PART III

FURTHER CLARIFICATION OF ‘DOUBT’

            Some people have said, “Seeing is believing”, i.e. they will believe only after they have acquired personal experience. They cannot believe in anything unless they have experimented it as scientists do. In other words, they do not believe things blindly. That’s not bad. It is because the people belonging to the ancient times had accepted the doctrines blindly, a variety of religious beliefs have sprung up at the present time. There is no doubt that personal knowledge acquired by practical experience is natural and realistic.

            The Buddha’s Dhamma can be practically experienced. Practical experience is reliable. However, it will not be feasible only if one were to accept or make reliance upon anything that has been known and acquired by one’s own personal experience. There are preachings that have been made by those after they themselves have realized through practical experience of the dhamma. Hence, what has been preached by a person who has personally indulged in practical meditation ought to be accepted by one though he himself may not have any personal experience of his own.

            Buddha’s dhamma is stated as “Sandi¥¥hiko”. It has the attribute of “Sandi¥¥hiko”, i.e. the dhamma that can surely be realized personally with immediate result, if practised with diligence. Buddha has offered his guarantee that his dhamma will be personally realized if one truly practises it with right exertion. There are only two things-matter and mind. There is no ‘being’ or ‘Self’ and no such thing as an ego substance, as a living entity, or an “Atta”.

            As such, refusal to accept a teaching simply on the ground that no meditation has yet been personally practised, is not a good justification. Let me cite an example. If one were to proceed by train from Monywa, he will definitely reach Mandalay. This is obvious to those who have performed this journey before. Suppose a person who has never had any experience of a journey by railroad, and has never been to Mandalay, were told by an experienced traveller as, “You will reach Mandalay if you ride on this train,” and if he replied, “I cannot believe you and for having never travelled on my own by train before, I am unable to take your advice”, will he be able to reach Mandalay without performing the journey by train? Certainly not. This has so happened because he does not believe in what the other person has said. As an alternative, if he is advised to go by automobile, and if he still has his doubts and says, “I don’t believe it either because I have never before travelled by a car.” If he refuses to accept the advice, will he get to Mandalay? Definitely ‘No’. Then again, suppose he is told that he could go by steamer to Mandalay, and yet, if he continues to adopt the same negative attitude, he will not certainly reach Mandalay. Such being the case, it is more likely that he will deny to travel by air from Monywa to Mandalay. If he has accepted the advice, he could have reached Mandalay.

            Analogus to the case just illustrated, with reference to Vipassanæ dhamma, Buddha has preached; “Practise with diligence” as instructed in Satippa¥¥hæna Pæ¹i wherein it is stated: “ekavæno magga”, i.e. this is the only way to achieve ariyamagga-the only true Path by which Nibbæna can be attained. The instruction thus given ought to be believed and accepted. The method of practising has also been prescribed by the Buddha as “gicchantovæ gicchamøti pajænæti. etc.” It means while walking, note as “walking” with awareness. If sitting posture is taken, note as “sitting”. While standing, note as “standing”. While lying, note as “lying”. When bending or stretching the limbs, note as “bending”, and “stretching”, as the case may be, etc. In the act of walking, characteristics of stiffness and propelling force are obvious. No instructions have, however, been given to note as: “stiff”, or “propelling”, or as “moving”, or as “pushing forward”. It has been preached to note as “walking” only.

            While contemplating as, “walking”, stiffness of joints, motivation and propelling force will be noticeable. If there are people who say that unless they have had personal experience in meditation, they cannot believe the teaching, such type of people would fall into the category of those persons who have refused to travel by train, or steamer or by plane, as described earlier. They will never reach their destination and achieve their objective. It does not appear reasonable to reject the suggestion or advice given without experimenting it. Nor will it be proper to totally deny acceptance of the advice.

            To put it in another way, a sick man should not refuse to take the medicine prescribed by the doctor who has the experience in treating the sick. If the sick man refuses to take the medicine, there is no chance of his recovery. The Buddha’s dhamma is like the medicine that can cure the disease. That is the reason why Buddha has exhorted “come and see for yourself” by practising the method of Satippa¥¥hæna. If the practice is experimented, one will definitely see the Truth personally. You will find the incessant arising and dissolution of rþpa and næma, if you meditate, contemplate and note.

            What had been stated by Ledø Sayædawpayægyø in the first part of “Iriya” is: “Yathæ yathæ væ panassa kæyo panihito hoti, tatthæ tatthæ naµ pajænæti.” The meaning of this simple phrase is exactly the same as interpreted and accepted by us. It is as contained in Anatta Døpanø. When bodily behaviour or action, such as movements of the limbs of the body in any manner, or the manner of carriage in the act of walking and lifting the foot that occur in the four main elements of the body, it shall not be observed as is usually done without being mindful. It means that contemplation with attentiveness should be made on the limbs or parts of the body concerned. In this Pæ¹i phrase, emphasis has been made on the movements or occurrences of physical and mental behaviour which are embraced in the four main ‘irøyæbhþtas’. No emphasis is laid to contemplate on the whole body as an aggregate of the four principal elements. In other words, the body should be known by the characteristics of its bodily behaviour. After preaching the manner in which the main iriyæbhþtas should be made known as “walking”, while walking, or as “standing”, while standing; or “sitting”, while sitting; or “lying”, while lying. Buddha has taught in another way that the body exists by such characteristics and that by these characteristics, the said ‘body’ is known. This statement agrees with the second exposition in the Døgha which was reiterated to supplement the first exposition.

            In the second method of contemplation as contained in the Døgha, it has been preached laying emphasis on the “body” as fundamental. No primary importance is attached to the iyiræbhþtas. The Commentator says that the four main elements will be automatically included as mere accompaniments and fulfilled. These concepts are highly philosophical. Ordinary worldlings will not be able to grasp. The salient point here is that the body (kæyo) exists. That body is known. Iriyæbhþta is not indicated as essential to be known. Therefore, it should be construed as having imbibed all the bodily behaviours. The behaviour of the main elements, unprescribed, is not to be taken into consideration. This amounts to emphasis being made on the ‘body’.

            It may be further elucidated thus: While sitting, any part of the limb whether it is moving, or feeling stiff, or remaining still, if that part of the limb concerned is contemplated, it would amount to dwelling your mind on the characteristics of its presence in the body. Posture of sitting is also automatically embraced therein. Hence, if the behaviour of ‘rising and falling’ of the abdomen is contemplated while sitting, Iriyæbhþta called ‘sitting’ is automatically included, and is regarded as being fulfilled in sequence or in unbroken series. Therefore, the statement made by Ledø Sayædawpayægyø as “Yathæ yathæ væ panassa kæyo panihito hoti, tathæ naµ pajænæti” shall be interpreted as having imbibed all bodily behaviour in detail, which is in agreement with the exposition of the second method of the Døgha. We are preaching in the same manner. Presumably, it is sufficient enough for you to understand.

CONTEMPLATION SHOULD ALSO BE MADE WITH PACCUPPATTHÆNA

            Next, I would like to explain as to how contemplation should be made at the initial stage of Vipassanæ meditation. Visuddhimagga has stated as “lakhanarasadivasena pariggahetabba.” The instruction given is to contemplate the essence of characteristics. In order to know the truth of the dhamma relating to rþpa and næma, matter and mind, it is necessary to find out the factors, four in number, namely, sign or characteristics, essence, paccuppatthæna and padathæna. As it has been stated to contemplate the “characteristics, essence and so on” from among these four, it is quite obvious that the remaining two-paccuppatthæna and padathæna must be included because of the expression “and so on” appended to that phrase.

            Hence, it must be borne in mind that all rþpa and næma should be contemplated along with their characteristics, the existing occurrences as well as padathæna. These are as instructed by us as had been done by the Theelon Sayædawpayægyø and Ledø Sayædawpayægyø and also by other famous Sayædawgyøs in Myanmar. The justification for contemplating along with paccuppatthæna has been shown in Visuddhi Magga as well as in Døgha Nikæya, Mahævagga Arthagatha Døgha and Saµyutta Nikæya, etc. How five upædænakkhandhæs are contemplated has been described therein. There are some who have said that Vipassanæ should not be contemplated as stated in the foregoing. They are, therefore, on the wrong path as their dissentient views have gone contrary to the Commentaries. They even made repeated blunder in saying that the existing rþpa is paññatta. Visuddhi Magga Commentary and Døgha have cleared this erroneous concept of paññatta. It is made even more convincingly clear in Mahævagga Commentary.

            Paccuppatthæna refers to rþpa, the body, and not to næma, mind. This is meant to refer to rþpakkhandhæ. No reference has yet been made to næma, the mind. Rþpa, the body, is conspicuous. It is, in fact, the sense object on which the ‘knowledge’ dwells. In other words, the character of the sensation is paccuppatthæna. Rþpa is an absolute truth or reality and is paramattha. It really exists and is reflected in ‘knowledge’. It is not paññatta.

            Therefore, whether contemplation is made on rþpa or on næma, according to Vipassanæ, it must be contemplated along with its characteristics and its essence-paccuppatthæna and also with padatthæna, if possible. Then, the question may arise as to which is in fact contemplated when one is contemplating “gicchantovæ gicchæmøti pajænæti, etc.” The answer is that the air or the wind element-væyodhætu is that which is contemplated. How is it then known? If contemplated on the nature of rþpa and næma at every moment of their phenomenal occurrence, they appear in their own characteristics, in their own essence, and in the way they are existing-‘paccuppatthæna’. For example, looking at the flash of lightning as it occurs in the firmament, the sign of electrical discharge is obvious. This characteristic is its substance. The substance is the brilliant light. The gleam that is emitted is the lightning or the electricity which is discharged. There is no other thing: Then, a person who has seen it at the time of its occurrence will know the brilliant flash. This is knowing its characteristics.

            At the time the lightning flashes, darkness disappears. The thing that causes to dispel the darkness, is called the ‘essence’ of the flash light. The person who is watching when lightning occurs knows the disappearance of the darkness. Then also, he who is watching at the moment lightning takes place will know the nature of the electricity that is discharged. The shape; its appearance whether the light that flashes is dim or profuse, or is of great magnitude, or round, or long or short, will be revealed. This is the nature of its dimension that is reflected in the conscious mind or ‘knowledge’ of the person watching the lightning as it occurs. This is the example. It cannot be said to be paramattha in reality.

            In the same manner, if væyodhætu is contemplated at the time of its occurrence, this element of air or wind is known with its characteristics. Its essence will also be known. It is also known by paccuppatthæna. The nature of væyo is wind or air. It could, therefore, propel, or in ordinary parlance, it would cause ‘stiffness’. If you stretch your arm, you will find “stiffness”. If you stretch your hip, you will say you find “stiffness” instead of saying “propelling”. Though no stiffness is knowingly or obviously felt, considering the degree of stiffness, you will have to say it is less stiff or vice versa, as the case may be. If the degree of stiffness is diminished, you will say it is a bit eased off.

            Take another example by pulling the three ropes. One of these may be pulled tight; the middle rope may be moderately tightened; the third at the extreme may be slackened. The first rope as compared to the other two is obviously the most rigidly tightened. The rope in the middle, if compared to the one that is pulled tight, may be said to be less taut. But if it is compared to the third, it is considered as stiff or tight. If the rope in the middle were the only one, it would be considered tight and rigid.

            Propelling force, stiffness, tight or loose are the characteristics of væyodhætu, the wind element. The word “propelling force” is the usage in the literary sense. “Stiffness” is the term commonly used. Væyodhætu is capable of moving or in other words, has the power of motivation. It is the wind element that pushes forward or propels.

            It may also be likened to a cart and the bullock. The cart itself has no power of mobility. It is the bullock that moves. When the bullock moves, the cart is moved. It is the bullock that causes the cart to move. Væyodhætu in its very nature has the power of motivation. The wind by itself is in motion. If this wind element strikes or hits anything, it may be said that the wind causes a thing to move or propel. It makes the leaves or dust move or change their position and sways the standing plants and branches of a tree. Then, if you bend or stretch and note as “bending”, or “stretching”, you will notice the nature of motivation. If you coil or bend your forefinger or stretch it, you will clearly find its movement. This is the Samudirana essence of the wind element-væyodhætu. In the same manner, while you contemplate as “walking”, “lifting”, “stepping”, or “dropping”, you will notice the bodily behaviour or characteristics of your feet which moves slowly and gradually. You call this nature of movement as “Samudirana-rasa”. Paccuppatthæna is the characteristic that becomes manifested after a thing has become an object of sensation of the knowledge or the mental consciousness. When it is so manifested, it is then correctly conceived. The knowledge that is reflected is not that which is similar to paññatta, the erroneous notion. It is called “paccuppatthæna”, which is paramattha. The motto is:

            “Væyodhætu pushes and carries forth to where it proceeds on its own inclination;

            ‘Tis for you, O noble Yogø, to know and note it with contemplation.”

            The foregoing explanation describes the manner in which væyodhætu is known in its characteristics, essence and paccuppatthæna. Padatthæna not being very important, is not included in the verse. The wind element in the body can be contemplated at any place where it is manifested but it is essential to know it along with the three factors-characteristic, essence and paccuppatthæna. If one of those three is known, it may be stated to have been correctly realized.

            The phenomenon of the wind element, wherever it may occur in the whole material body, can be contemplated. Any form or matter that is paramattha, whether it is pathavø, or æpo, or tejo, or væyo, or any sensation relating to rþpa, could be contemplated.

            The manifestation of any matter or rþpa can be contemplated. It is perfectly all right to contemplate on rþpa and næma at every conspicuous moment of its occurrence. I lay stress on these points so that you can dispel your doubts-‘vicikicchæ’ at the road junction before you get on to the stage of vipassanæ. You have just learnt about the method. I am repeatedly explaining to enable you to reject the doubt before you go on with your meditation.

            I have covered the subject of væyodhætu fairly adequate enough to make you understand. Now, I am going to explain and cite an example with reference to næma.

            “Arammana vijænanalakkha¼aµ viññænam” which in essence, is that viññæna, the knowing mind, is the nature of consciousness of the sense-object or the sensation. The mind or the thought only proceeds from contact with the sense objects. Therefore, if mind-consciousness is contemplated every time it arises, it will be known that it becomes aware of the sensation that occurs. When seeing takes place, the visual object or the sight becomes known through consciousness. The same thing happens if a sound is heard. The mind flows through the ear, the sense-organ to where the sound comes or from where it is heard. If there is an odour, the smell is felt and the mind proceeds to where the smell is, etc. etc. The mind immediately dwells on the sensible object or the senses.

            It is more obvious in the case of “imagination”. From where you are, say for example, Monywa, if you imagine or think about Mahæmyatmuni shrine at Mandalay, the whole picture of the shrine comes into your mind. If you think of the Sagaing Hills and the Ava Bridge, it would also appear in your mind’s eye. That is why it is said that the mind reaches to where the sensation lies. The motto may be recited thus:

            “The mind has the natural tendency to know the sensation.

            It is capable of taking the lead or giving guidance as a leader.”

            A person who has the qualities of leadership or rather a leader has the ability or the natural tendency to guide and lead. Any kind of work to be performed by a group of persons needs a leader. In any organization, there is always a leader who directs the followers as to what action is to be taken. Even in transplanting paddy seedlings, it requires a group leader. The rest will follow his actions and guidance. In the same manner, the mind reaches the object of sensation and gains awareness. This mind consciousness is followed in suit by cetasikæ, a series of mental or thought formations. To cite a vivid example, take the case of “seeing” a visual object. After having seen it, sensation arises. If it is a pleasurable sight, greed or loba follows in train. If anything which is seen is unpleasant or detestable, anger or dosa occurs. If a revering thing is noticed, feeling of faith and generosity happens. If there is anything to be proud of, mana or conceit takes place. Likewise, macchariya, envy or avarice or grudge will arise if feeling of clinging attachment to anything occurs or if bitter feeling or jealousy takes place against some one. For this reason, the mind resembles a leader. Cetasikæ, mental formations follow closely behind the mind, which takes the lead. Every time the mind is contemplated, you know what are following in suit. If the mind is not properly contemplated and noted, greed and anger can arise. The leading role that is assumed which is the Essence, will be candidly known by mere contemplation. If a Yogø carries on with his contemplation every time the mind occurs, thought formations that follow suit will be clearly found to have its link with the mind that has already arisen. While noting as “rising” and “falling”, and “sitting” or “touching”, the mind which imagines occurs, and while noting as “imagining”, will come to know what is following up subsequently. Then, it will be vividly realized that a series of mental formations are taking place something like a string of beads following one after another when the beads are moved in quick succession. At the beginning of meditation, the mind sometimes flits away or wanders hither and thither or hops from one place to another. Such happenings can be clearly known even by children of the age of ten or eleven if they contemplate and note the phenomenal arising of the mind. Therefore, grown-ups can easily realize them. These children are really wonderful, and there had been children of the age of seven who became Arahats during the life time of the Lord Buddha. Children could relate the events that have occurred in their mind in sequence. Repeated occurrences of mind will also be conceived to have been taking place. It may appear to have so occurred endlessly, but it will come to an end when the contemplating mind with awareness comes to a cessation. Doubt may arise whether such mental occurrences will even come to cease. The manner in which the mind occurs singly and endlessly is preached in Dhammapada as follows:

    “Durangamaµ ekacaram, asariraµ guhasayaµ.
Ye cittaµ sanyamhessanti, mokkhamti marabandhana.”

            This means that the mind is used to wander about ceaselessly and reach to a remote place. Whatever the distance might be, if you just think of a far distant place, it can be reached or covered in no time with sheer imagination-all of a sudden. You just think of the “Shwedagon Pagoda”. Your mind reaches there all at once in a split second. You let your mind or thought visit many places in foreign lands where you have been. The mind reaches there without travelling by plane and without incurring any expense. If you imagine about a place where you have never been before, you can go wrong. The mind, therefore, may go astray or go on frolicking to a far-flung place, and if it so happens, it shall be considered improper. Mind arises singly at every one time. Different mental thoughts cannot possibly occur simultaneously. It is just like beads in a string falling in a row one after another in an accelerated motion. It may be difficult to believe so. The mind that had occurred when young is not the same mind which has just arisen or which is now arising. However, a person might probably think it as a chain of thoughts occurring continuously. “The Mind occurs only once at any one time.” It seems only acceptable because it has been preached by the Buddha and stated in the Commentaries and Døghas. If you do want to know that a single thought or mind occurs only once at any one time, you should meditate and see for yourself. Citænupassanæ has been preached by the Buddha as “Saraghaµ væ cittaµ saraghaµ cittamti—pajænæti”, etc. If you contemplate and note the mind every time it occurs, you will definitely find it appearing only one after the other in extremely quick succession. The first ‘mind’ that appears will soon disappear followed immediately by another ‘mind’. It flits and vanishes with the greatest acceleration. The moment an “imagination” or a thought that occurs is noted, it vanishes or dwindles to nothing suddenly. You will notice it personally if you contemplate and note the mind. Though the first occurrence of the mind disappears, another mind subsequently appears and takes the place of the former mind that has preceded and dissolved. It is occurring and disappearing with a never-ending process-ad infinitum.

         The mind which is used to occur singly has no substance. Rþpa, the matter, is a physical substance or materiality. That is the reason why the material body can be pointed out where it is. It can be felt or captured or tied up or confined in a room. The mind has no such substance or materiality. It is, therefore, difficult to show where it stays or lurks. We could only say that “Awareness or consciousness of the sensation is the Mind.” It is hard to explain when asked where it occurs. It cannot be pointed out.

            Of course, what is definite is when “seeing” takes place, it happens or is reflected in the eyes. When a sound is heard, “hearing” occurs in the ears. When smelling, the odour comes through the nose. When eating, the taste is felt on the tongue. When something is touched, it is felt or known at the point of contact, for instance, when the head is touched, the sensation of touch comes from the head. Hence, all these five senses are definitely known. The mind that imagines, or “planning”, is not clearly known where it arises. The Commentators, however, say that it occurs from the bottom of the heart called “Hadayavutthu”, the substance of the heart, depending on the flesh of the matter-which is but the heart.

            Medical doctors from the West have their own assumption that it occurs in the brain, the nervous organ which is the seat of sensation and thought. If this viewpoint is reflected, there is room for thought that the mind occurs in the head. It cannot, however, be said with certainty, and is rather difficult to say so. In any case, when there is fright, the heart palpitates or rather, the heart-beat becomes fast. When there is something to be worried or sorry, it is often said that pain is felt in the heart. In view of these happenings, the authors of the Døghas have supported the view expressed in the Commentaries. If that is the case, it would have some sort of justification to accept the view that the formation of thoughts arises or first takes place in the heart.

            Nevertheless, it is not easy to pinpoint from where the mind comes from or has occurred. Though it may be manifested, it is difficult to see it vividly as it has no tangible substance. The mind cannot be captured. Neither can it be tied up with a rope nor confined nor controlled.

            If contemplation is made on this Mind at every moment of its occurrence, and if it is constantly put under vigilance, it is stated that one can escape from the fetters of kilesæ. The defilements or kilesæs is called “Mara”. Mara means the Great Slayer or Slaughterer. Because of the presence of kilesæs, new existences have taken place. In every life existence, death will take place once. This means that the sentient beings are put to death by kilesæ. It is, therefore, said that one can escape from the bonds of kilesæ, the Slaughterer. If you prefer to escape from the clutches of kilesæ, the Mind shall be taken care of. It will not be possible to tie the mind with a rope. The Mind shall be contemplated and noted with attentiveness.

            This concept appears to fall in line with what has been stated as “The manner of knowing with the characteristics, essence and paccuppatthæna.” A continual chain of mind consciousness linking with the first mental occurrence can take place repeatedly and endlessly. What is to be known in this regard is that the mind occurs linking with the thoughts that have arisen or have preceded it. This is clearly known by a Yogø with his personal insight knowledge. No lessons need be learned. It is only necessary to contemplate the mind every time it occurs. It happens singly and separately. This fact will be personally realized. The Yogø then understands that death will take place in every existence. Conception in the womb of a mother and rebirth take place in a new existence. The actual phenomenal process will then be understood clearly.

            It may be explained in this way. If the mind is known at every moment of its occurrence, the mental consciousness that arises will be found disappearing or vanishing. If such state of vanishing is conceived and known with insight knowledge, realization comes as: “After all death means the disappearance or cessation of that kind of mental consciousness at the last moment before death.” The mind or the mental consciousness occurs one after another in a continuous chain, and when this is known, it will be grasped that “the passing away of the present consciousness only conditions a fresh one in another birth, and it is nothing but the new existence.” This knowledge is the personal realization of cuti-death, and patisandhi, entering a womb in a new existence.

            If a person truly realizes this cuti and patisandhi as stated, he will get rid of Sassatadi¥¥hi, i.e. a belief in the heretical doctrine that the living substance or atta, self, is eternal.

            “In reality, mind or mental consciousness arises and then vanishes immediately. The consciousness that occurs in the new existence is similar to the consciousness of the mind that occurs afresh repeatedly while contemplation is made or in process. The mind from the past existence is not transmitted to the present existence; and the mind arising at the present existence does not move out to the next existence.” A Yogø who realizes this fact as stated, will get rid of the wrong belief called “Sassatadi¥¥hi”, the concept of which is that the living substance or ‘being’ has been transferred in its entirety to the new existence, and will continue to reside in the new body. This is how Sassatadi¥¥hi is eliminated. As regards “ucchedadi¥¥hi”, it is a belief that “nothing remains after death. If the body is cremated, it is turned into ashes, and becomes a fertilizer. There is no such thing as a fresh or next existence.” This erroneous conception is what is known as “ucchedadi¥¥hi”. In actual fact, when death occurs in one existence, mental consciousness still goes on without a break just like when one is alive, provided on kilesæs have yet been extirpated. To a person who is not yet free from kilesæs, the mind impinges on a sensation. On death bed, the sensation that has cropped up will always be remembered and will never be forgotten or wiped out. It will be repeatedly reflected by the mind. Therefore, on the verge of death, an act that has been done by him during his life time will appear in his vision and while in the course of reflecting on this act, the strength of consciousness will gradually become weak and feeble and fade away until it reaches the point of cessation. The moment this last consciousness ceases, fresh consciousness arises with the new existence. This process is what is called the appearance of new existence after the death of a person in his present existence. In other words, it may be stated that a human being or a deva or an animal is born or has come into existence. If it is so clearly perceived and understood, a person may be said to be free from “ucchedadi¥¥hi”, the view that life continuum ceases or that life existence is entirely annihilated after death. The knowledge of it is very valuable indeed.

            If the mind is contemplated while occurring, it can be known with the characteristics which distinguishingly knows the sensation. It can also be distinguishingly known by the essence which has the ability to take the lead, and by paccuppatthæna, which occurs repeatedly and continuously linking with the mind that has preceded. If the mind can be known with characteristics, essence and paccuppatthæna, it is obvious that the rest of the mental khandhæs called næma will also be known when all of them are contemplated at the moment of their occurrences. I have only explained it very briefly to shorten the time citing the væyodhætu out of the four elements of the body, with its characteristics, essence, and paccuppatthæna, as an example to enable you to have a slight taste of the dhamma. The illustration given is as expounded in Døgha Nikæya, Commentaries, Saµyutta Nikæya, A¥¥hakathæ, Døgha, and is, therefore, irrefutable.

            By now, it should be clear enough to know what is required to be known. Hence, if all bodily behaviours are contemplated, it would amount to realization of kæyænupassanæ satipa¥¥hæna. It confirms the knowledge of the feasibility of the method of contemplation, as; “walking”, “lifting’, “stepping”, and “dropping” in the act of walking. I am sure there is hardly any room for doubt. As such, since the door is now open and since doubt has been dispelled, the road to Nibbæna is clear. It is now left for you to meditate only. Let us recite the following motto.

            The Mound or the Ant hill is the material body; Imagination-the Smoke; the Fiery Flame-Performance or Deed; Teacher-the Buddha; Pupil-the Yogø.

            The Spade is the Knowledge; Digging-the Exertion; the Bolt-the Ignorance; the Toad-the Anger; and the Road Junction-the Doubt or the false conception.

SOAP-WATER STRAINER

            The last motto is said to be nøvara¼a which may be likened to a water strainer. Ashin Kumærakassapa put the question as “kim cingavarim”, i.e. What is meant by “water strainer”? Buddha’s answer to this question runs as follows:

    “Cingavarantikho bhikkhu pañcanettaµ nøvara¼aµ ædhivacanam.”

            The meaning is: “O, Bhikkhu! The name of the ‘water strainer’ is indicative of the name of five nøvara¼as.” Water strainer was generally used in those old days though it is not in use at present. A strainer is a piece of gauze through which liquid is poured to be cleared of matter suspended in it. In ancient times, if people want soap, they had to dissolve the sandy soap in water and strain the soapy liquid to collect the residue-refined particles of pure soap for washing fine clothes. The gauze is finely perforated to allow the water to pass through it easily.

            In the same way, a person who is enmeshed in the five nøvara¼as, which are hindrances or obstacles to a successful religious life, namely, lust, malice, sloth, pride and doubt, no kusala dhamma will abide in him or remain in tact. It is similar to the water that flows through the perforated appliance which serves as a strainer. In the like manner, all virtuous deeds will be totally sifted out or will flow through. In this regard, kusala dhamma or merits particularly refer to samædhi and paññæ. The merits of dæna and søla will, however, endure or abide. Dæna will not be affected in any way by the presence of nøvara¼as, and Søla or morality will not lose its noble qualities. It is because if no vices are committed by physical action or by word of mouth, the virtues of morality will not be destroyed. Imagination may run riot with lustful thoughts and a feeling of hatred or malevolence, but morality will remain in tact. Nøvara¼as cannot totally prohibit the merits of dæna (charitableness) and søla (morality). However, as a matter of fact, nøvara¼as can deter the merits derived from samædhi and paññæ.

            If sensations relating to sensual pleasures are thought of, merits of samædhi cannot be achieved by contemplation. If passionate desires for riches or life existence and for business affairs, etc, are occurring in one’s mind, no progress will be made in contemplating Vipassanæ. Such desire and attachment to worldly passions are nøvara¼as which would deter the realization of merits of bhævanæ.

            Nøvara¼as being obstacles to the progress of Vipassanæ meditation are comparable to the soap-water strainer. If kæmacchanda, the wish for sensual enjoyment, and passionate desires are allowed to prevail, or entertained, no success can be achieved in meditational practice. In the course of contemplation, while noting as “rising”, “falling”, “sitting”, and “touching”, the mind usually flits away very often. Buddha has given a very good example in this regard, comparing the mind to a fish out of waters.

WATER AND FISH - - KÆMAGU¤A AND MIND

            Just as fishes live and find happiness in water, the human mind dwells in and finds enjoyment in sensual pleasures. Men are always thinking and planning as to how they should earn their living and perform their duties in the field of social activities. Such mental and physical activities are prompted by human passionate desires. That is the reason why kæmagu¼a is said to be the dwelling place of the human mind. If the mind is moved out of its residence of kæmagu¼a, it would resemble a fish thrown out from water and landed on the earth. The Buddha has preached this metaphorical statement in the form of verse. It is an excellent piece, but it will be more obvious if one has gained experience in the practical exercise of meditation.

“Varijova thale khitto. okamokatæ mobbhato.
Pariphandatidaµ cittam, maradheyyaµ pahatave.

            In plain language, the above Pæ¹i verse denotes: “That a fish whose home is the water, if taken out of its dwelling place and thrown on to the ground, would quiver and twiddle as if it were struck and wounded to the point of death, longing for its watery home.”

            In the personality of a human being will be found the Truth of Suffering-dukkha saccæ-constituting the five khandhæs, namely, rþpa (body or form), vedanæ (sensation), saññæ (perception), sa³khæra (volitional energy), and viññæna (consciousness) which fall within the realm of mara-the kilesæs. Because of these kilesæs, existences have come into being. In any existence, death is inevitable. In other words, death occurs because of the presence of these rþpanæmakkhandhæs. Without the aggregate of rþpakkhandhæ or the organized body, no death will take place. Therefore, these aggregates consisting of rþpa-næmakkhandhæs fall within the domain or jurisdiction of the Great Killer called kilesæ. All these rþpa and næma are in the hands of this Killer, and hence, they are bound to face old age, suffering and death wherever they may be in the human world, or in deva loka or in brahma loka. You with your material body cannot possibly escape from the clutching hands of kilesæs. In order, therefore, to escape from this fate what you will have to do is to put the mind on the landing ground of Samatha and Vipassanæ. So, it behaves us to join the meditation centre and practise religious exercises. Contemplate on “rising” and “falling”, “sitting”, “touching”, etc., repeatedly with utmost concentration. You will then find your mind often reflecting on sensual pleasures as usual. This resembles the fish rolling, twisting and quivering wishing to get back to its watery home. This rolling and restless mind should be rejected by contemplation and noting to prevent it from making reflection.

HOW FIVE NØVARA¤AS ARE DISPELLED

            Hence, it has been stated as “pajaha cingavaram” i.e. remove or reject this soap-water strainer. This means to say “pajaha pañcanøvarane-reject the five nøvara¼as: Hindrances.” Such nøvara¼as should be noted again and again in the course of contemplation, and rejected. The manner of rejection is to note as “reaching” when the mind reaches back to your home while contemplating as “rising”, “falling”, “sitting”, and “touching”. If the mind wanders and reaches to your daily chores or daily routine work, note as “reaching”. If imagination occurs, note as “imagining” and then reject it. It is indeed a very good method of rejecting the nøvara¼as.

            Moreover, feeling of disappointment, ill-will or anger-the “vyæpæda” may appear or arise. This too should be contemplated, noted and rejected. Briefly stated, “thina middha” -sloth and torpor or laziness, if appeared, should also be noted through contemplation and then eliminated. Then, if “uddhiccakukucca”, i.e. restlessness and worry occur, dispel it by contemplating and noting it. If “vicikicchæ”, skeptical doubts crop up in your mind with all sorts of imagination, contemplate and note them, and then reject them. This “vicikicchæ” is the wavering mind or the doubt that happens while contemplation is being carried on.

CITTA-VISUDDHI

            If these five hindrances, the nøvara¼as, are contemplated and rejected after noting them, you will reach the stage of citta-visuddht, where the mind becomes purified. If you are really bent upon meditating to achieve magga-phala, it is, first of all, imperative to be endowed with the qualities of morality-the purity of conduct called “søla visuddhi”. Thereafter, it requires to have the full accomplishment of the purity of mind.

HOW NÆMA RÞPA PARICHEDA ÑƤA OCCURS

            When you reach this stage of insight wisdom, at every time of contemplation and noting, the Mind that is conscious of the sensation and the object of sensation are distinguishingly known. This knowledge that distinguishes between mind and matter is “næma rþpa pariccheda ñæ¼a”. The manner in which næma and rþpa are distinguishingly known has been preached and lucidly explained by the Buddha in the following example.

            What is known as a “cat’s eye”, a precious ruby stone, ought to be possessed. This “cat’s eye” is a kind of precious stone with a pale greenish colour, and is crystal clear. Some people wear a ring as an ornament on their fingers made of gold and inset with such a precious stone. Great significance has been attached to such precious stone in the preachings of the Lord Buddha. I will, therefore, make reference to the precious stone which is generally well-known. Take for instance, a ruby which is a crimson or rose-coloured precious stone, a product of Mogok ruby mines in Myanmar, renowned in the world of gems and known by almost all people. A very tiny hole may be pierced through this small ruby stone for threading with other precious stones of varying colours-say, yellow or blue, or green or white on a string. Then, let this precious stone be put to scrutiny by a person who has a good eye-sight after placing it on the palm of his hand. If it is closely observed by him, he will come to know clearly and distinctly that the precious stone and the string are quite separate. The stone and the thread or the string will then be distinguishingly known. The thread will also be found to have been put through the tiny hole in the stone. In the same way, the meditating Yogø who is contemplating and noting will know distinguishingly between rþpa, the object of contemplation and knowing mind at every time of his contemplation and noting.

            To cite an example: When you note as “rising”, will you not find the stiffness and the movement in your abdomen? Then also, will not the mind that contemplates, notes, and knows the “rising” of the abdomen, become obvious? The rising movement of the abdomen with a feeling of stiffness is the innate nature of rþpa, and the knowing mind is næma. The nature of stiffness and movement of the abdomen is rþpa which resembles the precious stone. The mind that notes and knows is næma that resembles the string or the thread. At every time of noting, the mind that notes swiftly goes towards the sensation just like the thread which passes through the tiny hole in the stone. That is why the noting mind that reaches the object of sensation is likened to the thread that goes through the small precious stone. This is the concrete example given by the Buddha showing the manner in which the distinguishing feature of næma and rþpa is realized by the knowledge of næma-rþpa pariccheda. It is the most reliable statement as preached by the Buddha and is exactly found to be in entire agreement with what has been found and realized by our Yogøs. Likewise, there is similarity in the knowledge that knows the two distinct parts distinguishingly at every time the bodily behaviours are contemplated and noted.

THE TORTOISE - - FIVE KHANDHÆS

            When næma and rþpa, mind and matter, are distinguishingly known, you will find the five khandhæs. This is what is stated as, “very similar is nøvarana to water-strainer, just as the wicked tortoise is to khandhæ”. It has, therefore, been mentioned that if the five nøvara¼as, which resemble the soap-strainer, are contemplated and noted, the mind becomes purified. As the mind is purified, rþpa and næma will be distinguishingly known at every time of contemplation and noting. These two-rþpa and næma are nothing but the five khandhæs. A meditator who is noting the rising movement of the abdomen will feel the stiffness. Movement of the abdomen will also become noticeable. This nature of ‘rising’ movement is the wind element, the væyodhætu and is characteristic of rþpa-khandhæ. Awareness by noting is næmakkhandhæ. Awareness that occurs in næmakkhandhæ in realizing merely the nature of sensation is called viññænakkhandhæ. Joy and happiness which is felt while noting and becoming aware is called sukha-vedanæ. If neutral sensation only occurs without joy or happiness, it is said to be upekkhæ-vedanæ. This vedanæ is embraced in vedanakkhandhæ. Knowing the nature of ‘rising’ movement is sanññænakkhandhæ. Concentration made with attentiveness to know the nature of “rising” and “stiffness”, and then, knowing them distinguishingly is sa³khærakkhandhæ. If they are so analysed, the distinguishing features of the four khandhæs become distinctly noticeable and known. Therefore, every time contemplation is made on the “rising” of the abdomen, the tense or the stiff movement is rþpakkhandhæ while the knowing mind that notes, constitutes the four næmakkhandhæs. The sum total of these two becomes the five khandhæs. Every time you contemplate and note, these five khandhæs will be found. This is what is stated as “finding the tortoise.” The body of tortoise is composed of bodily limbs, namely, two arms, two legs and a head which come to a total of five in number.

            Furthermore, the five khandhæs will be noticed every time you contemplate and note as “falling”, “sitting”, “touching”, “bending”, “stretching” and so forth. In the act of bending, if you note as “bending”, stiffness and the movement that occur is rþpa, the form, while awareness gained through noting is næma. Næma is the four næma-khandhæs, and rþpa comprises one rþpa-khandhæ. These are the five khandhæs in all. Similar characteristics can be known mutatis mutandis in respect other physical and mental phenomena when noted. Do not seek for pleasure in these five khandhæs which are to be contemplated, noted and rejected. This is the essence.

            Hence, the question put was “ko kummo-What is meant by tortoise?” The answer given was: “kummoti kho bhikkhu pañcanneytaµ upædænakkhandhænaµ ædhivacanam.”

            The meaning of this answer is: “O, Monk Kumærakassapa! The name “tortoise” is the name given to the “five upædænakkhandhæs”. The name upædænakkhandhæ conveys upædæna-the attachment that clings to the sensations. These sensations should be dispelled and eliminated by Vipassanæ contemplation in order to get rid of the pleasurable desires.

            Therefore, Buddha has explained that the expression “pajaha kumman-the tortoise should be removed”, means: “Reject the Five Upædænakkhandhæs.” The Commentary says that the gist of it is to reject the clinging desires of attachment to five khandhæs. In Vipassanæ, the fundamental motto given by me is:

    “What should be contemplated to gain Vipassanæ knowledge?

    The knowledge is gained by contemplating the five khandhæs, which are prone to attachment.”

            In this desanæ, “Tortoise” is the dhamma relating to the five khandhæs. These five khandhæs are to be contemplated, noted and then rejected.

            Although the five khandhæs are to be contemplated and rejected, at the initial stage of meditation, only the main nature of five khandhæs will be known. At this stage, arising and dissolution of these khandhæs and their nature of impermanence cannot as yet be realized. Only the nature of stiffness and movement will be known when contemplating the rising movement of the abdomen. Hence, there is only awareness of the distinctive features of næma and rþpa respectively. When concentration and knowledge become strong and mature, all these dhamma will be distinguishingly known both at the beginning and the end. When it is clearly realized that from the moment of their arising they begin to disappear towards total dissolution, and then, as they will be found to have completely vanished, Vipassanæ knowledge occurs with a candid realization that they are impermanent. It should, therefore, be contemplated to know the truth of the phenomenal occurrences, as stated. It would be necessary to note and realize the nature of anicca, dukkha and anatta as samædhi becomes strengthened. Only when such realization is achieved, you will be free from the pleasurable feelings and desires connected with the five khandhæs.

            As such, the Commentator has said “aniccaµ veditabbaµ-‘impermanence’ should be known. Aniccata veditabba-the characteristic or nature of impermanence should be understood. Aniccænupassanæ veditabbæaniccænupassanæ should also be known.”

            What is meant by anicca is “aniccanti khandhapañcakam”, says the Commentary. Anicca means the aggregate of five khandhæs. If the body-rþpa is remembered, the phenomenal nature of its arising and dissolution is known depending mainly upon the body. In the same way, the næma can be known and realized in its true perspective. Let us recite the motto.

            “The rþpa-næma-khandhæ as it arises and dissolves is the nature of impermanence.”

            The characteristic of ‘impermanence’ is obvious because of its transient nature, vanishing without lasting. It is just like a flash of lightning. It flashes and disappears all at once. This is the nature of impermanence. You note what is occurring and you will find the occurrences immediately followed by their disappearance. This is evident of the nature of impermanence, without remaining constant even for a moment.

            The true characteristic of impermanence will be personally realized only when you have experienced it personally. Then only, the true knowledge relating to the nature of impermanence will be gained. This can only be achieved by right contemplation.

            When such real insight wisdom is achieved, it can lead you to ariyamagga-phala ñæ¼a. Ordinary worldlings may wrongly think that from infancy up till now as a grown-up, there is continuity of the same mind without any break. This is what is called ‘Santati’, similar to the erroneous notion of a long line of white ants. To get rid of this veil that hides the truth, the mind should be contemplated and noted every time it occurs.

            When awareness becomes accelerated, the mind or thoughts which are arising, becomes distinguishingly obvious part by part. Then, realization comes that these mental occurrences incessantly appear and vanish all of a sudden. They are found to be impermanent, and the truth of impermanence and of its transient nature will be clearly appreciated.

            Take an instance of “vedanæs” or sensations. Pain, or ache may casually be thought as occurring for quite a long time. If carefully contemplated and noted, every time it is noted as “painful”, “painful”, it will be found that the painful sensation is occurring singly and is vanishing. It is just like white ants separated from one another in a row. Pain occurs and then disappears, and this state of flux indicate the nature of impermanence. All bodily behaviour happen in the same manner. When “impermanence” is known through insight knowledge, dukkha-suffering, and anatta-non-self, will be automatically understood.

            Being subjected to impermanence is “dukkha”, suffering. This “suffering” in itself is ‘anatta’. They are basically the same as dhamma in substance, though they are different in name. Therefore, if anicca is known, dukkha is understood; and if dukkha is known, anatta is understood. Now that there is hardly any time to explain at length how knowledge concerning anicca, dukkha and anatta has occurred. Only a brief account of it will, therefore, be given.

            If anicca is clearly seen, dukkha will be visualized and known. If dukkha is known, anatta will be perceived. When anatta is perceived, Nibbæna dhamma will be found. If you want to reach Nibbæna, follow this path. It is, however, to be remembered that one should be well endowed with proper knowledge mature enough to attain Nibbæna. Nibbæna cannot be reached by merely perceiving anatta only about once.

            If anicca (impermanence), dukkha (suffering), and anatta, (non-self or unsubstantiality) are truly realized every time the phenomenal occurrences are contemplated, it amounts to rejection of the five khandhæs called the ‘tortoise’. If you fail to contemplate, you will have no knowledge of what is ‘impermanence’, ‘suffering’, or ‘non-self’. If you have pleasurable sensation at every moment of seeing, hearing, contacting, knowing, as they arise from the six sense-doors, you will go on thinking them as being “permanent”, “happy” “good”, “self”, “he”. “male” or “female”, and find delight in them. This is taking delight in the “tortoise”. It would, therefore, amount to finding enjoyment and pleasure in the five khandhæs.

            To avoid having pleasurable enjoyment in the tortoise, advice has been given to reject it. The method of rejection is to contemplate every time the physical and mental phenomena occur, and if that is done, you will be able to distinguish between rþpa and næma. As you go on contemplating and noting, their arising and dissolution will be known which will lead you to the realization of the knowledge of the dhamma relating to anicca, dukkha and anatta. If this knowledge is acquired, no attachment can take place thinking them as being permanent. This will deter kilesæs from arising. Otherwise, you will still have a mistaken notion with false attachment that a thing is beautiful, or good, or pleasurable and fine, or a “being”, or an “individual.”

            What is meant by rejecting the big “tortoise” is to dispel the five upædænakkhandhæs. Therefore, every time the five upædænakkhandhæs are contemplated as they occur, it will be in conformity with the statement made in this Sutta.

            Then, the question arises as to what extent these five upædænakkhandhæs, called the ‘tortoise’, should be contemplated and then rejected? The answer is: It should be contemplated up to the stage of Anuloma ñæ¼a (knowledge of adaptation on the threshold of ariyamagga) which occurs linking with gotrabhþ ñæ¼a, ariyamagga ñæ¼a, and then rejection should follow. While such rejection is being made in the course of contemplation, the arising and passing away of the physical and mental phenomena will be known with the result that the characteristics of anicca, dukkha, and anatta will become manifest. When this reflective knowledge of sammæsana ñæ¼a becomes stronger, complete and clear awareness will take place of the arising and dissolution of the sensations in the beginning and the end of the phenomenal processes while being contemplated and noted every time they occur.

            This precise knowledge or awareness of the ever-changing phenomena, arising and passing away in an accelerated motion, is udayabaya ñæ¼a. Again, when this udayabaya ñæ¼a gains maturity, every time it is noted, the end-vanishing of the sense-feelings is more clearly manifested and becomes more noticeable than the beginning of their arising. This knowledge and awareness of the process of vanishing in pairs of the sense-object and the knowing mind at every moment of contemplation is called bha³ga ñæ¼a. Having perceived that both the knowing mind and the phenomenal sense objects are incessantly dissolving and vanishing both within and outside, it would occur to the meditator that “nothing is dependable and everything is really frightful”. This is what is called baya ñæ¼a (awareness of frightful condition). When such awareness of fright takes place, all sensations which are known and the knowing mind successively appearing will be considered as being faulty and undesirable in many different ways. This is what is known as ædønava ñæ¼a. If, from among the many faults that have been realized by the knowledge, reflection is made in connection with the pleasurable sensations of kæmaguna, it would appear similar to the ‘Dah’ (a short sword with one sharp-edged blade) and the wooden slab for chopping meat.

A DAH AND THE WOODEN SLAB FOR CHOPPING MEAT

            Hence, relating to the question as to “what is meant by the expression-ka asisþnæ-the Dah and the wooden slab for chopping meat, Buddha has given the answer as: “Asisþnæti kho bhikkhu pañcanneytaµ kæmagu¼ænaµ ædhivacanam.”

            The above answer denotes: “O, monk Kassapa! the name of ‘the Dah and the wooden slab for chopping meat’ refers to the name of ‘pañca kæmagu¼a’ or the five pleasures of sense, namely, pleasurable sights, sounds, odours, tastes, and contacts.” When the flesh of the meat is to be cut, it should be cut with the ‘Dah’ after placing the flesh on the wooden slab kept flat underneath. In the same way, the ‘Dah’ of kilesæ is cutting and slicing off all sentient beings, using the five pleasurable sensations of kæmagu¼a as a base (wooden slab). It means to say that having found pleasure and delight in the five pleasures of sense or kæmagu¼a by kilesæs-human passionate desires-people are in trouble and suffering. Even to gain pleasurable sensations, one has to strive with great physical and mental hardships. While so doing, if some improper akusala or vices are committed, one will go down to the four nether worlds after his demise. It is analogues to being cruelly ill-treated and cut off with the ‘Dah’ of ræga, human passions or evil desires, after being placed on the wooden slab of kæmagu¼a. Apart from that, even if one happens to be reborn in the human world or the world of Devas by virtue of his merits, he will face death and die eventually. Death is inevitable in any form of existence. One meets with death because of sufferings brought about by kilesæs. It resembles the killing by cutting off with the ‘Dah’ of kilesæ kamma after placing it on the wooden slab of the sensation of kæmagu¼a.

            Since the time is limited at my disposal, it will not be commented upon with elaboration. Briefly put, the meaning of the statement: “reject the Dah and the wooden slab for chopping meat”-is to contemplate on the pleasurable sensations of kæmagu¼a with the knowledge of ‘ædønava ñæ¼a’ and reject the attachment to these senses of pleasures.

            When becoming aware of the unsatisfactory condition through ædønava ñæ¼a, no pleasurable feeling will arise on all sensations that are contemplated and on the contemplating mind as well as on all reflective moods. In fact, the mind becomes wearisome. There is also disgust. It is also devoid of pleasure knowing fully well the truth of psycho-physical phenomena that have taken place. This awareness is nibbidæ ñæ¼a, knowledge of wearisome condition and disgust.

            Buddha has preached how this knowledge arises as follows:

            “Rþpesupi nibbindatø-weariness has occurred on the visual object that is seen; cakkhuviññænepi nibbindati-becomes wearisome relating to what is seen and known; dhammesupi nibbindati-becomes tedious and disgusted with the awareness of the mind that imagines the sensation; manoviññænepi nibbindati-weariness is felt on consciousness of imagination and of noting.”

            When becoming wearisome in the said manner, desire arises to abandon or get release from this body-mind complex. This is muncitu kamyatæ ñæ¼a. Wishing to gain deliverance, contemplation is to be continuously made as usual. When contemplated again as such, special awareness takes place, which is extraordinary. This special knowledge is known as patisa³khæ ñæ¼a. As this ñæ¼a gains maturity, knowledge that can view psycho-physical phenomena with equanimity arises, which is known as sa³khærupekkhæ ñæ¼a. Among the knowledges of Vipassanæ, this knowledge is the best (except anuloma). Therefore, when this knowledge arises, one feels pleasant affording him pleasure and causing extremely delicate passion for dhamma- “dhamma-ræga”. If this passionate feeling cannot be discarded, ariyamagga-phæla ñæ¼a will not be achieved. As such, it is of paramount importance to do away with this dhamma ræga.

A PIECE OF FLESH - - NANDØRÆGA

            Of all the fifteen riddles, it has been given the name of “mansapesi”, i.e. a piece of flesh, in view of its prime importance. Therefore, in response to the question that was put as: “What is the meaning of the expression-“a piece of flesh?”, Buddha has given the reply as “mansapesøti kho bhikkhu nandørægasettaµ ædhivacanam.” It means:

            “O, Bhikkhu Kassapa! The name of the ‘piece of meat flesh’ is nandørægasa, that is, ræga which has a tendency to incline towards pleasurable attachment.” People who are meat-eaters or non-vegetarians are very fond of meat. Lions, tigers, wild-dogs (jackals), and eagles, crows or other similar birds of prey are also fond of meat. All those beings who crave for meat generally whirl round about it. Particularly, ants, crows and dogs have to be scared away. Flies also flock or swarm round the flesh to have a share in it. They too relish it. In the same manner, the nature of pleasurable sensation and attachment are relished by all and sundry. Sweet music and melodious sounds are agreeable to everybody. People like to smell good fragrance and odour, and take delicious food. They find enjoyment in sweet smell and tasty food. They wish to enjoy pleasurable sense of touch, and find pleasure by immersing themselves in delightful imagination. This bent of mind or inclination is nandøræga. For them life is really pleasurable. Even in listening to the sermons, they would only appreciate if nandøræga or pleasurable sense of hearing occurs. They want to hear good, humorous and interesting stories.

            In regard to literature, generally they do not seem to enjoy reading scriptural texts as these invoke no interest. That is why novels and romantic stories or comics of the present day are the best sellers. People like them and are keen on reading them with great appetite because the writers’ talents have awakened nandøræga in them. Even tragic or thrilling stories bring them pity and sympathy or fright, anxiety or anger though they realize that these stories are fictions. Being stimulated and impulsed by nandøræga, they have spent a lot of money in buying the books which appeal to them. They have also appetite for plays, concerts, movies, or popular songs which give them pleasure and delight and which in fact stimulate their nandøræga. Some of the people enjoy themselves in taking liquors which are stated to have given them pleasure and fine imagination. Nandøræga dominates them in their worldly life. Such got to be rejected in the process of contemplation. As a matter of fact, it has been embraced in the earlier rejection of kæmacchandha. If the crude form of nandøræga cannot be dismissed from the very outset, it would not be possible even to come over to where the sermon is to be delivered for listening, far less indulging in meditation.

            Those who have found pleasure in nandøræga stay away from monasteries or pagodas (shrines). They feel even reluctant to play a short visit to such holy places to obtain merits. Then also, in the course of contemplation, nandøræga may appear. It so happens that when feeling rejoiced in reflecting the various phenomenal occurrences as being the true nature of impermanence, suffering and Non-Self, as stated earlier, he just merely notes them as such. While so contemplating and noting, the arising and passing away of the phenomenal occurrence becomes very vivid and clear cut. He will then feel at ease in both body and mind and become poised Sensations seem to arise automatically, and awareness also becomes automatic. At that moment when contemplation and noting is in proper order, radiance or the bright light may appear. One may feel as if dancing in the air (wind) or riding on the waves. The mind also becomes buoyant with a feeling of rapture (pøti). At this juncture, he might feel happy and satisfied with what is happening. That means finding the dhamma tasty with a feeling of pleasure and satisfaction. It is also nandøræga, the little piece of flesh. It should therefore be removed or dispelled by contemplating and noting it. Of course, it has already been embraced in the rejection of the tortoise. As mentioned earlier, after passing beyond this stage, Vipassanæ insight will be developed eventually leading to sa³khærupekkhæ ñæ¼a.

            With the realization of sa³khærupekkhæ ñæ¼a, noting becomes smooth, good and easy requiring no special effort to note and become conscious of all what is happening. The awareness of noting and of arising and dissolution of the mental and physical phenomena becomes spontaneous, and keen consciousness of mind occurs continuously for five, ten, twenty or thirty minutes or even one, two or three hours without any physical discomfort such as, stiffness, ache, pain, hotness or tiredness. Relaxation and comfort will be found while remaining in sitting posture which is considered agreeable. This kind of appreciation with great satisfaction is also nandøræga. This satisfactory feeling of awareness should continue to be contemplated and noted, and if it is carried on, it would become increasingly progressive escalating towards more and more acceleration in the process of noting with awareness. It will be something like making a dash to the winning post in a running event. The mind that is noted will appear and then vanish in a moment repeatedly. This will eventually carry off to the state of complete cessation and total eradication of the phenomenal processes of the arising and passing away of rþpa and næma, and then all of a sudden, Nibbæna is seen in a flash. When it is so attained, the realization of ariyamagga-ñæ¼a and phala-ñæ¼a-Nibbæna, takes place. This is sotæpatti magga-ñæ¼a and phala-ñæ¼a. It is the manner in which the stage of magga-phala is attained after rejecting nandøræga.

            On attainment of this first magga and phala, when becoming a Sotæpanna (stream-winner), if he continues to meditate and contemplate, sa³khærupekkhæ ñæ¼a will be reached but nandøræga may yet appear. If enjoyment with the taste of dhamma takes place with nandøræga, the satisfactory condition that is felt, if contemplated again, noted and then rejected, he will reach the stage of sakadægæmi magga-phala. Thereafter, an a Sakadægæmi, if contemplation and noting is carried on, progressive strides will be made towards sa³khærupekkhæ ñæ¼a by which the dhamma ræga will be tasted. The sensation felt would appear nice and pleasurable. If he feels agreeable and pleasurable to such sensation and feels rejoiced in it, no progress will be made in Vipassanæ insight knowledge. If, however, this pleasurable sense of nandøræga-the piece of flesh-were contemplated and noted and also rejected, anægæmi maggaphala will be achieved. He will then become an Anægæmi.

            If, as an Anægæmi, he continues to go on diligently with his contemplation, progress will be gained by stages. Thus, when knowledge of sa³khærupekkhæ is attained, the flavour of dhamma will be found extremely tasty and nice. If he then remains contented with pleasure derived from this good and agreeable sa³khærupekkhæ, he may be said to have been stricken with dhamma-ræga, i.e. Dhamma nandø. If that dhamma ræga, called the “flesh”, is contemplated by him ordinarily without being able to reject it, no further progressive insight will be achieved. Such a person, after death, will be reborn in suddhavæsa, a Brahmæ heaven, since he has failed to attain arahatta-magga-phala in his life time. Referring to this, it has been preached as: “Tenava dhamma rægena tæya dhamma-nandøyæ opapætiko hoti tatthæ parinibbæyi.

            The above conveys the meaning that because of ræga-attachment to sa³khærupekkhæ vipassanæ and of the clinging desire with gusto, re-birth takes place in suddhavæsa abode. Then, after becoming an Arahat at this abode of suddhavæsa, when the life-span expires, he will enter into parinibbæna. This is the desanæ, the Teaching, which explains as to how the attainment of Arahatship has been hindered in the present existence because of this “small piece of flesh”, called nandøræga. Nandøræga should, therefore, be expelled or rejected. The expression “pajaha mamsapesim” -reject the piece of flesh-means “pajæha nandørægam”-reject the nandøræga. This is as elucidated by the Buddha Himself. The statement “reject the nandøræga” has been explained by the Commentary which says that the meaning of it as: “Total rejection of nandøræga is made by arahatta-magga.”

            Hence, says the Motto: “What is the piece of flesh? It is the ræga, human passion, that brings the desirable attachment.”

NÆGA (DRAGON) - - THE ARAHAT

            If a person making advancement in the progress of insight, after rejecting this pleasurable sensation, will immediately attain arahatta-magga-phala and become an Arahat completely free from nandøræga. When becoming an Arahat himself, extinct from all kinds of kilesæ, he is deemed to have come across the Arahat-‘dragon!’, As such, the Buddha had answered “Nægoti kho bhikkhu khinæsavassetaµ ædhivacanam.” in reply to the question put as: “ka nægo, i.e. What is meant by ‘Næga’?”

            The gist of the above answer is: “O, Bhikkhu Kassapa! The term ‘Næga’-dragon-implies an Arahat, whose name it is.” The statement that a dragon (Nagæ, in Myanmar) is found, conveys the meaning that he himself having attained Arahatship becomes an Arahat. As he himself had personally found the apostle ‘Næga’ in his capacity as an Arahat free from all kilesæs, Buddha is clearly known to him as the genuine Venerable Arahat. It would, therefore, tantamount to meeting the Divine Dragon-the Supreme Buddha. He himself having got rid of all kilesæs, human passions, knows for certain and becomes elated that Buddha has preached this dhamma with his own supreme Wisdom gained from personal experience as an Enlightened One who has escaped from all fetters of kilesæ. This is how the Buddha or the Divine Dragon has been found. The Motto is: “What is the dragon? It is the Arahat who has exterminated the human passions-Æsavo which includes sensual pleasures, love of existence, defilement of ignorance and heresy. Here ends the Dhamma.

            Therefore, let us recite the last answer. “It is to remember-Nøvara¼a is very similar to water strainer; tortoise to the khandhæ; kæmæ-the wooden slab; Nandø-the flesh; and the Divine Dragon-the Arahat.”

WORSHIP THE DRAGON

            When the ‘dragon’ was found, the Brahma¼a Teacher had said as to what should be done. He had stated as follows:

   “Titthatu nægo, mæ nægaµ ghadesi, namo kærohi nægassa.”

            This is to say: “Let the dragon stay where it lies. Do not disturb or harm this dragon. The dragon may be revered and worshipped.” It means that after becoming an Arahat, there is nothing more to be done or nothing else to be rejected too.

THE MANNER OF WORSHIPPING THE DRAGON

            What is meant by the statement: “The dragon may be revered and worshipped.” It denotes: “As he himself had become an Arahat, he had actually found the Buddha Arahat, the Divine Dragon.” Therefore, worship the Buddha, the Omniscient, since he, as an Arahat himself had found the Divine Dragon, the Buddha-Arahat. Arahats ardently and willingly revere the Buddha without any one’s advice or inducement. People who are meditating have utmost reverence for the Buddha after having tasted the sweets of dhamma. How to worship has been preached in Cþ¹asaccaka Sutta of the Mþla Pa¼¼æsa Pæ¹i.

“Buddho so bhagavæ bhodæya dhammaµ deseti”

            Marvellous indeed is the Buddha, really worthy of reverence and refuge, who having distinguishingly realized the Four Noble Truths has preached us-all beings the Truth of the noble Dhamma with his Universal Love and deep compassion and with his all-knowing Wisdom.

            Buddha has taught and prescribed us the way to escape from the miseries of existence or worldly life by delivering the Four Noble Truths in detail citing various examples and illustrations, which in essence will be explained in brief.

            Contemplate at every moment of phenomenal occurrences out of the six sense-doors, and arising of the six sensations, six viññænas, six senses of touch, and six vedanæs. This is the essence of Tipi¥aka, put in a nutshell. The senses arising from the six doors or apertures, viz the eye, the ear, the nose, the tongue, the touch, the mind are all to be contemplated. Each ‘dværa’ or door has five attributes, respectively. Six times five is thirty. If these thirty dhammas were contemplated to know the real truth of the dhamma, arahatta-phala will be reached leading ultimately to the attainment of Nibbæna. Concisely preached, this would be comprehensive enough. If it were preached in such an abbreviated manner, some of the people may not be able to comprehend. Tipi¥aka or the three baskets of canons are voluminous. Through compassion, Buddha has preached all throughout his span of life taking great pains to save all mankind. This is the manner in which the Arahats worship the Blessed One. Let us bear in mind that we have come to know the truth of the dhamma by adhering to and by practising all what has been preached, and such being the case, we shall pay our heartfelt homage to the Lord Buddha.

            The Blessed One would have been very much relieved from trouble and hardship if he had remained without preaching and proclaiming his dhamma, after his attainment of Supreme Enlightenment. If he had absorbed himself in jhæna and phala samæpatti, he would have peacefully found ecstatic delight. However, without seeking self-happiness by remaining in a trance, he had preached his dhamma all through a period of forty-five years for the welfare and bliss of the many, day and night, without any rest. Let us, therefore, revere the Buddha again with our immense gratitude and make a recitation as follows:

“Buddho so bhagavæ bhodæya dhammaµ deseti”

            The Blessed One in whose Refuge mankind has found peaceful shade and shelter, having distinctly realized the Four Noble Truths in an analytical way, has preached, out of sheer deep compassion, the Four Noble Truths with his infinite Wisdom and foresight to enable all beings to see the light of real Dhamma.

            There are five neatly phrased compliments to be borne in mind in the manner of worshipping the Buddha, and these are:

1. Realization has come to the Buddha by his own unaided effort and He, the Illumined One, has made available to all beings to understand the Universal Principles of Truth.

2. Having himself got rid of all harmful and poisonous kilesæs or defilements of human passions, the Buddha has tamed all beings by his preachings showing them the way to entertain right thoughts.

3. Buddha, having reached the state of calmness of mind and tranquility, and being endowed with noble-mindedness, preached all beings to become knowledgeable, gentle and calm like Him.

4. Buddha himself, having escaped from the whirlpool in the ocean of Samsæra, has preached all beings to get liberated from the miseries of existence and to reach the shore of Nibbæna on the other side of the immensely vast ocean of Samsæra.

5. Buddha, having personally and fully extinguished the fires of lust and passion-the kilesæs, has preached the dhamma to all mankind to be able to extinguish the burning kilesæs which have encompassed them in their worldly lives.

            Relating to the above, the first one is expressed in the following phrase:

Buddho so bhagavæ bhodæya dhammaµ deseti.

            And the second runs as follows:

Danto so bhagavæ damathæya dhammaµ deseti.

            These who practise in compliance with the preachings of the Buddha become more refined in manners and also cultured, all the more so in commensurate with the degree of their respective  ability to practise with diligence. This is the benefit derived from the Buddhist way of life and culture. In the manner of personal behaviour and of speech, such people can become elegant, gentle and noble. The rule of moral training is such that they will refrain themselves from killing or illtreating other living things. Verbally also, they will avoid telling falsehood and refrain from giving trouble to others. This will make one to become highly cultured and civilised. It, however, falls within the ambit of morality or søla. When it comes to the region of samædhi, if one really practises dhamma with heart and soul, no grudge or ill-will will have any chance to occur. In the domain of paññæ or knowledge, if one practises seriously with faith and devotion, evil seeds of kilesæ will not even germinate. Hence, passionate desires, such as greed, anger, etc., will not arise.

            In ancient times prior to the emergence of the Buddha, the people may be said to be rather primitive and uncouth from the point of view of Buddhist culture, simply because human passions were uncontrolled and were let loose. According to the Scriptures, Buddha Sæsanæ had spread to Myanmar during the time of the King Thøri Dhammæ-Soka (Asoka), 236 years after the parinibbæna of the Lord Buddha. At that time when religious missions were sent out to proclaim the dhamma to nine countries and nine places, a place called Suvu¼¼abhþmi was one of the places the missionaries had visited. Majority of the people are of the opinion that Suvu¼¼abhþmi is the town of Thaton in the Union of Myanmar. But some intellectuals have said it is Sumatra Island in Indonesia. It is quite obvious that Buddha Sæsanæ has once flourished in Thaton district. Buddha Sæsanæ appeared to have spread to Thaton in Myanmar from Sumatra. In those days, one Ashin Sona and Ashin Ottara came to Myanmar as missionaries. It seems that Myanmar has inherited the Buddhist culture from that time onwards. Before that era, people in Myanmar were under-developed from the point of view of civilization and culture, and therefore, they must be deemed to have become cultivated and polished only after this year 236 of the Sæsanæ Era. It then concerned only Lower Myanmar. According to the history of Myanmar, about the year 940-950 M.E., when upper Myanmar was under the reign of the famous King Anawrahtæ, Shin Arahan was invited by the King for the promulgation of the Sæsanæ (which later had sprung up from Pagan). Buddhist culture must be said to have become flourished in Myanmar since then.

            It is, therefore, fundamentally important to preserve and maintain the Buddhist culture inherited from the Buddha’s Sæsanæ which has been traditionally handed down to us from our forefathers. If we fail to practise the Buddha’s dhamma, this fine culture will be obliterated or dwindled into oblivion, and if this Sæsanæ is faded out, people, not knowing what is Buddha and dhamma, will be thrown into ruin and disaster by indulging in all sorts of vices and by committing evils. If profoundly imagined, such an awful state of things would be unthinkable, frightful and disastrous.

            About five years ago, I had been to Indonesia on a religious mission. Buddhism had once flourished there where traces of it could still be found. At some later date with the introduction of their own faith and religion by the ruling Muslims in that country, it has become an Islamic State. There are now a few Buddhists in Indonesia. During my stay in that country, after having observed the activities of the people there, I happened to recollect a religious piece of writing, a passage extracted from the Dhamma, which runs as quoted below:

“Buddho loke samuppanno hitayæ sabba paninam.”

            Buddha has appeared for the benefit of all mankind. Now that over 2500 years have elapsed. These people who were found actively moving about and doing things did not seem to have any knowledge of the birth of a Buddha. Generally, even in villages within the Union of Myanmar, though the inhabitants are all Buddhists, it has occurred to me that the Sæsanæ in these Myanmar villages and hamlets could one day sink into oblivion. If it so happens, the state of affairs will be really pitiable.

            We should, therefore, keep on guard with constant vigil to save the Buddhist culture from deterioration or destruction. The method of protection is to personally practise søla, samædhi and paññæ. In particular, efforts should be made to practise kamma¥¥hæna meditation so as to reach the stage of Sotæpanna. It would also be necessary to encourage and give incentive to all our future generation-our children, grandchildren, and great grandchildren to continue practising meditation in order to preserve and prolong this noble heritage of the Buddhist culture.

            The Buddha, in whom we all are taking refuge, having eliminated all kilesæs and become fully knowledgeable and highly cultured, has shown us the way with his penetrating foresight and deep wisdom to get fruitfully liberated from the impurities of kilesæ in the manner in which he himself has succeeded in doing so.

Sædhu  Sædhu  Sædhu

(3) “Santo so bhagavæ samathæya dhammaµ deseti.”

            The Blessed One, on whom reliance has been and is being made by all of us, having gained peace and tranquility of mind by getting rid of human passions and sensual desires, and having had a benevolent desire wishing all other beings to attain mental peace and calmness, has preached and taught us nobly to see the Truth of the Dhamma by invoking his noble wisdom which serves as a forerunner.

Sædhu  Sædhu  Sædhu

                        (4) “Tinno so bhagavæ taranaya dhammaµ deseti.”

            The Blessed One, in whom we all have to seek refuge, having crossed the deep Ocean of Samsæra, the round of existences, and reached the other side of the bank-Nibbæna, has preached with great compassion and profound wisdom the Truth of the Dhamma to enable all humanity to escape from all miseries and get beyond the ocean of samsæra.

Sædhu  Sædhu  Sædhu

            All beings are drifting along the raging torrent of samsæra. This torrential flood of samsæra is made up of four oghas, namely, kæmogha, bhævogha, di¥¥hogha, and avijjhogha. Kæmogha is the kæma stream of waters, the flood of sensual desires. This whirlpool flood can suck in or sink a person and kill him. The same kind of disaster or fate will befall a being who gets into the whirlpool of ogha. If such a being possesses an ability to perform the meritorious deeds of dæna (gift or charity), and søla (morality) etc., he might have some relief by being reborn in heaven or human world-sugati. If not, having committed vices by resorting to killing, ill-treating, stealing, robbing, cheating and doing illegal acts (malfeasance), he will be drowned in the four nether worlds. This is flowing into or carrying off with the current of kæma.

            Those who have performed meritorious deeds in the present existence will be reborn after death, in the human or celestial worlds where they will again have to undergo the same miserable process of old age, sickness and death, apart from encountering and going through various kinds of physical and mental distress and suffering. This is floating along the stream of kæma towards kæma sugati. Bhavogha means clinging attachment to the pleasant existence of rþpabhava and arþpabhava, form and formless existences in the Brahmæ world. In these existences too, death will eventually take place. This amounts to succumbing to death by drowning in the ever raging torrent of existence called bhava. Di¥¥hogha is the false view or false doctrine called micchædi¥¥hi. Avijjhogha indicates the acceptance of erroneous concept of nicca-permanency, sukha-happiness, and atta-self or ego, instead of the true conception of the nature of dhamma as anicca (impermanence), dukkha (suffering), and anatta (non-self). Because of this ignorance (avijjæ) and wrong belief (di¥¥hi), one will go down to the four Nether Worlds with the concomitant effect of misery and all kinds of sufferings. Even in the world of human beings and devas, one will come across numerous sufferings. In the Brahmæ World too, death is inevitable. Therefore, this is nothing but killing a being by drowning him in a rushing stream of waters or current called ‘avijjæ’ and ‘di¥¥hi’.

            The Buddha has thus preached this noble Dhamma to save all beings from the Ocean of Samsæra, the continued existences, in which they are drifting hither and thither so as to reach a safety zone, the Region of Deathless, called Nibbæna. Therefore, Buddha has exhorted us-all mankind-to hold fast to the Truth of Dhamma and work out our own salvation with diligence.

Sædhu  Sædhu  Sædhu

(5) Parinibbuto so bhagavæ parinibbænæya dhammaµ deseti.

            The Blessed One, who is truly worthy of reverence by all of us, having eliminated all human passions, has preached to all mankind and shown us the Light of true Dhamma with full compassion and wisdom so as to render benefit to all living beings enabling them to extinguish all kilesas.

Sædhu  Sædhu  Sædhu

            Now that Vammika Sutta dhamma has completely come to an end quite comprehensively. As stated in the Sutta, Ashin Kumærakassapa, after reaching magga-phala and exterminating human passions, had become an Arahat. Some time later, on one occasion Ashin Kumærakassapa was conferred upon by the Blessed One, with the pre-eminent title of Etadagga, extolling him as being the noblest and the most learned monk among his disciples who could preach the dhamma in a most surprisingly queer and distinctive manner. Let us therefore wind up the Sermon after re-iterating a few mottos.

CONCLUSION

            “Seeing a big Ant-Hill, smoky alive by night, and vomiting bright flames by day, the noble teacher counseling his elegant pupil, to find out what’s the matter about, and on digging it with the sharp edge of the spade, emerged a door-bolt followed by an ugly wicked toad, a road junction, a soap-water strainer, a cunning tortoise, a dah, along with a wooden slab for chopping meat, a piece of solid flesh and a Divine Dragon, thereby making a total of fifteen riddles in seriatim.”

1. Mound; Ant-hill-the Body; Smoke-the Imagination; Flame-the Performance; Teacher-the Buddha; Pupil-the wise Yogø; and ‘tis for you to retain in memory.

2. Spade-the Knowledge; Digging-the Exertion; Door-bolt-the Avijjæ; Toad-the Anger; Road junction-the Doubt; And know thyself all about.

3. Similar is nøvara¼a to Water-strainer; Tortoise to khandhæ; Kæma to Wooden Slab; Nandø-the Flesh; Divine Dragon-the Arahat; And ‘tis to note for you by heart.

BENEFICIAL RESULT OF VIPASSANÆ

If anicca is seen, dukkha’s reflection comes into the scene

If dukkha is reflected, perception of anatta becomes keen

Anatta when revealed rushes into the Nibbæna stream

Nibbæna, if seen, certainly brings liberation from apæya realm

            May all those good and pious people who form this Congregation, by virtue of having devotedly given close attention to this Sermon on Vammika Sutta Dhamma, be forever free from all dangers and disaster and be able to practise assiduously the method of Vipassanæ meditation as instructed in this Sutta Dhamma, and after passing through different stages of Vipassanæ insight leading ultimately to the knowledge of ariyamagga, speedily attain the Bliss of Nibbæna-fully emancipated from all miseries and sufferings.

Sædhu  Sædhu  Sædhu

BIBLIOGRAPHY

            This is a bibliography of books in English version on texts of dhamma written by the Venerable Agga Mahæ Pa¼ðita Mahæsø Sayædaw, one of the most outstanding figures in the hierarchy of the world famous Buddhist Monks. These have been truthfully translated from the Myanmar version of the books and published by the Buddha Sæsana Nuggaha Organization, Mahæsø Sæsana Yeikthæ, 16, Hermitage Road, Yangon. Some texts not included here are still in the process of publication. All these texts are of great value and cover almost every aspect of Vipassanæ meditation besprinkled with the essence of the Scriptures in the field of Buddhism.

1. Vipassanæ Meditation Exercise.
2. Practical Basic Exercises.
3. Satipa¥¥hæna Vipassanæ Meditation.
4. Satipa¥¥hæna Vipassanæ Meditation-Criticisms & Replies.
5. Mahæsø Abroad (Two Series).
6. Progress of Insight.
7. Purpose of Practising Kamma¥¥hæna Meditation.
8. Fundamentals of Vipassanæ Meditation.
9. Discourse on Ariyævæsa Sutta.
10. Discourse on Lokadhamma.
11. Discourse on To Nibbæna via The Noble Eightfold Path.
12. Discourse on Bhæra Sutta.
13. Discourse on Hemavata Sutta.
14. Discourse on Sakkapañha Sutta.
15. Discourse on Sammæ Paribbæjaniya Sutta.
16. Discourse on Cþ¹avedalla Sutta.
17. Discourse on The Nature of Nibbæna.
18. Discourse on Mælukyaputta Sutta.
19. Discourse on Sallekha Sutta.
20. Discourse on The Wheel of Dhamma (Dhammacakkappavattana Sutta).
21. Discourse on Dhammadæyæda Sutta.
22. Discourse on Vammika Sutta
23. Discourse on Vipassanæ
24. Discourse on Sølavanta Sutta

AND

BIOGRAPHY OF THE VENERABLE

MAHÆSI SAYÆDAW

(Written by Ashin Silænandæbhivumsa)