To NibbÆna Via the Noble Eightfold Path The original Myanmar version of this book of Dhamma was delivered by the Venerable Mahæsø Sayædaw of Burma. This has been painstakingly translated into English, as is presented now, by a well-known and prominent writer U Htin Fatt (Pen-name Maung Htin), who is one of the members of the Mahæsø Translation Committee of this Sæsana Yeiktha. The book is intended for foreign yogøs in particular for their benefit. It is hoped that they will find the text of this translation with its original style of expression and essence truly preserved, really enlightening. The leading item in this treatise is one of the famous Suttas relating to an incident that occurred on the eve of Buddha’s mahæ-parinibbæna when an ascetic by the name of Subhadda called on the Buddha and made queries to find out the real truth of the Dhamma. In answer to these queries, Buddha with deep compassion elucidated the Dhamma and the practice of the Noble Eightfold Path as the only way leading to the end of sufferings and the cessation of the round of rebirths. Buddha discovered and called it the Middle Path (majjhima pa¥¥ipadæ) between the two extremes, namely, indulgence in sensual pleasures which is one extreme, and self-torture in the form of severe ascetismharmful, painful and deplorable, is the other. The Path comprising the eight steps signifies eight mental factors. They are interdependent and interrelated. Taken in all they constitute three essential groups of spiritual development- Søla (Morality), Samædhi (Mental concentration), and Paññæ (Insight-wisdom). Buddha has pointed out that a living being is the Aggregate of five factors, one of them being material and the remaining four psychic. They are the tangible corporeal matter-the physical body, the sensations, the perceptions, the tendency formations (volitions) and the consciousness, and are known as pañcakhandæ or Five Aggregates. In fact, it is these five aggregates that the Buddha has summed up all the mental and physical phenomena of existence. In the first part of this book “To Nibbæna via the Noble Eightfold Path”, it is clearly manifested that all sufferings arising out of craving for life can be eradicated by perfect training of the mind through Vipassanæ Bhævanæ-which is aimed at direct insight into the true nature of reality. Vipassanæ meditation means observing every phenomenon occurring at the six-sense doors. Through such meditation, the true nature of the five aggregates, or mind and body is grasped and seen in the light of the characteristics of Impermanence, Unsatisfactoriness and Non-Self (Anicca, Dukkha and Anatta). Such seeing or knowledge is known as Insight (Vipassanæ-ñæ¼a). The process of gaining various stages of Ñæ¼a has been vividly described therein in brief. This method- the practice of the Noble Eightfold Path has been preserved and handed down to us in the form of written texts known as scriptures and by a long line of Arahats and sama¼as in an unbroken continuity since the life time of Buddha well over 2500 year ago. In reading through this book, one in given to understand very clearly understanding and faith, no progress can be made for attaining true wisdom in his right effort in the exercise of meditation. Eminently well versed in scriptures (pariyatti) as well as in the field of practical vipassanæ, the Venerable Mahæsø Sayædaw, Agga Mahæ Pa¼dita, the Author, is capable of giving us inspiring guidance as to how liberation from dukkha can be achieved. This is simply due to his great gift as a distinguished teacher of Satip楥hæna meditation. In the text of this book the process of purification or refinement of the moral, mental spiritual perceptions has been explained with lucidity in a very simple and easy way. To Buddhists, the correct way to overcome all sufferings, and attain the ultimate goal of Nibbæna is to follow the right Path. This is the only way for purification of the mind, for the overcoming of all vices and defilements of mind and for the cessation of all sufferings. According to Buddhism, realization of Nibbæna through mindfulness is the ultimate objective. Nibbæna, in a nutshell, is the supreme state of being absolutely free from all Kilesæs (defilements) and all kinds of sufferings from rebirth. The next part included in this book is “Særa¼øya Dhamma”. It teaches both monks and laymen alike the way to live in mental peace, to respect and love each other. Buddha’s exhortation in this Sutta is to practise and strictly observe morality, and to generate the feeling of loving-kindness in thought, word and deeds. Emphasis has been made on the paramount importance of the cardinal values of Mettæ, Universal Benevolence and Compassion to acquire merit and to bring about peace and harmony among nations and for all mankind. It also enjoins us to subdue anger, and avoid hated and jealousy and to share among ourselves, as far as possible, when occasion arises what we own and possess so that love is reciprocated and harmonious relationship established. The Buddhist way of life is an intense process of cleaning one’s speech, action and thought. It is self-development and self-purification. The Venerable Mahæsø Sayædaw in amplification of this noble dhamma, expresses in detail that inasmuch as people have insatiable desires, they are apt to pursue their blind career of whirling round the wheel of existence, and are twisted and torn between the spokes of trouble, misery and suffering. Sensual pleasures and happiness derived sporadically in this worldly life is ephemeral or to put it in another way, occasional flashes in darkness. The fundamental point also stressed therein is to seek for true happiness and gain complete freedom from all sufferings. The method of Dhamma revealed to us by the Buddha is, in essence, to follow the true path through the practice of insight meditation which will eventually lead to cessation of dukkha. The last exposition of Dhamma incorporated in this book related to Mahæ Paccavekkha¼æ dhamma originally set forth in the Kosambiya Sutta of Mþlapa¼¼æsa. It is an elaboration of ariya-magga paññæ. It “seeks to explain the seven principles relating to the examination of oneself in the application of the noble knowledge to salvation from suffering.” In particular, a Sotæpanna (Stream-winner) may reflect upon himself and make his own self-analysis possibly in a quiet place best suited for him to enhance his samædhi. The mental attitude and behaviour borne by a Sotæpanna is candidly explained. Never will he submerge his own good conscience in anything he does, and being more or less constantly aware of the true nature of things, he will exercise his mindfulness to the exclusion of detrimental thoughts and action. For a yogø who makes a determined effort to narrow down the range of thoughts of his fleeting mind, he can gain mindfulness which in turn will help to bring the mind by Right Concentration to a state of one-pointedness, samædhi. This when achieved, the mind becomes free from Hindrances, which are five in number, called in Pæ¹i as “Nivara¼as”. A yogø may therefore conduct his own self-appraisal and find out the answers whether his state of mental and physical behaviour does fall in line with the qualifications of a Sotæpanna. As Buddhists, we all are aware that in all living beings, the craving for life results in three manifestations which are evil. The root causes of evil are greed, hatred, and delusion or ignorance (lobha, dosa and moha) that, constantly assail the human mind. This dhamma being highly profound, an ordinary layman, if lacking in practical vipassanæ meditation, may find it difficult to grasp well. But the Venerable Mahæsø Sayædaw, being endowed with and adequate knowledge of dhamma, is able to explain it with clarity thereby bringing to light the essence of dhamma that would ordinarily have remained in obscurity. This dhamma should therefore prove to be of immense value to yogø and those taking keen interest in deeper aspects of the Buddhist philosophy. May all beings be happy. Min Swe
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