Part VII

          Today, the 8th waxing day of Nattaw, it is the turn of the 8th gatha.

Answer Number Seven

Yo vandati manti nunnameyya,

akkutthopi na sandhiyetha bhikkhu.

Laddha parabhojanam na majje,

Samma so loke paribbajeyya.

          The bhikkhu must not be proud because people make obeisance to him. It is customary that people make obeisance to all the monks. if a bhikkhu thinks that people make obeisance to him, and so feels pride, he must not be proud. He must not think highly of himself simply because people pay respects to him.

DONT BE ANGRY AT ABUSE AND ACCUSATION

          The bhikkhu must not be angry when people abuse him or level charges against him. He must not react to people's lack of respect for him with anger or malice. These two passages, taken together, mean that the bhikkhu must not be affected by the favourable or unfavourable behaviour of people. He must be able to ignore both accolade and accusation.

          To remain unaffected by respect and recrimination is not an easy matter and only arahantas can do that perfectly. Those of the strict observers of sila among the ordinary monks can do so to a considerable extent. The Buddha's sermon was directed to the arahantas, but it is also appropriate or the ordinary monks. To remain so unaffected, one must go into constant meditation and eschew pride or anger. Even if one cannot go into meditation constantly, one should react with caution.

          Receiving respects is concerned with the monks. In those days kings and high officials also received obeisance in the form of kowtow. At present, however, high-rankers get only salute of one form or another. As for receiving abuse, it concerns also the lay people. So this sermon should be noted by them, too. They will have to restrain their pride and anger.

DON'T BE VAIN FROM ABUNDANCE

          The bhikkhu must not be vain about the abundance of gifts he receives from people. Monks do not have to worry about their living. All they require in the way of clothing (the robes) food and shelter (monastery), charitable lay people are ready to provide. For the monks who are well-known and influential, these things are in abundance. Such monks who are so endowed possibly feel vain. They think that it is they who have received such an abundance of property. But they mustn't be vain.

          In reference to the admonition that monks should not be proud or peeved about people's respect or lack of it, the Buddha said in Alagaddupama Sutta:

          "Bhikkhus, I had been giving sermons on misery and cessation of misery. So I was abused, threatened and slandered merely to provoke me to anger and unhappiness. But I did not feel anger, distress or dissatisfaction and those who under stood my sermon properly made obeisance and paid respects to me. But I did not feel pleased, or glad, or elated.

          "Bhikkhu's, when people make obeisance to me, I feel in this way. I who am composed of the five sensorial aggregates have become the Buddha, knowing all that is to know, and those of laity who understand me, make obeisance to me. This is how I feel."

         That is the Buddha's attitude toward the good and bad behaviour of others. The Buddha did not feel that the obeisance was not Him, and for His delight, but it was for the five aggregates which received the obeisance. He felt that way because He had already known the truth about things when he gained enlightenment under the sacred Bo tree.

         At that time and since, the Buddha had the three parinna (exact knowledge), namely;

          Nataparinna which means knowledge that there are only nama and rupa and that there are only causes and effects. This understanding is derived from constant noting of the changing phenomena of physical and mental properties.

          Tiranaparinna which means, knowledge of the anicca, dukkha and anatta nature of things and beings. This is derived also from the meditation practice.

         Pahanaparinna which means, knowledge which enables one to discard the wrong beliefs of permanence, pleasure and self and all the defilements emanating from them.

         The three perfect understandings were acquired by the Buddha during the period from His prospective-Buddhahood to His final Enlightenment. The understanding continued, of course, during His tenure of Buddhahood, but it may be noted that these comprehensive understandings had been acquired at an early stage. The Buddha would have the bhikkhus strive for purification of their minds by acquisition of three perfect understanding. So he instructed them thus:

          "Bhikkhus, you must not feel disgruntled at the irrespectful attitude of people or elated by their respectful attitude. Do not labour under the mistaken notion of "They are worshipping me. I am enjoying the reverence. You must know, in accordance with the three Parinna that they are worshipping the five sensorial aggregates"

          This admonition is addressed to those of the monks who had not yet been arahantas. Arahantas did not have to have such admonition. In fact, this admonition was meant as a reminder to the non arahants that they were to work for achievement of that highest stage of purity it is indeed important for the ordinary monks to work for the Ultimate goal.

         Those who have not yet achieved the state of an arahanta should appropriately strike an attitude to the effect that people worship the five sensorial aggregates and not themselves. That attitude could be acquired through the practice of meditation. If that attitude were struck, there would not be any cause or occasion for vanity. Just as one waters a flower plant tenderly not to be vain about it, because the plant is not oneself so also the five aggregates are not oneself and paying respects to them is not paying respects to oneself, and so there is no reason to be vain about the honour

CONTEMPLATING FOOD WHILE TAKING IT

         The other method is to take food while contemplating it. How to contemplate? The monk must eat his meal not for enjoyment. In the secular world, people eat to gain strength and vigour so that they can enjoy life. Some take aphrodisiacs as food. The monks take food not for such purposes, not to gain virility and youthful vigour. Nor for growing stout or for making the body beautiful. Then why do they take food? For continued existence of the body, for allaying hunger and for being able to let the body function normally. And all these for the performance of brahmacariya (religious duties). That, briefly, is how to contemplate the food that is being taken.

         Similar contemplation must be made while using the saffron robes and the monastery. They are used for protection of the body from cold and heat, from attacks of mosquitoes, scorpions, snakes, etc. If a monk so contemplates, he will not need food, good robes and a grand monastery; nor will he need many of them. He uses them because he cannot do without them for his life sustenance. He will not, therefore, be vain about the good ones and the many things he may have received.

          Another method of eschewing vanity is to contemplate the 32 parts of one's body He will see, if he contemplates intensely, the loathsome characteristics of these parts; he will realise that feeding this loathsome body is equally loathsome; so is providing clothing and shelter. There is nothing anywhere to feel pleasant about, to feel gratified. There is, therefore, nothing to be vain about. To contemplate in this manner is for those who have not attained the stage of an arahanta. .

         They have already done this kind of contemplation and reached the ultimate stage of purity; there is no need for them to do such contemplation because they have already discarded vanity

         The Buddha's admonition was directed toward those who had not reached that final stage.

         So the last line of the gatha says that the bhikkhu who have no attachment lives properly in this world.

         This eighth gatha was addressed to the monks, but the lay people who adore them should also take a lesson from it and strive to rid themselves of pride and vanity, anger and malice. May they, too, be able to work for the attainment of Nibbana

Sadhu! Sadhu! Sadhu!

End of Part VII

PART VIII

          Today, the new moon day of Nattaw, the 9th gatha will be explained.

Answer Number Eight

Lobhanca bhavanca vippahaya,

virato chedanabandhana ca bhikkhu.

So tinnaka-thamkatho visallo,

samma so loke paribbajeyya.

          The bhikkhu has abandoned lobha as well as kamma which causes new existence. He, too, refrains from ill-treatment, cruelty including bond age. He is free form the spike of kilesa after overcoming doubts.

         In this gatha, the things that should be discarded are similar to those mentioned in previous verses, but a repetition is being made here for those who are going to realise the Truth in the manner of driving home the important points.

         The gatha says lobha (greed) must be eradicated. This is quite obvious to the audience here. But in those days, some devas and brahmas might not have had an opportunity of hearing the Buddha's sermon previously. It was for the benefit of such beings that this point was repeated.

THE WAY TO ERADICATE LOBHA

          The lobha that must be done away with is the same as Samudaya Sacca of the Four Noble Truths. In other words, it is tanha (lust). That is indeed an important one to be eradicated. Desire, delight, attachment etc., are its other names used in Dhammasangani Pali treatise in the Abhidhamma part of the tri-Pitaka. There are more than one hundred synonyms. This lobha is to be eradicated by the arahatta magga insight, and until it can be done so, it has to be curbed by sila (moral practice) Lobha belongs to the mind, and desire or lust may occur in the mind, but sila must be kept to check its implementation by deed or speech. One who keeps sila in strict observance will avoid the misdeeds of stealing, deceiving and resorting to unjust means. This is obvious.

          To go one step further, one must eliminate desire or lust, or greed, by striving to gain menta stability through bhavana (meditation). For example, if one makes a constant note of the incoming and outgoing breath passing through the nostril, desire or greed will not generally occur. The occurrence will be delayed. During the time when one is into jhana, the lobha sentiment will be totally excluded. Even after the jhana sitting it seldom occurs. That is why some of those who has had jhana thought they had become arahanta though they had not really reached the stage of arahatta magga nana. Although they had jhana, they could fall from that state when they came across something desirable.

          One must go in for vipassana meditation to preclude the possibility of hankering after things of delight. We have already told you how to do meditation. If one makes a constant note of the phenomena as they occur, there will be no chance for lobha to get into one's mind. If one fully aware of the anicca, dukkha and anatta nature, one will not give lobha a chance to occur. If the vipassana insight were fully developed, one would achieve ariya magga insight and reach the ultimate goal of Nibbana. On attaining the first stage of insight, one will eliminate such lobha as can push one down to hell. On attaining the second stage, one will have got rid of the desires and lust for things of delight and on attaining the final stage, one will eradicate all desires and attachment to existence. That was what the Buddha instructed for eradication of lobha.

REJECTION OF BHAVA

         Next, the gatha says, the cause of new existence must be rejected.

          Once lobha has been eradicated by means of arahatta magga insight the possibility of a new existence has been precluded. One who has attained the first stage of the path to purity, that is, one who has become a sotapanna will have rejected all ill deeds paving the way to the nether regions of hell. Such a person will have only seven existences in the upper regions for he has already rejected the possibility of an extension beyond that limit. On the third stage that is on becoming an anagami, one has eliminated the cause for any further existence and on reaching the final stage of arahatta magga. Possibility of a new existence in rupa bhava (corporeal world) or arupa bhava (incorporeal world) has been eradicated once and for all. So when an arahanta passes away he is said to have passed into parinibbana (final release from the cycle of existence).

REFRAINING FROM MAYHEM

         Next, the gatha says the bhikkhu must refrain from cruelty. Cruel treatment includes cutting of limbs and putting in chains and throwing into prison. In those days criminals were treated cruelly. They were seized and placed in chains and thrown into prison. Then they were subjected to all kinds of cruel treatment including cutting off of their limbs. In the same manner men captured animals and killed them, or cut off their limbs. Such cruel treatment must be refrained from by bhikkhus ; that is by those who are concerned with keeping of the precept relating to killing and torture. This habit can be rejected when one has acquired the sotapanna insight. When one reaches the final stage of arahatta magga, not a slight vestige of cruelty has remained. The Buddha urged his disciples to attain that final stage in order to eradicate cruelty.

REJECTION OF DOUBTS

          Then, the gatha says that the bhikkhu must overcome all doubts and hesitation.

         Doubts arise when one cannot decide between truth and falsehood. Doubts spread over the veracity of such points as whether the Buddha is the true one or the false, the doctrine of magga, phala and nibbana is true or false, or whether the practice for sila, samadhi and panna is true or false. There are doubts about the sangha, the disciples of the Buddha. Doubts arise about kamma and its effect, or about cause and effect. The bhikkhus must entertain no such doubts; these must be dispelled. These doubts are cleared only on attaining the sotapatti magga insight. Before reaching that stage one can disperse doubts by listening to discourses on the words of the Buddha.

          Yogis who are in meditation practice can dispel these doubts. When one comes to realise the separateness of rupa and nama, the doubt about nama-rupa will be dispelled. For instance bending (of arm) is the effect of the desire to bend which is the cause. If one realises that one will not entertain doubt about cause and effect. This is in fact, dispelling of doubt in respect of paticcasamuppada (causal genesis). Then when one see clearly the flux of phenomena one will be convinced of the anicca, dukkha and anatta nature, and there won't be any doubts about them. Then when one reaches the stage of sotapatti magga, all doubts will be dispelled.

BE FREE FROM SPIKES

         The Pali term salla means "arrow" or "spike" Here the latter meaning seems more appropriate. What are the spikes referred to in this context? They are raga, dosa and moha. Raga is the same as lobha; so once lobha has been rejected raga go with it. In fact, once lobha is eradicated dosa and moha disappear too. Those who are afflicted with raga suffer immense misery Just as one suffers a lingering pain when stuck by a spike one who is afflicted with raga suffers unending misery. As he thinks lust is enjoyable, he will go about hunting things to lust for, and such hunting entails a series of discomfort and distress.

          In the same way, one who ravels in anger would not like to be told to restrain it. One who is overwhelmed by moha takes falsehood for truth, thinks that the impermanent rupa and nama to be lasting and that the corporeal matter is self ("my self'). Being thus misguided such a person commits sins unwittingly and has to pay for them by suffering in hell. So the Buddha urged His disciples to work to be free from the spikes of defilements.

         The refrain of the verses runs: "The monk who is free from all attachments lives properly in this world".

          This is the end of the discourse on the 9th gatha in the Sutta.

Sadhu! Sadhu! Sadhu!

End of Part VIII

Part IX

         Today, the 8th waxing day of Pyatho, we will explain the 10th gatha of the Sutta.

Answer Number Nine

Saruppam attano viditva,

no ca bhikkhu himseyya kanci loke.

Yathatathiyam viditva dhammam,

samma so loke paribbajeyya.

         The bhikkhu must know what is appropriate to him, and act accordingly

ACT WHAT IS APPROPRIATE

          What is appropriate to a monk is the duties of a monk, and he must act accordingly. Just knowing the duties will not do. Knowing must be followed by acting accordingly. That is what the Pali commentary says. What I take it to mean is that a monk must know all that is appropriate to his life as a monk. This is he must know not only vinaya, the rules and regulations of the Holy order, but also the practice of the Dhamma as well as facts of life such as, proper living, health and other things. A monk must know, besides vinaya, how to guide yogi in their practice of meditation, giving them lessons suitable to their idiosyncracies.

          Then the monk must know how to live in the world properly, and how to keep his health while he is in the practice of meditation. He must know whether it is advisable to sit and meditate, or walk while meditating, so that his health is kept in shape. He must conduct himself so that his health is not impaired from continuous meditation practice. So if he is weak and tired, he must know that he should lie down and take some rest. He must look after his diet in accordance with the changing seasons. I think these are some of the things that are referred to in the Pali gathas "appropriate things for living".

DO NOT INCONVENIENCE OTHERS

         Then the gatha says, "do not ill-treat others to gain one's benefit. One must behave properly and work to suit one's purpose, but must not intrude upon others rights and convenience".

KNOWING THE TRUTH AS ONE SHOULD

         Whatever happens does happen by itself and that is the truth. That, in fact, constitutes the Four Noble Truths. So the monk must know the truth as he should know it. What should one know? One must know the truth about misery, or dukkha Sacca. That knowing this called Parinna Pativeda. One must know the truth Samudaya or Samudaya Sacca and reject lust, craving and attachment.

          This knowing is called Parinna Pativeda. One must realize the truth about cessation, or Nirodha Sacca. This knowing or realization is called Sacchikiariya Pativeda. Then one must know the Path, or magga Sacca . This is called Bhavana Pativeda.

          Parinna Pativeda. That is knowing dukkha by cognitive meditation. In other words, it is knowing the truth about misery through making notes of the incessant changes in the physical and mental structure, or rupa and nama. It is because people do not know that these changes constitute misery, and it is because people think that these changes make for joy and happiness that they are enamoured of them, and thus desires and attachment rise in them. If a constant note of these changes is made, then nothing will be found pleasing or delightful. On the contrary these will be seen as something tiresome and terrible. So the true nature of matter and mind should be discerned and the anicca, dukkha and anatta, nature will then be known analytically. Parinna Pativeda means knowing analytically.

          When one knows the truth about these things, one will not hanker after them; one will reject them. And that rejection is Parinna Pativeda. As one rejects lust. upadana (attachment or clinging to existence) will not have a chance to crop up.

          Because upadana is absent, there will be no chance of a new existence. No existence precludes jati (birth), jara (old age) and marana (death). Such cessation is spelled from moment to moment as meditation observation is being made. That is called tadanga nirodha (momentary cessation). This sort of cessation is not to be looked forward to but it arrives by itself as one is into vipassana insight. It is important that a meditator should work to achieve such momentary cessation.

          Bhavana Pativeda. When one is into meditation, one has been following the eightfold Noble Path. That is Bhavana Pativeda. One can know how one has been following the eightfold Noble Path while one is meditating. It is like this. One makes an effort to make a note of the changing phenomena, and thus one is following the path of Samma Vayama (Right effort). Meditation itself is Samma Sati (Right mindfulness). The Buddha said that the four Satipatthana (Application of mindfulness) constitutes Samma Sati. During meditation the meditator gains momentary concentration. His attention is stuck upon the object of meditation. Concentration for the moment is called Khanika Samadhi, and that constitutes Samma Samadhi. Visuddhi-magga Maha Tika commentary says that without Khanika Samadhi one cannot gain vipassana insight. As the mind is pointed to one object in concentration, one sees the truth. And seeing the truth constitutes Samma Ditthi (Right belief). As the mind of the meditator is directed to seeing the truth, one is achieving the right purpose which is Samma Sankappa. So all these five vipassana magganga, or the five of the eightfold Noble Path have been achieved by the Yogi who is into meditation. As for the three of the eightfold Noble Path, namely, remaining Samma Vaca (Right Speech), Samma Kammanta (Right Work) and Samma Ajiva (Right Livelihood) can be achieved before one goes into meditation by observing the precepts. These three constitute Sila Magganga. While in meditation, this precept observance is not impaired. Sila (moral practice) can become more developed. So the eightfold Noble Path can be achieved by one while in meditation.

         There is another way to develop Sila Magganga. If one fails to make a note of the changing phenomena and the anicca, dukkha and anatta nature, one will be under the delusion of permanence, pleasure and self and may be disposed to tell lies, to use abusive language, to slander and make useless speech, and thus commit the sins of speech. One may also commit killing, theft and cruel acts. Likewise, one may commit sins in order to make a living. If on the other hand, one make a note of the changing phenomena and ponder upon the anicca, dukkha and anatta nature, and act and live in the right way, one will be living in accord with Samma vaca, Samma Kammanta and Samma Ajiva, or in other words, Sila magganga. So all the eight of the Noble Path are achieved through meditation. And that achievement is Bhavana pativeda.

          Such an achievement is in effect, the achievement of Ariya magga and one sees the Light of Dhamma and attains the highest state of purity. That is what the gatha says of "knowing the true Dhamma". After knowing the truth about misery, about attachment and rejecting attachment, walking the Noble Path of magga one comes to the realization of the ultimate state of cessation, thus achieving the ultimate purpose of attaining peace and tranquility. Nirodha Sacca. This is knowing the four Noble Truths all together.

          The last line of the gatha, says as usual, that the bhikkhu who has no attachment lives in this world properly.

Sadhu! Sadhu! Sadhu!

End of Part IX

PART X

          Today, full-moon day of Pyatho, we will give a discourse on the 11th gatha of the Sutta

Answer Number Ten

Yassa nusaya na santi keci,

mula ca akusala samuhatase.

So nirasoanasisano,

samma so loke paribbajeyya.

          In the bhikkhu, some of anusaya have been eradicated

MEANING OF ANUSAYA

          Anusaya Kilesa means dormant defilements. What is lying dormant can arise when an opportunity favours. There are two kinds of dormant kilesas. One is that which is dormant in the physical and mental make-up of a being, and can arise when there is a chance. The other kind is that which is dormant in the sense-object (aramana) Kilesa can arise from the senses such as seeing, hearing, smell, taste, touch and idea. Actually, lust, greed, desire and other feelings which constitute kilesas do not lie dormant in the sense-objects. It is by association of similar sense experienced previously that kilesa arises. When it arises, it does so in the physical and mental make-up of a being.

          Anusaya kilesa is of seven kinds, namely; (1) kama-raga (sense passion), (2) bhavaraga (lust of life), (3) patigha (anger) (4) mana (conceit), (5 ) ditthi, (false faith), (6) vicikiccha doubt ), (7)avijja (ignorance).

          These anusaya kilesa can arise in the being of any puthujjana (ordinary uniformed person). So it is said that these are living dormant in puthujjana. When one has become a sotapanna, ditthi and vicikiccha are rid of. The other five remain. When one reaches the stage of an anagami, kama-raga and patigha are eliminated. The other three remain. Only when one reaches the final stage and has become an arahanta, all the seven anusaya kilesa are eradicated.

DORMANT IN THE SENSES

         The way anusaya kilesa lies dormant in the senses is like this. If one does not observe and know the nature of the senses that are in constant flux, kilesa will arise from an association of similar senses that have been experienced previously. So every person who is not into meditation will entertain kilesa of all sorts whenever senses happen. They will think that the senses and the objects are permanent and will become attached to them, enjoying them.

          However, the meditating yogi knows the nature of things and does not feel attached, or pleased with any sense objects and thus avoids any kind of kilesa So there is no question of kilesa lying dormant in him. On the other hand, those who fail to go into meditation think the sense-objects are lovely and delightful, and feel attached to them. If the sense-objects are unpleasant they are displeased, and even angry.

AN ARAHANTA IS FREE OF ANUSAYA

         An arahanta is entirely free of anusaya kilesa. Not a vestige has been left. Kilesa of all sorts, the kind that is dormant and the kind that is active, all have been eradicated. Furthermore an arahanta has also uprooted lobha, dosa and moha from which arise all kinds of misdeeds and sins. Lust and desires and attachment spring from lobha, murder and mayhem arise out of anger and malice, that is dosa, and lassitude and funcy spawn in the pool of moha.

          The bhikkhu who has eradicated anusaya and uprooted the roots of sin, does not have wants and wishes. Wants and wishes are in fact, the product of lobha and since lobha has been uprooted there can be no occasion for them to arise. This is a reiteration which seemed to be called for when the Buddha addressed His sermon to devas and brahmas.

          The last line of the gatha, the refrain, says, as usual, that the bhikkhu who has no attachment lives properly in this world.

         May the audience understand the anusaya and the sins explained in this gatha of the Sutta and work for attainment of Nibbana in the shortest possible time.

End of Part X

PART XI

          Today, the 8th waning day of Pyatho, we are going to explain the 12th gatha of the Sutta.

Answer Number Eleven

Asavakhino pahinamano,

sabbam ragapatham upativatto.

Danto parinibbuto thitatto,

samma so loke paribbajeyya.

          The bhikkhu in whom all asava are absent, and who has rejected the nine kinds of mana, has overcome through meditation insight all the essential conditions which are like roads for desires and lust.

REJECTION OF ASAVA

         Asava means that which flow. There are four kinds of asava, namely, (1) Kamasava, (2) Bhavasava, (3) Ditthisava and (4) Avijjasava. Kamasava is the flowing of desires and lust from the eyes, ears, nose, tongue, body and mind. Seeing and sight, hearing and sound, smelling and smell, tongue and taste, body and touch, mind and thought, imagination and ideas from all of these flow desires, lust.

         All asava are kilesa. flowing out of lust, desires and sensuality is kamasava. Delight in living the life is bhavasava. Wrong beliefs, such as thinking of impermanent as permanent, suffering as pleasure and absence of self as presence of self is avijjasava. We all must strive to dry up these flowings, and how to do it is as you all know full well; that is, by means of meditation.

          If one becomes a sotapanna, one rejects the obvious kinds of kamasava such as, adultery and fornication theft, telling lies and taking liquor and narcotics. He has rejected wrong beliefs. And whatever of moha that would drag one down to hell, too.

          Further rejection in these areas is effected by the sakadagami. When one reaches the stage of an anagamione is fully rid of kamasava, but he still has a liking for bhava (existence) either corporeal or incorporeal. That is why anagamis usually pass on from human or deva existences to corporeal and incorporeal brahma regions. He has not rid himself of bhavasava. Only on attaining the state of an arahanta does one rid himself completely of bhavasava and avijjasava. All lobha, dosa and moha are dried up then.

NO ASAVA, NO MANA

          When one is clean of asava one becomes an arahanta. And an arahanta has already rid himself of mana. Mana means pride or conceit, and it is of nine categories. There is conceit in high esteem for oneself, in thinking of oneself as an equal to others, and also in thinking as superior to others or thinking that one is inferior to others. These three categories of conceit prevail in the higher, middle and lower strata of society. So there are nine categories of conceit. The arahanta has none.

DIFFERENCE BETWEEN HUMILITY AND BASE PRIDE

          Now, the question may be raised about the pride regarding the thought that one is inferior to others. Can it be called conceit? To think lowly of oneself must be humility, you'd say. It is not humility. It is not taking a humble position in deference to others. It is a vicious pride shown by insolent behaviour toward those higher and nobler than oneself. It is competing with the noble ones. It's like this. "We are ordinary monks, so we can behave as we like. We need not keep dignity as those senior monks do." In the same way among laymen, the attitude and behaviour denoting. "We are lower rankers. We can do as we wish to; we need not keep up dignity like those higher officials and rich men". This is pride indeed; it is what may be called base pride. Such pride is called in Pali, hina mana. Pride with equals is sadisa mana. Pride of superiority is seyya mana.

TRUE PRIDE AND FALSE PRIDE

          If one thinks highly of himself because he deserves high esteem, he is said to have yathava mana (true pride). If one does not deserve the esteem he claims, then he is said to have false pride, or a-yathava nana. When one has become a sotapanna, one has god rid of false pride but true pride remains. It remains with sakadagami too, and even with anagami. True pride leaves one only on attaining the state of an arahanta. So when one has become an arahanta one is completely rid of all the nine categories of pride. This and the other about the riddance of asava are the attributes of an arahanta . The following two lines also describe the attributes of an arahanta. This sermon contains so many of the attributes of an arahanta

THE PATH OF RAGA

          The next line in the stanza refers to ragapatha, the path of raga. All conditioned things are like the path for progress of raga. In other words, all the things in sensual, corporeal and incorporeal regions that proliferate upadana or attachment, are the path of raga. Simply said, all the secular life which is apart from Nibbana, or the life-producing misery (Dukkha Sacca), the constant flux of life, contributes to the occurrence of raga. It must be overcome

TO APPROACH AND OVERCOME

         All conditioned things, all the factors of misery that are in the flux of physical and mental phenomena must be approached with meditation insight and then overcome. As the insight develops, the yogi will know matter and mind separately, cause and effect separately and the transitoriness of the phenomena. Then the yogi will be able to overcome the changing flux, the conditioned things, by knowing the anicca, dukkha and anatta nature. Such overcoming is in fact, tadanga pahana or momentary abandoning.

          As meditation insight develops, one reaches the stage of sotapanna magga phala, and abandons all the raga that could drag one down to hell. The abandonment continues through anagami to arahatta magga insight, and all raga are over come.

         The attributes of an arahanta enumerated so far are riddance of asava, abandonment of mana and overcoming of raga. The third line of the stanza says that an arahanta adopts a gentle and serene attitude, and because in him is totally absent all kinds of kilesa his mind is stable.

MUST ABANDON WILDNESS AND HAVE SERENITY

          To have acquired serenity is to be entirely free of all the wild elements that constituting kilesa Physical and speech sins must be wiped out by sila (moral practice). Sensual thoughts and ideas must be expelled by samadhi (concentration). Some wild elements remain however, in the form of anusaya kilesa the innate kind and must be done away with by vipassana and ariya magga insight. Once the arahatta magga phala stage is reached, all the wild elements that are in kilesa will have been expelled and serenity is gained. And that also is an attribute of an arahanta

         Then the other attribute is stability of the mind. It denotes peace resulting from riddance of all kilesa. Stability of the mind can be achieved by ordinary samadhi and jhana samadhi but in this context stability of the mind means the state of the mind of an arahanta who knows peace as a result of abandonment of all kilesa. An arahanta's mind is stable all the time; there is no difference between the time he is engaged in jhana and the time when he is not. He can be engaged in jhana for the entire day or for the entire week.

         The last line of the gatha says, as usual, that the bhikkhu who has abandoned all attachment lives properly in this world.

          This gatha directs the yogis to strive to attain the state when in them are absent all the categories of kilesa. May they be able to work in the meditation practice to gain magga phala insight and thus reach the ultimate state of Nibbana.

End of Part XI

PART XII

          Today, the new moon day of Pyatho, we are going to explain the 13th gatha of the Sutta.

Answer Number Twelve

Saddho sutava niyamadassi,

vaggagatesu na vaggasari dhiiro.

Lobham dosam vineyya patigam,

samma so loke paribbajeyya.

          The bhikkhu having been full of faith and conviction and also full of knowledge, finds ariya magga as inviolable doctrine.

MUST HAVE FAITH AND CONVICTION

          Faith is generally traditional, that is, one embraces faith in a particular religion because one's parents have been doing so. That is quite good. Buddhist parents have taught their children since childhood to have faith in the true Buddha, Dhamma and Sangha. They have taught them to worship the Buddha and Sangha and also to recite "Buddham saranam gacchami" etc. That is why Buddhist children have learnt about the attributes of the Buddha, Dhamma and the Sangha quite early. These young people have also faith in the Three Gems, and thus they have taken refuge in them. So far so good. Because having faith and taking refuge in the Buddha, the Dhamma and Sangha can save them from hell. In the introduction to "Maha Samaya Sutta" a Brahma said to the Buddha thus:

Ye kesi Buddham saranam gatase,

na te gamissanti apayabhumim.

Pahaya manusam deham,

devakayam paripuressanti.

          The Brahma said: "Innumerable people who adore the Buddha do not go to hell. When they die as human beings, they become devas, thus increasing the deva population.

          If one adores the Buddha, it follows that he adores the Dhamma and Sangha, too. Those who have faith and take refuge in the three Gems are saved from hell.

         Now, Buddhist children will be saved from hell and will get to the celestial world because they have learnt to gain merit by having faith and taking refuge in the three Gems. They will be gaining merit for their reverence to the Buddha, Dhamma and Sangha. So I say it is quite good to be traditionally taught to believe in Buddhism. As these children grow up, they will have many occasions to listen to sermons and discourses of good teachers and also to read dhamma books.

          They will then probably have greater faith. Ordinary faith is called pasada saddha and faith born of conviction is called Okappana saddha. Of course, the latter is more stable.

         But these two kinds of saddha are not enough. One must be full of avecca-pasada saddha which means that one must know the Dhamma well enough to be thoroughly convinced. That kind of firm faith is entertained at least by the sotapanna. The conviction must develop with the practice of vipassana where in the yogis must know matter and mind separately. He must say to himself "The Buddha said that there are only matter and mind, there is no person or being. That is true indeed." Then his faith will become really firm. When he comes to realise the anicca, dukkha and anatta nature by his own insight, his faith will become much firmer. When he gains insight into the rise and fall of the phenomena (udayabbaya nana), the force of his faith becomes great. But he must go on acquiring greater insight through meditation until he reaches the final stage, ariya magga nana. Then only will his faith be full and firm. Then and then only will he find the Buddha who led him the way.

          "The one who sees the Dhamma, sees me," said the Buddha, in the gatha. As one thus sees the Buddhas, one's faith in Him is profound.

MUST BE FULL OF KNOWLEDGE

         Then, the bhikkhu must be full of knowledge. The term suta relates to hearing; it is not followed directly by seeing. There are two kinds of suta namely agama suta, this is knowledge gained from hearing the Buddha's sermons, and adhigama suta, that is knowledge gained from one's experience. The latter may be called seeing. So suta means knowledge gained from hearing and seeing. It is good to learn all the three Pitaka scriptures, but if one has learnt the instructions for working to gain sila, samadhi and panna it is enough. The commentaries say it is enough to have learnt just one gatha.

          As regards agama suta, knowledge gained from seeing, one has to acquire knowledge through meditation observation. One must aim to acquire the four insights of ariya magga nana. One must thus be full of such spiritual knowledge.

ARIYA MAGGA IS CALLED NIYAMA

          Once one has acquired spiritual adhigama suta, one has come to realise niyama, or the ultimate truth; that is one has achieved ariya magga. Niyama means fixed truth knowing the anicca, dukkha and anatta nature is knowing the fixed truth. It is certain that one will gain the benefit of ariya phala. That is why ariya magga the four of them, viz, sotapatti magga, sakadagami magga, anagami magga and arahatta magga all together is called niyama.

MUST BE FREE OF WRONG BELIEFS

         The beliefs that are different from the true belief are, briefly, sassata ditthi. and uccheca ditthi. The belief that atta or soul is indestructible is of the first kind, and the belief that nothing is left after death is of the second. In this world, people are disunited because of their differing beliefs. The bhikkhu subscribes to none of the differing wrong beliefs. When one reaches the sotapatti magga, one dispels all wrong beliefs.

MUST BE FREE OF LOBHA, ETC.

         We have often talked about the rejection of lobha and dosa. Patigha is synonymous with dosa, The repetition in this line of the gatha is mere reiteration. Patigha is explained in Abhidhamma Atthakatha commentary as "a violent feeling." Hence the mention here of patigha alongside- dosa.

          The last line of the gatha is the refrain about the unattached bhikkhu living properly in the world.

          May this audience work hard, to be able to reject lobha, dosa and patigha and acquire magga phala insight speedily.

Sadhu! Sadhu! Sadhu!

End of Part XII

PART XIII

          Today is 8th waxing day of Tabodwe. I am going to Moulmein on the first waxing day of this month. I will return only on the first waxing day of next month, Tabaung. Four more gathas remain of this Samma paribbajaniya Sutta. I Want to finish it before I leave for Moulmein. So today I am going to give you a discourse on 14_th and 15 _thgathas.

Answer Number Thirteen

Samsuddhajino vivattachaddo,

dhammesu vasi paragu anejo.

Sankharanirodhananakusalo,

samma so loke paribbajeyya.

          The bhikkhu has conquered the enemy kilesa with arahatta magga which is the purest, and has also been free of the three vatta and all the coverings.

          Arahatta magga is the cleanest and purest of all magga or paths. With this the dangers and menace of kilesa are overcome; The bhikkhu has also been clear of the three vatta, namely, kilesa vatta, kamma vatta and vipaka vatta. He has also been rid of such coverings as raga, dosa, moha, nama; ditthi, avijja and duccarita.

          All the four ariya magga are clean and pure, and of them arahatta magga has completely discarded all kilesa and is therefore the cleanest. The bhikkhu who has conquered kilesa with arahatta magga is of course an arahanta. Since he has conquered all kilesa, he is rid of kilesa vatta, or kilesa vipaka, meaning consequences of kilesa When this vatta has been rid of, most of kamma and vipaka vatta go with it. Then the coverings and hindrances such as raga, dosa and others are also cleared. Duccarita or bad deed, can prevent the doer from getting to higher regions of existence, so it is included among the impediment. Duccarita is got rid of when the entire category of kilesa has been abandoned.

          The next line says, the bhikkhu has accomplished the dhamma. What kind of dhamma? The commentary says that it is the four Noble Truths. Other interpretations say that it is the accomplishment of jhana-sampatti and phala-sampatti. That is to say that the bhikkhu can enter upon meditation and concentration (jhana) and upon the fruition of the Path phala.

         The next two lines say that the bhikkhu reaches the other shore and is free of tanha which is usually of agitating nature.

          The constant flux of life in the body is called samsara. The existence of nama-rupa khandha or aggregates which condition the appearance of life in any from is taken as "this shore" and the non-existence of aggregates is taken as "the other shore". So long as kilesa prevails, there will be nama-rupa khandha and that being concerned will be adrift in the unending stream of samsara. If, with the aid of arahatta magga insight, one attains the stage of Nibbana, one is said to have reached "the other shore". Tanha is lust for all pleasurable sensations, and so it is always in a state of agitation. Agitation is jo, so an arahanta is called anejo, one who is free of agitation.

          The attributes of an arahanta are according to this gatha three, namely, dhammesu vasi, one who has full knowledge of the dhamma; paragu one who has reached "the other shore"; and anejo, one who is free of agitation.

          The third lines says, the bhikkhu has in him sankharanirodha nanakusala, meaning insight which sees Nibbana which is the cessation of all the conditioned things.

          This insight is the four arupa magga insights. progressing to the fourth and final arahantta magga nana. The commentary say that the bhikkhu has accomplished ariya magga nana, and that is because he has realised the four insights. Each magga nana occurs once at a time, and so the bhikkhu has expert knowledge of each of the four as it occurs to him.

          In this gatha the attribute of conquest of kilesa with arahatta magga nana; the attribute of being free of the three vipaka and hindrances of kilesa; the attribute of having reached "the other shore"; the attribute of being free of agitation owing to tanha, and the attribute of full knowledge of Nibbana which is the cessation of all conditioned things, are given. They are all the attributes of an arahanta.

          How to strive for attainment of these attributes has been explained in the discourses on the earlier gatha. It is for you to make an effort.

          The last line of the gatha the refrain, is that the bhikkhu who has abandoned all attachments lives properly in this world.

         Now we will go on to the 15th gatha.

Atitesu anagatesu capi,

kappatito aticcasuddhipanno.

Sabbayatanehi vippamutto,

samma so loke paribbajeyya.

          The bhikkhu has overcome the habit of thinking of the past and of the future.

         He must be free of thoughts about the past and the future. The conditioned things that occurred in the past are the past. The bhikkhu must abandon all attachment to the actions of matter and mind that have occurred in the past. Such attachment is due to the wrong belief that the five aggregates are Self (I, myself, mine). The actions in the past existence is not known, so they are not dwelt upon. But there are some who think "I" existed before in the past life, and now "I" have come to live the present life. However, people generally think more about the past within this existence.

          People think of their childhood days and remember what they "themselves" did in the way of seeing, hearing, smelling, eating, touching and thinking. They often think of the actions of immediate past. Such thoughts, owing to attachment are called kappa. It is necessary to abandon them.

          The future is what will happen at a later time during this life. Thoughts, about the future are also due to attachment to nama-rupa. Some people hope to become rich in the future. So also they hope that they will be better off in their future existence. The bhikkhu must abandon such thoughts.

          It may be asked whether or not one should think of the present with attachment. The answer is that such thoughts must also be overcome. Reference to the past and the future includes an indication to the present. The Pali version admits of such an inference. For instance, if we say in Pali, "We adore the Buddha. We adore the Dhamma", we mean to say that we adore the Sangha, too. Minding the present actions in the meditatio practice is, in effect, precluding thoughts, with attachment, of the present. When one is into meditation there will be no chance for such thoughts to occur.

          If, one knows, in the course of mindfulness, that what has occurred is impermanent, that what is happening and fading out is instability which means dukkha, or misery, and that these actions are automatic and uncontrollable, which means anatta, then selfish thoughts about the present will have no chance to occur. In the same manner, thoughts about the past and the future will have no chance to occur. They will be rejected, if for a moment, through meditation, and that is overcoming them by tadanga pahana (momentary abandonment). When one has developed ariya magga insight, one will progress through the three stages to the final state of arahatta magga nana. Once one has overcome these thoughts which are, in fact, stray and random, then one has gained the clearest insight.

          The third lines says that the bhikkhu has overcome the twelve ayatana (sense organs). As this means, that the bhikkhu must overcome attachment owing to sense organs and sense objects, it is the same as overcoming thoughts about the past, the present and the future.

          Ayatana is the cause for occurrence of sense. Sense of seeing depends upon the eye and the sight. The latter two are ayatana. So are ear and hearing, nose and smelling, tongue and taste, body and touch, and mind and thought or fancy. They all bring about sense or knowledge of feeling. In the case of body and touch, it is the tactile feeling of roughness and smoothness which is pathavi contact, of cold and warmth, which is tejo contact, and the tautness, the push back and forth and other kinetic actions are vayo contact. The yogi making a note of the rise and fall of the abdomen will note the action of vayo. All these sense organs and sense objects, altogether twelve, are ayatana. They must be overcome.

         How to overcome them, how to be free of them? You must abandon, and escape from, attachment due to taking these ayatanas to be your own. You must escape from the attachment due to revelling in the senses. This escape or abandonment can be achieved through meditation. By the process of momentary abandonment one can reject all the kilesa emanating from ayatana, and eventually uproot all the kilesa. This also is an attribute of an arahanta.

          The last line of the gatha is the refrain, as usual, meaning that the bhikkhu who has no attachment whatsoever lives properly in this world.

AYATANA REVEALED IN MEDITATION

         The yogis here will certainly see clearly the ayatana as they are making a constant note of the flux of phenomena. While seeing, one knows clearly of the eye and the sight, that is cakkhayatana and rupayatana respectively. And also the sense occurring in the mind or manayatana is quite obvious. These three ayatana are obvious while seeing. Sometimes contact from seeing, or phassa, reaction to the sight, or vedana; cognition of sight, or taking into the mind of the sight, called manasikara; making an effort to see, or intention is called cetana; these are all obvious. Cognition of the sight is sanna, phassa, vedana, sanna, cetana and manasikara are all dhammayatana. In this way, while seeing, four ayatana are revealed. So also while hearing, smelling, eating, touching, four ayatana are revealed in each case. As for thinking or speculating, it is manayatana, if known sub-consciously, it is manayatana, too. Thinking, speculating or knowing as such is dhammayatana. So in thinking or speculating or knowing subconsciously there are only two ayatana.

The yogi who has been making a note of the phenomena is seeing the ayatana. When one's samadhi is developed through meditation one sees ayatana appear and disappear quickly and so one can contemplate upon the anicca, dukkha and anatta nature of it. Therefore, by the process of momentary abandonment one can see the truth about destruction of the phenomena and come to the final stage of ariya magga.

          May the yogis of this meditation centre be able to abandon the twelve ayatana and arrive at the state of Nibbana after gaining magga-phala insight.

End of Part XIII

PART XIV

         Today is the full moon day of the month of Tabodwe, 1338 B.E.

          As we are going to Moulmein tomorrow, I will finish up with the discourse on"Samma Paribbajaniya Sutta" today. The 17th and last gatha is the thanks giving of the Nimmita Buddha, the surrogate Buddha. Now we will deal with the 16th gatha

Annaya padam samecca dhammam,

vivatam disvana pahanamasavanam.

Sabbupadhinam parikkhayano,

samma so loke paribbajeyya.

         The bhikkhu has known the four Noble Truths one by one and knows them all at once when he has acquired the final ariya magga insight. One can never acquire all the four at once: One has to graduate to the final stage, and when one has reached the final, all the four Truths are revealed to him in his own insight.

LEARNING TO KNOW EACH TRUTH

          Five Pativeda. The person who is going into meditation can have attachment because of tanha, wrong belief because of attachment to sensorial aggregates which is taken as self. These aggregates are collectively called upadanakkhandha (factors of clinging to existence).

         These factors are constantly changing, and that unstable condition makes for dukkha. This is Dukkha Sacca, the Truth about misery. There is an attachment to these factors of misery, and that is Samudaya Sacca, the Truth about attachment. In this way, one must learn about the four Noble Truths from a teacher. The knowledge acquired from learning is called Uggaha-Pativeda. Learning after further questions and inquiries is called Paripuccha Pativeda. Learning by listening is called Savana Pativeda. Learning to know the Truths about misery and attachment through meditation is called Sammasana Pativeda.

          Before achieving the ariya magga insight, one must learn by applying the methods mentioned above. Even here, learning can be done for knowing only one Truth at a time. So also the other two Truths, Nirodha Sacca and Magga Sacca can be learnt only separately. And that knowledge is acquired only by the first four methods, and not by Sammasana Pativeda , the meditation method.

          The listen-and-learn method can be illustrated thus: "Nirodha is the cessation of all the physical and mental elements, and such a state spells peace of the most adorable kind. And Magga Sacca is the Path to that state, and is also the most desirable." The listening learner then learns to appreciate this, and his or her mind is inclined toward that most adorable state attainable by the most desirable Path. Even by this method, one can know only one Truth at each time.

KNOWING SIMULTANEOUSLY THE FOUR NOBLE TRUTHS

          The moment one has acquired the ariya-magga, one knows all the four Noble Truths simultaneously. That is to say that when one has seen the light of Nibbana through the achievement of Nirodha Sacca one knows Dukkha Sacca and Samudaya Sacca

          Knowing the truth about misery and abandoning attachment after knowing about the true nature of attachment, one achieves what is known as pahana pativeda (attainment of rejection). As Magga Sacca is in oneself that is, one is practising meditation, one is said to have achieved bhavanapativeda (attainment of meditation). It is clear now that by means of the ariya-magga insight, one knows all the four Noble Truths. In other words, after one has come to know the three sacca this is, dukkha, samudaya and magga, and thus know, reject and develop where need be one comes to realise Nirodha Sacca the truth about the cessation.

          To reiterate, one does not know the four Noble Truths all at once when one is learning or doing meditation work. It is only after realisation of the fourth, Nirodha Sacca that one knows of the four simultaneously

FURTHER EXPLANATION

          Of the four, dukkha and samudaya sacca are within the three vatta whereas magga and Nirodha are on the outside. The latter two do not need vipassana meditation.

         Only the former two need it. In the commentaries it is said clearly that in the case of Dukkha Sacca and Samudaya Saccca there is the need for vipassana meditation but in the case of Magga and Nirodha Sacca, there is no such need. Therefore, one who wishes to attain Nibbana and has been constantly making a note of the phenomena as they occur and fade out knows Dukkha Sacca and Samudaya Sacca separately, and in the mean time, as his mind is inclined toward attainment of magga insight and Nibbana he is knowing Magga Sacca and Nirodha sacca separately.

          When the vipassana insight develops and the stage of the sankharupekkha insight is reached, and as it develops further, one sees the light of Nibbana when the cessation of all conditioned things happens. The moment one reaches this state, one knows all the four Noble Truths simultaneously.

          The bhikkhu knows the Truth separately before realising the last Truth, and then he sees all the four together.

          The second line of the gatha says that the bhikkhu is free of all the asava and realises the stage of Nibbana. Then all the four upadhi ceases in him and he is clear of all attachment. Upadhi means something that is inherent, or permanently attached. What are the four of them? They are misery occurring in the body and in the mind, the consequenses of one's action and the conditioned things.

         When there is the body, there are various kinds of misery attached to it. All the kilesa kamaguna (sensual pleasure), and the actions, good or bad generate misery. There is a complete abandonment of these in the case of the bhikkhu who has already realised the ultimate Truth.

          Then the refrain, which says, as usual, that the bhikkhu who has abandoned all attachment lives properly in this world.

          Now the fifteen gathas, from the second to the sixteenth are the Buddha's answer to the first gatha which is the question put to Him by Nimmita Buddha, the surrogate Buddha. After the sixteenth and final gatha, the Buddha's answer was complete. Now, in the 17th. Nimmita Buddha praised the Buddha, and thanked Him. This thanks giving stanza is as follows:

Nimmita Buddha's Thanksgiving

Addha hi Bhagava tatheva etam,

yo so evamvihari danto bhikkhu.

Sabbasamyojanayogavitivatto,

samma so loke paribbajeyya.

          "Most illustrious Buddha, all your answers are correct. The bhikkhu who acts according to your answers contained in these gathas, will be free of the wild kilesa and be gentle and serene. He will have overcome all samyojana and yoga."

TEN SAMYOJANA

          Samyojana are the fetters that bind one from escaping from the samsara. Overcoming these samyojana means not letting them occur; to be free of them. There are ten kinds of samyojana.

          (1) Kamaraga samyojana, revelling in sensual pleasure. The person who has this kind of samyojana has to be back to kama-bhava (the sphere dominated by pleasures) even after he has reached the higher regions of rupa-brahma bhava or arupa brahma bhava because kama-raga samyojana pulls him down and fetters him there.

          (2) Bhava-raga samyojana, attachment to the state of existence. The person who has this samyojana does not want cessation of existence. He enjoys being in existence. Such a person will not be able to realise Nibbana which is the cessation of existences.

          (3) Patiga samyojana, anger and malice for persons or things not wanted by the person concerned. Such a person feels miserable whenever he come across unpleasant and undesirable things.

         (4) Mana samyojana, conceit. The person who has this samyojana thinks highly of himself whether there are reasons or not for such self-esteem.

          (5) Ditthi samyojana, having a wrong belief by thinking that there is self. Such a person entertains wrong notions that there is no kamma action which has any effect.

          (6) Vicikiccha samyojana, being assailed by doubts. Such a person is always in doubt about the truth.

          (7)Silabbata samyojana, going in for wrong religious practices under the wrong impression that they will produce good results. The person who has ditthi vicikiccha and silabbata samyojana is not safe from hell. Although he may be in good upper regions because of his deeds. he is likely to go down to hell.

          (8) Issa samyojana, envy. Such a person has no good wishes for people who are prosperous.

          (9) Macchariya samyojana, jealousy. Such a person would like the possessions rights and persons that are his own not to be connected in any way with others.

         (10) Avijja samyojana, wrong belief. So long as a person is not free from this fetter he will never escape from samsara.

         The bhikkhu is, of course, free of all these samyojana.

          Then there are four yoga, or bonds which the bhikkhu has already overcome. They are: (1) Kama yoga; (2) Bhava-yoga; (3) Ditthi-yoga; and (4) Avijja-yoga. These bonds are the same as the fetters (samyojana) described in the foregoing paragraphs. So the bhikkhu has been free of all the fetters and bonds.

          Summing up:

         The Buddha's answers are all correct.

         The one who acts accordingly lives well and serenely

          He is free of yoga and samyojana completely.

          The last line of the gatha the refrain, says: So he lives properly in this world.

          The 17th gatha has now been explained, and the discourse on Samma Paribbajaniya Sutta has come to an end.

BENEFIT FROM LISTENING TO THE SERMON

          The benefit accruing from attending this sermon session is described in Sutta-nipata Commentary thus:

          "On conclusion of the sermon, one hundred thousand crores of devas and brahmas reached the state of arahatta phala. Those who reached the stages of sotapatti-magga phala, sakadagami magga-phala and anagami-magga -phala were innumerable.

          One hundred thousand crores of arahantas. The devas and brahmas who attended the sermon session of this Samma Paribbajaniya Sutta attains various stages of enlightenment in such staggering numbers. That is amazing. The reason is that this sermon is difficult to comprehend. Even a long discourse on each of the gatha does not make it easy to understand. These devas and brahmas who comprehended the sermon and received enlightenment were endowed with parami.

          Parami (perfection) is none other than listening and learning and practising meditation. If the persons now in this practice have not acquiredparami yet in this life-time, they will acquire it in their second, or third, or some subsequent life time by continuing the practice. If, one gets to the celestial region, one will be able to attend sermon sessions conducted by celestial religious lecturers in the world of brahmas.

CHANCE OF IMMEDIATE ENLIGHTENMENT IN CELESTIAL WORLD

          If one becomes a deva, one's body will be clean and clear, and one's intelligence will be equally clear and sharp. One can remember one's religious practice in the previous existence, and would possibly gain an immediate enlightenment. So the Buddha said:

"Dandho bhikkhave satuppado, athakho

so satto khippameva visesabhagi hoti."

          "Bhikkhus, memory of the religious practice during the past lifetime may be slow to come, but once it comes, it quickly makes for enlightenment of the person concerned."

         When one gets to the world of devas, one may be conversing with other devas and making friends with them, and so one may not chance to recapitulate the past lifetime for quite some time. So there may be a delay but once one gives time to recalling the past, one will remember one's efforts in the religious practice during one's life time of the previous existence. Then one will immediately gain enlightenment of the Dhamma and reach the ultimate goal of Nibbana.

         Therefore, those who are now in the practice of Dhamma will gain enlightenment during this lifetime, if conditions are favourable. Otherwise, one will certainly achieve enlightenment in their second or third existence. It is for you all to work unhesitatingly according to the exposition in this Sutta. May the audience be able to work for the attainment of Nibbana as expeditiously as possible.

Sadhu! Sadhu! Sadhu!

End of the discourse on