TO NIBBÆNA VIÆ THE NOBLE EIGHTFOLD PATH My discourse today (the waxing of Tawthalin, 1333 Myanmar Era), at this Mogaung Ariyavæsa Dhammæyon, will be on the Noble Eightfold Path leading to Nibbæna. It was expounded by the Buddha, soon after his enlightenment as the Dhammacakka Sutta preached first and foremost to the group of five monks. Later, he continued preaching this doctrine for the round of 45 years. Even on the eve of the mahæparinibbæna he explained it to Subhadda, the wandering ascetic, the last to become an Arahat in his lifetime, in whose name the Subhadda Sutta was canonized. Having earned 45 vassas, Buddha decided that it was time for him to shake off the sum of his life as requested earlier by Mæra. So, on the full moon day of Kason (about May) in 148 mahæ sakkaræi, he accepted food offered by Cunda, the goldsmith of Pævæ. Subsequently, he was attacked with diarrhoea. Although physically weak, the Buddha walked the three gavutas, about six miles, from Pævæ to Kusinægara. He made this great effort bent on preaching the last two suttas before his death. It may be recalled that, earlier. Ænandæ had requested Buddha, when too late, to defer the mahæparinibbæna. This incident prompted the Buddha to keep two things in mind, one to preach Mahæsudassana Sutta, and the other to expound the Eightfold Path to Subhadda. In the Commentaries no mention is made of anyone seeing the light of dhamma on hearing Mahæsudassana Sutta. But when he delivered the sermon to Subhadda, the latter became illuminated and attained the status of an Arahat in a matter of hours. Had Buddha entered Nibbæna at Pævæ, and not at Kusinægara, Subhadda would have no opportunity to see the light of the dhamma. It was with a sense of great compassion for the wandering ascetic that Buddha made the supreme effort to travel to the place where he intended to pass his last moments. It would be sheer impossibility for a sick Sayædaw (chief monk) to march the few miles to preach his disciples however much he is compassionate. But the Buddha accomplished this feat of marching the whole distance resting 25 times at 25 stages of the journey in the hottest of the season with the assistance of such devotees like Ænandæ and Cunda. When he reached the Garden of Sal trees in the domain of the Kings of Mallæ, a couch was prepared for him to rest upon between two sal saplings, with its head part directed to wards the north, the Buddha rested on this couch reclining on his right side. At that time Subhadda happened to be at Kusinægara. When he heard the news that the Buddha would be entering nibbæna that very night, it occurred to him that it was only the Buddha who could dispel doubts that troubled his mind. Subhadda was no mean ascetic. He was of noble birth like Særiputtaræ and Moggallæna, close disciples of the Buddha. He belonged to the class of millionaires known as mahæsala rich man. He was not just a naked fakir. He dressed himself properly and wandered about in search of truth having renounced all his worldly possessions. He should not be confused with the unruly Subhadda, the son of Upaka, the husband of Cæpæ, the daughter of a hunter. Cæpæ has become Sæwæ in Myanmar legends, Upaka, the heretic, was not of noble birth. With a view to have his doubts dispelled, Subhadda had asked questions of the heads of heretical schools then flourishing, such as Purænakasspa etc., but had no satisfactory answers from them. He had not, however, tried the Buddha for clarification, for he thought that if the elderlies like Purænakassapa could not explain things, the Buddha, who was younger than all the heads of the heretical schools, would not be able to answer the questions he posed. This is according to the Commentaries. And if they are to be relied upon, the usual Myanmar laymen’s conception that the enquiring Subhadda was the son of Upaka and Sæwæ must be dismissed as incorrect. By now Subhadda had become extremely anxious lest he would lose all opportunities of enquiring for the truth if the Buddha entered nibbæna here and now. Perhaps at this particular moment he felt complaisant towards the Buddha. He was, however, destined to be the last to attained dhamma through the Buddha’s personal attention. That he was to be the last was because in one of his previous existences he made the offering of cereals out of the late harvest at the last moment, unlike his elder brother (who was destined to be Kondañña during the time of the present Gotama Buddha) who offered cereals out of first earliest harvest. At midnight Subhadda came hurrying to the Buddha. But he had first to seek permission from Ænandæ for interviewing the Teacher. “O Ænandæ!” he entreated, “It is common knowledge that the Buddhas flourished once in an aeon. I have just heard that Gotama is entering nibbæna at the last watch of the night. I have doubts to be resolved, and I believe he can dispel them. So please let me see him.” Ænandæ thought to himself. “Ascetics are usually against the teaching of the Buddha. Any argumentation with Subhadda would make the Teacher weary and tired. So Ænandæ told him not to victimize the Blessed One with questions in the throes of an approaching death. Thrice the latter made the request, and thrice was that request turned down. The Buddha heard all what the two were talking about. So he intervened. “Ænandæ!” he said, “It is not proper that you should forbid Subhadda. Let him see me. He wants to ask me a question. He has no intention to victimize me. If I give the answer, he will at once get enlightened. Having got the permission from Ænandæ, Subhadda greeted the Blessed One with agreeable words to suit the occasion and sat himself down at an appropriate place, free from six faults, which is described in the scriptures as neither too close nor too far away, neither windward nor leeward, neither directly opposite nor at the back, in relation to the couch the Buddha was resting upon. At the head part of the couch laid towards the north, there was one sal sapling, and at the foot part another. As the Buddha was reclining on his right side, he was facing west. Subhadda might be sitting not far away from the feet of the Teacher, facing towards the head part of the couch. Nothing is mentioned in the Cannons about the enquiring ascetic doing obeisance to the Teacher at this moment. This incident shows that although the skeptic had come to believe in the Buddha’s ability to resolve all his doubts, his faith in the Blessed One had not been as strong as he had for his false ideologies. Then Subhadda addressed the Buddha as plain Gotama without paying due respects and asked him what he wanted to know. “There are,” he said, “many disciples under many different wings of religious sects (founded by such ascetics as Purænakassapa, etc.,) which are famed far and wide. Their ideologies relate to crossing the river of the troublous samsæra, the endless cycle of birth and death. These ideologies are also revered by many. Do they all know what they profess to know, or do they not? “When he was referring to the leaders of the religious sects he had Purænakassapa. Makkhaligosæla, Ajita, Pakudha, Sañjaya and Niga¼tha Nætaputta in mind. These six leaders of heretical school professed to know the past, present and future of all the phenomena of existence. Subhadda had doubts as to whether they did really or whether they did not, or whether there were some among them who knew. It is but natural for him to entertain such doubts. Most of the people in this world accept religious beliefs because they are traditionally handed down from teacher to pupil. They have a blind faith in them refusing to investigate the propriety or otherwise of such beliefs with due process of reasoning. Subhadda had an enquiring mind. He could not accept here say. If the six leaders of the ascetics did really know the truth, the truth must be one. There should not have been different kinds of truth. Indeed truth must be one and indivisible. This must be borne in mind. Now-a-day, when Buddha dhamma is being disseminated there should be only one basis of teaching relating to the Middle Way or the Eightfold Path, the practice of morality, concentration and acquisition of profound knowledge and the Four Noble Truths. But if one were preaching that the aims and objects of Buddhism can be achieved without recourse to actual practice of the dhamma, we should at once understand that one is off the rails. To Subhadda’s mind the different lines of knowledge propagated by the six ascetic leaders tended to show that they were all at sixes and sevens because they did not know. But he was still complaisant towards his old master and, therefore, he brought up the three questions to the Enlightened One. The Buddha gave him the answer. “O subhadda! Your question relates to whether your six old masters do really know or do not know, or whether while some do, the rest do not. But leave aside this question. Let me give you the dhamma which will prove beneficial to you. Hark me well.” The Buddha did not answer Subhadda’s questions directly, because if he told him the plain truth that all his six ascetic leaders did not actually know what they professed to know, it would not have done him good. Moreover to those narrow minds this plain statement might be taken as mere castigation, in which case it would he unwholesome and of no avail. Not to say of old times, even now in those days, when a wrong is pointed out, the wrongdoer takes offence and reacts accordingly. So monks like us have to be very careful in making statements. Sometimes we have to ignore faults for so long as they do not run counter to the correct practice of the dhamma. But when they actually prove harmful we have to explain the niceties of the Law objectively. Else they would have thought that we do not know things ourselves and yet we are trying to overmaster them. Some would even regard us as malevolent. In the case of the Blessed One, he purposely set aside Subhadda’s inquisitions and preached him only what would prove beneficial to him. Now Subhadda had behaved himself well by addressing Buddha reverentially as bhante (Your Reverence) to express his willingness in accepting the latter’s proposition. Imagine someone telling the questioner that he declined to answer the latter but proposed to preach his own doctrine. The questioner would certainly become antagonistic. But here Subhadda said, “So be it!” in deference to the Blessed One. This shows that faith had developed in him. Defilements can be extirpated only through the ariya path Then Buddha delivered the following sermon to Subhadda: “If, in any set of laws (dhamma) and discipline (vinaya), the Noble Eightfold Path is absent, their practice can never bring about the first stage of sama¼a (monk) who enters the stream that leads to progressive sanctification and becomes a sotæpanna, nor the second who becomes a once-returner or sakadægæmi, nor the third who never returns to this world and becomes an anægæmi. Lastly, there will be no Arahats or Worthy Ones, who have finally conquered all kilesæs, defilements. These are Buddha’s words, original and not edited at second hand from Commentaries. They should be well borne in mind. Briefly put, they mean that any religious teaching, unguided by the Noble Eightfold Path, can never produce the four categories of noble ones going through the four stages of emancipation as mentioned above, unassailed by defilements of the mind comprising the 14 immoral mental states beginning with greed, anger and ignorance. In this context I have rendered the term dhamma vinaya as religion or religious teaching so that the layman can readily understand what Buddha taught. Any religious teaching to the exclusion of the Noble Eightfold Path can never bring about any sotæpanna, sakadægæmi, anægæmi and arahatta. This is axiomatic of Buddhist teaching. In the world of non-Buddhists the Ariya Path is unknown. Before Buddha’s enlightenment and before the exposition of the Wheel of the Law, dhammacakka Sutta, even Alæra and Udaka who respectively had attained the seventh and eighth stages of jhæna or Bliss, did not know this Ariya Path. Not knowing it, they could not disseminate knowledge about it. Without this knowledge there could have been no occasion for the realization of even the basic sotæpanna stage. In these days there have cropped up misstatements running counter to what Buddha actually taught. Knowledge, it is said, is accomplishment; and there is no need for anybody to practise dhamma once knowledge has been attained. Such kind of statement virtually amounts to the rejection of the practice of the dhamma to the exclusion of the Noble Eightfold Path. But in point of fact the Noble Eightfold Path is to be constantly practised, for it is a set of discipline called bhævetabba which is conducive to the generation of the power to gain insight into the nature of the Path. Without effort nothing comes up naturally. And yet there is a school of thought which wrongly suggests that making an effort itself is dukkha or unsatisfactoriness and that, therefore, it should not be indulged in. In the face of such dogma, who will be prepared to take the trouble of meditating upon the Noble Eightfold Path and practise its tents? If there is no one to practise this dhamma, how can its light shine within him? And in the absence of any insight into the nature of the Path, how can one eliminate defilements and attain Nibbænic peace? The principles of the Noble Eightfold Path can be achieved only through meditation and contemplation in the way of vipassanæ-bhævanæ. Any proposition to negate the principles and practice of the Ariya Path is to forbid or destroy Buddhist teaching. Beyond the pale of Buddhism there is no Ariya Path and where there is no Ariya Path there is no annihilation of defilements which obstruct the way to nibbæna. In preaching this sermon to Subhadda, Buddha made no personal illusions. He did not say anything about the religious ideologies of the ascetics like Purænakassapa, Makkhaligosæla and etc., nor of the Bræhmins who were then in the majority. He was only emphasising that where the path is absent there will be only obstructions in the way to peace. At this Subhadda got enlightened at once. He realized that because the leaders of the ascetics did not know the method and practice of meditation according to the principles of the Noble Eightfold Path, they could not be all-knowing as they professed. In the teachings of the leaders of the heretical school and of the Brahmins, Ariya Path was lacking. Under their guidance there would be none who could do away with defilements that impede the way to peace. The Noble Eightfold Path in Practice The practice of the Ariya Path rests mainly on the observance of moralities, søla, the practice of meditation, samædhi, and the acquisition of wisdom, paññæ. If søla is observed with dedication, one would be bringing the three magga sølas into play, namely, Right Speech, Right Action and Right Livelihood. If one meditates, the three requirements of samædhi magga will be fulfilled, namely, Right Effort, Right Mindfulness and Right Concentration. Meditation for insight is vipassanæ bhævanæ which encourages Right Views and Right Thoughts. These two qualities constitute paññæ magga. Søla, samædhi and paññæ can lead one to the Path. Yet some assert that it is not necessary to observe the rules of morality if they get convinced with the teaching. It is often put forward by such protagonists that they have invented simplified or easy methods for their followers. How strange! It cannot be denied that, in Buddha’s times, there were instances of intelligent and experienced individuals who at once saw the light of dhamma the moment they heard Buddha’s sermons. Of course geniuses exist like the ugghætitannu who can at once grasp the meaning of the Four Noble Truths after a brief exposition or the vipañjitannu who can realize the Truth after a wider exposition. In Buddha’s times such individuals gained the light of knowledge while listening to Buddha’s teachings without appreciable endeavour. But when it comes to an ordinary neyya individual who has to be guided for the gradual realization of Truth, even Buddha may not be able to let him see the light of dhamma all at once. So, the following gæthæ (verse), canonized in the Dhammapada, stanza 276, as taught by Buddha, should serve one as a reminder: “You should strive for the annihilation of all potentials of defilements. Tathægatas can only show you the way. You yourself must practise meditation on the objects of samatha-concentration and vipassanæ-meditation. Only then will you be liberated from the bonds of kilesæs or defilements that destroy what is wholesome and moral.” Yes, Buddhas can only show you the way. They cannot make the command that so and so shall reach such and such a stage of the Path. Disciples should personally practice to train their minds dwell on the object of samatha-concentration to gain vøpassanæ insight. Furthermore, they must meditate on upædænakkhandhæ, the five aggregates of grasping, so that they can stand firm on the foundation of Vipassanæ, samædhi and paññæ. When Buddha preached the Dhammacakka Sutta first and foremost to the group of five, the four of the group, namely, Vappa, Bhaddiya, Mahænama and Assaji, did not get illumined as the Law was being propounded. They had to put up tremendous efforts under the guidance of Buddha. They became sotæpannas only after one, two, three or four days in respective cases after rigorous practice of meditation. It is only in the realm of Buddhist teaching or sæsanæ that one can find the way to liberation from the bonds of kilesæ-defilements. The following is what Buddha preached to Subhadda further. “O Subhadda! Under the law and discipline laid down by me, you can attain the Ariya path with its eight constituents. Only under the wings of my teaching can you come across firstly the sotæpanna sama¼a, secondly the sakadægæmi, thirdly the anægæmi and fourthly the arahat. Outside my sasænæ there are no such sama¼as who actually know what they profess to know, able to annihilate the potentials of Kilesæ-defilements.” Let me recapitulate the point have made. Before the Noble Eightfold Path was expounded on Buddha’s enlightenment, neither Ælæra, nor Udaka nor the ordinary puthujjana Bræhmas obtained the benefit defilements of knowledge about the Path. When the Wheel of the Law was first turned, 18 crores of higher Brahmas and myriads of devas gained wisdom by which defilements could be extirpated. Among the human beings Ko¼dañña alone attained the state of spiritual development called sotæpanna first and foremost, while others of the group of five became sama¼as unassailed by defilements only later. So in pre-Buddhist period, there were none who conquered defilements because there were none who taught the Noble Path. Even in these days when Buddhism is said to be thriving there are people who are either ignorant or skeptical of the Path. Consequently there can be no sotæpanna among them. Buddha emphasized this point to Subhadda that there could be no sama¼as outside the realm of his Dhamma-vinaya. The Commentaries give twelve kinds of such sama¼as who can be subdivided into three divisions. In the first division are the four kinds of Vipassanæ yogøs who have already striven for the Path and so are known as æraddhavipassaka. In the second division are the four ariyæs who have established themselves on the Path. The third division comprises the four ariyæs who have come to the final stage to enjoy the fruition of the Path. The æraddhavipassaka who has endeavoured in the practice of meditation is worthy of note. He will ultimately develop udayabbaya ñæ¼a or knowledge of arising and passing away of conditioned things. Judging from this fact, it must be noted that a yogø aspiring to the Path must of necessity practise insight-meditation for the attainment of the first sotæpatti-magga. One who meditates for the realization of this magga will have to contemplate on the Three Marks, anicca, impermanence, etc. As he contemplates he shall be constantly directing his attention to all things that are in a flux, now arising, now passing away. Since his mind is thus fixed on this phenomenon of change, there will be no opportunities for defilements to trouble his mind. In fact they will all be eliminated. Such a one is known as sama¼as. Without the realm of Buddhism, the practice of insight-meditation is unknown and so there can be no sama¼as. It, therefore, follows that the lineage of ordinary sama¼as, not to say of the eight lofty and noble ariyæs, will come to an end among sectarians who claim to be Buddhists and assert that it is enough if understanding is reached with regard to corporeality and consciousness and to impermanence, unsatisfactoriness and unsubstantiality, and that the practice of insight-meditation is superfluous. The best way to make Buddha SÆnanæ last long Having shown that true sama¼as who have annihilated defilements exist only under Buddhism, and that beyond the pale of Buddhism the lineage of sma¼as are usually extinct, Buddha went on to enlighten Subhadda on the best way to prolong the life of sæsanæ. “Subhadda, I will tell you how to maintain this sæsanæ for long with its complements of the Noble Eightfold Path and the sama¼as practising it. If `the twelve kinds of Bhikkhus that I have enumerated live well, there shall be no extinction of the lineage of true sama¼as including the Arahats.” Thus said Buddha. I have here rendered the term Bhikkhu as belonging to the twelve kinds of suma¼as following the annotations in the Commentaries. The four Vipassanæ yogøs and the eight noble Ariyæs constitute the twelve. But what is meant by the term “to live well?”. Does it mean to say that Bhikkhus lead quiet lives immersed in the dhamma but doing nothing? Indeed no! If they lead a life of ease, there will be no continuity in the line of Arahats. Only when the Eightfold Noble Path is disseminated from generation to generation, will ariyæs continue to flourish and the line of Arahats remain unbroken. Regarding this, the commentaries have this to say: By the term “sammæ vihæreyyum- to live well,”- is meant that a sotæpanna (Stream-winner) who has attained the first Path of holiness must be able to disseminate the knowledge he has gained to others and organize them to become sotæpanna like him. I believe I have made myself clear. A sotæpanna should have the ability to make others interested in the dhamma which he has acquired and teach them the method of developing the Noble Eightfold Path. He should be able to persuade others to practise insight-meditation. If, because of such efforts, a meditator attains the Path and becomes a sotæpanna who will develop himself in like manner to reach the higher levels of sakadægæmi (Once-Returner), anægæmi (Never-Returner) and Arahat (Worthy One), then there will be a succession of Arahats for posterity. As this purport of the term, “to live well” applies also to sakadægæmi, etc., it needs no further elaboration. Suffice it to say that for so long as new Arahats continue to come into being, their lineage will never become extinct. In the Commentaries the manner how more and more sama¼as can be developed on the basis of the first four ariya maggas have been fully explained. But it must be remembered that new ariyæs do not just come into being automatically the instant Path-consciousness is attained. They can arise anew only after the fruition (phala) of the Path. Insight Meditation for the Attainment of Sotæpanna State Continuing, the Commentaries have this to say: The vipassanæ yogø, who has already striven for the sotæpanna state and attained that stage of knowledge or wisdom called udayabbaya ñæna, will also be able to convert others to his own way of striving for satæpanna magga, demonstrating them the exercise in meditation, Kamma¥¥hæna, in which he has excelled. If he has done so, he may be said to have “lived well.” The vipassanæ yogø, who has, as aforesaid, striven for the Path and acquired the udayabbaya ñæna is an Araddhavipassaka. A yogø who has acquired the næmarþpapariccheda ñæ¼a or knowledge in distinguishing consciousness, or knowing subject (næma) from corporeality, or the known object (rþpa), or knowledge in the realization of cause and effect of all phenomena relating to næma and rþpa, or a yogø who has acquired the sammasana ñæ¼a or knowledge in the recognition of the Three Marks of impermanence, unsatisfactoriness and unsubstantiality as a result of the constant watching on the behaviour of næma and rþpa cannot be regarded as an æraddhavipassaka unless and until he becomes endowed with udayabbaya ñæ¼a. Only when one gets this knowledge will he, now enriched with personal experience, be able to serve as an impetus to others to develop the Path. Special attention is invited to this æraddhavipassakæ in the face of wild assertions that it is not imperative that one should meditate since knowing the method is quite sufficient. This view is entirely wrong. The four categories of the ariyæs become established in the Path only after practising meditation on the Noble Eightfold Path. If, by constant practice, one reaches the stage of ba³ga ñæ¼a, knowledge about the dissolution of the knowing mind, næma, and the known object, rþpa, nothing more needs be said because he has achieved the desideratum. The vipassanæ yogø who reaches the stage of udayabbaya ñæ¼a attains proficiency in kamma-¥¥hæna or exercises in meditation. But when he reaches the stage of the sa³kharþpckkha ñæ¼a or knowledge appertaining to perfect equanimity towards all conditioned things, he shall be regarded as the most proficient. It is, therefore, urged that the yogø share his knowledge with those who are near and dear to him. If, as a result of his persuasion, his friends and neighbours reach the stage of udayabbaya ñæ¼a, they will become æradddhavipassakæs bent on striving for the Path. Gaining inspiration, they will make successive attempts till they attain Arahatship. Then a new generation of Arahats will arise. We, bhikkhus, take upon ourselves the task of meditation with a view to maintain the life of our sæsanæ with its complements of Arahats. I appeal to those who are genuinely wishing a long life for the sæsanæ to help us in our venture. But there still exist some among us who run counter to our efforts with unfavourable criticisms launched behind our back. This, indeed, is a sorry state of affairs. In the times of preceding Buddhas similar efforts were made for the long life of the sæsanæ; but there were also times when the dhamma could no longer be taught and propagated, and consequently it could not be practised. Under such circumstances, the Noble Eightfold Path become entirely forgotten. It was only when a new Buddha arose that the world came to know of the Path together with the method of developing it. For as long as the yogøs strive for the renascence of the Path, true sama¼as will continue to flourish. Development Of The Noble Eightfold Path Therefore, I shall deal with the Noble Eightfold Path concisely. The constituents of the Path are: 1. Sammædi¥¥hi-Right
Views Among the eight constituents, Right Speech, Right Action and Light Livelihood are grouped in Søla magga, the Path of morality. If one abstains from four oral sins of lying, slandering, harsh speech and frivolous talk, one may be regarded as practising the Path to Right Speech. If one abstains from committing the three sins of killing, stealing and incontinence, one would be regarded as practising the Path to Right Action. If one abstains from the seven kinds of misdeeds so far described, one would also be regarded as practising the Path to Right Livelihood. These søla maggas form basic steps to be observed before practising the Law. Right Effort, Right Mindfulness and Right Concentration are grouped in samædhi magga, the Path relating to calmness of the mind. It is achieved only after samatha concentration. When the watchful mind takes note of each object of samatha and vipassanæ, he is said to have made the Right Effort which can accomplish four tasks viz., (1) the task of preventing immoralities that have not yet arisen from arising (2) the task of eliminating immoralities that have already arisen, (3) the task of developing moralities that have not yet been developed and (4) the task of establishing the moralities that have been developed. Concentration on the sense-object to be observed is Right Mindfulness. It has two parts, the samatha sammæsati, right concentration and vipassanæ sæmmæsati, right meditation. The Pæ¹i Canon defines Right Mindfulness as follows: There are four satipa¥¥hænas, namely, mindfulness as regards body, mindfulness as regards feelings or sensations, mindfulness as regards thoughts and mindfulness as regards dhamma. These four are achieved after due reflection of the mind on body, sensation, thought and dhamma. It has been definitely shown that these four foundations of mindfulness are grouped in sammæsati magga. Therefore, noting the process of respiration of breathing in and breathing out as well as noting the parts of human anatomy such as hair of the head, hair of the body, etc., is samatha sammæsæti. So also the observation of kasina objects or corpses for purposes of exercise in mind-culture constitute samatha sammæsati. However, nothing and remembering physical behaviour, sensations of the mind or of the body, sight, hearing attachment, anger, etc., is vipassanæ sammæsati, Right Mindfulness in insight-meditation. When the state of sammæsati is established, one shall be regarded as possessing Right Views having gained insight into the arising and passing away of næma (consciousness) and rþpa (corporeality) or in other words, mind and matter and also into the Three Marks of existence, namely, impermanence, unsatisfactriness and unsubstantiality. When mindfulness, satipa¥¥hæna, is achieved knowledge of concentration, samædhi ñæ¼a, is gained. To enable the layman to remember how to practice meditation in order that Right Mindfulness and Right Views can be achieved, I have laid down the following instructions: To develop mindfulness and gain insight-knowledge, the following points must be borne in mind:- 1. Recognize correctly all physical behaviour as it arises. 2. Recognize correctly all mental behaviour as it arises. 3. Recognize all manner of sensation, good, bad and indifferent, as it arises. 4. Know all the manifestations of the dhamma with an analytical mind. I have explained these points extensively in my other discourse on Dhammacakka Sutta which may be consulted. In the course of concentrating on a sense-object with due awareness, Right Mindfulness will be established together with its concomitant of samædhi magga which Buddha elaborated as the four jhænas, the highest stage in samædhi. At the lowest level of Samædhi, is the upacæra samædhi, proximate concentration, so called because it can be placed in the neighbourhood of jhæna (or jhæna samædhi, appanæ samædhi), all denoting ecstasy. At the stage of approximate concentration, cittavisuddhi or purity of mind is achieved. There is also vipassanæ-kha¼ika samædhi, which may be described as an instantaneous concentration by which one gets illuminated in a flesh. It may be equated with the true proximate concentration in its ability to repel nøværa¼as, such as sloth, torpor, etc., which prevent the arising of wholesome thoughts thus obstructing the nibbæna bliss. In the commentaries this khanika samædhi is shown as upacæra samædhi. When a Vipassanæ-Yogø’s insight meditation becomes strengthened, Right Thoughts would direct his mind to realities of the sense-objects on which he concentrates: and eventually he will get the Right Views. All this happens in this way. As one begins to reach the stage of mindfulness and subsequently of purity of mind one will be able to distinguish the knowing mind from the object known. For instance, when one is meditating on the arising and falling of the abdominal wall, one may be able to distinguish the phenomenon of rising and falling from the knowing mind. In much the same way, in the process of walking, one may notice that the act of raising the foot, extending it forward and putting it down may be distinguishable from the mind motivating the movement. In this way, næma, the known, can be distinguished from rþpa, the known. This can be effected without any premeditation. One recognizes the phenomena without giving any thought to them. In other words, recognition is spontaneous. As the power of concentration of the meditator gains strength and his wisdom gets sharpened thereby, he will come to realize the fact that his knees bend because he wishes them to be bent. He walks because he wants to. He sees because he has eyes to see and the object to be seen is there. He hears because he has ears to hear and the object to be heard is there. He enjoys life because his kamma is favourable. In this way he is enabled to distinguish between cause and effect with reference to every phenomenon that takes place. As his power of concentration and wisdom gets stronger and stronger, he will further come to realize that the knowing subject and the known object arise in a moment to pass away at the next instant. Then they arise anew to pass away again. As this continual process is perceived, he will come to the revelation that all is anicca, impermanence, all is dukkha, unsatisfactoriness, and all is anatta, unsubstantiality. These are revealed in all reality. They are not just a figment of imagination. He now knows these without having to direct his mind especially to them. As he has been noting things as they happen, he has come to know their true nature. As consciousness and corporeality are truly different, he comes to know that they are not one and the same. Subsequently, he realizes the cause as well as the effect of all that happens. Realism of things observed goad him on to the knowledge that all consciousness and corporeality are not permanent, not satisfactory and not substantial. Now he is on the Path to Right Views. A yogøs has to note and observe every object that appears to him via the six sense-doors. This he does with an effort; and that is the Right Effort. Then he has to keep his mind on what he has noted so as to be aware of it. And that is the Right Mindfulness. As he has to be mindful, his mind will have to be fixed or concentrated on the object. And that is the Right Concentration. These three constituents of the Path, Right Effort, Right Mindfulness and Right Concentration are grouped in samædhi magga. Then there is the process of thinking out the reality of nature, which is classified as Right Thinking, or Right Thought. As a result of this right thinking we have the Right View. These two are grouped in paññæ magga. All these five in samædhi and paññæ sections are added together to be classified as karaka magga or the activators, which combine in their efforts in the process of simultaneously noting and knowing. Right Speech, Right Action, and Right Livelihood, as mentioned earlier, constitute søla magga which may generally be deemed to have been fulfilled before the yogø indulges in insight-meditation. During the period of meditation, these three søla magga remain unpolluted; in fact they get more and more purified as time goes on. With these three in this group added to the five in the previous groups, we have the eight vipassanæ magga on which we are to meditate. Again, in the development of insight meditation, basic qualities of mþla magga must he fulfilled. Of them the first and foremost is kammasakata sammædi¥¥hi, a view well established in the law of kamma. Only when a yogø has absolute faith in this law of action and its consequences, can be practise vipassanæ. He must believe that the result of carrying out vipassanæ or meditation exercises can lead him to the Path, to its fruition and finally to nibbæna. It is only with this faith that he will be able to exert right effort. Second in importance in mþla magga is søla or morality, which must forever remain clean and pure. Third in importance is vipassanæ khanika samædhi, which is akin to upacæra samædhi which have been explained already. Accomplished in this mþla magga, a yogø is deemed to be on the right path to vipassanæ to attain insight-knowledge. The vipassanæ magga which I mentioned before elsewhere is pubbha magga which is precursory to the fulfillment of ariya magga. How To Develop The Three Maggas It may be reiterated here that the right view in accepting the law of kamma, the three moralities of right speech, right action and right livelihood and the three kinds of concentration, namely, jhæna or appanæ samædhi, upacæra samædhi and vipassanæ-khanika samædhi are grouped in mþla magga. While meditating, instantaneous or khanika samædhi may become established; but if insight-meditation remains weak, even the lower stage of næmarþpapariccheda wisdom may not bloom forth, Only when niværanas or hindrances are dispelled can a yogø arrive at næma-rþpa pariccheda stage. But it is quite evident that he needs must first be accomplished in khanika samædhi. Some, however, would like to direct him to concentrate on the Three Marks of anicca, etc., before any samædhi has become established. But this does not augur well for the development of knowledge about meditation. The three basic mþla magga should have been accomplished before a yogø starts practising meditation. But a beginner may skip over jhæna or upacæra samædhi practice and start meditating first on the Five Aggregates of grasping (upædænakkandhæ) in accordance with the example cited in mþlap¼¼æsa Dhammadæyada Sutta as follows: In the realm of this sæsanæ some would prefer practising proximate concentration or ecstatic concentration before first practising insight-meditation. Such practice is samatha. If a yogø, accomplished in that samatha-concentration, practises meditation further, or practises other dhammas relating to meditation, observing the Three Marks of anicca, etc., that will also be vipassanæ or insight-meditation. This illustrates the way a yogø using samatha as a vehicle (samatha yænika) practises insight-meditation; but meditation involving the Three Marks or Characteristics can be stated here only briefly. The Visuddhimagga has amply elaborated on the subject of acquirement of namarþpapari-ccheda ñæna through the exercise of jhæna samædhi, ecstatic concentration, and also the attainment of that knowledge coupled with paccayapariggahana ñæna through the exercise of upacæra samædhi, proximate concentration. The manner by which a yogø using vipassanæ as a vehicle (vipassanæ yænika) meditates for the insight knowledge is shown below: In the realm of this sæsanæ some yogøs prefer to meditate on the five aggregates of grasping while noting and observing the Three Marks of anicca, etc., without developing such samathas as proximate concentration. Such practice is vipassanæ. Although the Texts thus say that one gains insight into the Three Marks of anicca, etc., after meditating the five aggregates of grasping without resorting to the practice of proximate and ecstatic concentration, it must not be taken that the Three Marks are perceived and appreciated from the very outset of exercising meditation. If the nøvara¼as, hindrances, cannot be cleansed, the characteristics of næma and rþpa, mind and matter in ordinary parlance, may not be fully appreciated. Here the strength of vipassanækha¼ika samædhi, must be called into aid. This samædhi is attentiveness which lasts for a while. But when it becomes established, tranquility and purity of mind occur at the moment of meditation. Only when the mind is thus purified, næmarþpariccheda ñæ¼a, knowledge of discernment regarding næma and rþpa will become established. Thereafter knowledge about the cause and effect of the arising and passing away of næma and rþpa will come forth spontaneously, when the yogø may be said to have reached the stage of paccaya-pariggahana ñæ¼a. These have been show in detail in the Visuddhimagga. But here it can only be briefly said that anicca, etc, are observed and noted in relation to the aggregates of grasping. This observation, however, does not ensure gaining insight into the Three Marks from the very beginning meditation is practised. If one holds that it does so, it goes against the Visuddhimagga, and if it is against it, it will be far away from truth. The stage when knowledge about the arising and passing away of næma and rþpa is gained through the meditation of the aggregates of grasping, keeping the mind pure by means of the three samædhis, the yogø is said to be on the road to pubba magga. Ability to distinguish between næma and rþpa leads to vipassanæ magga. Ability to know the cause and effect of the nature of arising and passing away of næma and rþpa also leads to vipassanæ magga. Ability to perceive the Three Marks of anicca, dukkha and anatta leads to pubbabhæga vipassanæ, which is precursory to the realization of ariya magga. This magga can be realized in ten stages ranging from samæsana ñæ¼a, investigating knowledge, to anuloma ñæ¼a, knowledge of adaptation. After the attainment of this final stage of wisdom there arises consciousness known as gotrabhþ. a thought-moment which overcomes sense-sphere lineage and develops the sublime of exalted lineage. That means arriving at the stage of noble ariyas from that of worldlings. Pubba magga is precursory to ariya magga. It is one step before reaching the noble stage. To get to it one must contemplate on the aggregates of clinging or grasping, upædænakkhandhæ, so that one gets the conviction of the Truth of Suffering of unsatisfactoriness of existence. When the Truth is realized one can discover the Truth Cause of Suffering. Constant concentration on this Truth will again lead to the discovery of the method of elimination of causes which bring about suffering. This is the accomplishment of the task of vipassanæ-bhævanæ. Once you are convinced of the Law of impermanence, your mind will be detached from the idea of permanence, and when you reach that stage, ignorance will be dispelled from your mind. Then you will be able to get away from sa³khæra, or mental formations which constitute kamma that produces rebirth. Now you see a flash of nibbæna. So the five aggregates of grasping must be well learnt. You do not learn them by rote. You learn them by actual experience and practice. You must try to realize yourself the phenomena of arising and passing away of næmæ and rþpa. Vipassanæ insight means the insight you gain through your own inquiry and effort. Only after self-discovery as a result of meditation all doubts about the non-existence of self or ego will be dispelled. Then only it can be said with certainty that there is none which can be called an entity and that what appears to be an entity is after all an aggregate of næma and rþpa. As you get illuminated with this realization, you will come to understand the law of cause and effect. As you continue to meditate on this causality you will encounter the state of flux, or the constant arising and passing away of næma and rþpa which after all are not permanent. To know the true nature of things Only when you observe and note the phenomenon as it arises can you know its true nature comprising næma and rþpa as well as cause and effects relating to their arising and passing away. Consider this, Suppose your body becomes hot. When you notice this “hotness”, and constantly contemplate on it, you will come to realize its nature, which is but one of the attributes of tezo dhætu, the element governing both states of being hot and cold. When you are concentrating your mind on the nature of heat, you do not identify it with yourself or with individuals other than yourself, be they men or women. You get the cognition of “hotness” correctly, In like manner, if you concentrate your mind on stiffness of your body, you will notice only “stiffness” without reference to yourself or to others. Apply such experiments to every movement that you make. Invariably you will take cognizance of the movement and not the individual who moves. The movement, you will further realize, is occasioned by væyo dhæta, the element of motion. Buddha enjoins us to note and know the fact of going just as going as being done, We must understand the act of standing as “standing”, of sitting as “sitting” of resting as “resting”, of sleeping as “sleeping”, and so on and so forth, just as we stand, or sit, or rest, or sleep. Any physical action that is made must at once be noted. We simply arrest that moment when a thing happens and note the happening. All actions arise because of the desire to act which stimulates væyo. You might possess a vicarious knowledge of all that is now being described through reading books; but we do not go according to book knowledge. We know things by actual practice of observation, contemplation and meditation. Watch a flash of lightning. If you watch it at the moment lightning strikes, you will see it for yourself and know all about it. If you are simply imagining in your mind as to how lightning strikes before or after the event, you may not be regarded as having seen and known the flash of lightning So try to know things for yourself by actual observation of things as they happen. In the beginning of exercises in contemplation or meditation, one may not notice anything extraordinary. But after regular practice all nivara¼as, hindrances, such as thoughts of sense-desires, thoughts of hatred and thoughts of cruelty, will be cleared and the distinction between the bodily movement and the mind that takes note of it will become apparent. Again reverting to the example given with reference to going, the yogø will realize that he “goes”, because his citta (mind) “desires” to go and because his rþpa (body) brings about locomotion that constitute “going”. In the Commentaries on Satipa¥¥hæna Sutta, it has been written: “When intention to go arises in the mind, it impels væyo to propel (the body). On the stimulus given by the mind, the expansivity of væyo is brought into play; and the body moves. Then we say “It goes”. As the yogø meditates focussing his attention constantly on the rising of his distended abdomen for instance, his power of concentration will eventually get stronger and stronger. Then the successive movements that constitute the phenomenon of the “rising belly” will be distinctly noticed as they occur. For beginners to watch and note all that happens in relation to the six sense-doors might prove difficult or even impossible. So we first direct the yogø to begin with observing the rising and falling of the abdomen. While doing this exercise he may think of something else. We urge him to note this also and then revert to observing the phenomenon of “arising”, and “falling”. He might feel tired, painful or hot while he meditates. Here, too, we urge him to note all these sensations and then revert to the original task of noting the movements of the abdomen. As he goes on meditating, he will come to realize that all these discomforts are all dukkha vedanæs, suffering or unsatisfactory sensations. He is repeatedly told to make observation of such things. We have reasons for doing so. A beginner usually does not understand things at first. When he is noting one thing as he was told, he may wonder what to note next. He is, therefore, asked to concentrate on one thing at a time so that there can be no waste of time by such kind of wandering of the mind. When his “samædhi, or will-power in common language, gains strength, we shall instruct him further to concentrate on all that happens at the doors of the six senses. There are among us now many yogøs who are able to note all that happens in relation to the arising and passing away of næma and rþpa, that is the origination and cessation of all phenomena. As the yogø keeps on watching the phenomenon of arising and passing away of næma and rþpa, knowledge of their true nature will be developed in his mind. Then he will realize that all origination of the phenomenon ceases in the end. What arises, passes into dissolution. The process of origination is udaya and that of cessation is vaya; and hence the term udayabbaya. The reality of these two phases of the phenomenon cannot be felt or perceived unless the significance of næma and rþpa are fully appreciated. In the metaphor of a flash of lightning, unless one actually sees the flesh one can never know it. Without actually seeing a thing happening, one can never know what happens. Therefore, the mere recital of “arising and passing away” cannot lead one to knowledge about the realities of all phenomena relating to næma and rþpa. One who cannot appreciate these realities cannot be said to have attained vipassanæ ñæ¼a. When the realities of næma and rþpa are known, the yogø will realize that things come into being only to pass away. Hutwæ abhavato anicca, the Commentaries say. “Having become, things cease to exist; and that is impermanence.” Only when he can appreciate the realities of this nature of origination and cessation, will he gain conviction in the impermanence of existence. So that Commentaries add: Know impermanence. Know the sign or Mark of Impermanence. Know how to contemplate on Impermanence. The five aggregates are all impermanent. In the Dhammacakka Sutta they are explained as the Five Aggregates of clinging or grasping. All compound things that come into being and pass away are impermanent. When the yogø is watching the six sense-doors, he will notice the process of seeing, hearing. etc., and he will eventually attain sammasana and udayabbaya ñæ¼as by which the law of impermanence is realized. You build a house in a field. That house was not there before: Now that you have built it, it has come into existence. But it will become dilapidate one day and finally disappear altogether. What was not there before comes into being and totally disappears the next moment. That is the way of impermanence. You see a flash of lightning moment. Is the flesh eternal? So the Commentaries again say; Hutwæ abhavakaro aniccalakkha¼am. “That which arises to be subjected to dissolution is the Mark or characteristic of Impermancence”. We have on our bodies identification marks, such as our looks and appearances by which we recognize one another. In much the same way we recognize the nature of existence by its identification marks. Before we notice the identification marks in others we do not know who is who. In much the same way, before we see the Mark of Impermanence we do not gain real knowledge about impermanence. In that way we say that the yogø has not come up to the stage of aniccænupassanæ. So by merely reciting “Impermanence! Impermanence!” from book-knowledge, he cannot arrive at that stage. When he watches what he sees or hears, and is able to take note of that what he sees or hears gets dissolved, then only a¼iccænupassanæ is accomplished. In other words, it is only when he has constantly contemplated on impermanence and realized the truth of the Impermanent nature of existence that he becomes truly apprehensive of the law of anicca. From Anicca to Dukkha and Anatta When the yogø appreciates that impermanence is real, he will also be able to appreciate the realism of unsatisfactoriness and unsubstantiality of life. But here superficial knowledge is not meant. When a pot is broken, we say that it does not last long and is, therefore, impermanent. When a thorn gets into the flesh, we say that it is painful, and that, therefore, it is unsatisfactory. This is mere paññatta or conceptual knowledge. Here we are concerned with paramattha or absolute knowledge. When one has only a so-called knowledge of anicca and dukkha, one may not be able to grasp the real import of anatta. The Commentaries say: When the Mark of Impermanence is recognized, the Mark of Unsubstantiality will also be recognized. To know one of the Three Marks is to know all of them. And when a yogø sees the truth of unsubstantiality of all conditioned things he is ready to enter the gateway to nibbæna. There are ten kinds of insight. The foregoing mainly relates to the first kind, sammasana ñæ¼a, by which a yogø is able to investigate into the aggregates as composite. When this knowledge works, he becomes fully convinced of the truth of the dhamma relating to the Three Marks of anicca, dukkha and a¼atta, on the contemplation of which he can further follow the trend of knowledge about the arising and passing away of næma and rþpa. This is the stage when he attains udayabbaya ñæ¼a. At this stage he will see radiance in his mind. He will feel or highly exultant. His awareness will be extraordinary: There will be nothing of which he fails to take notice. His mind is sharpened and his memory becomes clear. Strong faith will be established. He will be joyous both physically and spiritually. This state of mind fails description. But if, at this stage, one becomes attached to such kind of pleasurable sensations, which in the negative sense, are precursors to defilements of the mind, there will be no further mental development. Joy, in a way, is no doubt a support to the yogø in his efforts to gain more strength and determination to strive further for higher ideals till he reaches his destination, namely, vipassanæ ñæ¼a. So he is warned to note it only as it occurs and discard it altogether to gain insight. If he discards all what appears to be radiance, attended by all manner of pleasurable sensations, he will clearly see the arising and dissolution of næma and rþpa. After that he will notice that both næma, the knowing mind, and rþpa, the sense-object known, disappear altogether as quickly as they appear. In other words, he at once knows the rapid dissolution, in pairs, of both the bent of mind towards the object and ærammanika (the knowing mind) simultaneously. This realization is called ba³ga ñæ¼a, knowledge with regard to the dissolution of things. On attaining this wisdom, he will become convinced that whatever sensations arise thereafter from outside stimuli, they are not permanent, not satisfactory and not substantial. This applies also to sensations formed inwardly in his mind in relation to sense-objects. At this stage, he will be able to discard all ideas about permanence, satisfactoriness and substantiality. As he finds that all conditioned things dissolve quickly, he becomes apprehensive; and at this stage he is said to have attained bhaya ñæ¼a, knowledge of dissolving things as fearful, which leads him to another higher stage called ædønava ñæ¼a when he realizes all apprehensive things as baneful. From this stage he moves to nibbinda ñæ¼a when he becomes very weary and regards all baneful things as disgusting. When this knowledge is developed he desires to escape from such things, and by further striving he reaches muñcitukamyatæ ñæ¼a, knowledge of liberation. As the will to liberate himself from such ills further develops, he attains patisæ³khæ ñæ¼a, knowledge of reflecting contemplation. At this stage he makes extraordinary efforts to gain samædhi, tranquility. As his samædhi strengthens, he gains sa³khærupekkha ñæ¼a, knowledge of developing equanimity towards all conditioned things. In the Visuddhimagga the growth and development of bhaya ñæ¼a and its successive stages are metaphorically described as the plight of a fisherman who had caught a fish in his trap. He put his hand in the trap and was very much delighted to find it caught. He then took it out to discover that what he had caught was not a fish but a viper with three characteristic marks denoting its snaky nature. Fear seized him. He now realized that it was wrong of him to have seized it. He wished he had never done it, and would like very much to get rid of it. But if he released it carelessly, it would bite him. Becoming apprehensive, therefore, he held it high overhead, whirled it three times, and threw it away so that it landed elsewhere. Then he ran for his freedom. After some time he looked back. Before the Three Marks of Impermanence, etc., were unnoticed, we were very much attached to our psycho-physical entity. Perhaps we were delighted with our “self” like that fisherman who thought he had held a fish in his hand. Only when we saw the Three Marks we took fright, realized the error of our ways and became disgusted with what we saw. Then we could no longer be pleased with our consciousness and corporeality. In fact we would like to escape from what we call our mind and body. A yogø practises insight meditation so that he sees næma and rþpa as repugnance, and therefore, develops a desire to liberate himself from their hold on him in much the same way as the fisherman did to get rid of the viper. Some might argue that for so long as one knows what is anicca, dukkha and anatta, the task is done. If one contemplates on dukkha, unsatisfactoriness, they say, one finds dþkkha and dukkha only, Such kind of argument is not in accord with the Texts. What these people know of anicca, dukkha and anatta is superficial. This superficial or paññ楥i knowledge fails to instill fear in the mind of the yogø. What is there to be afraid of with seeing, hearing, smelling, tasting. contacting and knowing things? They think it pleasurable to see things that they like to see and to hear things that they like to hear. It tastes good, they would say. It smells fragrant; it is pleasant to the touch; it is delightful to think about. When one is free to think about a variety of things and is able to let loose one’s imagination, one feels that the experience is the most enjoyable. Naturally, therefore, one feels irksome when one has to put restraint on one’s mind and meditate. Perhaps that is the reason why some would like to invent “easy methods” to gain insight. But in point of fact if one gives the reins to imagination in which one takes delight, one would be reluctant to get away from one’s happy thought. In that case, how could one fling away this corporeality and consciousness in the way the fisherman did with his loathsome snake? So the so-called knowledge is not enough for one seeking liberation. It is difficult even for those rich in wisdom to develop this sense of weariness of existence instilled by muñcitukamyatæ ñæ¼a. When a yogø attempts to escape from sa³khæra or mental formations appertaining to næma and rþpa, he may be likened to the fisherman trying to fling the poisonous snake away. Having made an extraordinary effort to free himself from those formations using patisa³khæ ñæ¼a, he arrives at the next stage of sa³khærupekkhæ ñæ¼a which is the most singular among the ten kinds of insight. The six characteristics of sa¤kharupekkhÆ ñæ¤a This knowledge of equanamity towards conditioned things has six characteristics. The first relates to neutrality where mind is unmoved by fear or pleasurableness induced by sense objects. Before reaching this stage of knowledge, a yogøs is apprehensive of the dangers thrown in his way by conditioned things. As bhaya ña¼a is invoked he realizes with anxiety and fear that things have gone wrong. He then develops weariness in his mind. He longs to be free from this undesirable phenomenon. So he makes a great effort in meditation. Thereby he develops further sa³kharupekkha ñæ¼a, which is knowledge about equanamity of mind unaffected by fear or anxiety. Tranquility is thus established. The second characteristic is mental equilibrium where he neither feels glad for things pleasant nor sad for things that bring about pain and distress. He can now note joy as joy and pain or sorrow as pain or sorrow. He is able to view things impartially, with neither attachment nor aversion towards the sense-objects. The third characteristic relates to the yogø’s balance of mind. When he is meditating on his volitional activities he establishes a perfect balance of mind that “remains right in the middle”. That is to say he remains neutral to all objects of his volitional activities. But here it may be asked if sa³kharupekkha ñæ¼a should be concerned only with neutrality towards the objects of volitional activities and not to the actual deed of vipassanæ or meditation. Regarding this point the Commentaries say that just as the mind views the sense-objects with equanamity so also it accepts the act of vipassanæ with equanamity. Previously, in the earlier stages of knowledge, the yogø had to bend his efforts co concentrate on the sense-objects as well as on the mind that meditated. Now that he attains sa³kæærapekkhæ ñæ³a he is effortless in focussing his mind on the sense-objects as well as on the very act of focussing. It may be that initially he will have to bend his efforts to note the rising and falling of his abdomen or the activities of sitting, touching, etc., for a couple of times. These are all preliminaries. After that no such efforts are necessary. The two processes of nothing and knowing the object will become spontaneous, running together in their own sequence. Concentration is rendered easy. To these three characteristics may be added the other three mentioned in the Canons relating to analytical knowledge-pa¥isambhidæmagga. So, now we have the fourth characteristic, namely, the firm establishment of knowledge. It means the knowledge achieved is retained for a long time in all its sequences. Formerly the knowledge attained through meditation lasted only for four or five minutes to get dissipated or forgotten thereafter for various reasons. In that case one had to begin meditation afresh. But when sa³khærupekkhæ ñæ¼a gets firm the stream of knowledge will flow without losing momentum, after the yogø has initially repeated his efforts to meditate four, or five, or utmost ten times. When this momentum is achieved the meditator will be noting and knowing conditioned things for two or three hours at a stretch. This is how knowledge is established for any length of time. The fifth characteristic of sæ³khærupekkhæ ñæ¼æ is refinement. When grounded or powdered rice is sifted again and again in a sieve, all the chaff will be discarded and only the finest grain will remain. In much the same way refinement is achieved when this ñæ¼a is exercised time and again. The last characteristic of this insight is the ability of the observing mind to remain fixed only on the object it has set itself to work without wavering. The Texts say that at this stage the mind withdraws from the many enjoyable sensations it encounters and refuses to flicker. It might direct its attention to those pleasurable sensations for a fleeting moment, but it does not dwell on them for long. It reverts to its task of noting and knowing conditioned things impassively as it has done before. The meditator may be noting and knowing various sense-objects within himself; but his mind will not be hopping about to get dispersed. In fact he will recoil or withdraw from them and finally fix his mind on only a selected few prominent among them. Those three characteristics belonging to the second part herein stated may succinctly be described as firm establishment of knowledge, achievement of refinement and building up of an unwavering mind. With the three earlier shown we have now the six characteristics of sa³khærupe-kkha ñæ¼a. Yogøs in meditation should examine themselves whether they are qualified far this insight with its six properties. If found wanting in any of them they may not be considered as proficient and therefore, they may regard themselves as not having attained the stage of ariya magga. Realization of Nibbæna Through Ariya Magga and Phala As sa³khærupekkhæ ñæ³a ripens, the process of knowing gains pace as the mind takes note of the sense-objects effortlessly. As speed is gathered in the process, consciousness is quickened till it arrives at the stage when it ceases along with the object it is concentrating upon. This indicates going beyond the volitional activities of næma and rþpa to gain entry into the portals of peaceful bliss called nibbæna. In Milinda Paññhæ, it is said: As the yogø turns his mind towards the object by a step by step observation, the mind overrides the phenomena of incessant arising and passing away of næma and rþpa (consciousness and corporeality) and arrive at the stage when the stream of psycho-physical forces that are in constant vibration cease. Initially the yogø has been noting step by step the process relating to the phenomena of touching thinking, knowing, hearing and seeing that arise in his mind and body thereby discovering the nature of the various volitional activities which are too numerous to be taken into account. But he realizes that they are all impermanent. Finally all sense-objects and consciousness of these sense-objects get dissolved. At this stage he can look forward to nibbæna. So Milinda Paññhæ again has the following: O King Milinda. When the yogø, who has well-practised vipassanæ leading to pubbabhæga magga, the forerunner to ariya magga, reaches the stage where the stream of forces relating to consciousness and corporeality ceases, he may be said to have headed for nibbæna. As I have said, concentrating on the arising and passing away of consciousness and corporeality, observing the Three Marks of anicca, etc., is pubbabhæga magga, the precursor. Having reached that stage and progressing from there step by step, the yogø gets to sa³khærupekkhæ ñæ¼a, from anuloma ñæ¼a, knowledge of adaptation, so called because it is through this knowledge that an aspirant for enlightenment can adapt himself to the 37 factors of enlightenment (bodipakkhiya). When this knowledge is achieved the yogø is in the path of the ariyæs ready to find shelter in the peaceful and cool shade of nibbæna. Once he looks forward to nibbæna in like manner, he becomes a sotæpanna who can totally get away from the four nether worlds. Gaining insight into the nature of anatta, unsubtantiality, one gains entrance into nibbæna; and once nibbæna is in sight, one escapes from the nether worlds. In fine, all that I have discussed relates to the manner in which the ariya sama¼as or the Worthy Ones arise having liberated themselves from defilements with objective nibbæna through the practice of insight meditation. Now I shall go back to the story of Subhadda. On the eve of mahæparinibbæna, Buddha preached the last sermon taking compassion on the ascetic who had by now listened to the discourse reverentially and with rapt attention. These are the last words of Buddha addressed to Subhadda: O Subhadda! At the age of twenty-nine, I entered priesthood to seek Sabbaññu¥a ña¼a, Enlightenment. Since then more than fifty years have gone by. Beyond the realm of the Law and Discipline that I have been teaching during those years, there has been none who practises insight meditation as part of the doctrine of Ariya Path. Neither has there appeared any sotæpanna, the first category of sama¼as, nor sakahægami, the second category, nor anægæmi, the third category, nor arahat, the fourth category. Outside the pale of my teaching, there is a void because of the absence of the twelve sama¼as belonging to the four categories, who are freed from defilements of the mind, and who profess to know what they really know. Subhadda! Know ye that for so long as the Eightfold Path remains extant, the lineage of the true sama¼as shall forever remain unbroken. If the twelve sama¼as or bhikkhus live well and true, true arahats shall never become extinct.
Ekþnatmso vayasæ Subhadda, One thing which stands out prominently in this valediction is the revelation that there are in any other religious teachings or ideologies, none who practises insight meditation (vipassanæ). So beware of those who assert that vipassanæ is unnecessary or superfluous. Such statements are not conducive to the practice of insight.-meditation without which our Buddhasæsanæ would be like any other ordinary teaching. Then Subhadda thinks: “In the doctrine that my teachers, and my teachers’ teachers taught me, no instruction is given regarding the practice of insight-meditation. Therefore, among the ascetics there are none who are liberated from the snares of defilements of the mind. Among then there are no meditators who take note of the phenomena of conditioned things such as seeing, hearing, smelling, tasting, touching and thinking, observing the Three Marks anicca, dukkha and anatta. There are none who follows the precursory path of pubba magga, not to say of the actual practice of vipassanæ magga. Then, how can there be true sama¼as who have eliminated defilements of the mind to reach the ariya Path? So I hereby renounce ascetism to embrace the teaching of Buddha.” Having thought to himself thus, he told Buddha: “Reverend Sir! Your words touched me. You have uncovered what has been hidden. You have shown the way to one losing it. You have borne the torch and shed light where darkness was. You have let me see the light of the dhamma after many expositions. I, who have heard you teach, take refuge in Buddha, Dhamma and Sangha. Let me be ordained as a monk in your presence.” Then Buddha said: “Suddhadda! Anyone belonging to religious denominations foreign to my teaching is usually put to test. If he desires monkhood accepting my Law and Discipline, he will be subjected to preconditions which require him to establish himself in the Three Gems and observe precepts for four months, after whish. If the theras are satisfied, he will be ordained. But in your case I know to whom I should set those preconditions and to whom I should not.” At this Subhadha came forward saying that he would undergo the test of faith for four years, it necessary, even if others do only for four months. Buddha knew that it was not necessary for him and asked Ænandæ to ordain him a monk at once. Ænandæ led Subhadda to a place where the latter had his head washed and shaved. Then he was taught the tacapa³caka kamma¥¥æna, reflection on the first five of the 32 parts of the body. He was then dressed in the yellow robe and called upon to take Buddha. Dhamma and Sangha as his refuge and shelter. In this way he became novitiated. That was at midnight on the full-moon day of Kason. Ænandæ brought the novice to Buddha who then ordained him. This has been mentioned in the Commentaries; but it does not appear that Subhadda became a monk by Buddha’s naming him so with the words “Ehi Bhikkhu!” (Come, Bhikkhu!) Monks who were so admitted into the Order were not required to shave the head and don the yellow robe; nor were they required to take refuge in the three Gems. As soon as Buddha had bidden the would-be monk, “Come, Bhikkhu!” he became a monk, complete with shaven head and yellow robe and all the paraphernalia that a monk should have. In the present case, Subhadda was deemed to be formally ordained. Subhadda practises kamma¿¿hæna Buddha then prescribed kamma¥¥hæna, meditation-exercises, for the newly ordained monk. In the beginning the Commentaries made no mention of the kind of kamma¥¥hæna that the latter was asked to practise; but later in the text vipassanæ kamma¥¥hæna was referred to which shows that he took up insight-meditation. It may be noted that he had never before heard the words of Buddha. It was only now, just before the mahæparinibbæna, that he had the opportunity to hear Buddha’s sermon. Despite all these drawbacks, the Enlightened One instructed him to meditate the moment he became a monk. There have been going round certain assertions that before one becomes well versed in the Law of Dependent Origination, one should not practise meditation. Such kind of proposition could have demoralised any enthusiast bent on practising the dhamma. It has been argued in Subhadd’s case that he needs no learning in the Law of Dependent Origination because he was an extraordinary man. If this argument holds water, what of Chanda, who was equally extraordinary? He had not been taught in this Law and he could not get illumined in the dhamma in spite of his being extraordinary, because he was highly egoistic. To an individual whose attachment to life in this world is not strong, it would not have been too difficult to see the laws of cause and effect. Once he becomes convinced in these laws and tries to take note of the conditioned things arising as they arise, he shall see for himself the working of the law of cause and effect. These have been dealt with when I give the discourse about the Dhammacakka Sutta elsewhere. Having got instructions from Buddha, Subbhadda noted them and wended his way to a suitable place. In those days Buddha had so many disciples with him that it would not be easy to find solitude where monks were absent. By a suitable place is meant a place which was not overcrowded with monks. Finding such a place, he walked to and fro there and meditated. Since he walked during his meditation, his exercise could have had no relation to samatha. In that practice, whether he meditated on breathing in or breathing-out, ænæpæna, or whether he reflected on the 32 impure parts of the body, dvattimsa, he would have to be at rest. In kasina-meditation, one has to concentrate his mind on the conceptualized image of a circle. In asubha-meditation, one has to concentrate his mind on corpses. In anussati-meditation, one has to concentrate his mind on loving-kindness, compassion, sympathetic joy and equanamity. All these exercises in meditation require the meditator to remain at rest. So it may safely be taken that Buddha instructed Subbhadda to observe vipassanæ kamma¥¥hæna, or exercises in insight-meditation. As Satipa¥¥hæna Sutta also enjoins the Yogø to note action of going while one is going, it may safely be assumed that Subbhadda practised satipa¥¥hæna vipassanæ or mindfulness and insight-meditation. While walking, Subhadda noted the antecedents and precedents of the phenomenon of moving and developed insight-knowledge after repeated concentration and finally became an arahat possessed with the four virtues of higher knowledge called patisambhiba ñæna. Then he came to where Buddha was and, having made his obeisance, sat there. At the first Synod, all these incidents were related and duly noted. It must be observed from all what I have preached that merely thinking over the dhamma does not lead one to magga or phala or nibbæna. It is common knowledge that if you keep your mind follow letting it go wherever it pleases to go, exerting no effort to train it, you cannot be on the Eightfold Path. Without the realization of this Path, one cannot become a true ariyæ who has been liberated from all defilements. At the first Synod it was duly noted that Subbhadda was the last one who attained the stage of an arahat during the life time of Buddha. May all who have heard this discourse on Subbhadda Sutta attain nibbæna from the basic stage of mþla magga through the precursory stage of pubba magga to the final stage of ariya magga, the Path trodden by the Worthy Ones.
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