PART IV

To-day’s lecture will begin with gæthæ 14. Out of 20 gæthæs we have finished 13 gæthæs in three lectures.

TOLERANCE OF REPROACHMENT AND PRAISE

                                                                       (14)       Nindæya nappavedheyya,
na unnameyya pasamsito bhikkhu.
Lobham saha macchariyena,
kodham pesu¼iyañca panudeyya.

In this gæthæ the Buddha preached not to be downhearted upon reproachment nor to be elated on praise and compliments. Undoubtedly people have to face these two worldly dhammas. Nothing is so new. Nonetheless people are shakened and disheartened by reproofs whether it is in connection with worldly affairs or dhamma. In strict sense it is not important to think in terms of worldly affairs, such as class, caste, wealth, education and occupation. Pay no attention to such reproofs; note and discard them upon hearing. One in dhamma, upon hearing words of reproachments with regard to morality (søla), etc. must reflect upon his faults and short-comings. If there is any, correct it and be happy. Care not the reproachment if you have no faults or impurities “Even the Enlightened One was disparaged. If I have not done any wrong, there is nothing to heed for”, reflecting thus one must not be disheartened.

Praise or compliments are welcome even if they are not sincere. That is a wrong attitude. Even if they are sincere one must refrain from being elated. It is just a sound, a natural phenomenon. What is essential is to strive more and more for the endowment of praiseworthy attributes. To be unperturbed and calm upon reproofs and compliments one must endeavour to practise mindfulness.

Upon compliments for accomplishments in scriptures, purity of morality, and achievement of samædhi and paññæ, one should make his utmost to attain the higher stage reached by the Noble Ones. Until and unless the attainment of Arhatship, however much they may praise you, just reflect “I have not yet accomplished” and exert for the attainment of Arhatship. Once Arhatship has been attained, there is no need to refrain from elation because there is no more conceit and pride in an Arahat. If not an Arahat yet, one needs to restrain oneself by noting and discarding such elation and pride.

Not to be disheartened when reproached, not elated on praise, but to remain calm and restrained is the symbol and sign of strong samædhi. To be tolerant for both good and bad, to gain equanimity, one must possess peaceful samædhi. Because of greed (lobha) one is perturbed, therefore greed must be also rejected. The covetous desire and greed make one to be proud when praised whereas anger causes dejection when not appreciated. For these reasons greed and anger should be dispelled. To be jealous and miserly is the outcome of greed; to be covetous (macchariyo) or possessive of things and people you loved and cherished is also the result of intolerance or anger. As macchariya is the cause of disturbed mind it should be eliminated. Backbiting, one of the four verbal immoralities, is the act leading to the infringement of morality. Not only that it can result in misunderstanding among the loved ones. Back-biting should also be dispelled.

In Døghanikæya the moral precept is explained as (pæ¼ætipætam pahæya) abstention from three ways of bodily immoral behaviour or act and four ways of verbal immoral behaviour. In this Sutta to abstain from sex and impurity (abrahmæcariya) is also clearly expressed by the words ‘methunam vippajahe’. Gæthæ 14 states how to refrain from back-biting (pisu¼avæcæ). To abstain from telling lies is mentioned in gæthæ 17 and how to abstain from the use of harsh words (pharusavæcæ) are explained in gæthæ 18. The remaining precepts are killing, stealing and frivolous talk (samphappolæpa). The statement ‘discard greed’ means to abstain from stealing and frivolous talks which have greed as the grounding. Killing can be avoided by expelling the causal factors namely anger and hatred. The aforesaid embraces the moral precepts for the abstention of 7 immoralities as mentioned in Døghanikæya.

GOOD MONKS MUST NOT TRANSACT BUSINESS

                                                                       (15)       Kayavikkaye na ti¥¥heyya,
upavædam bhikkhu na kareyya kuhiñci.
Gæme ca næbhisajjeyya,
læbhakamyæ janam na lapayeyya.

The disciples of Lord Buddha, the good monks, the noble ones, are not to engage in agriculture, salary earning jobs, fortune telling, medical practices, business, of any kind, etc. They should not enjoy the proceeds from such occupations. As the Buddha is free from these occupations, so also must His disciples. In Brahmajæla Sutta of Døghanikæya Sølakkhandhavagga the morality attributes of the Enlightened One is thus extolled:–

“The monk Gotama refrains from doing business.”

So also in Sæmaññaphala Sutta the Buddha preached, “King Ajætasatta, in my Sæsanæ (teaching) monks refrain from trading”. Since the Mahæsamaya Sutta was delivered during the time between the fourth and fifth lenten periods after the enlightenment there were jus monks and novices. It is, therefore, quite obvious that there was no exchange of things for profit among then, as they were mostly Arahats and Arahats and  Ariyas.

It is so adorable and honorable for the monks to be innocent and clean of any business transaction like laymen. Furthermore it is not degrading for the monks for not doing business as the laymen. In Mahæniddesa it would originally mean to say that monks not only refrain from business transaction, but also from exchanging things among themselves for profit. If it is not so, Buddha’s restraint from business transaction may mean “restrain from exchanging things among the monks”. It will then be the most inappropriate way of interpretation. Therefore “kayavikkaya” in this sutta is to be translated as “Good monks, right disciples of Buddha, are free from trading”.

In the present days lay disciples offer robes, etc. to the monks with good faith in ‘the morality of the monks’ and with the desire for the true happiness of human world, Deva abodes and Nibbæna. They offer things, without using themselves nor giving to their beloved better-halves. Hence the monks should receive and use them for the betterment of the Teaching. It is, however, very sad to learn that some monks sell the robes and save money or buy things such as radios and transmitters for business purposes. To abstain from business transaction is not an impossible thing for a monk because he is fully provided by the lay disciples. The Lord’s admonition “to abstain from business transaction” should be complied with as many monks do.

COMMIT NO REPROACHABLE ACTIONS

Reproachable actions and kilesæs are of three magnitudes–coarse one, moderate one, and refined one. The coarse ones are killing, stealing, and sexual intercourse (the three physical actions); lying backbiting, abusing and frivolous languages (the four verbal actions); plan to obtain other’s possession, motive to kill, disbelief in kamma and kammic results, (the three mental actions) Transgression of the Vinaya rules and training is also inclusive. The three mental actions could be rejected by samædhi and paññæ.

The moderate kilesas are three in number; (1) Kæmavitakko–lustful thoughts, (2) Byæpæda vittakko–malevolent thoughts, and (3) Vihi³sæ vitakko–cruel thoughts.

The refined kilesæs consist of (1) Ñæti vitakko–thinking of relatives or wishing for their good health and wealth or sorrowing for their mishaps, (2) Janapada vitakko–thoughts of the concerned district, province, country, etc (3) Amara vitakko–self–torture for longevity or immortality (4) Parænudayatæ pa¥isamyutta vitakko–thought with pity or sympathy on others, (5) Læbhasakkæra siloka pa¥isamyutta vitakko–thoughts for receiving charitable gifts, presents, and such. (6) Anavaññatti pa¥isamyutta vitakko–to be thought of highly but not to be underestimated. These coarse, moderate, and refined kilesæs are to be rejected by means of samædhi and paññæ.

These coarse, moderate and refined kilesæs are not to occur in the presence or absence of others people, in personal or impersonal affairs. Should they occur, note and dispel them. Thinking that other people may not know, you may plan to commit something whereupon beings with supernatural power and Devas can perceive it. Besides that in order to save guard your dignity you should never allow them to have an upperhand. Moreover because of their ill–results or being the foundation or supporter of immorality they should be rejected.

With the aforesaid statements, it should be considered that the Vinaya rules and training for morality, though not directly discussed in this Sutta, are well treated here. Hence the created self–image’s request for instruction on the Vinaya rules is fully answered. “Gæme ca nabhisajjeyya” implies that monks should not have attachment to the village, in other words, monks should not attach themselves to the benefactors.

A monk is happy when his benefactors are well and fine; he is sorry when they are sad and in bad shape; he participates in anything to be done by the benefactors. These behaviours are tantamount to the monk’s attachment to the benefactors. The Buddha advised the monks not to have such attachments. The following story is about a young monk with no such attachment (Visuddhimagga Vol. 1–88).

A MONK WHO IS CLEAN OF KULAPALIBODHA

One day, a monk, nephew of Mahæthera of Kora¼ðaka monastery, went to study at Roha¼a district. On frequent enquiries by the monk’s mother, the Thera went to Roha¼a to bring back the young monk. At the same time the young monk left Roha¼a with the thought, “I better go back and pay respect  to my teacher and also see my mother since I’ve left them for quite a long time”. The two met on the bank of Mahæveliga³gæ river. After learning about each other’s purpose of the journey each one proceeded on his way.

The young monk arrived at the Kora¼ðaka monastery on the first day of the lent and he was sent to the monastery built by his father. The next day his father went to the monastery and learned that a guest monk came to stay at his monastery. Then he saw a young monk and requested respectfully, “Your reverence, it is customary for a monk who resides at our monastery, to receive alms-food at our house during the lent and also to take leave from us at the end of the lent”.

The monk accepted the request by remaining silent. The benefactor and his wife offered alms-food for the whole lent with respect and faith. At the end of the lent, the monk came to take leave. They requested him to stay a day longer and on the day of departure they offered him alms-food, molasses, oil and a piece of cloth. The monk preached a thanksgiving sermon and went back to Roha¼a district.

His teacher, the Thera came back after spending the lent and the two met again at the same place as before. The monk related how he was well treated by his parents and offered the Thera the oil and the piece of cloth and the molasses. After paying respect the monk said that as Roha¼a district was more suitable for him he was going back there.

The monk’s mother was expecting to see her son along with the Thera. Upon seeing the Thera alone she wailed at the foot of the Thera taking that her son was dead. “The young monk is not so full of greed that he did not even let his mother know his presence” thought the Thera. Thence he told everything and showed her the piece of cloth the monk had offered him. The mother was so filled with joy and devotion that after turning toward her son’s direction, she prostrated herself on her chest and worshipped him with such exaltation. “The Lord had preached rathavinøta practice, nælaka practice, tuva¥aka practice and mahæ ariyavamsa practice just because there are Venerable monks like my son. Look how wonderful a person he is. He has spent three months receiving alms-food at my place and yet never made a mention of being mother and son”.

Why the monk in this story did not let the mother know about himself is quite obvious; he was not attached to the family and the relatives at all. And also may be that he wished them have more noble meritorious deeds. Had they known the true fact, the offerings might have been made with the attachment for their son. The charity with the attachment for the son will result in lesser magnitude of merit than those made purely, with sincere adoration and good faith for the monk’s honorable morality. The monk’s behaviour is very appropriate and highly respectable. The mother’s mention of rathavinøta practice, etc. shows that she too was not a person with little knowledge in dhamma. Very few among the laymen and only some monks have knowledge about such practices. Some comments on those practices should be made here.

RATHAVINØTA PA¿IPADÆ

In the introduction of Rathavinøta Sutta of Mþlapa¼¼æsa Pæ¹i the Blessed One enquired the monks from Kapilavattu who came to pay obeisance, about the monk who was complimented for less greed and who also practised and preached others to be so. They replied that Pu¼¼a Thera was the one who was in possession of ten kathævatthus and who also urged the others to conduct themselves according to the ten kathævatthus. The ten kathævatthus; the essence of that Sutta, are:–

(1) Appicchakathæ, (2) Santu¥¥hikathæ, (3) Pavivekakathæ, (4) Asamsaggakathæ, (5) Vøriyæ-rambha padækathæ, (6) Sølasampadækathæ, (7) Samædhisam-padækathæ, (8) Paññæsampadækathæ, (9)Vimutti-sampadækathæ, (10) Vimuttiñæ¼adassana sampadækathæ.

(1) Apicchæ-less desirous, not greedy; in Arahats it means to be absolutely free from desire and greed. Atricchatæ means the desire to get other’s possessions thinking those are better than what one has though they may be the same. It is just like the saying ‘to throw away the smoked fish on seeing the fresh one’. That certainly is greed. Again there is pæpicchatæ which connotes the desire to be praised for the qualities and attributes one does not have and also to receive and use things which are inappropriate for him. This is ignoble desire. Desire of praise for ones’ qualities and abilities and excessive use of things are known as mahicchatæ. That also is excessive greed. One with no intention of letting other know about his qualities and attributes and also knows his position is said to be endowed with appicchatæ, less greed. If one is free from atricchatæ, pæpicchatæ and mahicchatæ, he is also known as imbued with appicchatæ attribute.

Ashin Pu¼¼a had such attributes and also urged others to be so. I advise you to practise as Ashin Pu¼¼a.

(2) Santu¥¥hi denotes contentment. When a monk is contented with what he has (robes, dwelling place, medicine, alms-food) it is said ‘yathælæbhasantosa’. ‘Yathælæbhasantosa’ means one is allowed to exchange things which he cannot make use of due of health reasons. For example, a monk can change for a lighter robe as he is not strong enough to wear a heavy one. Thinking that good things are not appropriate for him, he may change them for less good ones. That is known as ‘yathæsæruppasantosa’. These are the three forms of contentment which Ashin Pu¼¼a had professed and you all are advised to practise accordingly.

(3) paviveka–quietude, seclusion. Seclusion of body (kæyaviveka) is to stay in seclusion with no company. Detachment of the mind (cittaviveka) is to be free from the hindrances and enjoy jhænic and insight consciousness. Extinction of the substratum of being (upadhiviveka) denotes Nibbæna. It is to comprehend these three vivekas and also to urge others to be so.

(4) Asamsagga–not to associate with opposite sex. Attachment for the opposite sex upon seeing each other is called ‘dassanasamsagga’. To avoid it stay where you cannot see or if you see pay no heed but contemplate upon it. If one is attached upon hearing his or her voice, or news about him or her, it is ‘savanasamsagga’. This also should be just the sense of hearing not beyond that. ‘Samullapanasamsagga’ is the attachment due to conversation with the opposite sex. This is also to be noted with great care. Attachment arising out of the use of things belonging to men, women and monks among themselves is termed as ‘sambhogasamsagga’. ‘Kæyasamsagga’, attachment due to the bodily contact of opposite sex, which hardly occurs among the monks as it is prohibited by the Vinaya rules. However, this can happen to a monk who is disrespectful of Vinaya rules. One must be detached from these five samsaggas and also preach others to do the same.

TO BE FREE FROM SAMSAGGA AND TO BE DELIVERED IS OF
GREAT IMPORTANCE

In connection with these five samsaggas the commentaries state.  “Lay disciples entice monks by offering alms–food, etc. Monks also entice lay disciples by giving them flowers and fruits”. This explains the enticement and enticed. There is “gæhamuttaka” which means that monk is clean and pure and receives the offerings in accordance with “dakkhi¼eyya”–one who is noble and right to receive–attribute. The layman may try to entice but not the monk, in other words, the monk is innocent in receiving the offerings. On the other hand, the lay man is clean and faithful whereas the monk is not; this is known as “muttagæhakasamsagga”. In this case the monk is not innocent. These associations, and connections should be refrained from. The best way of association is to be free from any kind of enticement on both sides and that is known as  “muttamuttaka”. The story in the commentary runs as follows with regard to these samsaggæs.

THE STORY OF CÞ¡API¤ÐAPÆTIYA TISSA THERA

A woman disciple served Cþ¹api¼ðapætiya Tissa Thera for twelve whole years. One day a fire broke out in her village and the other monks went to their benefactors and inquired about the situation and consoled them too. Nowadays, some monks even went to help when there was fire in the villages near their monasteries. It is very proper and laudable in the eyes of the laymen. At that time the other people jeered at the Thera by saying, “Your monk will come just to receive alms–food”. Cþ¹api¼ðapætiya Tissa Thera, next day went to the woman disciple who treated him dutifully as before under the shade of a barn. On his return after partaking the food, people made fun by saying, “Didn’t we tell you that your monk will come only at the meal time”. The woman replied that her monk was all right for her and those other monks did befit them too.

LOFTY BENEFIT OF PURE AND NOBLE CHARITY
AND HOMAGE

The words uttered by the woman are very profound and exact. “When you take refuge in Sa³gha it is done with faith in morality, concentration and wisdom, the attributes of monks. So also are the charitable deeds done. Monks are endowed with morality and such; if offerings are made to them consequences will be happiness along samsæra and the attainment of Nibbæna in the end”. Offerings should be made with such faith and belief. Even a spoonful of alms–food, when offered in this manner, may bring forth happiness as the result of being reborn in Devas world. Indaka became a Deva in the celestial abode of Tævatimsæ as the merit of offering a spoonful of alms–food to Ashin Anuruddhæ Thera. He was reborn there not as an ordinary Deva, but as powerful as the ones already there. That is the reason why he was seated right near the Buddha when He delivered the sermon on Abhidhammæ in the Tævatimsæ Heaven.

For comparison, at that time A³kura Deva was at first seated near the Blessed One. He had to make way for the more powerful ones that he finally landed at a place twelve yojanas away from the Lord. In his human existence, A³kura gave pompous, elaborate charities for thousands of years. However his meritorious deeds were done outside the realm of Buddha’s Sæsanæ and offerings were made to the people with no moralities. Since the recipients possessed no attributes of morality, and as such, the benefit was of no great magnitude. Whereas Indaka, though he offered just a spoonful of alms–food, the offering was made to Ashin Anuruddhæ Thera who was fully endowed with morality, etc. Thus the consequences were lofty.

The comparison of benefits form the meritorious deeds of Indaka and A³kura, made it clear that deeds done with considerations on the attributes of the recipients have superior and noble benefits. The enquiries and help of the monks at the fire mishap, may be worthy of not more than a hundred or a thousand kyats. The woman’s (in the above story) offering with thought of attributes of søla, etc., may bring forth uncountable benefits. She might enjoy the happiness of deva’s existence just like Indaka Deva for many times. She may attain tranquillity of Nibbæna with ease. The essential point here is that the short term benefits of the present existence should not be considered. It is to take refuge in the Order with purity and faith in view of the long term benefits i.e. benefits for the whole cycle of samsæra. All these are related to asamsaggakathæ.

(5) Vøriyærambhakathæ–to practise ardently and assiduously, both mentally and physically. Defilements occurred while walking, should not be still active when one sits down. Defilements at the time of sitting should not be allowed to be present at walking or lying down. They must be rejected diligently at the very moment of occurrence. Practise to be endowed with it (vøriyærambhakathæ) and also urge others to do so.

(6), (7) & (8) Sølakathæ, samædhikathæ, paññækathæ–exercise to be in possession of morality, concentration, and wisdom. The meaning of morality is quite understandable. Concentration here is meant to contemplate till the attainment of jhænic concentration. If it is not yet feasible, then strive for stronger momentary self–concentration of insight (vøpassanækha¼ikasamædhi). With regard to paññæ, (wisdom) it is to gain full insight wisdom and thence attain ariyamaggapaññæ, wisdom of the noble path. Remember these are the   “must” dhammas to be attained in Buddha’s sæsanæ.

Such talk as “there is no need for meditation” is just not in line with the Buddha’s Sæsanæ. It is obvious how detrimental these words are to the Buddha’s Sæsanæ. Just think whether jhænic concentration can be gained without meditation; insight concentration without observing and noting; wisdom of the Noble Path with no Vipassanæ. You will find clearly the answers to these as “No”. Those who believe in these words “no need for meditation” will not meditate, thence no concentration, no insight wisdom and no knowledge of the Path. Where is the difference between them and those outside the Buddha’s Sæsanæ. Special attention should be paid in this connection. The main theme of this Rathavinøta Sutta is to practise mindfulness, to be endowed with søla, samædhi and paññæ, and also to preach others to do so.

(9) Vimutti–four states of ariyaphala. To practise and also to urge others to strive for the attainment of these four states of ariyaphala. The endowment of søla, samædhi and paññæ ensures one for “vimutti”, the four states of ariyaphala.

(10) Vimuttiñæ¼adassana–wisdom or mind’s eye which reflects upon the emancipation after the attainment of four ariyaphala states. How this insight is gained is thus mentioned in many Suttas:  “Upon emancipation, realization of emancipation occurs in mind consciousness”. This knowledge usually appears naturally right after the attainment of ariyaphala. Hence there need no special meditation for such knowledge.

The adoration of the woman disciple of Kora¼ðaka village for her son is with respect to this rathavinøta practice, especially asamsagga practice, non–association with opposite sex, professed by her son. Sambhoga asamsagga (no attachment due to the use of things of each other) out of five asamsaggas; out of enticement and liberation, it is liberation from the attachment to the benefactors, namely that her son was so free from the fetters of the family and parents that he did not even let them know who he was. Bearing these two attributes (namely asamsagga practices) in mind the woman disciple worshipped her son with deep reverence. It is a wonder that this woman disciple had foreknowledge of asamsagga practice. A detailed explanation of “gæhæ” and “mutta” are given here so that you all may understand the rathavinøta practice clearly. The reason why the student-monk did not let his mother know that he was her son was because he wished them to be detached and liberated from the fetters. Hence there was detachment on both sides, although he had spent three whole months receiving alms–food from them.

NÆLAKA PA¿IPADÆ

This practice was named after the monk called Nælaka who conducted moneyya practice i.e. the practice for monks or the practice belonging to monks. Nælaka turned a hermit at the instruction of his great uncle, Ka¼hadevila hermit, after the birth of the Boddhisatta (would be Buddha). According to the Suttanipæta commentary he must be quite young for he was playing on the road when his great uncle made him a hermit. Gotama Buddha was about 35 years old after the sermon of Dhammacakka and the young hermit must be about 50 years of age. In compliance to his great uncle’s words, he went to the Buddha in Migadævana, Benares and requested for the instruction of moneyya practice.

The Worthy One delivered the sermon on the moneyya practice in 32 gæthæs beginning “I shall expound the moneyya practice for you ....”. In early days of Buddha’s Sæsanæ, many with no faith in this religion, behaved disrespectfully and used ill words towards it. When we started to instruct the Satipa¥¥hæna meditation there were many supercilious comments. Therefore the Blessed One admonished to treat abuse and respect on the same footing i.e. not to be angry when abused and not to be joyous for homage and respect.

It is also required to abstain from sexual intercourse, and to refrain from any other worldly enjoyments. One must not torture others (treat others as you would like to be treated). One must reject desires for what one does not have and avoid attachments for what one has. One should partake only a considerable amount of food. After receiving alms-food one should go to a wood and stay under a tree. One must spend the time by contemplation for mundane and supramundane jhænic states. Go into the village, in the morning, for alms-food, but one must not accept food by invitation from the disciples or food sent in. Go to house in seriatim and act like a dumb, without uttering a word expecting charitable gifts and offerings. Whether good or bad, or upon not receiving alms–food, and must regard them as good and right. One should not reproach for less offerings. There are various magnitudes of conduct (3 in lesser degree and one in higher degree) as taught by an Emancipated One (Buddha). The annihilation of defilements or Nibbæna is attained once, but never twice by an ariyamagga, Path of the Noble Ones, in other words, the annihilation by the first magga is done once, not necessarily twice. Full emancipation is not achieved through annihilating the defilements by ariyamagga for one time only, (meaning full emancipation is attained only by four maggas or annihilation by magga four times.) These two statements are very profound.

In brief a monk is to stay under the same tree or in the same wood just for a day and to receive alms-food from the same village a day not two. Ashin Nælaka conducted himself accordingly going from tree to tree, and wood to wood, village to village and finally became an Arahat. If one conducts this moneyya practice assiduously, he may live for seven months only after the attainment of Arhatship. If one regularly practises it, he may have for seven years and when one practises indolently one may live for sixteen years. Nælaka hermit practised with diligence, therefore, he entered Nøbbæna (i.e. Parinibbæna) after seven months, at Hi³gula mountain.

The woman disciple of Kora¼ðaka village, adored her son with reverence comparing him with Nælaka monk, with respect to detachment of any place. She paid homage to her son with due respect because of tuva¥aka pa¥ipadæ that is no attachment even for the mother or the village.

MAHÆ ARIYAVAMSA PA¿IPADÆ

This is the conduct of great nobility. There are three forms of contentment in alms–food and contentment in dwelling abodes; the other one is to indulge in meditation. Altogether these four make for Mahæ ariyavamsa pa¥ipadæ. In connection with this conduct the Buddha preached as follows:–

“O bhikkhus, in this Order a monk is contented with a pamsukþ (an abandoned rag taken from a dust heap) or any other piece of cloth as for his robes. He always appreciates this kind of contentment and never makes any attempt to employ improper ways to obtain robes. He does not worry for not receiving a robe nor he becomes greedy and saves the robes upon receiving it. He always wears them with reflection upon the impurities and exerts for deliverance. He never is conceited for this form of contentment nor reproaches others with regard to lack of this contentment”.

To be contented with whatever kind of robes, having no attachments for them, not glorifying oneself or degrading others with respect to this conduct of contentment, making use of it with reflective mind on the impurities are the qualities of one with the ariyavamsa conducts.

To be contented with whatever alms–food and dwelling abodes in the same manner are the two forms of ariyavamsa conducts. Rejoicing in meditation and not to overestimate one-self or to underestimate the others in this connexion is the fourth ariyavamsa conduct.

The woman disciple of Kora¼ðaka village exalted her son-monk with respect to the conduct of contentment in alms-food, robes, and such. It is not inappropriate to mention that she also praised him for his rejoicing in meditation. All these aforesaid are the illustrations for the admonition “gæme ca næbhisajjeyya” no attachment to village.

A VOID PERSUASIVE WORDS FOR CHARITABLE GIFTS

“Say no sweet persuasive words to lay disciples expecting charitable gifts or offerings”. Mahæniddesa and its commentaries and also Visuddhimagga, explain how sweet persuasive words are used as  “ælapanæ lapanæ”.

“Ælapanæ” means to start persuasion by the monks. The monk greets the lay disciples when they come to his monastery with such persuasive words,  “What is your purpose of coming? Do you come to invite us? If so, you go ahead and I shall come with the other monks. How many do you wish to invite?”.  “I’m so and so monk–teacher. King as well as the ministers and councillors pay reverence to me”. Thus he glorifies his status and position upon no one’s enquiries. This is another way of  “ælapanæ” persuasion. Telling about oneself when requested is  “lapanæ”. Both forms of persuasive words are not permissable.

Just to entertain the lay disciples and to let them say things is “sallapanæ”. To address as  “The millionaire”, “The millowner”, “The president, etc.” in praise of their position is “ullapanæ”. These too should not be employed. If one uses such way of addressing with clean conscience, it is excusable, because in the time of Buddha, He Himself addressed the king as “mahæræjæ, the great king”. furthermore a monk may say, “Benefactor, last year about this time offerings were made for the harvest of new crops. Aren’t you going to do so this year?” And he may go on entrapping until the disciple promises, “Yes, your reverence”. This is known as “unnahanæ”. Another way of persuasion is on seeing a man with a piece of sugar cane the monk may say, “Where do you get this?”. On the reply “From the sugarcane plantation” again the monk asks, “Is the sugar–cane from that plantation good and sweet?”. “We must not say offer me sugarcane” said the monk when the man answers,   “the taste can be known by crunching it”. This way, if trying to persuade one without giving a chance to say “No”, is also known “unnahanæ”. All these forms of persuasions are not appropriate for a monk. “Ukkæcanæ” implies another kind of praise such as, “The people from this house know me only. They always offer things to me alone”. Sweet and gently words should not be spoken with the motive of persuasion.

Another way round is to humble oneself and to compliment the lay disciples by saying, “I enjoy much benefit out of you”. “You have fully provided me”. “Because of you people give me charities”. “I’m known as the teacher-monk of so and so, but not by my own name”. “People know me because of you”.

Just in contrast to this is to laud oneself and to humble others by saying. “Because of me, you gain a lot of merits; you become faithful disciples who seek refuge in the three Gems, namely Buddha, Dhamma and Sa³gha. You have better conduct by observing the five precepts. I teach you Pæ¹i dhamma and also its translation. I make you observe eight precepts. I manage the buildings, and the construction of your monasteries. Because of me you are fortunate to be able to listen to the deep and profound dhamma sermons”. this is “lapanæ” which should be shunned by the monks.

Sometimes a monk will humble the lay disciples and in another time he may praise them with a clear conscience, loving–kindness, and good wishes for them so that they may gain merits, they may practise meditation, but not with expectations for charities. This way of innocent dealing is not regarded as pretension or persuasion.