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On the Path to Freedom
A Mind of Wise Discernment and Openness

Sayadaw U Pandita

Panditarama Meditation Centre, Yangon, Myanmar, (1995)

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1. VIEW OF INDIVIDUALITY
Definition of Personality/ Individuality
Consequences of Sakkaya Ditthi
Pativedha LakkhanaPanna

2. IGNORANCE, AVARICE AND NEGLIGENCE
The Shrouded World
How To Overcome Ignorance

3. THE BOOK OF SIXES

4. DIVERSIFICATION
Craving (Tanha)
Conceit (Mana)
Views (Ditthi)
Satipatthana as Remedy

5. PERVERSION

6. TRAINING
Bhikkhu
Defilement (Kilesa)
The Three Maggas
Peace (santi)
The Noble Eightfold Path

7. CONTRADICTION AND COMPLIANCE

8. MAKE HAY WHILE THE SUN SHINES

10. HUMANKIND IS A RARE PRIVILEGE

11. FULL AWARENESS

12. THE CHARACTERISTICS

13. ACCOMPLISHMENTS

14. NURTURING THE SAPLING OF INSIGHT
15. ELEMENTS OF EXERTION 16. FIVE WAYS TO PROGRESS
17. MENTAL OBDURACIES AND BONDAGES 18. TEN ARMIES OF Mara
19. BUDDHA LAYS DOWN THE DHAMMA PRINCIPLES 20. THE TRIPLE ROUND
21.MOMENTARY PEACE 22. DIRECT AND FULL KNOWLEDGE

CHAPTER 1

VIEW OF INDIVIDUALITY

      Today, I will like to talk about how people view their own self i.e., the erroneous view of the existence of self (sakkaya dithi). In accordance with the expression

      'santo kayo sakkayo', sakkaya is a compound of sa or santa (existing or evident through direct experience) and kaya (nama-rupa aggregates). The right understanding of the kaya (aggregates) should arise not from books or imagination, but from personal experience (attapaccakkha), apprehending of the aggregates experientially.

      Keeping his mind on the abdomen, the disciple notes (mentally) the movement of the rising and falling of the abdomen with diligent timing. This is the basic exercise of observing the kaya (collection or aggregates) prescribed to the beginners.

      Suppose you are closing your fist. Before you actually close it, you think or intend to close. Such a process of intention occurs not only in one or two thought moments, but in a series of thought moments, several in a succession as you note 'intending', 'intending'. Now this thought of intention which occurs in your mind is 'namakaya', (mental body or aggregate). Through empirical knowledge, the existence of namakaya is quite evident.

      As you intend, you close your fist by bending the fingers gradually, noting each movement. You should proceed with the contemplation on every action of movement in the course of closing the hand, like 'bending', 'bending', 'closing', 'closing' and so on. These actions should be carried out slowly. The material element which bends or closes is called 'rupakaya' or 'rupakkhandha' (material body or aggregate).

      Thus, you see the existence of these two kayas or aggregates (sakkaya) — which united make up a sentient being. If you are careless, you tend to view this as "It is I who am closing the fingers" or "The one who is closing the fingers is I", thus falling into believing in the existence of self in all three moments — past, present and future — resulting in sakkdya ditthi. In the process of movement, you may feel pain, heat, stiffness, tension or other sensations of which you should make a mental note of. It is only when you observe and note the phenomenon as it arises can you know its true nature comprising of nama and rupa.

      Life is seen as a manifestation of the nature of nama andrupa, or in other words, a psycho-physical phenomenon. There is noting which cannot be called sakkaya. When one concentrates on nama and rupa, one will realize that the compound of consciousness and corporeality is not a person, a being or an individual, 'I', 'me' or 'mine'. This realization shakes off the sakkaya ditthi, the erroneous view of the existence of self or personality belief.

      Knowledge of nama-rupa removes sakkaya ditthi temporarily and the knowledge of cause-effect removes doubt (vicikiccha) temporarily. If you don't understand these knowledges you will entertain false views and ideologies. In Dhamma practice you are striving to understand yourself and the truth.

      At the moment of hearing there occurs three elements:

·

     sound: striker (rupakaya) · ear basis: receptor (rupakaya)

      · hearing consciousness,

      contact and feeling: ignition (namakaya)

      If you are attentive or mindful, all the above three elements will be noticed. Noting the phenomena as they arise, one can see things according to their true nature, rupakaya or rupa sakkaya in the case of the sound and ear and namakaya or nama sakkaya in the case of the third element. Thus the false view of individuality will be abandoned.


Definition of Personality/ Individuality

      At one time the bhikkhuni Vajira was harassed with doubts by Mara, the Tempter or God of Death: What is a 'person'? How does he arise? Who creates him? However, Vajira understood that questions of this type were misleading and gave the following answer:

"Kinnu satto ti paccesi?

Mara, ditthigatam nu te.

Suddha-sankhara-punjo-yam, nayidha sattupalabbhati.

Yatha hi angasambhara hoti saddo ratho iti

evam khandhesu santesu hoti satto ti sammuti"

"Why do you then harp on the word 'person'?

Mara, you are starting from wrong premises.

There is nothing but a lot of processes;

no 'person' is found here.

For just as the word 'carriage' is used

when the parts are combined,

so the word 'person' is commonly used

when the factors are present."



Consequences of Sakkaya Ditthi

      Avijja (Ignorance)

      If we are not mindful, we will not penetrate into the true nature of things (Dhammas) and we will be overcome by ignorance (avijja) , which is synonymous with delusion (moha). What then? Absence of knowledge (panna) leads to the arising of ideas (sanna). We tend to accept the notion of 'I' as existing in all the three moments — past, present and future — atta ditthi. This notion of self will lead us to conceit (mana). Some even go to the extent of believing in the existence of a vital principle or a soul called jiva atta which sees or hears things.

      If we are not mindful, we will be overcome by ignorance (avijja.) This is also the cause of craving for any of the three elements, i.e., we may crave to see or hear, cling to the eye or ear and desire for the seen or heard. When craving (tanha) increases, it will turn into grasping (upadana) , to 'mana and so on,

      The Buddha told many stories to illustrate how the man who is wrapped in ignorance is to be pitied, more so than of a man who is physically blind. The Buddha pictured the man of ignorance as wearing blinders. A wise person can see the consequences of his actions (for himself and others), but the spiritually blind person cannot see that evil actions will bear only bitter fruit.

      Vedana (Feeling)

      If we are not mindful, craving or anger will arise whenever a pleasant or painful sensation occurs. This means feeling (vedana) causes craving (lobha) or anger (dosa). Both are unwholesome mental states. Again the root of feeling (vedana) can be traced back to delusion (moha) which is synonymous with ignorance (avijja). For the ordinary worldlings, it is so easy to drift into the current of defilements (kilesas) as a result

      of seeing or hearing. The current may flow at a slow pace or at a fast rate — at times with the force of a waterfall.

      Among the numerous speculative opinions and theories which have influenced mankind, the wrong view that has most misled and deluded mankind everywhere and at all times is the personality belief (sakkaya ditlhi) or ego-illusion (atta ditthi). There are two kinds of sakkaya ditthi:

      · sassata ditthi — eternity belief,

      · uccheda ditthi — annihilation belief.

      Sassata ditthi is the belief in the existence of a persisting ego entity, soul or personality, existing independently of those physical or mental processes that constitute life, and that it continues even after death. Uccheda ditthi, on the other hand, is the belief in the existence of an ego entity or personality as a being, more or less identical with those physical and mental processes, and which therefore, at the dissolution or death, will be annihilated. Here, sakkaya ditthi is the source or main factor. If sakkaya ditthi does not arise, sassata and uccheda ditthis will not arise. There are sixty two kinds of ditthis which are the offshoots of sakkaya ditthi.


Pativedha Lakkhana Panna

      For instance, as you are closing your hand, you note the step-by-step process of intention (namakaya) and the act of closing (rupakaya) which follows as the former occurs. If you are able to observe the arising and passing away of phenomena, you will understand that it is not the 'I' personality who is behind the act. As you understand the true nature of things you will not entertain any wrong views. Knowing the nama and rupa aggregates from personal experience, one will beagree from sakkaya ditthi temporarily and then permanently on the

      attainment of sotapanna (stage of realization of the first magga and phala).

      Suppose you are bending your arm, you start out with a mental state, i.e., intention (chanda) to bend. Then you bend the arm as a result of·this chanda. As you are bending, you note the sensations which arise during the bending process, such as tension, stiffness, heat, relaxation, etc. As you fix your attention to the process of bending you will learn the true nature of things as they occur. You will realize that in this process of bending of the arm there is no 'I' personality behind the act. You will realize that there are only nama-rupa aggregates in the whole process.

      As you note every second, you will understand the true nature and the 'I' personality will disappear, overcoming sakkaya ditthi, like the saying "unknowing we seize, knowing we release". In one minute of noting, if you can understand the true nature of things, you are said to have overcome wrong views (sakkaya ditthi) sixty times and so on for a longer period.

      Thus you will gain true knowledge from practical experience with diligent effort instead of from books or imagination. Such kind of knowledge is known as pativedha lakkhana panna — knowledge of the characteristic of penetration or realization of the true Dhamma. These characteristics (lakkhanas) of phenomena, as experienced directly, fall into two categories:

      · specific or unique (visesa or sabhava) characteristics such as tension, stiffness occurring as a result of pressure element (vayo), heat, irritation and other sensations;

      · common or universal characteristics (samanna), i.e., impermanence (anicca), suffering (dukkha) and selflessness (anatta).

      When these two characteristics are seen, the remaining one, sankhata lakkhana, can be said to have been seen (refer to Chapter 12). Understanding unequivocally and discerning clearly, one abandons ignorance and wavering or doubt (vicikiccha). Hence we have the aphorism:

Knowing what exists

And what does not

Sees Nama-rupa

And purifies view.

Knowing which course is real

And which not

Sees cause-effect

And abandons doubt.

      Overcoming doubt, one cultivates faith (saddha). It is said, a monk who has understanding establishes his faith in accordance with understanding. This kind of faith is based on real understanding through personal knowledge of the true nature (sabhava) of things and is different from that of blind faith. Rational faith in the teaching will lead to faith in the teacher. The understanding of nama-rupa Dhammas through mindfulness is the true understanding or panna. The knowledge arising out of imagination causes interference in one's effort.

      Satipatthana, the setting up of mindfulness practice, is the only way to practise for the understanding of the true Dhamma. It promotes unshakeable faith which is one of the five spiritual faculties.


CHAPTER 2

2. IGNORANCE, AVARICE AND NEGLIGENCE

The Shrouded World

      There are two questions:

      * In what is the world shrouded? (Kenassu nivuto loko?) and

      * Why does it not shine? (Kenassu nappakasati loko?)

      Loka is of three, i.e., three divisions of the universe:

      * okasa - the world or the realm of space,

      * satta - the world of sentient beings or animals,

      * sankhara - the realm of inanimates or formations. The answer to the first question is that the world is shrouded in ignorance (avijjaya nivuto loko). What is it that you are ignorant of or don't know? It is the truth which you are ignorant of and which you don't know. The truth is of four kinds:

      * dukkha sacca - the truth of suffering,

      *samudaya sacca - the truth of the origin of suffering,

      * nirodha sacca - the truth of the cessation of suffering,

      * magga sacca - the truth of the way that leads to the cessation of suffering.

      Avijja is of two kinds. The simple ignorance of the truth is called appatipatti avijja. Wrong knowledge or misconception is micchapatipatti avijja.

      The fourth truth of the Eightfold Path (Magga) indicates the means by which this extinction is attained. Simple unknowing of the noble practices is appatipatti avijja and misconceiving it as leading to a great deprivation or the end of pleasures, and so futile, is micchapatipatti avijja


How To Overcome Ignorance

      Due to the lack of faith in the practice one does not make an effort - ardour or heat (atapa). Due to lack of effort one cannot cultivate mindfulness and concentration - in this case it is momentary concentration (khanika samadhi).

      Like the blood which is circulating in our body, if exposed to extreme cold will freeze causing hypothermia and attendant diseases, so too if the effort (heat or atapa) is not applied to the practice of mindfulness and concentration, the kilesa germs will attack us causing samsaric diseases. Not knowing the truth one will remain confused and bewildered (assamapekkhana or annanupekkha) . Thus is the world shrouded in ignorance. Here the world means the being or nama-rupa process.

      As to the second question, the answer is 'because of avarice (veviccha) and negligence (pamada), it does not shine' (veviccha, pamada nappakasati loko), e.g., the widening gap between the rich and the poor has brought with it some vices - avarice, envy and petty crime. Here avarice has two mental components, namely jealousy (issa) in respect of others' success and properties, and stinginess (macchariya) in respect of one's own property. Both issa and macchariya are regarded as the friends of dosa because each of them arises with it. Macchariya is of five kinds:

      * avasa macchariya - stinginess with respect to dwelling place;

      * kula macchariya - stinginess with respect to family, dayaka (male donor) and dayika (female donor);

      * labha macchariya - stinginess with respect to gain or inability to share gain;

      * vanna macchariya - stinginess with respect to appearance and fame;

      * dhamma macchariya - stinginess with respect to dhamma or mental state.

      Macchariya dims the world. Instead of sharing one's property with others, one is miserly. Dana should be like a soldier fighting in a battle field. Just as the soldier sacrifices his life to shine in the battle, so will one sacrifice one's property in dana. Macchariya leads to the lack of prosperity or wealth (bhoga sampatti) in all existences. It dims the world.

      As to negligence (pamada) it is of two parts, namely, negligence in abstention and negligence in observance. Evil conduct (duccarita) in deeds, words and thoughts are things to be abstained. Also, kilesas are to be abandoned by means of vipassana and magga knowledge. The threefold sikkhas, namely, sila, samadhi and panna are the practices to be undergone or observed by the yogis. Negligence of these abstentions and observances cause the world to dim and not shine. Hence the exhortation by the Blessed One in His last words: Strive on with diligence.


CHAPTER 3

THE BOOK OF SIXES

      I would like to describe two types of individuals, namely;

      * sakkaya bhirata — individual who takes delight in individuality);

      * nibbana bhirata — individual who strives towards the cessation of nama-rapa dhammas).

      Whereas the former is a worldling who fails to fashion his life in six ways, the latter is a noble learner (sekha) or perfected in learning (asekha) who is able to fashion his life in six ways.

      The six ways by which a sakkaya bhirata fashions his life into a luckless death or a luckless fate are:

      * kammarama — finding delight in worldly activity, or getting engrossed in the delight of worldly activity; * bhassarama — finding delight in conversations;

      * niddarama — finding delight in sleeping;

      * sanganikarama — finding delight in companionship;

      * samsaggarama — finding delight in social activities;

      * papancarama — finding delight in diffuseness.

      The monk who dwells mindfully and does not find delight in the manner mentioned above will fashion his life to a lucky death, or a lucky fate. With the attainment of Nibbana, he is greatly delighted, he has got rid of his bundle of life for the utter evading of ill.

      There are five kinds of social activities, namely:

      * dassana samsagga — associating intimately with such persons as the royalty, ministers or high officials, the lay disciples, the worldlings, upasakas and upasikas (male and female devotees), the bhikkhus and bhikkhunis. This refers to the old days, whereas in the present times, this may indude one's own members of the family with whom one associates intimately;

      * savana samsagga — association through listening intimately;

      * samullapana samsagga — association by conversation;

      * sambhoga samsagga - enjoyment in personal belongings;

      * kaya samsagga — delight in one's own body.

      Such persons are known as samsaggarama persons. The yogi should be free from them. As regards conversation under unavoidable circumstances, the yogis may communicate with each other by setting a time limit (pamanayutta) to their conversations, limiting them to Dhamma affairs and with full awareness when they speak. Instead of talking the yogi should go to bed to avoid disturbing others. A conversation can cause a double disruptive effect; i.e., the loss of mindfulness and the time and effort to pick up the thread of meditation.

      Regarding kaya samsagga, a meditating yogi needs only four hours of sleep, the other twenty hours should be devoted to meditation. In the old days, some bhikkhus even reduced their sleeping hours from four to one and then a few months later to none at all, or they would sleep only in a sitting position without lying down (nesajjikanga). This is one of the thirteen dhutangas or ascetic practices as a means of purification.

      There should not be any worry about sleeplessness, because the yogi feels he is rested by being released from defilements. If the yogi meditates for twenty hours a day, he will have accomplished seventy-two thousand notings at the rate of one second per noting (60 x 60 x 20=72,000). For that duration, he is released from defilements. This is a noble and a high class kind of rest. As regards delight in companionship, the majority of worldlings prefer to stay in pairs. The yogi should prefer staying alone. He will find companionship a nuisance.


CHAPTER 4

DIVERSIFICATIONS

      Papanca signifies obstacle, differentiation, diffuseness or diversification. It is of three kinds, namely, craving (tanha), conceit or pride (mana), and wrong view (ditthi). They are also known as gahadhammas (holdings).

      Those beings who are not free from papanca cannot be freed from further becoming or rebirths. Instead, they will prolong their stay in samsara and its concomitant suffering. Created by tanha, mana and ditthi, the world of diffuseness causes the diffuseness of one's aggregates (khandhas) or the samsaric diffuseness of one's own khandhas. Having co-existed with them throughout this long samsara, how does one avoid them now?

      Due to the eye and a visible object, eye consciousness arises. The coincidence of this three is contact. With contact as a condition, there is feeling. What he feels, he perceives; what he perceives, he thinks about; and what he thinks about, he diversifies (papanceti). Owing to having been diversified, the evaluation of diversifying perception besets a man with respect to past, future and present visible objects and so on.

      This kind of papanca is explained by the commentaries as due to craving, pride and views, and it may be taken as the diversifying action, the choosing and rejecting, the approval and disapproval, exercised by craving, etc., as the base material supplied by perception and thought. It is said thus:

Papanca bhirata paja nippapanca tathagata

Mankind delights in the diffuseness of the world.

The perfect ones are free from such diffuseness.

Craving (Tanha)

      Let us take the case of craving (tannha). Craving leads to more craving, so that there is no contentment, no limit. Suppose you earn one hundred kyats now. Later, you want more — two hundred or three hundred and so on. You own a house or a car which befits your status, but you still want a better or a new one. There is no end. Thus, being mired in a tanha morass, you become a slave to craving and this differentiates you from the rest of our society as a craver.

      Corresponding to the six sense objects, there are six kinds of craving — for visible objects, sounds, odours, flavours, bodily impressions and mental impressions. Here is a story of a Universal Monarch (Cakka-vatti) who was very powerful. Sakka (king of devas) offered him half the kingdom. But still he was not satisfied. He wanted all the kingdom. By that time, he was nearing death and had to return to the human world. Such craving for territories exists even in this world.

      If the yogi is mindful of all nama rupa phenomena as they arise, he will realise their true nature, their causal relationship and their natural characteristics such as the arising, the decaying and the passing away of phenomena. This nama rupa dhammas are nothing but an aggregate of dukkha. One delights in them because one thinks they are wholesome.

      Tanha papanca will not take effect when the yogi attains dukkhanupassana (knowledge in the contemplation of suffering). Once he becomes a sotapanna, he will not be subjected to the diffuseness of craving (tanha papanca) in the way that will lead him to the lower worlds (apaya-gamaniya). However, he will still be subjected to diffuseness of craving such as bhava-tanha for the next seven existences. Out of the three kinds of temperament — craving, pride and views, craving is simply greed and pride is associated with that.

Conceit (Mana)

      Mana is rendered here both by 'pride and conceit'. It also has the diversifying nature. Even children have pride. They take pride in the wealth of their parents, their education, their status, their skill in athletics and so on. Even in dhamma practice, some may take pride in their knowledge of literature, their ability to meditate longer than others, their skill in teaching meditation, etc. You may refer to 'Ten Armies of Mara' (Chapter 18) for more information on this subject.

      Mana is one of the ten fetters that binds one to existence. It vanishes completely only at the entrance to Arahatship. Mana is of three kinds: · Mana (the equality conceit) — he takes pride by virtue of his equality with another, like: "We are equals and not different"; · amana (the inferiority conceit) — he takes pride by virtue of his inferiority, as saying: "Though I am inferior, why should I care ?"; · atimana (the superiority conceit) — he takes pride by virtue of his superiority, as saying: "I am better".

      The blind pursuit of self-interests has created a sense of power that seems to overwhelm anything that gets in its way.

      This threefold conceit should be overcome. The monk, after overcoming this threefold conceit through full penetration, is said to have put an end to suffering. Not only the individual nations are also egoistic. For example, the petroleum producing nations boast of their wealth. In reality, all things are anatta and no ego-entity is to be found.

      Of course, one may feel proud of one's achievement, like "I can meditate longer than others" which can be classified as kusala. This is called sevitabba-mana, an innocent type of mana which is worth possessing. The asevitabba will be classified under evil conduct — duccarita. The perception of permanence such as in one's position, causes mana. As the yogi becomes engaged in profound meditation and contemplates on the impermanence of phenomena innumerable times till he attains the stage of aniccanupassana (contemplation of impermanence), mana papanca will then be reduced. At those stages, the 'I' personality and ego-entity will gradually decrease. If he is established in reflection on impermanence, he will uproot the conceit 'I am', the thought of non-self endures. Thinking on there being no self, he comes to the state wherein the conceit 'I am' has been uprooted. Sotapannas, sakadagamis and anagamis cannot totally eradicate mana, but their mana is certainly not apayagamaniya (liable to descend to the lower worlds).

Views (Ditthi)

      Kusala actions may be performed, but unless ditthi is overcome, views have their source in delusion. The temperament of views fall within the deluded temperaments. In any one of this deluded temperament there is the frequent occurrence of such states as stiffness, torpor, agitation, worry, uncertainty and holding on tenaciously with the refusal to relinquish. Here, I would like to mention the belief in the soul (atta) theory which clings to the existence of the self, the ego, the soul, the permanent and the unchanging personality core. According to this soul theory, atta (soul) is the site of wisdom

      — nanadikarana mattam. Soul theory is of two kinds:

      · parama-atta — the supreme or the universal soul

      · jiva-atta — the individual soul

      The former is the know-all, the one and only one, devoid of pain and pleasure, creates and controls the activities of the latter. Whatever the latter does it is done at the command of the former. Both are believed to be permanent. Such a view is called sassata ditthi (eternity belief).

      Among the numerous speculative opinions and theories, which at all times have influenced and still are influencing, misleading and deluding mankind is the wrong view of a personality-belief (sakkaya ditthi) or ego-illusion (atta ditthi).

      Now the Buddha has shown us that the personality, the ego, the individual, the man, and the woman, etc., are nothing but mere conventional designations which in the ultimate sense is only the self-consuming process of mental and physical phenomena (nama-rupa) that continually arise and dissolve. The so-called Evil Views with a Fixed Destiny (Niyatamiccha ditthi) constituting the last of the ten unwholesome courses of action (kammapatha) include:

      ahetuka-ditthi or ahetu-paccaya ditthi — the causeless view or the fatalistic view of the uncausedness of existence, that there is no cause or condition for the defilement of beings; · visamahetuka-ditthi or issaranimmana hetuka ditthi — the fictitious cause view, holding that the world's occurrence is due to primordial essence (prakati), atoms (anu), and time (kala) and so on as the result of the ignorance of cause-effect relationship.

      When you bend your arm, first of all you develop an intention in your mind to bend, then you bend as intended. These continuous series of intentions (chanda) cause the whole process of bending. Intention is the cause and bending is the effect. This proves the existence of relations between actions or events.

      At the moment of 'hearing' there occur:

      · sound, the striker element as materiality (rupa);

      · ear basis, the receptor element as materiality (rupa);

      · hearing consciousness, contact, feeling and the ignition element as mentality (nama).

      They are all conditional things — conditioned by kamma, citta, utu and ahara.

      Similar is the case with the other five consciousness elements: seeing, smelling, tasting, body and mind. These elements become obvious at the moment of noting.

      Whenever we are not mindful, there will be ignorance of the true nature of things and we tend to cling to the existence of a power-wielder behind each and every act. Whereas, whenever we are mindful of the arising phenomena, we will understand that there is neither a creator (paramatman) nor a created (jiva-atta), but only the process of materiality and mentality, which are nothing but sabhava or dhamma (nature) and are soulless, impermanent and unsatisfactory. What is impermanent cannot be satisfactory and what is impermanent and unsatisfactory cannot have a soul or be soul. There is no supreme being who is controlling the sequence of all seasons, they are governed by a natural order or fixedness of law.

      There is another view, namely, the unconditional belief in kamma. Such people tend to put the blame on past kamma for any fault with the common expression of 'lucky' or 'unlucky'. Such view is known as pubbekatahetuka ditthi. One cannot put personal responsibility on kamma alone. For instance, material phenomena arise in four ways, namely kamma, mind, seasonal conditions and food.

      To be free from personality view, one must practise anattanupassana (contemplation of non-self). And to be free from the no-cause view, one must practise or attain yathabhutanupassana nana (knowledge and vision according to reality). If we do not know the true nature, we will feel doubtful (vicikiccha) about things of the past and future and of conditionality. It also causes sammoha (bewilderment or delusion). People who entertain such views are deeply rooted in materialism. It also becomes extremely difficult for them to get these ideas uprooted. Such a situation is known as abhinivesa (adherence or inclination to one's dogmas and strong attachment to views). If the yogi is mindful of the nama-rupa phenomena as they arise, he will realise the cause-effect relationships and thus believe that these dhammas arise not only in himself but also in others.

      We always invite those of other denominations to show the way leading to true knowledge. We will also show them our method by which they can come and practise to understand the ultimate realities. We don't convert others by force. We only invite them to come and see for themselves.

      This is said with reference to faith. It is worthy of an invitation to inspect (ehipassiko) this dhamma. If one responds to this clarion call and practises this dhamma, one is certain to understand the true nature of nama-rupa phenomena, their conditionality, their anicca-dukkha characteristics and finally the abandoning of the two sakkaya ditthis, i.e., sassata-ditthi (eternity belief or doctrine of eternalism that the world is self and eternal) and uccheda-ditthi (annihilation belief).

      One who sees passing away of phenomena will eradicate the eternity belief (sassata-ditthi); and one who sees reappearance will eradicate the annihilation belief (uccheda-ditthi). Or one who sees only passing away and not reappearance assumes the annihilation view; and one who sees only reappearance and not passing away assumes the eternity belief. But since one who sees both these phenomena outstrip that twofold false view, that vision of his is therefore a cause for purification of view.

      Beings may perform wholesome (kusala) actions, but if ditthi is not overcome in the three periods, namely, pubba (preliminary), munca (during) and pala (aftermath), they may be reborn through rebirth-linking consciousness given by that kamma with kusala ahetuka santirana (rootless profitable passive resultant consciousness), signified by congenitally blind, deaf, dumb, lame or with somanassasahagata nana vipayutta of kamavacara vipaka citta (the sense-sphere, beautiful type of resultant consciousness uncombined with knowledge) signified by slow understanding though they are otherwise prosperous and successful.

Satipatthana as Remedy

      The diffuseness of papancas can go beyond limits so as to intoxicate those who succumb to the diversifying action, the choosing, rejecting, the approval and the disapproval, exercised by craving, etc. The consequences can get out of control and beyond limits and legal bounds. When confronted with disagreeable objects, dosa will arise and drive them mad. There have been instances of husband and wife quarrelling and breaking domestic materials. Satipatthana is the remedy to cure madness.

      The compound 'satipatthana' is derived from 'sati' (mindfulness) and 'upatthana' (establishment or foundation), meaning that mindfulness approaches its object and remains there; 'patthana' signifies adherence, entering into (anchoring upon), continuous occurrence, firmness.

      Mindfulness centred on the body, if practised, made much of and plunged into, conduces to pleasant living in this very life, to the realisation of the fruit of release by knowledge. Both the mind and body become calm and discursive thoughts come to rest.


CHAPTER 5

PERVERSIONS

      The perversions of truth (vipallasa) are three:

     sanna vipallasa — the perversion of perception;

     citta vipallasa — the perversion of consciousness;

     ditthi vipallasa — the perversion of view.

      These three occur apprehending objects that are impermanent, painful, non-self, and foul or ugly, as permanent, pleasant, self and beautiful. Is it the same as hallucinations? Not in the sense of 'apparent sensory experience of something that does not exist', but in the sense of 'false notion'. Vipallasa is like a false impression of a real person seen from a distance. It is defined as 'turning aside or away from what is good or true or morally right.' It is different from vipallapa which means 'argument, talking nonsense'.

      Likewise, if the yogi is not mindful of the phenomena as they arise and not aware of nama-rupa dhammas, their conditionality and anicca-dukkha characteristics, he will remain perverted to false perception, consciousness and view. Such perversions find permanence in the impermanent, self in the non-self, pleasure in the pain and beauty in the foul (asubha). Such temperament has existed all along the samsara, because we do not know the method leading to the abandonment of perversions. It is in this way that we cling to the ego-entities and personality-views, no-cause views and so on.

      At the time of natural disasters, one tends to put the blame on the work of demons or super-human beings. And overcome by madness of views (ditthummattaka), some resort to sacrificial offerings to please the demons. Things do not stop there. They will reserve a place in the house for the soul of the departed or keep his belongings in the grave for the soul to enjoy in his next life, or occasionally feed the soul; some will go and bathe in rivers to wash away their sins and others will fulfil their vows or show gratitude to the deities by piercing their body with skewers or walking over swords.

      How about the offerings made to the shrine in this country? The offering should be done with reflection on the great virtues of the Buddha rather than to the image. Of the two kinds of offerings, amisa puja (offering of material) and dhamma puja, the latter is superior.

      Until one understands the flaws of sensuous pleasure, one will inevitably indulge in it. Because he has not discovered step by step all things rightly, he does not understand the eye as the truth of suffering (dukkha sacca), the prior craving that originates it by being its root-cause as the truth of its origin (samudaya sacca), the non-occurrence of birth as the truth of cessation (nirodha sacca), and the way that is the act of understanding cessation is the truth of the path (magga sacca).

      One can understand the realities by being with the object at the moment of arising. Otherwise one will be deluded (moha) to mistake dukkha for sukha leading one to a mild form of madness. There are opinions that living with lobha is the cause of happiness. And Nibbana is viewed as the absence of happiness, a point of no return and a great death because there are no nama-riipa and no relatives or friends to meet.

      There are two kinds of beings which can be cited as examples of possessing perverted views. They are the child and the monkey. The child has a perverted sense of right and wrong. It does not understand right and wrong. It knows only to fulfil its desires. It yields to temptations. It is called 'childish mentality' — a kind of mohumattaka.

      There are festivals where people are possessed by demons, have their bodies pierced with needles, walk on fire, and so on. There was an instance where even Ananda was possessed by Mara and rendered forgetful to talk to the Buddha.

      Once, Venerable Sariputta and Moggallana were living at Kapotakandara monastery. On one moonlit night, Sariputta, whose head was just clean shaven, was absorbed in Upekkha Brahmavihara Samadhi (Brahmaviharupekkha Samadhi) . At that time, two demons (yakkhas) were travelling from north to south, and seeing Sariputta, one of them told his friend that he wanted to hit the head of the monk. The friend objected to this. For the second and third time, the same yakkha insisted and his friend objected. At last the yakkha hit Sariputta's head so hard that it was sufficient to plunge an elephant into the ground or break up a hilltop. When Mogallana knew this, he enquired about the health of Sariputta. The latter replied that he was alright except that he suffered from a slight headache. This shows that even Ariyas can be affected by the work of demons. Of course, this does not amount to yakkhummattaka.

      There is another kind of madness called 'pittummattaka' which is caused by seizure with some kind of organic disease such as malaria, yellow fever or even high fever. Then we have people who are driven mad by indulgence in intoxicants. Alcohol can trigger violent episodes. If one is schizophrenic, a single beer is enough to send him over the edge.

      There are nearly a million Americans who suffer the double jeopardy of mental illness and chemical dependence. Well known cases of death through accidents due to alcohol and drug abuse serve as ample proof of such madness, which is also very dangerous. This is called surummattaka.

      Thus we have eight kinds of madness (ummattaka):

      · kamummattaka kama madness or frenzied with lust;

     · kodhummattaka dosa madness or frenzied with hate;

     · ditthummattaka — madness with wrong view or frenzied with error;

     · mohummattaka — frenzied with infatuation;

     · yakkhummattaka — driven mad by yakkhas or demonic possession;

     · pittummatakka — mad from organic disorders;

     · surummattaka — frenzied with intoxicants;

     · vyasanummatakka — maddened by misfortune, such as suffering, tragic loss of family members and being devasted by the loss of loved ones.

      We have a saying here:

Puthujjanahi ummuttaka

All ordinary persons are lunatics.

      Satipatthana can overcome lunacy.



CHAPTER 6

TRAINING

      Sikkha(training) is of three kinds: sila (virtue or morality), samadhi (concentration) and panna (wisdom or understanding). It is the training which the Buddha's disciple has to undergo. The three aspects of sikkha give confidence in the practice, self-confidence and confidence in the dispensator.

Bhikkhu

      Here, I would like to introduce a Buddhist term 'bhikkhu' (male mendicant monk). He fears the round of rebirths, thus he is a bhikkhu.

      The Blessed One said:

"Sato bhikkave bhikkhu vihareyya

Sampajano ayamvo amhakam anusasani

"O Bhikkhus,

One who sees fear in the round of rebirths, thus he is a bhikkhu,

He dwells by devoting himself to the task of contemplation

with true and comprehensive personal knowledge

gained through intuition.

This to you, bhikkhus, has been our (Buddha's) repeated teaching"

Defilement (Kilesa)

      There are three kinds of defilements:

      · vitikkama kilesa — defilements of transgression, i.e., over one's precepts, rights of others and moral principles. They belong to the coarse or gross form (coarse manifestations in action and speech);

      · pariyutthana kilesa — obsessive defilements which occur at the mental level, not manifested through body and speech. They belong to the medium form;

      · anusaya kilesa — defilements that lie latent (dormant) and wait for the opportune time to assault us. They belong to the subtle or refined form. They are also called proclivities, inclinations or tendencies.

      The first class is overcome by virtue, the second by concentration and the third by understanding. The states of the three may be compared to those of a match stick, spark and conflagration, or a person's slumber, awakening and movement respectively in their ascending order. Please refer to Chapter 19.

      Anusaya kilesa is also qualified as possessing an inherent tendency which is difficult to eradicate (thamagata) . It is of two kinds:

      · Santananusaya kilesa:Santana =ever flowing current of nama-rupa processes. Latent defilements in continuity, that can arise within the samsaric existence when conditions are favourable, so long as they have not been uprooted by magga (path). In short, they are the ones which are possible to arise in a being because they have not been eradicated. The example given here is that of a chronic patient with fever arising whenever opportune moment comes;

      · Arammananusaya kilesa: — They are latent defilements in object, arammana. They arise or have a chance to arise, whenever clear objects are perceived through the six sense doors, so long as they are not understood according to reality through vipassana. The examples given here are that of a camera shutter which does not allow the image to be printed on the film, and that of a windshield wiper of a ship, which prevents the mist from collecting on the screen.

      The main difference between the two is that the former is concerned with the samsaric existence and the latter, the present existence.

      'The anusaya kilesa is of seven kinds;

      · kamaraga - sensuous lust or greed;

      · bhavaraga - craving for continued existence;

      · patigha - ill-will;

      · mana - pride;

      · ditthi - views;

      · vicikiccha - sceptical doubt;

      · avijja - ignorance.

      Ditthi and vicikiccha are overcome by sotapatti magga (first path consciousness). Sakadagami in magga (second path consciousness) weakens kammarraga and patigha. These two are totally eradicated by anagami magga (third path consciousness). The arahat (fourth path consciousness) eliminates the remaining proclivities.

      What happens to a sotapanna ? Will he suffer the consequences of past deeds or of the remaining anusayas? Although a sotapanna can eradicate totally two anusayas only, he will not commit any gross forms at the remaining annusayas so as to cause him to be reborn in the lower worlds. Nor will he suffer to be reborn as such in respect of the past deeds.

      During vipassana absorption, the anusayas are temporarily inhibited, just like when a patient is taking medicines regularly no fever will arise. With the attainment of magga, the respective anusayas are totally eliminated, just as after the patient has taken his medicines regularly, he is totally recovered from his illness, and fever will not arise again under any conditions.

      It is evident here that vipassana practice is progressively weakening the anusaya kilesas so that they may be totally eradicated by the ariya magga (noble path consciousness). It may be illustrated like this. In a boxing match you avoid your opponent's blows and at the same time wait for your own opportunity to give him a good beating so as to decide the match. There is one note of caution, that is, however strong and competent you are — you may he a champion — yet you might not be able to knock him out with just a blow or two;

      you will need many decisive blows. Likewise, the yogi must practise the three sikkhas in order first to weaken the kilesas and then to eliminate them. With the observation of Virtues, the yogi must concentrate his attention on the rising phenomena with diligence and persistence.

The Three Maggas.

      Can you explain ariya magga? The time is not ripe to do so. Our immediate interest is in the formula and not the answer.

      The types of magga may, of course, be given. One is mula magga (basic path), the other is pubbabha magga (preliminary path) and the third is ariya magga (noble path).

      Mula Magga.

      The first one is concerned with the fundamental right view on kamma, that is 'kammassakata sammaditthi'. Whatever good or bad deeds you do such actions (kamma) are your own property. In other words, moral actions beget wholesome results, immoral actions beget unwholesome results. Hence the Dhamma maxim: You are the owner of your deeds. Deeds are one's own, beings are heirs to their deeds. It is like taking food - if it is wholesome there is no harm, if it is not, it will be harmful, and there is no other being responsible for the after effects. This kind of view is termed 'the light of the world'. So long as we are going through the nama-rupa process there is no end of the action-reaction mechanism, and as such this view is also called 'the light of the Samsara'.

      Here, it may be mentioned that there are three branches of kusala actions or that the multi magga is branched off into three, namely, kamma, jhana and nana. The first one comprises dana and sila which result in the attainment of the higher realm of beings such as humans and devas. The jhanic branch comprises the practice of rupa and arupa jhanas (samathaa bhavana) which will result in the attainment of brahmaship.

      The third is the Nana branch (branch of understanding) or satipatthanapractice by which one applies mindfulness diligently and persistently to know the true nature of phenomena in accordance with the vipassana niyama (natural law):

Only if caught on the spot, you'll spot Sabhava.

      The thing caught on the spot is each and every arising of mental and physical features.

      Pubbabhaga Magga

      When you close your hand, first you form an intention in your mind to do so. This intention occurs in series. What do you feel when you close or open your hand? Who is closing your hand, or which one wishes to do so? It is the mind. Don't you feel stiffness, tension and painful sensations? They are called sabhava (nature). To note these phenomena is to develop understanding (nana). Like the electric current and the movement of the fan, nama-rupa phenomena are not difficult to be discerned. Just as you cannot see the electric current you cannot see the mental intentions, but you can note to know them Nama and rupa sabhava can be known only when you note at the moment of arising.

      There are three things about the materiality — form, manner and nature. The former two are not materiality in reality, though they are called as such in the ordinary sense. The real materiality is the sensations which arise during the closing and opening process, called sabhavas, which really exist and which you are required to note. Prior to the awareness of the sabhava you can observe the form and manner.

      During mindfulness, you apply mental factors such as making the right aim (samma sankappa), that is aiming or directing the noting consciousness towards the target with the right effort (samma vayama) to become aware rightly samma sati) and to plunge the consciousness into the object, that is, to concentrate rightly (samma samadhi). No lobha or dosa arise during this practice. So, the mind is purified when it is directed to concentrate with right effort and right aiming. For one minute of such practice the mind will be sixty times putrified and that many times more powerful. In this way, you will bypass the perception of form and manner to know the sabhava. This is nana (understanding) or samma ditthi maggas

      (path of right view). This is pubbabhaga magga (forerunner of ariya magga) synonymous with vipassana magga or lokiya magga.

      When you have fulfilled pabbabhaga magga you will advance to ariya magga without special effort. At pubbabbaga wholesome magga stage, kilesas are overcome during vipassanaabsorption only but not abandoned totally. The four noble Truths have not been perceived. This means that if the yogi leaves the practice at this stage before advancing to ariya magga the knowledge gained through vipassana practice will wither away.

      Ariya Magga

      The advancement of knowledge from the pubbabhaga to ariya magga is like submission of official business by the junior staff to the senior or head of department for formal approval. It is only at this stage that the overcoming of kilesa and the perception of the truth are accomplished. It goes without saying that the pubbabbaga magga must be fulfilled as a prerequisite for the attainment of ariya magga, just as the case must be thoroughly studied and prepared by office staff to enable the chief to give his final approval.

      This is mentioned here, because some people have the opinion that ariya magga or enlightenment will come at any moment like a flash without effort when the time comes for the auspicious occasion.

Peace (Santi)

      Santi (peace or complete freedom from kilesas) is of three kinds:

      · tadanga santi (momentary peace) — which in fact is vipassana nana;

      accanta santi (total peace) — it is none other than nibbana;

      sammuti santi (conventional peace) — it is imaginary peace without any practice; for instance, the peaceful life one can attain due to the saving by a powerful being, which is nothing but a misconception.

      Buddhists are only concerned with the former two. When the yogi is attentively watching the phenomena at the moment of arising, he will penetrate the intrinsic nature, such as anicca dukkha characteristic signs and the cause-effect relationship, and overcome kilesas and the misconception of self. The series of momentary peace thus attained will lead to total permanent peace.

The Noble Eightfold Path

(Ariya Atthangika Magga)

      By practising the Four Foundations of Mindfulness (Satipatthana) namely; Kayanupassana (mindfulness of the body), Cittanupassana vipassana (mindfulness of the mind), Vedananupassana (mindfulness of feeling) and Dhammanupassana(mindfulness of mind-object), the following Noble Eightfold Path, which is the Buddha's way of life is achieved. The Noble Eightfold Path can be subdivided into three main groups:

      · Wisdom group or understanding aggregate (Panna Khandha:

      · Right view or understanding (Sammaditthi);

      · Right aim (Samma sankappa).

      · Morality group or virtue aggregate (Sila Khandha);

      · Right speech (Samma vaca;)

      · Right bodily action (Samma kammanta);

      · Right livelihood (Samma ajiva).

      · Concentration group or aggregate ( Samadhi, Khandha or Samatha

      · Right effort (Samma vayama);

      · Right mindfulness (Samma sati);

      · Right concentration (Samma samadhi)

      When you have fulfilled the morality group, you are bodily and verbally purified and are said to have become an ariya (noble individual), i.e., parisudha (purified) and uttama (noble or highly). At the panna stage kilesas are totally uprooted, that is the arrammananusaya form is eliminated. He becomes extremely pure and noble. Of course, these qualities are not of the kinds which occur in practising yogis.

      At moment of absorption, the mind is purified and noble and is fulfilling the Noble Eightfold Path. These eight conditions, when cultivated and made much of, lead to, Nibbana. Hence, the expression 'ariya atthangiko maggo' qualifying the 'message' with ariya and atthangika. Another qualification is 'samma dukkhakhaya gami magga' (right path leading to the cessation of suffering reached by the noting mind).


CHAPTER 7

CONTRADICTION AND COMPLIANCE

      We live in a human world of likes and dislikes, conflict and harmony. Consequently, during the practice the yogi may experience undesirable objects (anittharammana) and unbearable sensations at which he may feel displeased (domanassa). Such kind of state is known as virodha (obstructing, opposing). It's proximate cause is unfulfilment. On the other hand, he may come across desirable objects (ittharammana) to which he may be tempted and which will serve as fundamental cause for greed. This is anurodha (compliance or satisfaction). It's proximate cause is fulfilment. Such is the nature of the world (loka sabhava).

      A girl, coming of age, wishes to be beautiful. She will do all she can within her means to look more and more beautiful. She will never feel content. A boy, wishing to distinguish himself, does all he can to become outstanding in education or athletics. He wishes to shine in the spotlight. When both the boy and girl grow old, they wish to become more and more successful, more and more prosperous. These are the manifestations of craving for own body, own ability, as things and events conform to their wishes (anurodha).

      When they grow old, in later years, things and events rarely comply with these wishes; her appearance is not as attractive as before, and his efficiency is going down with age. They may even become social outcasts. Things are not conforming with their ambitions (virodha).

      Thus, with the bright side of worldly conditions, such as gain, fame, praise or happiness one feels on top of the world and experiences anurodha. And with the dark side, such as loss, disgrace, blame or misery, one experiences virodha. As for our body, when her bodily appearance is complying with her wishes in her youth, she is satisfied; when it is not complying in old age, she is dissatisfied. Hence the expression:

Kaya-sampatti-mulako anurodho

Kaya vipatti mulako virodho.

      Is there any worldly means to reconcile these two extremes? Both these opposite dhammas must be noted by the yogis. Sometimes the yogi becomes bored with the usual practice of noting the same object over and over again. So he yearns for new sensations which may be opposing (virodha) or desirable (anurodha). Both the dislikes and likes must be noted so that, seeing an object with the eye, he is neither attached to objects that charm, nor averse to objects that displease. He should be prepared to steer clear of these two extremes: in youth anurodha, in old age virodha. This is an example of majjhima patipada (middle path).


CHAPTER 8

MAKE HAY WHILE THE SUN SHINES

     This is good advice to remind one to do things in time. For instance, if you are bleeding, you must at once be taken to the nearest hospital to save your life. Here, time is very important. If you are late by one hour, you may die. The same thing with other emergencies such as appendicitis.

      Likewise, you must practise the dhamma in time, that is before you become too old or too indisposed, or death takes you over. You must practise when you have a teacher and when you have the opportunity or convenience. Just as youth is the best time for secular education, so also the first period of life (life is divided into three equal periods) is ideal for the practice of satipatthana, because one is young and active and free from responsibilities. This brings us to the story of the son of a millionaire called Mahaddhana.

The Prodigal Son

      He did not study while he was young; when he came of age, he married the daughter of a rich man, who, like him, also had no education. When the parents of both sides died, they inherited eighty crores of wealth from each side and so were very rich. Both of them were ignorant and knew only how to spend money and not how to keep it or make it grow. They just ate and drank and had a good time squandering their money. When they had spent it all, they sold their fields and gardens and finally their house.

      Thus, they became very poor and helpless; and because they did not know how to earn a living, they had to go begging. One day, the Buddha saw the rich man's son leaning against the wall of the monastery taking the left-overs given by the samaneras. Seeing him the Buddha smiled.

      The Venerable Ananda asked the Buddha why he smiled, and the Buddha replied, "Ananda, look at this son of a very rich man, he has lived a useless life, an aimless life of pleasure.

      If he had learnt to look after his riches in the first stage of his life, he would have been a top-ranking rich man; or if he became a bhikkhu, he could have been an Arahat, and his wife could have been an Anagami. If he had learnt to look after his riches in the second stage of his life, he would have been a second rank rich man, or if he became a bhikkhu, he could have been an Anagami and his wife could have been a Sakadagami. If he had learnt to look after his riches in the third stage of his life, he would have been a third rank rich man, or if he became a bhikkhu, he could have been a Sakadagami and his wife could have been a Sotapanna.

      However, because he had done nothing in all the three stages of life, he has lost all his worldly riches, he has also lost all opportunities of attaining any of the maggas and phalas"

      Then the Buddha spoke in verse as follows:

     "Acaritva brahmacariyam aladdha yobbane dhanam. Jinnakoncava jhayanti khinamacche'va pallaIe"

"They, who in their youth have neither led the life of purity
nor have acquired wealth,
waste away in dejection
like decrepit herons on a drying pond deplete of fish."
— Dhammapada 155 —

Virtuous Friend (Kalyanamitta)

      So, why this tragic drama? The moral of the story is that a good reliable friend (kalyanamitta) is sine qua non. Ananda once said that noble friendship is half the holy life. To this, the Buddha refuted by saying, 'Noble friendship is the entire holy life, I myself am the good friend. It is owing to my being a good friend to them that the living beings subject to birth are freed from birth.'

      One has to be very careful of associating with papamittata (friendship or association with sinners or evil companions). This will lead to kariyaparihani (diminution or loss of action or practice).

      As it is the teacher's duty to teach and exhort correctly, it is the disciple's duty to learn and practise accordingly.

Benefits

      What are the maximum benefits of practising satipatthana meditation? They are:

      · purification of mind;

      · overcoming of sorrows (soka) and attainment of peace (santi);

      · overcoming of lamentation (parideva);

      · diminution of physical pain (kayika dukkha);

      · overcoming grief (domanassa);

      · overcoming of defilements (kilesas);

      · detachment (viveka);

      · freedom (pamokkha);

      · liberation (vimokkha);

      · through the attainment of magga phala.


TO BE CONTINUED


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