Dhamma Discourses
Sayadaw U Jatila
Mahasi Meditation Centre, Yangon, Myanmar, 1998
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Dhamma DiscoursesSayadaw U Jatila Mahasi Meditation Centre, Yangon, Myanmar, 1998 |
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The subject of today's dhamma talk is the benefits of meditation practice. The details of the benefits that can derive through meditation practice is explained in this treatise. At one time, a certain deva (a celestial being) approached Buddha respectfully and expressed his views by way of verification. He said, "Lord Buddha— if I may express my opinion — I believe all sentient beings love their children the most. The richest man is a person who owns the most numerous cattle. The sun's rays are the brightest light of the universe. Among the lakes which contain large volume of water, the ocean is the biggest and widest". He expressed his views by making these four statements.
His statements look like conventional truth. Yes, people love their offspring so much that they carry their children in their arms, on their shoulders, and on their heads. Even if the children urinate or excrete on them, they do not get angry or feel repulsive but showered more love and loving kindness.
So this deva deduced from these observations that sentient beings love their offspring the most. His second observation that the person who owns the largest number of cattle is the richest also seems practical. Since Buddha's native place is India, where the cattle is regarded with esteem as sacred. Hindus culture is non-meat eating and to get the required protein, milk is the natural source. Butter, yoghurt and cheese, etc. are extracted from milk to get nutrients for the population. Therefore, Hindu raise cattle in large numbers and the person who owns the largest number of cattle is regarded as the richest man.
His statement that sun-rays are the brightest seems to be true. Because other lights such as electric light, battery lights or other sources of light can not be compared to sunlight in brightness. His statement that among the lakes the ocean is the widest and largest is also quite plausible, and the appropriateness of these statements look like conventional truths. Here we have to compare the difference in cleverness between normal knowledge of ordinary people and the Divine wisdom of omniscient Buddha. After considering the all aspects of the Deva's words, Buddha replied the following counter-statements to the Deva
Buddha explained the statements. All the assertions the Deva made were wrong when compared to Buddha's revelations.
Naturally people love their offspring, but a time may come when there are differences and they may part their ways. One can see parents disowning their sons and daughters on various grounds. Dearest husbands and wives who loved each other so much also divorce when there are differences. It shows they love to a certain degree but not to the utmost level as one loves oneself. Therefore, Buddha pointed out to the Deva that his statement that sentient beings love their offspring the most is not correct and that all beings love oneself the most.
The second statement is also wrong because during the time of need or famine the most important material for survival is paddy (grain). It can even cause disastrous miseries and death if paddy is not available, it is true for all people — even for those who eat "chapatti" or bread because there are seven kinds of paddy (grain or cereal).
They can be categorized as:- paddy, barley, oats, corn, maize, millet and wheat, The person who owns the largest amount of paddy is the richest.
Sunlight from outside appearance seems to be the brightest, but it cannot give light to depths or deep caves. And it cannot give light to persons who are immersed in lobha, dosa and moha. And the sunlight cannot make a person clever and good if he is bad and foolish. People can be taught to become good, clever and civilized by wisdom only. Therefore the light of the wisdom is the brightest. The wise saying that "There is no light brighter than the light of wisdom" is very true.
The seas and oceans will not be filled if rains and spring waters do not flow towards the ocean. The spring water and the rain water flow into the ocean by way of many small rivers and large rivers. The relevant assertions here is to prove the most important point that sentient beings love oneself the most. When house is on fire, the person living in the house runs away from the house to save his own life. Every sentient being is seeking safety and comfort for oneself, they want to be rich and happy.
Therefore, the Buddha's word that every sentient being loves oneself the most is the absolute truth. So if a person loves oneself best how should he lead his life to get the utmost benefit?
Enjoying the pleasurable sensual objects only will not amount to loving oneself in a proper way The learned persons of the previous generations had stated that those persons who are not lazy to participate and take active parts in kusala, dhammas can only be called as persons loving oneself in the right way. If one loves oneself, one should take active part in wholesome deeds with heart and soul. In doing wholesome deeds it is important to have the right view and correct faith also.
Kusala deeds must be innocent and it must result in good kamma benefits. One should not be lazy to do wholesome deeds. Giving alms dana is for one's own benefit. The receiver of dana is beneficial but the objective of dana is for the donor to get rid of his lobha (greed) by giving away his property with generosity and the receiver reciprocates the donor's loving kindness which is meritorious. Observing sila is also wholesome deed.
To abstain from killing, stealing and not committing other evil actions and speeches is kusala deed. It can check lobha, dosa and the resultant benefit is healthiness and longevity of life. Now for panna, vipassana bhavana is also kusala deed. Vipassana bhavana is to prevent lobha and dosa, arising from the six senses. So a person is free from lobha, dosa and enjoys purity of mind free from sorrow and anxiety.
The final goal of bhavana is to gain magga nana, phala nana and realisation of nibbana, so it is the most desirable kusala deed. By practising dana, sila and bhavana with heart and soul will only amount to loving oneself in the right way The meditators here who are practising vipassana meditation also amount to loving oneself in the right way. Their very own practice is not for anybody else but for the benefit of oneself. Dana, sila, samatha bhavana (tranquillity meditation) and vipassana bhavana (insight meditation) are all kusala deeds. But the degree of merit accrued is not the same.
Dana and sila are kusala deeds and the resultant benefits will be richness and happiness in the human world and deva world. Practising samatha bhavana will send one to Brahma world. Where the Brahmas stay in jhanic bliss requiring no food nor water nor other nutrients. The life span of Brahma is also very very long. But the defect of this Brahma world is that after that long and blissful life a person can revert to human world and apaya world (i.e animal world, ghost-world, demon-world and hell).
Vipassana bhavana if properly practised and achieve the status where sakkaya-ditthi can be expelled altogether (i.e. reaching the Path of Stream-winning sotapatti-magga), a person can hope to attain the cherished goal of Nibbana through the path of magga and phala. So among the four kusala deeds the vipassana bhavana is the best.
To summarize — Dana and Sila kusala deeds can give resultant benefits in deva world and amongst human beings.
Samatha bhavana kusala deeds can have resultant benefits in Brahma world. Vipassana bhavana kusala deeds can give Nibbana bliss. Our meditators here are practising vipassana bhavana to achieve the cherished goal of Nibbana. A question can be asked at this stage. Can Nibbana be attained by practising meditation at the present time?
Yes, one can realise Nibbana by practising vipassana meditation at the present time. Buddha himself had told to ascetic Subhadda just before Buddha's parinibbana time (final passing away). Buddha said "Even after my passing away if all the devotees whether be it monks or laymen follow the instructions contained in my discourses and practise vipassana meditation, in a proper perspective there will be no scarcity of Arahats at all times".
Here "practice in a proper perspective means — persons after attaining Udayabbaya Nana (awareness of ever new phenomena rapidly arising and passing away) will encourage other meditator or other friends to practise like him and if the same result is achieved then it can be regarded as practising in a proper perspective.
A meditator after proper practice achieved the status of cessation of mental and physical phenomena and be in turn encourages other meditator to try and reach the status of cessation of mental and physical phenomena then it can be regarded as practising in proper perspective. In our Mahasi Meditation Centre, the old meditator try to help the new meditator so that they also realise what they themselves had achieved in their meditation practice. This also is leading a good Buddhist life and practising in proper perspective.
If the Buddhists obey the words of Buddha and helped each other in their vipassana meditation as Buddha prophesied there can be no disappearance of Arahats. If Arahatship can be achieved at the present time, naturally Anagami persons Sakadagami persons and Sotapatti persons will be existing at the present time. Therefore if meditators practise in proper perspective it is possible to reach the status of Ariya-Puggala at the present time without any doubt.
Even persons who are sick and have no ability to practise effectively now they should not be discouraged because in "Majjhimapannsa Maha Rahulovada Sutta Athakatha" it is stated that:
1) persons who had experience in meditation practice can achieve Ariya puggala status in one of the sitting practice during his lifetime at one time or another. Since they are familiar with meditation technique, at the proper time and place when the conditions are conducive they know how to take the opportunity to engage in serious meditation and there is ample chance of attaining magga and phala nana at that moment. This is the first occasion the meditators got for fulfillment of their cherished goal.
2) If this does not materialize still there is a second chance at the time when he is about to die.
When nearing death any sentient beings look for solace and support because they are afraid to die. Every being is afraid of death. There are two kinds of beings, who are not afraid of death.
1. Pacceka Buddha (Silent or Private Buddha). Anagami persons, Arahats
2. and fully enlightened Buddha. Because they have eliminated sakkaya-ditthi and they have also eliminated the fear-producing dosa (anger).
All other persons are afraid of death. Death is a fearful event, because Nobody is sure what will happen after death or where he is to be re-born, etc. When looking for support some look to their children, some look to the their doctors whoever is near them. But at the time of actual death no medicine is effective, no help can be useful from the children. The real support needed at the time of death is dhamma. Those who had no experience in dhamma or bhavana meditation they will not know how to contemplate the dhamma. The last resort they will do is lament for the children to help them from death.
As bird deprived of its wings cannot fly and becomes the meat for dogs and cats. And if a human being does not know how to contemplate the dhamma at the time of death he is liable to land in the Apaya world. But for those persons who had experience in meditation practice can contemplate the vipassana bhavana and there is a second chance for him to attain magga and phala and became Ariya-puggala just before the time of death. Suppose he had no chance to contemplate the dhamma at the time of his death, his previous vipassana bhavana will not be wasted.
3) Though he did not become Ariya-puggala, the very fact that he died contemplating the dhamma, prevented his landing in Apaya worlds and will certainly help him to become Heavenly Beings of Deva world. He has a sure chance of meeting those Heavenly Beings who had practised bhavana meditation at the time of Gotama Buddha and by association with these pious Heavenly Beings he can have another chance to become Ariya puggala.
In Deva world, the conditions are similar to the human world. As there are Devas who are seeking enjoyable sensual pleasures there are Devas who are seeking the dhamma and practising vipassana bhavana. So when the person who had landed in Deva world due to his contemplation of the dhamma at the time of his death, he will associate with other pious devas and the Deva world being more intelligent he can become a Deva Ariya without much difficulty. This is the third chance of deliverance for those persons who had experience in meditation practice.
4) Supposing he failed to make the third chance of deliverance in the Deva world but through the cycle of "Round of Rebirth" of Samsara he may become a human being in the world where there is no Buddha and Buddha Sasana, the fact that he had practised vipassana bhavana at various existences will result in his becoming a Pacceka-Buddha. A Pacceka Buddha is an "Independently Enlightened one" outside of Buddha Sasana. Such kind of Pacceka-Buddha are called separately or individually Enlightened One. He comprehends the four Noble Truth by his own effort but has no capacity to proclaim the teaching effectively to others as a Universal Buddha (Samma-Sambuddha) and may be called a lessor Buddha.
Womenfolk can also achieve manhood at that time and can inspire to become Pacceka-Buddhas.
5) Supposing he failed to attain this Pacceka-Buddha hood as the fourth chance, by dint of his previous meditation practice he can become an arahat easily during the time of next coming Sasana. There is precedent, during the time of Gotama Buddha, one "Bahiya Darucariya" who had previous meditation experience at the time of Kassapa Buddha for seven full days but achieved no Ariya-Puggala status. So during Gotama Buddha's time he became an arahat with one good sitting very easily and comfortably knowing the four Noble Truths at once.
In conclusion, the practice of meditation (bhavana,) is very beneficial and every meditator should endeavour not to miss the chance of engaging vipassana meditation at this very moment.
By practising vipassana bhavana:
Since the benefits of meditation is so great and sure of achievement, every meditator should make the greatest effort to practise vipassana meditation at the present time and may I conclude my dhamma talk by wishing you all to quickly realise the cherished goal of Nibbana in the most easiest way.
The subject of today's dhamma talk is Importance of Balanced Faculties in Meditation. "Five main faculties are mindfulness, concentration, effort (or energy), faith and wisdom. Out of these five faculties-concentration and effort, faith and wisdom should equally be balanced in meditation, over emphasis of saddha (faith), viriya (effort) or samadhi (concentration) is not desirable. There is no over-emphasis in mindfulness (sati). The more emphasis on mindfulness the better for the meditation practice.
There are four kinds of body positions in the meditation practice. They are standing walking, sitting and lying. Out of these four, standing and walking practice encourages in the developing or building up of viriya (effort or energy). Of course concentration is also included but the emphasis is more in development of viriya (effort). While standing, a meditator has to make an effort not to fall down. In walking also a meditator has to make special effort to take one step after another while staying erect. Therefore we regard the standing and walking meditation is more conducive to the development of viriya (effort).
Whereas sitting and lying meditation practice is more conducive to the development of samadhi (concentration). In the sitting meditation posture there is no bodily movements and as the eyes are closed it encourages the development of samadhi (concentration), viriya is there also but it plays a minor part. In the practice of lying position the body posture of lying is keeping still and with the eyes closed it encourages the building up of concentration. Therefore we regard sitting and lying postures as having more emphasis to the development of concentration.
Therefore in the scriptures it is specifically mentioned that Ariyas (noble persons) uttered words of praise to those meditators whose meditation is balanced between concentration and effort as well as between faith and wisdom. The word of praise is appropriate because in actual fact also, the progress of vipassana bhavana is achieved quickly only when concentration and effort, faith and wisdom are equally developed.
When you observe a bicycle the two wheels must be equally aired to have a good and swift motion. If one of the wheel tyre is flat the movement of the bicycle is impaired. The same with human beings. A person is only normal if his two eyes and two ears are equally functioning correctly. If one eye and one ear is defective he can see but the effectiveness is not as good as a person who has two good eyes. So also he can hear but the hearing is not as good as a person who has two good ear. The same with two hands and two legs. If one of them is defective the normal actions cannot be exercised as persons who have good pair of hands and legs.
For meditators also the progress of insight is normal and quick if concentration and effort, faith and wisdom are in proper balance. If not properly balanced it is mentioned in scriptures that those who has more faith but less wisdom tend to believe in the wrong ways. Saddha is faith and believing in one thing is also faith. Having faith is good but blind faith is undesirable. They tend to believe in wrong views. They mistook wrong persons as holy. During Buddha's time even, there were persons who worshipped the nude persons thinking that such persons had shed their lobha and dosa by not wearing clothes. Some worshipped those who imitated the habits of dogs and bulls. Some worshipped persons whose garments were made of human hairs or who adorned peculiar garments. The cause of such behaviour is, though they have faith they have no wisdom to differentiate between right and wrong. They have no proper perspective that persons going in the nude had no sense of modesty and how can they be regarded as persons of worthiness, to pay respects to, by decent and intelligent population.
Some cannot see properly which persons can teach the right dhamma and which persons were fakes and follow the wrong path, resulting in various kinds of miseries and some even lost their lives by following the fake Gods.
Such kinds of mishaps can happen to those persons who have ardent faith only but no wisdom to differentiate the right path and the wrong path. They can become the followers of imitation Buddhas, imitation dhamma, and imitation Sangha, easily.
There is a Myanmar saying that "Persons who have ardent blind faith only but lack wisdom can land in following the wrong path." And persons who are sharp and intelligent but have no ardent faith and honesty can become cunning and wicked. Our meditators may find some persons who had mastered book knowledge but lack in Saddha will have no generosity to give alms-dana, no intention of practising purity of mind-sila, no inclination of meditating vipassan bhavana.
Not only are they lacking in dana, sila and bhavana but they obstruct the paths of others who are pious and observe dana and sila, by commenting adverse remarks such as "Do not give dana, it will only prolong the miseries of samsara." They remark dana is an easy thing. If you wash your dishes and throw away the remains, the insects can eat the food and it is also dana. Of course it is a kind of dana but such kind of dana is inferior dana resulting only inferior kind of merit.
Such kind of adverse remarks are made by cunning and wicked persons by obstructing the good ways of pious and generous folks. They also discourage those who are conventional in religious ways in going to monasteries to observe sila respectfully under the guidance of disciplined and pristine abbot. They made fun of such piety by remarking there is no need to go to a monastery to observe sila, one can stay at home and practise purity of mind, etc.
Even taking a solemn now to observe the sila in the presence of pristine abbots can sometimes be broken, such flippant observance at home by oneself is more liable to discard at will, he may commit killing or eat after midday without any restraint. Therefore observing the sila in front of a respectful teacher is liable to be more solemn and adherence is more reliable and serious and advantageous.
So called learned persons also make sarcastic remarks about Vipassana bhavana meditation. The line they take is- "Why should a person go to meditation centres? Didn't Buddha preached that contemplation of one's own body is dhamma, which can be done by oneself in one's own house."
Every kind of undertaking or task need systematic approach and a good teacher who can show the method or technique correctly. Vipassana bhavana, meditation is one solemn task that needs the utmost preparation and correct guidance. In addition to these there should also be a place where there can be inspiration and dhamma friends who will be encouraging to each other.
The environment is also very important. In a meditation centre the environment for quietude is the special feature and the time-table for repeated sitting and walking is a set rule. The environment, the atmosphere, the inspiration and noble features of a meditation centre cannot be found in one's own home. In all homes all worldly activities cannot be avoided and one will easily get involved in the daily routine of multifarious human affairs.
Therefore so called learned persons make such remarks for the detriment of bhavana, which they have no inclination to practise themselves. Our meditators here also are following the preaching of Buddha by contemplating the physical and mental phenomena almost all the time except for the resting period of four hours, put aside for sleep.
There is a Myanmar saying — "persons who are too learned but lack faith or conviction become cunning and wicked." Therefore the wisdom and faith should be balanced in the practice of meditation, to avoid the undesirable effects and achieve systematic progress. We must believe in things which are reasonable and practical. The only thing is we should not follow any doctrine in blind faith. Every consideration must be made pros and cons should be examined before believing in anything.
Those who are intelligent and have earnest Saddha (faith or conviction) will become an asset to the populace. He will be a good friend to everybody living together and to the society in general. This is the resultant benefit of having a balance of wisdom and faith. Concentration and effort should also be balanced. Concentration is one pointedness of mind and effort is energy or vitality.
As explained at the beginning of this talk sitting and lying postures in meditation encourages the development of concentration. Standing and walking postures encourages viriya (effort or energy). Therefore our meditation schedule here is one hour sitting and one hour walking. If sitting alone is conducive to the progress of meditation the teachers will instruct the meditators to practise sitting all the time, but it is not so. If over emphasis is given to sitting alone there will be over-development of concentration.
In scriptural directions, it is mentioned that persons who over-emphasize concentration but lack in viriya tend to develop laziness, sloth and torpor Meditators who practise sitting meditation and lying postures more but less walking tends to develop laziness, dullness and sleepiness. If such kinds of symptoms occur a meditator should know it is over concentration. At the end of each progressive stage of nana some kind of sleepiness such as nodding of one's head very often tends to develop. Then meditator should know he must increase viriya. Increasing viriya, means increasing from four touching points to ten touching points and so forth and practise more walking. When viriya and concentration is balanced sloth and torpor can be overcome.
But if the meditators practise more walking (in excess than required) but less sitting, over emphasis of viriya will set in. The symptom of over viriya is more wandering mind or day dreaming in sitting practice. Meditator may not be aware of this at once but after a long time only. In the walking also he can only note the steps, at the beginning and lapse into wandering mind the rest of his walking meditation. The remedy is to increase concentration. By this way the meditator can balance his concentration and effort. During Buddha's time there was the example of a millionaire's son by the name of Sona. Being a millionaire's son he was very delicate and fragile. It was said the soles of his feet were covered by soft hair.
He decided to practise bhavana meditation with heart and soul and got ordained as a monk. After ordination the new monk Sona Thera thought "I led a life of comfort and easiness as a millionaire's son so I must now practise with zeal and perseverance without any regard to physical comforts." He practised walking meditation and since his foot was so fragile and smooth, he got blisters by walking on uneven ground. Even then he could not develop concentration. As he could not practise walking meditation he crawled on his knees and hands. He tried so hard that the path of his walking meditation is covered by his blood. But since he did not achieve any vipassan nana, he got discouraged and thought that "I am not destined to see and realise the dhamma" and was on the verge of giving up the practice altogether.
Buddha himself came to the walking path and enquired why it was covered with blood as if a butcher had carried out his job at the place. The Bhikkhus related how the millionaire's son Ven. Sona's feet bled by walking meditation. Buddha went to the new monk Ven. Sona and enquired whether he had played harp in his younger days. When Ven. Sona asserted that he can play the harp very well. Buddha asked him how he managed to keep the strings of the harp to get good sound. Ven. Sona answered that strings should have to be neither too loose or neither too tight. So Buddha counseled him to act as playing his harp because too loose a string will wrap and too tight a string will snap. In meditation practice following the middle path is the best way to achieve results. Buddha instructed Ven. Sona to practise walking and sitting evenly, to have a balance of viriya and samadhi, to eat regularly and to use medicine when occasions called for.
The new monk Ven. Sona obeyed Buddha's instructions. He used medicine to cure his blistered feet, he ate properly and practised viriya and concentration in an even way. In a reasonable time Ven. Sona realised magga and phala nanas and achieved Ariya-puggala status. May our meditators also practise evenly between concentration and effort and between wisdom and faith and realise the cherished goal of Nibbana, the end of all sufferings, in the most easiest and shortest way.
Sadhu! Sadhu! Sadhu!
The subject of today's dhamma talk is "The basic principles for all Buddhists". Buddha is the person who knows the ultimate truth of Four Saccas (The Four Noble Truths). To be called "Buddha", he needs to have two qualifications (i) A Buddha Knows the Four Noble Truths by his own personal effort and intelligence and (ii) He knows how to teach others to know the Four Noble Truths. The Four Noble Truths are:
(1) Dukkha Sacca — The Noble Truth of Suffering
(2) Samudaya Sacca — The Noble Truth of the Cause of Suffering
(3) Nirodha Sacca — The Noble Truth of the Cessation of Suffering
(4) Magga Sacca — The Noble Truth of the Path Leading to the Cessation of Suffering
A person who knows these Four Noble Truths by his own wisdom and knows how to teach others to know the Four Noble Truths is called "Buddha". Buddhists mean persons who believe, embrace and practise Buddha's teachings (or doctrine) with heart and soul. We have here quite a number of people who claim to be Buddhists. They are traditional Buddhists — who claim themselves as Buddhists because they are born of Buddhist parents. They are not unshakable believers with firm convictions. They do not try to understand the real doctrine of Buddha but follow the general religious ceremonies as practised by their parents and relatives. Such persons do not have deep religious understanding and faith of a true Buddhist and they can be converted to other religions if circumstances are favourable to them.
Such traditional Buddhists, who have no deep faith yet cannot claim that they dad dissociated with four apaya worlds forever. Therefore it is very important to become a real Buddhist with deep faith and a fair knowledge of the fundamentals of Buddhism. True Buddhist with deep faith means persons observing the three main features of Buddha's teachings. They are:
(1) Refraining from unwholesome actions (akusala).
(2) Trying to do wholesome deeds (kusala) all the time
(3) Keeping the mind pure and free from defilements (kilesa).
The following verse is more concise.
To refrain from all evil
To do what is good
To purify the mind
This is the teaching of all Buddhas
What are akusala deeds?
Akusala deeds can be defined as deeds that are not innocent and that have bad resultants. For instance, taking others's life. Killing itself is guilty. If human beings are killed, the guilt is more severe-not only guilt but the resultant effects are short life, poor conditions and low birth, etc. in future lives. Stealing is also akusala deed. It is guilty in the present life and the resultant effect is poor and miserable lives in the future existences. Telling lies, slandering, foolish babble are also akusala speeches. Bad mental thinking, bad speech and bad deeds are all akusala actions. These acts are not innocent and have resultant bad kammic effects.
So Buddha preached to refrain from such acts. If a mother sees that her child is trying to play with sharp bamboo pieces or coins by putting them into the mouth, she will force out the things from the baby's mouth immediately. Or if a child try to play by putting beans or seeds into the nose, the mother will force them out because she has good will to prevent harm coming to the child. But the child, not understanding the reason of such action, will cry or react angrily. The mother's action is with compassion, she wants to protect the child from harm. So also Buddha's prohibition not to kill, steal, not to commit sexual misconduct, not to tell lies and not to commit other mental, verbal and physical akusala deeds, such as slandering, rude speech and foolish babble is to prevent persons from bad resultant kammic effects.
The second feature of a true Buddhist is to engage in kusala deeds all the time. Kusala deeds mean giving dana generously, observing purity sila, and practising bhavana meditation. Kusala deeds (wholesome) is innocent and give good kammic effects (results). Giving dana is innocent, not only innocent the receivers of dana reciprocates with (metta) loving-kindness in the present life. It also accumulate kamma that ripens in the next birth and result in prosperity. Observing sila is also very laudable. By observing purity sila, a person is free from lobha, dosa (greed and anger) and attain longevity of life even in the present existence an in the coming existences.
Practising metta-bhavana is also meritorious and innocent. The benefit of metta bhavana is eleven-fold:
(1) peaceful sleep and
(2) fresh awakening,
(3) good dreams,
(4) loved by people
(5) as well as devas,
(6) helped by devas,
(7) free from dangers of fire, poison and weapons,
(8) mental stability,
(9) radiant and calm facial expression,
(10) tranquillity at the time of death,
(11) achieve better birth after death, etc.,
are the beneficial results of metta-bhavana. All these kusala deeds mentioned above are for the good resultant effects when a person is going through a round of rebirth (samsara). All of us are travellers of samsara the continuous process of ever again and again being born, growing old, suffering and dying. This continuous process can only be stopped when a person achieves the status of Arahatship.
Therefore before achieving Arahatship, we need provisions for the long journey of Samsara. Even for our travels from country to country, place to place we need money, air tickets, train tickets and provisions, etc. So also for the long ever-repeating journey of samsara we need all the commendable provisions. But we cannot take money, air-tickets, train- tickets, provision, etc. from this life. The only provisions we can take is the meritorious deeds by giving dana, observing sila and practising bhavana which will give good resultant effects that will be the supporting comforts in the long journey of samsara. That is why Buddha preached to refrain from akusala deeds and engage in kusala deeds.
The third main feature of Buddha's teaching is keeping one's mind pure and free from kilesa (defilements). Generally people adhere to physical cleanliness. Morning, afternoon and evening or all day people wash their faces, bathe their bodies, change their-clothes which is for physical tidiness and cleanliness. Very few people engage in purifying the mind to be free from defilements. Physical dirtiness cannot send a person to apaya world. But impurity of mind can send a person to four apaya world (the animal world, ghost-world, demon-world, and hell).
Meditators may all see the miseries of the animal world - cattle, horses pigs, chickens and ducks, etc. They are suffering not because failed to keep physical cleanliness but because they failed to keep purity of mind and keep their mind free from kilesas in their previous existences. They had committed cruelties and other akusala deeds to resultant effects of this present sufferings. By this we do not mean to say physical cleanliness is to be discouraged. People have to maintain cleanliness for their health, but more important is to strive for purity of mind.
How to strive for purity of mind? Buddha said "Ekayano ayam bhikkhave maggo satanam visuddhiya." "O Monks, the only way that leads to attainment of purity of mind is Satipatthana dhamma. They are:
(1) Kayanupassana Satipatthana, contemplation of physical body
(2) Vedananupassana Satipatthana, contemplation of the feelings
(3) Cittanupassana Satipatthana, contemplation of the mind
(4) Dhammanupassana Satipatthana , contemplation of mind objects
Practising the four divisions of Satipatthana dhamma is the only way to purify the mind. When napkins are new they are clean and white. When people use to wipe their hands and mouths they become dirty and they have to be washed with soap and water to clean the dirt. So also when mind becomes impure due to lobha, dosa (greed, anger) the mind has to be purified by Satipatthana dhamma, soap and water. The characteristic function of the mind is to think and observe the sense and mental impressions (impression by sensorial reaction). Meditators are aware of their activities of going and coming by their mind consciousness. Mind is also very strange and peculiar. Meditators may argue that nowadays strange things have been invented like radio, radar, computer, television, satellite, rocket, atomic bomb, and space shuttle, etc. and our present; drawings and paintings are also peculiar and strange.
But we have to assert that mind is stranger than all these new scientific - inventions or paintings, because to create these new inventions, scientists have to think by their mind first to invent the new commodities. Therefore, mind is more strange and peculiar. In some way mind can be compared to water. To contain the water it has to be stored in cups and pans, or in the farm lands, water can be retained only by embankments or earth mounds in the field. Similarly, the mind is to be kept in check by Satipatthana Vipassana meditation. Otherwise, it will wander towards the five sensual pleasure unless it is restrained by kusala dhammas. Five sensual pleasures are good sights, good sound, good taste, good smell, good body sensations.
Originally, water is clear and pure. If lime is added, the water will become milky, if green colour is added it will become green, if black powder is added it will become black. So also mind is originally pure but when influenced by lobha, dosa (greed and anger) it is tainted. Mind can also be compared to sculpture wood. A sculptor can carve dragons or demons out of wooden blocks. He can also carve images of pretty prince and princess. In puppet shows, the ugly and cruel character comes out of demons and dragons and cultural dances depicting love and sympathetic actions come out of prince and princess, as the respective actors have to stay tune to the characters of the various modes of sculptures.
When the sculptor carves the figures in a state of mind full of lobha, dosa, and moha, the carvings come out in the form of animals and demons or people of low and poor birth. They have to act the character they are carved for. If the sculptor carves the figures with mixed kusala and akusala mind, the images of human beings itself will be with deformed figures or of lower class devas. Such carvings being made in mixed kusala and akusala mood, images of human beings or lower class devas come out in poor circumstances, disfigured and with incomplete limbs and legs.
When the sculptor carves the figures with mind full of kusala dhammas the figures are pretty and handsome and the carvings itself are of higher class human being, higher class devas. In the life style they have to play in the loka platform it is higher class, rich and comfortable life conditions. The mind is also compared to wild elephant of the forest. The wild elephant is not advantageous to human beings but only bring harm to the people.
So wild elephants are not allowed to stay as it is but human beings tame them to become harmless and useful. They are lured into the big trenches by tamed female elephants and kept them without food and water. When they are weak and thirsty they are put on to the iron chains and gradually tame them by giving small amount of food and water at a time until they become tamed elephants for the use of human beings. As the wild elephants of the forest, the untamed mind takes enjoyment in good sensual pleasures of good sight, good sound, good taste, good smell and good body impressions. If we keep the mind in this kilesa field it will land in the four Apaya worlds. To tame the wild mind, saddha and chanda should be used as a bait and brought the mind into the trenches of sila and bhavana. By observing precepts not to kill, not to tell lies, etc. is putting the wild mind into the trenches for taming process.
The sensual pleasures have to be prevented. Therefore when a meditator is in intensive meditation singing or listening to music looking at dancing and television etc. has to be prohibited. Taking of food all the time of the day taking excessive amount or tasty food is also to be limited as in the process of taming wild elephants. The mind also should be chained to the mindful training of bhavana meditation as wild elephants are chained in the trenches to be tamed. As tamed elephants become valuable assets to the people the tamed mind become the vehicle to carry the beings to good and better existences of human and deva worlds. The mind which is like wild elephant should be purified. When hands and legs become dirty with dust or mud it has to be washed by water. When mind is impure the purifying method is to contemplate all the physical and mental phenomena by diligent mindfulness.
By such mindfulness meditation the meditators will gain the purity of mind and view by gradual stages from the knowledge that distinguishes between mind and matter or the knowledge that distinguishes between cause and effect until the meditators attain the status of sotapannahood. There by the purity of mind is achieved. Then the three main features— To refrain from all evil, to do what is good, and to purify the mind are automatically fulfilled and the person will become a true Buddhist. He will become an unshakable believer, dissociated from four apaya world for ever. He will be comfortable in the cycle of life until he achieved Nibbana ;the end of all sufferings.
May I conclude my dhamma talk today by wishing all our meditators to follow the teaching of Buddha to refrain from all evil to do what is good and to purify the mind and achieve your cherished desire to attain Nibbana through Magga and Phala Nana in the easiest way and the quickest possible timer
Sadhu! Sadhu! Sadhu!
The subject of today's Dhamma talk is the definition of Three Kinds of Persons. The aim of this talk is to help people to become clever and intelligent persons, who will have two-sided visions on the problems of life.
Generally, in our world today people tend to pay more attention and strive to get material abundance and to get rich in the present life. Every person wants to be qualified to be named as clever and good person. The title of clever and good person cannot be given to persons who know how to get rich and successful in this present life alone, in our Buddhist scriptures, "clever and good persons" are those who are not only wise enough to strive for the wealth and well-being of a single lifetime but also far-sighted enough to cultivate or invest for the welfare of coming existences of samsaric cycle of rebirths.
Buddha expounded in his discourses that there are three kinds of persons as follows:
(1) Persons with both eyes blind
(2) Persons with one good eye and one blind eye (persons with one-sided vision)
(3) Persons with two good eyes (persons who have two-sided visions).
Here the word "eye" is used as a metaphor. It does not mean to say the physical eye-organ of human beings. "Cleverness and wisdom" of human beings is symbolized as the eye here.
The Buddha asked, "O monks! Do you know who are persons with both eyes blind?"
Buddha used to put preliminary questions to prepare the audience for his answers. Buddha's questions can be categorized into five kinds:
(1) A question asked to solicit answer
(2) A question asked to consult other's point of view
(3) A question asked to determine other's wishes
(4) A question asked to test other's view point
(5) A question asked to answer the question himself
Buddha's above question is of the fifth category — to answer the question himself, since Omniscient Buddha had infinite knowledge of Dibbacakkhu (the Divine Eye). It is one of the six Higher Powers achieved at the time of Enlightenment, they are: (i) Iddhividha (magical powers) (ii) Dibbasota (divine ear) (iii) Cetopariya-nana (penetration of the mind of others) (iv) Pubbenivasa-nana (recollection of former existences) (v) Asavakkhaya-nana (extinction of all defilements).
Buddha answered his own question:
1) O Monks! Persons with both eyes blind means he is not successful in this present life. He has no economic impulse and he does not know how to run a profitable business. He has no skill in handling money matters to accumulate wealth. He has no energy (viriya) nor business acumen and is therefore poor and a failure in the present life. Nor is he wise and clever to invest for the benefit of samsaric round of rebirths. He cannot differentiate which action is meritorious and pure, or which action is unwholesome and impure. He cannot understand kusala and akusala deeds. So he is a failure for the present and for the future also.
Such a human being is called a person with both eyes blind. Once, in Benares, a state in India, there was a rich-man's son. When he was young, the parents looked after him well and since they were rich, the son was endowed with all the necessities of life. As he was the only son, the parents loved him without any limit. He was not educated but led an easy life of merry-making inpomp and grandeur. He became a spoiled child and knew nothing of the intricacies of life. When both his parents died, he had no ability to manage the business of his parents. Since he was uneducated and easy going, he had no means of preserving the riches left by his parents. He had neither wisdom nor knowledge to invest for the future by organising meritorious deeds but squandered all the riches left by the parents. Such beings are persons with both eyes blind (blind in two aspects).
2) The second category is a person with one good eye and one blind eye. Buddha asked again "O Monks! What is meant by persons with one good eye and one blind eye? Buddha himself answered, "O Monks! Some were clever in handling the money matters and they can manage to multiply their wealth. Though they have business acumen, they lacked in dana, sila and bhavana (almsgiving, morality and mental development).
They cannot differentiate between worthy and unworthy deeds. They do not know which deed is beneficial and pure, which one is dirty and unwholesome. Though they may be successful in business in this present life, due to lack of meritorious deeds, their next existence will be poor, degraded and landed in the four lower worlds (apaya) namely worlds of animal, ghost, demon and hell. Such kind of human beings are persons with one good eye and one blind eye. We have many persons belonging to this category. Though they can be categorized as wealthy and successful in the present single life-time, they lack in the observance of dana, sila and bhavana (alm-sgiving, morality and mental development). The majority of our present human beings can be included in this category.
3) Buddha put the third question. O "Monks! What kind of human beings are persons with two good eyes?" (Persons who have two-sided vision). Buddha himself answered. "O Monk! Some are clever and intellingent in managing their business affairs. They know the technique of increasing their wealth. In short, they are successful and become very rich in their present life. But they are far-sighted enough to reason thus. "Now I am rich and I have all the necessities of comfortable life. But these riches cannot be relied upon as permanent. It can be destroyed by fire or by flood or by robbers or by bad and foolish heirs. In case of my death also these riches will have to be abandoned". So with rightful thinking they invested in meritorious deeds such as dana and sila (alms-giving and observing morality). They abstain from committing unwholesome physical deeds or verbal speech. They also engage in contemplation of their physical body (in vipassana meditation). In other words, they know how to accumulate dana, sila and bhavana at the present life. Riches and the physical body itself cannot be regarded as one's own property. Riches are prone to be exhausted one day and one's own body has to be surrendered to the law of death and decay (i.e. the inevitable law of impermanence).
Such kind of human beings, possessing the cleverness and wisdom to accumulate riches and wealth at the present life and at the same time wise enough to invest in meritorious deeds such as dana, sila and bhavana for the next existence can be called as persons with two good eyes of persons who have two sided visions.
During Buddha's time in Benares, a general merchant by the name of Mahadhana was a shrewd business man. When he came to know that there will be a great gathering for Traditional Festival in the state of "Savatthi" he collected an abundant supply of silk clothing, a common pink wear which is popular at that time at reasonable prices. He organised his subordinates with 500 bullock carts and proceeded to Savatthi. When they came to the bank of a river near Savatthi in the evening, they decided to break journey for the night, intending to cross the river the next day.
In the middle of the night, it rained heavily and the rain did not stop for seven whole days. The general merchant and his entourage of 500 bullock carts could not cross the river and were stranded on the other bank. When raining stopped after seven days, Mahadhana, the merchant and his party crossed over the river but to his dismay, the festival had ended and he could not find anybody to sell his merchandise of "pink clothing". He pondered over the situation and decided to stay on to sell his goods in coming winter season since the transportation costs will be very high to carry back to Benares. Even if he could not sell out his goods in winter he considered staying on to summer and rainy season until his merchandise were all sold and made a handsome profit. He made his travel plans accordingly.
At that same day Buddha came for alms-round accompanied by his faithful assistant Ven. Ananda. Lord Buddha smiled on seeing Trader Mahadhana camped on the river bank. When Buddha smiled, fluorescent rays flashed from his holy teeth and Ven. Ananda knew at once that Buddha had smiled as the glowing light from his holy teeth brightened the environment, and asked Buddha, the reason of his smiling.
Buddha explained to Ven. Ananda pointing out the Trader Mahadhana that the Trader planned to stay on here for the whole winter, summer, and even the next rainy season until his goods were all sold. But that man had only seven days to live. Buddha reiterated that all human beings make plans for buying, selling and staying for a long time until they can make profits with their business enterprises, but what they do not know is the ineluctable law of old age, sickness and death, which will overwhelm them before their plans are realised. They are not counting this natural law nor are they aware of the ineluctable law of impermanence.
Ven. Ananda felt pity that Trader Mahadhana should die without having done any meritorious deeds and asked permission from Buddha to caution the trader of his imminent tragedy. On attaining permission from Buddha he went into the camp of 500 bullock carts of Trader Mahadhana. On being welcomed by the trader group Ven. Ananda enquired the Trader Group, who they were, what their plans were and why they were camping on the river bank. Trader Mahadhana explained how they came from Benares to Savatthi to sell pink silk clothing and how they were stopped by seven days of heavy rain and how they missed the chance to sell their merchandise at the Festival . Now that they had missed the festival they intended to stay for the winter, summer and rainy season also to sell their goods and make profit. Ven. Ananda related how Buddha prophesied that Trader Mahadhana would live only for seven more days and not to commit plans of long duration. Ven. Ananda convinced the Trader that words of Buddha never went wrong.
On realising the true situation, Trader Mahadhana asserted that all these properties and riches were of no value to him when he is dead. He said, "Before I die I want to offer dana, observe sila and practise bhavana (Alms-giving, morality and mental development). So saying he invited Buddha and his followers to come to his camp of 500 bullock carts the next day for Alms-dana through Ven. Ananda.
When Ven. Ananda brought the Buddha and the Sangha to the camp the next day. Trader Mahadhana and his entourage gave alms-dana and they themselves observed morality, sila and practised bhavana meditation for seven whole days. At the end of seven days Trader Mahadhana taking the alms-bowl of Buddha respectfully, he accompanied Buddha to his monastery. On his return to the camp, he died peacefully and came into existence in the Deva world, due to his meritorious deeds for seven days.
A person who possesses the cleverness and wisdom to earn riches and wealth for the present life and at the same time wise enough to practise dana, sila, bhavana for the next samsaric existences should be categorized as person with two good eyes or who has two-sided visions.
Our meditators here are to be included in the category of person with two good eyes who possess cleverness and wisdom to earn reasonable income for the present life but more important is their vision to consider with the wisdom eye to do kusala deeds of sila and bhavana for the benefit of samsara (round of rebirths) by coming to this retreat.
Surely our meditators belong to the third category of persons who have two-sided vision.
Among the three categories:
(1) Person with both eyes blind,
(2) Person with one blind eye and one good eye,
should not be associated with, but person with two good eyes or person who has two-sided vision should be sought after as associates or friends. May our meditators here possess cleverness and wisdom for the present life as well as for the future existences and by their diligent practice of Satipatthana Vipassana meditation achieve the perpetual peace of nibbana in the shortest possible time. May I conclude this dhamma talk with the best wishes to all our meditators here. May all beings be happy.
Sadhu! Sadhu! Sadhu!
The Dhamma Talk for today is PADHANIYANGA - Elements of Effort or qualities of a meditator. The five qualities are (l) Faith (2) Health (3) Hone'st mind or outlook (Sincerity) (4) industriousness (energy) (5) Knowing (Wisdom ) the arising and passing away phenomena.
(1) Faith: The confidence in the practice of insight meditation is a very important factor and unless a person has an unwavering faith in the practice he can be overwhelmed by doubts. In the beginning part of the Sutta, Buddha propounded advantages of the practice of Satipatthana Vipassana bhavana.
(1) Purification of mental defilements.
(2) Overcoming of sorrow.
(3) Overcoming of lamentation
(4) Destruction of physical suffering.
(5) Destruction of mental suffering.
(6) Attainment of Path and fruition,
(7) Realisation of Nibbana.
In the middle part of the sutta Buddha expounded the detail method of practice. Buddha said, "If a meditator, intending to practise Satipatthana meditation, while moving, the meditator has to note all the characteristics of moving" - noting left step, right step or noting lifting, moving, dropping is noting the characteristics of the movement and when stopping the meditator should note the stopping.
When sitting, meditator must note to know the characteristics of sitting and when lying down the meditator should note the characteristics of lying. As rising, falling and touching is physical phenomena, bending, stretching is also physical phenomena. All these phenomena should be noted in detail as experienced personally and in the sutta it is instructed how to note practically everything, without missing anything.
In the conclusion part of the sutta Buddha gave guarantee. The tendency of people is having more confidence and trust in guaranteed results, Buddha practically declared, "A meditator who practise according to Satipatthana Sutta instructions for 7 years, can achieve the status of arahatship. If a meditator has remaining Upadana (clinging) a meditator can achieve Anagami status. There are 4 kinds of Clinging:
(1) Sensuous Clinging (Kamupadana).
(2) Clinging to views (ditthupadana).
(3) Clinging to mere Rules and Ritual (Silabbatupadana)..
(4) Clinging to Personality Belief (attavadupadana).
Our meditators here may say 7 years is too long - how can we practise for 7 years? But Buddha gave exceptions - If 7 years is too much and too long one can strive earnestly for 6 years or 5 years or 4 years or 3 years or at least one year. Buddha gave guarantee of Arahatship or Anagami status to those who actually practise according to the letter and spirit of Satipatthana Sutta.
Buddha gave another exception again - for those who think one year is too much and too long - he can try for 7 months duration or 6 months or 5 months or 4 months or 3 months or 1 month and for those who have parami (Perfection), 15 days or even 7 days is sufficient to attain Arahatship or Anagami status. Of course achievement within 7 days or 15 days is quite rare and to those who had accumulated Parami (Perfection) in their previous existences are qualified for this short period.
Normally a matter of 2 or 3 months is needed for successful achievement. Buddha's teachings are most reliable and assured of positive results, since he taught only what he had tested by his own experience. At the beginning part of Satipatthana Sutta the advantages are explained and in the middle path the practical methods of meditation and in the final part the guaranteed results.
Therefore, the meditators should have absolute faith in the practice of Dhamma. Buddha himself expounded the method only after he had personal experience and personal achievement, not on the theory of the philosophy.
The second factor is that the Teachers of Satipatthana meditation are not theorists but practical persons who had themselves gone through the Path. The third factor is to have confidence in one's own capability. Some have modest aims only thinking that they cannot achieve liberation in this present existence. in their view the practices only undertaken to build (parami) Perfection for future achievements. Such kind of thinking is defeatist thinking.
The fact that we become human beings in this Buddha sasana itself is a rare privilege to work for liberation The fact that you all become interested in Buddha's Dhamma shows that you all must have some parami (perfection) formed from previous existence, to come and practise Vipassana meditation at this competent centre in Myanmar, where Buddha's original teachings are maintained, according to the traditions.
Do not have doubts with regard to the ability of the meditation teachers. If you have doubts whether the teacher really know the practice or not, whether the teacher is teaching the method by learning from the books etc. will not help for you achievement of the Path. The Teachers in this Mahasi Meditation Centre have mastered the theory as well as the practical aspects of Satipatthana Vipassana meditation.
To trace the source of Mahasi Meditation Method is of old tradition. During the reign of King Mindon (i.e. about 1850 A.D ) there was a renown meditation master by the name of Venerable Theelon Sayadaw. After that Ven. Theelon Sayadaw, his disciple from Mingun Monastery by the name of Ven. U Minzutha Sayadaw, and Thaton Mingun Zetawun Sayadaw continued teaching the method.
The founder of this Mahasi Meditation Centre, the most venerable Mahasi Sayadaw, Aggamahapandita, was the disciple of Venerable Thaton Mingun Zetawun Sayadaw. The Teachers in this Centre were trained by the close supervision of the Most Venerable Mahasi Sayadaw U Sobana Mahathera, who was the most eminent meditation master of this Century.
Therefore, all our meditators here should not have any doubt about the competency of your teachers. Then only it will be an additional element in the progress of the meditator, in following the Path. So, the main criteria for progress of meditation is faith in Buddha, faith in Dhamma, faith in the teacher and confidence in one's own capability.
(2) The second quality or requirement, is health of the meditator. Some do not take proper care of one's health during intensive meditation. Some tend to indulge in excessive sitting hours. Some tend to eat less with the mistaken belief that eating less is conducive to meditation achievement.
Such kind of behaviour is the source of poor health and poor health will not help the meditation. Therefore every meditator should take proper care of one's health by eating nutrient diet, by sticking to the balanced physical exercises to stay fit and energetic.
(3) The third quality or requirement is to have hone'st mind and hone'st outlook. Straightforwardness is one of the qualities, required of a good meditator. Some meditators are reluctant to report bad experiences but always try to report all good one's only to the teacher. By not reporting the true happenings the teacher is at a loss to determine the status of meditators progress. At some stage meditators experience pessimistic outlook, awareness of fearfulness, knowledge of misery, wearisomeness or disgust. Such kind of experience should be reported truthfully. Then only the teacher will know the real stage a meditator has reached or correct his practice if there is some error. If a teacher cannot give his meditator a proper guidance, the progress can be very very slow. Do not exaggerate the good sitting and do not hide the bad sitting (i.e. straightforwardness).
(4) The fourth quality or requirement is industriousness. Buddha expounded that the achievement of Nibbana is not an easy matter. One has to put up one's utmost effort (viriya). The aim of meditation is deliverance from this whole cycle of Samsara. Meditator is expected to be mindful of one's physical and mental phenomena since his awakening time until his sleeping time.
By following this mindfulness diligently all the time, a meditator is regarded as industrious. By noting in such a way (the meditator will come to know the true nature of nama and rupa at the time of happening or at the time of passing away. When meditator practises walking meditation, left step, right step, noting is nama, physical steps is rupa. When noting hearing, hearing ear and sound is rupa and hearing is nama, when noting rising and falling, rising and falling of the abdomen is rupa and noting is nama. It means noting at the present moment of happening and passing away.
(5) By noting the present moment the true characteristic is realised. Meditator became aware of the impermanence in the disappearing. Meditator came to know that nothing happened as one wished. Conditions were uncontrollable, arising and passing away by themselves, devoid of self entity and is nothing but just phenomena of Dhamma.
By observing thus one experiences the dissolving or vanishing of both the object of noting and the noting itself and achieved Sammasana Nana. After Sammasana Nana, the meditator matures in his insight knowledge and Udayabbaya Nana appears. When this Nana appears noting tends to become easy and comfortable without vedana (unpleasant feelings). One is likely to experience unusual visions of lights; rapture and ecstasy are also likely to develop, with whole of one's body becoming light. Some even experience a certain degree of levitation All these phenomena have to be noted as lifting, lifting, seeing, seeing, swaying, swaying, liking, liking and so forth. If the meditator has attachment to such kind of rapture or piti it can lead to unnecessary delay.
In some cases the meditator feels the whole body erect and stone - like having a cool and peaceful sensation all over the body. While such sensations occurs, do not feel attached to this feeling, because it is only "Passaddhi" (Tranquillity Sensation). It is also to be noted as usual. If meditator becomes attached to this passaddhi feeling there will be no progress.
After that "Adhimokkha", which can be translated as Determination can also develop - assuming one has now achieved good dhamma, one has reached the stage of enlightenment and so forth.
Sometimes eagerness to give dana (alms) to the whole community, to preach dhamma to friends and to propagate Buddha Sasana to one's own country overwhelms oneself. If meditator succumbs to such eager motivations the progress of the meditation can be retarded. Therefore in such a case the meditator must contemplate thus - "Now is the time for my own progress and deliverance, I must postpone my eagerness to promote Dhamma to others for the time being," and note diligently.
Sometimes over zealousness overwhelms the meditator and he is satisfied with his own energetic enthusiasm. Such kind of eagerness should be discarded by noting diligently as "satisfaction, satisfaction" etc. At this stage after a long struggle with pain, restlessness and misery of vedanas for a long time, the meditator will enjoy calmness, lightness of the body, tranquillity of mind etc. and thinks he has attained enlightenment. But is not so yet. This is "Sukha" which is one of the five factors of jhanic bliss or (Absorption).
Sometimes sharpness in knowledge, sharpness in Sati (awareness) develops, but the meditator should not get conceited. It is only the maturity of concentration. Another misleading development is "Nikanti" which is conceit in one's own achievement of Dhamma. Sometimes the sharpness of mindfulness can foresee some events. When such forecast comes true a meditator can be very pleased with his own achievement and gone astray from the Path. There can also be wrong path in the practice of Vipassana meditation. When meditators experience "piti", "passadhi" and sharpness in sati, lightness of body, vision of lights, calmness and tranquility of mind occurs and these can elevate meditator's spirits and meditator thinks he has achieved special enlightenment and stop practising.
If meditators have attachment to such physical and mental pleasantness, then the meditators are in the wrong path. After taking heed of teacher's advise, if meditators note all the physical and mental pleasantness diligently, meditator will achieve the upper level of "Udayabbaya Nana" and all these pleasantness will disappear. After passing this stage the meditator can be sure of gradual progress and will be freed from falling into the wrong path.
Therefore to avoid deviation from the right path, a meditator should be closely supervised by a teacher until he can very clearly understand the fifth quality or requirement of' "knowing the arising and passing away phenomena of his own body.
This completes the five qualities or requirements of a meditator. Therefore Sayadaw would like to end the dhamma talk by wishing "May our meditators here be able to fulfil the five qualities of faith, good health, straightfowardness, industriousness, and knowing the arising and passing away phenomena by insight wisdom, overcome the "Amagga" dhamma and achieve magga dhamma and attain the cherished goal of Nibbana, the end of all suffering, the extinction of all craving in the most easiest way and in the shortest possible time".
Sadhu! Sadhu! Sadhu!
The subject of today's Dhamma Talk is "Full results occur only when time is ripe". All sentient beings will reap the results of their wholesome or unwholesome deeds only when the time is ripe. Buddhist philosophy is "belief in kamma"- and kamma is one's own action. According to kamma only, sentient beings are shaped in all different existences in the cycle of samsaric life. Lord Buddha expounded - The only possession of all sentient beings is one's own kamma. The cause of all happenings (whether good or bad) of this present life (effect) is one's own kamma. Kamma is the only relative, kamma is the only refuge of all sentient beings. The resultant kammic effect is the sole cause of' all different destinies of all beings. "And such good or bad full results occur only when the time is ripe".
The fundamental factor that causes wholesome or unwholesome actions and deeds is mind. Therefore Buddha said - Mind is the leading factor, every action follows as dictated by mind, if a person acts and talks with good intention, he will reap the good results. It can he compared with the shadow. As the shadow always accompany the person, the wholesome deeds will accompany the doer in his samsaric life. If a person acts or talks with bad intention, he will reap the had results as the wheel follows closely behind the feet of bull in a cart The good or the bad result will occur only when the time is ripe.
At one time King Milinda asked the learned Ven. Nagasena - "Venerable Nagasena - You said that good kusala deeds will result in good achievements. Since I am a practical man I want to believe only when I can see for myself. Can the Venerable Sir, show me whereabouts of this good achievement? Is it one foot away or is it 3 feet away or 6 feet away?
Venerable Nagasena answered the King in his own kind of language by posing questions. Noble King I also have a question to ask of you. Now have a look at this tree. The tree is quite mature, it enjoys enough water and the land seems to be fertile, can you give me the answer whether this tree will bear fruit? The King replied, "Venerable Sir, this tree is mature and since it enjoys water and fertility of land it will surely give fruit". Veri. Nagasena followed up his question. "If you are sure this tree is going to bear fruit can you show me now the fruits - where are they? Are they in the roots, or are they in the trunk or in the leaves or the branches? I am also a practical monk. I believe what I see only.
The King replied "Venerable Sir, how can one show the fruits before it comes out. But I am sure that this tree will bear fruit when the time is ripe and environment is correct. Venerable Nagasena then replied that the same is the case with the results of kusala and akusala deeds - one cannot yet show by pointing the whereabouts of the resultant effects. But as the tree will give fruits when mature and conditions are correct, the results of good or bad deeds will surely occur when the time is ripe. The King then accepted the answer of Venerable Nagasena.
In some cases there can be doubts. Some people argue thus - Our household is engaged in meritorious deeds such as dana, sila and bhavana, but we have to face lamentations, pain, sadness and distress whereas the other house enjoys good health, prosperity and happiness despite the fact that they are committing unwholesome deeds. Do their unwholesome deeds give good results and our wholesome deeds give us bad results? Of course such is not the case. Since the time is not ripe yet for their akusala deeds, they are still enjoying good life. But when their akusala deeds mature and the time is ripe for resultant effects their good life will suddenly change into the worse side.
Buddha had said those who committed unwholesome deeds may enjoy good life before the ripe time come for the resultant effect of their unwholesome deeds. But when the time is ripe they are sure to face the full resultant effects of the unwholesome deeds. The same thing can happen to those who practise good and wholesome deeds. Before the time is ripe they may face adversity of life but good results will occur for their good deeds when the time is ripe and they can overcome the adversity and enjoy good results of their wholesome deeds.
The aphorism to be accepted is that full results occur only when time is ripe. Akusala deeds give bad results and kusala deeds give good results. Akusala or unwholesome deeds are killing, stealing and sexual misconduct etc. and kusala deeds or wholesome deeds are dana, sila and bhavana. Even in doing wholesome deeds Puthujjanas "worldlings" do the deeds with good underlying motive and they become their kamma. But Buddhas, Arahats and Pacceka Buddhas (Independently Enlightened One) do good deeds without motives but to create good precedents. They do not have objectives of good fife, good results for the act. Buddha may offer robes to Ven. Sariputta, Ven. Ananda may offer robes to Ven. Sariputta or other offerings by Ariyapuggalas to create good precedents, therefore good acts do not become good kamma for them.
When Puthujjanas (worldlings) do any wholesome deeds their main aim is to achieve better life amenities or to attain better existences in coming samsaric lives. Such kind of wholesome deeds though they can be termed as kusala deeds is somehow connected with desire elements (kilesa element), which in turn can result in good or bad results. Out of the two fields, if it turns out to be akusala kamma bad results can occur, thus giving rise to lamentation and distress.
Due to mental and physical suffering, one can land in Apaya world that is animal world, ghost-world, demon-world and hell. The only remedy to avoid such kind of bad results is to strive for gaining of sotapatti magga (to gain the status of stream-winner). A person who had attained sotapatti magga can reject the bad resultant effects and thus can be free from landing in the four apaya worlds.
A person who had rejected these akusala kamma can expect to enjoy the kusala alone. These kusala kammas will help landing in human world, Deva world and Brahma worlds (Heavenly Beings). In the eyes of Puthujjana (Worldlings) these achievements are good existences. But to Ariya-puggala (Noble persons) these life existences are undesirable. Since its round of rebirths, this continuous process of being born, growing old, suffering and dying (samsara) is a vicious cycle.
Ariya-puggalas regards these samsaric lives as excrements of human beings. Excrements are disgusting whether the amount is small or big. So also samsaric lives are disgusting to Ariya-puggalas even as heavenly beings. Therefore to reject all "Rounds of Rebirth" process one has to strive for attainment of arahatta-magga (the one realising the Path of Holiness). Once one had attained arahatta-magga all kinds of kammas are extinguished and there will he no more birth, old age and deaths (end of all suffering). Until a person is free of kammic effect, one is liable to reap good effects for good deeds and reap bad effects for bad deeds when the time is ripe. Here let us relate the frightful chain of rebirths, Ven. Ananda had to go through before he became the attendant of Lord Buddha.
At one time, the future Ven. Ananda was born into the family of goldsmiths. Being handsome and wealthy as a goldsmith he led a life of a playboy and committed sexual misconducts by having affairs with other person's wives. When he died he landed again in the rich family by being born as rich man's son. The resultant effect of this akusala deeds of sexual misconduct had not ripen as yet and he led a normal life as a rich man's son, At this second life cycle he engaged in kusala deeds such as dana, sila and bhavana. When he died this time, the time was ripe for reaping the bad deeds he committed as goldsmith and he landed in "Yoruva" hell, and suffered a miserable life for a long time.
After "Yoruva" hell he landed in animal world and became a hegoat. The hegoat was big and strong and was castrated and became a common plaything of the children of the village. When the hegoat grew old he was sent to the butcher to be killed for the meat. After that he became a male monkey. The leader of the monkey group was jealous of him and declaring that the new-born male monkey was strong and healthy and can become a rival to him, he crushed the testicles of the young born and killed him. After being killed by the leader of the monkey group, he landed as a bull in the next life cycle.
As the bull was strong and healthy the owners castrated the animal by crushing the testicle for use as a good burden carrying animal. When the bull became old and weak it was sent to the butcher again. After that he was born a human being of neuter gender (having no sexual organs). On the death of this miserable existence he was born a celestial being as the wife of Devas and Sakka for five consecutive existences. At the end of five existences as woman he was born as "Ruca" the daughter of King Engati. Because of the unwholesome deeds (adultery) he committed as a wealthy goldsmith, the resultant bad kamma occurred and he suffered until the end of his birth as "Ruca" the King's daughter.
After the life of the King's daughter "Ruca" the time ripened for good kusala deeds he did as a rich man's son and he was born as a celestial being (a male Deva}, thus freeing from ill resultant effects for his unwholesome deeds. After being free from all evil resultant effects of his akusala deeds he was born into human world as a cousin of Prince Siddhattha, the future Buddha Gotama.
When Prince Siddhattha attained Perfect Enlightenment and became Sammasambuddha (Universal Buddha) Men. Ananda became a close attendant of Omniscient Buddha. As a close attendant and being endowed with a very special intelligence and remarkable memory he was the only person fully conversant with all the 84,000 dhammas preached by Lord Buddha in 45 years of Buddhahood.
When Buddha passed away (Parinibbana) the remaining Disciples of Lord Buddha comprising of 499 Arahats and Ven. Ananda were chosen to convene the First Synod to record all the Teachings of Lord Buddha. Ven Ananda was only a Sotapanna, but due to the fact that he was the only person who was conversant with all 84,000 dhammas Buddha had preached during 45 years he was also chosen.
When other arahatta sangha participants bantered Ven. Ananda that one of the 500 was still enmeshed with kilesa (defilements) he decided to practise until he achieved arahatta-magga before synod time. He practised Satipatthana Vipassana bhavana diligently for the whole day alternating between sitting and walking meditation. With the arrival of night time he became tired and when sloth and torpor overwhelmed him, he practised walking meditation until midnight but he did not achieve arahatship.
He wondered why he did not progress in his meditation in spite of the fact that Buddha himself predicted that he can attain arahatship if he practised diligently and intensively since he was fully endowed with parami (perfection). After midnight Ven. Ananda was very tired and thinking he must relax a little he went towards his bedroom noting his walking steps and arriving at his bed he noted standing, standing and taking out his slippers was also noted, alighting onto his bed was also noted and afterwards noting his lying down posture as lying he lowered down his back and head towards the pillow. Before his head reached the pillow and when the feet was in the air free from the floor, Men. Ananda attained realisation of three successive maggas of sakadagami, anagami and arahatta.
He became the only arahat who attained enlightenment, free of the four postures of meditation namely, walking, sitting, standing and lying, in Buddha Gotama Sasana. When Ven. Ananda became an arahat he shed all kamma and with no kamma, there can be no more "Process of Existence", i.e. Bhava in Pali. Ven. Ananda was a Sotapanna since his ordination and he had rejected akusala deeds already. On becoming an arahat he was free from all kammas and no more existences can arise again in this life cycle of samsara.
Now may all meditators, on knowing that full results of wholesome or unwholesome deeds occur when time is ripe, strive to abstain from committing akusala deeds and do all kusala deeds always. May I conclude this talk by wishing our meditators be also to practise diligently and achieve arahatta-magga, so that they can escape this Round of Rebirths (Samsara) and realise Nibbana, the end of all suffering, in the quickest possible period.
Sadhu! Sadhu! Sadhu!
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