principles of self-Appreciation (A continuation of the sermon delivered at Mayantabin by Mahæsø Sayædaw for three consecutive nights beginning with the 14th, waning of Tagu, 1314 M.E.) The subject for tonight’s sermon is Mahæpaccavekkha¼æ as expounded in Kosambhiya Sutta of Mþlapa¼¼æsa. It is an elaboration of ariyamagga paññæ, knowledge of the Noble Path which is the last of the components of the Særanøya dhamma that I discussed last night. Let me introduce this subject with the following question posed by Buddha: There is, O bhikkhus, the knowledge of the Noble Path which leads to the sotæpanna (stream winner) stage. How does this Knowledge pave the way for one practising it to true cessation of dukkha, suffering or unsatisfactoriness? Mahæpaccavekkhanæ seeks to explain the seven principles relating to the examination of oneself in the application of the noble knowledge to salvation from suffering. 1. The first mahæpaccavekkha¤æ O bhikkhus! A sotæpanna, be he a monk or a layman, under the aegis of my teaching, repairs to a forest, seeks shelter under a tree, or takes up his abode in a suitable place of solitude, and makes an appreciation of himself thus; “Possessed by Kilesæ, defilements, my mind may be under their influence, in which case, I shall neither perceive nor know the nature of the phenomena of arising and passing away of næma mind, and rþpa, body. So I must examine my own self if defilements or impurities of the mind still remain with me.” So saying he makes a repeated self-appreciation. Puthujjanas, ordinary individuals or worldlings, are usually unable to note the phenomena of arising and passing away of næma and rþpa, or in other words the psycho-physical phenomena, as they are dominated by defilements surging in their breasts. But a sotæpanna, meditating in the solitude of a forest, either under a tree or within a monastic dwelling, will be able to perceive the arising and passing away of all conditioned things, because he is absolutely free from care and anxiety that pollute the mind. Now what are the defilements that despoil the mind of the ordinary individuals? They are sensuality, ill-will, etc. To a beginner in insight-meditation, desire, anger, etc., might arise in him while he is noting breathing in and breathing out, or rising and falling of the abdomen in vipassanæ exercises. Such interferences indicate the upsurgence of defilements called pariyu¥¥hæna-kilesæ. Only sotæpannas can do away with them. Examples of pariyu¿¿hÆna-kilesÆ O bhikkhus! If a monk is subjected to the onslaught of sensual pleasures, he is possessed by pariyu¥¥hæna-kilesæ. While a monk is noting, in the course of his exercise, the rising and falling of his abdomen, or sitting, or touching and object, at the same time thinking of sensual pleasures to which he has come to be attached, he is being victimized by upsurging defilements called pæriyu¥¥hæna-kilesæ. He must note this attachment and eliminate it at once. If he fails to do, he will not be able to perceive the realities of the nature of næma and rþpa that arise only to pass away. O bhikkhus! If a monk has hatred or animosity arising in his mind, he is possessed by pariyu¥¥hæna-kilesæ. As a monk is noting the rising and falling of his abdomen, hatred might arise within his mind. Then he must realize that he is being victimized by uprising defilements. Note this hatred as it occurs and eliminate it. If he cannot, he will fail in the realization of the nature of the phenomena of arising and passing away of næma and rþpa. O bhikkhus! If a monk has doubts troubling his mind, he is possessed by pariyu¥¥hæna-. While a monk is noting the psycho-physical phenomena as described above, he might entertain doubts as to whether this task of noting as an exercise for meditation does really contribute to the development of vipassanæ ñæ¼a, knowledge of insight-meditation. He now falls a prey to upsurging defilements. He must note how his doubts arise and eliminate them. If he cannot, he will fail to realize the nature of the psycho-physical phenomena. What I am now saying concerns ordinary individuals. With sotæpanna doubts usually get resolved of their own accord without voluntary efforts. So he need not trouble himself with noting and eliminating them. But here I purposely make references to them as I want to enumerate in full all the nøværa¼as, hindrances in the way of salvation. O bhikkhus! If a monk speculates about the present existence and other existences as well, that is to say, now and hereafter, he is obsessed by pariyu¥¥hæna-kilesæ. Who creates this universe? Who creates mankind? Does life come into being without any cause? Is there atta (self) or no atta? If one speculates about such things as well as about the present life, one may be considered as generating wrong views and fostering doubts. Those ideas usually assail the minds of ordinary individuals. After departing from this life where will I be reborn? What will I be then? If I continue to exist hereafter, how would I fare in the next existence? Common people would contemplate about the hereafter in this manner. With sotæpannas there would never arise any such speculations which engender doubts and wrong views. It is not usual for people to think about life in villages, towns and countries that can be met with in this world, or even go further to speculate about the life and world of the devas or divine beings, or even of hell or nether world. These are the workings of a restless mind. Such speculations might arise when a yogø is practising meditation. They are a result of uddhacca, restlessness. They also belong to the turbulent type of defilements. Note such wandering of the mind and eliminate it so that one is able to realize the nature of conditioned things that arise and pass away. O bhikkhus! If a monk enters into a dispute, or picks up a quarrel, or get involved in controversies or maligns others with sharp words, he is under the influence of pariyu¥¥hæna kilesæ. Whether a monk enters into a dispute only in imagination or in real life while noting sense-objects, he is possessed by the uprising type of defilements. If he imagines himself quarrelling he must note this fact and eliminate it. If he fails to do so, he will not realize the true nature of the psycho-physical phenomena. If he wounds other’ sensibilities with sharp words, he will be guilty of the priestly offence of pæcittiya. His søla, morality, would then become polluted. If he fails to establish purity of morality, he will not be able to attain correct views when he will be denied knowledge of the true nature of the phenomena of arising and passing away of næma and rþpa. Therefore, those who are practising the dhamma should never engage themselves in dispute or quarrels. These examples seek to show the kind of obstructions that stand in the way of establishing samædhi, concentration or attentiveness, and cittavisuddhi, purity of mind. They must be removed first and foremost. Now I shall deal with the way how to remove them. When a yogø is practising kasina or ænæpæna, concentrating his mind on Earth-element or on breathing in and out, or when he is noting the acts of sitting, standing, bending, stretching, contracting, etc., in accordance with the instructions of the Satipa¥¥hæna Text, his mind might wander. It might travel to the office or factory where he works. It might get into an imaginary conversation with the man he desires to meet. It might be thinking about plans that he desires to lay down. All these desires relating to the senses are called kæmacchanda which has been referred to in the Sutta as kæmaræga, sensuality, When such human desires are let loose, how can a yogø practise kamma¥¥hæna or vipassanæ, of concentrating his mind on the Earth-element or on the process of respiration and on postures of sitting, standing walking etc.? Hence, contemplating on such desires is an impediment to the development of samatha and vipassanæ. He should, therefore, avoid thinking of them. When they arise in his mind, note this arising. After repeated noting, once, twice or thrice, they will disappear. Then he reverts his attention to the original sence-object, the rising and falling of his abdomen if he is doing this kind of mental exercise. Sensual desires are likened to debts contracted by a person. When he is thus indebted, he has to be condescending to the creditor. He has to tolerate the creditor’s chastisement. He is at the bidding of the creditor. In the case of husband and wife who love each other, one has to take extraordinary care to avoid going counter to the wishes of the other, lest disaffection might develop between them. This is condescension in the highest degree. So when desires arise in your mind while you are meditating, regard them as debts you have contracted, and don’t let yourself run into them. The other nivara¼a, obstruction (hindrance), is hatred. It is like a disease. When you are suffering from it you cannot enjoy life and the luxuries it offers. When you are gravely sick, all your senses are impaired. You won’t find any taste in what you eat. When there is singing and dancing around a patient grumbling with pain and exhaustion, how can he enjoy them? A man will be all smiles to his friends when he has not yet been seized with anger; but when he becomes angry, he cannot be pleasant to them. Even when his friends offer their advice to him for his own good, he will not be able to appreciate it. When two persons quarrel the negotiator who tries to patch it up is usually misunderstood. Both parties think that he is siding with the opposition. Then hatred grows. It is, therefore, like a disease. As the disease is contagious, nobody would like to be near the sick man. Even though you may not be practising vipassanæ, it will profit you if you try to avoid anger. When it cannot be controlled, animosity develops among your friends and members of your family. When it arises during the vipassanæ exercise, contemplate on it, note it and then drive it away from your mind. When you have a headache and take medicine for the cure, your headache will be removed. In the same way when you have anger and take the medicine of noting it, it will immediately disappear. Say what you have to say only when your anger has subsided. Then you will be saying it sweetly in which case friendship will grow. Suppress this disease called byæpæda, anger. When one is disinclined to pray or do meritorious deeds, one is said to be suffering from thina-middha, sloth and torpor. When a man gets imprisoned, he is denied the opportunity to enjoy entertainments going on outside the prison. A man suffering from sloth and torpor is like that imprisoned man. He is denied the opportunity to enjoy the dhamma. A lazy bone will not sit for vipassanæ, nor will he attend any meeting where religious teaching is discussed or lectured. When he hears some one relating to him about it, he will not be able to appreciate it. He is a prisoner to his own lazy habits. So when you feel that you are seized with sloth and torpor while you are meditating, consider yourself as being imprisoned. Try to eliminate these from your mind by making note of their arising. Uddhacca-kukkucca denotes wavering of mind and anxiety. When one is obsessed with it one lives in fear of one’s own guilt. This sentiment is likened to a slave, who has to do at his master’s bidding. He was to live where he is assigned to. He has to eat what is given him by his master. He has no opportunity to do things in his own way for his own development. All born of a slave become slaves, and so there can be no end of them. He has no fundamental rights. One who is obsessed with wavering and anxiety is a veritable slave and they are impediments to the realization of concentration and knowledge. A meditator should note their arising and eliminate them. Now I shall deal with vicikicchæ, doubt. It does not relate to ordinary, everyday affairs. A man going to the bazaar (market) doubts if the road he takes leads to the bazaar. Owing to a lapse of memory, he wonders if the name of the person to whom he is addressing is correct. Such doubts have nothing to do with nøvara¼as we are talking about. They are not hindrances that bring about akusala dhamma, demerits. The doubts that I am talking about are real impediments in the way of the realization of the Path in the practice of concentration and meditation. One doubts if it is true that jhæna, transcendental state, can be fulfilled by merely observing the Earth-element or noting breathing-in and breathing-out. If a man entertain such doubts while practising concentration and meditation he can never gain samædhi, attentiveness, not to say of insight. As he is noting the phenomena of arising and passing away of næma and rþpa, it might occur to him whether insight-knowledge can be attained by such method, whether what the teacher has instructed is true or false, and whether it is correct to say that his efforts can lead to the realization of the Path and its fruition. In that event he notes his “considering and doubting,” and eliminates such kind of thinking. A man in doubt is at the junction of two ways unable to decide which way to take. It happened that he had been carrying a load of money and running for life to escape the robbers trying to waylay him. As he got to a place where the road forked into two, he wondered which road would be the best for him to take, either right or left. As he was vacillating he was caught, robbed and killed by the dacoits. A yogø who casts doubts on himself noting the nature of the conditioned things is very much like that indecisive man. Because of doubts delusion arises; and because of delusion, akusala dhammas or demerits; and because of demerits, akusala kammas or results of demeritorious acts. Because of such kammas he will be reborn, and that means that he will again get old, become sick and meet death. So I insist that you must get rid of doubt which acts as an obstacle to gaining insight. When these five obstructions (hindrances) are absent, the mind that takes note of the phenomena of conditioned things remain pure, and this purity of mind is called citta visuddhi. One who has attained this state of mind can note clearly næma, rþpa and their relations together with causes and effects that bring them about. An ordinary individual cannot grasp the true nature of these dhammas because of the obstructions enumerated herein. A sotæpanna removes doubt with the help of the noble knowledge of the Path. Care and anxiety are absent in him. Practising vipassanæ in solitude, he is able to shake off all hindrances from his mind, His clear mind is able to take note of every phenomenon of the arising and passing away of næma and rþpa. That the ariyæs have conquered nøvava¼as is shown by Buddha as follows: A sotæpanna, practising vipassanæ in solitude, will come to the following conclusion: “Formerly I might not have known correctly the nature of condition-ed things because obstructions lie in my way in all directions. Now that I am able to remove them, I have established myself in the knowledge of the Four Noble Truths.” This is self-examination by a sotæpanna contemplating in solitude the phenomena of conditioned thing in the absence of abstuctions (hindrances). Knowledge obtained by such a self-examination is called the first paccavekkha¼æ and is supramundane or transcendental, not consistent with ordinary human beings; or worldlings. This means that the knowledge is related to the Noble Path and resides in the minds of the Noble Ones. If, after this self examination, one is convinced that one has attained this knowledge, one can safely assume that one has become a sotæpanna. So, those who regard themselves as having reached that stage should make a self-examination to ascertain whether they are freed from the clutches of the upsurging defilements when they are noting in solitude all phenomena that happen at the six sense-doors. When they find their minds cleared of all hindrances that have been enumerated, they may feel certain that they have come up to the stage they presume they have. But if they find out that their minds are still hovering over so many imagined objects of their desires, they may regard themselves as having failed in the test. 2. The Second Mahæpaccavekkhana O bhikkhus! There is another method of self-appreciation. A noble disciple or sotæpanna investigates himself repeatedly in this way. “I have been thriving on this knowledge developing it and putting it into practice again and again. By this means I have come to the state of mind freed of all obstructions and delivered from defilements.” In a sotæpanna’s mind there are firmly established views relating to næma and rþpa being subject to the laws of anicca, impermanence, dukkha unsatisfactoriness, and anatta, unsubstantiality, thereby enabling him to perceive the nature of nibbæna with the support of the knowledge of the Path and its fruition. So he is now in a position to examine himself if he has gained samædhi, concentration, by which all obstructions lying in the way of deliverance from defilements are to be extirpated. These defilements are of two kinds, the coarse and the subtle. Ordinarily all coarse impurities are usually eliminated leaving no residue. But he has to be very careful with anusaya kilesæ, the subtle kind of impurities, which has also to be expelled from his mind. In this connection Buddha declared thus: A sotæpanna who examines himself in that way will come to the conclusion in this way: “I have practised this knowledge, developed it and extended it many a time. So I have mastered concentration which has eliminated defilements in my mind. I have now come to the stage of deliverance from defilements.” A sotæpanna can establish concentration of mind by doing away with care and anxiety and restlessness with regard to sensual pleasures. Ordinary individuals are not free from the influence of such subtle kind of defilements. So they cannot get illumined on the nature of næma and rþpa and assume that there dwells in his body a living substance. Even when they get acquainted with the knowledge about næma and rþpa, they cannot get away from the idea of a living substance or matter. “I think, so I exist,” they say. To a sotæpanna, however, life is but a manifestation of the nature of næma and rþpa, or in other words a psycho-physical phenomenon. There is nothing which can be called animþs or living matter. When one concentrates on nama and rþpa, one will realize that the compound of consciousness and corporeality is not “I”. This realization shakes off sakkæya-di¥¥hi, erroneous view of the existence of self. With sotæpannas doubts never arise in their minds regarding moralities compatible with Buddha, Dhamma and Sangha, the Three Gems. They relinquished the wrong view that salvation lies in the observance of religious rites. In this context, rites refer to the practice of sølabbata paræmæsa according to the belief that all sins will be washed away if one bathes in the Ganges, that all sins are expiated with the blood of the sacrificial animals, that the result of evil deeds in neutralised by exercises in austerities that oppress the body, that one reaches heaven by merely worshipping devas, sakkas, brahmas and gods in heaven and that one can reach nibbæna by merely keeping his mind at ease giving it no opportunity for moral or spiritual development. A sotæppana always hold the view that one can never get to nibbæna without development of the knowledge of the Path and its fruition. A sotæpanna is, therefore free from the shackles of sakkæyadi¥¥hi, wrong views about self, vicikicchæ, doubts about the practice of moralities and sølabbata-paræmæsa, belief in ritualism. He is also free from greed, anger and delusion which lead to evil deeds of killing, stealing, etc., which all belong to coarser types of defilements. Anusayas or subtle types occur when one fails to gain the truth of conviction that all is impermanent, unsatisfactory and unsubstantial. The second paccavekkha¼æ is, therefore, a self-examination as to whether coarse and subtle forms of defilements have been extirpated through repeated insight-meditation with a view to realize the knowledge of the Path leading to nibbæna. There is, O bhikkhus, another method of self-examination. A sotæpanna thinks over thus: “I have accomplished myself in the knowledge relating to the phenomena of næma and rþpa that arise and pass away at the six sense doors. Outside Buddhasæsanæ, is there any sama¼a or ascetic and bræhama¼a or bræhamins who is likewise accomplished in this knowledge?” Then he comes to the conclusion that he has truly become accomplished in this knowledge while outside Budd-hasæsanæ there have appeared no sama¼as or bræhama-¼as who are so accomplished. How can a sotæpanna arrive at this conclusion? In other teachings outside the realm of Buddhasæsanæ, there are no instructions for insight-meditation with regard to noting the arising and passing away of næma and rþpa. They do not enlighten the fact that there is no “self,” and what is taken as atta, self, is in fact anatta, “not-self” but a manifestation of the arising and passing away of næma and rþpa. They do not reveal the way to nibbæna where all impurities of the mind are cleansed and all unsatisfactoriness comes to an end. It is this consideration which drives a sotæpanna to conclude that outside the teachings of Buddha there can be no sama¼as or bræhma¼as who realize the knowledge about næma and rþpa. Regarding insight-meditation, I have dealt with it in detail in my discourse on Særanøya dhamma, citing Satipa¥¥hæna Sutta as an authority. In the Sutta it has been stated that when one goes one must be aware of “going.” It means that you must note your posture of sitting, standing; living down, bending, stretching etc. All behaviour of the mind and body must be noted. It may prove difficult for a beginner to note all these phenomena. So my instructions relate to noting the rising and falling of the abdomen. As you note all these you will come to realize the working of the aggregates of clinging which is called upædænekkhandhæ. Then, step by step, you will also come to realize viññæ¼ekkhandhæ, the aggregates of consciousness, vedanakkandhæ, the aggregates of sensations, saññakkhandhæ, the aggregates of perception and finally sa³khærakkhandhæ, the aggregates of volitional activities. In Sølavanta Sutta, it has been said that a monk accomplished in moralities becomes aware that the five aggregates of clinging are anicca, impermanent dukkha, unsatisfactory and anatta, unsubstantial. This awareness leads him to the fruition of sotæpattimagga, the Path for the realization of the sotæpanna stage. From this status he progresses to the higher stages of sakadægæmi, once-returner, anægæmi, non-returner, and arahat, Worthy One. On further examination a sotæpanna will come to realize that outside the teaching of Buddha there are none like him who attains his status. But even under the aegis of this sæsanæ, if satipa¥¥hæna, exercise in mindfulness, is not practised methodically, no one can get enlightened about the conditioned things, the Three Marks (of anicca, dukkha and anatta) etc., and so no one can attain the status of a sotæpanna. O bhikkhus! There is another method of self-appreciation. A sotæpanna examines himself thus: “A noble one who accomplished in the knowledge of the Noble Path possesses a nature characteristic of his nobility. Have I possessed this nature?” As he considers this, he comes to the conclusion that he has. What is this nature belonging to the noble ones attaining the status of a sotæpanna? There are certain offences prescribed for priesthood. When any one of them is committed without any intent, it is held to be technical. For instance, a monk is presumed to have committed an offence if he happened to sleep under the same roof in the company of the laity or of novices for more than three nights in succession. He may have slept in such a company without any intention or preparation to sleep so. Technically he is guilty. When he realizes that he has committed a technical offence, he at once atones for his guilt. When an infant accidentally touches fire, he withdraws his hand quickly. In the same way, when a monk accidentally transgresses, he quickly seeks expiation. Furthermore, he takes especial care not to repeat the same transgression. This habit is in the nature of the sotæpannas. Among the laity also, there are minor offences which do not send the offender to the nether worlds. Ordinarily, the guilty may be absolved from blame. A sotæpanna never commits grave offences of murder, theft, adultery, cheating, taking intoxicants, etc. But as he is not yet completely free from avarice and anger, he might have committed minor offences. If he is chastised for them by his wiser companions, he would at once confess the guilt and undertake not to repeat it. This nature of the sotæpanna is unlike that of the ordinary individuals. A common man rarely restrains himself from committing grave offences. When his companions chastise him for them, he pretends that he is innocent, neither owning them up nor abstaining himself from repeating them. Although a sotæpanna, not being totally free from sensual desires, anger, etc. , may be enjoying himself in pleasures, he is fully aware that such enjoyments are unwholesome and should be abstained. Ordinary individuals would not behave like this. The fifth paccavekha¼æ is almost the same as the fourth, with only this difference. The fourth relates to the habit of the sotæpanna in confessing their guilt and abstaining from repeating it. Here in this fifth principle of self-appreciation he makes it his habit to observe three sikkhæs or rules of higher conduct, such as adhisøla, higher morality, adhicitta, higher meditational practice and adhipaññæ, higher knowledge. In the congregation, there are many odd jobs for monks to do to facilitate their fellow monks in the pursuit of their religious practice. Although a sotæpanna is hard-pressed for priestly duties, his mind is always bent on the observance of the three sikkhæs. Especially, he is an enthusiast for meditational practice. He is, therefore, likened to a milch-cow which keeps her whole attention on her newly-born calf, although she cannot help but munch grass all the time. Regarding this nature of the sotæpanna, the Commentaries have this story: Once upon a time, at Anuradhapura in Ceylon (now Sri Lanka), a monk was making repairs to the Mahæceti stupa with cement and mortar. He went up to a high platform with a view to have solitude so that he could meditate while doing the repairs. At that time, a fellow-monk approached him just to while away the time with talking, as he had no interest in meditation. The first monk, who was an ariyæ, noble one, avoided the ordinary monk by moving out to another place. But he was followed by the latter. The ariyæ had better be frank and told him. “The platform of the stupa is very wide. Can you not find any other place where you can do the repairs?” Then only, the interfering monk departed. The ariyæ could not afford to lose the opportunity to do meditational exercises. Laymen have their daily chores more burden-some than the monks. Everyone of them is busy eking out a living. And then there are many community affairs to attend to. In spite of all these, a sotæpanna, even though he may be a layman, never relaxes in the practice of morality, concentration and knowledge. He never forgets to note things in the exercise of insight-meditation. The nature of an ariyæ is, therefore, never to forget the practice of insight-meditation, When one makes an appraisal of himself and finds that he has acquired the habit of meditation he can rest assured that he has reached the stage of sotæpanna. And, again, O bhikkhus, an ariyæ examines himself in this way: “One who is accomplished in the wisdom of the ariyæs is endowed with strength. Am I so endowed with it?” Animals like horses and bullocks are endowed with strength; but their strength is mainly physical. There is also the strength of the mind, or moral strength. Fools possess the strength of a fool. They dare kill, steal, lie, etc. Wise men have the strength of wisdom. They possess compassion and loving-kindness towards all beings. They delight in the performance of wholesome deeds. Even ordinary individuals have their own strength characteristic of themselves. Ariyæs, however, possess the strength of the ariyæs. What, then, is the strength of the ariyæs? Buddha has described it as follows: O bhikkhus! When one pays respectful attention to a teacher making an exposition of the Law and the Rules of discipline, as if they are one’s own valuable possession, one may be said to have been endowed with the strength of the ariyæs. Buddha’s teachings relate to right mindfulness based on Satipa¥¥hæna and right exertion based on sammappadhæna for the realization of the Path and its fruition. When a teacher expounds these doctrines, a pupil must listen to him with respectful and rapt attention. He must regard the teaching as his own valuable possession. When a trader does business, he takes especial care that his business dealings produce no loss. Farmers make especial efforts so that not a grain of their produce is wasted. It is because they regard their business or the crops as their material possession which must be guarded from loss or damage. In the same way, you must regard the dhammas taught as your spiritual or moral possession, not one of them to be frittered away. While listening to religious lectures, you must note every word or point discussed without diverting your attention to other matters. If you are attentive, you are endowed with the strength of the ariyæs. Here, for the sake of comparison, I must tell you what the strength of the puthujjanas or worldlings is. These people regard it as tiresome to listen to religious sermons delivered sedately. They want to hear lively talks delivered mellifluously in a sentimental strain. They enjoy stories, comic or tragic. Jokes are always preferred. If you feel tedious to listen to religious discourses in an unlively way, remember that you have the strength of the worldlings. This seventh principle of self-appreciation is a variant of the sixth. Here the strength of the ariyæs is defined as follows: A listener to Law and Discipline must try to get at their meaning and purport. He must also try to understand how salient points in the dhamma are arranged or programmed. He must listen to religious discourses with joy. If one takes up the dhamma in this way, one may be regarded as having been endowed with the strength of the ariyæs. In the Commentaries, joy in listening is emphasised. As the listener fully realizes the significance of the dhamma, he is thrilled with joy that permeates through his body. We are often told that when a joyi hears us reciting Pæ¹i texts, he at once grasps the meaning and understands the arrangements of points for discussion when he becomes overwhelmed with joy. When as ariyæ can decide for himself that he feels joyous as he gets the true meaning of what has been preached, he may be regarded as possessing the strength of the ariyæs. This self-appraisal shows that he has fulfilled the seventh principle of paccavekkha¼æ. This realization is not consistent with ordinary individuals. This subject of self-appreciation is conducive to the propagation of knowledge about Buddhist literature. Yogøs, well versed in vipassanæ, insight-meditation, can appreciate the meaning of the scriptural texts better and assimilate the philosophy of mind and matter. A learned man confessed to me that he became truly literate only after the practice of the dhamma. He thought he knew what he had read, but actually he did not. After the practice of meditation he came to know what he did not previously know. He is not a common man. He is an ex-monk well versed in Buddhist literature Meditation has made him enlightened. A learned monk also told me that one cannot see the light of dhamma by mere reading of the scriptures. Among the seven requisites for the attainment of enlightenment, there is upekkhæsam-bojjha³ga, accomplishment in equanimity, which is very difficult to understand unless one can appreciate the mental state of indifference through practical experience. The text says that equanimity has the characteristic of balancing the two equal weights. Unless one actually experiences this state of mind, one may not really know what it is about. Only when you have practised meditation and realized udayabbaya ñæ¼a, knowledge about the arising and passing away of næma and rþpa and sankhærupekkhæ ñæ¼a, knowledge of equanimity towards all conditioned things, can you appreciate what upekkhæ actually means. A meditator can at once recognize upekkhæ although he is not learned. The same way may be said of the realization of pøti sambojjha³ga, accomplishment in joy. A vipassanæ yogø can at once recognize it even though he may be illiterate. In fact he can differentiate all the nuances of the five kinds of joy, such as khuddaka-pøti, thrilling joy, kha¼ika-pøti, instantaneous joy, okkanitika-pøti, flooding joy, ubbega-pøti, transporting joy, and phara¼a-pøti, suffusing joy. Thus said the learned monk while relating his own experience. A vipassanæ yogø makes great contribution not only to the theory but also to the practice of the dhamma. If a learned man, proficient both in theory and practice of the Law teaches it to his disciples, he will be putting theory into practice; and if his disciples practise insight-meditation according to his instructions, they will easily understand his teachings because they can concentrate well. Eventually there will be the development of character in his pupils, Insight-meditation is, therefore, a supporting factor to the advancement of scriptural learning. Development of pøti while listening to a religious discourse is, therefore, a sign which shows that the listener has gained the strength of an ariyæ. Ordinary people might give the excuse that the teachings are too deep and too difficult of understanding and that they prefer romantic tales and sentimental stories related by the teacher in a mellifluous voice. Then only, they say, the lectures generate joy. But we, phongyis (monks), have to concentrate our efforts on teaching the dhamma in a sedate way because it is of primary importance for us to disseminate pa¥ivedha, insight-knowledge for the attainment of the Path. O bhikkhus! If you have qualified yourselves in these tests laid down under the seven principles of self-appreciation, you are a sotæpanna. Thus said Buddha. These principles can be understood by sotæpanna. Anyone who thinks that he has reached the sotæpanna stage may examine himself applying these tests. If he can stand them he may rest assured that he has come to the stage he thinks he has. Even though he fails in the test, he will have the advantage of knowing that a sotæpanna in this sæsanæ rests on a very high level, and that, however, he can also aspire to that stage, So I urge all disciples to strive after that stage. May all be able to strive after the fulfillment of qualifications as set out in the seven paccavekkha¼æ. May all achieve progress in the practice of the dhamma and attain the knowledge of the Path and fruition so that they can enter nibbæna hereafter as speedily as possible.
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