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 "Sila Vanta Sutta" as mentioned in Khandha Vagga Samyutta. In this sutta, the detail method of Vipassana bhavana is expounded. This sutta is very suitable for meditators as it clarifies meditation procedures. The questions were raised by Ven. Maha Kotthika and the answers were given by Ven. Sariputta Mahathera. At the compilation time during Buddhist synod, the sutta was edited in the most complete form, starting with the introduction.
It was explained thus- "Once upon a time Ven. Sariputta Mahathera and Ven. Maha Kotthika were staying together Isipatana Migadavana forest monastery in Benares Province. One afternoon, Ven. Maha Kotthika after practising Phala Samapatti visited Ven. Sariputta Mahathera. After exchanging a few compliments between the two Mahatheras, Ven. Maha Kotthika put a question to Ven. Sariputta Mahathera. Here we should know the qualifications of these two well known Mahatheras. Ven. Sariputta Mahathera was the most learned and the chief disciple of lord Buddha. Ven. Maha Kotthika was the most outstanding in Patisambhida ( Analytical knowledge).
There are 4 Patisambhidas namely:-
(1) Attha Patisambhida
(2) Dhamma Patisambhida
(3) Nirutti Patisambhida
(4) Patibhana Patisambhida
(1) Attha Patisambhida means under standing the true meaning, purpose, result and functional consciousness of all the Teachings of Lord Buddha.
(2) Dhamma Patisambhida means understanding every cause producing result, the Noble Path, the spoken word that reflects in the law, any knowledge falling within the category concerned with law.
(3) Nirutti Patisambhida means understanding the knowledge of the language, corresponding to reality and the unfailing mode of expression concerning the language.
(4) Patibhana Patisambhida means understanding the analytical knowledge of Ready Wit and can relate the dhamma in flowery and beautiful terms so that everybody will understand the meaning easily. Among all the arahats who possessed the four Patisambhidas Ven. Maha kotthika is the greatest, after Lord Buddha. And both the Mahatheras were Ariya-Puggala (Noble Persons) who had realised the 8 stages of holiness (the 4 supermundane Path - Magga and 4 supermundane fruitions - Phala)
Therefore the questions and answers recorded in this sutta is to be regarded as clarification of the bhavanas from all aspects. These recorded answers could be regarded as precedents and references for the coming generations. Ven. Maha Kotthika's question is "For a person who had fully observed the noble silas, what kind of bhavana should be practised?" The important wording here is "person who had fully observed the noble silas". He did not ask simply how should a person practise the bhavana? Therefore it is essential to note that a person who desires to practise bhavana must first of all fully observe the noble Silas. It is also mentioned in Sila Vanta Sutta that general knowledge of the dhamma is also necessary before a person undertakes to practise seriously.
What is the minimum requirement of the knowledge of dhamma for that purpose? According to the late Ven. Mahasi Sayadaw "If a person is generally familiar that all body- mind sankharas are Anicca (impermanent), Dukkha (suffering) and Anatta (egolessness), that person can be taught vipassana bhavana. Ven. Sariputta Mahathera's reply was - A person who has fully observed the noble silas should contemplate the five Upadanakkhandhas ( 5 groups of body-mind process). They are:-
(1) Rupakkhandha ( the corporeality group )
(2) Vedanakkhandha ( the feeling )
(3) Sannakkhandha ( the perception )
(4) Sankharakkhandha ( the mental formation )
(5) Vinnanakkhandha ( the consciousness group )
Contemplation of the five Upadanakkhandhas is what our meditators here are practising according to the instructions contained in Satipatthana Sutta.
When meditators note left-step right-step, the movement of legs is Rupakkhandha (the corporeality group), the feeling of good or bad is Vedanakkhandha (feeling). Noting of the steps is Sannakkhandha (perception), making effort to take steps is Sankharakkhandha (mental-formation). The awareness of taking steps is Vinnanakkhandha (consciousness). So these are 5 Upadanakkhandhas (5 groups of body-mind processes). In summary, taking steps is rupa (matter) and noting of the steps is nama (mind) and there is mind and matter only. In detail, it is 5 Upadanakkhandhas as mentioned above.
If meditators do not note the true nature of mind and matter, meditators may assume "I am going, a person is going or a woman is going" and this belief is the wrong notion of ego entity. It is called Upadana (clinging). When meditators note the rising and falling of the abdomen, the same principle applies. The rising and falling of the abdomen is Rupakkhandha. The feeling of good or bad is Vedanakkhandha, noting the rising and falling is Sannakkhandha, making effort to note rising and falling is Sankharakkhandha, The awareness of rising and falling is Vinnanakkhandha.
The same in seeing sight. The eye and the object is Rupakkhandha, the feeling of good or bad sight is Vedanakkhandha. Noting is Sannakkhandha, making effort is Sankharakkhandha and the awareness is Vinnanakkhandha. Every noting is 5 Upadanakkhandnas, but in brief the 5 Khandha, consist of rupa and nama only (mind and matter). If meditators are not aware of the true nature of these five khandhas, meditators may think that there is an ego entity as I, man, woman and such notion is called Upadana. (Upadana means clinging). The 4 kinds of clinging are (1) Sensuous clinging (2) Clinging to views (3) Clinging to mere rules and rituals and (4) Clinging to the personality-belief.
The answer given by Ven. Sariputta Maha Thera is to contemplate the five Upadanakkhandhas. What one expects to find by contemplating the five khandhas? The answer is quite wide but if we draw the summary conclusion - contemplation is to be done until one realises Anicca, Dukkha and Anatta (Impermanence, suffering and non-self characteristics). By such kind of contemplation what kind of benefits can be obtained was the next question.
Ven Sariputta Maha Thera answered:- "Thanam Kho Panetam, Avuso Vijjati". It means "My Dhamma friend Ven. Kotthika, a person who fully observed noble silas and contemplated the Upadanakkhandhas ( 5 groups of body-mind process), the meditator will gradually achieve the progress of vipassana nana like the knowledge that distinguishes between mind and matter, the knowledge that distinguishes between cause and effect, and awareness of ever-new phenomena rapidly arising and passing away and so forth until one realises the cessation of all mental and physical phenomena and finally achieve sotapatti magga and phala, and become a full fledged sotapana ariya-puggala.
When a person has finally achieved sotapatti magga nana, we have to verify by giving "Adhitthana" (making solemn vow or determination). What we usually ask to make a solemn determination is:-
(8) " Let me reach the state of cessation of mental and physical phenomena for a long time." For a long time means for the whole 30 minutes or 45 minutes or one or two hours. When such vow is successfully achieved the second vow we test is
(9) " Let me reach the state of cessation of all phenomena in the quickest time." When such a vow is successful, the meditator may not have to note very long. In a short period of time the " Cessation of all phenomena" is achieved easily. After that, the third vow we test is
(10) " Let me reach the cessation of all phenomena quite often". Some meditators are successful and reached the cessation of mental and physical phenomena quite often or every now and then. The fourth vow we test is
(11) " Let me reach the cessation status at this sitting" and " Let me not reach the cessation state during the next sitting".
(12) The fifth type of solemn determination ( Adhitthana), we test is this way "After achieving cessation of mental and physical phenomena, let me regain consciousness at 8pm or 10 am as the case may be, or let me regain consciousness in 30 minutes etc." Some meditators are quite successful in their solemn vow, some are not. The meditators should not be discouraged but try again and again until he is successful. After verification process is successful and the achievement is certain the next step is to gain practice toward the upper level.
Here also Ven. Maha Kotthika raised a question again to Ven. Sariputta Maha Thera. "Venerable Sariputta, a person after attaining sotapatti-magga what should be contemplated to achieve Sakadagami-magga (the Path of Once-Return ) Sariputta Maha Thera answered. "Sotapanna person wishing to strive for Sakadagami-magga has to contemplate the same five Upadanakkhadhas ( 5 groups of body-mind process). The procedure for upper level is that - A meditator has to make Adhitthana ( a solemn determination) that "I forsake all previously acquired dhammas and let me attain the higher dhammas which I have not yet experienced. And the same method and the same practice is to be repeated.
Such kind of meditator do not fall back to the beginners stage of Nama-Rupa Pariccheda Nana etc. Usually they start with the awareness of ever-new phenomena rapidly arising and passing away which is ( Udayabbaya Nana). From there the meditator passes through Bhanga Nana, Bhaya Nana, Adinava Nana, Nibbida Nana, Muncitu Kamyata Nana, Patisankha Nana, sankharupekkha Nana and Anuloma Nana etc. etc. and finally reached the cessation of all mental and physical phenomena and thus realise sakadagami-magga and phala nana.
After achieving thus the same process of verification is applied by giving (Adhitthanas) making solemn vow or determination for cessation for a long time. Cessation in the quickest time, cessation quite often, and to regain consciousness at the required fixed time and so forth, until all verifications are successful. Ven. Maha Kotthika again enquired Ven. Sariputta Maha Thera how Sakadagami person should practise to gaio anagami-magga and phala nana (the Path of Non-Return).
Ven. Sariputta Maha Thera answered that a Sakadagami person wishing to achieve anagami-magga and phala nana should contemplate the same five Upadankkhandhas ( 5 groups of body-mind process). Such Sakadagami person usually will start from (Udayabbaya Nana) and passes through the progressive stages of Nanas serially and attain anagami-magga and phala nana in due course. When anagami-magga and phala nana is attained a person has no more kama-raga, vyapada and dosa (kama-raga is sensual craving, vyapada is ill-will and dosa is anger). Therefore anagami person will not enjoy family life, he will observe eight precepts perpetually. He has no more active anger nor passive anger. He will have no anxiety nor lamentations. The achievement of anagami- magga and phala nana has also to be verified by Adhitthanas. Making solemn vow or determination for cessation for a longtime, cessation in the quickest time, cessation quite often and regain consciousness at the fixed time etc. till all verifications are successful.
Ven. Maha Kotthika enquired again how should anagami person practise if he wants to proceed for higher status. Ven. Sariputta Maha Thera answered that anagami person wishing to achieve arahatta-magga (the Path of holiness) should also contemplate the same five Upadanakkhandhas. If anagami person contemplates the same Upadanakkhandhas (5 groups of body-mind process) by gradual progress of vipassana nanas, he will attain the arahatship in due course of time . When anagami person contemplates the five Upadanakkhandhas, he will also revert to "Udayabbaya nana"and progress through the different stages of vipassana nanas and reached the cessation of all mental and physical phenomena again and thus realised the arahatta-magga and phala nana.
The achievement of arahatta-magga and phala nana should have the same process of verification by giving "Adhitthanas' for cessation for a long time, cessation in the quickest time, cessation quite often and to regain consciousness at a fixed time and so forth till all verifications are successful. After verifying with those methods and the achievement is ascertained arahatta-magga person (the one realising the path of holiness) with continued practice will reach and enjoy arahatta-phala. (The one realising the fruition of holiness). But it needs continued practice to be able to reach and enjoy the supermundane fruitions (phala). The same principle applies to other 3 supermundane Paths (magga) winners.
The one realising the Path of stream-winning (sotapatti-magga) cannot easily reach and enjoy sotapatti-phala (one realising the fruition of stream-winning) if he has no continued regular practice. The one realising the Path of Once-Return (Sakadagami-magga) cannot easily reach and enjoy sakadagami-phala (one realising the fruition of Once-Return) if he has not continued regular practice. The one realising the Path of Non-Return (anagami-magga) cannot easily reach and enjoy anagami-phala (one realizing the fruition of Non-Return). It needs continued and diligent practice to overcome and totally dispel one's idiosyncracies Ven. Maha Kotthika again asked "A person after attaining the arahatship, what dhamma should he contemplate?"
Ven. Sariputta Maha Thera answered "Ven. Kotthika a person after attaining arahatship shall have to contemplate the 5 Upadanakkhandhas also. A person who had attained arahatship cannot attain the higher status of Pacceka-Buddha (Independently enlightened one) or Sammasambuddha (Perfect Enlightenment, Universal Buddhahood) by contemplating the five Khandhas but he will enjoy blissful dhamma during his present lifetime. By his continued and diligent practice of the five khandhas he can enjoy supermundane fruition (Phala) at his will with ease and since he had expelled his idiosyncrasies totally, he will have no contact with all the worldly affairs and free from all sufferings connected with lobha, dosa and moha.
To conclude, a person who has sila and suta, a general knowledge of the dhamma can attain the sotapannahood by contemplating the five Upadanakkhandhas and by repeated performance of the same process he can achieve Sakadagami-state, anagami-state and arahatta-state in successive achievements. Therefore by having the chance of listening to the questions and answers of Ven. Maha Kotthika and Ven. Sariputta Maha Thera, the two well-known distinguished Disciples of Lord Buddha's sasana as expounded in Sila Vanta Sutta, may all our meditators also be able to contemplate the five Upadanakkhandhas and achieve Nibbana, the end of all sufferings in the quickest possible time.
Subject of today's Dhamma Talk is "Dhatumanasikara" meaning Classification and division of Elements. Elements are the ultimate constituent of a whole. When Lord Buddha expounded the dhamma "sati" exemplified "sati" (mindfulness) to a bamboo. He divided "sati" into four divisions namely kaya (physical) Vedana (feeling), Citta (mind) and Dhamma (mind-objects), as a bamboo cutter cuts the bamboo into four equal parts.
Again Buddha divided the kaya (physical) into 14 sub-divisions such as
(1) anapana pabba (mindfulness on, In and Out breathing)
(2) Iriya-pathapabba (way of movement)
(3) Sampajanna pabba (clarity of consciousness), and so forth as the bamboo cutter shreds the bamboo into thin strips. Out of these 14 sub-divisions the subject of today's dhamma talk (classification and division of elements) is the No. 5 sub-division. By expounding this 5th sub-division, I hope to achieve the advantage that our meditators here will have less clinging on atta-ditthi (ego-belief), sakkaya-ditthi (personality belief) and see with clarity all the physical and mental phenomena of existence.
Lord Buddha preached- "O Bhikkhus! All our meditators of Buddha Sasana should contemplate this physical body by dividing into elements. The way to contemplate is- This physical body is composed of Earth, Water, Fire and Wind elements. If meditators contemplates this way, he comes to know this physical body, after all, is not mine, not my body, not my possession but only a group of above mentioned elements. When meditator analyses the physical body he may realise (rupak-khanda) as comprising of Four Elements (Pathavi-dhatu) the solid or earth elements, (apo-dhatu) the liquid or water element (tejo-dhatu) heat or fire element, (vayo-dhatu) motion or wind element. There are twenty numbers of earth element.
They are (1) head hair, (2) body hair, (3) nails, (4) teeth, (5) skin, (6) flesh, (7) sinews, (8) bones (9) marrow, (10) kindneys, (11) heart, (12) liver, (13) membranes (including the pleura and diaphragm), (14) spleen, (15) lungs, (16) stomach, (17) intestines, (18) gorge, (19) faeces and (20) brain.
If the human body is divided into component parts, you may find 42 items. The above 20 items starting from head hair to brain is (Pathavi-dhatu ) the solid or earth element. The characteristic of earth element is hardness-softness, roughness-smoothness, heaviness-lightness etc, etc,. Yes if you touch the bones it is hard. If you touch head hair it is rough and if flesh is touched it is soft and smooth. These are different characteristics. When you take steps to walk by lifting legs sometimes it is heavy and sometimes light. When meditator contemplates on these elements, meditator should not note according to the names of elements contemplated.
So when meditator experiences heaviness in lifting the legs he should note "heavy heavy". Some meditator experiences heaviness in the head while he is engaged in sitting meditation, he must note "heavy, heavy". By noting this he is noting Pathavi-dhatu (the solid or earth element). When meditators note roughness and hardness in his buttock, touching the floor it is the solid or earth element (Pathavi). In walking meditation, meditator sometimes experiences smoothness or softness when meditators drops the foot on the ground or floor, then meditator is supposed to be noting the Pathavi-dhatu,
Sometimes meditator on taking steps is heavy sometimes light and at other times the meditator feels the whole body is afloat. If meditators note these characteristics as it occurs it is noting the Pathavi-dhatu (the earth element). Though meditator may not spell as pathavi he has contemplated one of the four elements, solid or earth element. The pathavi element has 20 items.
The hardness or softness, the roughness and smoothness, the heaviness or lightness are defined in that way in the conventional definition (pannatti name). But they are the same in the analysis of element. Let us analyze the word hardness. If you compare iron and brick you may say iron is hard and brick is soft. When you compare brick and an earth block you will define brick as hard and earth as soft. Examine the status of brick. When compared to iron it is soft and when compared to earth it is hard. Therefore in the analysis of element hardness and softness can be regarded as the same. This is called in Pali as (Upanita pannatti). Again if earth is to be compared to mud earth becomes hard and mud is soft. Earth, when compared with brick, is soft but when compared to mud it is hard. Therefore, we can say hardness and softness is the same in the classification of element.
Let us examine the roughness and smoothness, clothing made of coarse cotton is rough but poplin cloth made of fine cotton is smooth. But poplin cloth is rough when compared to silk. And silk becomes rough when compared to other cloth of finer material. Roughness and smoothness is defined through comparison. Therefore, we can say roughness and smootness as the same in the classification of element.
Heaviness and lightness is also the same. In comparison it is different between a 10 viss measurement and 5 viss and 1 viss. 5 viss is heavier and 1 viss lighter. The same with 1/2 viss measurement and 1/4 measurement. If compared to 1 viss, 1/2 viss is lighter and 1 viss is heavier. These are conventional definitions (Upanita pannatti names) so unreal. Therefore, heaviness and lightness are the same in the classification of element. So when our meditators contemplate hardness or softness, heaviness or lightness, roughness or smoothness it can be called meditators are noting pathavi-dhatu (earth element). As mentioned above the earth element has 20 groups in one's own body starting from head hair to brain. Next comes Apo-dhatu. The character of Apo is fluidity and cohesion. It is water-element. In one's own body there are 12 groups of Apo-dhatu.
They are (1) bile, (2) phlegm, (3) pus, (4) blood, (5) sweat, (6) solid fat, (7) tears, (8) liquid fat, (9) saliva, (10) mucous, (11) synovial fluid and (12) urine. When meditator notes tears or saliva or blood or sweat or urine, meditator is noting (Apo-dhatu) water element.
The characteristic of Apo-dhatu is fluidity and cohesion. Dried parts are joined together by water element which is cohesion. When one wants to bake bread or chapati (Indian bread) one has to mix the flour with water to have cohesive effect. Then only it can be baked into bread. Water is the main instrument of binding the flour. Therefore if meditator contemplates the fluidity, cohesion and the flowing movement it is noting water element (Apo) in one's own body (noting of "crying", "crying", "sweating", "sweating", "urinating", "urinating" are inclusive in Apo element.
(Apo) water element is 12 in number and (pathavi) earth element is 20 and we have a total of 32 groups by adding these 2 elements. The details of 32 Kotthasas are:
(1) head hair (2) body hair (3) nails (4) teeth (5) skin (6) flesh (7) sinews (8) bones (9) marrow (10) kidneys (11) heart (12) liver (13) membranes (14)spleen (15)lungs (16)stomach (17) intestines (18) gorge (19) faeces (20) brain (21) bile (22) phlegm (23) pus (24) blood (15) sweat (26) solid fat (27) tears (28) liquid fat (29) saliva (30) mucus (31) synovial fluid and (32) urine.
Since one's body consists of 4 great elements if you add two more elements, there will be 42 groups (kotthasas). There are 4 kinds of tejo (heat element).
(1) Santappana tejo is the normal body heat before the feverish temperature is reached.
(2) Tirana tejo is the aging process of heat that mature a person in to old age. When mangoes cannot ripe readily we have to give heat to ripen the mangoes. So also this Tirana tejo give heat to persons to become mature and grow into old age.
(3) Daha tejo is very severe and a person has to cry for help due to unbearable heat when Daha tejo attacks one's body.
(4) Pacaka tejo is the heat that help digest the food. If a meditator notes the heat or the cold in one's own body "heat, heat, or cold, cold" the contemplation of tejo (fire or heat element) is accomplished. The last one is (vayo dhatu) motion or wind element. There are six kinds of wind element.
(1) Uddhangama vayo is the wind that moves upwards (like yawning, hiccupping, belching etc.)
(2) Adhogama vayo is wind that moves downward. (It helps pushing excrements urinating, farting etc.)
(3) Kussittha vayo is wind that play havoc inside the stomach, making noises etc.
(4) Kotthasaya vayo is wind inside the intestines ( It pressures the food in the intestine).
(5) Enganusari vayo is wind that plays an important part in the movement of legs, hands, opening and closing of eyes and so forth.
(6) Assasapassasa vayo, inbreathing and out-breathing. How to contemplate the vayo-dhatu;- Supporting of the body to stay upright is vayo dhatu. So when meditator notes standing, standing it is noting vayo (wind element ). Rising and falling of the abdomen is wind element, when meditator notes "rising, falling" he is noting vayo-dhatu.
When sitting the stiffness occurs at the backside and it is (vayo) wind element. Walking, stepping forward is also vayo-dhatu. Pushing towards inclined direction is also vayo dhatu. When meditator notes all these movements of the limbs, legs, hands and so forth are all (vayo-dhatu) wind or motion element.
The grand total is 42 items (kotthasas). The detail counting will be Pathavi dhatu is 20; Apo-dhatu is 12, Tejo dhatu is 4 and vayo-dhatu is 6 making the total 42. Buddha further explained, if the butcher or his assistant killed a bull and placed it at the cross road, everybody regarded this as a carcass of a bull. But when the butcher dissected the meat into small bundles weighing one viss each the people will see these meat as beef.
So also the khandha aggregates of one's own body is regarded as my body, my possession and so forth. But when it is divided into four different elements of earth element, water element, heat element and wind element, there is no such thing as self, ego, atta or personality to be attached to the group of 42 items, kotthasas. By such realisation one cannot and will not cling to ego-entity, ego belief and his sakkaya-ditthi is entirely abandoned and such kind of a meditator will strive towards the attainment of magga-nana and phala nana and thus realise nibbana.
Therefore our meditators here should contemplate on pathavi-dhatu (the solid or earth element) Apo-dhatu (the liquid or water element) Tejo dhatu (heat or fire element) and vayo-dhatu (motion or wind element) the four great elements which form into a group of aggregates called Khanda.
By contemplating thus may our meditators realise that human bodies are after all groups of 4 great elements but no such ego-entity or personality belief to be relied on. By persistent noting of these four elements and realising the true nature of one's own body, may all our meditators attain Nibbana, the end of all suffering in the shortest possible time.
Sadhu! Sadhu! Sadhu!
The name of today's Dhamma Talk is those who can differentiate "Cause and effect" is a cula sotapanna, cula meaning=small, so I interpret as junior sotapanna. It means not a full-fledged Sotapanna yet. A meditator after a certain time of practice came to know that there is only Nama and rupa but no self, no ego-entity, no man, no woman. After that stage, a meditator will come to know "Cause and Effect". Paccaya Pariggaha Nana, the knowledge that distinguishes between cause and effect.
Until Cause and Effect theory is digested a clear vision, a proper perspective on the cycle of life is not possible. Some have belief there is a soul which never perishes but transfer to another body - another existence. Living beings after discarding the old body, transfer into a new body and believes that the human soul is a permanent entity. Such a belief is called "Sassata-ditthi" Eternity belief - the belief in the existence of a persisting Ego-entity, Soul or Personality, existing independently of those physical and mental processes that constitute life and continuing even after death.
On the other hand, there are people who believe in "Uccheda-ditthi" Annihilation belief - the belief in the existence of an Ego-entity or Personality as being, more or less identical with those physical and mental processes, and which therefore at the dissolution at death, will come to be annihilated.
Some believe that sentient beings are created by God. We are here not to criticize, not to give judgment which belief is right or wrong. Here we want to expound Buddha's doctrine. According to Buddha in the samsaric existence beings arise as effects of resultant causes. In the doctrine of Paticcasamuppada or Dependent Origination is expounded thus - Avijja-paccaya Sankhara. Through ignorance (avijja) there arises Sankhara (effort or kamma formation).
Sankhara-paccaya vinnanam
Through the kamma formation (in the past life) is conditioned Consciousness (in the present life).
Vinnana-paccaya nama-rupam
Through consciousness are conditioned the Mental and Physical Phenomena (nama-rupa) i.e. that which makes up our so-called individual existences.
Nama-rupa - paccaya salayatanam
Through the metal and Physical Phenomena are conditioned the 6 bases: i.e. the 5 physical sense-organs, and consciousness as the sixth.
Sajayatana-paccaya phasso
Through the six bases is conditioned the (sensorial mental) impression.
Phassa-paccaya-vedana
Through the impression is conditioned feeling.
Vedana-paccaya tanha
Through feeling is conditioned craving.
Tanha paccaya upadanam
Through craving is conditioned clinging.
Upadana- paccaya bhavo
Through clinging is conditioned the process of Becoming, "consisting in the active and the passive life process i.e. the rebirth-producing kama-process (kamma-bhava) and as its result, the rebirth-process (upapatti bhava).
Bhava-paccaya Jati
Through the (rebirth producing karma ) Process of Becoming is conditioned rebirth.
Jati-paccaya jaramaranam etc.
Through Rebirth are conditioned old age, death (sorrow, lamentation, grief and despair). Thus arises this whole mass of suffering again in the future.
This is how the doctrine of dependent origination is to be understood. The second definition of cause and effect is an account of kammic effect. Please have a look at the persons through they are all human beings - why are they not exactly alike, only the protruding head and shoulders are alike.
Regarding this unsimilarities among human beings, in one sutta - a young man by the name of Subha put forward a question to Buddha- "Venerable Sir, some people have long life, some short life, some are sickly, some are healthy, some are pretty some ugly, some people have plenty of friends and servants some have none, some are wealthy some poor, some are of noble birth some of low-class, some learned some illiterate. Will the Venerable Sir explain the causes? Buddha wanted to test Subha young man and answered in brief - "The unsimilarities are due to kammic effects".
Young man Subha requested the Buddha to explain in detail as he could not understand the brief answer. Buddha expounded - Young man Subha, the longevity of life depends on their previous actions, those who indulge in killing others were short lived, those who refrain from killing enjoyed longevity of life. The killing is the cause and short life is the effect. Refraining from killing is the cause and longevity of life is the effect.
Those who indulge in cruelties on others with all kinds of weapons are poor in health. Those who were kind to others enjoyed good health. Young man Subha, there are some who were easily aroused to anger and when in anger their appearance were cruel and ugly and used abusive language on others and due to their unwholesome deeds and speech such kind of persons were born to (apaya) nether worlds - even if they are born to human world they have ugly appearances.
Those who were kind and patient have handsome appearances. Patience and kindness is the cause and the handsome appearance is the effect. Some were jealous of other people, they envy other persons success and prosperity, such kind of persons have no friends and assistants. Some persons are happy and generate Mudita (sympathetic joy) for other persons success and prosperity and such kind of persons have plenty of friends and assistants.
Having Mudita ( sympathetic joy) is the cause and having plenty of friends and assistants is the effect. Being jealous and envious is the cause and having no friends and assistants is the effect. Persons who were generous and gave dana to other needy persons are successful and wealthy. Some persons were miserly and never gave dana to other persons, such kind of persons are poor.
Buddha continued - Young man Subha, "Some persons did not want to learn and they did not impart their knowledge to others and such kind of persons became illiterate as a result. Some persons try to learn and they willingly impart the knowledge to others and such kind of persons are intelligent and learned. These are kamma-samudaya, kammic cause and effect. Meditators should know about khanika samudaya. It denotes ever changing cause and effects.
When our meditators make a detail study of their present meditation practice they will find everything has cause and effect. In the walking meditation, intention to step is cause and stepping is effect and the stepping is cause and noting of the step is effect. The same analogy applies in lifting, moving and dropping of the leg. Intention to lift is cause, lifting is the effect and, lifting is the cause and noting of lifting is the effect.
When noting sights and falling of the abdomen, breathing-in is the cause, the rising of the abdomen is the effect, the rising of the abdomen is cause and the noting of the rising is the effect, in the falling process intention to breath-out is the cause, the falling of the abdomen is effect, next, the falling of the abdomen is cause and noting the falling of the abdomen is effect. When seeing an object a meditator may think seeing is I, it is not so, but the cause and effect process is working.
When noting sights there should be (1) good eye sight (2) presence of light (3) presence of seeing object (4) presence of consciousness. These four elements are the cause and seeing is the effect. Next, seeing is the cause and noting of seeing is the effect. When noting hearing there must be (l) good ear (2) presence of sound (3) absence of obstacles between sound and ear (4) presence of consciousness. These four elements are the cause and hearing is the effect, next hearing is cause and noting of hearing is the effect.
When noting eating there must be (1) good tongue (2) some taste (whether hot, sweet or salty) (3) presence of fluid (4) presence of consciousness. These four elements are the cause and the discovery of taste is the effect. Next discovery of taste is the cause, noting the taste is the effect. When noting the sensation there must be (1) Body consciousness-sensitive material qualities of body (note if the body consciousness is marred it has no sensations, end of finger nails, defective or dead skin have also no sensations). (2) presence of object (3) presence of actual touching (4) presence of sensation consciousness.
These four elements are the cause and touching sensation is the effect. Next touching sensation is the cause and the noting is the effect. When noting the smell there must be (1) presence of good nose (2) presence of smell (3) smell bearing wind (4) presence of consciousness. These four factors are the cause and the smell is the effect, next the smell is the cause, the noting is the effect.
Therefore, seeing, hearing, smelling, eating, touching, are all causes and noting of them are the effects. By their own experience the meditators came to know, that the effect arise out of the causes. The effect do not appear without causes and if there is no cause there can be no effect. Sentient beings also appear with causes. Whatever actions done by sentient beings with sensual desire is transformed into kammic effects. These are causes for a cycle of samsaric effects.
These causes and effects will repeat by itself until the process can be terminated by Arahatta Magga. When kammic causes exist the effect is becoming of Nama-rupa. Therefore these factors causes rebirth, shaping the destiny of beings. In the scriptures it is described thus - when sounds are made into the forest the echo comes back. Sound made from this side is cause and coming back echo sound is the effect. If a person look into the mirror he can see his own image, person is the cause and image is the effect. The same with rubber stamp example. After applying ink from inkpad on rubber stamp and stamp it on paper there is the marking on the paper. Rubber stamp is the cause and marking is effect.
The next example is - fire in the candle. If the second candle is lighted from the first candle there are two lighted candles, but the first candle is the cause and the second candle is the effect. As mentioned above the becoming of nama-rupa of sentient beings is the effect, the rebirth - producing kamma is the cause. By this profound dhamma we realise the conditionally and dependent nature of that uninterrupted flux of manifold physical and mental phenomena of existence.
There is no such thing as the existence of a persisting ego-entity soul or personality existing independently of these physical and mental processes that constitute life, called Man or Animal etc. there is no Creator of sentient beings. Through the rebirth-producing kamma process of Becoming, arises as Nama Rupa. Through good karma formations in the past life, the resultant good present life is formed, but the bad kamma formations in the past life will be the cause of present bad life.
The doctrine of Cause and Effect can now be understood properly. Therefore a person who understands this Cause and Effect dhamma by his own experience through the practical meditation can be called Cula Sotapanna (a junior sotapanna). When such a clear view has been realised there can be no way of having rebirth in the lower worlds ( Apaya world).
Therefore, Sayadaw would like to end today's talk by wishing "May all our meditators here, having acquired the knowledge that distinguishes between Cause and Effect achieve progress stage by stage until they realise Nibbana, the end of all sufferings in the easiest way in the shortest possible time."
Today, I am going to deliver a talk entitled "Dhamma therapy for human illness". Some of the human afflictions have been reported to get cured or relieved by administering the "Dhamma Therapy". This talk is given with the hope of elucidating the Dhamma Therapy for certain disorders.
There are innumerable diseases afflicting this human work, It is said in the olden days that there are 96 major groups of diseases, out of which, 32 are phlegm-related diseases, 32 are bile-related diseases and 32 are related to wind element. Nowadays the modern scientific discoveries have added to the list the incalculable number of abominable diseases like AIDS, Malignant diseases etc.
To combat such disorders, a correspondingly varied number of both scientific and indigenous medicaments are flourishing in the market. But, unfortunately no single product has been proved to be ideally effective in any affection. That is why the Lord Buddha has admonished thus: "Bhikkhus, Disciple sons and daughters, there is no medicine that is effective like Dhamma medicine. So take the Dhamma therapy by diligently practising it". Surely, the Dhamma medicine is curative not only of the physical ailments but also those disorders caused by mental defilements or kilesas. By practising the Satipatthana vipassana bhavana or insight meditation both the physical and mental sufferings can be eradicated.
All human sufferings can be summarized as physical suffering and mental suffering. To be free from such sufferings, we should take Dhamma Therapy. Just for an example, when one is walking one should make heedful noting as left step, right step or lifting (of the foot), dropping (of the foot), or lifting, dropping. At the end of the walk note standing, standing. Then turning, turning etc. When sitting, one should make note of the rising and falling of the abdomen or all the phenomena occurring at the six sense doors as seeing, hearing, smelling, tasting, sensations like aches and pains and also thoughts or the wandering mind. That briefly is the Dhamma Therapy.
The Lord Buddha, on some occasions treated his disciples by administering the Dhamma Therapy. Once, the two Mahatheras, Venerable Mahakassapa and Venerable Moggallana fell ill and the Lord Buddha went to their bedside and recited the Bojjhanga Sutta - the seven factors of enlightenment. Mindfulness (Sati-sambojjhanga), investigation of the Law (Dhamma-vicaya), Energy (Viriya), Rapture (Piti), Tranquillity (Passaddhi), Concentration (Samadhi), Equanimity (Upekkha). Because they lead to enlightenment, therefore they are called factors of Enlightenment.
While heedfully listening to the Lord Buddha's recitation of Bojjhanga Sutta, the two Mahatheras contemplated on all the physical and mental phenomenas invigorating all the seven factors of enlightenment (Bojjhanga), thereby enabling them to convalesce from their illnesses.
In another time, the Lord Buddha himself was laid up in bed with some illness and the Venerable Cunda Thera was asked to recite the Bojjhanga Sutta. The Lord Buddha also completely recovered from that illness after mindfully listening and vitalizing all the seven factors of Enlightenment (Bojjhanga).
Here, three reasons can be given for the cure of diseases by listening to the Bojjhanga Sutta:
(1) The suffering due to illnesses is the resultant affect of past unwholesome deeds and that is replaced by the good deeds of listening to the Dhamma. The same mechanism as in re-establishing the continuous flow of the water in the suction pump supply pipe by expelling the entrapped blocking air by filling the pipe with some water from outside.
(2) The Lord Buddha's Dhamma is well expounded in the beginning, in the middle and in the end. It has the noble virtue of immediate personal benefit for those who practise Dhamma. To cite as an example, we had one meditator by the name of U Thein Maung, who was given a life expectancy of one month for his disease by local physicians, but lived an extended years of life by practising Satipatthana Vipassana bhavana or insight meditation.
(3) The meditator who earnestly practise the Satipatthana Vipassana bhavana or insight meditation incessantly for some time usually develop all or some of the seven factors of enlightenment ( Bojjahanga) for example, when a meditator is noting rising and falling of the abdomen in sitting meditation, whenever his mindfulness is present and undisturbed, at such a time he is developing the factor of enlightenment mindfulness or Sati Sambojihanga. While dwelling with mindfulness, he wisely investigates, examines and thinks over the law, clearly perceiving the physical object of rising and falling of the abdomen and the mental factor of noting mind, he is developing the factor of enlightenment " Investigation of the law or Dhammavicaya Sambojjhanga". Whenever his effort is firm and unshaken he is developing the factor of enlightenment "Energy" or Viriya Sambojjhanga. Then supersensuous rapture such as lightness of the body, vibration and coolness of the whole body etc. arises and he is developing the factor of enlightenment "Rapture" or Piti Sambojihanga. While enraptured in mind, his body and his mind become composed and calm. At such a time he is developing the factor of enlightenment "Tranquillity" or passaddhi sambojjhanga.
Whenever his mind is calm and his body composed his noting mind becomes fixed and synchronized with the object to be noted. As such a time he is developing the factor of enlightenment "concentration" or Samadhi Sambojjhanga.
Finally regardless of good or bad, pleasant or unpleasant whenever he contemplates with complete indifference on all the objects he is developing the factor of enlightenment "Equanimity" or Upekkha Sambojjhanga. The resultant peace and tranquillity of the mind in turn enhances the recuperation of physical disorders.
We have relevant evidences of one Japanese lady meditator, whose long suffering low back pain resulting from car accident has been completely relieved after practising Satipatthana Vipassana bhavana or insight meditation. Another Korean Bhikkhu Venerable Amarayano gained total recovery from his chronic heart disease by practising Satipatthana Vipassana bhavana or insight meditation.
So to conclude my dhamma talk I wish may you all meditators be free from all kinds of physical and mental disorders by diligent contemplation in accordance with Satipatthana Vipassana bhavana or insight meditation.
Sadhu! Sadhu! Sadhu!
(Part 1)
I would like to expound today the four different paths that all sentient beings choose according to one's own preference. The four paths are
(1) The bad path
(2) The good path
(3) The better path and
(4) The best path.
The first path leads to four Apaya world i.e. the lower worlds of animal-world, ghost world, demon-world and hell (the demon is the inferior kind of a spiritual being). This path is regarded as the bad path. The second path which is regarded as the good path leads to existences as human beings and celestial beings (heavenly beings). The third path which is regarded as the better path leads to Brahma-kayika-deva. Brahma world is regarded as more nobler than Deva-world. The fourth path, which is regarded as the best path, is realisation of nibbana, the final goal of all Buddhists is defined as the end of all suffering.
Out of these four different paths, all sentient beings have the option to choose the path of one's own preference. Human existence is like landing on a mountain which is full of precious gems. In this mountain of precious gems, there are rubies, sapphire, peridot, topaz, cat's eye, quartz and other ordinary stones like grinding stones or road stones.
On going down the mountain, a sentient being can pick up a ruby or a sapphire or he can pick up a peridot or topaz. He is in a position to make a choice or is he going to pick a grinding stone or an ordinary road stone, it is his choice. It is the choice of preference that is being available on achieving human existence out of the four paths. Is he going to choose the bad path or the good path? Is he going to choose the better path or the best path? It is his option.
The bad path means committing akusala deeds (unwholesome activites) which leads to four nether worlds of animal-world, ghost-world, demon-world and hell. Those who perform wholesome activities such as dana (generosity) and observe sila (morality) leads to existences of human beings and heavenly beings. Those who perform (loving kindness) metta bhavana and samatha bhavana (tranquillity meditation) lands in more nobler Brahma worlds. Those who perform sila, samadhi and (Vipassana bhavana) insight meditation will achieve the path of Nibbana, the best path out of the four.
Out of the four paths of preference, Sayadaw as a preacher would like to encourage all listeners to follow the good, better and the best paths. Today I would like to expound exegesis of akusala deeds (unwholesome activities) which result in four apaya worlds. Akusala is Pali word. In English, it can be translated as "sinful deeds with bad resultant effect". Yes, if one commits sinful deeds - however done secretly will result in bad resultant effects. Suppose one committed a sinful deed alone without anybody knowing it, it cannot be kept a secret, because though nobody knows he is conscious that one knows his sinful deed - that is "himself.
It will become an obsession and one despise oneself for his own misdeeds. One accused oneself as imposter to be a noble person whereas in truth he is a wicked and immoral person. In Pali such kind of self accusation Or self criticism is Attanuvada Affliction. If somebody happens to see such mischief done, they are sure to accuse that this person has committed unwholesome deed or speech. This in Pali is called Paranuvada Affliction or accusation by others. If one committed a crime, he can be convicted of jail sentence for such crime. It is called Danda Affliction. In such case monetary fine or reprisal by weapons can also happen.
After the death, he can also land in four Apaya worlds which can be termed as Duggati Affliction. This is the resultant effect of akusala deeds. Therefore these are 4 kinds of resultant bad effects of akusala deeds such as killing, stealing and committing adultery collectively ( collectively defined as three physical immoral acts). And four kinds of immoral acts committed by speech are telling lies, slandering, abusive language and frivolous gossips. To elaborate these immoral acts -
(a) telling untruths with the object of causing detriment to others is called musavada (telling lies ),
(b) Pisunavacaya is (slandering) with the object of causing disharmony among intimate friends,
(c) Pharusavacaya is abusing with harsh words causing hatred,
(d) Samphappalapa is talking frivolous gossips which has no benefit and no advantages to society. And lastly there are three kinds of mental immoral acts. They are -
(i) Abhijjha is covetousness and unrighteous greed i.e. wishing other's possessions to be his own,
(ii) Vyapada is illwill towards those who are wealthy and happy. It is a kind of anger or jealousy wishing other's adversity to one's own advantage,
(iii) Miccha-ditthi is the wrong view that no benefit can be obtained by doing wholesome deeds and no disadvantages is attained by doing unwholesome deeds or in other words, disbelief in merits and demerits.
Therefore, there are 10 akusala deeds (3 physical immoral acts, 4 oral or verbal immoral acts and 3 mental immoral thinking).
These 10 kinds of Upakkilesa or impurities can only give bad resultant effects. At one time, Youngman Subha raised a question to Lord Buddha. His question was "Respected Sir, why are people not have the same privileges, for instance some enjoy long life while others are short lived".
Lord Buddha replied "Young man Subha some people committed killing. By killing, such kind of persons landed in hell and even after they regain human existences, they are short-lived. Therefore one must refrain from killing. Those who refrain from killing enjoys long life. Those who committed stealing also will have resultant effect of adversity. In every existence he is liable to be disturbed and destroyed by five enemies namely-water, fire, unscrupulous kings, robbers and ill-disposed heirs.
Those who committed sexual misconduct, earned the hatred of others, plenty of enemies and resulted in poor life. The other bad resultant effect is one can be bom as a human being of neuter gender (neither male nor female). The resultant effect of liars can be born as a mute or having slurring speech. They can also suffer from uneven teeth, foul smelling mouth and ugly appearance. They tend to have the habit of rude speech and restless mind. The resultant effect of slandering can result in seperation from loved ones. Committing vyapada (ill-will) can also result in economic ruin.
Therefore Lord Buddha elucidated that wholesome deeds and unwholesome deeds have enormous differences in resultant effects. Wholesome deeds or acts will give good and happy results but unwholesome acts or deeds can give undesirable and bad results in next existences like being born into four apaya worlds (i.e animal world, ghost world, demon world and hell).
Some critics argued that Buddha had not explicitly elucidated that akusala deeds indeed land in apaya world. It is not true. In Deva-duta Sutta, Buddha expounded "Oh Bhikkhus! In my vision, I can clearly see with my Divine eye the states of all sentient beings as a person with good eye can see the activities of inhabitants of the two adjacent houses. I can clearly see those who committed physical immoral acts, oral immoral speeches, and mental immoral thinkings, or those who harmed ariya-puggala or who practise and propagate miccha-ditthi (wrong view) to others, when they die some landed in hell, some landed in animal world, some landed in demon world.
Since Lord Buddha had Divine Eye, he could see sentient beings suffering according to the degree of mischief they had committed. Therefore we should be very careful not to commit any kind of immoral act, speech or thoughts however slight, small or trivial it may be. As raindrops can fill big containers in due course, tiny or slight immoral acts can accumulate akusala effect and give rise to very grave resultant bad effects.
During Buddha's time there was an episode that can be regarded as a proof of these theories. At one time Ven. Moggallana Mahathera, the famous Disciple who was the most reknown in supernatural powers among arahats, was returning from "Gijjhakuta" mountain together with Ven. Lakkhana. On the way Ven. Moggallana saw something and smiled Ven. Lakkhana asked him the reason of his smiling. Ven. Moggallana replied to Ven, Lakkhana to ask of his reasons for smiling only in the presence of Lord Buddha. Ven. Lakkhana again asked why Ven. Moggallana smiled on the way down, in front of Lord Buddha.
Then, Ven. Moggallana answered in front of Lord Buddha. Ven. Lakkhana, on the way down the mountain, I saw big serpent, 25 yojana long (One yojana is roughly 8 miles and therefore the big serpent is 200 miles long.) And that big serpent was covered with fire from head to tail and from tail to head. Sometimes the fire started from different ends and came to meet in the middle part. The big serpent was writhing with heat and pain and suffering but would not die. I did not smile on this account, I smiled because I realised that we are free from such miseries. (Such kind of suffering can no longer occur to Arahats.)
Lord Buddha confirmed Ven. Moggallana's assertion by declaring "My disciples who had achieved arahatship had power to see what ordinary people cannot see. When I attained the Omniscient Buddhahood, I also had such visions through my Divine Eye. But I kept this visions to myself. Now since my disciples had also seen such visions I should relate the episode of this burning serpent.
Ages ago during the time of Buddha Kassapa, one rich man by the name of Sumangala built a big monastery and donated to Kassapa Buddha, He was so respectful of Buddha Kassapa that he went daily to this monastery and did cleaning, tidying and sweeping of the monastery by himself. One day on his return home he saw a man sleeping at a rest house covered by yellow Sangha robe over his body as a blanket. Sumangala lifted the yellow robe and saw a man with hairs on his head and his feet were also covered with mud. And he thought this man must be a thief and after committing immoral acts in the night he was impersonating as a monk by covering himself with yellow robe. He remarked this man must be an imitation monk. On hearing this remark the thief was very angry and vowed to revenge this rich man one day. Then he put on fire to Sumangala's rich farmland, and after that he cut the veins of the rich-man's cattle out of spite. But the rich-man Sumangala was very tolerant and patient. He just contemplated that these were the laws of kamma that nobody can prevent or alter and he did not suffer anyhow.
The thief did not feel revenged since the rich-man was tolerant and no lamentation occurred to him. He came to know Sumangala's most dearest esteem was the big monastery donated to Buddha Kassapa and one day while Buddha Kassapa and the Bhikkhus were on almsround he set fire to the big monastery and burnt the building to ashes.
As a result of this great immoral act the thief suffered in hell for a long time. After suffering in the hell he became a big serpent and the remnants of his akusala deeds followed him and the serpent was being burned from head to tail. This suffering was going on for a long time and Lord Buddha said that these were the resultant bad kammic effects of his burning of the big monastery of Kassapa Buddha. Hence committing of akusala deeds such as physical, oral and mental immoral acts should be avoided. If such immoral acts cannot be avoided one is sure to land in four apaya worlds (animal world, ghost world, demon world and hell).
If a person had committed such akusala deeds the only way to rescue oneself is to strive to attain magga and phala nana (the Path and Fruition) which will automatically prevent the akusala resultant effects occurring to oneself by practising Vipassana Bhavana or insight meditation.
May I conclude this Dhamma talk by wishing our meditators here to be able to strive for the attainment of Nibbana, the end of all suffering, in the shortest and easiest way.
Sadhu' Sadhu! Sadhu!
(Part 2)
In our talk of part I we had explained that sentient beings committing akusala deeds (unwholesome activities) could land in four Apaya world, the lower worlds of animal-world, ghost-world, demon-world and hell.
Today I would like to elucidate the second path of Preference to sentient beings who perform kusala deeds (wholesome activities) such as dana, sila which leads to existences of human beings and heavenly beings.
All worldlings are travelling towards the 4 Paths of Preference. They are:-
(1) the path leading to Apaya world,
(2) the path leading to human world and Deva-world,
(3) the path leading to Brahma-world and
(4) the path leading to realisation of Nibbana.
Worldly beings are travelling in these 4 paths according to their own preferences. Those who indulged in unwholesome activities can be called as travelling the path that led to four apaya-world. Those who immersed oneself with wholesome activities can be called as travelling the path that led to human beings and celestial beings. Those who had achieved the human existences can be regarded as a driver of a motorcar, who had come to a cross-road traffic point controlled by electric lights. He can turn to the east, or to the west and he can turn and drive to the south or to the north, it is his own choice.
After making his own choice he can drive his car towards the chosen direction. If he had chosen the eastern direction he had to wait for the green light and raised his engine released the clutch and turn his steering towards the east and drive his car. If he had chosen the western direction the same procedure is to be followed and drive towards the western direction on the show of the green light. According to the above example of driving a car to the path of one's own preference, worldly beings who indulge in unwholesome activities chose to drive towards the direction of four Apaya world. There were those who immersed oneself in wholesome activities and chose to drive towards the direction of human and celestial beings. So also there were those who practise samatha bhavana and choose to drive towards Brahma-loka (more noble heavenly beings). Those who practise Vipassana bhavana chose to drive towards the path of Nibbana (the end of all suffering). The latter three paths are the paths of good, better and best choices only to be achieved by those who immersed themselves with good and meritorious wholesome activities called kusala deeds. In Pali kusala is ( ANAVAJJA SUKHA VIPAKA LAKKHANA) in Burmese. It is innocent and give good resultant effect (in English).
For example- When one decides to give dana (alms-giving) one has to reject attachment to one's own property. This is in a way rejecting greed. One has to kindle metta (loving kindness) towards the recipient.
After rejection of attachment on one's own property one is free from one's akusala deed of greed in property. By radiating loving kindness on the recipient one is free from anger since loving kindness has replaced the anger. When one believes that dana will result in meritorious effects one is free from moha (delusion), one of the three unwholesome roots.
When one is free from lobha, dosa and moha (greed, anger, delusions), one becomes innocent and resultant advantages are also accrued.
The general public have high esteem and adored the donor. The noble persons and learned elders are happy to visit the donor's house and by such visit one can benefit because such noble persons and learned elders usually lecture words of dhamma and words of advice.
The donor is courageous and harmonious in social gatherings and the public have high esteem towards the donor's good deeds. In addition to these advantages in this present life the donor can be sure to land in the world of human and celestial beings, in the next existences. Therefore giving dana is defined as wholesome activity
Sila is also regarded as a good deed. Persons observing the sila (morality precepts) will refrain from killing.
If one commits killing with the intention of eating the flesh it is greed-connected akusala deed. If killing is committed with mischievous intention it is anger- connected akusala deed. When one refrains from killing, the akusala deeds of greed and anger is extinguished. When one realises that committing akusala deeds will result in bad effects one will eliminate moha (delusion).
Therefore a person by observing sila can be free from lobha, dosa and moha (greed, anger and delusion). Not only is he free from these unwholesome karmical volitions and the consciousness and mental concomitants associated therewith, he can gain advantageous merits such as good memory and healthy and rich conditions during the present existence. A person who is observing morality sila earns good reputation among the populace. He is also respected by society and he has the courage and boldness to face any kind of audience under any circumstances.
The other advantage to observers of morality sila is gaining peaceful and clear conscious mind states at the time of their death. Such persons will also land in good and better future existences in the cycle of samsaric rebirths.
That is why Lord Buddha defined morality sila as innocent, merit earning and noble kusala deed, with resultant good effects in future samsaric existences. In Devaduta sutta Lord Buddha elucidated Oh Bhikkhus! In my vision I can clearly see with my Divine Eye the fates of all sentient beings as a person with good eyes can see the activities of inhabitants of the two adjacent houses. I can clearly see those who committed physical immoral acts, oral immoral speeches and mental immoral thinking, or those who harmed Ariya-puggala, when they die they landed in the lower worlds of Apaya. Those who abstained from such Akusala deeds as killing, stealing and observed morality sila, giving dana etc, and gave due respects to Ariya-puggala and had right-view and puggala propagate the right view to others when they die they landed in better sugati (Happy Course of existence.)
Buddha saw these people by using His Divine Eye (Dibba-cakkhu) the fates of all these good people achieving good existences. Those who engage in wholesome deeds in the previous existences became rich and wealthy men in the present life. The kings, Emperors, and feudal lords or the rich and wealthy men were also persons who had engaged in wholesome deeds in their previous lives.
Those who attain celestial world due to their wholesome deeds land in Tavatimsa and Catumaharajikadeva (2 of the 6 classes of heavenly beings of the sensuous sphere). On analysis it is found that these good achievements were resultant effects of previous kusala deeds. We want to relate an episode during Buddha's time as an example.
At one time Lord Buddha was staying in Nigyawdayone monastery in Kapilavatthu province. Ven. Anuruddha, the most reknown arahat who achieved Dibba-cakkhu, came to pay respect to Lord Buddha. Since Ven. Anuruddha Maha Thera was native of Kapilavatthu he had plenty of relatives and pupils. After many of the relatives had gone back Ven. Anuruddha enquired of his uncles why his younger sister "Rohini" was not present. When Ven. Anuruddha came to know that his sister was ashamed of her disease he sent for her. When Rohini came to see her brother, she was covered with a cloth over her body. When her brother demanded the reason of her absence she replied- "Dear brother I am afflicted with leprosy. My skin and my face are disfigured and I am ashamed of putting in appearance with the crowd".
Ven. Anuruddha said that such kind of calamities had befallen to her due to her akusala deeds of her previous life. "To get relief from such calamities you should perform alms-giving and other wholesome deeds" advised Ven. Anuruddha.
She replied "of course I want to do alms-giving (dana), but with what shall I do dana".
Being brother and sister Ven. Anuruddha knew she had a necklace and he asked "what happened to your necklace?" She replied she still had the necklace and it was worth 10,000 kyats. Ven. Anuruddha advised her to sell the necklace and do kusala deeds.
She replied "who will organise for me, I am helpless to do anything by myself". Ven. Anuruddha requested the help of their uncles and directed her to sell her necklace and build a monastery and a dinning hall. He also instructed her to give manual labour in clearing the site and cleaning of the site by sweeping etc. When the upper storey was completed she was asked to sweep the floor daily. She was also advised to practise dana, sila, bhavana and organize the merit-sharing libation ceremony after the completion of the monastery. Sister Rohini did what her brother told her by giving her necklace to the uncles, who sold it and started organising the building of the monastery and the dining hall. She also participated in cleaning, clearing, sweeping of the sites and building of the monastery by giving manual labour. From that time onwards her leprosy subsided.
When the time comes for merit-sharing and libation ceremony, Ven. Anuruddha invited Lord Buddha and his follower bhikkhus on Rohini's behalf for lunch dana. Rohini did not come to the ceremony and Lord Buddha had to send for Rohini, she came and gave excuse of her absence because of the leprosy. Then Lord Buddha explained her that was her own fault and recounted events of the previous existence.
"Ages ago you were a queen of the King of a state. There was a very pretty maid-of-honour, whom the king favoured and out of sheer jealousy you managed to spread harmful and itchy powder on the woman's bed and she was disfigured. Due to that akusala deed you were suffering leprosy now. Therefore you must perform wholesome deeds now to get relief.
After that Lord Buddha preached her the libation and merit sharing discourse for her dana of monastery and lunch. He also advised her to practise meditation then and there.
After the completion of libation ceremony Rohini practised as she was told by Lord Buddha. She cleaned and swept the monastery, she filled the pots with drinking water for the monks, she observed the purity sila precepts, and she also practised vipassana bhavana meditation By continued practice of these kusala deeds, and bhavana meditation she achieved sotapatti magga-nana and shed all her akusala resultant effect of her previous existence. Her leprosy was also cured and she led a normal life. At the time of her natural death she landed in the Deva-world.
In becoming a celestial being in Deva world it is called instant birth. They suddenly appear as a full grown deva. If she landed on the breast she became a daughter. Sometimes the landing may be in the neutral location. In such a case dispute arose and the distance had to be measured and the nearest household claim possession. If the landing is right in the middle the ownership goes to the dwelling she faces.
Now Rohini landed right in the middle of the field and she faced nowhere and nobody can claim her. She was very pretty and all male devas of the vicinity were clamouring for possession. So the matter was reported to Sakka (the King of Devas). When the King of Deva saw Rohini he also fell in love with her.
So Sakka (the King of Deva) opened a Court of Enquiry who should claim Rohini as his own. There were 4 deva males who could claim Rohini.
Sakka (the king of Deva) put a question to the first deva. When you first saw Rohini what is your reaction? The Deva replied- "O Noble Sakka when I saw Roini I felt the big war drum was being beaten very loudly in my chest-Bang! Bang! Bang I shall be in misery until I possess Rohini". The King commented "your plight is understandable". Then he, asked the second deva how he felt on seeing Rohini. The second deva replied "O King Sakka, when I saw Rohini my love flowed like a mountain torrent so let me claim Rohini as my wife". The king Sakka commented you also seem to be in a terrible fix." and he asked the third deva what his feelings were when he saw Rohini. The third Deva answered "As soon as I saw Rohini my eyes were locked on her as the eyes of a crab cannot be closed. I cannot help staring at Rohini all the time".
The king Sakka commented "In that case you are also in trouble. Then he asked the fourth Deva how he faired on seeing Rohini. The fourth Deva replied that when he saw Rohini" he felt like the flag on the top of the post. When the wind blows the flag flutters and my love for Rohini is also fluttering like that flag. Therefore I should be awarded Rohini" he said. The King Sakka of Devas declared "What you all suffered is nothing compared to my own feeling and suffering. "If I am denied of Rohini I am certainly going to die on the spot. What shall I do?"
The other Devas replied- "In that case our miseries are tolerable since the King Sakka will die we do not want the death of Sakka the King Deva. The King Sakka may take possession of Rohini".
So Rohini became the Queen of the Devas since Rohini was very beautiful the King loved her dearly. Rohini became very powerful and lived for a long time enjoying the joyful bliss of the celestial beings. These are the resultant effects of dana and sila.
Therefore according to the words of Lord Buddha those who observed wholesome deeds of dana (almsgiving) and sila (moral precepts) can be regarded as travelling towards the good path that leads to the existences of human and celestial beings.
May all our meditators here also be able to travel the best path by practising wholesome deeds of dana and sila during the interim and finally achieve the noble goal of Nibbana the end of all suffering quickly and easily.
Sadhu! Sadhu! Sadhu!
(Part III)
Today's dhamma talk is Part III of the Four Paths of Preference which we had expounded in our previous dhamma talks
In those talks we have explained that those who committed akusala deeds (unwholesome activities) will travel towards the path of four Apaya worlds, the lower worlds of animal-world, ghost-world, demon-world and hell, and those who indulged in kusala deeds (wholesome activites) such as dana and sila will travel towards existences of human and heavenly beings.
Today I would like to elucidate the better path, the third path of preference out of the four.
The better path means the path leading to Heavenly Beings of the Brahma-world, regarded as more noble than Deva-world.
The longevity of life is more than Deva world. Moreover there is no anxiety for sensual pleasures as in deva-world. Dana and sila alone is not enough to travel the path of Brahma-world. Samatha bhavana (tranquillity meditation) can only lead to Brahama-world. Nivaranas (hindrances) can be extinguished by the practice of samatha bhavana.
Person who had gained the human existence can be described as a traveller who had reached the railway junction. At the junction station the traveller can buy a ticket to go to up-country or he may buy to go to the leftward and rightward directions according to his wish.
Person who had achieved human world have the option to do unwholesome deeds and travel towards th four apaya worlds. He can also practise wholesome deeds of dana and sila and travel towards human and heavenly worlds. By practising samatha bhavana he can also travel towards Brahma-world.
Samatha has the attributes of extinguishing the hindrances There are five hindrances (Nivaranas) namely-
(1) Kamacchanda Nivarana (sensuous desire)
(2) Byapada nivarana (ill will)
(3) Thina-middha nivarana (sloth and torpor)
(4) Uddhacca kukkucca nivarana (Restlessness and scruples)
(5) Vicikiccha nivarana (Sceptical doubt)
A person practising samatha bhavana has cast away sensuous desire; he dwells with a heart free from sensuous desire, from desire he cleanses his heart. But it is not total annihilation. It is a temporary suspension called "overcoming through repression". He may cast away the sensuous desire during the life-time of Brahma world. Brahma life-span is extraordinarily long world cycles or kappa (long space of time, an aeon.)
Sensuous desire can also be suppressed by practising asubha (loathsome) bhavana (meditation-subjects of impurity). Person practising tranquillity-mediation can also suspend vyapada (ill-will) though it is not total annihilation. Total annihilation of ill-will can only be done by anagamimagga and phala nana. Person engaged in metta-bhavana can also reject anger Anger cannot arise since he is immersed in loving-kindness. Even if he visualizes a person to be angry with, he can contemplate the 32 parts of the person's body such as head hair, body hair etc. and prevent anger towards that person. There is also an alternative method. In the round of rebirths of this samsara, a single lifetime constitutes only a tiny and fleeting fraction. At one turn or other existences that person may be a relative, a brother or a sister or a mother or son. On this assumption of previous relation-ship the anger can subside towards that person. In such a way he can cast away ill-will; he dwells with a heart free from ill-will cherishing love and compassion towards all living beings, he cleanses his heart from ill-will.
In this way by practising samatha bhavana a person can reject thina-middha (sloth and torpor). He can also reject uddhaccakukkucca (restlessness and scruples). He has cast away restlessness and scruples; dwelling with mind undisturbed, with heart full of peace, he cleanses his mind from restlessness and scruples. He can also reject vicikiccha nivarana (sceptical doubt); dwelling free form doubt, full of confidence in the good, he cleanses his heart from doubt.
In samatha bhavana there are 40 sujects prescribed for meditation. One of them is pathavi Kasina-a round piece of earth, called parikammanimitta. One has to concentrate one's full and undivided attention on this round piece of earth until at last one perceives, even with the eyes closed, a mental reflex, the acquired Image called uggaha-nimitta. This kind of samatha bhavana is called parikamma bhavana. Now, while continuing to direct one's attention to this image there may arise the spotless and immovable counter concentration like clean and shining full moon called patibhaga-nimitta. By repeated contemplation of patibhaga-nimitta upacara-samadhi (neighbourhood-concentration) is achieved. While still persevering in the concentration on the Pathavi Kasina, one finally reach a state of mind where all sense-activity is suspended, where there is no more seeing and hearing, no more perception of bodily impressin and feeling- called appana Samadhi or the state of mental absorptions which will eventually lead to jhanic achievement.
The attainment of such jhanic states will finally lead to Brahma-world. There were many examples of such achievements.
During Lord Buddha's time one heavenly being from Brahma world known as Rohitassa came to pay respects to Lord Buddha and put the following question.
"Lord Buddha! Could a person go on foot to the end of the universe, where there is no birth, no death no old age and no decay".
Lord Buddha replied "Rohitassa Brahma! It is impossible and unreacheable to the end of the universe by travelling on foot", since Omniscient Buddha knew by his intuitive insight wisdom.
Rohitassa Brahma said to Lord Buddha - "Lord Buddha your answer is surprisingly correct. 1 raised this question after knowing by my own experience that the end of the universe cannot be reached by travelling on foot. Let me relate my own experience".
Age ago, I was the son of a hunter by the name of Rohitassa. I became a recluse after forsaking the family life. As a recluse I practised the noble life of hermit in the heart of the forest. After attaining jhanic achievements I was endowed with supernatural powers and I can travel instantly by such powers. If may describe my speed I can travel around the universe during the short time an expert archer's swift arrow passes through a palm tree shadow. I can also take big strides. My steps can be so vast that my one step can reach from east ocean bank to the west ocean bank. I had a very strong desire to travel to the end of the universe. So with the obsession of travelling to the end of the universe and endowed with the supernatrual powers of swiftness I prepared my journey to the end of the world.
Leaving aside the time for rest and toilets I travelled for full one hundred years with all the powers and swiftness at my command but after one hundred years, without reaching the end of Okasa loka, I died at the edge of one universe.
Though not realising my aim, since I was endowed with jhanic achievements I was born into the Brahma world. Through my past experience I came to know that the end of the universe cannot be reached by travelling on foot, related Rohitassa.
This Rohitassa Brahma was the son of a hunter who became a hermit and practised as a recluse. By dint of his samatha bhavana meditation he was endowed with abhinna (Magical powers) such as floating through the air and passing through the earth without being obstructed. When such person died he will land in Brahma world. Therefore by practising samatha bhavana one can gain the third path of Preference which we have named the better path.
The Brahma world in the widest sense, is a name for the fine-material (rupa-loka) and immaterial world (arupa-loka). The Brahmas have their own shining reflection of body and they don't need other artificial lights,
The Brahmas do not need food like human beings or deva beings. Piti (joy) is gained by absorption jhana and this piti alone is their way of comfortable life.
The eyes of Brahmas are for visions of Buddha alone but for no other eye consciousness such as movies, or (other entertainments).
The ears of Brahmas are entirely for hearing Buddha's words or dhamma and not for hearing consciousness of songs or other entertainments.
The tongues and noses of Brahmas have no consciousness of taste or odour. Therefore Brahmas do not need good smell nor good edibles, nor good body- impressions. Brahmas do not enjoy sensual pleasure but enjoy jhanic bliss of the four meditative Absorptions of the Fine-Material Sphere attained through Full Ecstatic Concentration.
To achieve such kind of innocent, care free and noble life, one has to practise samatha bhavana which is the only way to land in Brahma world. Lord Buddha had elucidated that persons who practise samatha bhavana alone can achieve Brahma loka.
Therefore our meditators here are engaged in the best and highest meditation of vipassana bhavana, but they should also know how samatha bhavana can lead to the attainment of the noble Brahma world.
Let me conclude this dhamma talk by wishing our meditators to be able to choose the path of preference but finally realise Nibbana, the end of all suffering, in the immediate future.
Sadhu! Sadhu! Sadhu!
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