PART II

THE ONLY TEACHER

            As has been stated earlier, the name “Brahma¼a Teacher” denotes the Supreme Buddha, the Omniscient. The Lord Buddha as the founder of the Buddhist religion has innumerable number of adherents. The community of monks are his disciples, and his devoted followers include Human beings, Devas and Brahmæs. Buddha, the Enlightened One, possesses infinite and infallible knowledge. He has, after his attainment of the Enlightenment, imparted to all men and celestial beings the realization which possessed him. By so preaching the knowledge of Dhamma throughout his life time, he becomes the Saviour of mankind. What he had preached is the Truth which he himself, without anyone’s aid, had acquired and understood. By adhering to the practices he had prescribed, men are redeemed from the miseries of Samsæra or Existence and attain Nibbæna. Hence, in the nine glorious attributes with which he was endowed, the attribute of “Sattædeva manussænam” is included, and that means, for having benevolently shown to all human and celestial beings the way to peace and bliss of Nibbæna, they all look upon him as the Only beloved Master and Teacher. The qualities which such a teacher should possess are fundamentally to have the ability to prevent all beings from committing acts which will accrue no benefit and also from indulging in demeritorious deeds. He must also be able to dispense his knowledge of Dhamma with unbounded love and compassion for all mankind. An ordinary teacher may have the same kind of attributes. Nevertheless, the Buddha, who is a Teacher of the most outstanding ability, is capable of giving protection to countless generations of people throughout the Samsæra. He had preached and given admonition to mankind to avoid all vices, to refrain from doing bad deeds either in person or by word of mouth and to keep their thoughts free from evil. Buddha, in thus prohibiting mankind including Devas and Brahmæs, who are not yet free from the bonds of kilesæs, has at his heart, mettæ (loving kindness) and karu¼æ (compassion).

            With this feeling of deep compassion, the Buddha has prohibited all human and celestial beings from committing evil or immoral acts. Yet, all these beings in their own personal interest are bent upon killing and ill-treating others. I happened to remember an incident which occurred in my younger days. It was a case in which the son advised his mother to avoid killing and stealing. The mother then replied, “Oh, my dear son! In this human world, one has got to do such acts unavoidably for one’s own subsistence. It’s impossible to abstain from doing so.” What a pity? People usually think such sinful acts are permissible for the sake of one’s own livelihood.

            Nevertheless, the Buddha had forbade people to kill or ill-treat, or steal, or rob others, being aware of the fact that such demeritorious acts, if committed, would bring about a series of dire consequences in the shape of sufferings throughout the continued life existences (Samsæra), as against one’s own temporary welfare derived during a short period of one life’s time. Buddha had, however, instructed us to do things which ought to be done, such as, to practise søla or morality, samædhi and paññæ. Enforcement of the rules of morality or good conduct would perhaps appear restrictive to some people who might consider it as being rather too drastic.

A MONK - - THE SON OF A MILLIONAIRE

            During the life time of Lord Buddha, a millionaire’s son solicited a monk whom he revered and whose benefactor he was, in the following words: “Your Reverend Sir, I wish to escape from the pains, sufferings and misery of this Samsæra. I wish I could achieve Nibbæna, a state where all human passions and sufferings would become extinct. How should I conduct myself?” He was, therefore, asked to donate food, robes, etc., and also perform other acts of kusala. After he had duly complied with this instruction, he again entreated the monk, saying: “I have made several kinds of donation and performed meritorious deeds, but have not yet found the dhamma which brings freedom from sufferings and misery”. The monk then gave him further instructions to seek protection under the three Refuges and observe the five precepts. After observance of the five precepts, he still failed to find real happiness and get himself rid of the worldly sufferings. He, therefore, approached the monk and said, “Your Reverend, I have truly and respectfully observed the five precepts, but have not yet become free from the woes and worries.” Then, the monk instructed him once again to keep observance of the ten precepts. Despite these kusala practices, he had not gained complete emancipation from the world of miseries. In the last resort, the monk advised him to enter into priesthood.

            When ordained a priest, ordinary layman’s dress has to be discarded, and after shaving the hairs on the head and beard, the yellow robes have to be donned according to the Rules of Vinaya. Thereafter, having been ordained a priest, his own preceptor taught him the Vinaya rules. The senior monk Nissaya Sayædaw also imparted lessons to him relating to Sutta dhamma and Abhidhamma. Later, the priest was instructed to practise kamma¥¥hæna dhamma by indulging himself in Vipassanæ meditation. When he met his spiritual teacher, he was imposed with so many restrictions and conditions relevant to the Code of Conduct for priests and Rules of Discipline called Vinaya that it had caused him to reflect, “Oh! It is so difficult. I have entered into priesthood to get rid of the miseries of Samsæra, but now I have found out the rules so restrictive and binding that there is hardly any room for me to make even a slightest move (i.e. no liberty of action). I’ve now been driven into a tight corner. Under such conditions, as it is impossible for me to remain in priesthood any longer, I would rather discard the yellow robes and revert to the role of an ordinary layman, and lead a worldly life striving as much as I can follow the practice of alms-giving (charity) and observe søla (moral precepts), so as to get liberated from the sufferings and misery of Samsæra.”

            Lucky enough! Since this incident happened during the life time of the Lord Buddha, there was a saving factor. The spiritual teacher, having heard of his change of mind, sent this monk to the Blessed One. After recounting as to what had taken place, the Blessed One asked him why he wanted to abandon the robes. He then respectfully replied: “I have so many things to remember and keep in mind as instructed by my spiritual teacher. Having been taught and made to understand the rules of Vinaya, I have become very much perturbed both mentally and physically, and I dare not even move at all. As the Rules of conduct and discipline are so restrictive, I’ve decided to abandon the robes.” It appears that this monk had become worried and found it burdensome as he was under constant fear of breaking the rules of discipline and of inflicting damage to the progress of his concentration and Vipassanæ insight knowledge.

            On hearing his answer, the Blessed One encouraged him, saying, “Well, do not bother. I will give you only one thing to pay heed. If you can take care of it, there is nothing more to be cared for and take guard. The monk then inquired, “My Lord, what is it to be taken care of?”

            The Buddha spoke to him thus: “You take care of your mind only. Could you do that?”. To this question, the monk replied that he could. This monk probably had imagined that since only the mind had to be controlled and kept under watch, it would not be too numerous for him to be anxious of as in the case of observing Vinaya Rules and Code of conduct for priests in respect of sensations relating to kamma¥¥hæna practice. Numerically, as it is only ONE, he might have considered it easy to manage it. That is the reason why he had undertaken to comply. Then, the Blessed One gave him cittænupassanæ kamma¥¥hæna in the following manner:

            “Sududdasaµ sunipunam, yatthakæmaniyætinam. Cittaµ rakkhettha medhævø, cittaµ guttamsukhævaham.”

            The meaning of the above stanza conveys that a wise man should always be vigilant of the very gentle mind which is inclined to dwell on any sensation that may arise. The mind which is capable of effectively guarding against kilesæs from arising, has the quality of bringing one towards attainment of the bliss of magga-phala Nibbæna. Hence, cittænupassanæ-satipa¥¥hæna kamma¥¥hæna dhamma has been prescribed. How nice would it be if I could elaborate on this Pæ¹i verse. However, as there are a number of fundamental points to be mentioned, I would rather proceed to explain further.

            The said monk after practising contemplation on cittænupassanæ dhamma concerning meditation based upon the essence of this verse, soon became an Arahat. In this regard, the main significant point which I want to stress is: “It is usually thought that the Rules of Conduct and Discipline are extremely rigid.” Moreover, as the mind should be prevented from wandering while practising Samatha-Vipassanæ meditation, one might probably think that it is exceedingly restrictive.

            At one time, a monk was said to have delivered a sermon on Vipassanæ meditation to his benefactor. The instruction was that the mind that occurs at every moment should be noted with consciousness. In the same manner, it should be mentally noted at every moment of seeing, hearing, smelling, eating, touching, walking, moving, thinking, and imagining. It was taught that by contemplating and noting as such, Vipassanæ or spiritual insight occurs. When preached as such, the reply given by the pupil was that he would be unable to contemplate since they were too numerous to be noted. When practising Vipassanæ meditation, there should be no lapse. Also there is hardly any break or an interval. It is, therefore, often presumed that the practice of Vipassanæ meditation is too rigid. This is the salient fact which I wish to lay emphasis on.

            The Buddha had, however, instructed these practices so as to bring benefit to all mankind. If no effort is made to practise in the manner stated, there cannot be any hope to attain a stage whereby one could be sure of escaping from the four nether worlds. No matter dæna and søla might have been completely fulfilled, under certain unfavourable circumstances before reaching the stage of magga phala, one may, in any one of the existences, descend to the four Nether World. There is cause for anxiety. To get fully liberated from the four Nether World, and to escape forever from the miseries and sufferings of the Samsæra, the Buddha had taught us to perform the practices of søla, samædhi and paññæ. It has been so instructed for the profit of all mankind including Devas and Brahmæs who have their seeded paramitas (perfections) adequate enough to have faith in the three jewels of Buddha, Dhamma and Sangha all throughout the period of the current Sæsanæ, beginning from the life time of the Lord Buddha.

            As expressed in the maxim: “Buddho loke samuppanno, hitava sabbapaninam”, Buddha, who fully realized the four noble truths, had appeared to make available to all men the universal principles of Truth for the welfare of all beings. Buddha had so become in the interest of all beings, both human and celestial, but some people are unable to entertain faith in the Buddha. Those who do not have reverence for the Buddha are, of course, lacking in paramita. They may, therefore, be regarded as unfortunate. To cite an example, only those who are endowed with the gift of power and glory will come to possess precious articles, property and wealth because of their paramitas. In the same way, only those who have the paramitas will have the chance of paying homage to the Buddha.

            To put it in another way, it is similar to a case where though nourishing food are available to all people for their consumption with relish, a person who has stomach trouble cannot eat them and find enjoyment. He is, therefore, considered unfortunate. Buddha had his unbounded love and compassion equally for all beings. He had offered the knowledge of the dhamma to all for their welfare. He is, therefore, the Teacher of all mankind, Devas and Brahmæs. As such, there is only some kind of similarity between the Brahma¼a teacher and the Lord Buddha. That is why the motto has stated that Brahma¼a teacher means our Lord Buddha.

            “The pupil means the meditating Yogø”, and that is, one who is practising meditation for achievement of søla, samædhi and paññæ. Now that I have already explained five problems.

THE WEAPON OF SPADE

            In reply to the question raised by Ashin Kumærakassapa relating to the problem which runs: “What is meant by the weapon of spade?”, Buddha had answered, “Satthantikho bhikkhu ariyayetaµ paññæya ædhivacanam.”

            The meaning of the above answer in Pæ¹i is that the name of the weapon-the spade is the noble spiritual knowledge, which is but the knowledge of Vipassanæ and ariyamagga. “Spade”, of course, represents “knowledge” or “wisdom”. If the big mound is to be dug, it cannot be done by mere hand alone. It must be dug by using a spade or a sharp-edged iron rod. The spade is the most effective or best tool. Hence, in the Commentary, it has been mentioned as the ‘spade’ (Kuddala). Just as it would require a spade to dig the mound, the tool of knowledge is essential so as to distinguish what is in this material body called the mound. In the Commentary, the kind of knowledge is ordinarily described as lokiya (worldly) and lokuttaræ (spiritual). However, if the means to be employed falls within the worldly knowledge, the tool of Vipassanæ knowledge will have to be used for distinguishing it. Therefore, it should be noted that the mound should be dug with the spade of Vipassanæ knowledge or insight-wisdom.

            Ordinary worldlings usually think that this material body is one solid mass. The material body resembles the standing mound that has existed before it is dug or excavated. Whenever a Yogø contemplates and keeps watch on his bodily behaviours every time they occur or respond to the sense of touch, they are noted continuously as “walking, or standing, or sitting, or touching, or sleeping, or stretching, or bending etc., and it will be found in four different sensations, namely, rigidity or roughness, hotness or cold, stiffness or motivation, or moulding into shape (sticky) or liquidity (oozing). This is similar to the digging out of a piece of earth separated in parts from the mound every time it is dug and removed with the spade. Yes, indeed. This material body will become distinguishingly known in separate parts at every time it is noted. It is also distinguishingly known by knowledge or wisdom. Do concentrate and note as “walking, walking”, whenever you walk, or as “lifting”, “stepping”, and “putting down”.

            If it is accordingly noted fixedly as much as concentration gets strengthened, the physical phenomena will be distinguishingly known. Even the nature of væyodhætu, the element of air or wind, such as stiffness and movement of the body falling out in pieces in the course of walking will be clearly noticed. There is no longer a solid mass. When stiffness is felt, only the nature of stiffness is separately known, and what is found is only the nature of wind element. Moreover, every time noting is done, the phenomenal nature of bodily behaviour will be noticed as falling out in distinct parts. That is why the knowledge gained through contemplation and noting is said to be like the sharp edge of the spade. Every time the mound is struck with the spade, just as the earth is turned into pieces, so also, every time contemplation and noting is made, the material body will be noticed to have fallen into pieces, or rather decay and decomposition.

            As it is, let us reflect it with the knowledge of imagination. Take the case of hairs and think of them. The hairs are the element of earth which signifies roughness and solidity. These are obviously not an individual nor a living entity. Therefore, hairs on the head will have been noticed through contemplation as splitting up into distinct minute particles. Next, reflecting the hairs on the body, they are the earth element and not an individual or a living being. These too will be found to have fallen apart. Again, if the toe and finger nails are reflected by Vipassanæ insight knowledge, they too are the element of earth (pathavø) and not a living entity. Let’s consider and reflect the teeth. They represent the nature of hardness-an element of earth. Neither do they constitute a being or a male or a female. Look at the skin, flesh, veins, bones, marrow, blood, intestine, liver, lungs, etc., etc. and then reflect on them. All are by nature elements, and are not a living substance. This is similar to the mound that has broken into pieces part by part. The material body is likewise falling into minute pieces in all its components. That is why knowledge which brings consciousness or awareness by the process of contemplating and noting is likened to the sharp edge of a spade. The motto being: “What is meant by a spade? It is the knowledge that is contemplating with awareness.”

            In response to the question put as “My Lord, what is meant by ‘digging repeatedly’?”, i.e. “Kim abhikkhanam”, the Blessed One gave the answer as described below:

    “Abhikkhanamti kho bhikkhu vøriyærambhassattaµ ædhivacanam”

            This means: “O Monk Kassapa! the expression ‘digging repeatedly’ without a stop denotes the relentless effort or exertion to be put in. ‘Digging repeatedly’ conveys the same meaning as “continuous and unremitting application of effort to be able to contemplate and note ceaselessly.” When digging with the spade, it is necessary to hold the spade firmly. Likewise, when contemplation is made, it should be carried out with constant application of utmost endeavour. Therefore, exertion is to be made continuously without relaxing one’s own effort every time contemplation and noting is made as “rising and falling” or “sitting” or “touching”, or “seeing”, or “hearing”, or “bending”, or “stretching”, etc. If the efforts become slack, indolence with creep in, causing to weaken the power of concentration and noting. This “exertion” called Sammævæyama is extremely important. If stated in terms of Sammappadhænam, there are four kinds of exertion, viz: exertion to prevent arising sinful conditions; exertion to put away sinful states already existing; exertion to produce meritorious states not yet in existence; and exertion to retain or keep in tact meritorious conditions already existing. Hence, with the right exertion, akusala (demerits) that have occurred previously can be rejected and also that no new akusala will have the opportunity to occur. Then, vipassanæ kusala which have not yet existed will be gained at every moment of contemplating and noting. It, therefore, means that exertion is being made to achieve vipassanæ-magga kþsala. Every time it is noted, not only kusala or merits that have already existed will remain as they are, but also vipassanæ kusala will occur again and again. This ‘exertion’ called Sammævæyæma is, therefore, really very similar to “digging with the spade repeatedly”, the motto being: “What is meant by ‘digging’? It is the unfailing effort that is constantly put in.”

            Next, we have come to the “bolt”. When distinguished with the help of the sharp edge of the spade, there appears the door “bolt”, i.e., a wooden bar for fastening the door. The question then asked was: “What is the langhø-the bolt?”. The Buddha’s answer was “Langhiti kho bhikkhu avijjævetaµ ædhivacanam”.

            The above answer may be explained as: “O, Monk Kassapa! the name ‘door bolt’ is ‘avijjæ’ which does not understand the method of kamma¥¥hhæna meditation. ‘Avijjæ’ is of different kinds according to varying circumstances, e.g. the avijjæ, which should be rejected by Vipassanæ and by applying the knowledge of ariyamagga. This ‘avijjæ’ is the ignorance of the Four Noble Truths. The avijjæ which is relevant to the present case does not come up to that level (grade). It is the avijjæ, the ignorance, that should be rejected by sutamaya knowledge and cintæmaya knowledge. It is mere ignorance of the method of kamma¥¥hæna.

            If the method of kamma¥¥hæna is not understood, practice of meditation cannot be exercised. Just like a person who does not know how to cook rice, or, how to plough in cultivating a plot of land without the necessary guidance of an instructor. I would like to amplify it since the method is rather important.

THE METHOD IS IMPORTANT OR SIGNIFICANCE OF THE METHOD

            Bodhisatta, Prince Siddhattha, had abandoned the worldly pleasures and went to a forest retreat in search of the Truth, which is the way to extinguish craving, the cause of suffering in this life and rebirth on the Wheel. In age, he was then only twenty-nine. He was married at sixteen to Yasodaræ Devø and had for a period of thirteen years lived in comfort and luxury amidst gaiety, pomp and splendour as a Royal Prince. While thus indulging in sensuous delights, he saw in the course of his chariot rides, the four nimittas (signs or omen), namely, an old man, then a sick man, then a dead man, and finally, a recluse with shaven head and a tattered yellow robe. On his return to the palace, deeply pondering, he revolted from sensual pleasures wishing to escape from the woes and worries of this world of sufferings, and with this noble thought which crystallized into a resolve to save not only himself but all mankind from birth, he left the grand palace in the silence of the night and went forth into a homeless life in search of true Dhamma. When he left, he had not a bit of experience whatsoever or knowledge of the way to free himself from the bondage of human passions and lust which led one to rebirths, old age, sickness and death.

            After his arrival at the forest, he started to lead the life of an ascetic, and in the course of his search for Dhamma, heard about a noted sage by the name of Ælæra Kælæma. The great ascetic Ælæra was then teaching his three-hundred disciples the method of meditation at a Centre in the neighbourhood of Vesælø, a town in the state of Vijjø. This sage Ælæra fully possessed seven out of eight qualities of Samæpatti, i.e. except the attribute of nevasaññæ-næsaññæyatana, the state of Neither Perception nor Non-perception, induced by the ecstatic meditation. Wishing to study under the sage Ælæra with whom he met, he said, “Friend Ælæra, I wish I could stay with you and learn the method of meditation.” Ælæra replied, “My friend Gotama, our method of meditation is extremely fine. If a person of great intelligence like you, Gotama, exercises the practice of meditation, you will surely gain all the knowledge known to the teacher. This method of dhamma is indeed impressively superb.’

            It is essential that the pupil should know the dhamma known and possessed by the teacher. Or else, the dhamma which the pupil might have acquired can go off at a tangent and it cannot be rest assured as perfectly true. If the pupil is not aware of the real quality of his teacher’s knowledge, the pupil might wrongly think that the teacher is endowed with powers which are mistakenly believed to be surprisingly miraculous. Having believed that the teacher is equipped with supernatural powers, the pupil would revere and rely upon the teacher for the derivation of benefits from the miraculous powers, which the teacher does not in fact actually possess. Some of them even tried to procure a philosopher’s stone, etc. This is ridiculous. There are a number of such instances at the present day.

            Similar instances can be found in the field of religious affairs. Outside the domain of Buddha Sæsanæ in other religions, there are quite a number of such beliefs. Of course, the blind faiths have been entertained by such superstitious persons as handed down to them from their ancestors traditionally. This appears unsatisfactory.

            Our Buddha’s Dhamma is perfectly logical. It can be achieved if it is personally pursued and practised earnestly. It is not the dhamma that is only known and can be achieved by the Buddha. Nor is it the knowledge exclusively within the reach of Ashin Særiputtræ and Ashin Mogallæna, or the noble Arahats. It is within the reach of all if they truly and rightly practise. It is something like tasting the salt by anyone who will undoubtedly come to know its taste. Likewise, the statement made by the sage Ælæra to let the other know what he had realized is worthy of commendation. That is the reason why Bodhisatta had accepted the method with pleasure and had practised assiduously. Not long afterwards, he attained all seven endowments of samæpatti as had been realized by the sage Ælæra. After his attainment, Bodhisatta saw Ælæra and explained what he had achieved and how he had reached the state of ækincannæyatana. Revealing his achievement, he asked Ælæra whether the nature of his attainment was the same kind of dhamma that the former had realized. Ælæra answered that it was so and expressed his surprise that he, Gotama, had achieved it in so short a time and that his talented wisdom was indeed marvellous. He then willingly invited Gotama saying that he would put him on equal status with him and delegate to him the task of guiding half of the number of his followers, as a group leader and teacher, while he himself would take responsibility for the other half of one hundred and fifty disciples. Gotama stayed for some time, may be for a few days, at Ælæra’s meditation Centre but found no answer to his heart’s imperious demand. He reflected that the dhamma which he had acquired was not the doctrine that would liberate him from the miseries of old age, sickness and death. After death, it would only cause one to reach the plane of ækincannæyatana. This is the Arþpabrahmaloka, the world of formless Brahmas. It is a kind of dhamma that cannot be investigated and known by modern scientific methods. Therefore, if it is considered that this concept is not in agreement with science, the best thing would be to disregard it as unbelievable. Knowledge of modern science can only be applied to the material form, rþpa, and not the state of immateriality. The Abode where only mind exists or where only consciousness dwells without the material form is pretty strange.

            The life span in the Sphere of Nothingness runs up to sixty-thousand world cycles (kappas). One kappa alone is a period of immense duration. Even in this kappa, four Buddhas have appeared, and the fifth Metteya Buddha has yet to appear. Then again, when this life period has ended, a Brahmæ on his death will be reverted either to the human world or to devaloka. The cycle of life existence will, therefore, go on ceaselessly, and if he is lucky to have the opportunity of befriending men of virtue, he may continue to be reborn in the world of humans or devas by virtue of his performance of good deeds. On the other hand, if he happens to fall into bad company, he will have no chance of gaining merits and guidance to a right Path. The consequential effect will be that he will sink to one of the four nether worlds after his death for having believed in heresy and committed demeritorious acts.

            Reflecting the consequences which he could derive from Ælæra’s dhamma, Bodhisatta left the former, the sage Ælæra, and went off in search of a new dhamma. He later heard about a new sage by the name of Ræma who was famous for his accomplishment of all the eight attributes of samæpatti. He lived in a forest attended by a group of pupils, seven-hundred in number in the district of Ræjagraha within the province of Magadha. Bodhisatta, therefore, made his way to Udaka, a son-pupil of Ræma and said “Friend Udaka, I would like to study and practise your method of dhamma”. Thereupon, Udaka after explaining to him the noble qualities of the dhamma, gave him the method. On resorting to the method given, he soon developed progressive insight knowledge of the dhamma and attained nevasaññæ-næsaññæyatana jhæna. Having appreciated Bodhisatta’s attainments, Udaka, being merely a pupil of Ræma, set Bodhisatta up as his own teacher, while he himself assumed the second place as a pupil. At that time, it appears that the famous said Ræma was probably not alive. Bodhisatta, the would be Buddha, then reflected as in the case of his first experience with Ælæra that the acquisition of the knowledge of nevasaññæ-næsaññæyatana jhæna would only bring him the same consequences as before causing him to land in the Brahmæ heaven, i.e. the state of immateriality, a formless state whose life span extends to eighty-four thousand world cycles. On expiry of its life span in that abode, rebirths will again take place, without being able to escape from the rounds of existence (samsæra), unliberated from the sufferings of old age, sickness and death. He, therefore, forsook this dhamma and again proceeded his journey in search of the Truth.

            Sammæsambuddha, the All Enlightened One who rightly and thoroughly knows the Four Noble Truths by his own personal effort and by discovery with his Supreme wisdom without anyone’s aid or guidance. Bodhisatta passed through the country of Magadha to the town of Uruvela, and there settled down in a grove of trees taking his seat under a banyan (Bo) tree, and by putting his utmost endeavour in the practice of meditation, attained pubbenivæsañænam, the faculty of knowing all about his own and others’ former states of existence. Later, at midnight he practised with his own insight wisdom and achieved dibbacakkhu, the power of supernatural vision. In the latter watch of the night, after reflecting on paticcasamuppæda dhamma, the Chain of causation or the Law of Dependent Origination-which sums up the principle causes of existence, he continued to contemplate on the arising and ceasing of the five aggregates of grasping “upædænakkhandhæ” which led him progressively to the four ariyamagga ñæ¼a, knowledge pertaining to the Holy Paths, eventually reaching the stage of full Enlightenment, and becoming the Omniscient the Supreme Buddha.

            Having become a fully Enlightened One, he spent seven days each at seven different places enjoying the fruits of vimutti sukha - (Arahatship), with his mind completely emancipated, spending the days in various degrees of ecstatic meditation. On the fiftieth day, he considered to whom he should first deliver the Doctrine and chose the persons who would speedily comprehand the dhamma.

            It is most appropriate to make the listening audience quickly understand in delivering the first sermon. Also in the case of teaching lessons, it is important to get the attendance of good students who have aptitude. If the first batch of students are well taught and able to speedily grasp the knowledge imparted, the teacher gets a good name. In the monastic schools too, if they have outstanding students who have found success in the examination, the monastery concerned gains popularity and earns a good reputation. In the same way, the meditation centres need obtain meditators who have good faith, zeal, industry and intelligence. Then only, with the right method of teaching, the meditation centre will have a good name. If such meditators make progressive strides in the practice of meditation, it will give stimulus to others as well to indulge in meditation.

            As such, the Buddha had reflected to whom he should preach his first sermon. On reflection being made, his earliest guru, teacher, came into his mind. “This sage had been cleansed of the impurities of his mind and had got rid of the dirt of kilesas (defilements) with his accomplishment of the Samæpatti. He was also honest. If he were to listen to my teaching, he would quickly grasp the Special Dhamma.” While thus considering his first teacher Ælæra, a deity appeared and addressed him, “My Lord; Ælæra had passed away seven days ago.” The deity knows the worldly mind and not the spiritual mind. Through the exercise of his knowledge of supernatural vision, Buddha came to know that Ælæra had indeed expired seven days ago, and had reached the Brahmæ heaven of ækincaññæyatana, a formless abode. At this abode, there is an absence of material body. Only the mind exists. Since it is devoid of any materiality, there are no eyes and ears too and therefore, had no sense of hearing the dhamma which the Buddha would preach. If he were lucky enough to remain alive in the human world, he would have attained the Special dhamma. He had but missed this great opportunity, and thereby suffered a tremendous loss so much so that he would have to remain in that abode for a life-span of sixty-thousand world cycles. After his demise from there, he would descend to the human world. There will then be no Buddha, and he would have no chance of hearing the Dhamma. He would, therefore, be deprived of the opportunity to achieve magga-phala. If, under unavoidable circumstances, he has committed evil deeds, he can go down to the nether worlds. Ælæra had thus missed the golden opportunity to hear the Buddha’s First Sermon by a margin of only seven days. It is indeed an irremediable loss. The Buddha realizing this fact, bemoaned, “Mahæjaniyo Alæro Kælamo.”, which means that the hermit Ælæra of the Kalæma descent had suffered tremendous loss. Judging this incident, one should take lesson from it and take up meditation practice before death comes upon him. It may come at any moment. The significant point, however, is, if there is no method as to how meditation should be practised, meditation exercise cannot be fruitfully performed. This great hermit Ælæra was not aware of the fact that he could achieve vipassanæ ñæ¼a by means of contemplation and noting the phenomenal nature of rþpa and næma. This method could only be known when a Buddha had appeared. The Buddha had then to think of preaching his First Sermon to Udaka. Then, realizing that this hermit too had passed away in the first watch of the previous night, the Blessed One lamented, “Mahæjaniyo Udaka Ræmaputto.” In fact, Udaka suffered worse than Ælæra for having very narrowly missed his extremely rare chance of hearing the Buddha’s Sermon, which would, if he were alive, surely liberate him from the bonds of Kilesæs, and the consequential rounds of existence.

            It was, therefore, stated that ignorance-ævijjæ, which blinded a person from realizing the method of meditation was similar to the ‘bolt’ which firmly fastened the door. If a person is debarred from getting out of doors, he cannot see the light of the day outside. In the same way, if the method of practising Vipassanæ is not understood, much as he may wish to meditate, he cannot do so thereby will miss his opportunity to eventually attain magga-phala-Nibbæna. This explains the meaning of the “door bolt” which symbolizes “Ignorance” of the method of practising meditation.

            The Buddha had removed the “bolt” and opened the door for the sake of humanity by means of the method of vipassanæ meditation. Yet, as there are still many people who have either no faith in or not yet understood the dhamma, I have to elucidate it. I have preached the dhamma to make them meditate and contemplate on all phenomena of rþpa and næma every time they occur at the six sense-doors. If so contemplated and noted, mindfulness, concentration and insight knowledge will be gained. A considerable number of people have already practised but there are still quite a number who have not yet taken up meditation. Before the “bolt” is put back again to close the door by someone, it is essential that one should take care to keep the door open. I have kept the door open by removing the door-bolt and have instructed the people as much as I could, urging them to contemplate and note the arising phenomena of matter and mind, and in particular to note as “walking”, “walking”, while you walk.

LEDØ SAYÆDAWPAYÆGYØ

THE PIONEER IN EXPOUNDING VIPASSANÆ DHAMMA

            As far as Myanmar is concerned, Ledø Sayædawpayægyø of Monywæ town had first and foremost expounded the Vipassanæ dhamma. Then came Monhyin Sayædawpayægyø following second in expounding that dhamma. We came third following the steps of the eminent Sayædawgyøs just like picking up the remnants of paddy crops that have dropped out while harvesting and reaping, and as such, it is a very easy job. The exposition of that dhamma by Ledø Sayædawpayægyø can be found in what is known as the Text on “Anatta Døpanø”. To make it more precise as contained in the original text, I have taken out an extract, and this I will read out.

            “In a walking posture, every time a step is taken, the mind should be rivetted on the foot and walk, noting as “I walk” “I walk”. Not a single step should be made without being mindful. This is how Ledø Sayædawpayægyø had expounded. This Text of Dhamma known as “Anatta Døpanø” was written in the year 1263 M.E. It was long time ago. We were not yet even born in the year 1263 B.E. We had to follow up that Sayædawpayægyø’s method of exposition. It was also possible to do so not because of our ability but because we learnt this method from Mþla Mingun Jetavum Sayædawpayægyø. Hence, we have set forth clearly as “Gicchantovæ gicchamøti pajanati”, according to the Pæ¹i scriptures, and this is the instruction given at the outset to contemplate and note every time a step is made in the act of walking.

            According to the rules of Pæ¹i Grammar, there are three kinds as: “amhayoga”, “tumhayoga”, and “namayoga”. If it is said “gicchæmi” using a personal pronoun, though the particle “aham” is omitted, the word “I or Myself” will have to be inserted. If it is stated as “gicchasi”, though the word “tvam” i.e. “thou or you” is not included, it will have to be inserted and translated in Myanmar as “you walk”. If however, it is written or spoken as “gicchati” using namayoga, another matter or subject will have to be inserted and translated such as, “he walks”, “the mind goes”, “the body moves”, etc. as may be required, with the exception of the word “I” or “you”. Hence, the word “gicchæmi” used conjunctively with “amhayoga”, is to be translated as “aham” - “I”; “gøcchæmi” - “walk”, and in conformity with this Pæ¹i grammatical rule, Ledø Sayædawpayægyø had stated as “I walk”, “I walk”, with a rejoinder that “the mind should be rivetted on the foot, and walk.”

            In this expression, emphasis has been laid on “should be riveted on the foot”, because the movement of the foot is the most obvious manifestation. Movements of other parts of the body can be contemplated, if it is desirable. Next, the instruction “not a single step should be made without being mindful”, is really precise and strictly worded. The Sayædawpayægyø had particularly let the ‘bolt’ removed and kept the door open. Despite the fact that the door has been opened and the clear exposition given, a text of dhamma, published about four years ago from Syriaµ (a town on the other side of the Yangon river), which is notorious for its villainous trait of vilification or throwing mud, put the bolt back and closed the door that was opened by the Ledø Sayædawpayægyø. It was critical of the instructions given as “I walk”, “I walk”, saying that it was wrong and should not be contemplated as such because “the paññatta ‘ I ’ ” has been included.

            I am, however, supporting the Ledø Sayædawpayægyø and keeping the door open. I have explained about it in the Ariyævæsa Sutta, simply because if I had remained complacent or connived at it, I would be found guilty from the point of view of the Buddha’s doctrine, or rather, I would be reprimanded by the Buddha, if he were alive.

BUDDHA’S REPROBATION

            During the life time of the Buddha with reference of “nirodhasamæpatti”, i.e. attainment of cessation of consciousness and feeling, Ashin Særiputtræ had preached that a monk who is accomplished with the attributes of søla, samædhi and paññæ (morality, concentration and wisdom), might probably become a Brahmæ called “manomayakæya” which is caused by the Mind, though during his life-term he may not have attained Arahatship. Læludæyø, an ordinary monk, raised objection to this point of preaching. The said monk was a fault-finding critic who neither understood the Scriptures (pariyatti), nor had any experience in practical aspect of meditation (patipatti). Ashin Særiputtræ stressed this point of view for the second time saying that it was possible. The monk, however, repeated his argument and objected. Ashin Særiputtræ again elucidated it for the third time only to meet with rebuff. During the controversy, none of the intellectual members of the audience present on the occasion participated and spoke in support of Ashin Særiputtræ.

            Under such circumstances, Ashin Særiputtræ brought the matter up to the Lord Buddha and recounted the incidence that had taken place between him and the said monk. Even in the presence of the Buddha, the monk Læludæyø remained adamant raising objection to the statement made by Ashin Særiputtræ for three times in succession. Ashin Særiputtræ then eventually remained mute. Thereupon, the Blessed One bemoaned the prevailing state of affairs and expressed his disapproval uttering “atthi næma Ænandæ theraµ vihesiyæmænaµ ajcupakkhissatha.”

            The gist of this admonition is that: Buddha uttered in disappointment reprimanding Ænandæ for the pitiable state and for remaining complacent without intervening the brazen act of maltreating an eminent Thera in   their presence. This utterance was in fact a reproof or a censure aimed at all the priests present at the assembly though it was primarily addressed to Ænandæ. In other words, Buddha reprimanded that such an undesirable misbehaviour should not have been connived at without lending support to the party who was on the right by anyone of the most intelligent and wise monks in whose presence a nonentity like Læludæyø was frivolously and falsely objecting a true statement uttered by a very noble and eminent Thera like Særiputtræ. This indeed is a frightful admonition. Ashin Ænandæ was so shaken with fear that he requested the audience that in future if there was anything to be said in the presence of the Buddha, Ashin Upavana must first be apprised of. It is the responsibility of all wise men to endorse what is true. Realizing this burden of responsibility, I had to explain relating to the criticism made against Ledø Sayædawgyø, in the Ariyævæsa Sutta Dhamma.

            In the discourse delivered by Ashin Særiputtræ, the correct meaning of the expression “manomaya” is “rþpabrahmaloka”, that is, the world of corporeal Brahmæs, caused by jhæna or the Jhanic state of mind. On the other hand, What Læludæyø thought was that “arþpaloka”, the world of formless Brahmæs, was caused by the mind-“manomaya.” It is clear that he had caused annoyance to Særiputtræ without having any knowledge of the dhamma and that he was unable to substantiate his statement of objection. This is alarming. I shall elucidate further.

            The term “manomaya” indicates holy personages as Anægæmis (Non-returners) and Arahats who have reached the abode of Suddhavæsarþpabrahmæ, springing from the Jhanic mind. Such Anægæmis and Arahats can absorb themselves in nirodhasamæpatti. Læludæyø, however wrongly imagined that having sprung from the mind-“manomaya”, it was erroneously considered to be a formless state, i.e. arþpabrahmæ abode, where the inhabitants have no bodily form but are mere effulgences endowed with intelligence. Nirodhasamæpatti does not usually happen in the abode of arþpabrahmæ. For that reason he had objected to it and expressed his opinion that it was absurd.

            If Ledø Sayædawpayægyø were still alive, he would subdue the arising heretical view and then, open the door by removing the bolt. I have mentioned about it in support of the Sayædawpayægyø in the Ariyævæsa dhamma because it concerns us despite the fact that the Sayædawpayægyø was now dead and gone. I had also elucidated and supported in that Sutta what the Sayædawpayægyø had stated giving direct translation in Myanmar as “I walk” for the Pæ¹i word “gicchæmi” drawn from the desanæ-“gicchantovæ gicchæmiti pajænæti”. If it is commented upon as wrong, it would amount to rejecting the desanæ (preachings) in Pæ¹i.

KEEP THE DOOR-BOLT OPEN

            I have, therefore, been preaching to all and sundry to contemplate and note as “walking” while walking, etc. According to the fundamentals of mindfulness of the body-“kæyænupassanæ”, all bodily behaviours should be similarly contemplated. The same method of contemplation should be adhered to in respect of cittænupassanæ, vedanænupæssanæ and dhammænupassanæ, and this has been explained according to the Satipa¥¥hæna Pæ¹i. This is how the door-bolt is opened to gain egress from Samsæra. You all may or may not wish to escape from the fetters of this Samsæra but if at all you wish to be desirous of finding a way out of this mesh, you may not be able to find an exit in case some miscreants attempt to close the door-bolt. You need special care and attention in this regard.

            During the life time of Lord Buddha, such an incident had happened in spite of the fact that the Buddha had kept the door-bolt open. The act of closing the door was committed by the great Mara, the evil one. At the time while female Arahats were temporarily residing at Andha forest retreat, Mara appeared and said, “Hey! what are you all doing? There is no such thing as Nibbæna whereby you can escape from the deep ocean of whirlpool continued existences-‘samsæra’. It is no use meditating, etc.” This is a wicked attempt to put back the bolt for closing the door.

            The Mara appeared before a Bhikkhunø by the name of Soma and enticed her saying:

            “Yaµ taµ esøti pattabbham, thanaµ dhurabhisambhavum. Na taµ dvimgula paññæya, sakkæ pappotu mitthiyæ.”

            It means that Nibbæna is the dhamma that can be achieved only by the highly noble and most eminent Theras and not by females with meager knowledge or wisdom. In short, it is to say, “How could you-females-with mere scanty knowledge or poor wisdom gain Nibbæna? You couldn’t.” This amounts to closing the door with the bolt. It was, however, lucky that Mara could not fasten the door-bolt because the Bhikkhunøs happened to be Arahats. Therefore, beware and keep yourself on the alert, or else, you may get into trouble. Let’s recite the motto.

            “What is the ‘bolt’? It means ‘ignorance’ of the method of contemplation and noting.”

            The Commentary says: “By learning the method of kamma¥¥hæna meditation and asking questions on ambiguous points, ‘Ignorance’-avijjæ is dispelled.” This amounts to rejection of avijjæ which makes a person ignorant of the method of meditation. We are teaching the method of removing the ‘ignorance’ of the door-bolt.

THE TOAD THAT BECOMES BLOATED EVERY TIME IT IS TOUCHED

            Then, comes the next question: “What is meant by the toad that becomes puffed up or inflated in appearance every time it is touched?” Buddha’s answer to this question runs as follows:

“Uddhumæyikæti kho bhikkhu kodupæyæsassetaµ ædhivacanam”

            The above Pæ¹i phrase conveys the meaning of: “O, Bhikkhu Kassapa! The name of ‘Uddhumæyikæ’ which becomes swollen every time it is touched, indicates the heated anger or fiery hatred. When continued digging the mound after removing the door-bolt, the toad called ‘Uddhumæyikæ’ was found.” ‘Anger’ very much resembles that toad. Every time sensation of hatred is felt or feeling of strong dislike arises, degree of anger runs high. Likewise, unpleasurable sights or unpleasant sounds may cause anger to arise. The same feeling of resentment may occur from any unpleasant touch or disagreeable thought that arises. It is most common that such a feeling occurs more frequently with the sensations of touch and of hearing. Just imagine a case in which one becomes suddenly angry, the moment words of nuisance or scurrilous utterances are heard. At the outset, ugly facial gesture may only become apparent, but sooner or later, rising anger may pervade the entire body when repeatedly heard, causing one to lose control of his tongue, and followed eventually by physical action. This will lead to committing assault or to causing bodily injury to others. For the said reason, appropriate comparison has been made between ‘Uddhumæyikæ’ toad and ‘anger’, which tends to become more and more violent. Indeed, similarity between these two is really apt.

THE TRIVIAL OR INSIGNIFICANT DHAMMA

            At one time, U Pan Maung, a popular figure in charge of Thudhammawadi Printing press, narrated a short story. When announcement was made that a “Trivial Dhamma” would be broadcast on the radio, I happened to listen to it out of sheer curiosity. The gist of his talk was that trouble might brew for a trifling cause and therefore advice had to be given not to ignore or disregard anything on the ground that it is just a trivial matter. The title of the story is quite fascinating and modern. The story runs as follows:

            At one time, there were two monks who lived together in close intimacy. While one of them was bathing, the other jokingly hid his slippers. The monk who bathed, after finishing his bath, when looked for his slippers, found them missing. Not finding the slippers, he knew that the other was making fun of him and had hid the slippers. He, therefore, spoke in jest quite lightly, “Hey! I don’t know which dog had snapped and carried away my slippers”. This jocular remark, though trivial, had very much wounded the feelings of the other monk who hid the slippers. Of course, the remark so made was not with an intention to harm the other monk’s feelings. It is, in fact, quite a popular joke among common people. However, the other monk felt very bad and was so angry that he hit his friend with a brick on the head causing instantaneous death. Despite the fact that the remark made was just a trifle, yet the monk who had uttered the joke lightly had to pay dearly for his life. The other monk who had struck his friend’s head with the brick was also accused of murder. It was a criminal offence. This is a unique example of a case in which one could get into trouble for a mere trifling talk. U Pan Maung gave his advice to pay heed to the manner of talking to one another. It should serve as a good lesson. What do you think of it? It is the ‘Uddhumæyikæ’ toad that has become bloated. The simple remark-“I don’t know which dog had snapped and carried away my slippers” is nothing that could cause physical harm or injury to the other. Not a bit harmful-not even as bad as it has been thrown with a tiny particle of sand. But, it must have seriously affected the feelings of the other so as to arouse in him a violent temper to the extent of retaliating with a fatal blow. This is a toad getting puffed up with one touch whereas the toad ‘Uddhumæyikæ’ gets swollen every time a touch is made on him.

STORY OF VEDEHIKÆ

            There was a case where the Buddha had personally given exhortation by citing a story with reference to a monk by the name of Phaggumawliya. This story too, is really worthy of note.

            A long time ago, there lived a rich house-wife in the state of Sævutthi by the name of Vedehikæ. Her demeanour, gait and sweet manner of speech being suave and faultless, she received an approbation from the people residing in the ward in which she lived. Some of you might have heard of this story but some might not have. This story is of much value and will give you benefit.

            Vedehikæ was extolled for her refinement by her friends and neighbours in this way. “Vedehikæ is good-tempered and is easy to get on with. She is amiable and is kind-hearted. She never gets angry and has compassionate feeling towards all. She is really noble.” With her lived a maid-servant called “Kælø”. “Kælø”, a name in Pæ¹i means “Black” in Myanmar language. She may therefore be called “Miss Black”. This maid servant Kælø reflected: “Our mistress has been so highly praised by almost everybody living in the whole neighbourhood that I wish I could know whether our mistress has really no feeling of anger and resentment, or it might be that she has no opportunity to get angry as she has been preoccupied with her domestic chores.” After reflecting as such, she started making discreet inquiries in her own way. Up to that moment Kælø was carrying out her house-hold duties, such as sweeping, cooking and drawing water from the well everyday since the early hours of the morning. On that particular day, she did not get up from her bed at the break of dawn and went on sleeping.

            Vedehikæ got up from her sleep as usual and observed the condition of her home. She then noticed that there was no sign of her maid’s usual performances of the daily chores. Having found that nothing had been done as it should be, she imagined whether Kælø was indisposed and even wondered if she was sick. No feeling of anger had arisen in her then. The toad had not yet been touched. She even sympathised with her, and then, thinking her maid had fallen sick, she decided to go and see her, in case the maid might need some kind of help. If the maid was really sick, she might have to give her medicine, or summon a doctor. With the best of intention, she went close to her bed-room and called out softly “Hey, Kælø”.

            On being responded by Kælø as: “Yes, anything madam?”, she asked her “Haven’t you got up from sleep as yet? Are you all right?” Kælø then replied, “I’m quite well, madam, though I’m still in bed.” This reply made Vedehikæ pretty irritated, her face turning a bit sour. She then bemused herself, “This girl failed to get up from bed as usual and perform her house-hold duties though she said nothing had happened to her. She has started to become a recalcitrant.” Kælø, as an investigator was a shrewd judge of character. She was surreptitiously observing her mistress. She had seen her mistress getting sour in her looks. She, therefore, imagined, “H’m, our mistress is liable to get angry; but to be quite sure, I would take further steps to inquire.” She then purposely remained in bed in the early morning the next day.

            Vedehikæ promptly got out of her bed chamber at the usual time. The toad having been touched on the previous day, was getting a bit puffed up. When, on that day, finding her maid still rolling in bed at the usual time when it was due to get up, the toad had become swollen. She, therefore, asked Kælø in a commanding tone, “Hey, Kælø! Haven’t you got up from bed as yet?” Their dialogue then ensued as below:

            “Madam, I haven’t yet got out of my bed.”

            “What happened?”

            Nothing particularly wrong, madam.”

            “H’m, Kælø! You will know who am I”

            She was not only bitterly stern in her looks then, but angry words were spurting out of her mouth. Kælø then reflected, “Oh, our mistress is capable of being really angry; but to make it more definite, I will conduct further investigation.” With this thought in her mind for the third time, she staged a passive sleep-on strike purposely by remaining in bed in the morning. The toad having been touched twice, became badly swollen when touched for the third time.

            Vedehikæ rose from her bed early and then queried (in indignation):

            “Hey, Kælø, are you still asleep? Haven’t you got up as yet from bed?”

            “Not as yet, madam.”

            “What’s the matter with you, then?”

            “Nothing wrong with me, madam.”

            “If nothing is wrong with you, then, you will know my true colour.” So saying, she hurled a bolt at her maid. It hit Kælø on the head which received a fracture. The toad had become fully bloated now.

            Having sustained an injury on the head, with blood flowing out from the wound, she went round the neighbouring houses and lodged a complaint: “Just look at my awful condition and imagine the way I was ill-treated by Vedehikæ, the so-called reputed person of piety and tolerance! I’m the only person in the whole house doing all the daily chores. Will you please have a look at me and think of the manner in which I’ve been chided by my mistress Vedehikæ for my mere failure to get up early in the morning? I was struck with a door bolt with which she threw at me causing serious injury on my head.” The neighbours rallied round her and remarked, “Oh, indeed! How cruel Vedehikæ is. She is very rude, reckless and heartless. She has no feeling of sympathy for the poor girl.” Blame was heaped on Vedehikæ much more than praise was once showered on her. It is human nature to slur others’ faults with gusto more than when speaking of their virtues. People are used to putting more weight on speaking ill of others. On the other hand, when one is deserving of admiration or praise, people are generally reluctant to extol. It is, therefore, difficult to receive a high commendation and an honour for one’s own outstanding achievement or qualities. Once honour is conferred on a person, it has got to be preserved in tact throughout one’s life time. It is really trying and yet once reputation and honour are affected and faded out by some kind of misdeed committed willfully or unintentionally, everything is gone forever.

            The story cited above clearly reveals the similarity between “anger” and the toad which becomes bloated at every touch. I will explain another story which is more relevant to men rather than to womenfolks so as to cover every aspect.

TOPIC OF DISCUSION ON KHANTØ - - PATIENCE: A REDEEMING FEATURE

            About 3 or 4 years ago, it came out in one of the Daily Newspapers relating to an incident which took place in Thanbyuzayat, a town within Moulmein District. It so happened that at a house, four or five ward-elders were chatting about on a religious topic. It is the way of social custom in Myanmar in villages or in wards among elderly people with knowledgeable background of worldly experience to get together whenever there is an occasion in connection with a social or religious function or a function connected with the death of a person. They usually discuss on religious topics while reception is going on with light refreshments particularly plain tea and some delicacies like ‘laphet’-pickled tea. Sometimes, when heated discussions take place, those who participate in the discussion, quarrel on a moot point, become emotional or indignant and commit assault against one another ending in their being hauled up by the police-law enforcement officers. The news editor who made the comment, drew his conclusion relating to such an incident which had happened at Thanbyuzayat mentioning that the elders concerned had been place in police custody, and that “The redeeming feature was because the topic of discussion happened to be on “Patience” (khantø)”. The News Editor was clever enough to hit right on the nail. Intolerance is the worst thing when discussion is made on the subject of “Patience” which needs be exercised as desired by the Buddha. This sudden indignation resembles the Uddhumæyikæ toad which gives a lot of trouble and therefore really need be discarded.

            Quarrel usually breaks out between intimate friends and it agrees with the proverb-“familiarity breeds contempt.” It is something like the tongue and the teeth, which are in close contact with one another and often come into a clash. If no patience or tolerance is exercised in dealing with one another between friends of relatives, or members of the same household or between neighbours, it can bring about much trouble and unhappiness. Generally, - brothers and sisters among themselves often fall out but when need arises in any emergency, they have to depend upon one another like what is said in the proverb-“Blood is thicker”. It has so happened because of this “toad” called “anger”. This is the very “toad” which is ill-treating the nations of the world. Do not, therefore, accept this toad. It should be rejected by reflection, and if possible, by the method of contemplation and noting. Well, let’s recite the relevant motto.

“What is meant by the wicked ‘toad’?
It means nothing but ‘anger’.”

THE ROAD JUNCTION

            Then, a point of intersection where the two paths meet is said to have been found.

            Answer was given as “Dve dhapathoti kho bhikkhu vicikicchayetaµ adhuvacanam”, to the question put as: “What is meant by “Ko dvedhapatho”, the road junction?” The meaning of this answer is: “O, Monk, Kassapa, the name of the ‘Road Junction’ is ‘Vicikiccha’ ” and that is, skeptical doubt or uncertainty.

            To cite an example: Let’s say that a trader was proceeding on his way to make a business deal. He would no doubt carry with him some money. A gang of bandits who were bent upon robbing him must have had prior information from some of their touts as to the time and route the trader was coming along. Acting on this information, the robbers who lay in wait for him, chased him as he came walking. Finding the robbers in pursuit, fear seized him making him walk faster. While thus speeding up, he was unfortunately confronted with a road junction, He had never before travelled along this route and was, therefore, hesitating whether he should follow the right or the left branch of the road at the junction. As he was thus vacillating, the robbers overtook him, and then captured and killed him, after looting all his property. He would have escaped from the hands of the enemy if he had not come across the road junction, which had caused him to waver.

            Similarly, in the course of your meditation, if the wavering mind or skeptical doubt arises, kilesæs, the enemies would catch up with you. Thus, the method of meditation has been prescribed. According to it, be vigilant and note every time the physical phenomenon takes place. When walking note as “walking”. When standing, note as “bending”. When stretching, note as “stretching”. When the abdomen rises, note as “rising”, and when it falls, note as “falling”. It should also be noted every time the mind imagines or reflects, as “imagining”, or “reflecting”, as the case may be. This is how to contemplate and mentally note while meditating. This method of meditation is “cittænupassanæ”, according to the Buddha’s teachings, which say: “Saragamva saragamcittamti pajænæti”. And every time feeling of sensation-“vedanæ”-occurs, it must be noted. It has also been mentioned as: “Sukhaµ væ vedanaµ vedayamano sukhaµ vedanaµ vedayamiti pajænæti” and “dukhaµ væ vedanaµ vedayæmøti pajænæti.” We have given instructions to meditate every time feelings of such sensations occur, and at every moment of seeing, hearing, and so on. Doubt may, however, arise in the mind of the Yogø while meditating. This is, however, unavoidable; but when such doubt arises, it is essential to reject or dispel it.

PERSONAL EXPERIENCE OF SKEPTICAL DOUBT

            Prior to my taking up of the meditation practice, when I first heard about the method of Satipa¥¥hæna mindfulness exercise to contemplate and note as “walking” when I walk, or as “standing” when I stand, or “sitting” when I sit, and so forth, I had some doubts about its propriety or correctness since there was no involvement of the act of distinguishing and dissecting rþpa and næma according to paramattha in the process of noting, and as stated also in the Commentary.

            I then reflected that the teacher-Mingun Jetavum Sayædawgyø was an adept in Scriptures; he had also personally practised meditation; and also when I checked up this method of contemplation with the Pæ¹i Scriptures, it was found to be correct. Therefore, since it falls in with the Pæ¹i Scriptures, I considered it to be the right method. Imagining as such, I had taken up meditation practice under the guidance of that Sayædawgyø. As a matter of fact, I did harbour certain doubts while I was meditating. Only later, I came to know that because of my knowledgeable experience, I was wavering and reflecting in the manner stated. In fact I mis-took the “doubt” as “knowledge”. It could be really misleading. This skeptical doubt had crept in, in the manner as stated in the nitthi Commentary as “ubhayapakkha samtorana mukhena vicikicchæ vanceti, i.e. It is capable of playing deception by assuming a false character as if it were the knowledge which seemingly weighs and considers with all fairness from both angles or points of view.

DOUBT RESEMBLES A CHEAT

            In this world of ours, there are people who put on disguise in one way or the other so as to enable them to deceive others. A ‘cheat’ will have to devise all sorts of tricks to make others believe him.

            At one time, a king summoned a person who was ill-reputed to be a cheat, and asked him, “Do you possess ability to practise deception on others? He replied, “Yes, Your Majesty.” Then, the king said, “If that is so, try to cheat me.” The man said, “Your Majesty, it is pretty difficult for me to deceive a great Sovereign of dignity and glory like yourself. Deception cannot be practised on Your Majesty in the way I’m now dressed up with ordinary clothes on. I will be able to cheat only if I could put on the full outfit of the Royal Robes like you do.” The king then ordered “Aye! Provide him with a complete outfit of the royal robes and emblems of royalty.” He was, therefore, given the full dress of a monarch. When he had obtained the full regalia, he said, “Your Majesty, I cannot deceive you now all at once. I will come over and play deceptive games on you on such and such a day;” and accordingly fixed a date. On the appointed day, the king waited for him in readiness and reflected “This chap would come over to me to-day. I wonder how he would play his tricks on me!” Hours rolled on and the day drew to a close; yet there was no sign of the appearance of the cheat. The king, therefore, sent out messengers who brought that man before the king’s presence. The king then asked him, “Hey, you fellow! You had promised me to come over and practise deception on me but you didn’t turn up at all. What’s the reason for failing to do so?”

            The man replied nonchalantly, “Your Majesty, I’ve already cheated you!”

            “Aha, fellow! When and how was it done?”, ejaculated the king.

            “I’ve cheated you, Your Majesty, on the very first day and have even received the full Regalia from you,” said the Cheat.

            The king then bemused himself, “Ah, exactly so! It is quite true.”

            In the same way, although vicikicchæ is said to have practised deception, it is not discernible. It is usually misconceived as a “knowledge”. Therefore, it is to be feared that vicikicchæ, under the guise of “knowledge”, might deceive. The door-bolt as stated earlier, is, connected with vicikicchæ. We have preached so that the ‘bolt’ may be removed and the door opened, and that ‘vicikicchæ’ also may be dispelled. Or else, it could destroy the faith, or confidence. This being of paramount importance, when doubt (vicikicchæ) arises, it should be discarded by noting it with proper contemplation. Gradually, as you carry on with your contemplation and noting, you will grasp the truth of the dhamma. As you proceed with your contemplation and noting the bodily behaviour, you will fully understand the process from the beginning to the end throughout. Nothing will be left out if awareness takes place when making a mental note of the phenomenon that occurs at every moment of seeing, hearing, smelling, eating, touching, bending, stretching, moving, thinking, and planning. You of the occurrences of each phenomenon from the beginning to the end completely, if you keep on watching constantly.

            Another example is a row of white ants. Have you ever seen it? If you look at it superficially, it would appear as if it is a long, straight and continuous line of white ants. But on close observation, you will find them separated, one following the other in procession. They are not linked together. One ant is apart from the other while moving along. It is not a continuous row of ants linked together. The truth of the matter is known only by close observation. In the like manner when the phenomena of body and mind (rþpa and næma) are contemplated and noted at every moment of their arising, these will be found to be arising and disappearing or dissolving singly in distinct parts and not as a long chain of matter or thoughts. The process of arising and vanishing phenomena of body and mind is extremely fast and is clearly indicative of impermanency. The nature of impermanence can be distinguishingly known with one’s own knowledge or insight.

            The next example is: Let’s hang a sand bag on a hook and a hole may be punched at its base. The sand contained in the bag will be coming out through the hole as if it were a long line of sand. If you push the bag forward, the long line of sand flowing out will appear as if it has moved forward. Draw it back again, and it would seem as if the long line of sand has moved backwards. The same thing would happen direction wise whenever you move the sand bag to any direction. In reality, it is not the line of sand that is moving but the tiny particles of sand which are dropping out one after another very closely. Similarly, if it is contemplated and noted at every moment of the phenomenal occurrences, you will perceive the continuous arising and dissolution of things.

            Let us recite the motto.

            “What is the ‘Road Junction’. It is mere imagination-the feeling of doubt that arises.”

            The ‘Spade’ is the ‘knowledge’. “Digging” is “Exertion”. It is sammappadhænaviriya-‘The Right Exertion’ which are the four kinds. The ‘bolt’ is compared to avijjæ, ignorance of the method of meditation. The “toad” represents ‘anger’, which should be contemplated and dispelled. If possible, it should be rejected after contemplating and noting. The “Road Junction” is the wrong belief or ‘doubt’.

THE GIST OF TWO MINUTES MEDITATION

            I may amplify the method of meditation to be practised, a bit more. According to the method of Satipa¥¥hæna, bodily action or behaviour at every time of its occurrence should be contemplated. It will then be distinguishingly known part by part. It is just like watching a lightning when the brilliant flash of light emitted is known at the initial, the intermediate and the final phases of its occurrence. In the same way, if contemplation is made at every moment of the occurrence of the bodily behaviour, it will definitely be known through personal experience and not by mere book knowledge.

            By merely uttering the words as “rþpa (material body) is impermanent”, though the terminology is correct, you will not realize as to what really is impermanent without concentrated contemplation. What you will know then, is only the pañatta, the name. You would, in fact, be imagining the name of rþpa and of anicca (impermanence). This can, therefore, mislead you to a wrong notion that it is paramatta. If, however, you contemplate and note as: “falling”, “rising”, “sitting”, etc., you will be fully aware of its true characteristics precisely. Realization comes truly only by practising contemplation and noting at every moment of the phenomenal occurrences of the body and mind arising out of the six sense-doors. This is most natural. Buddha has, therefore, preached as “gicchanto væ gicchæmøti pajænæti.”

            So, contemplate and note what is seen every time you see an object. Similarly, every time you hear, touch, bend, stretch, or move your limbs, you note what is heard or touched, or what you do. “Rising” and “falling” are also included in the sense of touch. Therefore, note the rising and falling movement of the abdomen. Thought that arises every moment should also be contemplated and noted. Note every sensation that occurs. In the beginning of the practice, it will not be possible for you to follow up and contemplate every phenomenal occurrence that arises. Hence, you should note beginning from the ‘rising’ and ‘falling’ movement of the abdomen. However, on gaining sufficient strength in concentration, you will find it easy to follow up and will even be able to carry on with contemplation of each act of opening and closing of the eyelids and winking. The motto given is:

            “Contemplate and note at every moment of the arising phenomena and be mindful with constant vigil.”

            You should, therefore, contemplate and note whenever any sensation or feeling occurs. The whole body from head to toe comprises material matter which need be contemplated. Any place in the material body, if conspicuous, can be noted. Mahædøgha has said, “yathæpakadhaµ vipassanæbhini veso”, which goes in support of this method of instruction. Those who have adequate perfections (paramittas) may become a Sotæpanna by just listening to the sermon. Some, however, become a Sotæpanna after practising meditation with diligence.

            At the time when Buddha delivered his first sermon of “Setting in Motion the Wheel of Righteousness”, only one of the five ascetics, namely, Ashin Kondañña became a Sotæpanna. The rest four, only after practising meditation, reached the stage of Sotæpanna, and perceived the Truth of the Dhamma. It took Ashin Vappa one day, Ashin Bhaddiya-two days, Ashin Mahænam-three days, and Ashin Asaji-four days, respectively, to become Sotæpanna. It is, therefore, evident that it would be essential to practise meditation to achieve the stage of Sotæpanna. These ascetics were eminent intellectuals and yet as they were asked by the Buddha to meditate, it becomes obvious that the practice must be invariably exercised. If they could reach the stage of Sotæpanna by listening to his sermon only, he would have delivered his sermons repeatedly instead of asking them to indulge in practical meditation.