In this book, the readers will find the lucid explanation about dana, sila, samatha and vipassana meditation. The methods of contemplation to overcome pain and sufferings (Dukkha Vedana) which especially the beginners in vipassana meditation have much difficulties to master, are also presented with clarity. Furthermore, the way of Kamma, the way of Jhana and the way of Wisdom are explained in such a way for the readers to understand easily.
The meditators should have some knowledge about the stages in the progress of insight while they are practising the vipassana meditation. Therefore, the successive development of vipassana wisdom, according to the stages of insight is expounded in a simple manner so that the readers comprehend them clearly. To encourage the meditators, this book also dealt with the ways to undertake meritorious deeds so as to be saved from apaya, though they are not yet sotapans in this very life.
Moreover, for those striving to be a sotapan in this very life, the conditions to become sotapan, the four constituents for a sotapan are explicitly compounded. In addition to the above mentioned dhamma, how to control the over-excited mind, how to encourage the mind when it is oppressed, how to let it be joyful when necessary and how to establish equanimity when it is to be indifferent, are the essential factors for the meditators to comprehend lucidly. As the vipassana meditation is the work of conscious mind, it is of utmost importance to learn how to subdue and culture the mind in order to achieve the noble dhamma, magga and phala.
SADDHAMMARANSI SAYADAW
( Biography of the Sayadaw )
The Ven: Saddhammaransi Sayadaw U Kundalabivamsa was born in the year 1921 and at the age of nine, he was noviciated. In the year 1940, he was ordained as a noble monk with Sayadaw U Dhammapiya as the preceptor. He studied at the Medini Monastery, Kyaukgone, Yangon and became a lecturer in the same monastery.
In the year 1977, he practised the vipassana meditation, under the guidance of the most Ven: Mahasi Sayadaw at the Mahasi Sasanayeiktha Meditation Centre. He became a meditation teacher in the year 1978. With the permission of the Ven: Mahasi Sayadaw, the Saddhammaransi Meditation Centre was established in the year 1979 by Sayadaw U Kundalabivamsa.
Saddhammaransi Sayadaw expounds Dhamma discourses and gives instruction for the vipassana meditation and at the same time he publishes many books since then. Thus he propagates the Buddha's Sasana not only in Myanmar, but also in many other countries. Since 1994, the Western Countries such as U.S.A., Canada, France, Germany. Italy, Switzerland, Netherland, Belgium, as well as the Eastern Countries like Malaysia and Singapore sponsored for the Dhamma Dhuta (Dhamma messenger) programs. The numerous retreats guided by Sayadaw in these countries foster and propagate the Theravada Buddha's Sasana (The Elders view of the Buddha's Teaching). The number of people coming from these countries to study and practise the vipassana meditation under the Mahasi's guidance, at the Saddhammaransi Meditation Centre, increases month after month.
Sayadaw preaches at the Saddhammaransi Meditation Centre on every Sabbath Day in the morning session after giving nine precepts to the practising yogi and the pious Sabbath observers. He also delivers the noble dhamma sermons on every full-moon day in the afternoon session. The tape recorded suitable dhamma discourses are chosen from the numerous preachings, to be translated and published as "Dhamma Ratana". "Ratana" is rendered as "pleasant, desirable". Therefore the dhamma discourses in this book are conducive for the development of supramundane pleasure and happiness.
Sayadaw usually repeats the important points in his dhamma talks and also let the listeners repeat the mottos after him. Since this book contains the translated dhamma talks, the readers will notice repetitions. For instance, when he wants to emphasize the difference between rupa and nama, he repeats, "the sitting body is the unconscious matter, rupa, the noting mind is the conscious mind, nama," " the standing body is the unconscious matter, rupa; the noting mind is the conscious mind, nama "... and so forth. The readers will find the repetition not only in the same dhamma talk but also in others too. Repetition helps one to understand more thoroughly. Thus repetitions illuminate Sayadaw's noble intention and compassion for the listeners of the dhamma and the readers of this book.
It is hoped that, the readers will understand thoroughly and remember well the nature of the dhamma by studying repetitive statements in this book with patience. If anything is found amiss in this book, it is the sole responsibility of the translator. It is also hoped that the readers will be successful in practising dana, sila and the vipassana meditation and attain magga, phala and Nirvana after reading "Dhamma Ratana".
May the readers be able to develop supramundane pleasure and happiness in this very life and thereafter, by wearing the "Dhamma Ratana' or the "Dhamma Gem'.
Mya Yee
The Translator
I wish to express my gratitude to the members of the Translation Sub-committee, Board of Services, Saddhammaransi Meditation Centre, Myanmar for reviewing the manuscript.
I also wish to thank Daw Wynn Wynn Thu for her steadfast and patient copying of the manuscript.
Mya Yee
The Translator
September 1997
(Chapter One)
Today's Dhamma talk will be on the three essence, in connection with K 50,000 worth alms-offering by U Ba Khine and Daw Tin Tin at the ceremony of ordination of monkhood, ceremony for the initiation of novicehood and the ceremony for the initiation of nunhood of their sons and daughters. Lord Buddha had pointed out in the Dhammapada Pali the three essence. The Athakatha master also explicitly explained the three essence. Some people take things which are not essence as essence and they do not recognize the real essence as essence. The listeners of to-day's dhamma talk will find things which are essence and which are not essence in themselves.
There are three types which are essence and three types which are not essence. There is difference between things which are considered as essence by people who have less perfection of virtues and by those who have mature perfection, like Buddha-would-be. Those people with less perfection regard wealth as essence and think that riches and properties are dependable and lasting. They also consider their physical bodies as better and more substantial essence than wealth and properties. If anything happened to their physical bodies they rather let any amount of wealth be spent. If there is danger to their lives they would let the riches be spent and even let parts of their bodies be destroyed and, preserve their lives. To them life is more valuable essence than the physical body.
Wealth and Dana
There are more people with less perfection of virtues and they consider what is not essence as real essence. However, Buddha-would-be and those with mature perfection regard riches, physical body and life not as essence. I believe that listeners will know themselves. In one existence, Buddha would-be was a son of millionaire Brahmin. Upon the death of his parents he asked his treasurers to open the treasury.
There he found unaccountable riches and wealth in the names of his great-grand-parents, grandparents and parents. Only the names of the owners and the riches were found, however the owners were dead and gone, leaving their accumulated wealth behind. He felt remorseful and pondered thus, "Properties and riches are not essence and they are also left behind. Since wealth and properties are associated with five enemies, they are not essence
Wealth and properties can be destroyed at any time by fire, flood, bad rulers, robbers and unworthy heirs. Nowadays, you can see for yourselves how riches and properties are damaged by storm, fire, flood, robbers, etc.
Motto: As associated with five enemies, wealth and properties are not essence.
Then which is the essence? The true essence is dana, giving away riches and properties which are not essence. There are two kinds of dana essence. (I) Dana by giving away materials things and properties. (2) Dana done by volition. After giving charity what is left behind is merit, as the consequence of good volition and deeds. Although you give away materials as dana, it is no longer rupa (matter) dana but it is nama dana. This benefit of good volition and deeds is intangible and unperceivable. It is the essence which exists in yourself and could not be harmed by five enemies. This essence is a forceful support for the attainment of nirvana. Therefore you all should offer alms dana with unshakable volition and happiness and extract essence from wealth and properties which are not true essence.
Motto: From wealth and properties extract dana essence.
Most of the Buddhist in Myanmar spend their honestly earned money thriftily and wisely and save up what is left, with the aim of giving alms- dana and charity. They donate for the construction of monasteries, pagodas, ordination of monkhood, novicehood and nunhood. It is, in fact, very fortunate to be in the presence of Buddha's Sasana. Today U Ba Khine and Daw Tin Tin extract dana essence from their wealth, which are not essence, by offering K 50,000 worth of alms-giving dana.
Physical body & Sila
"Physical body is not the essence" said Buddha-would-be. It is always associated with various diseases. You may be healthy today however you may not be tomorrow. There is none who is not afflicted by disease. "He who said not to have any disease, is a stupid one", remarked Buddha. Everyone suffers pains or diseases more or less. Whatever you have in your physical body could be considered as diseases. Whatsoever excretes from your body, such as tear, saliva, sweat, excrements, etc. are diseases for the reasons that if they do not regularly or normally excrete, then something is wrong and also if over-excrete then you do not feel well. Anyhow which is essence?
"Extract essence from the physical body by paying obeisance to Sanghas, parents, elders; by observing precepts; by attending to the needs of Sanghas, parents and elders". said Buddha-would-be.Though you may be fit to pay obei sance to Sanghas, parents and elders or to attend to their needs today, you may not be able to do so tomorrow if you are afflicted with sickness. Paying respect to Sanghas, parents, elders, to observe precepts and to attend to their needs are done by your physical body. Hence it is said to extract essence from your physical body.
Motto: Physical body which is associated with diseases is not the real essence.
You may be healthy today, but you are not sure for tomorrow. Though you can meditate today, you may not be able to do so tomorrow. Everyday you all observe precepts, pay respects to the Three Gems, parents and elders and also attend to their needs. All these are carried out by your physical body, therefore it is a delight that you could extract sila essence from your body. Attending to the needs of Sanghas, parents and elders may also be regarded as sila.
Motto: Extract Sila essence from the physical body.
Sila essence is dependable as it will be a supporting factor for the attainment of nibbana. The first (zawana) thought moment, is benificial right inthe present existence, whereupon you will be wealthy and healthy. The conse quences of 7th (zawana) thought moment will be manifested in the next existence, such as to be born in a better life. The middle (zawanas) thought moments will be effective from third existence until you attain nibbana. Everyday you are extracting sila essence from your body which is not a real essence, by observing precept, by paying obeisance to Sanghas, elders and parents and by attending to their needs.
Life and Vipassana
You might suffer diseases, however you must extract sila essence (from your body) which is beneficial and supportive to attain nirvana. You should be elated that you could extract sila essence because you have the opportunity to be alive in the presence of Buddha's Sasana. Buddha - would-be said, "Life also is not essence, since it is not dependable and lasting". It is impermanent since rupa-life and nama-life are always becoming and vanishing. Those who have attained Udayabbaya Nana Stage will perceive it lucidly. Whatever you note, you will find it is becoming and dissolution, becoming and dissolution. Therefore this life is suffering from impermanence (anicca). In a minute or in a moment life can be destroyed.It is not lasting nor depend able. It is not essence.
Motto: As tormented by impermanence, life is not a real essence.
Rupa-life and nama-life are ever tormented by the process of becoming and dissolution. As life can be destroyed in a moment and it is always tortured by impermanence, it is not dependable. It is therefore not an essence. Vipassana is the real essence. Thus reflected Buddha-would-be. Vipassana is the only means of escaping from this suffering or torture.
Motto:Extract vipassana essence from life.
In fact, vipassana actually means to note repetitively the intrinsic nature of the three characteristics. (i.e. imper manence, suffering, selfless.) in whatsoever manner they may appear in yourself. It is the vipassna as practised by yogi who have reached Udayabbaya Nana and Bhanga Nana Stages. The actual vipassana (impermanence, etc.) is not vividly apparent to the beginners. The beginners strive to note the nature of movement i.e. paramattha- reality or absolute truth, not the form i.e. pannatta- conventional truth. That is vipassana for the beginners. They note closely and mindfully the movements in each action while sitting, walking, etc., but not the form as legs, hands, etc.
There are three types of essence:
(1) Dana - giving away or charity
(2) Sila - observing precept
(3) Vipassana - insight meditation
Dana and sila essence gives life-pleasure of human beings, devas and brabmas, but does not guarantee liberation from the cycle of existence. It is the essence which will bring you happiness and sensual pleasure while journeying in samsara. By practising Samatha, you will enjoy brahma life for years, however it will not take you to the end of the journey. Vipassana is the only dependable essence which can take you to nirvana. "Satisfied not by dana, sila and samatha" Buddha often reminded. "You may reach the highest realm of the 31 planes, nevertheless one day you will return to the realm of sufferings" said Buddha. Dana, sila and samatha will not emancipate you from the cycle will be corn lete with sensual pleasure an happiness.No one would like to poor and unhappy existence as a wayfarer of samsara. So they have to give dana, observe precept and practise samatha, which are not real essence.
Insight Meditation
Vipassana is the only way out from the rounds of samsara. Due to the 4 golden opportunities you all are fortunate to be able to practise insight meditation. These 4 opportunities, pointed out by Buddha, are:
(1) To be a human being
(2) To be alive
(3) To be in a favourable situation to listen to dhamma
(4) To be in the presence of Buddha's Sasana
Where there does not exist Buddha's Sasana then there is no opportunity to practise insight meditation. Insight meditation is the only guarantee for the emancipation from samsara.
"Suppose, Lord Buddha, the moon, Lord Buddha, the sun does not arise there exists no sasana. In the absence of sasana one may not hear even the name of paramattha, dhamma and insight meditation, for there will be no mention of them" said Buddha. In the absence of sasana it is possible to give dana, to observe moral conduct and to practise samatha, however these practices will not close the door to lower abodes. Now you have the 4 golden opportunities, thereupon you should endeavor to practise insight meditation under right guidance Nipassana is most dependable and substantial essence for the emancipation from samsara. So do not let the time pass away, practise insight meditation diligently whenever time is available for you.
Though you may encounter difficulties at first in practising insight meditation, conscientious practice will overcome them. You will experience dukkha vedana at the beginning, suk-ha vedana in the middle and upekkha vedana at the end. Thereupon dhamma is not easily gained as disturbed by kilesas such as anger, greed and ignorance. When you suffer pain, anger arises now and then, therefore there is no progress in meditation. It is important to know the right method of noting vedanas. I will discuss it briefly.
When you experience pain and numbness, be patient and do not change position. Frequent changing position will weaken concentration. There should be no worries and anxieties about whether you will gain dhamma or not, whether pain will last forever. The nature of vedana is to be painful and the duty of yogi is to note the pain. When the pain increases yogi becomes tense physically and mentally. Relax both physically and mentally and try to observe whether the pain is on the skin, in the flesh, in the bone, nerves or in the marrow, so as to know the extent of pain. Thus fixing your mind right on the pain you are concentrating on vedana. Then note the arising and disappearing of pain and also its shifting from one part of the body to another. Pain may increase or decrease with each noting. You must note diligently. Then concentration will become firm and stronger.
With each noting pain may increase and reach the maximum. Then it may decrease again and disappear or shift to another part of the body. Now you have developed a stronger noting mind and begin to comprehend the intrinsic nature of vedana. In other words vedana is not continuous, it is always changing, therefore it is impermanent, to note the changing and shifting vedana is suffering and uncon trollable. When you note "painful", "painful", pain disap pears. Afterwards it arises again you note it, it disappears again. Arising is becoming and disappearing is dissolution. Whereupon pain is no longer the principal object for noting, however the noting mind is fixed on the process of arising and disappearing. Thereupon noting mind begins to overcome the pain.
When your concentration is strong and mature, arising is no longer distinct, nevertheless disappearing becomes the main object of noting. Yogi who have reached the Bhanga Nana Stage will experience it vividly. Since they do not know how to express, some yogi said that as soon as they aimed to note, there was no more pain, it just disappeared. What actually happens is, as soon as there arises intention to note, pain disappears and there exists just the noting mind and no pain to be noted. Pain arises and disappears instantly, hence there is nothing to note. Vedana is not permanent, so also is the noting mind. Yogi, therefore, thinks that it is better to experience vedana, so that his mind does not wander away but has to note vedana. Thereupon anger (because of pain) no longer exist, that means noting mind has overcome vedana.
Motto: The repeated arising anger in Dukkha Vedana must be discarded.
Since concentration is well developed, after the Sammasana Nina Stage, noting is smooth and there is no experience of dukkha. At the early Udayabbaya Nana Stage the process of becoming and dissolution is not so vivid and yogi feels lightness in both body and mind. He is also physically and mentally pliable and workable . Noting goes on of its own accord, easily and smoothly. Those yogi who have to change posture frequently in the early stages of insight-knowledge, at this Udayabbaya Nana Stage could sit for one hour without changing. Those who did not change frequently in the lower stages of insight-knowledge could sit one or 2,3,4,5 hours without changing. As the meditation practice gains momentum, noting will go on of its own accord, smoothly and easily. It appears to yogi that he is effortlessly watching arising and vanishing of objects which are vivid and clear.
During the lower stages of insight-knowledge yogi needs to put more effort to note but not in the higher stages. As he has perfectly practised both physically and mentally, noting goes on automatically. Then there is peace and calm in both body and mind. Some yogi said that they have never experienced before such mental peace and calm. Moreover in a sitting posture their body is erect like a doll, without shifting now and then. This is what yogi will experience in the Udayabbaya Nana Stage. It is vipasana piti- (joy) or bliss of meditation. Leave alone the common people, not even devas can have such opportunities.
While practising in a secluded place yogi may experience vipassana joy and bliss. Perhaps some sort of attach ment to this joy and bliss develops and yogi may cherish it instead of discarding it. The repeated desire for this joy and bliss (sukha vedana) is regarded as the manifestation of raga (lobha) in sukha vedana. The repeated arising raga in sukha vedana must be discarded, so that progress in meditation practice may not be slackened.
Motto: Repeated arising attachment to pleasure means internal arrest in progress.
Respectfully and mindfully reflect to make sure whether it is physical or mental pleasure. If mental peace and calm is more distinct, then note mentally "peaceful" "peaceful". Concentration becomes keen and yogi is cognizant of the fact that feeling of joy arises and disappears swiftly when noted. Quick arising and disappearing with each noting appears to yogi as unpleasant. In other words it is dukkha or painful to note successively the continuous process of arising and disappearing of joy. As he could not keep pace with this process of fleeting arising and disappearing, he begins to realize that there is nothing to recognize as joy but tiredness only. Now sukha is seen as dukkha. Whereupon raga (attachment to joy) is overcome and eliminated by successive noting. It is a fact that no one desires dukkha, therefore note it instantly when it arises.
Motto: When sukha arises it must be noted as dukkha.
In upekkha vedana, moha arises, therefore there is no progress. It is more apparent in the Sankharupekka Nana Stage which is quite close to magga and phala. However yogi takes quite a long time to reach magga and phala.With ardent noting, concentration progress and yogi reaches Sankharupekkha Nana. It is the stage of insight viewing things equally. Upekkha vedana is conspicuous in this stage. There is no fear or fondness. One is no longer disturbed by worldly or unworldly likings and dislikings. No attachment to what soever is happening. At this stage noting is easy and it carries on of its own accord. Well practised yogi, perhaps may remember such experiences.
Motto: Free from fear and fondness
Equal view of sufferings and happiness
Contemplation comes with no difficulty
Sankharu's three characteristics of equanimity
(Mahasi)
When noting becomes effortless yogi is deluded and may not perceive arising and passing away of objects in their true nature. Delusion (moha) sets in when noting is easy and performs of its own accord.
Motto: The repeated arising delusion in upekkha vedana, must be dispelled.
In order to achieve his desirous goal yogi must contemplate and dispel the delusion. Upekkha vedana is quite conspicuous in Sankharupekkha Nana Stage. Progress in meditation is slow as yogi needs not put much effort to contemplate and goes easy. He used to tell the instructor, "Contemplation is good", but could not explain what he meant by 'good". He is no longer aware of becoming and dissolution, hence there is no progress in insight develop ment. Upekkha vedana is so subtle that it is not easy to note it, therefore, it is better for the yogi to leave it and revert to noting what is distinct and clear i.e. rising and falling which he has well practised. With improved practice and mature knowledge, those who have the Bhanga Nana as base can easily recognize the faults and dangers at the Sankharupekkha Nana Stage. When concentration becomes firm and strong, the process of becoming, noting, cessation of arising and passing away is more apparent to yogi. Thus delusion is dispelled as the awareness of impermanence arises. Bhanga Nana and moha (delusion) are antithesis. When moha manifests in upekkha vedana, it must be instantly eliminated.
After listening to this sermon on "Three Essence" may you all be able to practise in accordance with the Buddha's instruction. With diligent contemplation may you all imme diately realize your most aspired Nirvana which is free from all sufferings, by practising with ease.
Sadhu --- Sadhu --- Sadhu
May all beings in ten directions be free from all kinds of danger or harm. May they be free from both physical and mental sufferings.
May they be able to bear the burden of life with physical and mental happiness.
(Chapter 2)
Seven Constant Propagating Kusala
(Nibaddha Kusala)
(30.7.96)
The Dhamma talk will be about the benefits of offering waso robe. Every year the devotees offer waso robes to monks and also listen to dhamma talk on the benefits of waso robe offering which is a nibaddha kusala. Nibaddha kusala means constant propagating meritorious deeds which you all have gained. If one with nibaddha kusala does not attain sotapanna in this life, due to some circumstances he will be liberated from apaya in the second existence, just like a sotapan. So said the learned teachers who could comprehend the Lord's desire. Our Benefactor Rev: Mahasi Sayadaw had composed a verse pertaining to the above statement, so that the dhamma listeners and the future laities will aspire to do nibaddha kusala which prevents suffering in apaya in the subsequent existence.
Motto: Taking Refuge in the Three Gems, observing five precepts and drawing lots.
Fortnightly dana, waso robe offering,
Donating cisterns for drinking water and monasteries building,
Donors of these seven danas,
Like sotapanna will not return to apaya.
Nibaddha Kusala of Refuge in the Three Gems
To take refuge in the Three Gems forever is a nibaddha kusala. The dhamma listeners of good parentage and students of good teachers take refuge in the Three Gems since childhood in accordance with the admonishments of good parents and good teachers.
Buddho me saranam annam natthi. For me there is none other than the Buddha to take refuge in.
Dhammo me saranam annam natthi. For me there is none other than Dhamma to take refuge in.
Sangho me saranam annam natthi. For me there is no other than Sangha to take refuge in.
Whenever you recollect you member and acknowledge that there is no other refuge than Buddha, Dhamma and Sangha, and thus propagate meritorious consciousness. Hence to take refuge in the Three Gems is a nibaddha kusala.
Nibaddha Kusala of Five Precepts
The dhamma listeners of good parentage and students of good teachers, strictly observe five precepts, according to the guidance of good parents and good teachers, just like fastening a lower garment (paso).
When there arises a chance to take life, listeners of dhamma remind themselves, "I'm not going to kill now nor never, never." That is meritorious consciousness, hence you propagate nibaddha kusala.
Similarly, whenever there appears a chance to steal, to commit sexual misconduct, to tell lies, causing unhappiness and destruction to others, to take intoxicants, you reprimand yourself by saying "I'm not going to steal; I'm not going to commit sexual misconduct; I'm not going to tell lies; I'm not going to drink". By doing so, you always gain nibaddha kusala.
It is of utmost importance for the Buddhists not to tell lies. The listeners of dhamma also should take a good care not to infringe the precept of lying; as there are many ways of telling lies intentionally or unintentionally. Day in and day out you talk for various reasons; whereupon if you are not mindful, you would not have nibaddha kusala. Therefore you will inevitably suffer in apaya. People used to exaggerate; for example to praise a person more than he deserves; or to be-little or blame a person though he is not that bad. Exaggeration, in a way, is just lying, therefore you all must be careful not to breach the precept by exaggeration. Then only you will be liberated from apaya. Observation of five precepts, therefore is a constant propagating kusala forbidding suffering in apaya in the next existence.
Nibaddha kusala of Drawing lots
In the Buddha's life-time, there were 500 or 1000 more monks in each monastery. With faith in dhamma, pious people would like to offer alms to each and every monk. Due to financial limitation, however, they could offer to a few only. Thereupon they approached the elder monks and requested to let them offer alms to 5 or 10 monks only by drawing lots. They invited and brought the monks home and offered alms-food, robes and other requisites every week, every month and every year. After offering in that week, in that month and in that year they always thought about the offering for the next week, next month and next year. Thus they propagate merits all the time. Therefore offering by drawing lots also is a nibaddha kusala.
Nibaddha kusala of Fortnightly alms-food offering
During the Buddha's life-time, righteous laities usually offered alms-food to monks every full-moon day and every last waning day of a month. Likewise, now-a-days in some places there is this practice of alms-food offering to two, three or as many monks as of fortnightly they could afford. After offering on the full-moon day, they are again busy with wholesome mind, preparing for the next offering on the last waning day of the same month. At the same time, they delight in reflecting, "We are going to offer alms-food on the coming last waning day of this month." Thereupon the fortnightly alms offering is a nibaddha kusala, meaning that one develops a meritorious disposition continuously.
Nibaddha kusala of Waso robe offering
Waso robe offering is celebrated every year. Further more the listeners of dhamma always enjoy the thought to offer Waso robe for the next year. Thus they develop wholesome mind all the time. Monks receiving the robes also strive hard during the lent, more than before and after the lent. The student-monks try conscientiously to finish learning at least a volume or a book of scriptures. In the same manner, the meditating monks practise diligently to gain the noble dhamma during the lent. Whenever the monks wear the waso robes, donors gain merits. How? "The waso robes, donated by us will be worn by the student-monks when they study scriptures. In the same way, the meditating monks will wear the waso robes while practising vipassana meditation" reflecting thus waso robe donors gain merits constantly. Hence waso robe offering is also a nibaddha kusala.
Nibaddha kusala of donating cisterns for drinking water
The donors of cisterns for drinking water, well, artesian well, housing for drinking pots and drinking fountains, gain merits whenever travellers, monks, noble persons and donors from all directions drink and use water from these places. How? Every time when the donors reflect or thought of how travellers, monks, noble persons, donors would enjoy by drinking and using the water from the cisterns, well, artesian wells, water pot and drinking fountain that, they have donated, they are filled with joy and wholesome mind. Thereupon they gain merit all the time and that is why the donation of cisterns, surface wells, artesian wells, drinking water pots and water fountains, is a nibaddha kusala.
Nibaddha kusala of building Monasteries
The donors of monastery for teaching scriptures are happy and gain merits whenever sayadaws lecture scriptures, give dhamma talks and study dhamma in the monasteries donated by them. If the monastery is donated to be used as a meditation centre, the thought of monks, yogi and noble persons, practising meditation in his monastery will propagate much merit in him. The offering of monasteries is a nibaddha kusala since it promotes constant merits in the donor's mind.
The athakatha teachers who explicitly conceive the Lord's concept of teaching, have explained that those who have done these seven nibaddha kusalas, similar to sotapan, and will be saved from apaya in the immediate existence though they may not be a sotapan in this very life.
The most Rev: Mahasi Sayadaw had composed the following verse relating to the seven nibaddha kusala, so as the listeners of dhamma and the future laities may have distinct idea of nibaddha kusalas and gain merit by undertaking them. Let us repeat it.
Motto: Taking Refuge in the Three Gems, observing five precepts and drawing lots.
Fortnightly dana, waso robe offering,
Donating cisterns for drinking water and monasteries building,
Donors of these seven danas,
Like sotapanna will not return to apaya.
Though it is likely that those who have nibaddha kusala will not suffer in apaya in the second and may be in the third existence, it is not certain for the fourth and fifth existence. That is the reason why you all are constantly practising mindfulness meditation, the only way to close the door to apaya. If circumstances are favourable, you can be completely liberated from apaya in this very life. In other words, it is the forever end of suffering in apaya. So said the Buddha and guaranteed as a prelude to the Maha Satipatthana Sutta.
"There are four mindfulness dhamma namely, contemplation of body, that of feeling, that of consciousness and that of dhamma. The 4 foundations of mindfulness practice is the only way which can save one from apaya and simultaneously results in the attainment of ariya magga. There are no other branches, this is the one and only one way for the realization of nibbana, the end of all sufferings," preached the Buddha. The four mindfulness meditation which the listeners of dhamma are practising, is the one and only way to close the door of apaya and to attain the sublime magga. Indeed, there is no other way to do so. It is also the one and only one path to nibbana which is free from all sufferings. You always aspire for it, every time you carry out the meritorious deeds. This is the reason why you should practise the mindfulness meditation doubtlessly.
Motto: If you wish to gain noble magga practise satipatthana.
If you wish to attain the noble magga which can put the end to sufferings in apaya, practise mindfulness meditation.
You will attain it one day, according to your perfection and the strength of concentration.
Motto: If you wish to realize Nibbana practise satipatthana
Since childhood, under the guidance of good parents and good teachers, you all have aspired for the happiness of nibbana whenever you do meritorious deeds. The 4 mindfulness meditation which you are practising now, is the one and only one path with no other branches, to realize and attain nibbana. This is what the Enlightened One guaranteed before teaching the Maha Satipatthana Sutta.
Well known physicians went to all directions announcing that their medicines were so good that they can cure all kinds of diseases. In the same manner the Buddha guaranteed that the Four foundations of mindfulness meditation can promote the attainment of ariya magga which ends the sufferings in apya and which also leads to realization of nibbana. This is the announcement the Lord made before teaching the Maha Satipatthana Sutta.
Listeners of dhamma, do you believe it? I'm certain that you are practising the mindfulness meditation as you have faith in it.
One cannot attain ariya magga nor realize the nibbana by physical exercises, by elocution nor by reading. Then what is the mean or way to attain ariya magga and nibbana? It is no other than the work of conscious mind which is not easy for the ordinary persons with less perfection; as it is profound and subtle. Some offer dana, some observe sila and some practise samatha meditation in order to reach nibbana. Is it possible to attain nibbana by means of dana, sila and samatha? No, never. There is no other way or branch to attain nibbana other than mindfulness meditation. If one sincerely and truly wants to attain nibbana, the most reliable way is to practise mindfulness meditation.
Vipassana meditation means controlling of mind, which is not an easy task. Yogi met with a lot of difficulties at the beginning of practice. When the mind is subdued by the 4 foundations of mindfulness meditation, it becomes subtle and cultured. Then it is an asset for the attainment of ariya magga and realization of nirvana which you always aspired for. Thus the Lord has taught: Contemplation is the work of conscious mind which is hard to control or restrain, for it delights in wandering off. The mindfulness meditation is difficult, profound and subtle as the practising yogi has experienced at the beginning.
It is not an easy task to manage the mind for the reason that it usually delights in any sense-objects it comes into contact. It is also hard to obstruct it. Mind swiftly appears and dissolves; it may be happy now, but distressed in the next moment; it has faith in dhamma now, however not in the next minute. Hence it is uncontrollable.
The mind likes to dwell upon are mostly unwholesome ones, such as craving, attachment, anger, hatred, etc. It never delights in wholesome dhamma like Buddha, Dhamma and Sangha, and nama and rupa. Therefore with much difficulties yogi endeavour to settle his mind on these wholesome dhammas. If the mind is not restrained, it always enjoys in the unwholesome sense-objects.
The listeners of dhamma under the guidance of good parents and good teachers, since childhood, they could control their mind. Whereupon they now can delight in dhamma. It is the nature of mind to dwell upon unwholesome sense-objects and to wander off on its own accord. Hence to control the mind is a difficult task. It is the nature of the conscious mind but not that of the individuals.
This very mind when subdued and cultured by the mindfulness meditation, according to the Buddha's instruction, will send one to the most aspired nibbana; so said the Buddha. Many Elders and noble monks have attained the noble dhamma, that is magga, phala and nibbana by following the Buddha's guidance. I believe that is why the listeners of dhamma talk sincerely practise the mindfulness meditation.
Though it is difficult at the beginning of meditation practice, you all have experienced that it is not so in the middle and later stages of practice. This is again due to the subdued mind which enables yogi to attain nibbana. Our Benefactor Rev: Mahasi Sayadaw had composed a verse on the nature of the mind, wishing the dhamma listeners to practise with faith and sincerity. Thereupon they could apprehend the nature of the mind, that is once it is tamed, the gross mind could lead one to nirvana.
Motto: Hard to restrain, swift and wandering
This harsh, gross consciousness goes roving
When subdued by observation and mindfulness
It becomes mild, subtle and gives one happiness
After listening to this dhamma talk on the benefits of waso robe offering and the seven constant propagating kusalas, may you all be able to practise in compliance to the Buddha's teaching. With diligent contemplation, may you all immediately realize your most aspired nirvana, the end of all sufferings by practising with ease.
(To be continued next week)