TISARANA VIHARA

DHAMMA NEWS LETTERS

By Myaungmya Sayadaw

         What is the cause of loneliness? You should first consider the fact that Loneliness is usually the result of dissatisfaction It is the result from desire which can never be fulfilled nor gratified. Thus sense desire is the main cause of mental depression, an unhappy feeling of loneliness in the sense of absence of a helping, consoling companion. You and all other persons are born ensnared with attachment, craving or clinging, so from the very beginning all beings are looking forward to getting a companion, friend or relative to have a chat together, to play, to work together, to enjoy common feelings good or bad.

         You should know that sense desire can never be fully satisfied .When you get something you eagerly wished for you may feel happy but that happiness does not last long but is fleetingly gone .Then some other thing appears to you as the most desirable and necessary one. If you are fortunate enough to get it, you may enjoy it for some short period of time. But you soon become fed up or disappointed with it. Then again you are looking for another object that you wish to possess. Thus your desire is never ended.

         The present modern situation in the world is no longer easy and comfortable. Many problems such as marital, unemployment, poor health etc. are enormous . In the face of such unhappy states everybody is looking for a companion to confront difficulties together. There is, however no way out of such a troublesome situation and turmoil. For this reason mental peace is not available and due to lack of mental peace everybody feels lonely.

         To solve such problems and to give treatment to such mental diseases meditation is the true and effective method. In meditation you are cultivating cognitive power, that is, some sort of knowledge of your inward nature. It is some sort of gradual improvement from ignorance to knowledge, a development from an imperfect stage to a perfect stage.

         There is no barrier on the way to that stage. If there is any, it is only temporary. If you regularly take up meditation practice new sides of reality will be exposed to you and some aspects of truth not experienced before will be realized by you. Yesterday there was a limited understanding,today the limit is decreasing and tomorrow it wil disappear. Your long standing practice will increase your confidence in the Dhamma, which will give rise to self-reliance. If you rely on yourself you have no problem to disturb your mental peace. You will never have such unhappy state of loneliness due to your vigilance or wakefulness on the Dhamma.

         In this case please learn the Buddha's admonishment, a verse in theMangala Sutta:

         "If you encounter worldly vicissitudes or conditions of ups and downs you should not waver nor entertain sorrow but you should harbour mental serenitly and be dispassionate on sense objects .These are fourfold highest blessings".

          Please see how your own body is composed. First have a look into the physical composition. You stand, sit, lie down and walk, changing occasionally when you feel uncomfortable and inconvenient. Your body is always showing its manifestation of painful feeling which you rarely notice. Mainly your body is composed of fourfold Elements.

         What are they? They are called four Great Essentials or Elements:

         1.The Element of Earth ( the Element of solidity / extension)

         2.The Element of Water ( the Element of fluidity /moistening / cohesion)

         3.The Element of Fire (the Element of heat/maturing/ripening) and

         4.The Element of Wind (the Element of motion /disintegrating/ uplifting ).

         Every Element has four qualities or dimensions, namely colour , odour, taste, and nutritional essence. So the four Great Essentials and these four qualities are inseparable and inherent in every matter. These Elements are not always well- balanced but sometimes are out of equilibrium. When the Earth Element is excessive the Water Element also becomes excessive in combination with it and if the Element of Motion is excessive then the Fire Element also increases in combination with it.

         When they are in equilibrium they consolidate and support the whole body .While interdependent they are performing their respective functions and giving assistance to other dependant material properties such as the five faculties, physical vitality etc.

         While we are standing still we can do so without swaying, falling down on the strength of the earth element while the other three elements are cooperating, namely uplifting , giving warmth, and cohering with other elements. In this case the fact should be noticed that our mind or consciousness has predominantly influenced them producing and changing proper postures. For every living being these fivefold elements are quite prevalent. But they are not permanent; they are changing from moment to moment with tremendous frequency. When you are observing the breath as it is coming in and going out the element of wind or motion is predominant, in the mean time the other three elements are also coordinating with it.

         The rocky mountains which have been established by the four great essentials throughout the ages do not remain steady and still but are always changing, undergoing evolutionary processes of change, namely they are not neatly lying stratum above stratum. They have been crumpled, bent, thrust about, distorted, mixed together, then worn away and decomposed again after having melted down and remoulded and reappearing again in new forms and new chemical combination. So also when the disturbance of the earth element comes about in us we feel stiffness and inflammation in our body, especially, in joints and muscles, sometimes to the extent of some parts of our body paralysed.

         Just as when a great fire broke out like bush fires in Australia then all plants and trees together with animals therein were burnt down to ashes, so also when the disturbance of the Fire Element takes place we feel the unbearable heat as though the body is being burnt in all parts.

         Just as when an active volcano erupts all surrounding things disappear under lava, so also when the disturbance of the Fire Element comes about we feel as if our chest and stomach etc. were under the burning fire.

         Just as when a great river, overflows its banks as in the case of River Mississippi in America and the Yellow river in China all living creatures together with vegetation and soil came to destruction, so also when the disturbance of the Water Element takes place we feel various kinds of stomach disorders.

         Just as when such a windstorm as a hurricane, cyclone, tornado hits all villages and towns, strong magnificent buildings are demolishing, so also when the disturbance of the Wind Element takes place we feel various kinds of illness such as gastric disorder, heartburn and different forms of ailments.

         In this way our body undergoes constant changes due to cold and heat, hunger and thirst, severe weather conditions etc. Although it is apparently growing strong and beautiful in our young age, yet it is actually changing, gradually decaying and enfeebling itself and yielding to the affliction of different and divergent diseases and lastly to the total dissolution or death. Likewise in the physical world whether it is inside or outside our body the same nature and process of change, transition and impermanence keeps endlessly going on.

         Please contemplate on this real nature of your body as an object of meditation on the four great essentials. This kind of understanding will save you from unhappy feelings such as loneliness and depression.

Questions and Answers

         (1) Why do we remember the past happenings if everything is transitory and impermanent?

         (2) How are the awareness, concentration, wisdom etc. cultivable in the midst of mental concomitants which are simultaneously arising and passing?

         These two questions will be dealt with one answer . First of all, you should know the general characteristic of each and every consciousness . Mind or consciousness is just awareness or cognisance, no more, no less. Due to the association with other mental properties it varies as good or bad; being associated with such bad mental properties as craving, hatred, jealousy, ill-will etc. it becomes bad. In the same way, being associated with such good mental properties as generosity, friendliness, benevolence, altruism etc. it becomes good. But as it has long been associated with evil properties, it is usually cunning and wicked and it takes delight in sensual enjoyment and evil deeds so many beings are therefore tempted to lead unhappy lives because of it.

         Nevertheless, it can be trained and tamed by embracing suitable habits and meditational practices, later on being properly concentrated , it gives concentrated force to consciousness for the development of benevolent action and wisdom or investigation into philosophic truth which again transforms an abstract perception into a penetrating knowledge , i.e., inner realization It means that, consciousness by the assistance of concentration and being consolidated by mindfulness and effort, transforms the ordinary powerless mind into a concentrated, powerful one and transforms it into a conscious comprehension like a steam engine which produces heat and transforms it into energy.

         The perception, on the one hand, is naturally blind and misleading . Just as a coil of rope appears as a snake in the dark or dim light people have misleading perception and they experience a great fear. But later on , when it is found to be a mere coil of rope by the help of light the fear and agitation disappear. So also inner realization supported by deep concentration sheds the light upon deep-rooted false views, so conscious awareness comes to arise regarding mindbody phenomenon.

         Furthermore, just as the images of the sun, the moon, clouds etc. which are reflected in the mirror or on the surface of placid water do not contain any substance or are not really substantial, although they appear as massive objects in one's own perception , so also the reflection of some objects, is not real substance but the creation and manifestation of our mind or to be exact, our perception.

         This object is not in actual existence but a shadow of past experience which took place as a flash of lightning. Supposing, you are sinking in day-dream and various and divergent mental objects are passing in your imagination. These are also the function and manifestation of your mind, very quickly moving, arising and dissolving.

         On the other hand, the inventive and creative power of the mind of famous philosophers, scientists or men of letters has extremely sharp capacity and will-power. But it is not a result of one day's or one month's learning and practising but it takes a considerable number of years and ages to achieve such potentiality. In this case ,it should be noted that thought processes including many, many temporarily lasting thought moments gain momentum by a train of repeatedly occurring processes.

         Though impermanent or Anicca in reality, they are powerful mind and mental concomitants, constantly changing arising and passing. Though they are constantly changing arising and passing, they are able to amass and generate strong force just as when an aeroplane is flying on the strength of massive air, the momentum is collected by tremendously powerful engines and propellers which though themselves are constantly changing arising and passing, are able to amass and generate the collection of air by way of transforming energy to subsequent ones. It means to say that the flying aeroplane the strongest engines and the most powerful propellers are all in tremendously rapid motion and at the same time this very motion is the greatest source of energy and utmost efficacious achievement.

         Memory and remembrance are the capacity and potentiality of perception which is encouraged and strengthened by mindfulness and attention, but our memory is not always clear but very often it appears intermittently or dimly. As a matter of fact, a great deal of memory can totally fade away. If it were lying on the subconscious level it would appear very clearly every time as you would see the pictures in an album. There is no such state as subconscious level in Buddhism. Actually speaking, the very power of memory is nothing but the function of consciousness accompanied by a strong perception. According to Buddhist philosophy mind or consciousness can take note of various objects whether they may be past or present or future But you should not forget that consciousness alone cannot think of and consider different objects. In the absence of concentration and wisdom it cannot take note of objects exactly and rightly. Of course, with the meditative practice when you gain thoroughly deep and strong concentration you will be able to reach past lives and look into future happenings.

         It is the nature of mind or consciousness that it can take very remote visions and scenarios as its objects; not to mention the past or future occurrences or lives. It is called the law of psychic order (Cittaniyama)

         You may raise an argument that when we were sleeping we saw dreams which have been stored up in the sub-conscious level . Of course, dreams are something like memories, but they are occurring during our sleep. From the Abhidhamma point of view, we cannot see dreams when we are sleeping because the types of sleeping consciousness are not active states but passive states called Bhavanga (Life Continuums )which do not take other objects except one or the other objects out of the three, i.e., Kamma, the sign of Kamma (Kammanimitta) or the sign of future life ( gatinimitta). Dreams, as a matter of fact, come to exist during a specific occasion in which one is lying between two states, sleeping and waking, alternating in an utterly rapid rate and in which one is at a loss of reins of attention and mindfulness. At such a time one sees or experiences something which one usually comes across in the waking hours in the past. The dreaming consciousness is neither too active nor too passive but it has some ability to take real or imaginative happenings as a dream without any strict law or habit or custom or without making any distinction between clear and blurred objects . Sometimes we see such dreams as horrible scenes, as if falling from a height or climbing very high summits of mountains Sometimes people see dreams as a sign of one's own future happenings . So there is no such thing as experiences stored up in the subconscious level of our mind.

         Regarding the development of mental factors such as mindfulness, concentration etc., taking place at the same time, the profound nature of thought processes should be learned. Before meditating we have an intention to keep the mindfulness firmly and fixedly on the meditation object and then we started to pay great attention to develop the very factor. Then the process of consciousness comes one after another successively in a tremendously rapid order among which some special impressive thought moments called Javana take place grasping the object, then concentration, energetic effort, wisdom etc. come to exist, performing each function, bearing their respective characteristics and manifestations. They are co-existing factors, raising their respective standard one after the other among the subsequent thought processes. Within a split of second, it is said in the Abhidhamma scriptures, thousands and thousands of thought processes take place continuously one after another, obeying the law of psychic order, that is, immediately after arising one consciousness passes away . They never exist two together and they do not remain still for two consecutive moments.

A Letter to Australia

The aims and objectives of the Tisarana Viharas in London, England, and Perth, Western Australia, established by the Late Venerable Sayadaw U Nyanika.

         These monasteries are established for the purpose of the establishment and preservation of the monastic regulations laid down by the Buddha, and some further important rules presented by Senior Burmese Mahatheras, especially by those Sayadaws belonging to the Shwegyin Nikaya in Myanmar.

         The indispensable duties of all resident Bhikkhus in these Viharas are as follows:

         They must practise the right path leading towards the higher training in virtue, concentration and wisdom.

         They must guide the laity, not only in conformity with traditional rites and ceremonies such as offering dana, paritta recitation, formal teaching etc. but should also instruct them how to practise higher morality and meditation. They should encourage the younger Myanmar generation in the maintenance of their national traditions and religious customs.

         Since the life styles and disciplinary standards of the Burmese forest monks, Shwegyin Nikaya and Thai forest monks of Ajahn Chah's tradition fit well together, the Tisarana Vihara bhikkhus should and must behave in a proper manner and maintain harmonious relations with them by performing vinaya kammas together when appropriate. These are the basic principals in the founding of the Tisarana Vihara Association. The following rules must be observed strictly:

         1. Monks dwelling in these Viharas must neither search for nor handle money; though they can hold such credit cards as Barclays, American Express, Telephone cards, etc. that are rightly managed by kappiya dayakas in accordance with the vinaya rules in order to deal with unexpected difficulties that might be encountered while touring for the purpose of Dhamma propagation.

         2. They should not make impromptu visits to supporters' houses without being properly invited for dana, dhamma talks or other religious services. They should not indulge in making friends with lay persons or indulge in conversations regarding worldly affairs such as politics, economics or business. Nor should they behave like householders by joking, or by slandering some persons and flattering others.

         3. A monk should not be involved in such activities as political organizations, discussions regarding worldly affairs, giving speeches on non-Dhamma movements, nor should he allow politicians, whether they are lay persons or monks, to stay in the Vihara.

         4. He should give as much guidance as he is able when the members of the Tisarana Association discuss about religious affairs and he should accept reasonable statements, advice and arguments as long as they are not contrary to the vinaya rules.

         5. Should the necessity arise for laying down some rules or regulations, other than religious ones, he should discuss his opinions with all the Association members. The meaning is that a monk should never be obstinate in holding to his own opinions regarding administrative duties and Buddhist Welfare activities, because the work of Dhamma dissemination should be done jointly by both monks and lay people.

         6. If a rule has been rightly laid down, he should follow it himself as an exemple to others.

         7. All monks dwelling in these Viharas must be serene in appearance with sense-faculties well-restrained. At the same time he must be amenable and never coarse either in speech or actions, since such behaviour usually creates disunity.

         8. On making any journey with a woman there must be a man or at least a boy to accompany them.

         9. If a woman meditator or student comes to question him alone, it should be made clear that it is inappropriate according to the vinaya rules, otherwise some arrangement must be made to escape from this awkward situation by asking another monk or man to stay nearby.

         10. This Tisarana Vihara has been organized and established in London and Australia by the Tisarana Vihara Association, and thus any monk is a representative of the Association since he dwells in these Viharas. So he must not act according to his own wishes without properly making his intentions widely known to the members of the Association.

         11. A monk staying in these Viharas must not be careless or untidy regarding his personal conduct, but must observe the vinaya rules respectfully and strictly. He must make every possible effort to clarify questions and doubts regarding the Buddhist philosophy and to teach Myanmar Buddhist people the Theravada teaching, and instruct foreigners in both the theoretical and practical observance of Dhamma through the medium of English.

         12. He may offer accommodation to visitors who are in search of the Dhamma if there is any suitable space available, but female visitors should not be offered a lodging under the same roof as a bhikkhu since the vinaya rules prohibit this arrangement.

         13. He should always exercise caution when granting ordination, only doing so after making a thorough examination and giving comprehensive instructions as to what should and should not be done. A newly ordained monk or novice must not be permitted to leave for another vihara or centre before receiving proper training since some new monks might bring discredit to the Tisarana Vihara by inappropriate behaviour. So a new monk may leave only after disrobing.

         14. Lay persons who come to the Vihara for offering dana, practising Dhamma and so forth, should be trained not to laugh noisily or to disturb others by unruly behaviour. They should be directed to take vegetarian food, not to take food in the afternoon or to waste time in idle chatter.

         A: Now let us come back to discuss the Genetic Order.

         People usually say that heredity is the most important factor, both for animate and inanimate things but it is not totally true because among one family, although all family members are facially similar to each other, their characters are different to a much greater extent. One of them might become a learned professor, another may turn out to be a criminal, or another may be a great inventor while others may remain commoners. In this manner, one's environment and associates are collaborating causes making for the success of one, or the failure of another. In this connection Buddhism teaches the main cause of development or degeneration as being one's own kamma, and that very kamma also causes one to get good opportunities, such as wise teachers, good friends, thorough education, moral associates, etc. Thus kamma raises one person but debases another, and causes rebirth as a higher species or the lowest forms of life.

The Sayadawgyi's Admonishment given on 2-12-95

(1) Seeing the fruit but not the seeds is human nature

Nurture the saplings after growing seeds. Nurture novices and young monks from the beginning.

         In the Learning Centres and Dhamma Practising Centres young novices are trained, and small boys were also trained before noviciation. This is the usual practice of the farsighted Theras and Mahatheras who are the protectors of the Buddha Sasana. From the time of the Buddha's Mahaparinibbana the ancient Elders protected the Sasaana by providing the youngsters with their needs and training them with great care, watchfulness and loving attention to become good novices, and then good bhikkhus.

         First and foremost, these youngsters must be well educated in the Tipitaka including the Vinaya and must be well behaved in accordance with the disciplinary rules and regulations. Thanks only to this care, well conducted and learned Mahatheras can be seen and honoured by us, practising the Dhamma from the good example of the great elders.

         Therefore, whoever wishes to preserve and perpetuate the Buddha Sasana must be prepared to nourish young novices and bhikkhus with great care and sincere affection. If you want to get fruits, you must take care of the saplings. Strong roots produce stout trunks and sturdy branches with healthy fruits and leaves. One will cultivate the saplings patiently because one knows that every mature tree has to start from the tiniest seed.

(2) There is no blame if you speak to your teachers, parents and monks with good, constructive intention.

If you have to say something say it openly.

         According to the Buddha's teaching there are two categories in mental states: wholesome ones and unwholesome ones. If one commits any wrong intentionally it is an unwholesome deed and vice versa. If one does wrong deeds either physically, verbally or mentally it bears fruit in the very next life or in later lives and one has to suffer or enjoy the consequences according to one's volitional action either from the time of conception or during one's lifetime. Every action gives a result in accordance with its nature. Thus if one has malevolence, ill-will or aversion towards others this volition rebounds on oneself; that is, one has to endure ill-will from others. Likewise, if one has benevolence and kindness in action, speech and thought one will enjoy the fruit of one's goodness. It is a natural result. So if someone speaks critically to one's parents, teachers, elders or monks in a creative and positive manner one will not be affected by this apparent misbehaviour because one's mental attitude is blameless since it is based on a constructive intention. It means that one has no responsibility for what some might regard as misconduct.

         For this reason, the great teachers and the elderly Theras should be told about any faults or defects if they have any, without any concealment . Only then could they realise what is wrong or defective and so make amends accordingly The Shwe Hin Tha Toya Sayadawgyiin Nyaung Don township, Irrawaddi Division, Lower Burma, used to remind his assistant Mahathera, saying ," Maung Kalyana if I have some fault in my speech, actions or attitude, do not hesitate to speak openly all about it to me. Do not be afraid and do not think it is improper to say anything to the elders. The elders cannot understand everything and if they are not reminded of the facts they cannot lead the people to the right path." Accordingly, if the assistant Mahathera pointed out the Sayadawgyi's mistakes, then the Sayadawgyi immediately acknowledged his fault and said ."It is my mistake, Maung Kalyana;It happened this time only; it will not happen again."

         Taking this story as an example you all must say to each other openly and also to me , what should be said, provided it is based on facts. Not only this, but if any doubt or question appears in your mind during your practice, you should not be reluctant to express it for fear of causing offences or being disrespectful.

(3) Samghika Viharas and Individual Viharas

         It is a widely held opinion among ignorant and narrow-minded people that the Sanghika Viharas and other Samgha possessions are usually conducive to depravity, blame and faults. It is not true . Also some people say that an individual Bhikkhu is not allowed to stay alone in a Samghika Vihara, as at least four Bhikkhus are required to constitute a Samgha . This is also untrue . If any person, whether he is a monk or a layman or a laywoman misuses the Vihara by treading or leaning with an unclean body, there is a fault, no matter whether it is a Samghika Vihara or belonging to an individual monk. So any one who uses a Vihara in a disrespectful and careless manner is blameworthy and liable to undergo a bad result for his or her bad intent and misguided actions. Conversely, if anyone uses the Vihara in a respectful way with cleanliness and tidyness there is no blame, depravity or fault of any kind.

         The proper methhod of using the Samghika Vihara and other possessions of the Samgha is extensively explained in the Senasanakkhandhakaand Khuddakavatthu khandhaka of the Vinaya texts. The leading Mahatheras and learned Vinayadharas(an elder who is well observant and skilful in matters of the Disciplne ) is given the authority to punish bad monks or to expel them from the Vihara.

         For these reasons when a Samghika Vihara is offered to the Samgha the method prescribed in the Vinaya should be followed. The Mathatheras of ancient times have established the best systems to be used . Therefore, it should be especially noted that in matters of Vinaya decisions, lay persons should by no means get involved by trying to influence the Samgha.

         Nowadays in some places, the authority to expel monks is kept by committe members or trustees, instead of giving it to the Samgha . Thus the trustees have the power to expel any monks who admonish them and will be prey to favouritism. Good monks do not like to stay in such places where people do not wish to practise and learn wholeheartedly. Our disciples in the Tisarana Vihara must not follow this wrong course of action.

         A German student once raised the following questions the answers of which are given here for the benefit of all Buddhist communities in the UK.

         Q: How can an animal be reborn as a human being, or how can a human being be reborn as an animal?

         Modern science demonstrates and teaches that different species cannot be changed and become the same, even though some hybrid plants and cross-bred animals can be found. Consider such cross bred animals for example. A mare can give birth to a mule or pony by mating with a male donkey but a human being cannot be hybridized to give birth to an animal, If you admit that such a scientific teaching is true, the Jataka stories cannot be true events since we come across in the Jataka books a hermit called Isisinga who came to be born from a female deer which gave birth to a human baby by taking the human father's urine mixed up with seminal fluid. And the prince named Padakusala came to be born as a human baby from his human mother princess who consorted with a lion. Such stories can be found in the Asian fables and fairy tales. What is your answer from the point of Abhidhamma philosophy?

         A: Before dealing with your question, we must distinguish between the law of physical nature and that of the psychic order of things.

         The former means the usual physical events without any connection with spiritual or karmic forces, For example, the physical features of the universe gradually evolve by way of the transitional process which is called the Law of Natural Order (Dhammaa Niyama). The latter means spiritual or mental force which can create animate and sentient beings and differentiate them from each other. This law of Psychic Order Is the most powerful of all forces, both physical and mental. It can create the whole universe, i.e., It has the capacity or potentiality for producing not only sentient beings but also inanimate things and states, not to mention human beings. It means that due to his or her intentions a person can be reborn as a human being, a celestial being, a Brahma or even as an animal.

         Q: Bhante, may I propose an argument in this point?

         Consider vegetation: As I mentioned before, any plant, not to mention a sentient being, cannot be modified. We cannot change a lemon plant to bear a sweet fruit by filling manure mixed with honey, sugar, milk, butter and so on. Nobody can make an apple tree give bitter fruit by adding bitter ingredients such a pepper, chilly powder, etc., so we cannot change one species to another. We cannot change man into an animal and vice versa.

         A: Yes, It is right to some extent.

         Vegetation is governed by the Law of Genetic Order (Bija Niyama). In the animal kingdom, genes are a very important factor to produce the same kind of offspring. The subject of genetic order may lead to a very long discussion, so let us leave It at the moment. Let us go on to Psychic Order and Intentional behaviour, another law of kammic force which we call Kamma Niyama. Volitional action (cetana) is closely connected with mental disposition. It is profoundly connected with sentient beings. Any action, whether good or bad, whether bodily, verbal or mental, which was done intentionally in the previous life is called kamma This kamma is a potential stored up in one's process of being, which is ready to give birth to a corresponding result. It is somewhat like a seed which is ready to grow into a plant, when other supporting causes are present, to bear the same kind of fruit as the seed.

         It is very remarkable that when a seed gives Its fruit, It does not pay any regard to the doer's face but retains its own true nature and characteristics. It means that the doer of a kamma, no matter whether he may be a human being, deity or animal, the deed or kamma bears precisely its own character and performs its own function, For example, anger (dosa) in the form of cruelty produces a cruel effect in this present life by making the subject suffer from a severe painful sensation, and as a further result in the next life the subject will be affected by being reborn as a snake, tiger or other aggressive animal, and its attendant result being beaten, hit or killed. In this way karmic force never loses its potential until It Is exhausted after begetting its corresponding effect.

         Q: Bhante, can you give me any evidence that a human being can be reborn as an animal or vice versa?

         A: No, we cannot nowadays give any proof as we have no supernatural power, but in the Buddha's lifetime many bhikkhus were possessed of supernatural power (iddhi) or supernormal knowledge (abhinna) by means of which they could demonstrate invisible things or creatures to be seen, or inaudible things or voices to be heard.

         These two kinds of supernatural power are something like clairvoyance and clairaudience. At the present time, some people, men or women who are possessed of these mental powers can see or hear things hidden from other people. This type of phenomena has already been tested in a scientific manner by some scientific researchers such as John Stellar. There the motto "Seeing is believing" has become out of date. Of course, we can explain the rebirth of some creatures from their original life. Please consider human beings for example. Some of them are very beautiful, but some are very ugly. Some have excellent bodily features, while others are physically defective, being born blind or deaf. Why is this? According to their good or bad kamma they become born with such and such features. People with physical defects come to be born from lower states such as that of fox, wolf, snake and so on, while well featured persons come to be born from the life of a human, deity and so forth. This relationship of cause and effect can be explained only by the inferential method but not by any directly perceptible method.

         Q: Bhante, the law of genetic order is a very important factor in deciding about reincarnation. What is your opinion? Please explain about it.

         A: Now let us come back to discuss the Genetic Order.

         People usually say that heredity is the most important factor, both for animate and inanimate things but it is not totally true because among one family, although all family members are facially similar to each other, their characters are different to a much greater extent. One of them might become a learned professor, another may turn out to be a criminal, or another may be a great inventor while others may remain commoners. In this manner, one's environment and associates are collaborating causes making for the success of one, or the failure of another. In this connection Buddhism teaches the main cause of development or degeneration as being one's own kamma, and that very kamma also causes one to get good opportunities, such as wise teachers, good friends, thorough education, moral associates, etc. Thus kamma raises one person but debases another, and causes rebirth as a higher species or the lowest forms of life.

         During my journey to Myanmar I met a certain foreigner, open-minded Christian, with a wide range of reading who might be interested in Buddhism, He put many questions to me out of which a special type of question I am now presenting here in this page. His question is that:' can our universe one day be totally destroyed or reduced Into a worst one'? "I came across", said he, "in my reading some words such as asankhyeyya, meaning uncountable period of time but they say again there are four asankhyeyyas . I was confused, I could not understand how this innumerable age is divided into fours'.

         My answer went like that: the word asankhyeyya roughly rendering, being uncountable but these are only the names given to limits of ages. There are four kinds of ages, namely:

         1 )a given span of life, say, a span of hundred years, that of one thousand years etc. It is called Ayukappa.

         2) an intermediary time limit, that is, a couple of ascending period of age and descending period of age, both of which constitute an Antrakappa (an intermediary age).

         3)a long duration of time, equivalent to sixty-four Antrakappas which form altogether an Asankhyeyya and

         4) a longest period of time, equivalent to four Asankhyeyyas, which constitute a Mahakappa

         Then you may query what space of time is called Asankhyeyya. First of all, regarding the destruction of the universe two main parts of period in the forming of Universe should be noticed, that is, building-up process consisting of incalculable aeons, no to mention years, months and days and process of deteriorating or degenerating and endless process of breaking-down of every animate and inanimate state and thing until it has reached its total destruction. Then let us go to four kinds of Asankhyeyyas:

         a) A long, long duration in which the whole universe is being gradually destroyed, which is called "Samvatta",

         b) A long time limit of remaining as It has been destroyed, which is called "Samvattatthaya ",

         c) A long duration of commencing to evolve, increasing the rate of progress and keeping on uplifting the new universe, which is called Vivattaand

         d) A long time limit of remaining as it has been completed in evolution which is called Vivattatthayii.

         Out of the aforesaid Asankhyeyyas one cannot be counted by billions and billions of years and so it is called Asankhyeyya. In this respect you may raise a question "How the universe come into existence? Is it due to any agent's creation power? Buddhism answers that sentient beings' consciousness is the primary cause of creation of Universe or World Systems while temperature is a supporting or co-operating cause. To begin wlth, when all sentient beings are well conducting to one another and maintaining righteousness, righteousness,justicejustice, loving kindness and consideration upon one another then the universe comes to existence and continue to grow and develop. It is called Vivatta which cannot be counted by span of ages.

         Again you may ask "How the universe comes into destruction". When they (the sentient beings) are no longer observing humanity such as love, compassion, and consideration then the universe is going to decrease or degenerate or contract until It has gone total disappearance or nothingness. It is called "Samvatta". It also cannot be calculated by measurement of aeons. It might be lasting for billions and billions of years.

         When the universe is going to be totally destroyed, according to Buddhist scriptures, dreadful fire, wind and water come to occur without natural process of happening. It is gradually losing its normal climatic system, namely, being too severely hot, too severely blowing and too severely flooding so that any living creatures can no longer retain their lives and also natural features of earth, oceans and mountains can no longer remain In existence. This situation Is standing for long, long period of time . At such a time ten thousand world systems are said to get altogether degenerated and destroyed simultaneously. It Is called "Samvattatthayi". Similarly at the time of evolving of the universe, ten thousand world systems come altogether to be increasing and evolving, It is called "Vivttratthayi".

         Meanwhile, a Chinese young lady, who had been enthusiastic in our conversation and listened to our questions and answers, intervened like that: "Your subject is very interesting to me but I would like to say something that the subject of evolution and destruction of the world can be incredible in our scientific age. I, as for me, do not like to think about so abstract subject that is unfathomable by and beyond the reach of lay persons' knowledge. It is for this reason the best way to tread upon the path uncovered and led by the All-Enlightened One, that Is, eightfold noble path, to be happy in the present life and coming existences if there any".

         The questioner said: "Yes, it is undeniable fact but Christianity, Hinduism and Buddhism are alike interested in this subject in spite of different approach to the point in question. I am very glad to hear the Reverent's explanation. Thank you very much for your dexterity in handling the question with vast knowledge and language".

         (The last point of question and answer may be learnt in the next coming newsletter.)