PART V

This is the last lecture and it will deal with the remaining five gæthæs.

                                                                        (16)       Na ca katthiko siyæ bhikkhu,
na ca væcam payuttam bhæseyya.
Pægabbhiyam na sikkheyya,
katham viggæhikam na kathayeyya.

NOT TO BE VAINGLORIOUS

Monks in the Buddha’s Order “must be free from boasting and they should absolutely refrain from vainglory for what they have not. They should not be presumptuous for what they have. Some have developed the habit of boasting as if they are from higher and noble class, as if they are of rich family. Monks must abstain from such pretension with regard to worldly aspects. Some pretend as though they are of strict morality, as if they have carried out duta³ga practices, as if they are highly educated in scriptures and literatures, as though they are endowed with super–natural powers and they have the power to read others’ minds. A monk should not have such pretence. Even if one is asked about his qualities and experiences, he should tell them what should be told but not in the sense of blowing one’s own trumpet.”

Layman who reveres the dhamma should not be pretentious. Whether it is a layman or a monk, he who is honest and straight–forward never pretends nor exaggerates but he is precise and truthful.

“One must never say words inviting charitable gifts of four necessities of a monk”. Monks should not casually mention the unavailability of robes, or the monks in their monastery being short of robes, etc. This too should be refrained from. Furthermore a monk should refrain from telling lies, back–biting, abusing, telling or writing legends and fables. He must not deliver sermons with expectation of receiving charitable gifts. In the Samyutta Pæ¹i (Vo. I–402–3) it is stated thus:–

A SERMON WHICH IS NOT CLEAN

“O Bhikkhu, a certain monk may preach others harbouring such a thought, ‘I hope people will listen to my sermon and become devoted to it. Then as usual they will offer me something. If so it is well and good’. The sermon delivered with this expectation is not clean”.

A CLEAN PURE SERMON

“O Bhikkhu, a certain monk may deliver a sermon with this thought in mind: ‘This dhamma is well delivered by the Buddha. It has the following attributes, one can presently experience it, one can benefit from it in no time, it is worthy of inviting others to come to study and practise it, it is the one which should be practised so as to be always in one’s mind, the noble ones have experienced and comprehended it themselves. After listening to my sermon it would be well and good if they understand and practise accordingly.’ When a sermon is delivered because of its goodness and worthiness, with loving–kindness for the people, to save–guard them and to reward them, it is a clean and pure sermon”.

When a monk delivers a sermon with clean mind, then only he is free from persuasive words relating to receiving of four necessities, payuttavæcæ.

NO UNCOUTH PHYSICAL, VERBAL AND MENTAL MANNERISMS

Among the three forms of uncouth mannerisms, the uncouth physical mannerism includes disrespect at the gathering of monks, jostling against the elder monks while walking or standing, standing in front of the elders, sitting at a higher place, covering the head, standing while talking to the elders, talking with waving arms, keeping arms around the knee while sitting in front of the elders. These impudent mannerisms should not be manifested by the monks. Some young monks took up the best places and did not make way when the elders came. This kind of mannerism is also undesirable. Sometimes while partaking food with other monks, a monk may behave in detestable manner, such as spitting, blowing a nose, clearing the throat, etc. These should be carefully avoided too.

The verbal mannerism is explained in terms of talking with no respect to respectable persons and monks. At the gathering of monks, if one wishes to speak, to ask a question, to answer one, or to preach he must first request for permission. If he failed to do so it is regarded as ungraceful. When in a village or town a monk should not ask lay disciples, “What do you have for us? What are you offering us? Is it coffee or tea?” This is not in accordance with the Lord’s instruction. This is also uncouth mannerism.

Uncouth mental mannerism means reflecting and thinking of things and experiences without restraint of mind. A monk from a low family thinks himself as the same with the one from a high family. In India and Srila³kæ there is caste discrimination and a monk from lower caste has to pay respect to the one from higher caste. Even a layman may not respect a monk of low caste whereas a monk from low caste is expected to respect a layman from a high caste. All these are worldly affairs. In fact whoever becomes a monk in the Buddhist Order he is treated as a member of Sakkya family. There is no discrimination of high and low caste. In the Order the differentiation is in the light of seniority of monkhood and the degree of perfection in morality, concentration and wisdom, knowledge of scriptures and accomplishment in meditation.

Uncouth mental mannerism, therefore, should be considered in connection with the magnitude of accomplishment in scriptures. A monk with less knowledge of scriptures may take himself to be on the same footing with the one who is well versed in scriptures. So also with regard to duta³ga practice and trance. One who turned into monk leaving the family behind may think himself as equals with elder monks who are renowned for their accomplishment in scriptures. Some may even harbour the idea that the others have not achieved as much in meditation practice as they have. Such forward mannerism should be refrained from. Yogøs, practising meditation, will not entertain such mental impudence. Upon gaining the udayabbaya ñæ¼a, however, one may think highly of oneself. If this occurs, observe and dispel it.

Moreover there should be no arguments, that is especially when discussing dhamma. The dispute may be about who knows best. For a meditating Yogø it is best not to engage in any disputes or arguments. If there is anything to be argued better stop the discussion or conversation and continue with the contemplation and discard the uncouth thoughts.

                                                                        (17)       Mosavajje na nøyetha,
sampajæno sathæni na kayiræ.
Atha jvitena paññæya,
sølabbatena nañña’matimaññe.

TO ABSTAIN FROM TELLING LIES AND BE NOT CUNNING

The Blessed One admonished that monks should not indulge in telling lies. Gæthæ 12 comments on the abstention from deceit (i.e. to cover up one’s fault and pretend not to have any). Some are pretentious of qualities that they really do not have, such as to make others believe that he is strict with morality, that he has attained tranquillity, though he possesses none of them. Nowadays, there are people who said that they are free from defilements such as lust, anger, etc. and can keep their mind tranquil and pure, without practising any kind of meditation. This should be seriously considered as to be or not to be treated as cunning. Not a single Buddha had taught nor any commentaries have mentioned that mind could be free of hindrances and be tranquil without practising Samatha or Vipassanæ meditation. You shall find the truth from your own experience. It is obvious that the belief in the saying “mind, without practising meditation, can be pure and calm”, is merely a sæ¥heyya, pretence.

For a meditating Yogø, it is of utmost importance to mention only what one really experiences or comprehends when enquired by the teacher. Lord Buddha, therefore, had explained in I³guttara Pæ¹i (Vol. 1–57), Mijjhimapa¼¼æsa Pæ¹i (298) in connection with five padhæniyi³ga, as follows:–

“One is not conceited, not evasive and cunning. When questioned by the teachers or the wise ones residing in the same place, one should tell the truth”.

A person may never gain real samædhi if he pretends to possess such quality. True vipassanæ næ¼a, insight wisdom, may never be achieved by one who is arrogant about the comprehension of the analytical wisdom for differentiating rþpa and næma, the knowledge of arising and passing away of phenomena, the insight into impermanence due to the arising and dissolution. When insight wisdom is not achieved there is no magga phala for such person. Remember this for good.

“Not to be vainglorious because of education, profession, morality training, and not be belittle others too”.

When one leads a glorious life or when one is well educated, or when one has accomplished morality training and duta³ga practice, one is tend to belittle the less fortunate ones. Nowadays, some under the influence of certain sects used to be insolent upon those who are not of the same sect but well endowed with morality, knowledge, duta³ga practice, and samatha vipassanæ meditation. All these are in contravention of the Buddha’s Teachings.

                                                                        (18)       Sutvæ rusito bhahum væcam,
sama¼ænam væ puthujanænam.
Pharusena ne na pa¥ivajjæ,
na hi santo pa¥iseni’karontø.

NO HARSH RETORTS FOR IMPEACHMENTS

“Upon impeachment by laymen of monks, a monk should not retort with harsh words”.

“Sama¼a”, “monk” does not necessarily mean a Buddhist monk, it can be any monk outside the Buddhist’s discipline. This Tuva¥aka Sutta was delivered in the early days of Buddha’s Sæsanæ, somewhere at the end of the fourth lenten period after the attainment of His Full Enlightenment. At that time many monks, outside the Buddha’s Sæsanæ, as well as their disciples, kings and brahmins, and also certain Devas who professed their faith impeached the Buddha’s Teachings. The Buddha, therefore, has instructed not to retaliate and not to use harsh words in explaining them when necessary.

SELF EXPERIENCE OF TOLERANCE

I started instructing Vipassanæ meditation in 1300 (M.E.) at my birth place, Seikkhun village, Shwebo District. The monk from the Headman Monastery which was near the Mahæsø Monastery was not in favour of my teachings. Knowing the magnitude of my learned knowledge in scriptures, he dared not criticize me openly but only at the back of me. Those monks friendly with him and also his lay disciples behaved similarly. I continued with my instruction without retaliating him. Since I was preaching the dhamma through personal experience, there is nothing to be afraid of. The Yogøs and disciples at my monastery increased in number as they gained faith and belief in my teaching through their experience.

The monk of the Headman Monastery after four or five Lenten periods left the monkhood and married a woman. He died after five years.

At the time of my arrival at Yangon, a newspaper ran a critique column on the method of Vipassanæ meditation instructed by me. I made no comments. There was also a book “Ariyæ-bonthwæ Nyanhlegæ” (Steps to Ariyæ Abode) which criticized the method of Vipassanæ meditation instructed by me. A daily newspaper also published articles with criticizing comments on my teaching of Vipassanæ meditation. I made no remarks and reflected thus, “This is Buddha’s Dhamma and everyone has a claim on it. People who like my instructions will come to me and those in favour of theirs’ will go to them.” I continued giving instruction on Vipassanæ meditation with cool and calm consciousness. I also noticed that there is success in my instruction. The Sæsana Yeikthæ, Yangon, was opened with 25 yogøs in 1311 (M.E.). Now in summer there are about 1000 Yogøs and about 200 in winter. It may be the benefit due to a respectful compliance of the Buddha’s instruction (na pativujjæ) “not to retaliate”.

When there are allegations or if you heard someone accusing you never try to retort them in harsh words. If you have to make comments then use only soft and kind words. Wherefore the reason. It is customary not to retaliate for the worthy and noble people who have extinguished defilements. (Bhikkhu or Sama¼a) Monk is one who practises to eradicate defilements and he is a noble person. If one has faithfully practised and exterminated defilements, then he is a true Sama¼a who no longer has any tendencies to retaliate and has a serene mind. Therefore, Sama¼a who claims to be free from defilements is not to retort in harsh words upon being criticised.

                                                                        (19)       Etañca dhammamaññæya,
Vicinam bhikkhu sadæ sato sikkhe.
Santøti nibbutim ñatvæ,
Sæsane gotamassa na pamajjeyya.

CONTEMPLATE TO NOTE CONSTANILY

The first two lines in this gæthæ denote the following meaning: –“Perceiving the perils of samsæra and striving to liberate oneself from samsæra, a Bhikkhu with the comprehensive knowledge of morality, concentration and wisdom, as admonished here, should reflect and practise diligently, noting the arising rþpa and næma day and night.”

The created Self–image had requested the Buddha in gæthæ 7 to instruct on Pætimokkha, moral practice and Samatha practice. Accordingly the Blessed One preached the moral practice in gæthæ 8 by explaining the subjugation of eye–sense, etc. and also on Samædhi practice by instructing to contemplate into the jhænic state. In gæthæ 18 the Lord preached not to use harsh words in retort. Not to be contented by listening and comprehending these instructions and admonitions on moral practice and Samædhi practice but also to exercise them all the time, day and night as mentioned in gæthæ 2.

NIBBÆNA, NIBBUTI, SANTI, SANTILAKKA¤Æ
ARE FUNDAMENTALLY EQUIVALENT

The last two lines in gæthæ 19 render as follows: –

“After ascertaining that the annihilation of defilements is the peaceful bliss of Nibbæna, (one) should be mindful of the Buddha’s Teachings”. “Nibbutim” in gæthæ 19 is to be taken as “rægassa nibbutim”, meaning that the annihilation of lust, anger, ignorance, etc. is known as “santi”, peace. The aforesaid statement indicates that the annihilation of defilements is the peaceful bliss of Nibbæna, which is also termed as “santi” or “santilakkha¼æ” (the characteristics of bliss). The resultants of defilements such as kamma and its work, rþpa and næma, the conditions of sentient existence and sufferings, are totally extinguished upon the annihilation of defilements. The annihilation of defilements, here denotes the entire extirpation of defilements with no chance of their assertion, due to the merit of the Path of the Noble Ones, ariyamagga. It does not refer to a momentary extinction of defilements. It is to comprehend that “santi” or bliss of Nibbæna is the complete annihilation without any opportunities for the occurrence of defilements. With this comprehension, one is to be mindful and to contemplate until the defilements are extinguished by the Path of the Noble Ones.

This annihilation of defilements is possible only under the Teachings of Gotama Buddha, not under any other teachings. Therefore, the Buddha exhorted, “to practise ardently and diligently” under His Teachings.

The above mentioned admonition of the Buddha is the same as the one in gæthæ 5 (ajjhatta me vupasame, na aññato bhikkhu santi me seyya) “Search not outside yourself but try to have internal tranquillity”. At that time some people and Devas believed that by professing other faiths, sufferings could be put to an end and attain permanent happiness. Others believed that one can reach heaven by worshipping the god who created them. Some were still doubtful which meant they were not sure of any faith and belief. There will be extirpation of all sufferings if and when one can dispel defilements within oneself by means of ariyamagga, The Path of the Noble Ones. The way to eradicate defilements could be found nowhere but in the Buddha’s Teaching. In short “practise diligently and mindfully under the Buddha’s Teaching, till the defilements are annihilated by the Path of the Noble Ones”.

IS THE EXTINCTION OF DEFILEMENTS APPARENT
AS THAT OF A DYING FLAME

At this juncture it is questionable whether “santi”, peaceful bliss or Nibbæna attained after the annihilation of defilements by the Path of the Noble Ones, could be seen apparently as though a flame is snuffed out. Whether one could see the extinction of lust, anger, ignorance, wrong belief and skeptical doubts, in other words the disappearance of lust, etc. from their original places. That is certainly not so. One could not see as such for there is no longer lust, etc. at the time when one approaches the Path of the Noble Ones. On the brink of the attainment of the Path of the Noble Ones, one no longer experiences lust, anger, etc. There is only a chance for their occurrence, but it is not in the form of a flame. The non–existence of the chance for the occurrence of lust, anger etc. beginning with the arising of the Path of the Noble Ones, therefore, could not be apparently seen as the extinction of a flame. How is it perceived then? Just the phenomenon of the non–existence of defilements, rþpa and næmæ, conditions of sentient existence, is perceivable and comprehensible. How it is perceived and comprehended is thus commented in Milinda paññhæ (311).

THE REALIZATION OF NIBBÆNA

Tassa tam cittam aparæparam manasikaroto pavattam samatikkamitvæ appavattam okkamati; appavattamanuppatto mahæræjsa sammæpa¥ipanno nibbænam sacchikarotøti vuccati.

The above Pæ¹i states, “The contemplating mind of a Yogø who is observing and noting successively, swims out of the stream of unceasingly arising rþpa and næma and reversing the process of existences reaches a state of non-occurrence. Noble King, Milinda, one who has followed the right method and attained the state of non-occurrence, is said to realize peaceful bliss of Nibbæna”.

A Yogø, meditating for the attainment of ariyamagga, should observe and note constantly (as instructed “sato sikkhe”) rþpa and næma, namely consciousness of touch, consciousness of the act of thinking, feeling, seeing, hearing, etc. All these are incessantly arising phenomena, happening successively one after another. All these phenomena of successive and constant arising of thought, feeling. seeing, etc. are known as (pavatta) the stream of consistent arising rþpa and næma, just like the stream where the new and old water flow continuously. The contemplating mind of Yogø always closely fits in with the stream of consistent arising rþpa and næma whenever the observation is made and noted. With such contemplation there appears sa³khærupekkhæ ñæ¼a (knowledge or insight arising from viewing things with equanimity) and anuloma ñæ¼a (knowledge of adaptation) which are very quick and fleeting. Thence the Yogø attains the state of extinction of the stream of rþpa and næma. The phenomenon of arising and dissolution is no longer experienced, but there is only the phenomenon of entire extirpation of arising rþpa and næma. That is the tranquillity, Nibbæna. Lust, anger, etc. no longer exist with the annihilation of rþpa and næma. Hence he who experiences the phenomenon of annihilation of rþpa and næma is said to realize Nibbæna.

Beginning with the realization of Nibbæna through ariyamagga, certain defilements become totally extinguished as  there is no more chance for their occurrence. The realization through sotæpattimagga will relinguish the three samyojanas (fetters), namely (1) sokkæyadi¥¥hi (the heresy of individuality), (2) vicikicchæ (skeptical doubt), and (3) sølabbataparæmæsa (affection of rites). The strong lust, anger and ignorance, which can draw one to the lower world, are also extinguished. Hence a sotæpanna (stream winner) will never commit immoral deeds such as killing, stealing, etc. which land one in the Nether World. He is liberated from the four Nether Worlds and will be reborn in the world of human beings and Devas for seven existences only.

If the realization of Nibbæna is through sakadægæmimagga (Path of the Once-returner), coarse sensuous cravings (kæmaræga) and coarse ill-will (byæpædæ) are eliminated and he will be reborn in the worlds of Devas and human being for two existences at the most.

One who has realised Nibbæna as an Anægæmi (Never-returner) is emancipated from refined cravings and ill-will and will never be reborn in the worlds of human beings and Devas, but only in Brahmæ world of Form and Formless Sphere, from which he will enter Nibbæna.

One who has realised Nibbæna as an Arahat is absolutely free from (samyojanas) fetters such as (rþparæga) craving for material existence, (arþpa ræga) craving for immaterial existence, conceit, etc. Upon the extinction of the existing continuity of rþpa and næma, there arise no new existence of rþpa and næma. This extirpation of new existence of rþpa and næma is known as entering into “Parinibbæna”. As there is no rebirth he will completely escape from all miseries and sufferings of old age, sickness, death, etc. If not so, even when reborn in heaven, he will die and reborn again in the world of human beings or Nether World. Then and there he will surely undergo the various physical and mental miseries and sufferings of old age, sickness, death, etc. as he does in the present existence. That is the reason why internally extinction of defilements must be sought after, not the external ones. The method or practice for the absolute annihilation of sufferings from defilements, etc. leading to tranquillity is to be found only in the Buddha’s (Sæsanæ) Teachings. That is why it is instructed that one should be mindful and diligent under the Buddha’s Sæsanæ until all the defilements are relinguished by arahattamagga (the Path of the Noble Ones).

THOUGHTS FOR PÆ¡I MASTERS

Something to consider at this point is whether “Gotamassa sæsane” was said by the Gotama Buddha Himself or by the created Self-image. In other Suttas, if it was said by the Buddha Himself it was always mentioned as “tathægata”, “satthu”. However in this gæthæ it was stated as “gotamassa” -- by the Buddha Himself. It is food for thought for the Pæ¹i-masters, that is whether it was uttered by the Buddha Himself or it was said by the created Self–image in recommendation to the Buddha. It is more apt to take as a recommendation by the created Self-image extolling the Buddha. But in Mahæniddesa it is commented as “Tenæha bhagavæ” meaning “therefore, Buddha said”. I have also interpreted accordingly, as the gæthæ was uttered by the Buddha Himself.

Instead of “tenæha bhagavæ” if it is “tenæha nimmito”, it can be explained as “recommended by the created Self-image”. It will be more appropriate. It is possible to be so in the original Pæ¹i Text. The reason is at the time of crisis in Srila³kæ, this Mahæniddesa Text was learnt verbatim by one impious monk only. The Vinaya A¥¥hakathæ–Dutiyasikkhæ Commentary (274) states that at the orders of Mahætipi¥aka  Thera, Mahærakkhita Thera had learned it from the impious monk. considering this statement it is plausible that there might be some errors in the young monk’s learning such as “bhagavæ” instead of “nimmito”.

Moreover the words of created Self-image were uttered according to the wishes of the Real Buddha, just as the Abhidhammæ was delivered by the created Self-image in Tævatimsæ Heaven. The words of created Self-image, therefore, are as profound as those of the Real Buddha. The last githæ expresses the reasons of (sæsane gotamassa na pamajjeyya) “the diligent practice and mindfulness in the Buddha’s teachings”, as mentioned in gæthæ 19.

                                                                        (20)       Abhibhþ hi so anabhibhþto,
sakkhidhamma, manøtiha, madassø.
Tasmæ hi tassa bhagavato sæsane,
appamatto sadæ namassa, manuskkhe.

It will be more apt to translate the word “so” in this gæthæ as “that Gotama Buddha” instead of “he who has practised mindfully” which is the version of the ancient teachers. Moreover, I would like to say that this gæthæ was said by the created Self-image. The meaning of this gæthæ is “Under the Buddha’s teaching he who has practised mindfully can overcome the sense–objects, etc.” will never be influenced by the six senses. He has achieved the dhamma through personal experience, not by hearsay as “this is so and that is done”.

The full explanation of “so” (he who has mindfully practised) would be that normal people, who fail to observe and note the phenomena of the sense–objects upon seeing, hearing, etc., will take pleasure and be absorbed in these good sensual experiences. Therefore they will also suffer from anger and wrath upon the undesirable sensual experiences. However, for the one who is all the time mindful and made contemplation to note whenever he sees, hears, touches, etc., only the phenomena of impermanence, sufferings and insubstantiality are comprehensible. There arises no lust or anger due to those sense–objects. It can be said that the sense–objects could no longer influence him; he has gained insight into the dhamma which could be personally experienced.

The meaning of the last two lines is expressed thus, “Because of the realisation of the dhamma which should be personally realised, (one) under the Buddha’s Teaching is mindful all the time and practises with respect and reverence”. “To realise what should be realised” refers to the Buddhas and Arahats only. Whether it is necessary to exhort an Arahat to be mindful is questionable. The extract from Majjhimapa¼¼æsa ki¥ægiri Sutta (142) will explain the above question.

Ye te bhikkhave bhikkhþ arahanto khø¼æsavæ ... pa ... sammadaññævimuttæ, Tathærþpanæham bhikkhave bhikkhþnam na appamædena kara¼øyanti vadæmi. Tam kissahetu, katam tesam appamædena, abhabbæ te pamajjitum.

“O Bhikkhus, those Bhikkhus who are arahats, free from all fetters, are liberated by the way of the Path of the Noble Ones, they have known the truth. I have never exhorted those Arahats to be mindful and to practise with diligence because they have been mindful and diligent. They will never be unmindful”.

According to this extract it is quite clear that there is no need for the arahats to be reminded to be mindful and diligent. That is why this gæthæ should be taken as uttered by the created self–image in recommendation and appreciation of the Buddha. And it should be translated thus:–

“In this Gotama Buddha’s Sæsanæ (teaching) one should be diligent and mindful. Why is it so? Because Gotama Buddha has defeated all the senses and he is no longer the victim of the six senses. He has personally comprehended the dhamma which cannot be achieved by heresy. “Thus it is said”, “So it is heard”. He admonishes according to his personal experience after gaining the upperhand over all the senses. He exhorts with full and complete knowledge of the dhamma Enlightened through His personal experience. For these reasons, one under the Buddha’s instruction should be mindful and endeavour to practise day and night, the whole time, and to comply with respect and reverence.”

This version is more apt. However, at present it is stated as “tenæha bhagavæ” in the existing Mahæniddesa pæ¹i Text. So I have translated it as if this gæthæ was uttered by the Buddha Himself. You have your choice.

The rendition in Myanmar of Tuva¥aka Sutta is completed here. It remains to explain the commentaries as the conclusion of this lecture.

CONCLUSION BY THE COMMENTARY

In the commentary it is concluded as follows:–

From gæthæ (8) “cakkhþhi neva lolassa” pæ¹i gives the meaning of “subjugation of eye–sense, etc,” that is morality for the subjugation of senses.

In gæthæ (10) morality with regard to using four necessities of monk such as alms-food, robes, monastery and medicine, is expounded by instructing not to store or keep away alms-food, etc.

Gæthæ (12) deals with abstention from sexual intercourse; and gæthæ (14) with back-biting; gæthæ (17) to abstain from telling lies. All these indicate the instruction on the pætimokkha søla. This pætimokkha søla is briefly mentioned here, those remaining portions of this søla are dealt with in gæthæ (15).

Gæthæ (13) refers to æjivapærisuddhi søla, morality for innocent conduct such as not to engage in learning æthobba¼a mantras, etc. and in the same gæthæ it is advised for one to practise into Samatha and Vipassanæ jhænic states, meaning to develop concentration.

In gæthæ (19) “vicinam” .. “to investigate and to reason” refers to wisdom and also the words “sadæ sato sikkhe” are repeated in this gæthæ denoting the three morality trainings. (If this gæthæ is treated as uttered by the created self-image, it can be said that it is in recommendation of the Buddha’s words).

Gæthæ (11, 12) include instructions on “to stay in secluded places, to be vigilant, etc.” meant to use things which are in support of søla, samædhi and paññæ and to avoid those which are fruitless. Thus the Buddha had answered completely questions in connexion with moral practices and concentration practices as put by the created self-image. The Blessed One concluded this Sutta with arahatta phala as its climax.

The commentary also mentioned that at the end of this Tuva¥aka Sutta those Devas and Brahmæs who became Arahats numbered in lakhs of crores just like what had happened at the end of the Puræbheda Sutta. Countless number of Devas and Brahmæs turned into Sotæpanna, Sakadægæmi and Anægæmi. Now we come to the conclusion of the lectures on Tuva¥aka Sutta.

THE END