which are not easily discernable, concentration takes a long time to come about. Confining to limited objects which can be distinctly noted will facilitate and hasten development of concentration. Therefore we are instructing our yogøs to start with noting væyo dhætu, the characteristics of which, namely, stiffness, pressure, motion are becoming evident in the region of the abdomen. As the abdomen rises, note ‘rising’, as it falls, note ‘falling’. Begin by noting just these two motions, rising and falling. But this does not comprise all that has to be done. While noting the rising and falling of the abdomen, if thinking arises, note that too as ‘thinking and then revert back to noting of rising and falling. If some painful feeling appears in the body, note that too; when it subsides or when it has been noted for sometimes, go back to rising and falling. If there is bending, stretching or moving of the limbs, you must note ‘bending’, ‘stretching’ or ‘moving’. Whatever bodily movement there is, you have to note it. Then revert back to the ‘rising’ and ‘falling’ of the abdomen. When you see or hear anything clearly, note ‘seeing’ or ‘hearing’ for some moment and then return to ‘rising’ and ‘falling’. By thus taking note of every phenomenon attentively, the mind becomes distinctly calm and concentrated. At every moment of awareness, the object observed, rþpa, will appear separately from the mind (næma), that cognizes it. It is the beginning of development of special vipassanæ ñæ¼a, insight knowledge, which distinguishes næma from rþpa by virtue of the concentrated, calm mind. This special insight knowledge was meant when the Blessed One said “cakkhu karanø ñæ¼a karanø, etc..... vision arose, insight arose ...” Bhikkhuni theirs meant the same thing when they uttered “Pubenæparaµ visesaµ sanjænanti ..... Preceding knowledge is superseded by the knowledge following it.” HOW JHÆNA-LÆBHIS DEVELOP INSIGHT If the yogø strives hard, in the manner stated above, till attainment of Jhæna, the knowledge that accompanies the jhænic concentration is jhæna sammædi¥¥hi, which is not noteworthy for purposes of vipasanæ. What is noteworthy is jhæna concentration which is useful for purification of mind and as jhænic basis for vipassanæ meditation. Employing the jhæna one has attained, as a base, the yogø emerges from the jhænic state and starts contemplating on the mental states involved at the moment of jhænic attainment, namely, vitakka; vicæra, pøti, sukha, ekaggatæ, phassa, cetanæ, manasikæra, etc. These mental states become very clear to him; so also the physical states on which jhæna depends. Each moment of their existence presents itself clearly, followed at once by its dissolution. He knows easily that because of incessant passing away, it is just impermanent, unsatisfactory and ego-less phenomenon. The yogø alternately goes into jhænic state and emerges from it to contemplate on the mental and physical phenomena involved in it. While he repeats this alternately performance several times, the Vipassanæ maggas become strongly developed, soon leading to the realization of Nibbæna. The possibility of such realization is described thus in the Jhæna sutta, Navaka nipæta of A³guttara Pæ¹i text: “Bhikkhus, in this Teaching, the Bhikkhu enters and stays in the first jhæna. When he rises from that state, he contemplates on the physical body, feeling, perception, mental formations and consciousness that exist during the jhænic moment and he sees them as transitory, painful and insubstantial. Seeing thus he stays with the Vipassanæ knowledge so gained and attains the Arahatta phala state, the cessation of all æsavas.” This is how a Jhæna-labhi attains Ariyan Path by vipassanæ meditation on jhænic mind and mental concomitants, and næma, rþpa phenomena that actually have arisen and passed away in his own body-continuum. Here serious consideration should be given to the fact that it is not mere reflection on what one has learnt form books, but actually watching and seeing the phenomena of arising and perishing away of rþpa and næma as it actually happens inside his body-continuum. It is obvious, therefore, that just as Jhæna-læbhis after entering into and rising from jhænic states, have to meditate on the arising and passing away of mental states etc. that have actually occurred in the immediate preceding moment, so also yogøs not endowed with jhæna, or a-jhæna-labhi, have to contemplate on the arising and passing away of sensuous desires etc. as they happen in the immediate preceding moments. It is indeed very clear. Therefore, a-jhæna-labhis should note firmly that true vipassanæ ñæ¼a cannot be developed by mere reflection on book-knowledge learnt by rote; it can be developed only by watching closely every action of touching, thinking, hearing, seeing, smelling in one’s own body-continuum and discerning the phenomena of their arising and passing away as it happens in the immediate preceding moment. CONTEMPLATING
ON MISCELLANEOUS VOLITIONAL There is another method of meditation employed by jhæna-labhis. He enters into the jhænic states and arising from it, he meditates, as already explained, on jhænic mind and mental states, and rþpa, whatever becomes easily discernable. He then gives his attention to acts of touching, seeing, hearing as they occur. This is known as contemplation on miscellaneous volitional activities. This is the same method as employed by sudda vipassanæ yænikas, yogøs devoid of jhænic attainments. The difference lies in his utilizing his jhænic attainments as a base for insight meditation and in the ease in which he can accomplish the task of contemplating rþpa, næma wherever they make their appearance, by virtue of the sound base of his jhænic concentration. These are the only differences between the two methods. When fatigue overtakes the yogø by contemplating on the miscellaneous objects that appear at the sense-doors, he reverts back to the jhænic state. After gaining recuperation there, he goes on with the contemplation of rþpa and næma wherever they appear. In this way, based on his jhæna, he develops vopassanæ ñæ¼a until it is strong enough to lead him to realization of Nibbæna, through Ariyæmagga ñæ¼a. This method of contemplation is described in exposition on Dwedhævittakka sutta in the commentary to Mþlapa¼¼æsa as follows: “In these words the Buddha talked about the time when Bodhisatta developed insight meditation based on jhæna. Truly, when both samædhi and vipassanæ of a yogø are not yet fully mature, if he sits very long developing insight meditation fatigue overwhelms him, there is burning sensation in the body as if flames are bursting, sweat oozing out from the arm-pits; he feels as if hot steamy gas is rushing forth from the top of his head. The tortured mind twitches and struggles. The said yogø reverts back to the jhænic state to reduce the mental and physical strain to get relief from them; and thus refreshing himself, he returns to the task in hand of meditation. By sitting long at it he again fatigues himself. Then he seeks relief once more by re-entry into jhænic state. Indeed he should do so. Entering the jhænic state is greatly beneficial to vipassanæ meditation. This is how miscellaneous volitional activities are used as objects for meditation starting with jhæna which the yogø maintains as his base. Yogøs, not endowed with jhæna, contemplates only on the miscellaneous volitional activities such as touching, thinking, hearing, seeing, etc. When fatigue overtakes them while doing so, they cannot, of course, seek relief by entry to jhæna state. They revert to the limited objective of noting the rise and fall of the abdomen. By limiting the object of meditation, mental and physical fatigue and strain are alleviated. Thus refreshed they go back to the continuous observation of the miscellaneous volitional activities. In this way when vipassanæ samædhi ñæ¼a becomes strengthened, the yogø can engage himself in continuous meditation day and night without physical or mental discomfort or distress. The meditational objects seem to arise in the mind of themselves. With effortless mindfulness, the process of knowing the reality as it is, flows on smoothly. The truth about anicca, dukkha, anatta dawns upon him spontaneously. As this knowledge gains pace and gathers speed, both the sense-objects and the knowing mind plunge into the state of dissolution and cessation. This is rushing headlong into the Nibbæna by means of the Noble Path, ariya magga. We have summarised, therefore, that Basic,
precursor, Ariya paths, As has been stated above, of the three stages of the path the basic path comprising of kammassakata sammædutthu and søla has to be accomplished before the start of the meditation practices. Samatha yænika yogø who has his base samatha samædhi has to develop first, before he starts on Vipassanæ meditation, either of the two basic paths. Access concentration of Absorption concentration. Suddha vipassæ yænika, on the other hand, accomplishes this basic samædhi magga while contemplating on the four Primaries, etc., by virtue of fixed attention being placed on every sense-object under contemplation. Then the mind does not wander about to other objects; solely occupied with the task of contemplation, the mind gets purified and after this purification of mind every act of contemplation is development of vipassanæ magga. HOW VIPASSANÆ SAMÆDHI MAGGAS ARE DEVELOPED Effort which is put forth to take note of each phenomenon of rising, falling, sitting, touching, thinking, knowing, feeling hot; feeling painful, constitutes sammæ væyama magga, Mindfulness placed on bodily actions, feelings, mind and mental-objects involved in the practice of the Four Foundations of Mindfulness is sammæ sati magga. Having the mind fixed on the sense-object under contemplation is sammæ samædhi also called vipassanæ kha¼ika samædhi. These three Paths, namely, sammæ væyama, sammæ sati and sammæ samædhi are the three constituents of samædhi magga. HOW VIPASSANA PANNÆ MAGGAS ARE DEVELOPED Knowing the sense-object under contemplation according to its true nature is Sammæ di¥¥hi magga. Just after attaining the purity of mind, knowledge, which is capable of distinguishing the sense-objects from the knowing mind, arises. This clear knowledge of discerning næma and rþpa distinctly as they really are constitutes the Purification of View. This is followed by discernment of the nature of cause and effect while in the course of contemplation. There is bending because of the desire to bend, stretching because of the desire to stretch movement, because of the desire to move. One sees because there is the eye and the object to see. One hears because there is the ear and the sound to hear. There is wealth because of good kamma etc. thus discerning clearly the law of cause and effect as it truely is. As meditation continues, the yogø discerns with each noting the origination as well as the dissolution of every phenomenon. This results in his realization of the truth of impermanence with respect to both the sense-object and the knowing mind. This phenomenon of incessant arising and passing away without any break leads to the conviction that it is all fearful suffering, unpleasant suffering mere insubstantiality, not amenable to one’s will or control. Such clear conviction constitutes the path of right view, sammædi¥¥hi magga. Therefore the Buddha had said that knowledge of the real truth of suffering is the path of right view. When the truth of suffering is discerned at every contemplation by means of the three characteristics of anicca, dukkha and anatta, the task of comprehending the remaining three truths is accomplished. How this is accomplished will be dealt with later in the section on magga saccæ. Bending the mind to know the true nature of næma and rþpa, their origination and dissolution by way of the three characteristic of anicca, dukkha and anatta constitutes sammæ sa³kappa, the path of right thought. The two paths of right view and right thought are grouped together as the path of insight, paññæ magga. The three paths of right concentration explained before added to these two paths of insight form the five paths which are classified as kæraka maggas. These magga are responsible for accomplishing the task of noting and knowing every phenomenon. Hence they are termed the kærak maggas, the task force maggas, in the commentary. The søla magga comprising of right speech, right action and right livelihood has been established even before meditation starts and they remain firm, getting purer during the course of meditation. With these three maggas, the combined total of eight maggas known as the pubbabhæga maggas are being developed with each noting of every phenomenon. THE PATH OF RIGHT THOUGHT .. SAMMÆ SANKAPPA MAGGA We have now dealt elaborately with the seven categories to the Path. We shall now proceed with consideration of the remaining one, the Path of right thoughts, Sammæ sa³kappa. “What, Bhikkhus, is right thoughts? Thoughts on freedom from sensuous desires, lusts ... Nekkhama sa³kappa; Thoughts on not killing, on non-desire for killing, thoughts of wishing well to other ... abyæpæda sa³kappa; Thoughts on non-cruelty, on giving protection out of pity ... avihimsa sa³kappa. These three modes of thoughts are known as right thought, sammæ sa³kappa.” All thoughts of good deeds such as performance of meritorious acts, seeking ordination (entering monkhood), listening to discourses on dhamma, and practising dhamma are factors of renunciation, nekkhama sa³kappa. (For details see our Discourse on Sallekha sutta, Vol. 2). Pabbajjæ
pathamaµ jhænaµ, nibbænañca vipassanæ According to the above verse, it is clear that practising vipassanæ meditation fulfils the nekkhamma sa³kappa factor of sammæ sa³kappa. Thoughts of non-killing and wishing well to others form abyæpæda sa³kappa. Especially when Metta bhævanæ is developed, this factor of abyæpædæ sankapa is being fulfilled. Thoughts of considerateness and mercy form avihimsa sa³kappa which is especially fulfilled while engaged in karu¼æ bhævanæ. In the course of Vipasanæ meditation, as no thought of killing nor cruelty with respect to the sense-object under contemplation gets the opportunity to arise, it should be considered that these two factors of sammæ sa³kappa are fulfilled with every act of noting. But the thought involved in Vipassanæ meditation is not intentional exercise of deliberate cogitation or conceiving. It is just slight bending of the mind or giving direction to it toward perceiving the true reality of rþpa and næma, the nature of their origination and dissolution and the truth concerning anicca, dukkha and anatta. We have discoursed fully on the mþla magga as well as on the Eightfold vipassanæ magga otherwise called pubbabhæga magga. When the vipassanæ magga is fully developed, it gets transformed into Ariya magga leading to the realization of Nibbæna. Therefore pubbabhaga magga may be called the forerunner heralding the Ariya magga which follows it. In other words, they form the first and last parts respectively of the same continuous Path. To attain, then, the Ariya magga which forms the last part of the Path, the initial portion of it, namely the Vipassanæ magga has to be accomplished first. In this manner, the last stage of the Path, the Ariya magga will develop by itself. To give an illustration, if a person wants to jump across a stream, he should come running to it with speed and jump. Once he has taken the jump, no more effort need be exerted by him. He will land automatically on the other side of the stream. Developing the vipassanæ magga may be likened to the approach to the stream with speed and jumping. Landing on the other side of the stream is comparable to the realization of Ariya magga in consequence of the momentum gained from the vipassanæ magga. Therefore we summarise again, by reciting Basic, Precurser,
Ariya Path, and end the discourse here today. May you all good people in this audience, by virtue of having given respectful attention to this great Discourse on the Turning of the Wheel of Dhamma, be able to develop the Middle Path, otherwise called the Noble Eightfold Path and by means of the Path and Fruition according as you wish, attain the Nibbæna, the end of all sufferings. Sædhu! Sædhu! Sædhu! End of Part III of the Discourse on Dhammacakka SuttA
|
