TUVA¿AKA SUTTA

PART I

(Delivered on the full moon day of Pyætho, 1337, Myanmar Era, by Mahæsø sayædaw)

INTRODUCTION

The Tuva¥aka Sutta, instead of the Vibha³ga Dhamma, would be delivered on this full moon day of Phætho, at the request of U Hla Maung (the then Director General of the Religious Affairs Department). The reason is that many became interested in Puræbheda Sutta delivered in 1322 and requested that discourse be printed. And U Hla Maung was one of them and has requested me about three years ago to deliver Tuva¥aka Sutta and to produce it in book form.

While the Buddha and five hundred Arahats, formerly Sakkyæ princes, were residing at Mahævunna forests, Kapilavutu district, Devas and Brahmæs, from ten thousand worlds (Cakkava¹as), came to adore the Buddha. On this auspicious occasion (Mahæsamaya), the meeting of Devas and Brahmæs, after introduction the names and clans of Devas and Brahmæs, the Buddha delivered the six Suttas so that they would attain the true Path and the Fruition. These six Suttas are:–

(1)   Sammæparibbæjaniya Sutta for those who indulged in lust (ræga).
(2)   Kalahavivæda Sutta for those who indulged in anger (dosa).
(3)   Mahæbyþha Sutta for those full of ignorance (moha).
(4)   Cu¹abyþha Sutta for those full of reflection (vitakka).
(5)   Tuva¥aka Sutta for those full of faith (saddhæ).
(6)    Puræbheda Sutta for the wise ones.

At the end of each Sutta, not only innumerable Devas and Brahmæs became the Never-returner (Anægæmi), Once-returner (Sakadægæmi), and Stream-winner (Sotæpanna), but also lakh of crores of Devas and Brahmæs attained Arahatship.

Knowing that question and answer method would be more effective, the Blessed One created a self-image, as there was no one who would set highly intelligent questions. He also wished that the created self-image would put such questions to Him.

Tuva¥aka Sutta was opened with the following question submitted by the created self-image.

                                                               (1)       Pucchæmi tam ædiccabandhu,
Vivekam santipadañca Mahesø-
Katha³ disvæ nibbæti bhikkhu,
Anupædiyæno lokasamim kiñci.

The meaning of the above stanza is, “O Lord Buddha, the possessor of such attributes as søla, etc., allow me to submit the following question. How does a Bhikkhu know the seclusion dhammas (three in number)? How does he know the cessation, namely Nibbæna? And how does he extinguish lust (ræga), etc.?

THE THREE VIVEKAS

The three vivekas (the seclusion dhammas) are: –

(1)   Kæya viveka–seclusion of the body. It means to be in seclusion without any company. It is very beneficial in meditation. That is why, for meditation purpose, the Buddha has instructed, (a) Araññagato–go into a forest: (b) Rukkhamþlagato–go to or under a tree; (c) Suññægæragato–go to a quiet monastery. For an individual who does not indulge in greed, even if he does not practise meditation, to stay in seclusion is very peaceful.

(2)   Citta viveka–detachment of the mind. Meaning to be clean and free from defilements (kilesæ); to be in the state of profound trance (jhæna), the true path (magga), and the fruition (phala).

(3)   Upadhi viveka–Cessation of substratum of being, namely Nibbæna.

The question here is how these three viveka dhammas are comprehended and the defilements extinguished.

The next point is how santipada, the cessation, is comprehended and how does it take place. This is the same as upadhi viveka. In other words, how defilements are extinguished. The 37 Bodhi pakkhiya dhammas destroy the defilements and if one practises the four Satipa¥¥hænas, the four applications of attentiveness, the rest of the Bodhipakkhiya dhammas are covered. Here, in Sæsanayeikthæ, the Yogøs practising the four Satipa¥¥hænas are striving for the extinction of the kilesæs. It is a good practice.

Not only to extinguish kilesæs for a moment, but it is important to up–root them for good. The created self-image made it pertinent in his question by ‘anupædiyæno lokasamimkiñci’. It means ‘to annihilate kilesæ with detachment of the world’.

The world in mundane includes the nether world, the world of human beings, and the world of Devas. But in reality it is just matter (rþpa) and mind (næma). The question is how to extinguish without clinging to one’s rþpa and næma or the other’s, as ‘I’, ‘mine’. The Blessed One answered in five stanzas.

THE BUDDHA’S ANSWERS

The created self-image’s question is how one comprehend viveka and santipada, and attain tranquillity. The answer could be simply. ‘To comprehend kæya viveka by staying in solicitude; to comprehend citta viveka through the stages of jhæna consciousness, insight meditation consciousness and magga consciousness; upadhi viveka or Nibbæna can be attained by the knowledge of the true path (maggañæ¼a). To attain Nibbæna one must practise Satipa¥¥hæna. However, the worthy one indirectly answered as follows:–

                                                               (2)       Mþlam papañcasa³khæya,
Mantæ ‘asamøti sabba’ muparundhe.
Yæ kæci ta¼hæ ajjhatam,
Tæsam vinayæ sadæ sato sikkhe.

The first two lines mean ‘papañca’ the root cause of prolonged rounds of rebirth (samsæra) and conceit such as ‘this is I’ should be inhibited through comprehensive wisdom, insight meditation and the knowledge of the Noble True Path (ariya maggañæ¼a). Chances for their occurrence must not be allowed, destroy them all’. Why the Lord used the indirect method (neyyattha) instead of direct method (nøtattha)? Because He knew the dispositions of Devas and Brahmæs who have indulged in faith, and that they would be liberated at the end of this meeting.

Cessation by comprehensive wisdom (mantæ) i.e. comprehension through the knowledge of insight meditation and the knowledge of the True Path. The three vivekas are inclusive in this indirect answer, namely kæya viveka–the foundation of self-concentration (samædhi) and insight meditation (vipassanæ); citta viveka–basic self–concentration consciousness, insight meditation consciousness and the True Path consciousness; upadhi viveka–extinction of kilesæ by way of knowledge of the path of the Noble Ones (ariyamaggañæ¼a). “Sato sikkhe” in the last line of the above stanza indicates that kilesæ is to be extinguished through practice of Satipa¥¥hæna. Thus how the Buddha employed the indirect method. It is very profound.

To summarize the first two lines of the above stanza: the primary root of papañca (evil conditions which prolong samsæra) and conceit (thinking ‘this is I’) should be comprehended through reasoning, Vipassanæ knowledge and the knowledge of the path of the Noble Ones. Opportunities for kilesæ must be inhibited and destroyed totally. As this discourse is on how to extinguish papañca, it is known as “Tuva¥aka Sutta”. Grammatically ‘Tuva’ means ‘quick’. “Tuva¥aka Sutta”, therefore, means quick achievement to end the rounds of rebirth.

THE THREE PAPAÑCA DHAMMAS

The three papañca dhammas are lust (ta¼hæ), conceit (mæna), and wrong belief (di¥¥hi). We can see ta¼hæ all round us. People are discontented with what they have. Even the millionaires are striving to have more and more. Rulers of the countries want to expand their empires by one means or the other. This is the work of ta¼hæ papañca. Some want to do better than the other. The other propagate their believes.

YOU THINK WHAT YOU BELIEVE IS THE BEST

However much it may be illogical, once you have believed in something you take it as the best and make propaganda for it. This morning I received a letter with no address. In brief the sender of the letter said “Focus your mind on an imaginary small circle with your eyes closed” and he thought that is the best method of all meditation practices. This method is diametrically opposite to the Buddha’s teaching. The writer of this letter takes his as the best and that is why he is spreading his views.

Nowadays, some say “There is no need to meditate Samatha and Vipassanæ just do as we instruct”. There is also “keep your consciousness as it is. It is not necessary to practise meditation. All these are painful”. These are just contradictory to the Lord’s teaching, namely “you must practise the Eight-fold Noble Paths, practise Satipa¥¥hæna and comprehend the Four Noble Truths”. The above mentioned beliefs are false doctrines, and lectures in these beliefs are just propagandas for wrong views.

Any religious discourse not concerning with the knowledge of the Four Noble Truths and the practice of Bodhipakkhiya dhammas and Magga, is wrong faith, wrong belief. Such sermons are propagations for wrong views.

SAMMÆDI¿¿HI IS NOT PROPAGATION

It may be questioned whether the lectures on the true belief are not propagations for belief. No, it is certainly not, because these lectures are based on the knowledge of right belief, sammædi¥¥hi. The wrong belief, micchædi¥¥hi, is the belief for prolongation of existence, namely papañca dhamma. Sammædi¥¥hi, the right belief, is not the papañca dhamma.

Lust (ta¼hæ), conceit (mæna), and wrong belief (di¥¥hi) are the three papañca dhammas, the samsæra prolonging phenomena. The roots of lust and wrong belief are ignorance (avijjæ), unwholesome attitude (ayonisomanasikæra), conceit (asamimæna), shamelessness (ahirika), fearlessness (anottappa), restlessness (uddhacca). Note that avijjæ causes the arising of pleasure and lust. Whenever you see, hear, smell, taste, touch and think, these actions are incessantly changing. They are impermanent, sufferings, and unsubstantial. However, when one is not mindful of the true nature of these activities at the moment of their occurrence, one takes them wrongly as permanent, pleasant, and substantial. That is ignorance (avijjæ) which activates ta¼hæ papañca, especially lust as a prolonging factor. It is said, therefore, ignorance is the primary root of ta¼hæ papañca.

It is necessary to understand and extirpate the original root of the prolonging factor, namely avijjæ. How to do so? Note the apparent sensations–seeing, etc. Then their true nature will be seen as suffering, etc. Thus the ta¼hæ papañca leading to the wrong idea of pleasantness, etc. will not assert itself. This is a momentary rejection. When your meditation gains strength, the ariyamagga, the way to Arahatship, arises and thus ta¼hæ papañca together with its original root, avijjæ, is totally extinguished.

Because of the unwholesome attitude (ayonisomanasikæra) the desire for pleasure will arise. So the unwholesome attitude is the root of ta¼hæ papañca. So also conceit, shamelessness, fearlessness, and restlessness are the causes of ta¼hæ papañca. These together with the unwholesome attitude must not have a chance to occur. They must be expelled by mindfulness of rþpa and næma.

These six factors together with avijjæ also lead to di¥¥hi papañca, wrong belief prolonging samsæra. At the moment of sight, instead of noting rþpa and næma, the unwholesome attitude, etc, make one thinks oneself ‘I’, that is, the wrong view. This di¥¥hø papañca together with its root can be expelled by being mindful of rþpa and næma.

ASAMI MÆNA, SELF-PRIDE

When one thinks of oneself as “I am clever”, “I am noble” “I am powerful”, “I am intelligent”, it is known as asami mæna, taking pride in oneself. We must comprehend and reject it. In the above stanza “sabba” means to inhibit everything, to annihilate all. In other words, to extinguish the root cause of papæñca dhamma, namely avijjæ together with asami mæna, self-pride or conceit. On their extinction the ta¼hæ and di¥¥hi papañca dhammas and all kilesæs are expelled. Among the kilesæs, it is important to extinguish samudaya ta¼hæ, the original cause of rebirth, sufferings of rþpa and næma.

PRACTISE TO EXPEL THE LATENT TA¤HÆ

All kinds of ta¼hæ will rear their heads when it is opportune. In order to reject them one needs to practise mindfulness day and night. If they are not expelled yet by ariyamagga, the Noble True Path, the pleasure and clinging hunger for such pleasure will occur when conditions are favourable. They are latent. On seeing beautiful things, on hearing pleasant sounds, with the taste of good food, etc., ta¼hæ can occur. All kinds of ta¼hæ are present in the worldlings. This ta¼hæ could even compel one to kill his own parents. King Ajætasattu killed his father because of the lust for the kingdom.

Though there in no course sensuous cravings leading to the nether world, but as there is still some weak cravings in a Sotæpanna (Stream winner), he would lead a household life. In the Sakadægæmi (Once-returner) there is yet subtle sensuous cravings and for the Anægæmi (Never-returner) there is no more cravings. However, there are still lingering cravings for material and immaterial existences for Anægæmi. The ordinary worldlings as well as Sotæpanna, Sakadægæmi and Anægæmi should, therefore, practise in order to expel these latent ta¼hæs.

SATO-PRACTISE MINDFULNESS

How to practise? sato-be mindful, practise mindfulness. There are four things to be noted. These four are: – (1) physical actions, (2) feeling, (3) ideas and thoughts, and (4) the sphere of phenomenology. Whether it is pleasant, unpleasant or neutral, just note that feeling at the moment of its occurrence. The sphere of phenomenology is very extensive. It is not apparent in physical actions or mental actions, nor in feeling. Seeing and hearing are included in the sphere of phenomenology, so also are likings and anger. The sphere of phenomenology must also be noted whenever they occur.

WHEN TO PRACTISE MINDFULNESS

When it is said to be mindful, is it for a short moment, for a few seconds, a few minutes, or a few hours? No, it is not for so short a time, but it has to be all the time, day and night. In Mahæniddesa Pæ¹i, it is said “(one must be) mindful all the time, always, incessantly. In the morning, in the afternoon, in the evening, midnight and in the small hours too; during the new moon or the waning moon. All the seasons round. Mindful during the childhood, adolescence, and old age until and unless he has fully established it.

The main point here is, in order not to give chance for the occurrence of ta¼hæ you should practise and note everytime you see, hear, etc. However, for a beginner he may not be capable of noting every action. It is, therefore, better to note one of the other bodily contact. While sitting you note “sitting”, “sitting”. If you think noting just “sitting” “sitting”, is not so mindful, you can jointly note an outstanding bodily contact along with “sitting”, such as “sitting”, “touching”, “sitting”, “touching”.

NOTING RISING AND FALLING IS THE BASIC FOUNDATION

Our basic instruction (in Sæsanayeikthæ) is to note continuously the rising and falling of abdomen as “rising”,  “falling”. While doing so one may find his mind wandering off, thinking and reflecting; pleasant and unpleasant feelings may arise; hands and legs may have to be moved or changed in position; sight and sound may become apparent. All these should be contemplated. If you should stand up from a sitting position and walk, these bodily actions should be contemplated. When there is nothing in particular to note, focus your mind again on  “rising”  “falling” and contemplate continuously. When the contemplation becomes stronger, it is instructed to note diligently the arising phenomena. There are thousand who have gained clear insight as they closely followed this instruction. Special method of contemplation is fully discussed in the  “Basic Vipassanæ” and the  “Ariyavæsa Sutta”.

In brief, when the truth of the phenomena could not be perceived and contemplated there arises ta¼hæ, craving for sensuous desire, attachment and pleasure. The chance for the occurrence of ta¼hæ must be prevented by contemplating the true nature of phenomena, as suffering, impermanence and unsubstantiality. On expelling the latent ta¼hæ by vipassanæ and Arahatta magga, knowledge of the Noble True Path, one becomes and Arhat. However, it is important to comprehend and expel conceit before one has gained Arhatship. This conceit does not arise along with sensuous craving, ta¼hæ but with pride in wholesome deeds too. It can be mistaken as extinction of ta¼hæ and one does not realise that one has become conceited. Some people may not think themselves as conceited but take the others, who are disagreeable with them, as conceited. How to comprehend and expel conceit the Blessed One explained and preached as follows:–

BE NOT CONCEITED BY YOUR POSITION AND TEACHER’S POSITION

                                                               (3)       Yam kiñci dhamma mabhijaññæ,
ajjhattam atha væpi bahiddhæ.
Na tena thæmam kubbetha,
na hi sæ nibbþti satam vuttæ.

Do not think highly of one’s position and be conceited. Do not let the attributes of your teachers make you conceited.  “I came from a noble class”,  “I am from the wealthy one”,  “I am so powerful and have plenty”,  “I am highly educated”,  “I can preach”, etc. All these may activate one’s self-pride. Such things as attainment of extraordinary insight and the possession of supernatural ecstasy would highten one’s conceit. The above mentioned causes of conceit can be found with regard to oneself or to one’s teachers. These conceits should not be developed especially in those who are in the Order.

In the world, beauty, education, wealth, and prestige are also the causes of conceit. Do not think of oneself or belittle the others. How to constraint such conceits? There are two ways: by pa¥isa³khæra (reflective contemplation) and by meditation practice.  “The present position is the result of the previous kamma and because of the effort put in now. They are not permanent. One day there may be no more prestige. In old age and when you are sick this prestige is of no help to you. You cannot rely on it. You may be well-off in this existence, but may not be sure for the next existence. People reproach the conceited ones, so also the Buddha. If you are disrespectful because of conceit, you may end with sufferings; you may be of low class in the next existence. You may think so highly of yourself, but what is this self? It is just made up of 32 detestable constituents such as hair, body hair, etc. It is the phenomena in the state of flux.” Contemplating thus one can reject conceit.

By continuous noting of sight, sound, thoughts, etc. the insight-meditator could deny conceit the chance to assert itself. As soon as the intention to take pride arises in your consciousness, just notice and reject it. If this foremost intention (unwholesome attitude) is noticed, there is no opportunity for the conceit to occur; it is already extinguished.

When noting of the foremost intention fails, conceit will arise. Then take note of it and dispel it. By repeated noting and dispelling Arhatship could be attained and conceit would be entirely extinguished.

Why conceit should be extinguished? Buddhas and the Worthy Ones have never regarded conceit as a peaceful dhamma. Some take conceit in dhamma as wholesome. Especially in the stage of udayabbaya-ñæ¼a, the knowledge of gradual arising and dissolution of numerous phenomena, people mistakenly think that is  “it”, and become conceited. Some thought the observance of moral precepts is enough and never practise insight meditation. Those who are well versed in Abhidhammæ and have intellectual knowledge of the analysis of the physical and mental phenomena; those who could preach; those who observe dhuti³ga (certain ascetic practice); those who possess supernatural ecstasy, always think that they have attained the ultimate goal and never thought of practising insight meditation. All these are subtle conceits and those who regard them as the ultimate goal have not attained Nibbæna. They need to practise until tranquillity is achieved.

The highest conceit, as mentioned in Dhammapada (271-2) gæthæs, could still bother an Anægæmi and it is better to practise till one reaches Arhatship. There are three types of conceit to be extinguished and the Enlightened One continued to preach as follows: –

EXTINGUISH ALL THE THREE TYPES OF CONCEIT

                                                               (4)       Seyyo na tena maññeyya
Nøceyyo atha væpi sarikkho.
Phu¥¥ho anekarþpehi,
Næ’ tumænam vikappayam ti¥¥he,

Meaning of the above gæthæ is,   “Do not be conceited by thinking ‘I’ m superior because of my position; because of my teacher’s”. Do not be conceited because you are lower in dignity or because you are on the same level. It is quite obvious to understand one to be conceited being superior or of the same level with the others. This is known as yæthæva mæna, natural pride through comparison. It must be dispelled. Though one may not be superior or of the same level and yet one can become conceited by thinking  ‘I’ m superior. I’m of the same level”; this is ayæthæva mæna, unnatural pride; obviously this too must be dispelled.

One may question whether such thought as  “I’m below their dignity” could be taken as humbleness-nivætoca as mentioned in Ma³gala Sutta. I shall explain. Yes, to be humble with respect to others is, nivæta ma³galæ (to be humble), but it is not nøcamæna i.e. not humbleness with respect to others but it is low and mean comparison with others. To illustrate–a young monk would say  “I’m a junior so why should I be so reserve like those elders”.  “We cannot behave like a Yogø since we are not one”.  “We are just student–monks, why should we behave like our teacher–monks”.  “We are just lower class workers, we are not officials or wealthy, but we can maintain our living as it is”. In all these instances one takes pride and becomes conceited by being lower than others. That is nøcamæna, taking pride in comparatively low position. All these three types of conceit must be noted and discarded.

All these conceit arise out of attachment to  “atta”,  “self”. So the Blessed One exhorted thus  “When you come in contact with various sense–objects, never think that ‘It is ‘I’ who see. ‘I’ who hear”. In other words do not take it as  “atta”,  “self”.

Non-practitioners of insight meditation always think in terms of  “It is I who see it. I see, I hear, etc.” on seeing or hearing things. It should not be taken thus. But it is difficult to inhibit such thoughts in the worldlings. Those who are well versed in analytical knowledge and Abhidhammæ think in the same way. At the moment of contemplating physical and mental phenomena, one may be free from  “atta” attachment. But even then, he could still think  “I contemplate, I comprehend”. Also those who preach on impermanence, suffering, and unsubstantiality, on rþpa and næma, while preaching could have the idea  “I preach”. It is, therefore, not easy to detach oneself from  “I” at the moment of seeing, hearing, thinking, etc.

Here is what should be done in order to detach  “I”. At the moment of seeing, hearing, etc., observe and comprehend the outstanding phenomena. When you indulge in continuous noting and observation, you come to know in your self-wisdom that the eye and form are just sense objects (rþpa) and eye consciousness and the act of knowing are just knowing subject (mind); and that there is no  “atta” or   “I” as separate entity. On comprehending that the phenomena dissolve immediately at the moment of sight and sound, you would realize the true nature, i.e. they are impermanent, undesirable, unreliable; all are sufferings and unsubstantial. When the true nature dawns on you, you will be also free from the attachment to   “I”. Not only this wrong belief (di¥¥hi) but also conceit as   “I who see”  “I who know it” would have no chance to occur and they are extinguished totally. At last the root of conceit could be entirely eradicated by the Path of Worthy Ones. It is to note and observe everytime you see, hear, etc. in order to gain total extinction.

Here, as a model lesson, I would like to mention how the Venerable Særiputta Thera was free from all types of conceit.

THE VENERABLE SÆRIPUTTA THERA’S CRY OF EXULTATION

At one time, the Venerable Særiputta Thera, after seeking permission from the Lord Buddha, went on a journey. Many monks accompanied him. A certain monk, on seeing that, became jealous and reported to the Noble One that the Venerable Særiputta Thera had bumped into him but went on his journey without apologizing. The Lord sent for the Thera and asked him so. The Venerable Særiputta Thera answered as follows:–

“Your Reverence, one, who has not practised noting and observing the assemblage of elements which is called body, may bump into one’s comrade in meditation, and proceed on his journey without apologizing.” What he meant to say is since he had fully practised contemplation on the impurity of the body, that instance could not happen to him. Then the Venerable Særiputta Thera continued:–

“Excretion and all kinds of dirt are thrown on the earth, however, the earth never complains nor detests it. So also, I, your disciple, has developed such attitude as the earth.” He meant he could stand anything just like the earth.

“So also water, fire and air never complain nor detest though excretion and all kinds of dirt are thrown into them. I, your disciple, have such attitude like water, fire and air.”

“I am just like the piece of cloth which cleans soiled or unsoiled things and never shuddered at it.

“I am as humble as a begger in tatters, who comes into the village to beg.” It is a great wonder that the Venerable Særiputtara Thera, from a very high brahmin caste, was as humble as a beggar, the lowest caste. We should take this lesson and conduct ourselves humbly and speak softly.

Furthermore, he informed the Buddha that his actions were as meek as an ox with broken horns. He abhorred his body like a youth, who had cleaned and anointed himself with sandal wood, loathed the stinking carcass of a dog hung around his neck. He also disliked his body as a man hated the leaking oil pot on his head.

All these presentations by the Venerable Særiputta Thera explained that he had no conceit whatsoever concerning his body since he had developed abhorrence of it through meditation on the impurity of the body. He was not disrespectful because of conceit. Taking lessons from these, we should expel our conceit.

At the touch with the tip of the Venerable Særiputta Thera’s robe the monk falsely reported that he was bumped into by the Mahæthera. He was jealous of the Mahæthera as majority of the monks followed the latter on his journey and a few were left with the Lord. And just to interfere the Great Thera’s journey, he misinformed the Buddha. On hearing the Venerable Særiputta Thera’s explanations, that jealous monk, who had misrepresented the case, became repentant and begged for forgiveness. The Buddha pardoned him and also asked the Mahæthera to do so. The Mahæthera not only pardoned him but also asked for his forgiveness if he (Thera) had done anything wrong to him (monk).

Evil-doers should not delay in asking for forgiveness since it is the conduct of worthy ones. The wicked one has conceit such as not desiring to ask for pardon from so and so person. We should be careful about it.

According to these three gæthæs, if papañca dhamma together with its roots, especially lust (ta¼hæ), and conceit (mæna), are expelled all the defilements within the individual would be extinguished, and then all the sufferings would be extinct. That is the keystone, santi–tranquillity. This tranquillity could be apparently notable only within oneself. Hence, the Enlightened One exhorted, in the following gæthæ, that one must endeavour to extinguish the defilements within oneself.

INTERNAL TRANQUILLITY

                                                               (5)       Ajjhatta’ mevu’ pasame,
na aññato bhikkhu santi’ meseyya.
Ajjhattam upasantassa,
natthi attæ kuto nirattæ va.

All sufferings could be put to an end by internal tranquillity only. Tranquillity could not be gained externally. People search for tranquillity somewhere else outside themselves. The expectation of the salvation by God means looking for peace by the external help. It is quite possible at that time some Devas might think that extinguishing of cycle of existences could be obtained by God’s salvation. Lord Buddha preached to seek internal peace but no other kind of peace by external means, in order to expel any doubt in those Devas.

Internal tranquillity could be achieved by the application of attentiveness (Satipa¥¥hæna) which can be carried out only within the individual, not be God nor any saviour. To attain Nibbæna, cessation of all sufferings, one must practise Satipa¥¥hæna which dispel all defilements. One should not seek external salvation or other means rather than practising Satipa¥¥hæna. The inference of the previous three gæthæs is that one should practise to extinguish defilements, lust, and conceit within oneself. With the cessation of defilements there exist no “atta” which is thought to experience suffering and satisfactions. Then there also is no more belief that “atta” ceases to exist after death (uccheda di¥¥hi).

The Blessed One continued, “To one whose defilements are internally dispelled, there is left no everlasting “atta” to be attached to. Hence, wherefore the need for the belief of no “atta” after death.

By observing Bodhipakkhiya dhammas and Satipa¥¥hæna, all defilements within oneself are extinguished; therefore, there is left no belief such as that ‘I’, ‘Self’ exist (atta di¥¥hi). Conceit such as ‘I know’, ‘I am superior’, will disappear. For example, the air, filling the empty space of a bottle, will move out when water takes its place. The latent defilements existing within oneself become less and less active when one practises Bodhipakkhiya dhammas and Satipa¥¥hæna. They are completely dispelled together with atta-di¥¥hi and mæna on the full acquirement of insight. Thus there is no place for the belief that “atta” does not exist after death. Since these attachments and beliefs are entirely extinguished, an Arahat needs not worry, desire, etc., that is he is free from all sufferings and lust in the present existence. After the attainment of Nibbæna, all sufferings are annihilated since no more new existence and sufferings occur. Therefore, the important point is to attain internal cessation of defilements by means of practising Satipa¥¥hæna. Comparing the serenity of an Arahat with the calmness of the water in the middle of the ocean, the Buddha delivered his sermon thus:–

AS SERENE AS THE MIDDLE OF THE OCEAN

                                                               (6)       Majjhe yathæ samuddhassa,
þmi no jæyati thito hoti.
Evam ¥hito anejassa,
ussdam bhikkhu na kareyya kubiñci.

“The middle of the ocean is calm, so is the one who is free from the active  cravings. Bhikkhu should not develop lust, etc., internally or externally”, is the meaning of the above gæthæ. People may not know the calmness of the mid ocean. As this Sutta was for the Davas and Brahmæs who know about the ocean very well, it could be easily understood. The mid-ocean can be taken as the middle portion of water lying between the top and bottom layers of the ocean. It can also be the portion of water about 100 or 200 miles away from the shore. It is necessary to practise to be calm as the mid-ocean and free from active lust and cravings; unperturbed to pleasantness or unpleasantness. To practise as aforesaid is “sadæ”–day and night, all the time, “sato”–with mindfulness, “sikkhe”–practise; to practise mindfulness day and night, all the time.

HOW TO PRACTISE TO BE CALM AS MID-OCEAN

Note what you see as “seeing”, “seeing”. However at the beginning one may be able to note only the nature and characteristics of the eye and form. When the contemplation becomes mature, the arising and passing away, the signs of impermanence are comprehended in their true nature. In order to do so one must practise continuously. Practise in the same manner with hearing, smelling, etc. The tactile sensation is very extensive. When you walk, note as “walking”; when you stand as “standing”; when you sit, etc., as “sitting”, etc. Each bodily movement must be noted. When you have the sensation of pain, you should note it too. All these are termed as tactile sensation. Again if you reflect, contemplate as “reflecting”. Contemplation should be made on agreeable and disagreeable physical sensations and mental feelings. In brief every physical activity and mental activity should be contemplated; pleasant, unpleasant and neutral feelings should be noted; and also the nature of the phenomena should be noticed and comprehended.

When the outstanding phenomena are noticed and comprehended whenever they occur, the concentration will become stronger and one will be able to distinguish through self-wisdom that there are “just sense object, rþpa and knowing mind, næma in oneself”. Thence the relativity of cause and effect is perceived and differentiated through self wisdom. The incessant arising and passing away is also noted. The impermanence (i.e. ceaseless process of arising and vanishing), the sufferings (because of ceaseless arising and dissolution), and the unsubstantiality (as the phenomena act according to their own volition and do not follow one’s will) are comprehended through self wisdom. When the insight into impermanence, etc., become nature, there ensues the insight wisdom arising from the Noble Path and its Fruition; that is the realisation of Nibbæna, total annihilation of rþpa and næma. If one continues Vipassanæ meditation in this manner, the Noble Path and its Fruition leading to Arahatship would be attained and then all defilements within oneself would be entirely extinguished. An Arahat with all defilements expunged is serene and unperturbed by pleasant or unpleasant sensations and the vicissitudes of the existence.

If one cannot practise according to the procedure aforesaid, he is creating chances for the growth and development (ussada) of the following seven factors: –(1) lust (ræga), (2) anger (dosa), (3) aversion or delusion (moha), (4) conceit (mæna), (5) misbelief (di¥¥hi), (6) defilement (kilesæ), and (7) deeds leading to next existence (kamma). The Noble Path and its Fruition could not be gained if these seven factors are allowed to grow and develop.

One will be still effected by the pleasant and unpleasant sensation because lust is not yet discarded before the attainment of Arhatship. It is, therefore, necessary to note without break and contemplate mindfully (sadæ sato sikkhe). When you do so the seven factors would not have the opportunity to arise and then they will be extinguished, through the Noble Path of Arhat and its Fruition. With the extinction of active lust one may become serene and calm. Among the seven factors, defilement includes doubt, sloth, restlessness, shamelessness and fearlessness. Growth and development of these seven factors must not be allowed by practising mindfulness. Then the Arhatship is attained and one becomes serene and calm as the mid-ocean where there are no waves.