PART II

The gist of the Buddha’s answer to the first question is to discard the papañca dhamma together with its roots and by doing so to attain tranquillity. All these sermons are expounded through personal experience and comprehensive insight. Some Devas and Brahmæs wanted to know what and how to practise in order to gain insight through personal experience. The Enlightened One, therefore, willed that the created self–image would request Him to deliver such discourse. The created self–image exalted the Lord and requested thus:–

CREATED SELF–IMAGE’S REQUEST.

                                                               (7)       Akittayø viva¥acakkhu,
sakkhidhammam parissaya vinayam.
Pa¥ipadam vamdhi bhaddante,
pætimokkam atha væpi samædhim.

The created self-image extolled the Buddha and addressed thus, “O Buddha, with open eyes....”

The Buddha is known as the Possessor of five kinds of eyes: (1) Mamsa cakkhu-the physical eye with which the Lord sees everything clearly within the radius of one yþjana, approximately 8 miles. (2) Dibba cakkhu-the divine eye which sees all the universe; it can see where the being, after his death, has gone to take up next existence. (3) Paññæ cakkhu-the eye of wisdom i.e. reflective wisdom, Vipassanæ insight, knowledge of the Path, insight of the Fruition, and the insight of retrospection. (4) Buddha cakkhu–the eye of the Buddha i.e. His Omniscience. It is the insight into the magnitude of the maturity of sense faculties of all beings and also their desires and inclinations. Thus Buddha taught accordingly and many attained the Noble Path and its Fruition easily. (5) Samanta cakkhu–all-seeing eye or the knowledge of full enlightenment.

The first two lines of the above gæthæ denote, “O the Possessor of five kinds of eyes, you’ve well delivered the dhammas, gained through personal experience and insight wisdom, and those dhammas can expel and destroy all dangers”.

What are those dangers? There are two kinds of dangers: – The perceivable dangers such as danger from animals, people (thieves, bad administrators, etc.) and various diseases. Another kind is the unperceivable danger which includes lust, anger, delusion, hatred (kodha), enmity (upanæha), ingratitude (makkha), competition with one higher in position (pa¹æsa), jealousy (issæ). avariciousness (micchariya), deceit (mæyæ), pretention (sætheya), disrespect (thambha), challenging (særambha), pride (mæna), conceit (atimæna), vanity (mada), unmindfulness (pamæda). All these are defilements, unwholesome actions and evil deeds. The created self–image continued as follows:–

“You Reverence, please expound on the fundamental practice which you have learned through personal experience and insight, namely the observance of precept of monks (vinaya) and the practice of concentration to obtain mental calmness”.

Buddha considering the disposition of the would-be-liberated Devas and Brahmæs replied as follows beginning with the faculty of eye.

                                                               (8)       Cakkhþhi neva lokassa,
gæmakathæya ævaraye sotam.
Rase ca nænugijjheyya,
na ca mamæyetha kiñci lokasamim.

RESTRAIN THE FACULTY OF EYE

The moral precept can be classified into three types, minor morality, middle morality and greater morality. The minor morality deals with abstention from killing, stealing, sexual misconduct, lying, back-biting, abusing, destroying seedlings and plants, worthless speech, eating at forbidden hours, attending worldly amusements, beautification, the use of high and ornamented couch, receiving of money and gold, and conducting business. The middle morality is the same as the minor morality but it is supplemented with abstention from saving food. Abstention from unwholesome livelihood such as fortune-telling, medical practices, etc., are included in the greater morality.

According to the dispositions of the Devas and Brahmæs attending the sermon at that time, the Lord commenced with the restraint of the faculty of eye, related to the subjugation of senses and the minor morality regulating the conduct of the monks.

“To restrain the faculty of eye” means the Bhikkhu is not to look at things (because it yields worthless results such as lust, greed, etc.), that is looking here and there, looking at men and women. When a Bhikkhu goes into a village or town he must go or sit with down-cast eyes, looking only within the distance of two yards, Devas and Brahmæs and also the people adore the Bhikkhus with such restraint of senses.

On seeing things the worldlings remember the forms and images which arouse the defilements. Attachment with lust is also developed due of attraction between opposite sex. There is not much interest in persons of the same sex. The minute details of bodily actions and manners are noticed and remembered very well when a man sees a woman or vice versa. Unpleasant sensations cause hatred even for the opposite sex. All these are due to the lack of restraint of the faculty of eye. Image of men and women and other sensations reappear in reminiscence. Thence the occurrence of attachment and lust or hatred accordingly.

There is no peace of mind when you are angry or full of lust. Upon the affliction of anger and lust one may spend a sleepless night, one may say what is not to be said; one may even commit a crime which brings trouble immediately. And if you murder, steal or lie you will enter the lower world after death. All these are the undesirable results of the indiscipline of the faculty of eye.

The monks, the disciples of the Lord, therefore, on seeing things do not attend themselves to the forms or images; they do not notice the minute details of the bodily actions and manners. They constantly note the apparent phenomena whenever sense of sight occurs. With the deep contemplation, likes and dislikes do not arise as nothing happen beyond the sensation of sight; dissolution (disappearance of phenomena) takes place right at the moment of seeing. Hence, it is comprehended as mere sufferings and unsubstantiality. With the knowledge of the true nature of the phenomena, defilements such as lust and anger are extinguished. Thus the Buddha admonished how to restrain the faculty of eye.

However, it is not so easy to have the experience of the sensation of sight and not to have perception, feeling, etc., At the stages of bha³gañæ¼a, (the insight into the dissolution of things) according to Satipa¥¥hæna Dhamma you will experience just the sensation of sight personally. Moreover it becomes clearer in the stage of sa³khærupekhhæñæ¼a, i. e. the knowledge arising from viewing things with equanimity. Many Yogøs meditating Satipa¥¥hæna have such experiences that is just the sensation of sight.

CITTAGUTTA THERA

Cittagutta Thera, who dwelled in the Kura¼ðaka cave, Srila³ka, constrained the faculty of eye not only when he went into the village or town, but also while he was in the cave. Just like the yogøs meditating here contemplate without looking at anything. A meditating Yogø should behave like a blind man though he has eyes, like deaf and dumb inspite of good hearing and speaking and like a weak person although he is strong. There is no need for a Yogø to look around; he must contemplate unceasingly.

Cittagutta Thera never looked at the roof of the cave nor noticed the tree at the entrance of the cave. One day some monks came to visit the cave and appreciated the paintings on the roof of the cave. The Thera said that he had lived there for 60 years and then only due to the monks with good eyesight he came to learn about the paintings.

The King of Mahægæma requested thrice for the favour of the Thera’s visit to his palace, but the Thera did not accept it. Then the king ordered the nursing mothers of the village to which the Thera went for alms–food, not to nurse their babies. Then only the Thera came to the palace for seven days. He blessed “May the king be happy” whether it was the king or queen who paid respect to him. His pupil-monks told him that it was not proper to do so. The Thera replied that he did not differentiate king and queen, meaning that he did not care to look at them.

We should say that Cittagutta Thera’s restraint of the faculty of eye is of the highest magnitude. It is a pity that no record had been made though there were some great monks like Cittagutta Thera in Myanmar.

LISTEN NOT TO VILLAGE GOSSIP

The Enlightened One instructed to restrain from listening to the village talks. Village talks are animal talks as commented in the Niddesa Pæ¹i. Animal talks are talks related to the worldly things which are contradictory to magga and phala. Such village talks can disturb the concentration, therefore, yogøs are advised not to listen to talks about family affairs, not to read newspapers, etc. Even if you happen to hear just contemplate as “hearing” “hearing”.

The Buddha admonished thus, “On hearing sounds do not notice what is said; do not care for the minute details, such as whether the voice is sweet, etc. Let it be just the sensation of sound”.

TAKE NO PLEASURE IN TASTE

In order not to take pleasure while taking food, the Lord taught thus, “Take your food by reflecting suitable things”. What are the suitable things? How to reflect? That food is taken not for worldly enjoyments, not to be proud of youthfulness, not for beauty, and not for appearance. Food is taken for the subsistence of the body, to be able to move about, to satisfy hunger and to avoid diseases subsequent to hunger. Hunger is the greatest suffering; other diseases are curable to a certain extent but not hunger. Hunger afflicts you in the present existence, in the next existence, and there is no end to it. The attainment of Nibbæna alone can free you from hunger. On the satisfaction of hunger one should follow the virtuous practice according to the Buddha’s teachings. Monks who partake of alms food offered by the people but do not lead a virtuous life, are not doing their duties.

REFLECTING ON FOOD AS DETESTABLE

“To go for alms-round in the rain or sun is very troublesome. Going for alms-round is regarded as begging for food by those who have no faith in Buddha’s teachings”. Thus reflecting, food will no longer be delicious to the monks. Though those who have no faith may treat the monks disrespectfully on their alms-rounds, faithful ones take it as a meritorious deed. Just think how detestable the food would be while it is being chewed and formed into bolus; when it is changed into faecal matter. You would not enjoy the food if you thus reflected while taking food. Even if craving for delicious taste is not totally discarded, it would not be so strong.

TAKING FOOD WITH SATIPA¿¿HÆNA CONTEMPLATION

Another method is to take food with contemplation of Satipa¥¥hæna. This is the best and never enhances the craving for delicious taste. One should be occupied with the contemplation of every detail of his actions when he is partaking food, such as, when he looks at the food, “looking”, “looking”,  “seeing”, “seeing”; when he arranges the food with his hand, “arranging”, “arranging”; when he brings the food to his mouth, “bringing”, “bringing”, when he opens the mouth, “opening”, “opening”, when the food touches the lips, “touching”, “touching”; when he closes his mouth, “closing”, “closing”; when his hand touches the plate or bowl, “touching”, “touching”; while chewing, “chewing”, “chewing”; when he knows the taste, “knowing” “knowing”; when he swallows, and the food touches the sides of the throat, “swallowing”, “swallowing” “touching”, “touching”. This is how to contemplate just as one takes food. He should contemplate similarly when he drinks soup, etc. He will no longer enjoy the taste if he contemplates and notes every detail of his actions in eating and drinking. Hence the craving for taste will surely be expelled.

THE PARABLE OF EATING OWN SON’S FLESH

If you have to eat your son’s flesh, where is the enjoyment of eating. To that extent you must expel the craving for taste. Once a man and wife together with their young son went to a village. On the way they found that they were short of food. Then the man said that as he could not provide the family, it was better that they killed him and took his flesh as food. The wife also requested the husband to kill her since she was no longer a dutiful wife. Then the two struck an idea of killing their young son, who was too young to know anything and that they could have another son. The little boy was sent to the father who sent him back to the mother. This went on till the little boy dropped dead. Then they proceeded on their journey with their son’s flesh as provision. They ate it with tears; how could they enjoy it. It is not a true story but only a parable.

In the same manner while taking food you must not have greed or cravings; by contemplating constantly you could expel; craving for food.

ADVICE FOR NON-MEDITATORS

Aforesaid concerns with the monks who reflect on seeing and eating and the Yogøs who take part in Vipassanæ meditation. There will be happiness if the non-meditators also expel the craving for food to a certain extent. The family relationship will be better, if one is not gluttonous. It is also important to abstain from drinking and smoking. In order not to give any trouble to the laymen, the new monk is instructed at the ordination, to be contented with whatever he gets from his alms-rounds. Non-meditators should also expel their desire for food as much as possible.

HAVE NO RELISH FOR ANYTHING

So far the exposition is on the restraint of the faculties of eye, ear and taste. Faculties of smell and touch seem to be left out. So the Lord admonished. “relish nothing in the world”. It is to note everything as and when it occurs, in order to discard the cravings.

Tæsam vinayæ sadæ sato sikkhe.

So as to expel all latent lust (ta¼hæ) practise noting everything attentively. With the failure of noticing things, likings for them will develop. This liking must be noted till it disappears.

HAVE NO GRIEVANCES FOR MISHAPS

                                                               (9)       Phassena yadæ phu¥¥hassa,
paridevam bhikkhu na kareyya kuhiñci-
Bhavañca næbhipattheyya,
bheravesu ca na sampavedheyya.

“He who is practising to be liberated from the rounds of birth, samsæra, will encounter with mishaps. Whereupon he should not come to grief for any reason”, said, the above stanza. This is meant for the meditating Yogøs and monks, not for the Devas and Brahmæs, for the latter have no reasons to encounter with mishaps. However, the Devas and Brahmæs, on hearing that Yogøs and monks did not complain on any kind of sufferings, would adore them. With this adoration and faith, they would attain the stages of Path and Fruition within a short time. Since this Sutta was delivered for those imbued with faith, it had dealt with practices for morality and mental calmness (self-concentration).

If any disagreeable sensations such as, feeling of coldness, hotness, mosquito-bitings, tiredness in the limbs, or pain arise in the body, make no complaints; do not change your posture of the body, but carry on contemplating with patience.

CONTEMPLATE WITH PATIENCE

“O Bhikkhu, in this order a monk is unperturbed with heat or cold, hunger or thirst; or even with mosquito or snake bites. He can also tolerate abusive words and accusations. He has patience for any kind of disagreeable feelings arising in his body. He can even bear with those serious diseases causing death,” “admonished the worthy one. People of faith pay high tribute to monks with such practice of tolerance. Some can contemplate even when they are afflicted with near-death pain. People of other faith on seeing such tolerance could not help developing admiration and faith, and also praised the dhamma.”

FAITALESS ONES CANNOT LISTEN TO TALKS ON FAITH

Faithless ones take the exercise with tolerance as self-torture and have no faith in it. At that time the Devas and Brahmæs on hearing of exercise with tolerance, developed faith and adoration. They were filled with joy and gladness. Buddha delivered this sermon so that the Devas and Brahmæs would achieve true wisdom upon noting that this joy and gladness also passed away.

Several yogøs, here, have personal experience of advancement of concentration as the result of exercise with tolerance. The Myanmar proverb, ‘Patience begets nibbæna’ is well proved in the vipassanæ meditation. At the start aches and pains and other disagreeable feelings will arise in the body. Note these feelings without changing the posture of the body. Feelings of aches and pains become more acute, but with stronger meditation they will gradually disappear. In some Yogøs the disagreeable feeling is totally exterminated.

Some instructed to change posture of the body whenever disagreeable feeling arises, since they have not experienced the passing away of these feelings with the maturing of self-concentration. True knowledge of Vipassanæ would not be achieved if self-concentration is interrupted with frequent change of body-posture.

DO NOT ASPIRE FOR BETTER EXISTENCE

The Buddha taught not only to tolerate disagreeable feelings but also not to aspire for better existence. Some enter monkhood expecting to have more sensuous pleasure in the world of  Devas. During the time of Lord Buddha women believed that their husbands became monks so as to enjoy with more female Devas in their next existence. The ex-wives of Ashin Ra¥¥hapæla and Ashin Sudinna enquired how much more beautiful were the female Devas whom they would meet in their next existence. Buddha preached not to aspire for the world of Devas.

HAVE NO FEAR FOR COMING DANGER

Let no fear for forthcoming dangers disturb the meditation practice. In the Mahæniddesa Pæ¹i there is mention of (1) dreadful harms such as dangers of tiger and other frightful animals, snakes and decoits. (2) Fright related to rebirth, old age, diseases, death, poor administrators, bad men and natural dangers such as fire, flood, etc. In the Buddha’s time many went into wood and practised meditation with no fear of such dangers and harm.

THE STORY OF NOVICE SAMKICCA

In the days of Lord Buddha, a young boy named Samkicca was novitiate under the guidance of the Venerable Særiputta Thera. He observed the tacapañcaka kamma¥¥hæna, the contemplation of the five impure constituents of the body namely hair, body-hair, finger nail, toe nail, teeth and skin, while he was being shaved and attained arhatship. At another time 30 monks of older age took instruction for meditation from the Enlightened One and asked leave for meditation practice in a certain wood. The Blessed One saw the forthcoming danger, therefore He told them to take leave from the Venerable Særiputta Thera. The latter also comprehended the danger; hence he sent the young novice Samkicca with the monks because he alone could save the monks from the coming danger.

The thirty monks together with the novice Samkicca went to a certain wood and practised meditation. One night five hundred decoits came and demanded for the life of a monk. Each monk offered himself, but the novice Samkicca requested to let him go and explained the reason why he was sent along with them. The seven years old novice sat meditating while the decoits prepared to sacrifice him. When the leader of the decoits struck him with his long knife, the knife coiled back to the hilt. The same thing happened for the second time. Then only the decoit - leader realized that even the lifeless knife had adoration for a righteous person. He, a man with sense, was so ignorant of such things. Thus repented he asked for forgiveness and all five hundred decoits became monks under the guidance of the novice Samkicca. The novice took leave from the thirty monks and went back to the Venerable Særiputta Thera with five hundred new monks. When they paid homage to the Enlightened One they were admonished thus: –

Yo ca vassasatam ji ve,
dussølo asamæhito.
Ekæham jøvitam seyyo,
sølavantassa jhæyino.

“A man with no morality and concentration may live for a hundred years; however, a day’s life of a man who is endowed with morality and Samatha and Vipassanæ jhæna, is much more noble than that hundred years of life.”

On hearing this sermon all five hundred new monks attained arhatship. This story is to illustrate that monks in the Buddha’s days went into the wood and forests to meditate with no fear of dangers whatsoever. Thus the attribute of the monks, namely ‘the ability to meditate unperturbed by the fear of any danger’, was exalted by the Buddha so that the faithful ones may gain special insight upon adoration and reverence for such attributes.

TIGER AND THE MONK

At one time thirty monks took instruction from the Lord Buddha and went into a forest to practise meditation. They agreed to stay each in his own place and practise constantly without seeing each other. At dawn one dozing monk was carried away by a tiger. However, so as not to disturb other meditating monks, he did not make even a sound. After fifteen days, when they came out for morality meeting it was noticed that fifteen monks were missing. On learning what had happened, they agreed to let the rest know if someone was snatched by the animal. This act of the monks is praiseworthy because they were not frightened away from their meditation. As usual the tiger came and carried away a young monk. On hearing the shout of the monk the rest came out and gave a chase. The tiger went up a high cliff. Being unable to follow it, they advised the young monk that it was the time for him to prove the special attribute of a monk, meaning to meditate to his utmost.

The young monk meditated earnestly as if nothing had happened to him and just before the tiger devoured his heart he attained Arhatship.

HOW TO DISCARD SUFFERING

In this story and as well as in the other one when the Venerable Tissa Thera broke his own leg as a guarantee (that he would not run away), the feeling of suffering was discarded by means of Satipa¥¥hæna, the one and only way of extermination. The Yogøs, here, have experienced personally the gradual disappearance of the feeling of suffering by practising Vipassanæ meditation. If the contemplation is really strong and mature, the feeling of suffering will be totally exterminated. The monk, in the above story, meditated zealously before he was carried away by the tiger and also while he was being eaten, without interruption by the fright of death.

Since the main purpose of meditation is to be liberated from rebirth, old age, disease and death, one should not be shaken by these dangers. Some Yogøs, however, give up practice because of the fear of disease and pain. Some stop meditation fearing that they might drop dead. But Yogøs with mature practice will endeavour to contemplate to be free from these dangers. Just like novice Samkicca and the monks in the story of the tiger and the monk, I advise you to contemplate with no fear of these dangers mentioned above.