28th Septeber 2000
| (1) Sitting Practice According to the most Benefactor Mahasi Sayadaw's instruction, a meditator should choose a quiet place and take a posture which will enable him to sit long; he can sit cross-legged or with his knees bent under him. He must close his eyes, hold up his head and straighten his back. His mind should penetratingly fix on the abdomen. When the abdomen rises gradually due to inhalation, note 'rising' attentively from the beginning to the end without letting the mind wander off. While contemplating so, ignore the form of the abdomen and note attentively the nature of the stiffness and the pushing from inside. The abdomen which is pannatti is not to be contemplated. The nature of pushing and stiffness is paramattha which is to be observed. When the abdomen falls gradually due to exhaling, note 'falling' attentively from the beginning to the end, without the mind wandering. In noting 'falling' leave alone the form of the abdomen but note the nature of gradual downward movement in the abdomen. The abdomen is pannatti which is not to be observed; the nature of downward movement is paramattha, therefore, it is to be noted. If the noting of 'rising' 'falling' is not effective, then add one more noting 'touching'. Disregard the form of the body as much as possible, but attentively note the hardness or heat caused with touch of the bottom with the floor or clothes. If the noting of three points fail to keep the mind from wandering then note 'rising', 'falling', 'sitting', 'touching'. Do not note the shape of the head, body, hands or legs at all. However, try to visualize, as much as possible that the body is erect and taunt due to the force or intention to sit. The noting of four points such as 'rising', 'falling', 'sitting', 'touching', should calm the mind. When the mind no longer wanders by noting 'rising' 'falling', keep on noting these two points. Similarly, if the three points noting can hold the mind, continue noting 'rising', 'falling', touching, Likewise note the four points. Such as rising', 'falling', 'sitting', touching if the concentration develops by noting so. In vipassana meditation, it is to note the paramattha the nature, penetratingly and to disregard the pannatti, the form or shape, as much as possible. Then only, concentration will be swiftly improved and one will quickly gain the dhamma. Moreover, it is also important to note at the present precisely and penetratively. These are the two major factors in vipassana meditation. How to differentiate pannati and paramattha? Things or objects that can be seen by the natural eyes or can be felt or touched are pannatti. Paramattha is the phenomenon which cannot be seen by the natural eyes nor be felt nor touched, but it is the phenomenon, which can be comprehended by consciousness, such as the sensation of coolness sensing the hardness, softness, pushing, tightness and stiffness, movement, cohesion seeping, pain, numbness, etc. It is not to pay attention to pannatti, but to observe attentively the paramattha, the nature, as much as possible. Motto: Dhamma can be gained only when the observation is focused precisely at the present as much as possible. Nama and rupa in the dhamma listeners, manifest only at the present. If the observation misses them by a second or a hair width they no longer exist, therefore there is nothing to observe. In other words, you are noting what is not present and so no dhamma is gained. As the nama and rupa manifest, only at the present, the Buddha explained how to note them precisely at the present. The listeners of dhamma cannot perceive nama and rupa before they manifest because they are not present then in the continuity of your body. After manifestation they immediately disappear and can be found nowhere in the continuity of your body. They exist only at the precise moment of manifestation or at the present. The manifestation of nama and rupa is analogous to a flash of lightning in the sky. Due to the collision of two clouds, there is a flashy of lightning which appears and disappears instantly. It is no longer in the cloud after its disappearance nor before its appearance. In the same manner, nama and rupa are not present in the continuity of the body, before their manifestation. They are not left in the continuity of body after their disappearance, they exist only at the precise moment of manifestation. That is the reason why the Buddha advised you to note precisely at the present. The past nama and rupa no longer exist; so also the future nama and rupa are not yet manifested in your body as they have not appeared. Lord Buddha preached, in the Bhaddekaratta Sutta, to observe the present nama and rupa, but not the past nor the future ones as they could not be observed. Our late Benefactor Mahasi Sayadaw had composed the following motto. Motto: (2) Walking Practice In the walking practice also, it is to observe paramattha penetratingly and to focus at the present precisely. Thereupon the nature of dhamma will be perceived on and on. While noting 'lifting', dissociate your mind from the form of the leg, as it is pannatti. However observe the gradual upward movement as it is paramattha. It is also important to note the process of movement precisely at the present. Moreover, the yogi will notice lightness in the gradual upward movement of the leg, when he is successful in ignoring the form, pannatti, in comprehending the nature of the movement and in observing the process of movement precisely at the present. Similarly, while noting 'pushing', the yogi will be able to dissociate his mind from the form, to comprehend the nature of the forward movement and to observe precisely the process of movement at the present. Furthermore he is aware of lightness in the forward pushing movement. Lightness in the lifting and forward pushing movements are brought about by tejo (element of heat) and vayo, (element of motion). Motto: While noting 'dropping', the yogi will notice not only the gradual downward or dropping movement but also the sense of heaviness in it if he can disregard the form of the leg, if he can comprehend the nature of the downward movement and if he can observe precisely the process of that movement at the present. Heaviness is the indication of the presence of pathavi, (the element of extension) and apo, (the element of cohesion) Motto: (3.) Noting general bodily actions. It is not the time for sitting practice nor for walking practice. At the hostel, while performing the daily activities the yogi need to be mindful of the distinct one out of the four postures. After listening to the dhamma talk or after the sitting practice do not get up in a hurry. Just observe your mind and you will find vividly the intention to stand up occurs first, then note "intend to stand up, intend to stand up." Note "standing up standing up" when the actual standing up movement takes place. In doing so pay no attention to the forms of the head, body, hands and legs, however observe penetratingly the gradual upward movement. The yogi will comprehend personally that he has attained two stages of insight by noting the intention to get up. The intention to get up is the conscious mind. Is it rupa or nama? (It is nama, Your Ven. Sir.). Yes, the bodily movement in getting up is unconscious matter, therefore is it rupa or nama (It is rupa, Your Ven: Sir) The Namarupa pariccheda Nana is attained when the yogi can differentiate between nama and rupa: The yogi stands up because of the intention to stand up. Is the intention to stand up the cause or the effect? (It is the cause, your Ven: Sir) Is the bodily movement in standing up the cause or effect? (It is the effect, Your Ven: Sir). This knowledge of cause and effect indicates the attainment of Paccaya-pariggaha Nana. Motto: After standing up to walk, do not take the next step hurriedly. Observe the mind carefully. Thereupon you will find clearly that the intention to walk appears first. Then note "intend to walk", "intend to walk". When the actual walking movement takes place, then note, 'walking', 'walking', 'left foot for ward', 'right foot forward' and so on. Without noting the form of the head, body, arms and legs, observe attentively the gradual forward movement The yogi gains two stages of insight by observing the intention to walk, through personal experience. The intention to walk is the conscious mind, therefore is it nama or rupa? (It is nama, Your Ven. Sir.) Yes it is nama. The walking behaviour is the unconscious matter, so is it nama or rupa? (It is rupa, Your Ven. Sir) Yes it is rupa. The Namarupapariccheda Nana is achieved when the yogi thus differentiates nama and rupa. The yogi walks because of the intention to walk. Is the intention to walk the cause or the effect? (It is the cause Your Ven. Sir). Is the walking behaviour the cause or the effect? (It is the effect, Your Ven. Sir). Yes it is the effect. Thereupon the Paccaya-pariggaha Nana is attained due to the knowledge of cause and effect. Motto: The yogi wants to stop after walking. If he is mindful he will be aware that the intention to stand arises first, one, two or three steps before stopping, note then, 'intending to stop', 'intending to stop'. When the yogi actually stops, then note 'standing' 'standing'. While thus noting, disregard the form of the head, body, legs and arms and be as mindful as possible of the nature of tautness, due to the pushing force of the intention to stand. The yogi gains two stages of insight by observing the intention to stand through personal experience. The intention to stand is the conscious mind therefore, is it nama or rupa? (It is nama, Your Ven. Sir). Yes, it is nama. The ending behaviour is unconscious matter, so is it nama or rupa? (It is rupa, Your Ven. Sir) Yes, it is rupa. Then the Namarupapariccheda Nana is achieved, as the yogi can differentiate nama and rupa. The yogi stands because of the intention to stand. Is the intention to stand the cause or effect? (It is the cause, Your Ven. Sir). Is the standing behaviour the cause or the effect? (It is the effect, Your Ven. Sir). Yes it is the effect. By dint of the knowledge of cause and effect the Paccayapariggaha Nana is attained. Motto: When the yogi is about to sit, he should not sit immediately. If he is specially mindful he will notice that the intention to sit occurs first. Then note 'intending to sit', 'intending to sit'. When the sitting action actually takes place then note 'sitting, 'sitting'. It is not to pay heed to the form of the head, body, legs and arms. However, it is to observe attentively and to comprehend, the gradual downward movement, step by step. The yogis know for themselves, by virtue of noting the intention to sit the first two stages of insight. Since the intention to sit is the conscious mind, is it nama or rupa? (It is nama, Your Ven. Sir). Yes, it is nama, The sitting behaviour is the unconscious matter; is it nama or rupa? (It is rupa, Your Ven. Sir). Yes, it is rupa. This knowledge of distinction between nama and rupa is the Namarupa parriccheda Nana. Because of the intention to sit, sitting takes place. Is the intention to sit the cause or effect? (It is the cause, Your Ven. Sir). Yes, it is the cause. Is the sitting behaviour the cause or effect? (It is the effect, Your Ven. Sir). Yes, it is the effect. Thus the Paccaya-pariggaha Nana is achieved when the cause and effect are differentiated. Motto: When the yogi is about to lie down from the sitting position, do not lie down immediately. If he attentively observes his mind he will find that the intention to lie down appears first. Then note, 'intending to lie down', 'intending to lie down. Note 'lying down', 'lying down' when only the actual lying down movements occur. While noting thus, disregard the form of head, body, legs and arms; however penetratingly note the gradual lowering down movement as march as possible. In this way the yogi realises for himself that he has gained two stages of insight. The intention to lie down is the conscious mind, so is it nama or rupa? (It is nama, Your Ven. Sir), Yes, the lying down behaviour is the unconscious matter, So is it nama or rupa? (It is rupa, Your Ven. Sir) Yes it is rupa. ,Thus the Namarupa pariccheda Nana is attained by the knowledge of differentiation between nama and rupa. The yogi lies down because of the intention to lie down Is the intention to lie own the cause or effect? (It is the cause, Your Ven. Sir). Yes it is the cause. Is the lying down behaviour the cause or effect? (It is the effect, Your Ven. Sir). Yes, it is the effect. Due to the ability to differentiate between the cause and effect Paccaya-parigaha Nana is attained Motto: Contemplation on eating. While taking food it is required to note the general actions. When you see your lunch, note 'seeing, 'seeing,' When you stretch your hand to eat note 'stretching' 'stretching'. When you touch it note 'touching', 'touching'. When you prepare your food, note, preparing', 'preparing'. When you take it note taking', 'taking'. When you bend your head note 'bending' 'bending'. When you open your mouth note 'opening', 'opening'. When you put your meal into your mouth, note 'putting', 'putting'. When you raise your head, note 'raising', 'raising'. When you chew note 'chewing', 'chewing'. When you know the taste note 'knowing', 'knowing'. When you swallow, note 'swallowing', 'swallowing'. This is what Mahasi Sayadaw has instructed how to be mindful while eating a mouthful of food. At the beginning of contemplation you may not be able to note each and every action. You may be mostly unmindful; you must not be discouraged if this happens to you. You will be able to note almost all actions when your concentration becomes strong. When you begin to contemplate, note any prominent action. If stretching the hand is more distinct then note 'stretching' without fail. It bending your head is more prominent, note 'bending' When chewing is distinct note 'chewing' mindfully. Out of the two jaws (upper and lower), only the lower jaw moves while chewing food. This movement is observed as 'chewing', 'chewing'. In vipassana meditation it is not only to note the graceful bodily activities, but also the disgraceful ones are to be noted. When one is about to discharge excrement or urinate, the intention to discharge arises first. Then note, 'in tending to discharge' 'intending to discharge'. Afterwards note 'discharging' 'discharging' when the actual discharging action happens. Meanwhile if you experience pain, ache, numbness and such, note them too. In this way, the vipassana merit is gained as noting during the excretion or urination is the contemplation of the phenomena (sampajanna) Motto: The atthakatha masters remarked that who ever meditates continuously can gain magga in any of the activities. A certain person has a strong faith in the fact that during mediation the door to apaya will be closed, that nibbana can be realized and he is also meditating all the time. That person can gain magga and phala by noting walking', 'walking' during the walking practice. He can gain magga and phala by observing 'standing', 'standing', during the standing practice. He can gain magga and phala by observing 'sitting', 'sitting', during the sitting practice. In the same way he can gain magga and phala by noting 'lying down' while lying down and by noting 'biting', 'eating' while eating fruits and sweet- meats. He can gain magga and phala by observing 'eating', 'chewing' while having his meal. Motto: The Sotapatti-magga-nana is firstly attained when the noting reaches the mark by successive observation. Later the Sotapatti-phala-nana is attained. The various demeritorious deeds one had performed during he incalculable past existences and the bad deeds which can take one to apaya are completely extinguished as soon as the Sotapatti-magganana is achieved. There is no more chance for these misdeeds to send one to apaya as the Sotapatti-magganana has entirely annihilated them. Moreover the demeritonous deeds one had done during childhood and youth in this very life and the misdeeds which can send one to apaya are also entirely extinguished by the Sotapatti-magganana. They no longer are effective in giving bad results such as to be reborn in apaya. For these reasons, when you have the four conditions which are hard to attain and when you have practised vipassana meditation under correct guidance, you will never be in apaya, as the door to apaya is closed for ever. Thereupon you are safe and sound and have no fear to undergo samsara (round of existence). Consequently you have no more doubt whether you will be reborn in apaya, or in the animal world, or in the peta world and such, after passing away from the present life. You are quite sure you will never be in these lower abodes. So also you undoubtedly believe that you will never be in the abode of the miserable disfigured demons (asurakaya) after this very life. While fearlessly undergoing the samsara, you will never be in the existences lower than the present life. However, you will have nobler and higher existences relating to mentality, wealth and properties, noble heritage and better personality than the present existence. Due to the noble and higher existence, though you forget to practise vipassana meditation, it will not be longer than seven existences. In the seventh life somehow or other you will become specially remorseful and attain arahatship after practising vipassana meditation. Although it is said that those yogis who have attained Sottapatti-magga nana and phala nana enjoyed life pleasures and happiness, rarely they enjoy the sensual pleasures such as good sight, good sense, good sound, good taste, good touch. Then in what ways do they enjoy life? They work and save for charity and give dana, observe sila, practise samatha meditation. In early days they could even enjoy jhanic absorption. They render services at the monasteries and meditation centres. If they enjoy life in this way and forget to practise vipassana meditation, it is not more than seven existences. In the seventh existence in one way or another they become very remorseful and practise vipassana meditation. Consequently, they become arahats. For these reasons this very life is said to be a noble existence. Since you have the four conditions which are difficult to attain, you can listen to-day to the noble dhamma .'Noble is this very life'. After listening to this dhamma, may you be able to practise accordingly. May you immediately attain the noble dhamma namely, Nibbana, the cessation of all sufferings and your most aspired goal, with easy practice. Sadhu! Sadhu! Sadhu! The listeners of the sermon on 'Noble is this very life' respectfully informed Sayadaw that they were so much impressed and pleased with the dhamma, that they developed piti and some even shed piti-tears |
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After conducting the retreats, Sayadaw and Dr. U Mya Aung left Chicago for San Jose at 9:00 am. on August 1st by air. U Soe Khaw, Daw Khin Khin Gyi and U Thein Naing (son of U Thein Mg) met Sayadaw and Dr. U Mya Aung at the San Fransico Airport at 1:30 p.m. U Soe Khaw drove Sayadaw and Dr. U Mya Aung to the Tathagata Meditation Centre at San Jose. Sayadaw took rest from August 1st to 4th at that meditation center and the devotees arranged sight seeing trips around San Fransico. They also invited Sayadaw to their homes to have break-fast and lunch and also for the recitation of parittas.
At Daw Khin Khin Gyi's house Sayadaw gave a joyous dhamma talk before lunch. U Dhamma-piya and U Vimala were also invited. There were about fifteen people together with Daw Khin Khin Gyi, Daw Myo Theint and an American (lady) yogi. As some of the Myanmar children could not understand Myanmar language well, Dr. U Mya Aung translated the dhamma talk. Five kusala benefits of monks' visit The dhamma talk Sayadaw is going to preach is about the five kusala benefits gained by the family when the monks visit their house, as the Buddha had discussed in Anguttara Pali. These five kusala benefits develop not without cause. They are the effects of the cause or performances by the family on the visit of the monks to their home. 1. Reverence: you pay respect to the visiting monks reflecting, 'these monks are the descendants of the ariya monks of the Buddha's time: they are the monks with perfect and righteous practice; they are the monks practising for the attainment of nibbana and to be like a fertile land where people can sow good seeds namely kusala deeds (and reap good benefits). Furthermore, their bodily and verbal behaviour are just like those of the ariya monks.' Thus reflecting the attributes of the ariya monks you revere the visiting monks. For this reason, you get the benefit of being reborn as devas in your next existences. As you all know, there is a vast difference between the deva world and the human world. They are not delivered like human beings after nine to ten months suffering in the mother's womb. They come into being in their respective celestial mansions as if dropped from the sky. A deva appears as a twenty years old and a devi as a sixteen years old, fully attuned in the celestial dress. The climate in the deva realm is always equable. They have no problems for their life necessities, be cause they appear automatically as soon as they are wished for. Devas have a very long life-span compared with that of a man. Seventy-five minutes in the Paranimmita vasavatti Deva plane, is equivalent to a hundred years in the human world. Those who have not developed the remorseful nana spend their such long life by enjoying sensual pleasures. People, like the listeners of the sermon however who have developed dhamma in their human life, can immediately attain the noble dhamma, beginning with the stage which can close the door to apaya, in a very short time (a stretch or bend of the arm), when they observe the dhamma in the deva world. By virtue of their powerful mature rebirth (upapatti) they are very intelligent and swiftly realize dhamma. One can be a deva by respectfully reflecting the attributes of the ariya Sanghas. Motto: 2. Welcoming and preparing best places and paying obeisance. When the monks visit your house you welcome them, prepare best places and pay obeisance. These wholesome deeds bring kusala benefits such as to be in the high and noble family. It is also significant to have high and noble hereditary which will foster the development of high and noble mentality. Because of the noble mentality, there is the tendency to give dana, to observe precepts and to practise samatha and vipassana meditation. These kusala merits result in higher and better existences and also to perform more and more meritorious deeds. There upon it is easy to attain nibbana. On the other hand, a descendant of low and ignoble hereditary is unlikely to possess a high and noble mentality. Hence he is certain to perform more unwholesome deeds and less and less wholesome deeds. Therefore his subsequent existences will be lower and lower. In order to be high and noble descendants you welcome, give better places and pay obeisance to the visiting righteous monks, by recollecting the attributes of the ariya monks. Motto: 3. When righteous monks visit your house avarice or stinginess in you no more develops. For this reason you get wholesome benefits such as to be very powerful. People with great authority achieve successful performances with no difficulty and with happiness for himself and for others as well. Hence it is of great importance to have high authority. Whereas, people with less authority encounter difficulties and are not successful in their performances for themselves and as well as for the others. In order to find out whether a man has authority or not, you watch his performances. If he has no difficulties but success in his doings, then he has authority. The other way round, he is not of great authority when he does things with difficulties and is unsuccessful. Stinginess and avarice is the cause of less authority. Great authority is the benefit of no avarice and stinginess. Motto: 4. When righteous monks visit your house you and your family offer suitable alms. By doing so you get the benefit of having abundant things and properties in your subsequent existences. It is important to have plenty of things and properties only then, can you perform charity, observe sila and meditate samatha and vipassana. By virtue of these kusala deeds you will be in high and noble existence and also attain the sublime dhamma i.e., Nibbana. If things and properties are scarce one may not be able to give dana, to observe precept or to take time for samatha and vipassana meditation. Thereupon his next existences will be lower and ignoble. Since it is important to have abundant things and properties, you should offer dana to the visiting righteous monks. Dana is the foundation for having abundant things and properties. Motto: 5. You ask questions about the dhamma which is not clear to you when the righteous monks visit your house. The monks explain dana, sila, samatha and vipassana on your request. They usually give sermons without your request since they know that you would like to learn more and better. By listening to the sermon, you gain the benefit of high intelligence and wisdom in the coming existences. To have intelligence and wisdom is a significant factor, as the work of a wise and intelligent person is beneficial and full of happiness for himself and as well as for the others, not only in this life but also in the subsequent existences. The performance of unintelligent and dull persons are unbeneficial though they do not mean to be so. There are many instances mentioned in writings about the Buddha. Once the Buddha- would-be was a wealthy man. He also had a dull woman servant named Rohini. One day she went to the paddy field and threshed the paddy with the oxen. Her mother was so fond of her that she went along to the paddy field and lay down at a nearby place. She was so bothered by the flies that she called out to Rohini, 'Daughter, help me to keep away the flies.' Rohini brought a big wooden club and beat the flies. She killed her mother instantly instead of the flies, Thus a per son with no intelligence and wisdom performs with good intention, however, the result is in the reverse. That is the reason why you should listen to the dhamma when the monks visit your house. Motto: The bliss of magga, phala and nibbana, and the four maggas, four phalas and nibbana namely the nine supramundane dhamma are for the wise and intelligent people but not for the unwise ones. So said the Buddha. Motto: To day you have listened to the dhamma on the five benefits of the five performances done by you on the visit of the righteous monks to your house. May you be able to practise accordingly and attain nibbana, your most aspired goal, the cessation of all sufferings, with no difficulties and with easy practice. Sadhu! Sadhu! Sadhu! |
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Sayadaw with Dr. U Mya Aung, U Tun Kyi and U Khin Hlaing left San Jose for Los Angeles at 8:15 a.m. on August 5th by air. At 9:05 a.m. Sayadaw and the team arrived at the Los Angeles Airport where U Tin Htoon and U Mg Mg were waiting. The San Jose—Los Angeles Air line allows a passenger to buy a ticket for his companion. It is an unusual permission as no other airline makes such allowances. For this reason U Khin Hlaing could accompany Sayadaw to Los Angeles. Sayadaw and the team had lunch at U Tin Htoon and Daw Khin Than Aye's house. U Tin Htoon told Sayadaw how he respectfully treated the Beneficial Aggamaha pandita Abhidhaja maharatthaguru Sagaing Shwe Hinthar Sayadaw on his visit to U.S.A. He also offered Shwe Hinthar Sayadaw's travelogue to Sayadaw. The book was complete with excellent writing and photographs and inspired Sayadaw to write a similar one. Although Sayadaw intended to write, no decision was made at that time. Due to the request by a Head-Mistress and also by the Chief-Editor of Myat Mingala magazine who wanted to print Sayadaw's travelogue in the magazine, this book on the travels abroad is written. Sayadaw gave dhamma discourses and instructions at the retreats at the Sundararama Brahma Vihara Monastery, Los Angeles. The dhamma discourse on "The Four conditions difficult to attain" was preached from 8 a.m. to 9:30 a.m on 1356 (ME) the last waning day of Waso, "the Four conditions for Sotapanna and Twenty-four Types of Sotapanna", from 8:30 p.m to 10:00 p.m on 1356 (M.E) the first waxing day of Wagaung. Four conditions for Sotapanna and Twenty four Types of Sotapanna The dhamma listeners sincerely wish to be sotapanna, who could close the door to apaya, in this very life. Is it true? (Yes, Your Ven. Sir). The reason why it is possible for you to be a sotapanna in this very life is, that you have the following four Conditions
One is certain to be a Sotapanna only when he has these four conditions in his continuity of consciousness. Therefore it is essential to practise to have these four conditions. The four requirements for this practice are:—
1. To take refuge in the noble teachers means to be under the guidance of the noble teachers who can preach and instruct you to become a sotapanna. The Buddha is the best teacher to take refuge in, during His time. However, during these days, the arahats are the best teachers. If the arahats are not to be found then it is the anagami; when anagami is not available, it is sakkadagami that you should take refuge in; if sakkadagami is nowhere to be found, it is to take sotapanna as the best teacher. When even sotapanna is hard to be reached, it is the best to take refuge in an individual who is practising vipassana meditation righteously, namely, araddhavipassaka. 2. To listen to the dhamma leading to the attainment of magga, phala and nibbana means to listen to the noble satipatthana vipassana dhamma which can send the diligent meditators to magga, phala and nibbana in this very life. Except Buddhas and Silent-Buddhas, there is no one who gains dhamma without listening to dhamma. Every disciple has to listen to dhamma in order to attain it. Even Ashin Sariputta, the bearer of the highest honour in wisdom, became a sotapanna only after listening to dhamma from Ashin Assaji. For this reason whosoever would like to be sotapanna in this very life should listen to dhamma. 3. To have a disposition for kusala merits is an important factor. Upon encountering various sense objects if one has no proper disposition, there develops unwholesome deeds. Unwholesome deeds and, magga and phala are antithesis. The sotapatti-magga-nana and sotapatti-phala-nana develop only when there are wholesome dhamma in your conscious mind-continuity. Therefore, it is significant to have a proper disposition. As soon as you get up in the morning, various sense objects come into contact with your eyes, ears, nose, tongue, body and mind. There upon lobha and attachment develop if you cannot establish a proper disposition when the sense contact is pleasant. Dosa and unpleasant feeling arise, if you have no proper disposition when unfavourable sense contact occurs. With unwholesome disposition such as lobha and dosa in your conscious mind, will you become a sotapanna? (No, Your Ven. Sir). That is the reason why you must have a proper disposition whenever you come into contact with a sense object. To develop a proper disposition, when you encounter good sight, sound, odour, taste and touch, is to reflect 'I encounter pleasant sense objects now, because I have done wholesome deeds in my past existences." There will be no attachment to the pleasantness and the kusala merits will develop if you reflect, 'In order to enjoy good benefits and to attain the sublime nibbana in the future, I must perform kusala deeds in this life." Is it because of the bad deeds or good deeds in your past life, that you encounter unpleasantness or unfavourable experiences in this life? (It is due to the bad deeds, Your Ven: Sir) Yes it is true. You will be able to bear the unpleasantness when you reflect. "These unpleasantness in this life are the ill results of the bad deeds in my past existences." Can we overcome these unpleasantness or bad results by unwholesome deeds? (No, Your Ven: Sir) Then how and what to do? Pondering that the wholesome deeds are the only things that can overcome the bad results, so perform more and more wholesome deeds. In this way you gain more merits. According to the ancient Sayadaw's saying there is retribution for ill-deeds, however if we can develop good and proper impulsion or thought-moment, the result will be just the opposite. Those who aspire to be a sotapanna in this life, when experience good or bad conditions, one must be able to recollect in such a way to gain merits. In other words, it is to develop a proper disposition. If you can do so, you have the third requirement to be a sotapanna. 4. What are the practices which are adaptive to magga phala and nibbana? Whenever you give dana, you observe sila and meditate samatha, you always aspire that the benefits of these kusala deeds will be the attainment of nibbana. Therefore the offering of dana, the observation of sila and the samatha meditation, are the practices adaptive to the noble nine dhamma, namely magga, phala and nibbana. Nevertheless, the most adaptive practice is the satipatthana vipassana. There is no one who has attained nibbana without practising satipatthana vipassana. That is why one who aspires to be a sotapanna in this very life must definitely practise satipatthana vipassana. Moreover, it is of utmost importance to practise under the correct guidance, otherwise you may not reach your most aspired goal. Sayadaw will explain the correct methods of satipatthana vipassana according to the most Ven. Mahasi Sayadaw. There are three ways.
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| (1) Sitting practice Under the proper guidance of Ven. Mahasi Sayadaw, a yogi approaches a quiet and peaceful place, sits comfortably, keeping his body straight and his head erect, closes his eyes and starts to meditate fixing the mind on the abdomen penetratively. When the abdomen rises gradually due to inhalation, note the gradual rising from the beginning to the end as 'rising', 'rising' without letting the mind wander. While thus noting the yogi should dissociate his mind from the shape of the abdomen as much as possible. He must note penetratively the phenomenon of pushing and rigidity from inside and to perceive it clearly. The shape of the abdomen is pannatti which is not to be noted. It is to note the phenomenon of pushing and rigidity which is paramattha. Note 'falling', 'falling' from the beginning to the end when the abdomen falls gradually due to exhalation, without letting the mind wander off. While thus noting, dissociate your mind from the shape of the abdomen. Nevertheless, the gradual movement or shifting in the abdomen must be noted mindfully. The shape of the abdomen is the pannatti which is not to be noted in vipassana. The phenomenon of pushing and moving is to be observed and perceived, as it is paramattha If you feel that these two points of mindfulness 'rising', 'falling' are not effective, add another and note 'rising', 'falling', 'touching'. While noting 'touching', keep away the shape of the limb and body, but note the feeling of the heat and hardness of your bottom due to touching the floor or the clothes, If you still cannot concentrate with these three-point noting, add another one, 'rising', 'falling', 'sitting' and 'touching' when you are sitting you must not think of the form of your head, body, hands and legs at all, but you must realize that your body is taut with the force of air that has pushed you up into the sitting position due to your intention to sit. With about four notings, concentration will develop. When you find that observation is good by two-points noting. 'rising' and 'falling' keep on the two-points noting; if it is three-points noting, 'rising', 'falling' and 'touching' then do not change it. If the concentration is gained by four-points noting, continue noting 'rising', 'falling', 'sitting' and 'touching'. In vipassana meditation it is to observe the paramattha penetratively and to disregard pannatti as much as possible. Thereupon, there will be swift improvement and realization of dhamma. Moreover, it is important to note precisely at the present. These are the two essential factors, namely to observe paramattha penetratively and to be precisely at the present, in vipassana meditation. Pannati is concerned with things that can be seen with the natural eyes and that can be touched and felt. Whereas, paramattha is the phenomenon which cannot be seen by the natural eyes, not to be felt and touched, but it is the phenomenon, which can be comprehended by conscious mind, such as the sensation of coolness, that of hardness, softness, pushing, tightness, stiffness, motion, cohesion seeping, pain, numbness, etc; Out of the two, it is to dissociate pannatti as much as possible, but to comprehend paramattha penetratively. Motto: It is required to observe precisely at the present, then only dhamma will be gained. The rupa and nama in the continuity of consciousness and corporeality of the dhamma listeners, function or manifest precisely at the present only. They no longer exist, if you observe them one second or a hair-width late. Thereupon you are noting what is not present, so no dhamma is gained. As rupa and nama manifest only at the present moment Lord Buddha had explained in the Pali Text, how to note Precisely at the present. The rupa and nama manifesting in the continuity of consciousness and corporeality of the dhamma listener, exist nowhere in your body or khanda before they manifest. They disappear instantly after the manifestation and none of them is left in the khanda. They exist only and precisely at the present. It is just like a flash of lightning in the sky. The flash of lightning, due to the clash of two clouds in the sky, disappears immediately. No lightning is left in any of the clouds. The flash of lightning could not be found in any of the clouds before or after the lightning. Similarly, rupa and nama could not be found in any part of the khandha before or after their appearances and they exist only at the present moment of manifestation. That is the reason why the Buddha exhorted to note precisely at the present. Rupa and nama of the past nor of the future do not exist because they no longer manifest. That is why rupa and nama of the past and future could not be observed. Lord Buddha discoursed in the Bhaddekaratta Sutta that only the present rupa and nama are to be observed. In order to remember it easily, the Ven. Mahasi Sayadaw has composed the following motto. Motto: 2. Walking Practice In the same manner, while noting in the walking practice as, 'lifting', 'pushing' and 'dropping', the yogi should note precisely at the present and to observe and comprehend paramattha vividly. In this way, sooner or later the nature of dhamma will become lucid to the yogi. When noting "lifting" disregard the shape of the leg as it is pannatti. However, the gradual upward movement of lifting must be noted comprehensively, because it is the paramattha. It is also to note the continuity of lifting process at the present, as much as possible. If the yogi can note in this way he will be aware of the lightness in the gradual upward movement of the foot. In the same manner the section of lightness is also vividly perceived in the gradual forward movement of the foot when the yogi can dissociate the shape of the leg, and note the forward movement precisely at the present. Thus the nature of the element of heat (tejo) and the element of motion (vayo) are realized when the yogi is aware of the lightness in lifting and moving for ward of the foot. Motto: While noting dropping, the yogi will notice not only the gradual dropping movement of the foot but also the section of heaviness in it, if he can disregard the form of the leg and can comprehend the nature of the dropping movement. And also if he can observe precisely the process of that movement at the present. The awareness of heaviness is the realization of pathavi, the, element of extention and the element of apo, the element of cohesion. Motto: 3. Noting the general bodily actions. While at the hostel, as it is not the time for sitting or walking practice, the yogi has to note the general bodily actions beginning with the four main postures. Do not get up immediately after sitting practice or listening to the dhamma you will notice clearly the intention to stand up appears first if you attentively observe your mind. Then note, 'intending to stand up' 'intending to stand up' when the actual standing up action occurs note 'standing up' 'standing up'. While thus noting disregard the shape of head, body, legs and arms as much as possible and take notice of the nature of the gradual upward movement attentively. If the yogi can note the intention to stand up, he realizes that he has gained two stages of insight himself. Is the intention to stand up as it is conscious, rupa or nama? (It is nama, Your Ven. Sir). Yes it is nama. Is the standing up action, which is unconscious, rupa or nama? (It is rupa, Your Ven. Sir) Yes, it is rupa. This knowledge of differentiating rupa and nama is Namarupa pariccheda Nana. Due to the intention to sit, the yogi sits. Is the intention to sit the cause or the effect? (It is the cause, Your Ven. Sir) Yes it is the cause. Is the sitting action the cause or the effect? (It is the effect, Your Ven. Sir) Yes it is the effect. Thus the yogi gains the Paccaya pariggaha Nana as he can distinguish the cause and the effect. Motto: After standing up, when you are about to walk, do not start at once, just observe your mind carefully and you will be aware that the intention to walk appears first. Then note 'intending to walk', 'intending to walk'. Note 'walking, walking left foot forward', etc. when the actual action takes place. Dissociate your mind from the shape of the head, body, legs and arms, however observe penetratively the nature of the forward gradual movement, stage by stage. The yogi knows for himself that he attains two stages of insight by noting the intention to walk. Is the intention to walk, which is conscious, rupa or nama? (It is nama, Your Ven. Sir) Yes it is nama. Is the walking action, which is unconscious, rupa or nama? (It is rupa, Your Ven. Sir). The knowledge of differentiating nama and rupa is Namarupa pariceheda Nana. Because of the intention to walk, you walk. Is the intention to walk the cause or effect? (It is the cause, Your Ven: Sir) Are the walking actions the cause or the effect? (They are the effect, Your Ven: Sir) Yes, they are the effect. The knowledge to distinguish the cause and effect is the Paccaya parriggaha Nana which the yogi has gained. Motto: When you are about to stop after walking the intention to stop arises clearly two or three steps before stopping. Then note 'intending to stop' 'intending to stop'. When you have actually stopped walking, note, 'standing', 'standing'. While thus noting, the shape of the head, body legs and arms are not to be observed. Note attentively the nature of the rigidity due to the pushing because of the intention to stand. The yogi himself realises that he has gained two stages of insight when he can closely and objectively observe the 'intention'. Is the intention to stand which is conscious, rupa or nama? (It is nama, Your Ven. Sir). Yes it is nama. Is the standing behaviour, which is unconscious, rupa or nama? (It is rupa, Your Ven. Sir).Yes, it is rupa. The yogi has gained the Namarupa pariccheda Nana when he can distinguish between rupa and nama. The yogi stands due to the intention to stand. Is the intention to stand the cause or the effect? (It is the cause, Your Ven. Sir). Yes it is the cause. Is the standing behaviour cause or the effect? (It is the effect, Your Ven. Sir) Yes, it is the effect. The knowledge of differentiating cause and effect indicates the attainment of Paccaya Pariggaha Nana.
When you are going to sit from the standing posture, without sitting down quickly, observe your mind closely. You will find that the intention to sit arises first. Then note 'intending to sit', 'intending to sit'. Note 'sitting', 'sitting' only when the sitting action actually takes place. Disregard the shape of the head body, legs and hands as much as possible. However, the gradual dropping down action must be observed and comprehended. The yogi knows for himself that he has gained the two stages of insight when he can vividly observe the 'intention'. Is the intention to sit, which is conscious, rupa or nama? (It is nama, Your Yen. Sir). Is the sitting action, which is unconscious, rupa or nama? (It is rupa, Your Ven. Sir) Thus the yogi has attained the Nama rupa pariccheda Nana when he can differentiate rupa and nama. Sitting takes place because of the intention to sit. Is the intention the cause or the effect? (It is the cause, Your Ven. Sir). Yes it is. Is the sitting action the cause or the effect? (It is the effect, Your Ven. Sir) Yes, it is. Therefore the Paccaya pariggaha Nana is gained when the yogi can distinguish between the cause and effect.
When you are about to lie down after sitting observe your mind attentively. There upon you will perceive that the intention to lie down arises first. Then note 'intending to lie down', 'intending to lie down'. Note 'lying down', 'lying down', only when the actual action to lie down takes place. While thus noting, dissociate your mind from the shape of the head, body, legs and. arms as much as Possible However, you must note Penetratively to perceive the phenomenon of the gradual lowering down movement If the intention is lucidly observed then the yogi has attained the two stages of insight. Is the intention to lie down, which is conscious, rupa or nama? (It is nama, Your Ven. Sir). Is the lying down action which is not conscious, rupa or nama? (It is rupa, Your Ven. Sir) Since he can differentiate nama and rupa, the yogi has gained the Namarupa pariccheda Nana. The yogi lies down because of the intention to lie down. Is the intention to lie down the cause or the effect? (It is the cause, Your Ven. Sir) Yes, it is the cause. Is the lying down action the cause or the effect? (It is the effect, Your Ven. Sir) Yes it is the effect. As he can differentiate the cause and effect, he has attained the Paccaya pariggaha Nana.
Noting while taking food General noting must be carried on while taking food. As soon as you see the food, note, 'seeing', 'seeing', note 'reaching', 'reaching', when you reach for the food, 'touching' 'touching', when you touch the food, 'Preparing', 'preparing', while arranging one mouthful of food; bringing' 'bringing' when you bring the food to your mouth, 'bending', 'bending' when you bend your head; 'Opening' 'Opening' when you open your mouth, 'putting', 'Putting' when the food is put into the mouth, 'raising', 'raising', when you raise your head up, 'chewing'. 'chewing', while chewing, 'knowing', 'knowing' as you recognise the taste; 'Swallowing' 'swallowing' as you swallow the food. This is how the late Ven. Mahasi Sayadaw noted while eating a mouthful of food. At the beginning the yogi may not be able to note every action. He may miss most of them. However he is not to be disheartened because he will be able to note almost all when his concentration becomes strong. At first note whichever action is distinct; if the reaching of hand is the most distinct action, note it, if the bending of the head is more prominent, then note it, if chewing is more vivid, note it. While chewing of the two jaws only the lower jaw moves and this is known as 'chewing', 'chewing'. In vipassana meditation it is not only to note the graceful manners, but also the disgraceful manners too. You must note all your manners of discharging excrements and urine. The intention to discharge will appear first, then note 'intending to discharge', 'intending to discharge'. Afterwards when the actual discharging (bodily manner) occurs, note 'discharging', 'discharging'. If pain, aches and or numbness arise, note 'pain', 'pain', 'ache', 'ache', etc. Thus you gain vipassana merit related to sampajanna, when you observe the ungraceful manners of discharging excrement and urine.
The atthakatha masters remarked that whosoever meditates continuously will gain the noble dhamma in any action or manner. A certain person who practises vipassana with a strong faith believes the dhamma can close the door to apaya and that he can attain nibbana. He can gain magga and phala by noting 'walking' 'walking', during the walking practice; he can gain magga and phala by noting 'standing', 'standing', while standing', by noting, 'sitting', sitting', while sitting, by noting 'lying down', 'lying down,' while lying down, by noting, 'biting,' 'biting', 'eating,' 'eating,' while taking fruits, by noting 'eating', 'eating', 'chewing', 'chewing', while eating food.
You would be a sotapanna when the mark is reached by practising under the right method which is adaptive to magga, phala and nibbana Twentyfour types of sotapanna How to calculate the twenty-four types of sotapanna will be explained briefly.
You will get six by multiplying the three according to number of existences with two according to predominance, then multiply, six by four according to practice. Thus there are twenty-four types of sotapanna. 1. Three sotapanna according to the number of existences. (a) Those who attain nibbana by seven existences are known as sattakkhattuparama.
(b) Those who attain nibbana between two and six existences are known as kolankola.
(c) Those who attain nibbana in one existence are known as ekabija.
2. Two sotapanna according to predominance.
There is a difference in attaining dhamma for the faith pre-dominated and wisdom pre-dominated meditators. However, they enjoy the bliss of dhamma without any difference. Both the faith pre-dominated and wisdom pre-dominated yogis practise vipassana meditation by noting 'rising', 'falling', 'sitting', 'touching', according to our benefactor Mahasi Sayadaw. At the beginning, before the development of concentration, nothing is very distinct, though they are noting 'rising', 'falling', 'sitting', 'touching'. He regards 'rising' is his abdomen,' 'noting' also is done by him. Similarly he perceives that 'falling' is his abdomen, 'sitting' and 'touching' are also done by him, and noting is done by him too. He could not perceive them differently but as a whole. By dint of repetitive noting, the concentration is strengthened and the yogi perceives separately the 'rising' as one entity, separate from the noting; so also he begins to differentiate the 'falling', 'sitting' and 'touching' as separate entities from noting. Thus the wisdom predominated yogi, who is going to be a sotapanna can distinguish 'rising', 'falling; 'sitting' and 'touching' as rupa, the unconscious matter, and the noting mind as nama, the conscious mind. A person who is going to be a faith-predominated sotapanna could not perceive rupa and nama distinctly. However, he sees light as small as glow-worm while meditating. Sometimes his body is not vividly seen, but only the 'rising' and 'falling'. He can note only the middle of the 'rising" and 'falling', but the beginning and the end are not apparent. These are some of the characteristics of Namarupa pariccheda Nana. Unlike wisdom-predominated would-be sotapanna he could not differentiate nama and rupa distinctly. Thereupon he loses heart thinking that he is not going to attain dhamma. He should not be disheartened, for a faith-predominated person will certainly be a sotapanna one day. There is no difference in enjoying the bliss of sotapatti-magga and sotapatti-phala by the faith-predominated and wisdom-predominated sotapanna. 3. Four sotapanna according to practice. (a) Dukkhapatipada dandha bhinana— a person who has to practise with strain and stress and is also slow in gaining dhamma. (b) Dukkhapatipada khippa bhinana — a person who has to practise with strain and stress but swiftly gains dhamma. (c) Sukhapatipada dandha bhinana — a person who practises with ease, however slow in gaining dhamma (d) Sukhapatipada khippa bhinana — a person who practises with ease and also swiftly gains dhamma. The cause of the differences among the four sotapanna according to practice, is whether they have practised samatha and vipassana meditation in their past existences Those who have practised neither samatha nor vipassana meditation in their past existences, encounter difficulties in their practice to become a sotapanna and are also slow in attaining it. Those who have practised only vipassana but not samatha meditation in their past existences, find difficulties in their practice to become a sotapanna but swiftly gain dhamma. Those who have practised samatha only but not vipassana meditation in their past existences, practise dhamma with no difficulties, however they are slow in gaining dhamma. Those who have practised both samatha and vipassana meditation in their past existences, have no stress and strain in practising vipassana meditation, moreover they swiftly gain understanding of the dhamma. Special attention for the two with slow gain in dhamma. Out of the four sotapanna according to practice, how should the one, who is slow in gaining dhamma and also has difficulties in practice, contemplate dhamma? He should be specially 'patient'. Stress and strain in his practice is due to vedana. If he is not patient and changes position every time, evidently he will be slow in gaining dhamma 'Patience' accordingly, is the major factor in contemplation. The saying 'Patience begets nibbana' is most appropriate and beneficial in meditation. Noting with forbearance will calm down the mind and develop concentration. There upon vipassana wisdom will arise leading to the attainment of sotapanna. In ancient times, there were numerous instances, related to the realization of nibbana due to patience. At one time, a monk, residing at the Cittala Mountain, meditated the whole night. In the morning he suffered a serious pain due to wind trouble in his stomach. As he could no longer bear the serious pain he started rolling from side to side. An elder monk Pintapatika reminded him, 'A monk must be patient'. There upon the suffering monk said 'Sadhu!', meaning that he would obey the elder's admonishment and stopped rolling from side to side. He forbore the painful wind trouble and noted the vedana. Then he passed away after attaining anagami. He may have not realized nibbana if he had not been patient. In vipassana meditation how should a yogi practise if he is slow in gaining dhamma, though he could note peacefully and comfortably? He must emphasize on attentive and penetrative noting, since his slow gain in dhamma is due to lack of attention and penetrative noting. For this reason he must note right at the present, respectfully and penetratively so that he can comprehend paramattha. For instance, in noting 'rising', you should observe attentively the gradual rising movement due to in-breathing, from the beginning to the end then only the noting will be precisely at the Present. Moreover, you must also Penetratively comprehend the paramattha, i.e. the phenomenon of tautness and tightness. By virtue of continuous noting the concentration is strengthened and you will be aware of one stage of becoming and dissolution and an other stage of becoming and dissolution due to the interruption of wind. Thus impermanence, anicca is realised by comprehending one dissolution after another, dukkha is realised by the awareness of suffering due to successive becoming and dissolution, anatta or non-self is realised upon seeing that there is no control over the torture of sufferings which happen automatically. When anicca, dukkha and anatta, the three characteristics, are well comprehended, one can become a sotapanna. After listening to the dhamma discourse on 'The four conditions for sotapanna and the twenty-four types of sotapanna', may you all be able to practise accordingly and thereupon soon be able to acquire your most aspired noble dhamma, the cessation of suffering of whatsoever nature and thus attain nibbana immediately and with easy practice. Sadhu! Sadhu! Sadhu! |
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After closing the retreat at Los Angeles, Sayadaw, Dr. U Mya Aung, U Tun Kyi and U Khin Hlaing left Los Angeles for San Jose on August 9th at 3:00 p.m. U Thein Naing (son of U Thein Mg) met Sayadaw and the team at the San Jose Airport at 4:00 p.m. After spending three days at Tathagata Meditation Center, Sayadaw together with Dr. Mya Aung and U Tun Kyi left San Francisco airport for Hawaii on August 12th at 5:00 p.m. On arrival at Hawaii Airport at 10:00 p.m. U Kyi Lwin, U Tin Aye, and U Kyaw Myint were waiting for Sayadaw and the team. Sayadaw and the team resided at the Hawaii Thai Monastery, gave dhamma discourses and instructions on how to meditate. Sayadaw expounded 'Four Conditions which are hard to attain to a group of twenty devotees' from 7:00 to 9:0 p.m on 1356 (ME) the seventh waxing day of Wagaung. Next morning, the eighth waxing day of Wagaung, Sayadaw gave a brief libation dhamma after breakfast Daw Pyone Pyone Aye, M.Sc. (Hawaii) of Mandalay asked "Your Ven. Sir, many foreign friends ask me why the Buddhist monks are not allowed to take food in the afternoon. Please explain to me since I could not give them any answer." Sayadaw's sudden answer was, "As the people looked down upon the monks when they went round for alms-food in the afternoon, Lord Buddha laid down a restrictive rule that the monks must not take food in the after noon." In fact, the real reason is not that the monks going round for the alms-food, but because they took food in the afternoon. Once the Exalted One was residing at Veluvan Monastery, Rajagaha. At that time seventeen young sattarasavaggi monks went to the pagoda festival on a hill-top. There they met their relatives who offered them alms-food and also some cakes and sweet-meats to take back to the monastery. The young monks offered the cakes and sweet-meats to their friends at the monastery. The chavaggi monks asked the young monks whether they took food in the afternoon and in the evening at the festival. The young monks confessed that they had taken food. The chavaggi monks and the other monks upon learning it looked down upon the young monks. For this reason the Buddha passed a Disciplinary Rule saying. 'A monk takes food in the afternoon. That monk has committed an offence.' From that time, on the monks are not allowed to take food in the afternoon. Daw Pyone Pyone Aye had another question, 'Why cannot monks take food by themselves and eat? They can only have food when the devotees offer it to them.' In connection with a monk, the Buddha laid down the Disciplinary rule, saying 'A monk takes and eats food himself, without devotees offering. That monk has committed an offence'. At one time while Lord Buddha was residing at a monastery with a turret, in Vesali, a monk lived at the graveyard observing an ascetic purification practice, namely wearing Patched-up robes. He took and ate food (by himself) which were left by the people for their dead parents and relatives. He looked very fit and fat. Thereupon people accused him of being a human flesh eater. Other monks with less greed also looked down upon him. On the eighth waxing day of Wagaung, 1356 (M.E) a Vietnamese doctor, Mr. San Vi Huin invited Sayadaw and the team to his house where Sayadaw meditated together with the foreign yogis from 6:00 to 6:30 p.m. Afterwards Sayadaw gave a dhamma talk and Dr. U Mya Aung acted as translator. The dhamma talk was on the benefits of vipassana meditation and how to note the 'intention' in the four postures contemplation, namely walking practice, standing practice, sitting practice and lying down practice. Mrs. San Vi Huin told Sayadaw that she was very pleased with the Instruction on how to contemplate and note the intention in the general bodily actions. Moreover she said, 'Not long ago I joined a retreat center for a month. As my contemplation was very good, sometimes I felt my body was very light and elevated into the sky; sometimes I had a feeling that I was walking in the cloud. I also experienced a joyous happiness after reaching the various stages of reverence. Am I a sotapanna? ' Sayadaw replied, 'It is almost certain that you are going to be a sotapanna if you continue to strive for it.' She again asked how could she know that she was a sotapanna. Sayadaw answered, 'In order to know you are sotapanna, you must reflect upon your mind. If you find that you have reverence and faith in the Buddha, the Dhamma and the Sangha even at the risk of your life, you can definitely decide that you are a sotapanna. Suppose an influential person told you not to pay homage to the Buddha, the Dhamma and the Sangha, and that he would take your life if you do so. However, you still have strong conviction in paying homage to the Triple Gems even at the expense of your life. Then undoubtedly you are a sotapanna.' On the tenth waxing day of Wagaung, 1356 (ME) August l6th, Sayadaw, Dr. U Mya Aung and U Tun Kyi left from Hawaii Airport for Japan at 12:00 noon. Sayadaw and the team arrived at Tokyo Airport at 7:00 p.m and waited for the Singapore airline for two hours. Sayadaw, Dr. U Mya Aung and U Tun Kyi left the Tokyo Airport for Singapore on the eleventh waxing day of Wagaung, 1356 (M.E), August 17th at 4:00 p.m. U Aung Than and Daw Khin Mya Mya and family, U Nay Win and Daw Than Than Sein and family, U Moe Kyaw Thoung and sister Ma Palai were at the Singapore Airport when Sayadaw and the team arrived there at 11:00 p.m. Sayadaw and the team spent the night at S.B.Y.O. Meditation Center which Sayadaw had visited before. On 1356 (M.E) the twelfth waxing day of Wagaung, August l8th at 2:00 p.m. Sayadaw and Dr. U Mya Aung left Singapore Airport for Yangon. The Saddhammaransi Sanghas, the members of the Services Organisation and the Saddhammaransi yogis, totalling about eighty, were at the Yangon Airport to meet Sayadaw and Dr. U Mya Aung when they arrived there at 4:00 p.m. Sayadaw's sasana abroad took two months and thirteen days. I would like to express my gratitude to the Editorial Committee of Saddhammaransi Meditation centre, Yangon and also to Ma Thet Thet who patiently read the draft manuscript and corrected the typing errors. Mya Yee |
28th Septeber 2000
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