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A DISCOURSE ON VIPASSANÆ (Spiritual Insight) Delivered at the Yangon University Dhammæyon by the Venerable Mahæsø Sayædaw (May 1974) As is usual, the main emphasis of this evening's discourse will be on Vipassanæ because it is a subject of vital importance which behooes a teacher to deliver for the instruction of his audience as much as it commands careful attention on the part of the latter to listen and learn. The Buddha had set a sequence for the subjects. He would address in his sermons, and they were enumerated in the following order. (i) Dæna Kathæ, which deals with the subject of alms-giving or charity, and describes how one should offer alms or practise charity; and what kind of consequence or fruition would result thereby (ii) Søla Kathæ, which deals with the subject of morality, such as keeping the five precepts, and explains how morality is developed, and what benefits its practice will bring (iii) Sagga Kathæ, which describes the delights of the Devas' blissful existence attainable through the practice of Dæna and observance of Søla (iv) Magga Kathæ, which exposes the demerits of sensual pleasures that abound in the sphere of Devas and points the way to their renunciation, and to the attainment of Ariya magga (Noble or Sublime Path) through the practice of Samatha (quietude) and Vipassanæ bhævanæ (insight meditation). Because the first three Kathæs are subjects most often covered in discourses, I shall not deal with them here. Even the first portions of Magga Kathæ will have to be excluded in order that I may devote the entire time this evening to the completion of my discourse on Vipassanæ. Discourses on Vipaªsanæ are being delivered by many Dhammakathikas (those who preach the Dhamma), and there may be variations in their individual presentations. The important thing is that whoever practises Vipassanæ according to the instructions of a discourse should derive Vipassanæ insight through immediate personal experience and in full accord with the expositions in the Dhamma. We therefore commit ourselves to the propagation of working instructions on Vipassanæ bhævaanæ (insight meditation) which will ensure that those who follow them in its practice will achieve personal experience of true Vipassanæ insight. In discharge of this commitment, I shall begin my discourse with the recital of a keynote gæthæ (stanza) from Satti Sutta which says: “sattiyæ viya
omattho deshamænova matthake This is the rendition in verse of a statement of personal opinion made to the Buddha by an anonymous Deva. According to the exegesis in the first chapter of Sagæthævagga saµyutta, this statement may be assumed to have been made by a Brahmæ (a celestial being of the Brahmæ world; a noble being) from the fact that his life span was described as having ranged over many worlds. The Pæ¹i gæthæ (stanza) may be translated as follows. “With the same urgency and despatch as someone whose breast has been impaled with a spear or whose head is on fire would seek immediate relief from the affliction thereof, the Bhikkhu who is mindful of the perils of Samsæræ (round of births; cycle of the continuity of existence) should make haste to rid himself of the defilement's of Kæmaræga (sensual pleasure) through Samatha Jhæna (quietude as a result of abstract meditation).” NON-ACCEPTANCE
OF A STATEMENT OF TRUTH IS As already mentioned, this is the submission by a Brahmæ of his opinion to the Buddha. Certain people do not believe in the existence of Devas and Brahmæs on the ground that they have not seen them personally. This is because they do not have the ability to perceive and because their level of knowledge and observation is low. They might turn round and say that they do not believe because their high intellect and rationality would not permit acceptance of the existence of Devas and Brahmæs. As a matter of fact, the situation is very similar to the disbelief of certain easterners when the western would announced the invention of aeroplanes for the first time. It may also be likened to the non-acceptance by some people of the fact that space vehicles have landed man on the moon. Buddha had spoken of Devas and Brahmæs through personal knowledge of their existence and this has been supported by observations of persons endowed with Abhiñña (transcendent knowledge) and by Arahats. Buddha in his omniscience had perceived more abstruse and refined dhamma and expounded them also. Arahats with superior intellects have had personal experience of these Dhammas and had thereby supported Buddha's exposition. If for the reason that they cannot see the Devas and Brahmæs, certain people will not accept their existence, we may conclude that their intelligence is still inadequate. PRONOUNCEMENTS
OF THE DHAMMA DESERVE Brahmæs are free from attachment to sensual pleasures. Their life-span covers a range of many worlds. Men and Devas belonging to the Kæmaloka (sensuous sphere or plane of existence comprising eleven kinds of sentient beings) have short life spans. During the life-time of Gotama Buddha, man generally lived to the age of one hundred years. Some died before that age while others live beyond one hundred years to one hundred and fifty or sixty. Much further back in time man had lived, according to statements in the religious chronicles, up to three or four hundred years of age. Man's lifespan cannot however be considered long. The devas have a much longer life span in comparison. Mortal human beings do not realized this. We could only learn about these facts through the teachings and observations of the Buddha and the Arahats. For example, in today's world, scientific knowledge is continually advancing. Men of science have been studying the nature of the world. Others who have no personal knowledge of science, learn from the findings of the scientists. Information on such matters as the nature and dimension of the stars and planets, their orbits and relationships, the nature of other celestial systems (Cakkavalas) etc., are gathered by scientists using their methods and calculations and others accept such information as true. Although we are not endowed with the knowledge that scientists have, we use our common sense and intelligence and accept the scientists' information whenever we find it plausible. In the same way, what the Buddha had told us out of His own omniscience and experience we should accept and believe as, for instance, in the case of accepting the fact that Devas and Brahmæs exist. We accept such facts although we do not know them through personal experience, because we can use our rational thinking and accept them as plausible. If we aspire for personal experience and knowledge of these facts, there are methods through the practice of which such experience and knowledge can be attained. Jhænas (mystic or abstract meditation; ecstasy; absorption) and Abhiññas achieved by such practice can lead to conviction as a result of personal experience. It is therefore irrational to adopt the attitude of non-acceptance of a fact just because one has no personal knowledge of it while methods exist by practising which such knowledge is attainable. ERROR
OF JUDGING OTHERS BY ONE'S STANDARDS Some people say they cannot believe anything of which they have no personal experience. This attitude stems from their presumption that others would not know what they themselves do not. One person can appraise another's ability only when both belong together in the same category of development, intellectual or spiritual. It is wrong to assume that one can similarly appraise others who belong to a different category, as in the instance of someone with no training in mathematics who contends that a learned mathematician is no better than he in doing an arithmetical sum. To refuse to believe what someone with a profound knowledge of the world has expounded just because it is beyond one's comprehension is lamentable folly. The egregious error lies in equating one's intellectual caliber with the exponent's, and assuming that what one does not know the other cannot. One accept the existence of Devas and Brahmæs because the Buddha said so, and because one believes that He had seen and known them even though one may not be able to perceive their existence personally. There is in Buddha's teaching much else which is of greater import. It is necessary to study them thoroughly if one really wants to gain personal knowledge thereof, and one can surely achieve this if one sets out to study seriously. Buddha's teachings are all available for knowledge as well as personal experience, one of the attributes of the Dhamma being Sandi¥¥hiko which means that practice of the Dhamma certainly leads to personal insight and direct experience. As stated earlier, the life span of Devas is much longer than man's. Yet, in the estimation of the Brahmæs, the Devas seem to be dying off after very brief spells of life. A Brahmæ would therefore take pity on men and devas for their very short lives, assuming that lust for sensual pleasure has relegated them to the planes of human or Deva's existence where they die very soon. Should they strive for deliverance from bondage to this lust and achieve states of Jhæna as a Brahmæ has done, they would also attain the existence of Brahmæs and live for aeons of time measurable in world cycles. In this way, they would be relieved of the misery of very frequent deaths. Thus the Satti Sutta, which says “With the same urgency and despatch as someone whose breast has been impaled with a spear or whose head is on fire would seek immediate relief from the affliction thereof, the Bhikkhu who is mindful of the perils of Samsæræ (round of births; cycle of the continuity of existence) should make haste to rid himself of the defilement's of Kæmaræga (sensual pleasure) through Samatha-Jhæna (quietude as a result of abstract meditation). To put it briefly, the Brahmæ's message is that attempts must be made immediately to achieve Jhæna in order to divest oneself of Kæmaræga. We humans can observe many small animals whose lifespan is very short. Some insects appear to live only for a few days. Others are extremely small and presumingly very short-lived also. One feels pity for these insects which live a few days only to die and be reborn into another short life. In the same way, Brahmæs are moved to pity when they observe men and Devas coming to life and dying in a very short time, thus going through repeated cycles of brief periods of life. They hold the view that if men and devas should attain Jhænas, they would be rid of the lust for sensual pleasures and reach the realm of the Brahmæs, which they believe is the best attainable state. Hence the expression of this opinion by one Brahmæ as rendered in the Satti Sutta which was made to Buddha in the hope that He would approve it as true. Buddha noted, however, that the Brahmæ's statement of view was incomplete and erroneous. Rejection of Kæmaræga (lust for sensual pleasures) can be brought about either by Samatha-jhæna or by Anægæmi magga (the third of the four Maggas, or paths to Nibbæna). In the case of Anægæmi magga, Kæmaræga is completely uprooted and this leads to rebirth in the Brahmæ world. Here arahatta magga, the final step to Nibbæna, is attained. Rejection of Kæmaræga through Anægæmi magga is therefore a commendable achievement of a high order. On the other hand rejection of Kæmaræga through Samatha-jhæna, does not achieve its complete annihilation. During the Jhænic state or existence as a Brahmæ there is freedom from Kæmaræga, but at the end of the Brahmæ world, there can be rebirth in the human or Deva realms. Kæmaræga would then rear its head again. If he finds good companionship, and lives a virtuous life he will be born again as man or Deva. If through deligent practice he attains Jhæna, he can regain existence in the Brahmæ world. If, however, he should fall among evil companions, he could be led to heresy and sinful conduct whereby he may be cast into the four apæyas (States of suffering or punishment). Therefore, rejection of Kæmaræga merely by recourse to Samatha jhæna is not a valuable or rewarding achievement. This is Buddha's view and all disciples of the Buddha do not attach much value to rejection of Kæmræga through Samatha Jhæna. At the end of existence in Brahmæ realm which had been attained as fruition of Jhæna, rebirth could take place in the human world and the continuum of innumerable deaths and rebirths would prevail. The expected liberation from the misery of recurring deaths would still be unattainable. To emphasize the need for and ensure the attainment of this liberation, the Buddha restated the Gæthæ as follows. “Sattiyæ viya omattho, deshamænoya mattake sakkæyadi¥¥hippahænæya, sato-bhikkhu paribbaje” which means “With the same urgency and despatch as someone whose breast has been impaled with a spear or whose head is on fire would seek immediate relief from the affliction thereof, the Bhikkhu who is mindful of the perils of Samsæræ (round of births) should make haste to free himself from Sakkæyadi¥¥hi (the heresy of individuality).” THE IMPORTANCE OF DIVESTING ONESELF OF SAKKÆYADI¿¿HI Just as it is of extreme importance to remove the spear impaling one's breast and treat the injury, or to put out the fire that burns one's head, it is imperative that one should divest oneself of Sakkæyadi¥¥hi. For anyone who has not rid himself of Sakkæyadi¥¥hi, even the attainment of existence in the Brahmæs' realm is no surety against rebirth in the human or Deva worlds and the misery of frequent death; nor can relegation to the four Apæyas (states of suffering or punishment) be ruled out. Once free from Sakkæyadi¥¥hi, however, one is forever delivered from the perils of being cast to the four Apæyas and will only be reborn the human or Devæ worlds no more than seven times. At the latest, then, one would achieve Arahathood and attain Parinibbæna in the seventh existence. Should one reach thee Brahmæ realm also, achievement of Arahathood and attainment of Parinibbæna would take place there. It is therefore most important and essential to uproot Sakkæyadi¥¥hi through achievement of Ariyamagga (the sublime path). It is on this account that Buddha had pointed out the error in the Brahmæ's pronouncement of Satti Sutta and enjoined us “to make haste to free ourselves from Sakkæyadi¥¥hi through the sublime path of Ariyamagga. The wrong view or interpretation of the apparent, perceived aggregate of physical and mental elements as individual Atta or “I”, is Sakkæyadi¥¥hi. This pæ¹i word is a union of three component words namely, Sa, kæya, and di¥¥hi. “Sa” means visible, perceivable presence; “kæya” means an aggregation; and: di¥¥hi” means wrong view and wrong interpretation. When “sa” and “kaya” are put together, a joint word “sakkæya” is derived which means a visible, perceivable aggregation of rþpa (assemblage of material {physical} elements and properties) and næma (assemblage of consciousness and mental properties). Sakkæyadi¥¥hi is the wrong view and wrong interpretation of the aggregation of rþpa and næma as individual atta, “I” or sentient being. SAKKÆYADI¿¿HI ASSOCIATED WITH THE FACULTY OF VISION What is evident is that at the moment of seeing there simultaneously exist the eye (physical) organ of sight without which none can see); visible physical source of light or colour; and the mental faculty of recognizing vision. The first two are “rþpas” because, on their own, they have no cognitive property; and encounter with or exposure to such opposing or unfavourable conditions as heat or cold would bring about adverse changes. In simple terms they may be described as an æramma¼a (incapable of cognition). The mental faculty of recognizing vision, of being conscious of seeing is “næma”. Thus, at the moment of seeing, what clearly exist are the aforesaid “rþpas” and “næma”. Yet ordinary humans do not realize this fact and what in reality is an aggregate of “rþpas” and “næma” is mistakenly assumed by them as individual “atta” or “I”. This is Sakkæyadi¥¥hi. The eye as well as the whole body of which it is part is misconceived as an individual “I” who sees. When one sees one's own hand, for instance, - “I” am seeing “my” hand; the subject who sees is “I”. All three components, the eye, the object of sight and the eye-consciousness, are assumed to belong in the same individual “I”. This is Sakkæyadi¥¥hi. When seeing others, the interpretation would be that a person, a woman, a man, a living atta or an individual is seen. This is also Sakkæyadi¥¥hi. Beginning with eye-consciousness, all consciousness and mental properties as well as the whole body are collectively presumed one's own, thereby giving rise to a clinging attachment to the individual “I”. This is Sakkæyadi¥¥hi, a heresy always present in ordinary man, and so deeply rooted and firmly ensconced that the number of cases of its rejection is very few and far between. Perhaps, attachment to the individual “atta” may be considerably reduced as the result of a wide study of Abhidhammæ and other. Buddhist texts. But complete detachment is unlikely. Mere study of Abhidhammæ as an intellectual exercise will not lead to freedom from the bondage of Sakkæyadi¥¥hi. But momentary detachment from the “atta” heresy occurs each time “anatta” consciousness arises through the practice of Vipassanæbhævanæ in relation to the conciseness of sight, sound, touch, etc. Whenever lapses occur in the mindful application of Vipassanæ bhævana, attachment to atta will yet prevail again. Only the attainment of Ariyamagga (sublime path) can completely eradicate this heresy. Ceaseless efforts should therefore be directed to its rejection through spiritual insight that leads to Ariya magga. THE FOUR TYPES OF ATTACHMENT TO ATTA There are many treatises and scriptures in India which describe and explain the atta principle in great detail. The acceptance of the idea that one can achieve whatever one wishes to bring about, is Sæmø type of atta-attachment; that the body always harbours an atta or individual “I” is Nivæsø type; that “I” myself walk, stand, sit sleep, see, hear, act, etc., is Kæraka type; and that the individual “I” myself solely enjoy the pleasurable and suffer the displeasurable is Vedaka type. Adherents to the atta principle according to these four types take the view that atta actually exists. But the teaching of Buddha denies the existence of atta in firm and explicit terms. This is very clearly brought out in such sermons of the Buddha as the Anatta Lakkha¼a Sutta. The majority of people in India believe in the atta principle. They believe that the tiny individual atta really exists, and that if contact with or understanding of this atta can be accomplished, all suffering would cease, as set forth in some of their writings. There is no written doctrine extant in Myanmar, however, which endorses the view that there is a tiny atta “creature” in the individual. But clinging or attachment to the idea of a living, individual atta does remain nevertheless. This atta-attachment not only characterizes the common man or worldling, but also manifests itself in animals. All the essential properties of rþpa and næma which bring about processes that lead to seeing visible objects, hearing audible sounds are taken together and wrongly interpreted as being incorporated into the single entity of a living “I”. Such deep-rooted misconception is atta di¥¥hi or sakkæyadi¥¥hi. ARISING OF SAKKÆYADI¿¿HI THROUGH SENSE PERCEPTION OF SOUND At the moment of hearing also, just as in the case of vision, the physical organ concerned, namely the ear and the physical force of sound vibrations (rþpas); and the mental property of sound perception (næma) are clearly recognizable. These clearly recognizable aggregates of rþpas and næma are wrongly interpreted as the individual “I” or as a living entity. In the same way, the source of the heard sound is also misconceived as a living individual creature. This is the wrong view, wrong belief and wrong assumption of sakkæyadi¥¥hi. At the moment of smelling, the physical organ concerned, viz, the nose, and the physical or material source of smell (rþpas); and the mental property of olfactory perception (næma) are recognizable. Here again, aggregates of these recognizable rþpas and næma are misconceived as a living, individual “I” or individual creature. This is sakkæyadi¥¥hi. By the same token, during the process of eating food, edible matter and taste-perceptive physical organ, tongue (rþpas); and mental faculty of gustatory perception (næma) are distinctly recognizable. But the aggregation of these component rþpas and næma is misinterpreted as the living, individual “I” or a living individual creature. This is sakkæyadi¥¥hi. The process of touch or contact involves a very wide area. Touch or contact can be established in all parts of the body. Sight only involves the two eyes of the recipient body; hearing involves the two ears; smell involves the two nasal passages; and taste involves the tongue: whereas touch or contact takes place in all adequately nourished, normally functioning parts of the body; from head to foot, externally as well as internally. In every point of contact diffused throughout the recipient body, there is a distinct kæya pasæda (body-consciousness sense base). Therefore, when touch or contact takes place between the subject and the sense object, three manifestations are involved; namely, the kæyapasæda of the recipient body and the sense objects, both of which are rþpas; and the mental faculty (næma) of the perception of touch. When aggregations of these rþpas and næma are however wrongly conceived as “I” or a sentient creature, it is sakkæyadi¥¥hi again. While giving rein to one's imagination thoughts or schemes, the physical base on which each is focussed (rþpa); and the idea (ærammana) which supports or is the object of each projected thought (also rþpa); and the mental faculty which thinks, schemes and knows (næma) are manifested. When these manifest rþpas and næma are aggregated and wrongly presumed as the basis on which “I” am thinking, scheming or imagining, it is sakkæyadi¥¥hi. In fact, total aggregation of all perceptions relating to the ocular, auditory, olfactory, gustatory, tactile and mental processes is also liable to be misconceived as contributory to an individual “I” or atta, which again is sakkæyadi¥¥hi. THE IMPORTANCE OF ELIMINATING SAKKÆYADI¿¿HI For a person who has heard the teaching of Buddha and benefited therefrom, such phenomena as sight, hearing etc., are each understood as a continuum involving alternating moments of the arising and cessation of related rþpas and næmas. Such a person will not be oppressed by a firm bondage to sakkæyadi¥¥hi. For others who have not had the opportunity to benefit from Buddha's teaching, attachment to the heresy of individuality would be very closely and firmly established. They would be fully convinced that a living individual atta or “I” really exists. Some may even go further and believe that a soul resides in each individual; that it relinquishes its habitat on the death of the host and takes up its new abode in the body of an infant about to be born. All this is sakkæyadi¥¥hi. As long as sakkæyadi¥¥hi holds sway, immoral or sinful actions (akusalakamma) would abound, bringing about a commensurate rise in the risk of relegation to the apæya. It could be said that the doors to apæya are kept open and ready to take in all those still wallowing in the thralldom of sakkæyadi¥¥hi. That is why it is most important that one should eliminate sakkæyadi¥¥hi. If it is possible to uproot sakkæyadi¥¥hi entirely, there shall hence-forth be no possibility of being cast into apæya. There shall be no further commitment of akusalakamma and no past skusalakamma can be brought to bear upon the issue of relegation to apæya. The doors to apæya shall be closed forever and all suffering inherent in the apæya state will never be encountered again. Even rebirths in the human and Deva realms will not occur for more than seven times. All suffering that stems from aging, ill health and death which would attend further rebirths beyond the said maximum of seven would be eliminated; and during the maximum of seven rebirths, the final stage in the sublime path viz. arahatta magga would be achieved and Nibbæna attained. It would thus be seen how important it is to rid oneself of the heresy of individuality and why Buddha enjoined us in Satti Sutta “to make haste to free ourselves from sakkæyadi¥¥hi through the sublime path of ariya magga.” Whoever is impaled by a spear should not brook any delay or tardiness, but take immediate steps to remove the prime weapon and treat the wound. The immediate concern of anyone whose head is on fire must be to put out the fire as soon as possible. Similarly, it is an overriding necessity to eliminate sakkæyadi¥¥hi, to extinguish its raging flames immediately. Efforts should be started at once to this end because of the constraint of uncertainty there is no way of ascertaining the length of our current existence. We cannot determine how long we will live nor foresee when, on what day and at what time we shall die. Time is therefore of the essence. We cannot afford to procrastinate any further. Vipassanæ practice, which is most relevant to and essential for deliverance from the bondage of sakkæyadi¥¥hi, should begin now, right away. It should be established and maintained with Sammappadhænaµ (supreme effort, right exertion) to ensure the extinction of Kilesæ (moral defilement's). Urgency of advocacy for Vippasanæ practice is prompted by the uncertainty of what tomorrow holds in store, whether one will live it through or be claimed by death which lurks and awaits the fateful hour. Death with disease, poison and diversity of lethal weaponry at its command is inexorable. It is not accessible to negotiation or conciliation. One cannot bargain for postponement of its visitation; nor take recourse to bribery, nor marshal one's own forces to repel its assault. Hence, the crucial need for immediate action to start the practice of Vipassanæbhævanæ. The important point which cannot be overemphasized is the need for immediate action the need to start vipassanæ practice now, this very day. (SUPREME EFFORTS) There are four functions of Sammappadhæna: i Making efforts to prevent the arising of latent or unrisen evils or unwholesome states ii Making efforts to reject, or disburden oneself of evils or unwholesome states that have already arisen iii Making efforts to develop unrisen good (meritorious) or wholesome states Making efforts to maintain, augment and completely fulfil good meritorious or wholesome states which have already arisen (i) Latent or unrisen evils (unwholesome states) refer to such cases as taking the life of any sentient being; robbing (stealing) other's property; utterance of lies, etc, which have not arisen in oneself but have been seen arising in others. Seeing or hearing others get into such evil or sinful states should prompt one to avoid or take precautions against the arising of such evils. In the same way, for instance, as proper environmental and personal hygiene, avoidance of unsafe contaminated food and water, etc have to be taken as preventive measures when others are seen to be afflicted with the prevailing disease during an outbreak of diarrhea, the arising of sinful (unwholesome) states in others should serve as the signal for instituting measures to prevent similar states arising in one's own self. (ii) one also has to safeguard oneself against further incidence of evil (unwholesome) states which had arisen in the past. This function also involves efforts to reject Anusaya kilesæ (latent dispositions to moral defilement). (iii) Unrisen good (meritorious) or wholesome state refers to status resulting from virtuous practice of Dæna (charity), Søla (morality) or Bhævanæ (meditation) which has not arisen in oneself. If such Dæna as offering of food and robes to the Sanghæ (Buddhist priesthood, clergy) has not been performed before, one should make an effort to start the practice of Dæna within one's own capability and circumstance. Søla is code of morality and the basic Pañca Sølas (five precepts) are binding on all Buddhists. If one has not observed these five precepts conscientiously, one should take steps to do so. As far and as often as possible one should make efforts to embrace the observance of the eight precepts also. Similarly, efforts should be stepped up to embark upon the practice of Bhævanæ. Samatha, bhævanæ (meditation exercise leading to quietude or tranquility) which is also synonymous with samædhi (concentration), may be practiced as for example Buddhænussati. This is the repeated reflection on and constant mindfulness of virtues of the Buddha the most important thing, in the final analysis, is to embark on an unprecedented course, the practice of Vipassanæ bhævanæ. Its stern demands not with standing, one's utmost efforts invested in this discipline are sure to be most profitable and rewarding. Benefits would grow apace and provide support to the attainment of spiritual insight. Admittedly, Viapssanæ practice is no simple task and this is why it is outside the experience of most people, and why we are trying our best to provide instruction and guidance for simple approaches thereto. While paying attention to such lectures as the one being delivered now, one should be able to learn the method by which Vipassanæ bhævanæ may be practiced within the confines of one's home and progress steadily on the path to spiritual insight. Mætikamættæ of ancient times who progressed in such fashion to Anægæmi status (the third of the four sublime paths to Nibbæna), was a standing example of such achievement. At the present time, only a small number of people may attain Vipassanæ insight after a few days of meditation. For some who are highly endowed, Vipassanæ insight may be reached in seven days while for others fulfillment may take anywhere between fifteen or twenty days to one or two months. The main thing to be borne in mind is that efforts should be maximal and sustained till at least the Sotæpattimagga (the first of the four sublime paths to Nibbæna) is attained. This is a clear indication for the third Sammappadhæna which relates to application of supreme efforts to attain a meritorious state not yet achieved (Sotæpattimagga in this instance). As a result of these efforts, Sakkæya di¥¥hi is eliminated. Sakadægæmimagga, Anægamimagga and Arahattamagga would have to be attained in that order through Sammappadhæna. Efforts directed towards the maintenance of meritorious states already achieved; further expansion of these states and fulfillment or realization of the final objective denote the endeavous made, for example, to keep up the level of Dæna kusala (charitable activities) already established; to achieve Jhæna and to attain magga and its phala (fruit or outcome of magga). It is especially important for supreme efforts to be applied to maintenance of such a meritorious state as accrues from vipassanæ insight; and for successive attainment of higher states of merit. As far as possible, efforts must continue for the attainment of the final stage of Arahattamagga. Sammappadæna should thus be applied exclusively to the practice of Vipassanæ bhævanæ to achieve Ariya magga (sublime path). Buddha thus enjoined the Bhikkhu (who, being aware of the perils of Samsæræ wished to escape therefrom) to take immediate steps for developing mindfulness by which to free himself from Sakkæyadi¥¥hi. How Vipassanæ bhævanæ may be practised through mindfulness has been expounded by the Buddha in Mahæsatipa¥¥hæna Sutta. EXPOSITIONS OF THE MAHÆSATIPA¿¿HÆNA SUTTA “There is a path laid on the four Satipa¥¥hænas (foundations of mindfulness), Oh Bhikkhus” said the Buddha, “and this is the only path and direction which has to be taken.” (i) Kæyænupassanæ satipa¥¥hæna-mindfulness, at each occurance, of the arising of movements and postures of the body (assemblage of physical elements) (ii) Vedanænupassanæ satipa¥¥hæna-mindfulness of each arising of sensation or feeling (iii) Cittænupassanæ satipa¥¥hæna-mindfulness of each arising of thought or impression and (iv) Dhammænupassanæ satipa¥¥hæna-mindfulness of each arising of Dhamma (condition, property, characteristic of natural phenomena). This categorization is made according to the sense object which the mind has to support and provide a base for. If considered from the standpoint of mindfulness, however, it is a single process which needs no further classification Mindfulness is also referred to as appamæda (vigilance). Satipa¥¥hæna is the only sublime path, and it is set in a specific direction, namely toward the cleansing of all defilement's from sentient beings. When all moral defilement's are cleansed, Arahattamagga is attained; a Bodhisatta (a being destined to attain Buddhahood) or Pacceka bodhisatta (one who is destined to become a Paccekabuddha) would attain Buddhahood or Paccekabuddhahood respectively. Thus Buddhas, Paccekabuddhahood and Arahats have all been cleansed of Kilesæ defilements through Satipa¥¥hæna, and attained Buddhahood, Paccekabuddhahood and Arahatship respectively. This is the only sublime path-way. IMPORTANCE OF THE CLEANSING OF MORAL DEFILEMENTS Only when cleansed of moral defilements can there be an end of all suffering. Hence the vital necessity for uprooting these defilements. All creatures yearn for release from suffering; and cleansing of moral defilements as pre-requisite for deliverance therefrom can only be achieved through Satipa¥¥hæna. Moral defilements comprise ten categories, these are, Loba (craving), Dosa (illwill, hatred), Moha (ignorance, wrong perception), Mæna (pride, conceit), Di¥¥hi (false view), Vicikicchæ (doubt, indecision), Thina (sloth), Uddhacca (restlessness), Ahirika (shamelessness in the commission of akusala kamma) and Anottappa (lack of fear in the commission of akusala kamma) Similarly, Issa (envy, jealousy), Macchariya (grudge) and Kukkucca (remorse, brooding over past wrong deeds, wrong words; etc) may also be considered elements of moral defilements. Of these Kilesæs, Moha is difficult to conceive. It does not lend itself to interpretation as easily as the words Loba and Dosa do. It is not generally recognized that acceptance of traditional beliefs (such as in the permanence of certain states; in a blissful existence; and in the individuality of living beings) is Moha or Avijjæ. Because of the lack of mindfulness regarding the arising of sense perceptions such as in the case of sight and hearing, there is no realization that these are just manifestations of the characteristics and properties of Rþpa and Næma, and such non realization is Moha or Avijjæ. This Avijjæ should be removed by developing the practice of mindfulness with regard to arising of sense perceptions. Di¥¥hi is another word which is difficult to interpret. People holding wrong views consider themselves right and stubbornly cling to their ideas and beliefs. They go even further and make attempts to propagate their heresy. THE SIX SAMMÆDI¿¿HI (RIGHT VIEWS) At this point, it is necessary to understand Sammædi¥¥hi as opposed to Micchædi¥¥hi (wrong views, false doctrine). Sammædi¥¥hi has been critically reviewed and classified in the A¥¥ahakathæ as comprising- (i)
Kammassakathæ sammædi¥¥hi Of the six, Paccavekkha¼æ sammædi¥¥hi is the retrospective examination of magga, Phala and Nibbæna after the realization of Nibbæna through attainment of Arahatta magga and Arahatta phala. This does not entail any special effort. When magga and Phala ñæ¼a have been attained Paccavekkha¼æ sammædi¥¥hi takes place automatically. Phala sammædi¥¥hi is also a resultant of magga sammædi¥¥hi and arises simultaneously without effort. But Kammassakathæ sammædi¥¥hi, Jhæna sammædi¥¥hi, Vipassanæ sammædi¥¥hi and Magga sammædi¥¥hi need to be brought about through diligent efforts. However, Kammassakathæ sammædi¥¥hi being knowledge (ñæ¼a) concerning kamma (action) and corresponding result, its general idea is widely known among Buddhists even from young age when cognitive faculty has developed. When the age of fifteen or sixteen is reached this knowledge is reinforced by listening to sermons like the one being delivered now, and by reading and studying appropriate treatises on the Dhamma and thus Kammassakathæ sammædi¥¥hi comes to be well established in the minds of these teenagers. This knowledge concerning the commission of kamma and the result thereof acquired as it is through instruction and acceptance cannot, of course, bear comparison with knowledge derived from personal experience of actual practice such as Vipassanæ ñæ¼a. The former is knowledge based on saddhæ (confident belief born of conviction). These days, some people subscribe to the view that they cannot believe anything which they have not themselves experienced. It is not possible for anyone to have had personal experience of everything. If one is dogmatic about not accepting anything which is outside one's own experience, how can the daily affairs of life be managed? For instance, there are railway train services taking passengers from Yangon to other places such as Mandalay, Pyi, Mawlamyaing etc. That these different services take people to the respective destinations will have to be accepted even if one has had no previous personal experience to support such acceptance. Similarly, there are vessels in the Inland Water Transport which take passengers to riverine towns such as Pyapon, Pathein, etc. on scheduled services; as also airplane services to take passengers to different towns or different countries and each time one wishes to travel to a certain destination in an appropriate transport, one has to take the service proffered without question, whether one has previous personal experience of travelling in such transport or not. In those instances, one has to take certain information on trust, otherwise the destination will not be reached. If one accepts others' statements of experience as true, and take the indicated transport system, one would reach the desired destination. One should therefore accept as truth what the Buddha, from his Omniscience, had stated about unwholesome actions resulting in ill effects; and wholesome actions resulting in good effects. The Arahats also have supported these statements because they have personal experiences to prove their truth. Thus, the righteous people, accepting fully the relationship between actions and their results, avoid the unwholesome and undertake the wholesome activities such as the practice of dæna (charity), thereby escaping relegation to apæyas, reaching happy existences in the human or Deva realms and finally attaining Nibbæna. Buddha would never speak on any subject without personal experience and knowledge of it; nor rely on conjecture or impression for delivering his sermons. Having attained Supreme Enlightenment, discovered the Four Noble Truths, and gained clear insight and in-depth understanding thereof, Buddha's compassion for mankind led him to offer it the greatest of gifts, namely, knowledge of these Noble Truths. A parallel may be drawn with the contemporary education system, in which teachers try to impart all they know to their pupils. In this teacher-pupil relationship, pupils should believe the teacher's words and be grateful for their goodwill and concern for the pupil's instructions. In the same manner, mankind should give credence to Buddha's teaching and be grateful for His instructions on precept and practice. But just believing alone will not do. One should follow His teaching and practice accordingly and benefits would certainly accrue. HOW TO FOLLOW INSTRUCTIONS AND PUT THEM INTO PRACTICE When illness occurs, one visits an physician and places confidence in and reliance on his ministrations. This is because one believes that if the physician's instructions and directions are followed properly, one will get well. With trust and confidence one takes medicine prescribed by the physician and abstains from dietary items and physical activities he disapproves. Health is recovered and thus one personally experiences the benefits of following the physician's advice. Similarly, when Buddha's teachings are accepted with firm conviction and followed diligently in practice, essential comprehension and insight will be derived through immediate personal experience. Therefore, as a first basis, the facts of precursor Kamma (action), and its result should be accepted. This acceptance and cognizance of action and its corresponding result is Kammassakathæ sammædi¥¥hi. This is derived just through the act of acceptance; no special effort is required. Whosoever is endowed with Kammassakathæ sammædi¥¥hi abstains from killing, stealing and sexual misconduct. This is Sammæ Kammanta (Right action), one of the constituents of the Noble Eightfold Path. He also abstains from lying, slandering, harsh speech and frivolous talk which is Sammævæcæ (Right speech); abstains from unwholesome livelihood such as trading in arms, slaves, intoxicants, animals for slaughter, and poison, which is Sammæ æjøva (Right livelihood). These three constituents of the Noble Eightfold Path may be grouped under Søla (Morality). When these three constituents of the Noble Eightfold Path are taken, Søla visuddhi (purity of søla) is attained. These are the Søla (morality) factors built on the three aforesaid constituents of the Noble Eightfold Path which will be the basis for samædhi (concentration) and paññæ (wisdom). When Søla visuddhi is attained, one may, if one has the capacity, develop Jhæna sammædi¥¥hi in conjunction with Sammæ samædhi (Right concentration). Any one of the forty Samatha kamma¥¥hana (exercises leading to quietude) e.g. pathavøkasi¼a (one of ten processes by means of which mystic meditation is induced by concentrating the mind on a hypnotic circle (kasi¼a mandala) covered in this instance with clay i.e., earth=pa¥havø; the objective being one-pointedness of the mind leading eventually to appanæ samædhi i.e., ecstatic concentration, absorption); or ænæpæna (mindfulness of respiration which comprises æna inhalation and apæna, exhalation; which leads to one-pointedness of the mind progressively to insight and thence to arahatship) or the Thirty-two ko¥¥hæsa meditation on the loathsomeness of the thirty-two impure parts of the body eg., hair, nails, teeth, etc., which leads to dispassion may be concentrated on with the purpose of achieving jhæna (state of ecstasy or absorption). Knowledge which comes with the achievement of Jhæna is jhæna sammædi¥¥hi. Here, knowledge is not the prime concern. The essential outcome is jhæna samædhi; because with its establishment, nøvarana (hindrances to mindfulness and quietude) would be overcome and Citta visuddhi (purity of the mind) attained. When Citta visuddhi is attained vipassanæ sammædi¥¥hi should be developed vipassanæ sammædi¥¥hi is vipassanæ ñã¼a (intuitive knowledge or insight) which is endowed with immediate experience and knowledge of the nature of Anicca, Dukkha and Anatta. When vipassanæ ñã¼a is fully matured and complete, Nibbæna is realized and Ariyamagga ñã¼a developed. This is Magga sammædi¥¥hi. Once this is attained. Sakkæyadi¥¥hi is uprooted. Vipasanæ magga³ga has to be developed, therefore, for the attainment of Magga Sammadi¥¥hi. That is why Vipassanæ Sammædi¥¥hi is designated the pubba bhæga magga (precursor magga) of Ariyamagga sammædi¥¥hi. The forerunners of Vipassanæ sammædi¥¥hi are the Mþla (basic) magga³gas namely, kammassakathæ sammædi¥¥hi; Søla magga³ga comprising sammævæcæ, sammæ kammanta, sammæ æjøva and jhæna sammædi¥¥hi. If one whishes to attain Nibbæna, one must first develop and complete the fulfillment of Mþla magga³gas. Attempts must be made to achieve Søla visuddhi on the basis of kammassakathæ sammædi¥¥hi. For the laity this is not very difficult to achieve. The understanding of kamma (action) and its related result, and the acceptance of their relationship are already established since childhood; and keeping the five precepts has also begun early on in life. Even if these measures were not thoroughly addressed during the early years of life, taking the five precepts just before beginning the meditation session would suffice ordinarily. Going on next to attempts at developing jhæna will, in the majority of instances, be hard to accomplish. For that reason, an alternative would be to adopt the Suddha vipassanæ yænika method, and begin Vipassanæ bhævanæ right away. Starting from bodily contact with sense objects, all distinctly recognizable rþpas and næmas should be continuously observed as they arise, thus establishing mindfulness. It is possible that while engaging oneself in this mindfulness, one's thoughts and ideas would often stray. Such mental diversion should be noted and the mind disburdened thereof, immediately. When Vipassanæ samædhi has been developed to a high degree of intensity, the mind will no longer be assailed by such vagrancy. It will be continuously focused on the object of meditation. Such strong Vipassanæ samædhi is Samædhi magga³ga, which is the primary, basic foundation. Following this, Næma rþpa pariccheda ñã¼a (knowledge which enables one to distinguish between næma and rþpa components in the object of meditation); Paccaya pariggaha ñã¼a (knowledge which enables recognition of cause and effect clearly, to the end that one may be distinguished from the other); and vipassanæ ñã¼a (insight into the arising and cessation of sensory phenomena and the realization of the characteristics of Anicca transitoriness or impermanence; Dukkha, suffering or sorrow; and Anatta, no-self or non-individuality), will be progressively developed and refined. When, as a result of this process, Vipassanæ ñã¼a reaches a state of maturity and fulfillment, ariya magga³ga, the faculty to know and experience Nibbæna will arise. The development and progress along the three stages of Mþla magga³ga, Pubbabha³ga magga³ga and Ariya magga³ga are thus presented according to Buddha's teaching and this teaching deserves the highest credence. I will explain this again in more detail. THE TRUTH OF THE DHAMMA IS VERIFIABLE BY PERSONAL EXPERIENCE One of the attributes of the Buddha Dhamma is that personal experience verifies its truth (sandi¥¥hiko). If practised, one is bound to experience its truth. This may be likened to the experience of the efficacy of good medicine when it is taken, or to the personal perception of the taste of a certain item of food when it is actually eaten. Buddha's teaching is that all sentient beings are essentially aggregates of rþpa and næma. A Yogø (one who practises Vipassanæ bhævanæ) beginning with the perceptions derived from physical contact, tries to be continuously mindful of the arising of each and every consciousness; and having strengthened and consolidated his Vipassanæ samædhi becomes aware of the fact that in each state of consciousness there are only two components the object of consciousness (rþpa) and the mental faculty which perceives (næma). This is realized through self-knowledge as, for instance, when concentrating on the breathing process and observing the rising of the abdominal wall during inspiration, it becomes clear through mindfulness that there is the rising abdomen (rþpa) and the mental faculty which knows or feels its rising (næma) . Similarly mindfulness of the process of taking steps for walking will reveal that it involves the rþpa which steps and the næma which perceives. Such direct personal experience and self-knowledge reveals that a sentient being is basically an aggregate of rþpa and næma and that there is no individual person or creature. This confirmation of Buddha's teaching by one's own personal experience further heightens conviction of the truth of the Dhamma and bolsters Saddhæ (confident belief based on knowledge or conviction). Following this, one finds that one bends because one whishes to bend; and moves because one wishes to move, thereby discovering the cause- effect relationship, again confirming Buddha's teaching in this regard and strengthening Saddhæ. Further progress in the practice of Vipassanæ bhævanæ will lead to the realization of a continuum of the arising and cessation of all phenomena, and bring out the facts of impermanence, suffering and non individuality. Buddha's teaching that “there is a continuum of arising and cessation”, and that “all is impermanence, suffering and devoid of individuality,” are brought home convincingly and accepted with renewed and greater Saddhæ. It becomes very clear that Buddha taught what He knew through personal experience and according to a declaration of the Buddha which goes “Whosoever sees (grasps) my teaching, has truly seen me,” one has really seen Buddha and understood His Teaching, because one has grasped the Dhamma through Vipassanæ bhævanæ. At the same time, one realizes that having gained omniscience, Buddha had made His exposition of the Dhamma for the benefit of all suffering sentient beings. These are explanation of how the practice of Vipassanæ bhævanæ enables direct, immediate knowledge of the Dhamma. THE IMPORTANCE OF KAMMASSAKATHÆ SAMMÆDI¿¿HI Direct, immediate experience stems from the fact that acceptance of the relationship between ‘action' and its ‘result' has engendered a positive milieu of confidence that facilitates mindfulness and insight. Those who will not accept the principle of ‘action' and its corresponding ‘result' will not take up Vipassanæ bhævanæ nor will they listen and give serious thought to the discourses on the Dhamma. Direct personal knowledge cannot therefore come to them. Hence the importance of Kammæssakæthæ sammædi¥¥hi. A critical analysis will bring out the rationale of the principle of ‘action' and its corresponding ‘result'. Performance of good action begets good result. When ethical principles are applied in a business enterprise, it will thrive and bring prosperity. Whereas, if no scruples are observed and dishonest business practices are resorted to, undesirable consequences would ensure and the business enterprise would come to a bad end. How crime always brings the offender his due punishments is also clearly manifest to any observer. The unwholesome results of akusala kamma (immoral actions) sometimes appear as Gati nimittaµ (indication or sign of the state of existence to which a being may be re-born) when death is near. Such Gati nimittaµ may be so dreadful that the last moments of the dying were filled with absolute terror. On the other hand, the wholesome effects of Kusala kamma (moral actions) may bring about pleasant and gladdening Gati nimittaµ such as the beautiful abodes for blissful living, or devas and friends beckoning; and in some cases, the dying person may even be able to recount those nimittas. Such occurrences have been seen by many and mention is also made thereof in the scriptures. THE DEVELOPMENT OF SØLA MAGGA£GA What has just been said is a brief account of how a critical analysis may be made of the existence and operation of the principle relating to ‘action' which brings about its corresponding ‘result'. Acceptance of the rationale of this principle and bearing it in mind is Kammasakathæ sammædi¥¥hi. Whoever is endowed with this right belief (sammædi¥¥hi) eschews all immoral actions which are liable to bring about unwholesome results. Abstinence from musævæda (falsehood), Pisunavæcæ (slander), Pharusavæcæ (harsh speech) and Samphapplæpa (frivolous talk) is scrupulously observed. This abstinence constitutes Sammævæcæ (Right speech). Abstinence from killing (Pænætipæta), stealing (Adinnadæna), and sexual misconduct (Kæmesu micchæcæra) is also observed, thereby achieving Sammæ kammanta (Right Action). At the same time Micchæjøva (iniquitous livelihood) is abstained from, which leads to Sammæ Âjøva (Right livelihood). Every conscious effort which leads to Sammæ væccæ, Sammæ kammanta and Sammæ Âjøva fulfils and maintains the three components of Søla magga³ga (the sublime Path of Morality). An impeccable morality and fully established Søla magga³ga permit Samatha bhævanæ which, if steadfastly focussed on a specific sense object, can develop Jhæna samædhi. The tide of joy and gladness which surges through the aspirant on the attainment of Jhæna samædhi is an overwhelming personal experience. During jhænic ecstasy, there is great buoyancy of the body and sense of well-being. There is also a concurrent feeling of happiness and much elation. This shows how Samatha bhævanæ when practised well and developed properly can bring immediate and outstanding benefits in the form of physical and mental well-being. One should not be content, however, with just Jhæna samædhi and what it has to offer, because this Samædhi per se cannot achieve Sallekha kicca (eradication of Kilesæ or moral defilements). Sallekha Sutta deals with forty-four observances which lead to eradication of Kilesæ. Reference may be made on this subject to the said Sutta for comprehensive information. VIPASSANÆ BHÆVANÆ FOUNDED ON JHÆNA SAMÆDHI Whosoever gains jhæna samædhi should use it as a basis for the development of vipassanæ bhævanæ. The modus operandi can take the form of alternating episodes, one following the other, involving Jhæna samædhi and Vipassanæ bhævanæ which directs its attention and mindfulness on the preceding Jhæna samædhi. It may also start with withdrawal from Jhæna samædhi and after reflection on and mindful Vipassanæ observation of the jhænic state in which the Yogø had just been, attention and Vipassanæ bhævanæ would then be directed to each perception out of several that may arise, as for example, those connected with vision, hearing, etc. The different kinds of sense objects to which, as they are encountered, such Vipassanæ bhævanæ is addressed, are designated Paki¼¼aka sa³khæras (miscellaneous conditioned things subject to change, sorrow, etc.) ATTAINMENT OF VIPASSANÆ SAMÆDHI Those who cannot achieve Jhæna samædhi will begin Vipassanæ bhævanæ and develop mindfulness of the Paki¼¼aka sa³khæras as they arise. When Vipassanæ samædhi grows in strength, Nøvaranas (hindrances) disappear and the observating mind stands out pure and clear. This is the manifestation of Citta visuddhi (purity of the mind) established through Vipassanæ samædhi. At this stage, behind every single effort made for mindfulness, there is the impelling force of Sammæ væyæma (right effort) which is concerned with ensuring maximal mindfulness; as well as Sammæ sati (right mindfulness); and Sammæ samædhi (right concentration) which affects correspondence of the observing mind to and its firm focus on the sense object that is being observed. These are the three Sammædhi magga³gas which serve as primary supportive Magga³ga for Vipassanæ paññæ. THE DEVELOPMENT OF PAÑÑÆ MAGGA£GA When basic Sammædhi has been firmly set up and grown in stature and strength, mindful observation of each sense perception confers insight into its true nature. It becomes possible to make a proper distinction between the observable, perceivable sense object (rþpa) and the mental faculty that perceives (næma); and cause is clearly distinguished from its corresponding result. This is Ñætapariññæ. Thereafter, mindfulness brings direct knowledge of a continuously repeated cycle in the operation of which the perceived sense object as well as the perceiving faculty are concurrently going through a phase of fresh arising which immediately alternates with the other in which there is cessation. This personal observation of a cycle of continuous arising and cessation leads to the cognizance of impermanence or transitoriness; suffering; and non-individuality. Items of knowledge thus progressively acquired are termed Tirana pariññæ, and they constitute true Vipassanæ ñã¼as. This realization, during the progress of Vipassanæ bhævanæ, of the facts of impermanence, suffering and non-individuality is derived from personal experience and knowledge. It is not mere acceptance of what others say nor is it something learned from the study of scriptures. It is knowledge gained through direct personal experience, during the practice of Vipassanæ bhævanæ, of the components of sense perception arising anew and immediately ceasing in a continually repeated cycle. The characteristics of impermanence (transitoriness), suffering (sorrow) and non-individuality (no-self) are experienced and truly understood. Therefore this realization is Sammædi¥¥hi. Every incidence of such realization is supported by the prompting and orientation of Sammæsa³kappa magga³ga toward the right path. Sammædi¥¥hi and Sammasa³kappa together constitute paññæ magga³ga. When they are added to the three Samædhi magga³gas (sammævæyæma, sammæ sati and sammæ samædhi), there are five Vipassanæ magga³gas. These five Vipassanæ magga³gas are involved in all Vipassanæ practices. The three Søla magga³gas are already established earlier on with the observance of the precepts. During Vipassanæ bhævanæ, Søla magga³gas remain pure. When these three Søla magga³gas are added to the five Vipassanæ magga³gas, we have a total of eight Vipassanæ magga³gas. DEVELOPMENT OF THE EIGHT VIPASSANÆ MAGGA£GA Assiduous practice of Vipassanæ bhævanæ will promote development of Vipassanæ magga³ga and bring about full maturation of Vipassanæ ñã¼a. The eight Ariya magga³gas are thus achieved and Nibbæna realized. Sakkæyadi¥¥hi and all other Kilesæ (moral defilements) that lead to Apæyas are entirely eliminated by this single event. This marks the attainment of the state of Sotæpatti magga, the lowest stage in the Ariyamagga. Efforts should thus be made to divest oneself of Sakkæyadi¥¥hi through Ariyamagga. It will be seen here that Pubbahæga magga³ga (precursor magga) is developed on the basis of Kammassakathæ sammædi¥¥hi, Søla magga³ga and Sammædhimagga³ga; and with further development of Vipassanæ- magga³ga which is inherent in Pubbabhæga magga³ga, Nibbæna is realized through Ariya magga. It is important to note the three successive magga³gas which have to be developed in order to attain Nibbæna, These are- (a) Mþla magga³ga comprising Kammassakathæ Sammadi¥¥hi, Søla magga³ga and Samædhi magga³ga, (b) Pubbabhæga magga³ga which is based on Mþla magga³ga, and (c) Ariya magga³ga. From what has been said so far, you will recall that benefiting on strong support of Søla and Jhæna samædhi, or vipassanæ samædhi, one who is endowed with confidence in and true conviction of Kamma (action) and corresponding result, will develop vipassanæ magga³ga in the form of Pubbahbhæga (precursor) magga³ga. This will lead to the attainment of Sotæpatti magga whereby moral defilements which potentate relegation to Apæya such as Sakkæyadi¥¥hi will be eliminated. Further development of this vipassanæ magga³ga can lead to the crowing achievement of the ultimate, namely, Arahatta magga at which stage all moral defilements would be finally and completely purged; and full emancipation from their tyranny attained. This process of progressive development has to be guided by instructions embodied in the Satipa¥¥hæna desanæ, Buddha's discourse (instruction) on the Foundations of Mindfulness. NO
VIPASSANÆ PAÑÑÆ NOR MAGGA PAÑÑÆ The introductory A¥¥hakathæ (exegesis, commentary) of Sa¥¥ipatthæna sutta says: “Yasmæ pana kæya vedanæ citta dhammesu kinci dhammaµ anæmasitvæ bhævanæ næma natthi. Tasmæ tepi iminæva maggena sokaparideve samatikkhantæbi veditabbæ.” which Pæ¹i passage may be interpreted as follows: “Without mindfulness directed to anyone of the objects of Satipa¥¥hæna, namely, kæya (body), Vedanæ (feelings, sensations), citta (thoughts, ideas) and Dhammæ (phenomena or characteristics of existence), no vipassanæ paññæ nor ariya magga Paññæ can be developed. Thus, it should be inferred that Santati, minister of a royal court and Patæcærø who were reputed to have overcome Sokaparideva (sorrow and lamentation) and attained the status of Arahat and sotæpanna respectively after hearing one sermon (or Gæthæ) delivered by the Buddha, must also have overcome Sokaparideva by following the instructions of Sa¥¥ipatthæna desanæ. Mindfulness may be established by focussing earnest attention on the postures and attitudes taken, and movements made by the body (Kæya) which is an aggregation of rþpas. These include awareness of walking, halting, sitting, reclining, bending, stretching and such other body movements and postures. Alternatively, attention can be directed to sensations or feelings (Vedanæ) which are (a) pleasurable, (b) unpleasurable or (c) indifferent, indeterminate, neutral. Mindfulness may also be brought about by contemplating on the processes of thought, generation of ideas, etc., which are the functions of citta. Similarly, characteristics or phenomena of the perceptions of sight, sound, odour, taste, may each be the object of contemplation. Only through mindful observance of and sustained attention to any one of these four areas can vipassanæ paññæ and magga pãnñæ be acquired. Therefore, if sammæsati is applied to body stance and movements; to vedanæ; citta; or characteristics of the perception of sight, sound, etc., and mindfulness or awareness is established, Vipassanæ paññæ will be generated. As vipassanæ paññæ is continuously nurtured, and developed the successive stages on the Ariyamagga will be reached and moral defilements (kilesæ) will be entirely wiped out and Arahatship achieved Satipatthæna is the only way by which efforts can be directed to the attainment of purification through removal of all vestiges of Kilesæ. Hence Buddha's declaration to the effect that the four Satipa¥¥hænas constitutes the one and only path that leads all sentient beings (including Bodhisattas, Paccekabodhihsattas, Ariyæsævaka-designates) to liberation from defilements of Kilesæ. IMPORTANCE OF DISBURDENING THE MIND OF ITS DEFILEMENTS There are two kinds of defilements (filth, pollution). One is defilement of Rþpa and the other is of Citta. Of the two, it is more urgent and necessary for the Citta (mind) to be rid of its defilements. But the majority of people only understand how to attend to the Rþpa defilements i.e., how to clean themselves when their bodies are soiled with sweat, dirt, etc. They would bathe or wash themselves, clean themselves with soap, and in some instances, even put a final touch by applying sweet smelling creams or pastes to the body. Cleaning the body, however immaculately it has been administered, cannot by itself lead to deliverance from the sufferings of Apæya, senility, illness and death which are inherent in Samsæra, nor can it bestow rebirth in blissful celestial abodes of the Devas. The attainment of Nibbæna is certainly out of the question. Only when citta is cleansed (disburdened) of its defilements such as Lobha, Dosa, and Moha, can the sufferings of Apæya and the shackles of Samsæra be overcome and Nibbæna realized. Hence the vital importance of efforts to be made for disburdening the mind of its defilements. The only means of stamping out all moral defilements which assail the mind is the practice of Satipa¥¥hæna. That is why mindful observance must be continuously applied to every bodily behavior as they are initiated or brought about; every sense perception as it occurs; every thought or idea as it is generated; every phenomenon or characteristic of sense perception (as for example that of sight, sound, odour, taste, etc.,) as it is contemplated on. As one progresses in the application of such continuous mindfulness, one will realize that one's mind has been gradually cleansed of its moral impurities. This realization brings with it stronger conviction that the Buddha having Himself gone through the process of eliminating all moral defilements, had propagated its methodology, thus providing the means whereby His Sævakas (disciples) were enabled to practise mindfulness accordingly and disburden themselves of all Kilesæ. One also begins to see that the outcome of this process in determined by the measure of effort that is expended for continuity of mindful observation. If the endeavor is slight, little benefit would accrue; if large, greater benefits would be derived in the purification of the mind; and if full eadeavour is applied, complete elimination of kilesæ would be achieved. Satipa¥¥hæna is the only way by which all Kilesæ can be cleansed and deliverance from the shackles of Samsæra attained. When Sotapatti magga stage is reached, one fourth of the defilements of Citta, namely. Sakkæyædi¥¥hi (the heresy of individuality); Vøcikicchæ (doubt, indecision); and Loba (craving), Dosa (ill will, hatred), Moha (ignorance, wrong perception) which lead to Apæya, would be cleansed. Attainment of Sakadægami magga would bring about the cleansing of half of the Kilesæ defilements. Coarser forms of Kæmaræga (sensual pleasure) and Vyæpæda (malevolence) would be disburdened at this stage. When Anægæmi magga is attained one would be rid of three fourths of Kilesæ, because all vestiges of Kæma ræga and Vyæpæda would have been stamped out. When the final Arahata magga is reached, one is completely free from all Kilesæ defilements. Thus Satiapa¥¥hæna is the only pathway which leads to liberation from all defilements of the Citta (mind). This fact is of the utmost importance and should always be kept in mind. The same pathway leads to deliverance from the oppression of Soka (grief or sorrow). Satipa¥¥hæna, which is continuous application of mindful observance to bodily posture or behavior; sensation; thought process; phenomena of sense perception as they arise, is the only way by which one can overcome grief and sorrow. Sentient beings do not wish to suffer from grief or sorrow, and would be only too willing to procure remedies, charms, mantra etc., which can ensure freedom therefrom, if such were available. What can really dispel grief or sorrow, however, is the practice of Satipa¥¥hæna. Some people are liable to be stricken with much grief and be thrown into uncontrollable fits of wailing and lamentation on the death of a husband, a wife, a son, etc. If such persons should take up the practice of Satipa¥¥hæna diligently, they would derive great relief from their affliction within a few days. Continuation of Satipa¥¥hæna would, in course of time, bring complete release from the throes of grief Satipa¥¥hæna, therefore, is also use pathway by which Pariveda (wailing, lamentation) can be overcome. OVERCOMING DUKKHA AND DOMANASSA Dukkha (physical pain or suffering) may arise spontaneously in the body, or may arise from injuries inflicted by another person's physical assault. It may also result from burns due to insulation or fire. Such physical pain or suffering is hard to bear and nobody wishes to be exposed to it. Domanassa (mental suffering) is unbearable anguish caused by loss or destruction of one's fortune, and is therefore equally unwelcome. All sentient beings are subject to and troubled by Dukkha and Domanassa. If these two could be eliminated, there would be perpetual happiness and peaceful lives for all. Everybody would certainly wish to be liberated from Dukkha and Domanassa, and if one desires such liberation, one only needs to follow the pathway of Satipa¥¥hæna. There is no other way. Although the body is free from physical pain, there would still be suffering if the mind is disturbed or in a state of turmoil. If one's wishes or aspirations are not fulfilled, there is anxiety and mental suffering. Tidings of misfortune such as the death of a young son or daughter as the result of a road accident or of drowning, would immediately turn a carefree and happy state into one of grief and sorrow. Mental suffering brought about by the death of one's close relatives is termed Ñæti vyæsana. Grief and anguish caused by loss of property and fortune as a result of natural disasters or robbery and theft, is Bhoga vyæsana. Distress and mental suffering due to disease or illness which is prolonged by chronicity, or incurable because of malignancy, is Roga vyæsana. For those who set great store by moral rectitude and strict observance of Søla (moral precepts) and especially for members of the Sa³ghæ (assembly of Buddhist priests), Søla vyæsana (breach of moral discipline) gives rise to remorse and much mental anguish. Di¥¥hi vyæsana (destruction of right views) occurs when a person who had originally accepted the right view of Kammassakathæ sammædi¥¥hi and recognized the facts of Kamma (action) and its effect; and of rebirth after death, listens to and accepts false views that there is no precursor action nor its effect; nor any re-birth after death; and that there is nothing after death. While he continues to believe that these false views are correct, he would be satisfied and no scruple would assail him. He might even try to propagate the false views that he had newly embraced. Realization of his prodigious error would come when death impends, and dreadful Gati nimittaµ appear. When reborn in the Peta realms (one of the four Apæyas) or when cast into Niraya (hell), he would realize his error in accepting false views. He would then know that it is wrong to believe that there is no precursor action and its corresponding effect and that there is no rebirth after death, because through his own experience he realizes that he has to suffer the miseries of Apæya as the result of his unwholesome or evil Kamma in his past existence. At this time he would rue his folly which had led him to forsake right views and accept false ones, and bitter remorse and mental distress would torment him. During Buddha's ministry, two perso |
