DHAMMA PADETHA
(Volume One)

Ashin Kundalabhivamsa
Aggamaha Kammatthanacariya

Slowly and Speedily Should be the Way

      All those living in this human world there is none who has nothing to do. With the exception of arahants everyone has things to do. While doing things they must differentiate what to do slowly and which cases to be handled speedily; Only if they can differentiate, can their work be carried out in time and in good shape.

      Things to be done slowly are:

      (1) acquiring knowledge and education

      (2) acquiring wealth and property

      (3) ascending mountains

      (4) desiring worldly pleasures

      (5) losing temper

      (1) An individual wishing to acquire education in haste tries to learn the second lesson before he is thorough with the first lesson. Because this person is not thorough with the first lesson and the second lesson he will find much difficulty in learning the third, the fourth and higher lessons. That is why he might become discouraged in acquiring education.

      An individual when acquiring education tries to learn the first lesson thoroughly and slowly till he has memorized them. He goes on learning the second the third lessons and so on, slowly after being thorough with the first lesson. Since the first lesson has been of help, this person will be able to study or acquire higher lessons till he has completed. That is why, when acquiring knowledge and education one must be slow.

      In saying that one must be slow in learning, does not mean that one must simply waste the time without studying. Instead, one must study the lessons taught by the teacher repeatedly until one is thorough. This is the meaning of learning slowly.

      (2) An individual, in acquiring wealth and property, wishing to be prosperous overnight, tries to expand and set up different kinds of work without having enough investment or basic property. This person has no skill in many kinds of work and means to supplement in his work. Thus, none of his work will be accomplished, with the result that he becomes discouraged.

      An individual, when acquiring wealth tries to do, one work in which he is skilful, slowly and continuously, so that it develops. This person, in as much as he puts in effort, he will accumulate wealth and become wealthy. That is why, when acquiring wealth one must be slow and steady.

      (3) An individual climbing a mountain which is 4000, 3000 feet high runs and climbs rapidly so as to reach the summit quickly. This person will be exhausted before reaching the summit. Not being able to climb anymore he will get into trouble.

      An individual, while ascending a mountain climbs slowly and mindfully according to his strength. This person will reach the top as expected in good shape. That is why, when climbing mountains one must climb slowly.

      (4) It is the nature of worldlings to look for a spouse. Because one is in haste in looking for a partner one does not study or think deeply and chooses someone to marry and gets engaged. Only after the engagement they find out the differences in their attitude and become unhappy. There have been cases when one or the other, bride or groom runs away and hides on the day of the marriage ceremony. Parents and elders from both sides lose face or are embarrassed. They lose the property bought for the marriage ceremony. That is why in looking for a life partner and worldly pleasures one should be slow.

      (5) An individual, encounters an occasion to lose his temper he will not think of cause and effect or weigh the pros and cons and gets furious at once. He becomes violent in his behaviour and threatens with abusive language. Because this person say things and behaves wrongly his good reputation is lost or degraded, good friends who respect him will have wrong impression and will disassociate with him. That is why, when an occasion arises to lose one's temper one should be slow.

      Three things that should be done slowly.

      Because it is difficult to mend one must think and carry out these three things slowly.

      (1) getting married (matrimony)

      (2) building a pagoda

      (3) tattooing (making a permanent mark on the skin)

      (1) Good men and women who have moral shame (hiri), and moral dread (ottappa), wish to get married just once and not several times. To alter it, is a difficult thing. That is why matrimony must be done thoughtfully and slowly.

      (2) Building pagodas and Buddha images to worship, the site must be chosen appropriately and the Buddha image must look glorious. If the site is unsuitable and the image does not have the great qualities of glory they cannot be destroyed. To mend them is a difficult task. That is why in building pagodas one must think slowly and carefully in doing it.

      (3) Young men are in the habit of tattooing on their aims, chest and back, pictures of cats, tigers, and spirits. They wish to erase them as they grow old. But the dyes have been stuck so fast in their flesh that they cannot erase them. Thus tattooing should be thoughtfully and slowly considered before undertaking it.

      (4) Ancient people have composed a poem about the three things that should be done slowly as they are difficult to mend.

      Motto: Matrimony, building pagodas and tattooing. If done unproperly is difficult in mending.

      Things which must be done immediately.

      They are dana, sila, samatha, vipassana merits. Lord Buddha had said if you have the opportunity to do merit today, do it today.

      The opportunity you have today should not be postponed till the next day. Why mustn't you put it off? Though you are alive today, you may not be, the next day. Why can't you be alive the next day? Because your inner body has (96) kinds of ailments and outwardly death has many kinds of weapons such as swords, spears, poisons etc. You cannot possibly request death to let you stay in this human world one or two days, one or two months, one or two years more because you have not attained dhamma. You cannot make any appointments.

      It is impossible to make friends with death and make appointments. You cannot bribe him either. You can neither collect warriors to fight death. That is why Lord Buddha had instructed to practise vipassana meditation so as to realize Nibbana if you have the opportunity to, do it today immediately. That is why meritorious deeds must be done rapidly. (Ma 3/226)

      Motto: Warriors and bribe we do not have, against death unable to fight, we have not collected soldiers, will we be alive tomorrow, we do not know. Hence, do not postpone till tomorrow practise vipassana today. (Mahasi)

Eradicate Akusala Like a Poison Tree

      Those who are intellectual! and have parami basically are fearful of samsara to be reborn again and again. They wish to be specially free from apaya. They are practising meditation so as to be delivered from samsara. But only if you can eliminate demerits from yourself which is likened to a poison tree can you be free from samsara.

      Akusala which are likened to a poison tree

      (1) Bodily and verbal unwholesome actions (Vitikkama Akusala)

      (2) Repeated unwholesome thoughts/ mental action. (Pariyutthana Akusala)

      (3) Unwholesome actions existing from countless number of past lives (Anusaya Akusala)

      (1) Bodily and verbal unwholesome actions (Vitikkama Akusala) means;

      Killing or taking life, stealing, taking other people's property without being given, sexual misconduct are three kinds of unwholesome actions. Lying, slander, using harsh words or abusive language, frivolous talk are four unwholesome verbal actions.

      These are seven types of akusala which are like the tip of the poison tree that can be clearly seen from afar. In the same way, bodily and verbal unwholesome actions can be seen vividly like the tip of the poison tree.

      Bodily and verbal unwholesome actions which are likened to the tip of the poison tree must be eradicated by sila. When one observes sila, bodily unwholesome actions such as killing, stealing; verbal unwholesome actions such as lying, slander, using harsh and abusive language and frivolous talk will not be committed which means eliminating them by sila. By observing sila it is like cutting off the tip of the poison tree.

      Motto: Bodily and verbal unwholesome actions must be eliminated by noble sila.

      (2) Repeated mental unwholesome actions (Pariyutthana Akusala) means;

      Craving for things repeatedly in one's mind which is lobha, when not getting things one craves for, one becomes unhappy repeatedly which is dosa.

      The trunk of the poison tree and the circumference cannot be seen exactly from afar. Just as the circumference of the tree trunk can be seen at a close range, repeated mental unwholesome actions (pariyutthana akusala) cannot be seen by the naked eye Because it can be seen only by reasoning, Pariyutthana akusala is compared to the circumference of the poison tree trunk.

      Repeated mental unwholesome actions (pariyutthana akusala) likened to the tree trunk must be annihilated by samatha. When one contemplates the great qualities of the glory of Lord Buddha or concentrate one-sense object energetically, repeated unwholesome mental actions do not occur, which means eliminating them by samatha. Because samatha eliminates akusala it is like cutting the middle of the tree trunk.

      Motto: When mental akusala arises, eliminate with noble samatha.

      (3) Unwholesome actions existing from countless number of past lives (Anusaya Akusala) means unwholesome, actions existing in the mind from unknown beginning of countless number of past existences.

      The life-giving root of the poison tree, if looked from afar, cannot be seen. Though you get near, you cannot see it with your naked eye. You only know by reasoning. The poison tree is living because there is the life-giving root under the ground. You see it through intuitive knowledge. In the same way, anusaya akusala can be seen through reasoning and thus it is compared to the life-giving root of the poison tree.

      Thus life-giving root which is compared to anusaya akusala existing from countless past lives must be annihilated by Vipassana Magga nana. Though it is said that it can be eliminated by vipassana insight and Magga nana, only Magga nana can eliminate it entirely. To reach Magga nana, Vipassana meditation must be practised. Only when Vipassana nana is fulfilled, you will attain Magga nana.

      Once you reach Sotapatti Magga nana the root of the poison tree, the root of apaya dittha nusaya and vicikiccha nusaya akusala are totally annihilated. Lobha, dosa, moha which lead to apaya are also diminished.

      Foolish and unwholesome actions, done in the several past lives, which would have led one to apaya are all annihilated. Thus eliminated, and being a sotapanna, he is delivered from all kinds of suffering of the apaya samsara.

      When the yogi reaches sakadagami Magga nana, by practising meditation continuously, the life-giving root of the poison tree which is kamaraganusaya (lobha), patiganusaya (dosa), avijjanusaya (moha) akusala, though not entirely eliminated, have weakened. Hence, becoming a sakadagami (once returner), one is reborn just once in the plane of kamma. He is delivered from being reborn repeatedly in the kamma plane and all kinds of suffering.

      When the yogi practises continually, he reaches anagami Magga nana which annihilates the life-giving root of the poison tree totally, which are kamaraganusaya (lobha) patiganusaya (dosa) akusala demerits. Hence becoming an anagami (non returner), one does not come back to the kamma plane and is entirely delivered from all kinds of suffering of the kamma planes.

      When the yogi keeps on practising vipassana meditation he reaches arahatta Magga nana which annihilates the deepest part of the life-giving root of the poison tree which are bhavaraganusaya (lobha) mananusaya (mana) avijjanusaya (moha) akusala totally. Thus, becoming an arahanta, he is delivered from all kinds of suffering of samsara.

      Motto: Akusala, unwholesome actions existing in a series of existences are annihilated by noble wisdom.

      During the life time of Lord Buddha, a certain brahma who eliminated bodily and verbal unwholesome actions (Vitikkama akusala) which are likened to the tip of the poison tree by sila; repeated unwholesome mental actions (pariyutthana akusala) which is likened to the trunk of the poison tree by samatha; but did not eliminate unwholesome actions existing from several past lives (anusaya akusala) which is the life-giving root, was reborn as a female pig.

      At one time Lord Buddha was residing at the Veluvana monastery near Rajagaha. One day with Ashin Ananda and other sangha following, Buddha went into Rajagaha for alms-food. Seeing a female pig at the entrance of the town, the Lord Buddha smiled and Ashin Ananda asked the Lord the cause of His smile.

      The Lord Buddha answered that He smiled because He saw the young female pig which has been reborn from the realms of brahma. It had been a hen near the dining hail of sangha during the life time of Kakusandha Buddha. It heard the recitation of vipassana kamatthana and when it died it was reborn as a princess in the human abode.

      As a princess she became a bhikkhuni and observed sila securely which was cutting off the tip. One day, as she saw maggots in the lavatory she practised samatha which was cutting the trunk, the middle. She gained samatha jhana. She stayed peacefully her whole life with the happiness of the first jhana. After her death she was reborn in the realm of the first jhana brahma.

      After the death from the brahma abode she became a rich man's daughter in the human world. Because as a rich man's daughter, she had done some unwholesome deeds she has now become a young female pig at the entrance of Rajagaha at the time of Lord Buddha's enlightenment. The monks were filled with remorse after hearing this.

      The reason why she became a lowly animal from being a high and 'noble brahma is because when she practised dhamma as a bhikkhuni she had practised only sila, cutting off the tip and samatha, cutting off the middle and not vipassana which is uprooting the poison tree till she reached magga nana.

      Motto: Not annihilating anusaya, reborn as a young female pig.

      Knowing that the monks were filled with remorse Lord Buddha gave a discourse while standing.

      'O Bhikkhus, if only the branches of a tree are cut off but the root is left uncut or not uprooted, the branches will grow and thrive again. In the same manner, bodily and verbal unwholesome deeds which are likened to the tip of the tree (vitikkama akusala) are eliminated by sila. Repeated mental unwholesome actions (pariyutthana akusala) likened to the trunk, middle part of the tree are cut off by samatha. But if (anusaya akusala) likened to the base root is not annihilated by Magga nana one will be reborn and suffer repeatedly, all kinds of miseries such as rebirth, ageing, sickness, death, sorrow, lamentation etc. (Dhammapada ttha 2/332)

      All those monks who listened to the discourse practised vipassana meditation till they reached magga nana and because they could uproot the anusaya akusala they became sotapanna and were delivered from apaya samsara.

      Motto: Cutting branches, not uprooting, thrives again.

      Not annihilating anusaya, suffering is repeated.

      Eliminate anusaya, delivered from suffering.

      To eradicate anusaya, practise satipatthana.

Noble Kathina Robe Offering, but Once a Year

      Buddhists take great interest in Kathina Robe offering ceremonies. All family members take part in these ceremonies. The donors of Kathina robes welcome the guests joyously and feed them with specially prepared delicious food. The guests also consume them merrily at the ceremony. They also listen to the Kathina sermon together with the donors. They believe that offering Kathina robes is highly beneficial since it is done but once a year.

      "Robes for Kathina and monastery for an ordination hall (sima) are the noblest offers", goes the saying.

      Things that should be known regarding Kathina.

     (1) The meaning of the word Kathina

     (2) What holding the ceremony means

     (3) Why Kathina is held

     (4) The benefit of holding Kathina ceremony

      (5) Why Kathina offering is noble

      These are the five things that should be known

     (1) The meaning of the word Kathina

      The word Kathina has come from the Pali word 'Kathina'. The Pali word kathina means permanence. Among permanent things, the time and the benefit are permanent. Thus kathina means the time as well as the benefit are permanent.

      How the time is permanent

      Kathina ceremony is held only during the time Lord Buddha had allotted. It must be held within one month from the 1st waning day of Thadingyut (Assayuja) to the full-moon day of Tazaungmon (Kattika).

      The Kathina ceremony cannot be shifted to other months like Nattaw (Magasira), Pyatho (Phussa), Tabodwe (Magha) and other months. That is why the time for holding Kathina ceremony is permanent.

     Motto: The time cannot be shifted,

     kathina ceremony is permanent.

      How the benefit is permanent

      Lord Buddha had granted that the five benefits be permanent for the monks residing (rising from Purimavassa) at the monastery where Kathina is held, beginning from the first waning day of Thadingyut up to the Full-moon Day of Tabaung (Phagguna), altogether five months. The benefit does not shift to other months. That is why the benefit of Kathina is permanent.

     Motto: The benefit does not shift,

     permanent is Kathina offering.

     (2) What holding the ceremony means

      Holding the ceremony is to increase the benefit Monks residing at the monastery where Kathina is not held, get the benefit of Kathina just for one month from the first waning day of Thadingyut to the Full-moon Day of Tazaungmon. Those monks residing at the monastery where Kathina ceremony is held get the benefit from one month to five months. Hence, the benefit is increased.

     Motto: The benefit of one month,

     extended to five months

      For Example When you spread a five-folded carpet when visitors come to your house, the carpet expands five times. Thus when dayakas and dayikas donate kathina robes and the sangha hold the Kathina ceremony by the ecclesiastical act (vinaya kamma), the benefit spreads and increases from one month, from the first waning day of Thadingyut to the full-moon day of Tazaungmon, to five months, up to the full-moon day of Tabaung. Thus the five benefits of Kathina is extended from one month to five months.

      The robes that have been offered to the sayadaws and sangha are arranged according to vinaya kamma so as to get benefits from one month to five months and this is known as holding Kathina ceremony.

      (3) Why Kathina is held

      The reason why Kathina ceremony is held: During the lifetime of Lord Buddha thirty monks from Paveyyaka who came to pay homage to the Buddha were exhausted, with their robes soaked with rain. Hence Lord Buddha gave permission to hold Kathina ceremony.

      The story of the thirty Paveyyaka citizens who became monks is as follows: One year after the enligthenment, Lord Buddha went into the Uruvela forest and while staying under a tree, thirty bhaddavaggi princes came into the forest with their wives to enjoy themselves. While they were merry-making, a hired wife stole the valuables of a prince and ran away. The thirty princes while looking for the woman saw Lord Buddha. They told the Lord that they were looking for a woman who had been lost.

      Lord Buddha asked them, 'Princes, which is more profitable, looking for the woman or searching yourselves? The princes whose parami was mature, answered: 'Searching ourselves is more profitable'. Then Lord Buddha said, 'if searching yourselves is more profitable I will give you a discourse.' At the end of the discourse the thirty princes became sotapanna. Lord Buddha uttered "Ehibhikkhu" and they all became monks.

      These thirty monks practised living in the forest (arannakanga dhutanga), going for alms (pindapatikanga dhutanga), wearing parched robe (pansukulikanga dhutanga), wearing only three robes (tecivarikanga dhutanga). These thirty monks stayed (thirteen) whole years in the forest at the end of which yearning to pay homage to the Lord Buddha started on their journey to Savatthi where the Lord was residing. Since the distance was too far they had to spend the vassa at Saketa, a town six yojana (one yojana=l2 miles) away from Savatthi.

      As soon as vassa was over, they did commemorate the termination of vassa (pavarana) and continued their journey towards Savatthi where the Lord Buddha was. Since it rained heavily on their way their robes were soaked and soiled with mud and very uncomfortably arrived at the place where Lord Buddha was staying, who asked, 'My disciples, are you all well and happy?', in the form of greeting. Later, because the thirty monks who had come from a great distance were exhausted and uncomfortable with wet robes, gave permission to hold kathina ceremony. Ever since and up to this day permission is given to hold kathina ceremony.

     (4) The benefit of holding Kathina ceremony

      The benefits of holding kathina ceremony: When the monks hold kathina ceremony with the robes offered by the dayakas and dayikas, by the act of vinaya kamma, the monks get five Kathina benefits from the first waning day of Thadingyut to the Full-moon Day of Tabaung for five months. The laity also reap five benefits similar to that of the monks.

     (1) Anamantacara. When invited for alms-food, going away without reporting to the residing monk does not commit any offence.

     Motto: Going where one wishes without reporting

     commits no offence.

      The donors of Kathina robes could go freely wherever they wish to without any hindrance in every existence.

     Motto: Without any hindrance could go freely wherever one wishes.

     (2) Asamadanacara—Out of the three Ticivara robes on which have been made resolution according to vinaya, one robe can be kept anywhere and the monk can go about without committing any offence.

     Motto: One out of the three robes, keep one any where and can go about as one wishes.

      The donors of Kathina robes, devotees may go to any place to carry out their tasks. They will be done easily and lightly without having to bear any burden in every existence.

     Motto: Task and duty are not heavy but carried out lightly.

     (3) Ganabhojana - If four or more monks are invited to eat rice, curry and other foods inappropriately or unproperly using the language of the laity, the monk can go and eat without committing any offence.

     Motto: Four together the same order if wishing to eat together, may do so.

      The donors of Kathina robes, in every existence may eat any kind of nutrition/food but will not have stomach trouble, diarrhoea, food poison or other dangers. They get the benefit of easily digesting whatever is eaten.

      Motto:- Eating what one wishes will cause no trouble.

     (4) Yavadattacivara- Several robes may be kept by without making resolution and apportioning from the first waning day of Thadingyut (Asayuja) to the full-moon day of Tabaung (Phagguna) up to five months without committing any offence or apatti. This is the benefit the monks get.

     Motto: Keeping lots of robes for five months, will cause no offence.

     The donors of Kathina robes, in every existence, may keep by diamonds, gold, silver, rubies, lots of jewels without having enemies.

     Motto: Keeping lots of property have no danger.

     (5) Yocatatthacivaruppada- Though robes are offered for all the sangha, only those from the monastery for whom the originally kathina ceremony was held have the benefit of being entitled to own the robes. Monks from other monastery although they are staying in the monastery after the kathina ceremony are not entitled.

     Motto: Robes offered to sangha, only those staying formerly at the monastery are entitled.

      The property of the donors of Kathina robes cannot be taken away by force. If they do not wish to give away their property, nobody with any power can take by force. They get the benefit of making other people get it only when they give.

     Motto: Your own property is not taken away by anybody by force.

      Offering Kathina robes is excellent, in that, the monks, when needing robes, are allowed to ask from the parents and relatives with the exception of Kathina robes. They can also ask from people who have invited them to ask when they need robes, whereas kathina robes cannot be asked from either parents, relatives or those who have invited. As though the robes have fallen from the skies Kathina robes have been offered automatically due to the saddha of the donors, and the kathina ceremony is held. The robes are noble as they are being cleanly received, entirely without being asked for. It shall be said that they are noble.

      When monks accept the 4 requisites other than Kathina robes from donors, who have saddha, Lord Buddha said, "O Bhikkhus, without observing sila or vinaya rules, wearing the robes offered by people means more suffering than wearing a hot sheet of iron, burning with flames; eating alms-food has more suffering than eating hot pieces of iron burning with flames and staying in the monastery has more suffering than staying in an iron trap burning with flames." Thus the Lord Buddha admonished the monks.

      (5) Why Kathina offering is noble

      When the monks accept the offering of Kathina robes Lord Buddha praised them "O Bhikkhus, accept the Kathina robes that are being offered and may you get the five benefits from one to five months. That is why Kathina robe offering is an excellent offering.

      Moreover, Kathina robe offering is done but once a year, only within one month in a year and it must be finished within one day in that month. That is why it is most noble and pure.

Let Saddha be always firm

      All Buddhists rejoice in doing merit. While doing merit one's mind is clear, calm and kindly disposed because of saddha. When one is fully endowed with saddha, one can accomplish dana, sila, bhavana meritorious deeds. One's mind is clear and is delighted. Saddha is the most basic factor to practise dana, sila and bhavana. Also the most basic factor to reach nibbana. That is why Lord Buddha had said saddha should always be established firmly in our continuity of consciousness.

      (Saddha Sadhu Patitthita)

      Saddha means faith or confidence, is a combination of two words, belief and clarity. Belief in Buddha, dhamma and sangha, kamma and the effects of kamma, and clarity of the conscious mind.

      According to perfection (parami) of a person there are four kinds of saddha.

      (1) Agama Saddha - the belief that is in the continuity of consciousness of Buddhas-to-be (Bodhisatta)

      (2) Adhigama Saddha - the belief that is in the continuity of consciousness of ariyas such as sotapanna.

      (3) Okappana Saddha - the belief that is firm in the triple gems by puthujjana

      (4) Pasada Saddha- Revering the appearance and believing.

      (1) The Buddha-to-be, ever since in the presence of Dipainkara Buddha, resolved to attain Buddhahood. He believed firmly that he would definitely be the Buddha. This firm belief Saddha could not be erased in any plane wherever he was reborn and under any circumstances.

      Could Practise the Ten Paramis and Thirty Elaborated

      Because of the belief (saddha) that he would undoubtedly become Buddha.

      (a) With the exception of his body he gave away his wealth and property which is danaparami

      (b) Donating his limbs which is danaupaparami

      (c) Donating his body and life which is danaparamattha Parami

      He practised these Paramis to the full.

      Could Practise the five kinds of great generosity

      Because of the belief that he would become the Buddha for certain.

     (a) giving away the luxury of kings, emperors and universal monarchs which is most difficult, known as dhanapariccaga

     (b) giving away his own children known as puttapariccaga

     (c) giving away his wife known as bhariyapariccaga.

     (d) giving away his hands, legs, big and small parts of his body known as angapanccaga.

     (e) giving away his body and life known as jivitapariccaga

      He could practise these five great generosities.

      In this way he could practise the ten Paramis and thirty expansions and five kinds of generosity without consideration, because of his firm belief (Saddha) that he would definitely become the Buddha. This is the firm saddha in the mind of the Buddha-to-be.

      (2) The faith of a noble person (ariya puggala), such as sotapanna, in the Buddha, Dhamma and Sangha will never be erased under any circumstances, in any plane or life. It cannot be destroyed by any opposition. It stays firmly.

      At one time while the Lord Buddha was residing at Veluvana monastery, a poor leper Suppabuddha became a sotapanna after listening to Buddha's sermon. At that time the king of the celestials said "Suppabuddha you are so poor and also suffering from leprosy. I wish to save you. Say that there is no benefit in believing Buddha, Dhamma and Sangha. I will give you as much property as you wish."

      Being a sotapanna and having a firm faith in Buddha, Dhamma and Sangha, Suppabuddha threatened the king of the celestials, 'you are a fool and have no shame. I do not wish to speak to you" Thus, a sotapanna's saddha which is firm cannot be destroyed even by the King of the Celestials.

      (3) A puthujjana's faith in the Triple gems is the unstable saddha of puthujjana Buddhists. It is not as firm as the saddha in the minds of ariyas. It can be destroyed due to various reasons in this life. It can also be destroyed in future lives. Even people with supernormal powers cannot protect the saddha of puthujjana from destruction. It must be protected by oneself.

      At one time Lord Buddha was residing at a rural place known as Kundadhana. At that time, one of the devotees of Ashin Maha Moggalana invited Lord Buddha and other sangha to have the next day's morning meal at his house. At the same time Ashin Sivali's mother, the Princess Suppavasa having been pregnant for seven years and took seven days to deliver Ashin Sivali with great difficulty, wish to offer birthday meals to Lord Buddha and sangha for seven days, sent her husband the prince to invite Lord Buddha.

      Lord Buddha seeing the benefit in future sasana by accepting Ashin Sivali's birthday offering, and since there were two invitations, Lord Buddha sent Ashin Maha Moggallana to tell his disciple to offer on the 8th day, after seven days.

      Ashin Maha Moggallana went to his disciple's house and postponed the invitation. The dayaka said, "Reverend Sir, within these seven days if you can take the responsibility of

     (1) my life

     (2) my wealth and property

     (3) my saddha

      I will postpone till the 8th day."

      This is how Ashin Maha Moggallana replied: "I can take the responsibility of your life and property but I cannot take the responsibility of your saddha not to be destroyed. You yourself must take the responsibility for your saddha not to get destroyed. "For a puthujjana's saddha not to be destroyed even an Etadagga with supernormal powers, A shin Maha Moggallana, cannot take the responsibility. You yourself must keep it firm.

      (4) To revere outward appearance and have Saddha is a very weak and inferior kind of saddha which can be wrongful. To revere after seeing the appearance, to revere after hearing the voice, to revere after seeing the way one wears the clothes are all inferior saddha which is not firm.

      At one time Lord Buddha was residing at Pubbarama monastery. At that time King Kosala came to pay homage to Lord Buddha. While King Kosala was seated near the Enlightened one, he saw some naked , some half clad titthiya carrying their requisites going along the path near Pubbarama monastery.

Seeing these naked titthiya, King Kosala thought that they bad extinguished kilesa and bave become arahants, clasped his hands and bowed. After the titthiya had passed he approached Lord Buddha and said that he believed those people who had passed by to be arahants, Lord Buddba replied "It is difficult for a king like you to know whether a person is worthy of reverence".

To know whether a person is worthy of reverence one must consider the following four factors

     (1) by staying together

     (2) by staying together for a long time

     (3) having the reasoning power yourself to find out whether the person is worthy of reverence

     (4) having the wisdom to decide whether the per son is worthy of reverence or not.

     Motto: Stay together for long, reason with wisdom and will know directly whether worthy of reverence.

Among the four kinds of saddha only the saddha of Buddhas-to-be and saddha of the ariya puggala are firm. The remaining are unstable kind of saddhas. To have a firm saddha you must be an ariya puggala like sotapanna and to be a sotapanna you must practise satipatthana vipassana meditation. Therefore, if you wish to have a firm saddha in your mind you must practise satipatthana vipassana meditation.

The Correct Way of Practice to Reach Nibbana

The Buddhists wish to live happily in this life as well as in future existences and reach nibb±na. That is why they practise d±na, s²la, samatha and vipassan± as much as possible. Happiness in this life and in future births is not true happiness. They also know that, that happiness is mingled with suffering. Each time they do d±na, s²la meritorious deeds, they pray that they may realize the peace of nibb±na.

To attain nibb±na, d±na, s²la, samatha merits are not sufficient. They also know that only by vipassan± meditation practice they can reach nibb±na. That is why knowledgeable and wise Buddhists are practising vipassan± meditation during all the time that is available. Those who do not have the time yet are searching for correct ways to practise.

Those who are about to practise vipassan± meditation wish to experience the nature of dhamma rapidly and to make progress quickly. Also wish to realize noble dhamma quickly. That is why they are searching for the correct ways to practise vipassan±. The correct way to meditate is to practise the four satipaµµh±na meditation.

(1) k±y±nupassan± satipaµµh±na - to be mindful of every bodily action

(2) Vedan±nupassan± satipaµµh±na - to be mindful of sukha, dukkha, upekkh±, three kinds of ved±na.

(3) Citt±nupassan± satipaµµh±na - to be mindful of every mental behaviour (changes of the mind)

(4) Dhamm±nupassan± satipaµµh±na - seeing, hearing etc. to be mindful of the mind-objects.

(1) To be mindful of every bodily action means:

To be mindful of every bodily action such as walking, standing, sitting, lying down, bending, stretching, arising and passing away of the phenomena.

To note every bodily action, there are three types of meditation

(a) sitting meditation

(b) walking meditation

(c) meditating on miscellaneous detailed daily actions

(a)Sitting meditation means:

Choose a quiet and peaceful place and sit down cross-legged or folding your knees. Keep your back and head erect and close your eyes. Focus your attention attentively on the abdomen. When inhaling, note the tension and movement of the air that forces up step by step, the rising of the abdomen and note mentally and attentively 'rising.'

When exhaling, the abdomen falls, falling step by step, note attentively to know the intrinsic nature of the falling movement, note mentally, 'falling'. When s±madhi ñ±na develops you will observe the tension that forces up and the falling movements passing away step by step, one after another.

(b) Walking meditation means:

When walking quickly, note the movement of left and right foot. When your left leg moves, you must be mindful of the process of the movement step by step without giving any attention to the shape of the foot. In the same manner, when you move your right foot, you must be aware of the movement step by step.

When you walk slowly you must note 'lifting, placing or dropping' two notings in one step. As you note lifting you must be aware of the movement of the foot going up slowly, note attentively to discover the process of the movement.

When you walk more slowly, you must note lifting, moving or pushing and placing, three notings in one step. As you note lifting, do not be aware of the shape or form of the foot. Just be mindful attentively to be aware of the movement, in moving upwards. When noting moving of the foot, note the foot that gradually moves forward without being aware of the form or shape of the foot. When noting placing, be aware of the moment that occur as the foot goes down, note attentively to know the process of the phenomena. The form or shape is paññatti. Hence you must not meditate on concept (paññatti). The motion or movement is reality (paramattha). Therefore, it must be meditated.

Motto: Eliminate paññatti and be mindful of paramattha.

As concentration insight develops you begin to realize that lifting and pushing become light as it moves on and placing becomes heavy as it goes down. When you reach knowledge of dissolution (bhaªga ñ±na) you will discover that the phenomena of lightness and heaviness keep disappearing rapidly.

(c) Noting or being mindful of miscellaneous detailed daily activities.

They are sitting, standing, bending, stretching activities. While sitting, be mindful of the movement attentively as the body goes down gradually without being aware of the form or shape of the body. Be sure that the mind is attentive to the entirety of the process and make a mental note 'sitting'. When standing up also be aware of the movement attentively as the body rises gradually, not being aware of the shape of the body.

As your s±madhi ñ±na or concentration insight develops you will realize that while noting sitting, the body becomes heavy and when standing it becomes lighter as it goes up. When your s±madhi ñ±na reaches bhaªga ñ±na you will discover that heaviness and lightness disappear rapidly one after another.

When you are bending your arm, ignore the shape of the arm and be aware of the movement of the arm that slowly rises towards the upper part of the body. Focus to know and note directly and precisely 'bending' 'bending'. When you stretch out your arm again, ignore the shape of the arm and just be mindful of the movement that goes out towards the lower part of the body gradually. To be aware of the movement, note attentively "stretching, stretching".

As you gain concentration (s±madhi) ñ±na, you will perceive that as you bend, it becomes lighter and lighter, and when you stretch out, it becomes heavier as it goes down. As your s±madhi deepens and reaches bhaªga ñ±na you will realize that the phenomena of lightness and heaviness vanish speedily one after another.

(2) To be mindful of sukha, dukkha, upekkha, three kinds of vedana

When you meditate sukha, dukkha and upekkh± ved±na you will experience dukkha ved±na first and foremost. To overcome dukkha ved±na is the main factor.

When aches and pains, dukkha ved±na arise while meditating, focus your mind right on the ved±na. You must be careful not to keep your body taut and your mind tense and worry about the disappearance and appearance of the ved±na. Special care must be taken.

Focus your mindfulness right, on the ved±na and contemplate whether the pain is only on the flesh, on the skin or up to the veins, or reaches up to the bones, so as to know the magnitude and nature of the pain, and note attentively, "paining, tingling, throbbing, aching" and so on.

When s±madhi ñ±na deepens, you will discover, as you note four or five times, the pains, aches and tingling sensations increase. After reaching the peak, it lessens or eases again. Although it eases, you must not be lax in your mindfulness meditation but continue noting. If you continue noting four or five times, you will realize that it lessens one after another.

As you continue mindfulness meditation, your concentration s±madhi ñ±na become stronger, and when you focus your noting mind on the ved±na attentively, you will realize that the paining, tingling and aching increases more and more with each noting. But when it lessens also, the ved±na, eases with each noting.

When your mindfulness meditation is continuous, your s±madhi ñ±na becomes more mature and as you focus your noting mind directly on the ved±na attentively you will perceive that you note once and the ved±na passes away once.

When your concentration (s±madhi) ñ±na becomes stronger and reach bhaªga ñ±na, as you note attentively once, ved±na disappears once. Moreover, you will also discover that the noting mind also disappears. Thus ved±na is impermanent, the conscious mind is also impermanent, (anicca). Because they disappear at a great speed it seems to oppress you, (dukkha). You are unable to control the disappearance and oppression by any means, which is anatt±. They happen of their own accord. Thus you perceive the three characteristics,

(3) To be mindful of the ever changing mental activties.

To be able to realize pleasant and unpleasant consciousness, happiness, sadness etc. you must contemplate attentively the mind that occurs with these consciousness. During sitting meditation or walking meditation, if you are thinking, make a mental note 'thinking". If you are planning, note 'planning'. As soon as you note 'thinking", 'planning', you will realize that they pass away swiftly.

It is observed that thinking and planning are passing away rapidly and are impermanent, the noting mind is also transient, (anicca). Because they seem to oppress you by their disappearance at a great speed, it is dukkha. You are unable to prevent these occurrences which take place of their own accord, there is no self (anatt±). Hence, you perceive the three lakkhan±s.

(4) To be mindful of the nature of dhamma, seeing, hearing etc.

When you practise mindfulness meditation you look at a person without discriminating whether the person is male or female. You must be mindful of just 'seeing' and note 'seeing...seeing'.

As your concentration advances to bhaªga ñ±na you will perceive, while noting "seeing, seeing", the disappearance of the visible object one by one, and also the rapid vanishing of the eye consciousness. The visible object is impermanent and the eye consciousness is also impermanent, i.e., anicca. Because of the speedy disappearance, it seems to oppress you, i.e., dukkha. You cannot control or prevent the disappearance by any means, they happen of their own accord, there is no self, i.e., anatt±. Thus you realize the three lakkhan±s.

When you hear a sound while meditating do not discriminate whether it is good or bad, not wishing to know or imagine. Be mindful just as you hear the sound and contemplate 'hearing' 'hearing'.

As your concentration (s±madhi) ñ±na sharpens and reaches bhaªga ñ±na, while noting 'hearing hearing', you will realize that the sound disappears one by one, the ear consciousness also disappears one by one.

In the same manner when you contemplate with correct method, the smell, taste, touch, you will perceive anicca, dukkha, anatt±, the three lakkhan±s.

Consequently, by practising mindfulness meditation correctly and perceiving anicca, dukkha, anatt±, the three lakkhan±s, you will become ariya puggala such as sot±panna etc., and according to your perfection or p±rami, realize nibb±na.

Like the Buddha-to-be, Perform Your Supporting Duty

The s²la of Buddhists are of two categories; abstention (v±ritta) s²la and practising (c±ritta) s²la. Only by observing both types, will one be fully endowed with s²la.

Buddhists abstain from killing, stealing, sexual misconduct, telling lies and taking intoxicants which is v±ritta s²la that must be observed. The duty of parents, the duty of sons and daughters, the duty of a teacher, the duty of a pupil, the duty of a friend, known as c±ritta s²la, which must be practised so that one is said to be fully endowed with s²la.

The c±ritta s²la, which must be practised, includes the four supporting duties of parents, sons and daughters, relatives and friends. Lord Buddha had instructed the following four supporting duties in Sangaha Sutta:

(1) D±na — generosity, giving charity;

(2) Peyyavajja — speaking pleasing words;

(3) Atth±cariya — carrying out beneficial duties; and

(4) Sam±natthat±— to treat others as yourself.

(1) In giving charity: the giver as well as the receiver are pleasantly disposed and also gain merit. The giver in thinking that he/she had given something that makes the receiver happy, is pleased or delighted. Because he had given his belonging, he is free from stinginess (macchariya) and attachment (lobha). One has mett± (adosa) towards the receiver and achieves merit through mett± and also gain merit through unstinginess (alobha).

The receiver, knowing that the giver has mett± for him is delighted. 'Just as he is happy, may the giver be happy physically and spiritually, he reflects repeatedly and thus gain merit.

(2) In speaking pleasant and loving words: the speaker as well as the listener are happy and therefore gain merit.

Because the speaker has in mind, before speaking, that he would speak pleasant words with mett±, he gets manokamma mett± merit. That is, merit gained through mental action, while speaking. Because pleasant words are spoken, he gets vacikamma mett± merit i.e. merit gained through verbal action.

Because the listener hears pleasant words, he is filled with happiness. Later on, whenever he thinks of the speaker who had spoken pleasantly to him, he remembers that he had been spoken to pleasantly. Every time he remembers, he is filled will physical and spiritual happiness repeatedly, and thus gain merit.

(3) Carrying out something for the benefit of another person: the one who does it and the other who follows the instructions, both parties, get benefit and happiness.

The one who carries out things tells the other who follows the instructions, not to do any unwholesome deeds; for the benefit of this life and future existences. He should do wholesome deeds and revere wise people and not revere unwise people. In this way he gives instructions, honoured with good-willed mett±, to the other to get benefits. Hence he gains mett±-led benefits of merit.

The one who follows the instructions thinks to himself that he had been instructed to gain benefits. He listens respectfully and abstains from killing, stealing, having sexual misconduct, telling lies and taking intoxicants.

Because he abstains from unwholesome actions and because he reveres virtuous wise people and avoids unwise and foolish people, he gains benefits in the present and future existences. Also till he reaches nibb±na.

(4) To treat others as yourself: Both elderly person and younger person, who stay together, get benefits and happiness.

The older ones who share every thing with the younger ones, through thick and thin, weal and woe, have to tolerate with mett±, when the young ones misbehave in their speech, in their behaviour in eating and drinking, and in all their mannerisms. They also try to correct them with mett± and patience. Thus staying together, with mett± and tolerance (khanti), they gain the merit of khanti mett±, which increases and gets mature.

The younger ones who stay together with older ones, in age and seniority, through weal and woe, receive the blessings of the older people, and are happy. Since they try to copy the behaviour of the older ones, they benefit in this life as well as in future births.

Ordinarily, one might think that by just giving charity, one's supporting duty is complete. According to Sangaha Sutta it is Lord Buddha's wish to carry out all the four supporting duties.

After giving a supporting by charity and if one speaks harshly when opportunity arises, then the supporting duty becomes meaningless. Therefore, one must also be pleasant in one's speech.

Some people do not wish to be given but wishes to be spoken to pleasantly. To those people one must speak pleasantly and revere them. Yet some people do nut wish to be given. Neither do they wish to be spoken to pleasantly. They only wish others to carry out their duties beneficially. For those people, one must carry out one's duties for their benefit. Again, some people do not wish to be given, nor do they wish to be spoken to pleasantly nor do they wish others to perform their duties so as to be beneficial. They just want senior or older people to live with them. Hence, older people must bless them by living together with them.

Families and friends, who do not fulfil these four duties are like people going on a journey by cart, without a linchpin, loaded with valuable food and property. People , going on a journey by cart, which does not have linchpins, will get into trouble on the way, because the cart wheel will come off. In the same way these people will have to suffer in this life and in sa½s±ra.

Families and friends who fulfil the four supporting duties are like people going on a journey by cart, which has linchpins, loaded with valuable food and property. People, going on a journey by cart, which has linchpins, will reach their destination smoothly or safely and will be happy. Similarly, they will live happily in this life and in sa½s±ra and will eventually reach nibbana for which they have aspired.

In one existence, the Buddha-to-be was the king of parrots. He supported his parents, children and disabled fellow parrots, like repaying old debts, putting new investments and burying gold pots which are three kinds of d±na, supporting duties.

At one time, the Buddha-to-be became a parrot king in a forest near R±jagaha. Near R±jagaha at S±liddiya village lived Kosiyagotta brahmin who had planted sali paddy plants in his fields of one thousand units of square-measure in area. He hired a watchman to watch over his field of five hundred square-measures. When the paddy plants ripened, the Buddha-to-be king parrot and a host of parrots flew down into the watchman's field and ate the good quality paddy.

When the watchman drove the binds from one place they would go to another place and eat the paddy. All the birds, excepting the Buddha-to-be, only ate in the field and flew away. The Buddha-to-be ate the paddy and also took away some ear of paddy in his beak. The watchman being unable to drive the birds away reported the matter to the owner of the fields, the brahmin.

The brahmin, owner of the fields, told the watchman to keep a trap, catch the big bird and bring it to him. As instructed the watchman kept a trap, caught the bird and brought it to the brahmin. The brahmin, holding the strong and beautiful bird, which resembled a peacock, in esteem and affection, took it as though it was his own son and after embracing, asked:

'O parrot, other birds just eat the paddy in the field and fly away. As for you, you not only eat but take the ear of paddy in your beak and fly away.

(1) Is it because your stomach is larger?

(2) Or do you have a barn where you collect paddy?

(3) Or are we enemies?'

The king parrot, the Buddha-to-be replied: None whatever you said is correct. The reasons why 1 take away the ear of paddy are:

(1) I have to repay old debts.

(2) I have to make new investments.

(3) I have to bury gold pots. These are the reasons why I take away the ear of paddy.

The brahmin said 'I do not understand whatever you have said, please explain.'

The Buddha-to-be king parrot replied, 'I have to feed my old parents with the ear of paddy. This is repaying old debts.'

'I have to feed my children also with paddy. This is making new investments'

'I also carry the ear of paddy to feed the disabled fellow parrots, around me, which cannot fly. This is burying gold pots.' Thus it explained everything.

The owner of the fields, the Brahmin, was filled with awe. Even human beings do not understand the supporting duties in full. Although you are a parrot you know so much about the supporting duties. He revered the Buddha-to-be king parrot so much that he offered all his entire paddy field of a thousand square-measures. The Buddha-to-be king parrot accepted only eight square-measures.

Now, Buddhists taking the example of the Buddha-to-be king parrot's supporting duties and observing c±ritta s²la.

(1) While feeding parents you are repaying old debts.

(2) While giving and feeding children you are making new investments.

(3) By giving charity to the poor, nuns, and offering and supporting the sangha you are burying gold pots.

Motto: Repay old debts, invest new and bury noble gold pots like the king parrot Buddha-to-be, perform your supporting duties.

Be Mindful to Gain Merit

Buddhists realize the fact that kusala merit is truly dependable and demerit, akusala is their enemy. That is why they try to avoid akusala demerit as much as possible and try to gain as much merit as possible. To gain merit there are five factors:

(1) Yonisomanasik±ra - to pay proper attention

(2) Sappuris³panissaya - to get the support of virtuous people

(3) Saddhammasavan± - to be able to listen to sublime dhamma

(4) Patirupadesav±sa - to reside in a suitable locality

(5) Pubbecakatap³ñata - to have done, specially, meritorious deeds in the previous existences

(1) Yonisomanasik±ra — to pay proper attention means whether you encounter pleasant sense objects or unpleasant sense objects you must contemplate the real cause and effect, and pay proper attention by preparing your mind to stand on the good side.

When you encounter pleasant sense objects you must try not to become attached to them which is lobha. You must contemplate that because you have done good deeds in your previous lives you meet with pleasant sense objects. To be able to have good and pleasant sense objects in the future lives, till reaching nibb±na, you must not forget to do merit. If you contemplate this way, you will not be attached to the pleasant sensual objects which is lobha. Instead, you gain merit.

When you come across unpleasant sense objects too, do not have anger (dosa) and grief (domanassa). You must contemplate that because of your bad kamma you encounter unpleasant sense objects, because you have done bad deeds (akusala) in the previous lives that you meet with unpleasant things.

You can overcome these unpleasant sense objects only by doing merit. You must bear in mind that you must do merit many times more than before. If you think that way you will have no more dosa akusala, but gain merits. Therefore, yonisomanasik±ra, to pay proper attention, is one of the closest factors to gain merit.

You must have yoniso½anasik±ra, proper attention, while doing d±na merit. While you have offertories which you have earned righteously, and while there are some virtuous persons with sila to accept the offertories, you offer them. This d±na will help you throughout your sams±ra till you reach nibb±na like food packets and so on, contemplate the real cause and effect and keeping your mind on the good side is yonisomanasik±ra. It is the closest factor to gain d±na merit.

How Ashin Anuruddha-to-be reasoned ...

Ashin Anuruddha-to-be was, in one existence, a poor grass carrier named Annabh±ra who stayed in rich man Sumana's house as a dependant. While Annabhara came home carrying grass bundles through the jungle, on his way he saw Uparitha Pacceka Buddha coming for his alms-round.

Annabh±ra came home hurriedly and told his wife to | offer food for a meal. Because they had not done meritorious deeds in the previous lives they were poor. At the moment they have one meal ready, and Uparitha Pacceka Buddha to accept the food. He told his wife the true cause and effect to have yonisomanasik±ra. 'Let us offer the food.'

(2) Sappuris³panissaya - to get the support of virtuous people means staying together with good parents and teachers. Those who stay together with good parents and teachers see them doing d±na, sila, samatha and Vipassan meritorious deeds and they also have the desire to do them, when they are able, and eventually do them. Because they receive the teachings or admonitions of parents and teachers they carry out meritorious deeds. Therefore, to have the support of virtuous people is the second factor to be able to do meritorious deeds.

(3) Saddhammasavan± - to be able to listen to the sublime dhamma means to listen to the talks on dana, sila, samatha, Vipassana etc. Dana will help you to be prosperous in every existence so that you are able to do merit continuously till you reach Nibb±na. Thus you listen to these sublime dhamma talks known as Saddhammasavan±.

Sila gives you the benefit of acquiring wealth easily, being famous with good reputation, entering functions with all kinds of audience happily without any feeling of inferiorty, seeing good signs and dying a peaceful death without any confusion and being reborn at the abode of the Celestial beings. When practising meditation you gain concentration samadhi quickly, having good health and living a long life in every existence. To listen to these is saddhammasavan±.

Samatha will lead you to the realm of brahm±. Vipassan± will lead you to the attainment of magga phala nibb±na for which you have prayed every time you do meritorious deeds. Listening to this discourse is Saddhammasavan±. Thus, to be able to listen to virtuous dhamma is the third factor to do meritorious deeds.

(4) Patirupadesav±sa - residing in a good and suitable locality. The place you stay has favourable climatic conditions, easy to acquire wealth lawfully, the sasana flourishes and the Triple Gems are respected and revered. This sort of place is Patirupadesav±sa.

Those who reside in this kind of locality are able to do d±na, sila, samatha, Vipassan± merits. Therefore, Patirupadesav±sa, residing at a good suitable place, is the fourth factor to be able to do meritorious deeds.

(5) Pubbecakatap³ñata - having done special merits in the past lives means:

You have done special merits such as d±na, sila at the Buddha, Pacceka Buddha, arahants in the past lives.

Those who have done special merits in the past lives are enthusiastic in doing merits in the present life. They are also able to do merit as expected. Therefore, pubbecakatapunnata having done special merits in the past lives is the fifth factor to be able to do meritorious deeds.

Although pubbecakatapunnata — having done special merits in the past lives — is the farthest factor in being able to do merit in the present life, yet it is the most powerful factor. Pubbecakatapunnata — having done special merits in the past lives — these people can reside at a good suitable place, (Patirupadesavasa). They could listen to virtuous dhamma (Saddhammasavana). They meet with good parents and teachers (sappurisupanissaya).

They have proper attitude in their way of thinking, take the good side and gain merit (Yonisomanasik±ra).

How the family of Buddha-to-be reasoned.

Long ago while Bramadatta king ruled over B±ranasi, the Buddha-to-be was a Brahmin by descent at Tankha village.

The Buddha-to-be lived happily together with his wife, son, daughter, daughter-in-law and a servant girl, working in the fields for their living.

One day while the Buddha-to-be and his son where ploughing the fields, his son died of snake-bite. The Buddha-to-be asked a neighbour who was passing by his field to tell his wife.

He asked the neighbour to tell his wife, unlike in the previous days, to send lunch only for one person, not to send only the servant girl but all the four to come, wearing white clothes and to bring fragrant scents. The Buddha-to-be kept his son's corpse in the shade of a tree and waited.

As instructed by the Buddha-to-be, his wife, daughter, daughter-in-law and the servant girl, all the four came wearing white clothes and bringing scents. As they approached the Buddha-to-be sitting near his dead son's body, none of them cried and shed tears. They contemplated death calmly. They fed the Buddha-to-be who ate seated near the corpse of his dead son.

When the Buddha-to-be had finished his lunch the five of them collected fire-wood put some scents and cremated the corpse. None of them wept. They were only contemplating the nature of death.

Because of the power of the sila of the family of the Buddha-to-be, the seat of the King of Celestials became heated. The King of the Celestials descended from his abode, stood near the family of five and asked "what are you all doing?"

They replied 'we are cremating a person'. The King of the Celestials said 'You are not cremating a person. I do not think so, you are roasting a deer' "No, we are cremating a person". "If you are cremating a person, it must be your enemy". "Not an enemy either, we are cremating the dead son," replied the Buddha-to-be.

"If you are cremating the dead son, it must be the son you do not love. "No, we love him very much". "If it is a very loving son why don't you cry" asked the King of the Celestials. Each member of the family of five gave his or her view.

Like the snake changing its skin.

The Buddha-to-be said as the snake forsakes its old skin without any attachment, my son has left his body and has gone to another life. The corpse that is left is like the old skin of the snake. It has no sensation. Though it is burnt it does not know anything. Looking at the corpse and weeping would give no benefit. That is why I do not cry."

Came without bidding and left without permission.

The mother Brahmin said "My son came to our house from another existence without any invitation. Without our permission he has gone to another life. He came of his own accord and has gone back of his own accord. There is no benefit gained by weeping. That's why I do not weep."

Only Exhaustion

The big sister said "If I weep I will only grow thin and exhausted. There is no benefit whatsoever. If I cry, friends and relatives will be unhappy. There is no benefit gained in crying. That's why I do not cry."

Like crying for the moon.

The wife said "If I weep for my dead husband I will be like a child crying for the moon which is travelling through the space. There is no benefit gained by crying. That is why I do not cry."

Like the broken pot that cannot he mended.

The servant girl gave her view "The dead person will not know even if we cry, neither will he be alive again. It is like a big water pot which has broken and cannot be mended. In the same way the dead will never be alive again. There is no benefit gained in crying. That is why I do not cry."

The death of a family member, which is an unpleasant (unhappy) episode became an episode to gain merit because each member of the family of the Buddha-to-be could think fairly and justly.

Consequently, whether you encounter unpleasant incidents or pleasant incidents you must pay proper attention (yonisomanasik±ra) to get merit.

Happiness, only by Having Four Foresights

All knowledgeable or wise individuals wish to be prosperous, and have progress both in the mundane and supramundane worlds and wish to work accordingly. They wish to be successful in whatever they do. To be successful there must be four kinds of foresights.

The four factors of foresight are:

(1) Sathakasampajanna - having the foresight of choosing that is beneficial

(2) Sapp±yasampajanna - having the foresight of choosing whether it is suitable or not

(3) Gocarasampajanna - having the foresight of working continuously

(4) Asammohasampajanna- having the foresight of clear comprehension without confusion

Reasoning in Mundane affairs

(1) To be prosperous in the mundane world you must choose the kind of work which is most beneficial before you start to work. In this way, choosing the best kind of work is the fundamental factor for the development of the work.

(2) Next, to be able to start work, a suitable locality, an appropriate time must be chosen. Ancient people have advised us to choose the suitable time, place, value and wealth. If an unsuitable time and locality are chosen and set up your work, then it may not progress as expected. If circumstances are unfavourable, you might have to suffer loss of property. That is why suitable time and locality must be chosen i.e. having the foresight. Thus, in choosing whether it is suitable or not is another fundamental factor in the development of your work.

(3) After choosing the most suitable work, time and locality, you have to start working, you must be interested in your work, put heart and soul into it and work continuously.

After setting up your work, if you are not interested in it and most of your time is taken up by other affairs, then your work will not progress as expected, it might even deteriorate. That is why you have to work continually with interest. Thus working incessantly with interest is one of the basic factors for the development of your work.

(4) In working continuously you must study and be aware of the situation of your work, whether it is progressing or deteriorating. You must know clearly and definitely without having confusion. Knowing the correct amount of investment, profit and loss for one day, one month or one year etc., definitely, without any confusion, is one of the fundamental factors in the development of your work.

Those who are complete with these four factors of foresight will progress in their work and become prosperous in the mundane world.

Things to reason in the affairs of dhamma

(1) Those who are going to practise dhamma to realize nibb±na will have to choose the most beneficial kind of merit before practising. The most beneficial deeds: performing dana; observing sila; worshipping sacred pagodas; practising samatha meditation; Vipassana meditation; and etc., are to be chosen as the foremost acts. Thus choosing the best kind of merit is the basic factor to realize noble dhamma and reach nibb±na.

(2) After choosing the most beneficial kind of merit, you must choose the time, meditation centre (yeiktha), monastery, instructor or teacher. You must choose and reason for yourself which time, meditation centre, instructor or teacher are suitable for you.

Though reasoning and choosing that is beneficial has been done before hand, if you had not chosen a suitable time, and if the dhamma is practised at an unsuitable time, you may not get any benefit. You might even degenerate. Therefore, you must choose a suitable time, a suitable meditation centre and an instructor or teacher who is suitable.

For example: going to Pagodas and Buddha Images to worship is beneficial but if there happens to be a festival, there will be lots of music, singing and dancing. Then that time is unsuitable for a monk or a samanera.

If monks and Samaneras should go and worship the pagodas at the time of big festivals they will not get any merit but will be committing offences (apatti) and be degenerated till they become lay again. That is why monks and Samaneras, who wish to gain merit, should choose the time to worship pagodas, when there are few people.

When practising Vipassana meditation which is beneficial, one must choose a suitable meditation centre. A monastery which has five qualities is a suitable place to practise meditation.

The five qualities are:

(a) a place which is neither too far nor too near from your own place;

(b) a quiet place with few people;

(c) a place with few gad-flies mosquitoes, flies;

(d) a place where food, medicine and other requisites are easily obtainable; and

(e) a place with a good meditation (kammatthana) teacher who can instruct those who have not experienced dhamma to experience dhamma, and those who have experienced dhamma to a certain level to reach higher stages and attain noble dhamma.

A meditation centre which has these five qualities is a place where Vipassana meditation should be practised.

In another method:

There are four kinds of meditation centre serving the practise of meditation.

Practising in a certain meditation centre where one does not perceive the nature of dhamma vividly, and where food, drinks and medicine and other requisites are scarce. This sort of yeiktha, monastery, is unsuitable in which to practise meditation.

Practising in a certain meditation centre where one does not perceive the nature of dhamma vividly, but food drinks and medicines are in abundance. This also is not the suitable type of centre in which meditation should be practised.

Practising in a certain meditation centre, one perceives the nature of dhamma clearly but food, drinks and requisites are scarce. This is the kind of suitable yeiktha where one should practise meditation.

Practising in a certain yeiktha where one perceives dhamma vividly. Food, drinks and medicines are in abundance. This is the suitable type of meditation centre, where one should practise. Thus choosing a suitable meditation centre is a fundamental factor to attain noble dhamma and reach nibb±na.

(3) After choosing a suitable time and yeiktha you enter the centre and practise meditation keeping a target date to achieve noble dhamma. You must practise ardently until you attain the level of dhamma you had aimed for. The consecutive notings, concentrations and insight or intuitive knowledge must be continuous. You must practise incessantly till you reach the level of noble dhamma.

There are three kinds of mindfulness meditation for your noting to be continuous. Sitting meditation, walking meditation and noting miscellaneous daily activities. Out of the three kinds of meditation, noting miscellaneous daily activities is the most difficult.

To be clearly conscious of each bodily behaviour in detail, i.e. in walking, standing, sitting, lying, bending, stretching etc. and daily activities is known as clarity of conciousness or (sampajañña) in Pali. It is in the discourse of Lord Buddha.

You must be aware of every movement and note continuously, walking, standing, sitting, lying down, bending, stretching etc. in detail. You must keep on meditating so that there is no break, the former noting and the latter noting, former sam±dhi and the latter sam±dhi, the former insight and latter insight must all be in continuity. Thus being mindful without any interruption is a fundamental factor to achieve noble dhamma and reach nibb±na.

Out of five hundred monks chosen for the first great Council (Synod), four hundred ninety nine were arahants.

Ashin Ananda was the only one who was not an arahant. Ashin Ananda meditated, while walking, in the first watch of the night and midnight ardently. After past midnight, towards dawn, wishing to meditate while lying down, he entered the monastery and, while lying down he noted, 'lying down, lying down' in detail. Thus he became an arahant and realized the bliss of nibb±na.

(4) When you are noting the bodily behaviour, such as walking, standing, sitting, lying, bending, stretching etc. without interruption in detail and gain sam±dhi ñ±na, you realize that the objects such as walking standing, sitting, lying, bending, stretching constitute the physical phenomena (rupa), being separate from the noting conscious mind (n±ma). You perceive, without any confusion, the true nature of n±ma and rupa, which are separate.

As you keep on being mindful without any break or interruption, you will realize that because of the intention to walk, there arises the walking behaviour. Because of the intention to stand, there arises the standing behaviour. Because of the intention to sit, the sitting behaviour arises. Because of the intention to tie down, the lying behaviour arises. Because of the intention to bend, there arises the bending behaviour. Because of the intention to stretch, the stretching behaviour arises and so on. You realize the true nature of cause and effect.

When you are being mindful continuously, your sam±dhi ñ±na becomes stronger, and you discover that walking, standing, sitting, lying down, bending, stretching behaviours etc. occur and vanish one after another. You are aware of the phenomena precisely without any confusion.

Later as you keep noting without any interruption and as your concentration sam±dhi deepens, you realize that the bodily behaviours such as walking, standing, sitting, lying, bending, stretching etc. disappear at a great speed. So also is the consciousness of the noting mind. Because both the physical actions and the noting mind disappear at a fantastic speed, they are impermanent (anicca).

Because they disappear so rapidly they seem to oppress you. Hence it is suffering (dukkha). You cannot prevent or control the disappearance by any means. It happens of its own accord. Thus it is anatta. You are aware of these facts without any confusion. To be aware of the true nature of the processes without any doubt is one of the basic factors to attain noble dhamma and reach nibb±na.

To sum it up:

(1) To choose that is beneficial

(2) To discriminate whether it is suitable or not

(3) Having the foresight of working continuously

(4) Having the foresight of clear comprehension

If you are complete with these four factors of foresight you will progress and be prosperous and successful both in the mundane and supramundane worlds.