Compassion is the English translation of the Pali word 'karuna', which may be further expanded as: that which moves a good man's heart at the sight of suffering of other people. Its main characteristic is the desire to remove suffering from people; its chief function being the overcoming or discarding of cruelty. It is not just a feeling, but a principle, going beyond mere wishing by the actual doing of kind and helpful actions. True compassion goes hand in hand with helpfulness and willingness to sacrifice self-interest in order to promote the welfare and happiness of mankind. It should be realized and remembered that its indirect enemy is grief, grief and sorrow not being compassion in the real sense of the word since they are morally weak states, whereas true compassion is morally strong and gives strength. By cultivating the principle of compassion in ourselves we overcome cruelty, in the course of which we cultivate wisdom, and perfect wisdom is the crown of compassion.
The four sublime states (brahma-vihara) are: pure love (metta), compassion (karuna), sympathetic joy (mudita) and equanimity (upekkha), and these four principles constitute the moral and spiritual foundation of man, being at the same time real sources of peace and happiness. How as ordinary worldings do we acquire them? If we say it is impossible, that means we are unwilling to try, and we do no better than those who deafen their ears to avoid hearing the cry of the distressed because they are absorbed in their own little selfish griefs and joys. Bound up in these they cannot feel compassion, and although there are those who can find it possible, for many people the acquiring of such a quality does not seem to be possible.
Compassion is generally taken to exist in connection with other people, but really, true and pure love or compassion for onself should come first in order to diminish our own cruel tendencies. In meditation, therefore, we first meditate on compassion for ourselves for the purpose of achieving this aim; moreover, it is impossible to radiate thoughts of love and compassion unless we ourselves have properly developed these qualities. If one can say that one loves oneself and is compassionate towards oneself, one should, by meditation, help oneself to entertain always pure and beautiful thoughts so that any words or deeds, as a result of which they may become manifest, are also pure and beautiful. Can we. I wonder, really say we love ourselves and are compassionate towards ourselves in a true sense? If so, we should never do harm to ourselves by allowing thoughts, words and deeds of craving, anger and delusion to arise, for by such action we should definitely be harming ourselves. In the form of self-help, therefore, pure love and compassion in the true sense should be for oneself first. The Buddhist method is always to deal with oneself first, for by so doing we are helping ourselves to be in a position to understand and help others more effectively. Should we ourselves have selfish, angry thoughts and misunderstanding. we not only harm ourselves but other people at the same time. Very often it seems to some people that by talking and dealing with external matters it is easier to help others rather than to help oneself, but if one is incapable of helping oneself efficiently one is certainly not capable of helping others efficiently. 'One who profits himself will profit others'; and it should constantly be remembered that no enemy can harm one so much as one's own evil thoughts and craving, these are our inner enemies who follow us day and night, and from whom we must try to keep away. If a person cannot find happiness within himself, he will not be able-to find it anywhere.
People who cannot control themselves cannot find happiness by performing services for others, because since they themselves are no calm they cannot create a calm atmosphere. Those same people in performing social services may be telling others what to do, but they still find unhappiness in themselves and so tend to blame other people, saying,' We do our best, but others are not willing to accept our services', and so on. Such people are not really fit to render these services. A person with true compassion based on understanding, confers a double blessing; he helps others with a true, pure motive, and because of his own calmness he feels happiness within himself as well as happiness in helping others. It takes great effort to cultivate pure compassion for oneself, but to tell others what to do needs only words. It will be observed in the Jataka stories that a Bodhisatta always tries to strengthen and help himself, and so improve his work for the welfare of humanity.
Again, we cannot be right with the world if we are not right with ourselves. The engineer perfects himself in his training, and as a consequence produces perfect, reliable work because he has first perfected himself in his training. A doctor with merely good intentions but no qualifications may try to help, but in actual fact he may really do harm; and a leader of any kind, social, political or religious, may well lead his followers in the wrong direction instead of the right if he has no mental or moral culture.
Meditation is mental training, and from a trained mind spring right thoughts. words and deeds. We are so used to seeing external training that we forget the inner training of ourselves. Why is it that we do not think of self-development? Buddhist teaching reveals how self-development may be achieved, showing that the individual must be perfect in order that the organic whole may be perfect, the inner world coming first, since the outer world is only a manifestation of the inner world. So often we tend to blame others, thinking that it is we who are right, without even bothering to examine ourselves.
Thus compassion for oneself is first, and we can achieve it by clear thinking and by self-discipline; but to attain to it we must also try to understand and find out the right way to bring up both ourselves and our children. Clear thinking can be superficial unless we practise it from childhood. In the case of compassion, for instance, which includes absolutely all beings including animals, it is difficult to imagine how we can expect to introduce humane education when parents give their children nursery rhymes such as Three Blind Mice and The House that Jack Built. These bring dreadful thoughts to children's minds, completely defeating the object of trying to introduce right thinking and self-discipline.
In the Teaching of the Buddha. as already emphasized, compassion for oneself comes first; so, self-pity, being sorry for oneself, will do harm because such thoughts are of a selfish nature, and will be followed by misunderstanding and anger. Some people, though, are proud to speak of my anger', but anger can never be righteous or justified, because it harms the producer as well as others.
When a person has eventually cultivated the principle of compassion in himself he is in a position to extend it, and he should develop it until it covers the whole of society. the whole country and the whole world, without distinction whatsoever with regard to class, colour or creed. If in so doing he should demand acknowledgment of any kind, this is not true compassion.
It is a good thing to meditate, because training of the mind is the starting point, but I should be happy if the students who attend these classes would also give a thought to compassion. People who come to study classes and lectures should consider what is taught to them and make up their minds to practise accordingly. they should not take themselves too much for granted and forget what they have been taught.
First, then, meditate on compassion for yourself, until your heart and mind are full of it and become it, then enlarge that compassion until it embraces all beings throughout the whole universe.
Lecture to the High Court Buddhist Association, Rangoon
Part One
The title of our talk this afternoon is 'The Way to Nibbana the way to the highest happiness'.
To sum up all the teachings of the Buddha. we have a stanza:
To refrain from all evil
To do what is good.
To purify the mind
This is the teaching of (all) Buddhas.
(Dhammapada 183; - Khuddakanikaya Dhammapadatthakatha. 14 Buddhavagga. 4-Anandatherapanha vatthu; Verse 183.)
It is a very short stanza; yet it covers all the teachings of the Buddha. It embodies three stages on the Highway to the Highest Happiness Nibbana. I think most of you know that stanza in Pali and therefore I need not repeat it. There are three stages of developing ourselves towards this Highest Happiness. The order of development of ourselves in accordance with the Noble Eightfold Path (Attha Magganga-Majjhima Patipada) is classified into three groups, namely. Sila (Morality), Samadhi (Concentration) and Panna (Wisdom). The first two steps of the Noble Eightfold Path, Right Understanding. i.e. understanding of the nature of self, and the nature of the universe, and Right Thought are grouped under Panna Wisdom; the next three, Right Speech, Right Action and Right Livelihood are grouped under Sila. Morality. Right Effort. Right Mindfulness and Right Concentration are grouped under Samadhi (Concentration).
You may ask, as it has frequently been asked - Why three stages - why not one stage only as a basis? The reason is, we have three stages of defilements - Kilesas, (impurities) such as Lobha, Dosa and Moha, etc. Each of the 10 Kilesas (defilements) has three stages. For instance, greed or anger has three stages. The first stage, the root, is called in Pali, Anusaya. At this stage the defilements such as craving, anger, etc. are lying latent in each of us. They do not become manifest up to the level of thoughts. feelings and emotions, yet they lie latent in each of us. We can prove it. The fact that we can be made excited and angry shows that we have certain tendencies like anger, hatred - though for ordinary purposes we may be called 'good' people. We are good only when other people are good; otherwise we can be made angry and emotional. This proves that we have certain tendencies.
If one's actions are according to the law of Morality, then that is Right Action. When your action not only is harmless but also helpful - of great service to you as well as to others, then you can say your action is right. There are many things which we think to be good but they are only good to us, good only from our own standpoint.
In order to do right your mind must be free from selfishness, ill-will, hatred, jealousy. etc. When your mind is pure you can see and know things as they really are. Take for instance the case of a pot which is filled with water. It is filled in three stages - the bottom, the middle and the topmost parts. Anusaya is the first or the root stage where the evil tendencies are lying latent. The fact that you can provoke a person into anger clearly shows that there is anger, or the root of anger, lying latent within him. This first stage is very quiet - so quiet that we seem to be sacrosant.
Even at the second stage - Pariyutthana. we are still in the realm of thoughts. feelings. The English saying 'Silence is Golden' is not always right. We may say that mere silence is sometimes far more dangerous than a big noise.
Then in the final stage we become fierce, dreadful. uncontroll able both in words as well as in actions. (Vitikkama). That is the top part of our defilements. So Anusava. Pariyutthana and Vitikkama - these are the three stages of defilements.
Buddhism teaches a method of how to control, how to overcome these evil tendencies lying latent in us. To exercise this control we need three stages of training towards development - Sila, Samadhi, and Panna - Morality. Concentration, Insight.
First comes Sila. Morality, the observance of precepts. The observance of precepts would enable one to overcome only the last stage - the outward, visible stage of defilements and not the other two stages. It is like cutting a tree by the branches at the top. Morality can control only your words and actions, not your mind. It can only make us good ladies and gentlemen in the worldly' wise sense and not make us righteous people - don't you say' some times, when you are in the process of observing the Eight Precepts, 'When I am out of this observance, you will know what I am'? It is necessary for us to have three stages and the first is Morality to dispel the outward or visible stage of defilements that is in us.
But as there remain two stages undispelled by morality, the defilements that we have got rid of will grow up again, and that very soon. Therefore, we need the second stage of training - Samadhi (Concentration or meditation) in order to enable us to dispel the second stage of defilements left undispelled by the practice of Samadhi - Morality. Concentration is mind-control and mental culture. It is like cutting a tree by the trunk, but as there remains the first or root stage undispelled the defilements will rise up again. But Concentration can clear away' the defilements for a considerable time so that they will not rise again so soon. Clearing away of defilements by Morality - Sila is called Tadanga Pahana in Pali (temporary suppression of defilements). Just like the temporary cutting away of the topmost branches of a tree. Putting away of defilements by means of Samadhi (concentration) is called Vikkhambhana Pahana. Concentration represents a more power ful and a higher mental culture, so it is far more effective than Sila.
Coming to the third stage of development. Panna (Wisdom):
By means of developing one's insight, Wisdom, one is able to dispel the first stage - the Anusaya stage. It is like cutting a tree by the root so that it will never grow again. If defilements are cut by means of Wisdom, such defilements will never rise again. This is called Samuccheda Panna.
As these three stages are interdependent and interrelated. Sila, Samadhi and Panna should be practised at the same time and not separately. Only to put them in order in the Dhamma we put down three stages separately, but in practice we must practise them simultaneously. While trying to practise Concentration it is easier for you to live rightly' and understand things rightly. In the same way, practice of right understanding or insight enables one to live rightly and concentrate rightly. This applies not only during periods of meditation but in one's daily life as well.
We should be rational beings. We should react to surroundings. circumstances and events of daily life reasonably and not instinc tively or emotionally.
What we need in this world is to be rational - to try to exercise our reasoning powers - but it is rather bad for the world that in most cases human beings judge according to their emotions or instincts.
The standard of mental development is very low because the method of public education is wrong, the method of upbringing of the children is also wrong. I can prove how wrong it is. Even the nursery rhymes taught to the infants portray stories full of cruelty and killings without an atom of love in them. Again, a group of moralists in the West went round the educational institutions in order to test the psychology of the children studying there. A child was asked to make a sentence comprising the words 'Mother', 'Baby' and 'Cat'. The child answered, 'The cat scratches the baby and the baby cries. Mummy gets angry and beats the cat'. The same question was asked in every school in the whole province and there was only one child who gave the following answer and was given a prize as it contained some love and affection that should exist between the different beings on earth. 'The cat plays with the baby. Mummy is so pleased with the cat that she gives some milk to the cat to drink'.
I myself witnessed a woman who bought a cane from a seller and gave it to her little boy to play with. The boy instead beat her with it. Many parents do not train their children to be good, tame and docile, but encourage them to be cruel, quarrelsome and aggressive by giving them toy revolvers, toy swords and air rifles. So the method of training children in the present, scientific world is very wrong. In cinemas most of the pictures shown are all wrong - they encourage shooting and the telling of lies.
What then is the Buddha's method? First. morality. These rules of morality are firstly explained in the Panca-sila: Not to kill, not to steal, not to have sexual misconduct, not to tell lies and not to take any intoxicating liquors and drugs. In Burma most people think that all is well if you observe these five precepts only negatively. To merely abstain from killing is not good enough; so we should emphasize the positive aspect of the principle of non-killing - to have compassion on all beings including animals.
In the Discourse on Metta we said Adosa is the negative aspect of it. but having Adosa is not all. In the practice of Metta you have pity, compassion and loving-kindness towards all beings in the whole universe. So also in the case of practising the Five Precepts. Non-killing is understood by many as not taking life, but this term 'not to kill' is broad enough to include all kind and loving acts.
The second precept - taking what is not given to you freely. The standard of mental development in the present world - even of adults- seems to be much lower than an intelligent child of twelve. It seems that modern man, because of his physical body, cannot be styled as an animal, but by actions many people nowadays behave worse than animals. The positive aspect of this second precept of Panca-sila is not only to refrain from stealing but to offer material help. Then we do not need to have a big police force or courts to try criminal cases or a Bureau of Special Investigation.
Then comes 'sexual misconduct'.
Then the next precept 'Musavada - to abstain from telling lies is very difficult to observe. Not to tell lies is the negative aspect. The positive aspect is not only to tell the truth but to use such words as are soothing, kindly and comforting to the people who hear them. As for telling lies, if the majority of our race do not tell lies, even these law courts might not be necessary.
As for the last of the five precepts - not to take intoxicating liquors and drugs - this has almost become an everyday habit taken at every meal in civilized society. Really, no drinking of any liquor is necessary to keep one healthy mentally, morally and spiritually. Once in England my audience argued that since I have not taken any liquor in my life, since I am complete teetotaller, I cannot know the benefits derived from drinking. Drinking makes you lose control of your mind at least temporarily, and those who drink to excess can be said to become quite mad. Taking liquor is against the law of nature and also the precept laid down by the Buddha. Drink causes distraction, dullness of mind. When done to excess you can become a stark lunatic. According to Buddhism, drink is the cause of all misery, all troubles. By taking drinks you become emotional and it is easy for any drunkard to tell lies or to commit murder, etc.
To conclude, I would like to ask the audience and the Sayadaws as well as the Upasakas and Upasikas to emphasize the positive aspects of these five precepts, the Panca-sila. I would like to mention also that the Buddha's way of life is a system of cultivating ourselves - our higher consciousness. It is a way of a good, righteous and happy life. The Buddha says that when a good act is performed several times there is a definite tendency to repeat this act. So in time it becomes a habit. Men are creatures of habit. By habit they become slaves of drink, slaves of gambling, slaves of lust and scores of other vices. Also I would like to quote a Japanese proverb, 'Man takes drink first, then the drink takes a drink and finally drink takes the man'.
Any physical action, if repeated for sometime becomes a habit. In the same way, any thought which is allowed to rise up again and again gives rise to a definite tendency to reproduce that type of thought and therefore becomes a habit. The Buddha's method is to use the reproductive power of the mind as well as the body for the development of ourselves. By cultivating good habits of mind and body we develop ourselves fully. It is called Parami in Pali. meaning fulfilment. In other words, to make counter habits whenever you have a tendency to be angry, and then you can develop mental states of loving-kindness and compassion so that these mental states will be repeated again and again. And in the end they will become habits so much so that you will never entertain thoughts of hatred, anger, jealousy and the like. These evil tendencies will disappear before the tendencies of loving- kindness, even as the darkness of the night fades away before the dawn of the rising sun. This is the method given by the Buddha. It is a practical system of changing and developing our inner selves.
PART TWO
It is a continuation of our discussion on the three stages of mental development. They are: Sila (conduct), Samadhi (concentration) and Panna (wisdom). We dealt with the first stage at the last lecture. This time I am going to deal briefly with concentration (Samadhi) which is meditation and also wisdom. These are rather serious, because when we come to practise concentration we usually find that it is a dull process. Meditation is not to be talked about, but to do, to practise. You are not willing to do things normally. To talk about things is very easy. To organize things is very easy. Some people think it needs a genius to organize; but to do is far more difficult even than to organize.
This afternoon I am going to read from the book that I have written on the subject of concentration and how to go about meditation.
CONCENTRATION (SAMADHI)
The spiritual man, having been equipped with morality and mastery of the senses, is inclined to develop higher and more lasting happiness (i.e. than worldly happiness) by concentration (samadhi) control and culture of the mind, the second stage on the path to Nibbana.
Concentration is mental culture without which we cannot attain Wisdom. By concentration we can acquire happiness - a happiness which is much higher than ordinary worldly happiness. Worldly happiness is dependent. It needs the support and co-operation of a partner. Higher mental happiness does not require any external help or any partner. This happiness can be attained through Jhanas. Jhana (Skr. dhyana) is derived from the root Jhe, to think closely of an object or to burn adverse things, nivarana, hindrances to spiritual progress. Jhana has been translated as trance, absorption or ecstacy, but it is a special ultramundane experience.
In Burma we do not talk about jhana. We talk very much about Vipassana. Samatha (meditation: calm) or jhana, is not thought much of in Burma because the Burmans think that it is not the highest but only the second stage to Nibbana. That is one reason. Another reason is that those who are interested in Vipassana meditation think that it is a short cut to Nibbana. In some cases, it is thought that it is a matter of days or a few weeks' practice for one to attain Nibbana. They like to go to Nibbana straightaway without waiting for a long time. They' have three day courses, seven day courses for it. To attain jhana you have to prove it by performing a miracle - walk on water, sit on water, raise the dead. But to attain Nibbana in the stage of Sotapanna needs no proof. That is still another reason why people are interested in Vipassana.
he Buddha himself was highly qualified in the jhanas. I would like to say something about these jhanas. Some people suggest that if we are going to spread Buddhism effectively throughout the world, we must do something different from what we have done now. By Jhana you are able to fly up in the sky. You can appear and disappear in the air. So, some people say that Buddhism can be spread far quicker than otherwise if we can prove Buddhism through the Jhanas. Any way, these Jhanas are a part of the Buddha's teaching. Jhana means to think, to concentrate on the object to overcome Hindrances. Jhana also means to burn the adverse things, nivarana, Hindrances to spiritual progress. From this same derivative we have 'Jhar-pa-na' in the case of death, decay (funeral). Jhana has been translated as trance, absorption or ecstacy, but it is a kind of spiritual experience, ultra-mundane experience.
The spiritual man selects one of the forty objects enumerated in the Visuddhi-magga. The object which he selects should appeal most to his temperament. such as emotion, anger and so on. Those forty objects are divided into six groups, according to the types of temperament of the people. So if you are going to practise concentration, meditation, for the attainment of Jhana you will have to choose one of the objects suitable for your temperament.
The method is fully explained in the Visuddhi-magga. This object is called Parikammanimitta, preliminary object. He concentrates on this object for some time, may be some days. weeks, months, some years, until he is able to visualize the object without any difficulty. When he is able to visualize the object without looking at it. he is to continue concentration on this visualized object, Uggahanimita, until he develops it into a conceptualized object, Patibhaganimitta. At this stage the experienced spiritual man is said to be in possession of proximate concentration, Upacara-samadhi, and to have overcome temporarily the five Hindrances (nivarana), namely, sensual desire, hatred, sloth and torpor, restlessness and worry, and doubts.
To illustrate what we have said. If you are going to take our Pathavi-kasina (device of earth) as your object, you get hold of a circle made of clay which is called Kasina. In English it is translated as a hypnotic circle which is not very correct. So you get a circle of clay about one span and four fingers. You can make it as smooth as possible and paint it with the colour of the dawn. This circle is placed before you about two and a half cubits away. Some people do this practice even in the West at present. In India it was done long ago and therefore it is very common. The people in the West try to practise it just to see if it works. By this practice some have acquired a very strong power of concentration. So you prepare that circle, place it in front of you at a convenient distance so that you can look at it at your ease. While looking at it you must keep your head, neck, and back erect. The purpose is to keep your mind with the circle. Ordinarily, without concentration you do not know where your mind is. Any way you try to concentrate on it, on this physical object, Parikammanimitta. As explained in the book, it may take day after day, month after month, year after year, until you are able to visualize it without the physical object.
The Buddha advised us not to take anything too seriously. You must not strain your mental faculty. You must consider yourself as if you are at play, enjoying it with a cheerful mind just as some young people enjoy witnessing a cinema show. At the same time the Buddha advised us not to keep our minds in a very light spirit. You do it for the sake of helping other people, to add your happiness to the happiness of others. Taken in this spirit, even the sweeping of the floor can become interesting. So also in meditation you must think of it as if you are at play so that it becomes interesting, because it is a good thing to do, a necessary thing to do. Unless we clear our minds like this we can never practise the first stages of the Dhamma, let alone attain Nibbana, the highest goal in Buddhism.
So you concentrate on this physical object until you can visualize it without the object. This visualization in Pa!i is called Uggahani mitta. It is the exact replica of the object seen. When you come to this stage you do not require the physical object. Then continue your concentration on the visualized object. The difference between the first object and the second object is the first being physical and the other mental. But it is exactly the, same object. You carry on concentrating until this object becomes bright, shining like a star. The difference between the second and the third stages is that in the second you see the object with certain defects, but in the third stage there is no defect whatsoever. It is like a shining star. It is called Patibhaganimitta, conceptualized object. At this stage the experienced spiritual man is said to be in possession of promixate concentration, Upacara-samadhi and to have overcome temporarily the five Hindrances (nivarana); namely, sensual desires, hatred, sloth and torpor, restlessness and worry, and doubts.
His concentration gradually becomes so enhanced that he is about to attain jhana. At this stage he is said to be in possession of Appana Samadhi. He eventually attains the five stages of jhana step by step, and it is when he reaches the fifth stage of jhana that he can easily develop the five supernormal powers (Abhinna - Celestial Eye (Dibbacakkhu), Celestial Ear (Dibbasota), reminiscence of past births (Pubbenivasanussati-Nana), reading thoughts of others (Paracitta-vijanana) and various physic powers (iddhi vidha). By these powers you can see things which the naked eye is not capable of seeing - no matter how far the objects are, there is no barrier which can prevent you from seeing them. You can see through mountains, you can see long, long distances without any obstructions in between. Even today there are Yogis in India who possess these supernormal powers, for this Jhana practice is not necessarily confined to Buddhism, Hindus also practise it. In Buddhism the practice of Jhana is a great help toward the attainment of Nibbana. Those who have reached such high a level of experience as jhanas have their minds highly refined and it is easier for them to attain the lokuttara stages of development, yet they are not entirely free from all evil tendencies - the reason is that concentration, as has been stated above, can overcome only the second stage of defilements temporarily. As there remains the first stage untouched, undispelled, the passions which have been inhibited by concentration would arise again.
The five supernormal powers (Abhinna) are sometimes called occult, or hidden, or secret power in English. In Buddhism they cannot be called occult powers because these powers are for every one to possess, if they practise hard enough.
Morality makes a man gentle in his words and deeds, concentration controls the mind, makes him calm, serene and steady. Wisdom or Insight (Panna), the third and final stage, enables him to overcome all the defilements completely. As a tree which is destroyed by the root will never grow, even so the defilements which are annihilated by Wisdom (Panna) will never rise again.
The spiritual man who has reached the third stage of the path to Nibbana tries to understand the real nature of his self and that of the things of the world in general. With his highly purified mind he begins to realize that there is no ego-principle or persistent identity of a self' in either internal or external phenomena. He perceives that both mind and matter which constitute his personality are in a state of constant flux, and that all conditioned things are impermanent (Anicca), subject to suffering (Dukkha), and void of self-existence (Anatta). To him then comes the knowledge that every form of worldly pleasure is only a prelude to pain, and that everything that is in a state of flux cannot be the source of real, permanent happiness.
The aspirant then concentrates on the three characteristics of existence, namely, transiency (Anicca), suffering (Dukkha). and being void of ego or self-existence (Anatta). Having neither attachment nor aversion for any worldly things, he intensely keeps on developing insight into both internal and external phenomena until he eliminates three fetters, namely. Self-illusion (Sakkaya ditthi), Doubts (Vicikiccha) and Clinging to vain rites and rituals (Silabbata paramasa). It is only when he destroys completely these three fetters that he realizes Nibbana, his ultimate goal for the first time in his existence. At this stage he is called a Sotapanna. one who has entered the stream, the Path that leads to Nibbana. The Buddha has described this stage as follows:
Symbolically one who has reached the first Aryan stage is said to have entered the stream, because just as the water of a river never comes backwards towards its source, but flows steadily and inevitably towards the ocean, so, rapidly and with certainty, the aspirant will attain his final enlightenment. As, however, he has not eradicated the remaining seven fetters, he may be reborn seven times at the most.
When the aspirant develops deeper insight and weakens two more fetters, namely, Sensual Craving (Kamaraga) and Ill-will (Patigha), he becomes a Sakadagami, Once-Returner. He is so called because he is reborn in the world of desires (Kamaloka) only once if he does not obtain final release in this present life,
The third stage is that of Anagami, Non-returner, who completely discards the above two fetters. He will not be reborn in this world or any of the realms of sense-pleasure, but he, if he does not attain his final enlightenment in this life, will be at death reborn in one of the higher, suitable planes, and from thence pass into Nibbana.
The fourth stage is that of Arahat, perfected saint, who completely annihilates the remaining five fetters, namely, Craving for existence in the world of form (Rupa-raga), Craving for existence in the immaterial world (Arupa-raga), Pride and Conceit (Mana), Restlessness (Uddhacca) and Ignorance (Avijja). He then realizes that rebirth is exhausted, the holy life is fulfilled and what was to be done has been done. This is the highest, holiest peace. The Arahat stands on heights more than celestial realizing the unutterable bliss of Nibbana.
In the fourth week after attaining enlightenment the Buddha began to contemplate and review the Dhamma he had realized near the Bodhi tree. When he began to review the Abhidhamma Pitaka it was not until he delved into the depths of the most subtle and abstruse Dhamma in the Maha Patthana which deals with the twenty-four causal relationships which invariably occur in any phenomenon, event or thing, that he experienced real rapture. The psychological pleasure and feelings of happiness were so great that due to the resulting pureness and brilliant condition of the blood flowing through his healthy and pure heart, accompanied by compassion and wisdom, six coloured rays emanated from the body of the Buddha.
How did this almost incredible phenomenon take place? When the mind is pure and the heart warm and soft with love and compassion, and consciousness is accompanied by wisdom, the material qualities of the blood are strong. sparkling and brilliant. and the colour of the skin is changed. Man is a combination of mind and matter, which are interdependent and interrelated, therefore when the mental qualities are fine and brilliant the material qualities are also fine and bright.
The outward form so fascinates modern man that he puts all his faith in it and imagines that it can provide the answer to all questions. Buddhism teaches us to realize the need for a deeper knowledge of our inner mental forces, that there is an inner factor which can cause disease or which can be employed in the cure of ill-health. Happiness is a mental state; the ultimate source of all happiness or misery is the individual mind. Individual happiness is essential for the happiness of society, and the happiness of society means the happiness of the nation; happiness of nations, in turn, leads to the happiness of the world.
According to the scriptures the Buddha also possessed unlimited miraculous powers, super-normal powers. but he did not use them unnecessarily and he even asked his disciples who attained such powers not to use them. You may ask if the Buddha performed any miracle. Yes, he did, the great miracle called the Twin Miracle. The reason for this was to dispel the wrong views of heretics and to prove that he possessed the attributes of a Buddha.
What is the Twin Miracle? It is the miracle of water and fire. He caused a stream of water to issue from the upper part of his body, and flames of fire from the lower part; then suddenly the reverse process took place. Then he caused fire to issue from his right eye and a stream of water from his left eye. and so on from his nostrils, ears, to right and left, in front and behind. The same wonder, too, produced streams of fire succeeded by streams of water which did not mingle. From each of his hairs the same wonderful display feasted the eyes of the assembled people; the six glories, as it were, gushed from every part of his body' and made it appear resplendent beyond description. At intervals the Buddha preached to the crowd, who rejoiced and sang praises to him; according to their dispositions he expounded the various points of the Law. Those who heard him and saw the wonderful works he performed acquired great merit and became his followers, both bhikkhus and laymen showed greater zeal and faith to follow the Eightfold Path and attain Nibbana.
The Buddha then, out of compassion for the devas and brahmas, went to the Tavatimsa Devaloka where he preached the Abhidhamma for a full three months to his deceased mother, who was reborn as Santusita Deva. and to the other devas and brahmas there assembled, hoping to make them realize the four ultimate things for which a knowledge of Abhidhamma is absolutely necessary. because it deals with the highest and ultimate sense of things springing into being as facts as distinct from mere names.
What is happiness? Happiness is a mental state which can be attained through the culture of the mind, and is therefore different in origin to physica sources such as wealth, name, fame, socia position and popularity which are merely temporary sources of happiness. Whatever we do, we do essentially for happiness, though you may perhaps say this is for money, that is for power, but actually whatever we do is really for happiness. Even in religion what we do is done for happiness. Whatever we do, then, we do essentially for happiness, but do we attain it? No. Why? Because we look for happiness in the wrong places.
People think they can find happiness in money, so they try their best to be wealthy, but when they are wealthy are they happy? If wealth is a source of happiness, then wealthy people would be happier than poor people, but we find in many cases that the ordinary people who are not very well-to-do are happier than the rich. We have heard even of some millionaires who have tried to commit suicide. They would never think of committing suicide if wealth were the main source of happiness. so it is evident that wea]th is not really a source of happiness. Then power, name or fame may be a temporary source of happiness, but when people lose their name or fame or power they are in a state of anxiety. worry. It shows that name, fame or power is not the main source of happiness either, because it can also be a source of worry and is subject to impermanence. Some people think that a partner, a good congenial partner, may be a source of happiness, and it may be so to some extent, but not to the fullest extent. Some people think that children might be a source of happiness, but when they are separated for some reason or other, as sooner or later they will be, they feel unhappy. Some people think horse racing and dog racing might be a source of happiness, so they bet, but even when they are winners they are happy only for a short while. Then there are those who hope to find happiness in drinks, and for a short while they' are happy, but eventually they become as unhappy as ever. The outside sources are not the real sources of happiness, the main thing is the mind: but only the mind which is controlled and cultured is the real source of happiness.
Now, how to obtain happiness. How do we define happiness?
Happiness is a state, a mental state, which is agreeable to one's nature or which appeals to one's nature, satisfies One's nature, and it can be applied to such levels as: material, or materialistic; emotional; intellectua]; spiritual.
To make it clear, take a delicious lunch or dinner. Should the occasion arise for you to have a delightful lunch or dinner, if you were a person proud of your physical attainments you would have happiness of a material, physical nature; you would enjoy your food for physical culture, for physical health. and have happiness of a material nature from the food. If you should happen to eat something which you had been longing for, you would have happiness of an emotional nature, you would say, 'I like it, because it is very good and very nice'; you would appreciate the lunch or dinner because it was nice, you would attain happiness from it, through it, and so your happiness would be of an emotional nature, you would not care whether it was for strength or health but merely for taste. If you were intellectual, concerned with reasoning, and happened to be on a diet, you might have happiness of an intellectual nature and say. 'This food is very good because it is suitable for my health'; you would judge the food from an intellectual aspect. If you were of a spiritual nature you would still find happiness through the dinner or lunch, but you would say, 'This food is good because it is pure, it is good for moral principles; good, since its effect is helpful to me for meditation'. So your happiness in this case would be different, your judgment, also, different from others. The selfsame food or lunch will be appreciated. and happiness attained, according to the nature of the people. The highest happiness one can attain is a state, a mental state, which is agreeable and satisfactory to all levels, but such a state is not always possible to be achieved. If we cannot have the highest happiness which is satisfactory to all levels, then the next one is harmony with the higher levels, which gives greater happiness than harmony with the lower levels.
We judge, react and take things according to our nature, therefore it is necessary for each one of us to know what type of person we are. We act and react to outside stimuli according to our nature; that is. we see everything through coloured glasses of our own, therefore if a person is supposed to be broad-minded and unprejudiced he can be so only to the extent of his particular nature. Unless we are spiritually advanced none of us can be broad-minded and unprejudiced to any great degree because we see and judge things with our own coloured glasses which we have made for ourselves, not anybody else's which he has made for himself. How, then, can we know which type of person we are? It is only by a personal study of our own reaction to outside stimuli. outside objects, by watching and taking notice of our reaction that we can know or put ourselves under one of the categories.
Now, first, the material or physical level. A person at this level, being materialistic, will be interested in material gain; his main consideration and concentration is concerned with material acquisition, and material, physical comfort is of importance to him. These materialistic persons are very practica] and would like everything, even religion or philosophy, to be materially 'practical'. and nothing more. Anything requiring thought and concentration wil] not attract them, they will not be interested in any religion or philosophy, their interest will be in physical comfort and ideas which give them material gains. So there is no wonder why many people are not interested in any religion, because religion, as you know, does not directly give anybody material or physical wealth. How many do you think there are in the world who have lost interest in religion? To most people material gain is so very important. When we say we are busy. we are busy about gain. money; what for? For physical p]easure, happiness, comfort, dress, food, home, any physica] convenience; so we can realize that most of us are rather materialistic.
Next is the emotional level. People who are on this level are very sensitive, and are mainly concerned with likes and dislikes, pleasant and unpleasant feelings, sensations. They judge things according to their emotions, no matter whether their judgment is right or wrong. These emotional people are interested in devotional religions which suit their emotions, they find any religion which has no ceremony very dull.
The third level is intellectual. Those who are of this level are mainly concerned with reasoning, studying things intellectually. They find happiness in literature and science, etc.. gaining happiness through intellectual pursuits, but being mentally active they are not so active physically. They know many things through their readings or learnings, but in practice they are not active.
The fourth is the spiritual or moral level. Those who are on this level are concerned with service and sympathetic understanding; they emphasize the importance of justice or fair dealing: they' are realistic. So you see, each person acts or reacts to things, criticizes, feels and judges according to his own particular nature, according to his own particular level. Knowing how and why we differ in thinking. feeling, judging and on our outlook in life, we are able to make ample allowances for other types to act according to their nature, thereby cultivating a sense of tolerance, patience towards others.
When we are less advanced spiritually it is the material and emotional pleasure and happiness that appeals to us most. Unfortunately some of us never try to get out of this rut: even in this lower stage some are very proud of it, they do not wish to get out of it. thinking they' attain happiness when they feel that they have pleasure of the world. They will not like Nibbana which sounds dull to them. Why? Because they are less advanced in spiritual evolution. When they progress in spirituality, studies in literature, science and philosophy can appeal to them. Some people cannot appreciate even reading and learning, they think it is a waste of time and that reading will not do any good. Most Western people are very practical. very busy and very active physically. On one occasion a clergyman of the Church of England asked me something about Nibbana. 'I could not tell you about Nibbana in a few words and in so short a time', I replied. He said he was always busy, so I asked him, 'If you are busy, how much time could you give me?' He said. 'I have no time, just tell me in two or three words'. I said, Nibbana is a state which is free from suffering, old age, death, sickness, and the state of the highest happiness which is free from all troubles, worries or hardships'. He said. 'Do you mean to say that if you reach Nibbana you have nothing to do?' I said, 'Yes'. 'Then I would not like it. because I should always like to do something', he replied. Another man said that he could not appreciate poetry or science, both of which seem to give people some peculiar pleasure. He said that he had been to the National Gallery where the most beautiful pictures are shown. but he thought that viewers there were fools, for if they wanted to see the actual beauty, why should they see those imitations. Poetry, he thought. was to spoil the language, for there was no proper order of words. To him literature was nothing. So you see. there are many stages of development. When we grow older we realize that moral or spiritual happiness is the genuine highest happiness because it is real and lasting. According to his practical nature a man acts and reacts, and thereby he makes himself either happy or miserable.
This growth, this progress from lower level to higher level can be attained, it is not really very difficult. Nibbana itself can be attained in this life, but if it is as difficult as most of us think, why do we have six qualities of Dhamma? The Buddha himself repeated these six qualities of Dhamma many times, one of which is sanditthika. i.e., immediate effect. If that is true, why' should we not attain happiness of a true nature? Nibbana can be attained at any time, akalika, there is no tomorrow, no next month, you can attain it according to your own effort and understanding. Some people have asked me whether there is a purpose of life, to which I say, 'Yes, there is'. The purpose of life is growth, progress from ignorance to enlightenment and from unhappiness to happiness. The Buddha himself said many times that the purpose was for his enlightenment. One of the Greek philosophers said that he came to this world only for one purpose, that was to perfect himself. So this growth, this progress, is possible here and now. As we can develop our own muscles by' constant exercise, so our mind can be developed; we can surely come towards perfection spiritually through the attainment of happiness and realization of Nibbana, intellectually through the attainment of knowledge. emotionally through the control and good use of our emotions, and physically through exercise and also through control of the body, thereby attaining perfect health.
At every level there is action which has a past that leads up to it as well as a future proceeding from it. An action is the manifestation of the mind, and a desire for anything stimulates the mind. At every level there is action and reaction, i.e., cause and effect, so it is our reactions to outside stimuli that we have to control. This action and reaction works at all levels, at the physical level of movement, emotional level of feelings, intellectual level of thinking and the spiritual level of realization. At each level there is a good side and a bad side, good aspect and bad aspect. A person, for example, demonstrating the bad side of his materialistic nature can do harm physically which will produce pain, he uses his material strength. material weapons. On the good side at a material level he can do good actions physically. So everybody should do physical action for service, for thereby he can grow from this level to the higher level.
Whatever you do mentally and emotionally is not perfect until you do it physically. There is a story. Once upon a time there was a washing stone. I should say that a washing stone is not usually understood by Westerners, an English lady in the audience once asked me, 'What is a washing stone?', she had never heard of such a thing. I explained that a washing stone is a flat stone used in the East for washing dirty clothes on, the clothes being soaped and beaten on the stone. Well, at one time, outside a village, there was just such a stone being used by local villagers when one day a geologist came and saw that the stone contained many pieces of precious stones. He thought that the villagers were very ignorant, using such a valuable stone for washing only, so he persuaded all the people including the head of the village to exchange the stone for a new and better one. They all agreed, and he gave them a broader and more beautiful stone and took the old one away. All the villagers were delighted and thankful, and he was more thankful to them for the stone out of which he could get the valuable precious stones.
The Buddha advised us all to be like the geologist and not the ignorant villagers. We should use our bodies not only for pleasure but for service, so that whether we have sought it or not we shall have a perfect figure, perfect health. The Bodhisatta acted everywhere he went for service mentally and physically, even in his last life as the Buddha. You remember the story of a sick monk who fell in his own filth? There was nobody to help him. The Buddha without hesitation took the dirty, filthy clothes of the monk and washed them himself, there being nothing in the world below his dignity.
Since everything in the world is subject to impermanence there can be no true and lasting happiness in the material things of this world. This would be a most pessimistic outlook were it not for the fact that there is a way out, a real happiness beyond the material, which changes it to a realistic and optimistic outlook.
Culture is the answer; culture not necessarily of the body but of the mind, and further, of the higher moral nature, to achieve Nibbana.
The foundations of Buddhism are the four great truths, the Noble Truth of Suffering, the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering and the Noble Truth of the Path leading to the Cessation of Suffering.
What is the Noble Truth of Suffering? Birth is suffering, old age is suffering, disease is suffering, death is suffering, association with the disliked is suffering, separation from the liked is suffering, not to get what one wishes is suffering.
What is the Noble Truth of the Cause of Suffering? It is craving, the craving which seeks delight, now here, now there; the craving for sensual pleasures (kamatanha) and for existence (bhavatanha).
What is the Truth of the Cessation of Suffering? It is the cessation of desire, the total destruction of this very craving, the deliverance from it.
What is the Truth of the Path leading to the Cessation of Suffering? It is the Noble Eightfold Path which consists of right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.
Whether Buddhas arise or not these four truths exist in the universe, Buddhas only reveal these truths which lie hidden in the dark abyss of lime. Scientifically interpreted the Dhamma may simply be called the law of cause and effect, and this law embraces the entire body of the teachings of the Buddhas. Craving is the cause of sorrow; sorrow is the effect of craving. Adherence to the middle path is the cause of Nibbana; Nibbana is the effect of adherence to the middle path.
There is no denying the fact that there is suffering in this world. What we call happiness or pleasure in the world, is merely gratification of some desire, but no sooner is the desired thing gained than it begins to be scorned. Worldly bliss is only a prelude to pain: sorrow is, therefore, inseparable from existence and cannot be evaded, and suffering will exist as long as there is craving. Suffering can only be annihilated by treading the Noble Eightfold Path and attaining the supreme bliss of Nibbana.
These four truths can be verified by experience, hence the Buddha Dhamma is founded on the bedrock of facts which can be tested and verified. Buddhism is, therefore, rational and opposed to speculative systems; it appeals more to the intellect than to the emotions, and is concerned more with the character of the devotees than with their number.
On one occasion Upali, a follower of Nigantha, approached the Buddha and was so pleased with his teaching of the Dhamma that he immediately expressed his desire to become a follower of the Buddha: but the Buddha cautioned him, saying, 'O householder, make a thorough investigation first, it is advisable for a distinguished man like you to make a thorough investigation'. Upali was overjoyed at this unexpected remark of the Buddha. and said. 'O Lord, if I had been a follower of another religion they would take me from street to street in a procession, proclaiming that such and such a millionaire had renounced his former religion and embraced their's; but, O Lord, you advise me to investigate further, so I am much more pleased with this remark of your's. For the second time he repeated the formula, 'I seek refuge in the Buddha, Dhamma and the Sangha'.
Buddhism is saturated with the spirit of free enquiry and complete tolerance. The Buddha extended this tolerance to men, women and all living beings. and it was the Buddha who first abolished slavery and strongly protested against the caste system which was firmly rooted in India. According to the word of the Buddha it is not by mere birth that one becomes either an outcast or a Brahmin, but by one's actions. Neither one's caste nor one's colour prevents one from becoming a Buddhist, or from entering the Order; fishermen, scavengers, courtesans, together with warriors and Brahmins, were freely admitted to the Order and enjoyed its privileges equally. Upali, the barber, for instance, was appointed chief in matters concerning the Vinaya discipline: andSunita, the scavenger, was admitted by the Buddha himself to the Order and thus enabled to attain saintship. Angulimala, the robber and criminal, was converted to a compassionate saint: the fierce Alavaka sought refuge in the Buddha and became a sotapanna: the courtesan, Ambapali, entered the Order and attained arahatship. Such instances can easily be multiplied from the Tipitaka to show that Buddhism is wide open to all, irrespective of caste, colour or rank.
It was also the Buddha who put a stop to the sacrifice of poor beasts, and exhorted his followers to extend their loving-kindness to all living beings, even the tiniest creature. A genuine Buddhist will exercise this loving-kindness towards every living being and identify himself with all, making no distinction whatsoever with regard to caste, colour or sex.
According to the Abhidhamma philosophy there are two kinds of realities, relative and ultimate. Relative reality is conventional truth in which things are dealt with in an ordinary sense, whilst ultimate reality is abstract truth which exists as the irreducible, immutable, fundamental qualities of phenomena. Of the two, relative reality is expressed in ordinary conventional terms such as 'cups exist', 'plates exist', and so on. This expression is true, but only in the ordinary conventional sense: in an ultimate sense no cups or plates actually exist, only the essential elements which comprise their manifestation. These essential elements which exist in an ultimate sense are fourfold:
1. The element of extension, which is the fundamental principle of matter. It is this element which enables objects to occupy space, and the qualities of hardness and softness of all material objects are due to this element. It can be found in earth, water, fire and air, but it preponde rates in earth and is therefore called the element of earth, or, in modern terms, the element of extension.
2. The element of cohesion. This element preponderates in water, although it is also present in the three other fundamental principles of earth, fire and air. It coheres the scattered atoms of matter and forms into mass, bulk or lump.
3. The element of heat. This element matures all objects of matter, and although it preponderates in fire and is therefore called the element of heat (fire), it includes cold since heat and cold are two phases of this element.
4. The element of motion, which is the power of supporting or resisting. All movement and vibrations are due to this element.
These four elements are inseparable and interrelated, and all forms of matter are primarily composed of them. Every material object is a combination of these elements in one proportion or another, but as soon as the same matter is changed into different forms, the composite things are held to be mere conceptions presented to the mind by the particular appearance, shape or form. Take a piece of clay for example. It may be called a cup, plate, pot, jar and so on, according to the several shapes it assumes in succession, but these objects can be analyzed and reduced to fundamental elements which alone exist in an ultimate sense. The term cup, plate, and so on, are mere conceptions which have no separate essential substance other than the elements. Although these four elements exist in an ultimate sense they are subject to the law of change, but their distinctive characteristics are identical in whatever shape they are found, whether as a cup, plate, pot, jar and so on.
Relative reality includes such ideas as land, mountain and the like, being derived from some mode of physical changes in nature. House, train, boat, etc.. derive from various presentations of materials. Man, woman, etc., derive from the fivefold set of aggregates. Locality (i.e., the location of east, west. etc.. in relation to the sun), time, etc., derive from the revolutions of the moon and so forth.
Although all such distinctions as have just been mentioned do not exist in an ultimate sense, they do exist in the sense of relative reality. Buddhism is therefore not nominalism, because it does not say that things such as land, mountain. etc.. are mere names and nothing else: neither is it conceptualism, because it does not say that they exist only in the mind and nowhere else. It is realism, though, because it teaches that the four basic essentials do actually exist as fundamental material qualities.
The categories of ultimate reality are four: consciousness. mental properties (mental concomitants), matter and Nibbana. Absolutely all things, mundane and supramundane, are included under these headings. Of the four, Nibbana. the supramundane, is the only absolute reality, and is the ultimate goal of Buddhism. The other three are called realities in as much as they exist within and around us as irreducible, immutable and abstract things.
So-called man is composed of mind and matter. The latter is of twenty-eight types of which the first four, as mentioned earlier, are the fundamental elements upon which the remaining twenty-four are depedent for their arising. Six of the twenty four are:
Of these six bases the first five are also called sense-doors. through which man receives information about the outside world. The sixth one is called the mind-door, through which man receives information about the inner world, the world of the mind, the mental world.
Through the eye-door man receives information about colours, appearances. forms and shapes that come within reach: through the ear-door he receives various kinds of sound: through the nose-door, different kinds of odours: through the tongue-door all the different kinds of taste, such as sweet, sour, and so on; through the body-door he receives various feelings, the sensing of physical contacts of various kinds. So man receives information about the outer world through the five sense-doors, and he also receives through the mind-door information about the inner world, the mental world, the vast world of thoughts and ideas. In this inner world the attention is constantly being called from many directions at once.
Although there are six doors through which information about the inner and outer world is received, the receiver is the same, the mind of man. This invisible but powefful mind of man, which can be diverted either to heaven or hell according to his desires, is compared with a spider running about in a web of ideas. This spider finds himself surrounded with various alluring baits, so it is this spider that we have to control in order that it may always run in the direction which we have chosen, and thus improve the ability to see things as they truly' are and reach the final state of perfection.
According to Buddhism the aggregates of feeling, perception, mental propenies (concomitants) and consciousness, these four form the mind, and matter forms the body; man is, therefore, a combination of mind and matter.
The mind of man is compared with the current of a river, the Buddhist idea of conscious existence. To most people who might stand on the bank of a river, they will think that the river is all the same from beginning to end: due to the flow, though, not a particle of water which may be seen at any given point remains the same as it was a moment ago. And in just the same way as the beginning and end of a river receive the special names of source and mouth, even though they are composed of the same material as the body of the river itself, so also the source and mouth of the river of conscious existence are respectively termed birth and death, even though composed of the same water of conscious existence. This continuing process goes on without end until the causes which bring it about are removed.
In order to understand the working of the mind it is necessary to acquire some idea of the process of consciousness according to Abbidhamma. Abbidhamma teaching explains the process of consciousness in detail, and records in an analytical way how the subject, consciousness, receives objects from without and within. When, for instance, a person is in a state of profound sleep his mind is said to be vacant, or in other words in a state of bhavanga, the passive state when our minds do not respond to objects. This flow of bhavanga is interrupted when objects enter the mind, it vibrates and passes away. At the arising and passing away of the next conscious state the passive flow is checked, arrested. Then a state of consciousness that adverts towards the object arises and passes away. Following immediately', if the object is visual, visual consciousness arises and passes away, knowing but yet no more about the object. This sense operation is succeeded by a moment of reception of the object so seen. Next comes the investigating faculty, or momentary examination of the object so received. After this comes the stage of representative cognition termed the determining consciousness, on which depends the subsequent psychologically important stage, that of active consciousness. It is important because it is at this stage that one does either good or bad action, kamma.
The process of cognition about the outside world takes place through the five sense doors, eye, ear, nose, tongue and touch, and is therefore called the course of cognition through the five doors. There is also a sixth door called the mind door, through which we cognize ideas as in memory or imagination, when the object is not presented but represented. The process of this cognition is called the course of cognition through the mind door.
The former of these two, the process of cognition through the five sense doors, may be roughly explained by the simile of a man sleeping under a mango tree. A man, lost in deep sleep, is lying at the foot of a mango tree, when a fruit falls and rolls to his side. He is suddenly aroused from his slumber, wakes up and tries to find out what has disturbed him. He sees the mango fruit nearby, picks it up, smells and examines it. Having ascertained that it is quite ripe and good he eats it.
Here (1), the deep sleep, is compared with the passive state of mind when it is running its own course, undisturbed by any kind of impression. (2), being aroused from his slumber, is like the disturbance of bhavanga. (3), waking up. is like bhavanga being arrested. (4), trying to find out what has disturbed him, is like that hazy state of mind when the subject feebly tries to make out whether the stimulus came through the eye, or ear, nose, tongue or touch. This is called adverting, turning towards impressions at the five sense doors. (5), seeing the fruit, is like the arising of the particular sense involved, in this case eye consciousness. It is the pure and simple function of seeing. free from any reflection over the object. (6), picking up the fruit, is like the mind receiving stimulation from an independent object existing in the outside world. This is called receiving consciousness. (7), smelling and examining the mango fruit, is like the mind reflecting on the object, and trying to understand it in the light of previous experience. This is called investigating consciousness. (8), ascertaining that the mango is quite ripe and good, is like the mind giving the object a definite place in its field of knowledge. This is called determining consciousness. (9), eating the mango, is like the mind tending to adjust the object according to its own suitability. This is the most active state of consciousness in which the subject is fully conscious of itself, and determines its own attitude towards the object. This is called 'active consciousness'.
In the course of cognition through the mind door, the object of cognition is not a stimulus from the outside world but an image arising from within, which presents itself with an already ascertained character. Here, the same function of mind is called consciousness turning towards impressions at the mind door'.
So one sees that the process of thinking can be divided into distinct functions, each thought moment being distinguishable from its previous and succeeding thought moments by the kind of function it performs. And as already said, it is the active conscious moment that is all important. since it is at this point that we determine our future by whether the quality of our action, mental, verbal or physical, is accompanied by greed, hatred and ignorance, or by generosity, goodwill and insight. The more we practise the latter, the weaker the former will become, until the time when they become so weak it is possible to cut them off altogether.
Only by learning about the nature of our mental make-up can we sift the dross from the gold, and thus, with practice and patience, achieve that purity of mind defined by the Buddha for the attaining of release from all suffering in any form.