CHAPTER VI

THE PHILOSOPHY KAMMA

      Kamma as a Pali word it literally means action. Mind is often active by itself and creates kamma. Action and expression an always directed by mind and these create kamma also.

      In other words mind manifests itself in action and in bodily and vocal expressions. Without mind, there is no kamma. Thus there are fundamentally three kinds of kamma , viz, mind kamma (mano kamma.) action kamma (kaya kamma) and bodily and vocal expression kamma (vacikamma). The action and bodily and vocal expressions are always preceded and directed by mind. The opening verses of one of the Buddhist Canonical Texts entitled "The Way of Virtue" (Dhammapada) are: "Mind precedes and directs all mental faculties. Mind is their essence and mind determines them. If a living being speaks and acts with an evil mind, misery follows him just as the wheel of the cart follows the hoof of the draught ox.

      If a living being speaks or acts with a praise worthy mind, happiness follows him just as his shadow always follows him"

      Every person has had countless rounds of births and deaths, and Mind has been the determining factor in his sojourn from the past to the present existence. It will also condition all his future lives in the ocean of existence. Mind creates kamma which in turn creates man and woman and determines their success or failure from life to life. Verily, kamma is the Great Architect of the Universe. It, however, is not a living being but only volitional action initiated by the personal will and carried out in accordance with the Laws of Nature. The three kinds of kamma, viz, thought, deed, and bodily and vocal expressions are classified according to the time in giving effect and according to the function they perform. There are four kinds of kamma according to the time they take in giving effect, viz,

      1. kamma which gives its effect in this very existence (dittha dhammavedaniya kamma).

      2. Kamma which was committed in the previous existence, and gives effect in this existence (upapajjavedaniya kamma)

      3. Kamma which was committed in the countless existences before the previous existence and which gives effect in this existence or which gives its effect in some subsequent existence (aparapariyavedaniya kamma) and

      4. Kamma which is ineffective (ahosi kamma).

      All persons except those who have attained the Highest Fruition are endowed with the four kinds of kamma results but only the first kind of the kamma result is apparent to an ordinary person, and the others are not apparent to him. There are also four kinds of kamma according to the function they perform, namely: -

      1. kamma which conditions birth after death (janakamma)

      2. Kamma which maintains the result of (1) (upatthambhakakamma)

      3. Kamma which creates troubles in this life (upapilakamma) and

      4. kamma which is destructive to the life of a being (upaghagaka-kamma).

      In this world vast differences are found among the people. Some live long and some die early; some are healthy and some are sickly, some are good-looking and some are bad-looking and some are poor and some are wealthy, some are of low family and some are of high family and some are stupid and some are intelligent. Why? The Buddha said "There is the case of a person, a woman or man, who takes life, is cruel with blood stained hands and who is given to striking and killing the living beings without mercy. When his kamma is worked out and completed. with the dissolution of the body after death he is reborn in a state of misery, in an unhappy destiny, in a state of punishment or in hell or if he is not thus reborn but attains the state of man, wherever he is reborn, he is short-lived. A kamma, as this tends to shortness of life, namely the kamma of one who takes life, who is cruel with blood stained hands, and is given to striking and killing without mercy, the living beings". "On the other hand there is a woman or a man, who has put aside destructive weapon and refrains from taking life, who has laid aside the use of a stick or knife and dwells modestly, full of kindness, and compassionate for the welfare of all living beings. When that kammais worked out and completed with the dissolution of the body after death, he is reborn is in a state of happiness or in the celestial world and if he is not thus reborn but attains the state of man wherever he is reborn, he is long-lived. A path, as this, tends to lengthen life, namely , the kamma of one who has put aside destruction and refrains from taking life, who has laid aside the use of a stick or knife, who dwells modestly, full of kindliness and compassion for the welfare of living beings".

      In the same strain, The Buddha went on saying that if a person is given to hurting others and is reborn, he has ill health, if not given to hurting others and is reborn he has good health; if a person is wrathful and gets angry and furious, malevolent and hostile and is reborn, he is bad looking and if he is not wrathful and entertains loving-kindness to others and is reborn, he is attractive; if a person is jealous, ill-tempered and harbours jealousy at the gain, honour, reverence, esteem, respect and worship as shown to others and is reborn, he is of little power and if not jealous and so forth and reborn, he is of great power; if a person does not give anything to an ascetic ora holy person and is reborn, he is poor and if a person gives to an ascetic or a holy man and is reborn he is of great wealth; if a person is haughty and reborn he is born in a low family and if he is not haughty and reborn he is born in a high family; if a person does not learn from an ascetic or holy person about what is moral and what is immoral, what is blameless or not, what should be followed or avoided, and if he is reborn, he is born stupid and a person who is the other way and reborn is born intelligent.

      As describe above, kamma is thought and deed and bodily and vocal expressions directed by mind. With the mind there always arises volition (cetana) which is one of the mental properties. Volition is, in plain language, wish or will. In Buddhism, the good will of a person towards all the living beings is his highest and noblest possession and it is most essential for a Buddhist to cultivate it. Good will towards others is the best kamma of a person and will stand by him as his saviour and supporter in any state of life against any difficulties that he may encounter.

      Mind creates kamma except in the case of the Elect who has attained the Highest Fruition and has done away with all kamma, moral and immoral. On account of the kamma of all the living beings in the past, the present and the future, this earth came into existence and remains in existence. It will not be wrong to say that the kamma of all the sentient beings jointly and severally creates the earth. Of course mind is the originator. In other words, kamma creates the earth; it is the kamma of those who have wish or will to live on the earth and in the earth. Such is the huge power of kamma

      It may be said that kamma is such a perfect accountant that it does not give any one one cent more or one cent less than what he deserves. It gives every one, according to his moral and immoral thought, deed and bodily and vocal expressions performed in the present life and in the previous lives. Nowadays, some bad people get on in this world and to such people, the Buddha said: "The fool thinks that his evil deed is sweet as honey till it bears its fruit when he suffers pain"

      "An evil deed does not curdle suddenly like milk, but pursues the fool like a smouldering fire".

      "Even a wrong doer is happy so long as his evil has not matured; but when it matures he suffers".

      "Even a good man suffers evil while his good deed has not matured, but when it matures he enjoys the result of his good deed".

      "Let no man think of evil lightly. "It will not touch me". Drop by drop is the pitcher filled and little by little, the fool becomes filled with evil".

      It is seen that in this world, as a rule, one succeeds or fails in his life in accordance with his character, diligence and intellect and it cannot be over-emphasised that these qualities, to wit, character, diligence and intellect, jointly and severally constitute kamma which is, in common parlance, thought, deed and words (past and present).

      To be a real Buddhist, one must have faith in The Buddha, His Doctrine (Dhamma) and the Congregation (the Sangha) and also in kamma and its results.

CHAPTER VIII

      Since it is on Buddhism, though it is only an outline of it, this book will be incomplete without, at least, the gist of Patthana, the Seventh Book on Buddhist Philosophy, which is one of the most Sacred Books of the Buddhist Canon. The Buddha enjoined His followers to meditate that all things, mental and physical are, as already mentioned, always in a state of flux and here it is proposed to explain as to how things, mental and physical are causally related to one another, i.e. mental to physical, mental to mental and physical to physical, in accordance with that Most Sacred Book and Commentaries on it. It must always be borne in mind that all things in the world have causes and are causally related to one another and that there is no such thing as absolute by itself.

      The system of correlation comprises the following relations: The relation of (l) condition or root cause (2) object and subject (3) dominance (4) contiguity (5) immediate contiguity (6) coexistence (7) reciprocity (8) dependence (9) sufficing condition (10) pre-existence (11) post-existence (12) succession (13) kamma (14) effect (15) support (16) control (17) trance (18) the Path (19) association (20) disassociation (21) presence (22) absence (23) abeyance and (24) continuance.

      To explain these one by one:-

      1. 'Condition' here means the causal relation by way of condition or root cause. There are six root causes, viz, greed and lust (lobha), anger and hate (dosa), bewilderment and delusion (moha), disinterestedness (alobha), amity (adosa) and non-delusion and non-bewilderment (amoha).

      The first three sets are the opposites of the second three: the former are immoral mental properties which are the sole cause of all evil. The latter are moral mental properties which are the sole cause of all good. In short, immorality results in evil and morality in good. In this, volition or rather 'will' is the determining factor. It is the condition. It is the root cause. As the root of a tree draws up sap both from the soil and water, carries that sap up to the top of the tree and causes the tree to develop, so do greed and lust draw up essence of pleasure and enjoyment from desirable things, conveys that essence to the concomitant mental elements, and at times, till they burst into immoral deeds and bodily and vocal expressions. The same may be said of anger and hate, bewilderment and delusion, disinterestedness, amity and non-delusion. It must be noted here that bewilderment and delusion is inherent or present in greed and lust and anger and hate. This is the relation by way of condition or root cause between mental qualities, material qualities and qualities conditioned by material qualities.

      2. The relation of 'object-subject' is the causal relation of the object of cognition, viz, form, sound, odour, taste, contact and ideas by way of presentation to the eye, ear, nose, tongue, body and mind respectively. Consciousness and all material qualities and qualities conditioned by material qualities are the object of cognition. Even the Transcendental Summum Bonum is the object of cognition by an Elect, i.e., by one who has attained Fruition.

      3. The relation of 'dominance' is the causal relation in which one object exercises a dominating influence over the other. The most lovable and regardable objects often exercise a dominating influence over the mind of those who are not in a trance or who have not attained Fruition. There are four kinds of dominance, viz, the dominance of resolution, the dominance of will or intention, the dominance of energy or effort and the dominance of consideration or examination. These exercise dominating influence over the mental and material qualities with which they are associated.

      4. The relation of 'contiguity' is the causal relation in which the preceding thing precedes the thing following without any interruption. It is in the process of thought. Every moment of preceding consciousness that has just ceased is causally related to the succeeding consciousness that has immediately arisen by way of relation of contiguity. And this preceding and succeeding relation prevails throughout the whole span of the recurring existences of an individual, right from the untraceable beginning with unbroken 'continuity'.

      5. The relation of 'immediate contiguity' is the same as the relation of contiguity in the process of thought except that here it is more immediate than the relation of 'contiguity'.

      6. In the relation of 'coexistence' the cause and effect arise simultaneously. All the mental qualities and material qualities and qualities conditioned by material qualities are relating things and related things in this relation of coexistence. They arise simultaneously. To illustrate: when a candle burns, the burning of the candle and the arising of the light and the heat are simultaneous. The rising of the sun is simultaneous with the rising of its heat and light. The burning of the candle and the rising of the sun are causes and the light and the heat are effects and they arise simultaneously. This is the causal relation by way of 'coexistence'.

      7. The relation of 'reciprocity' is the causal relation of mental qualities and material qualities and qualities conditioned by material qualities depending on one another as the three sticks are set upright leaning against one another.

      8. The relation of 'dependence' is the causal relation in which the relating thing is a ground of support on which the related thing rests just as the tree rests on the earth and the oil painting rests on the canvas. Cognition, feeling, and other mental properties (samkhara) i.e., all mental properties (cetasikas) are causally related to the eye, ear, nose, tongue, body and heart respectively by way of 'dependence'.

      9. The relation of 'sufficing condition' is similar to the relation of 'condition' except that the 'sufficing condition' is stronger than the mere 'condition'. Consciousness accompanied by moral mental properties is causally related to consciousness accompanied by moral mental properties by way of 'sufficing condition'. To illustrate: through the practice of virtue, one gives charity, observes precepts, practises concentration and meditation. At times, moral is causally related to immoral. To illustrate. One gives charity and thereupon becomes conceited and has wrong views. Immoral is causally related to immoral by way of 'sufficing condition'. To illustrate: Being overwhelmed by greed or anger, one commits murder, theft and so forth. At times immoral is causally related to moral. To illustrate. One has lust for a lover and gives charity and practises virtue. This is byway of sufficing condition'. Nutriment, association and environment are also 'sufficing conditions'.

      10. The relation of 'pre-existence' comprises the relation of dependence and the relation of objective pre-existence, i.e., the pre-existence of the four primary material qualities, viz., hardness (earth), heat (fire) cohesion (water) and motion (air) and also fourteen secondary material qualities, viz, eye, ear, nose, tongue, body or touch form, sound, smell, taste, female sex, male sex, heart vital force and nutriment. Of these the form i.e., the visible form, sound, smell, taste and touch are causally related by way of objective pre-existence to those thoughts which are capable of taking part in the five door process. To illustrate. The sound of violin arises when it is played with a bow. In order that the sound may arise, there must pre-exist the violin and its bow. In the same manner, when five objects of sense are presented to their respective sense doors, the thoughts of sense doors arise. These five objects or senses present themselves to the mind simultaneously with the presentation of sense objects to sense doors. Another illustration, in order that a living being may come into existence on earth, there must pre-exist the sun and the earth. Of course the living beings come into existence according to the results of their past and present thoughts, deeds and bodily and vocal expressions (kamma). It will be seen here that consciousness cannot arise unless there pre-exists the object of sense and sense door.

      11. The relation of 'post-existence' is the causal relation of consciousness and the mental properties that arise only posterior to the arising of the body of the being. Here the consciousness and mental properties assist in the arising of the body of the being which is previous to it. To illustrate. The rain water that falls every subsequent year assists in the growth of such vegetation as has grown up in previous years. In the same way, every posterior consciousness that springs into being is causally related to the still existing things by way of 'post-existence'.

      12. in the relation of 'succession', the related thing is causally related to the relating thing by adding proficiency to it. To illustrate. When one does the same thing twice, his first deed adds proficiency to the second deed. Another illustration. When one reads a passage twice he understands it better at his second reading than at the first reading. He understands it still better when he knows the passage by heart. For this reason this relation is even called relation of 'habitual recurrence'. But habit is not always essential in this relation. In the succession of thoughts, the preceding thought adds proficiency to the succeeding thought and this fact bears out the importance of the practice of virtue, concentration and meditation which assist in the arising of 'Insight'.

      13. In the relation of 'Kamma ' the relating thing, volition or will (cetana), is causally related to its effect, the related thing, which comprises all mental factors and also all material factors born of volition and produced by mind. Volition prompts guides, and regulates all deeds and bodily and vocal expressions

      14. in the relation of 'effect', the resultant consciousness and all its mental properties are mutually related to one another by way of 'effect'. To illustrate. When a person is dying, his past thoughts, past deeds, and past bodily and vocal expressions jointly or severally obtain an opportunity to show their results, and the dying person, without any activity and stimulation on his part but in perfect tranquility feels as if he is doing what he did in the past or he simply sees the symbol of what he did. This is the relation by way of effect, i.e., the effect of his past thought, past deed and past bodily and vocal expressions jointly or severally.

      15. In the relation of 'support', the relating thing which is nutriment is causally related to the related thing which comprises all the states of mind and body of a living being. The nutriment is of four kinds, viz, material food, contact, mind-volition and consciousness. These four kinds of nutriment or food enables the kind and body to endure, to develop, to flourish and to thrive by way of support. Contact is a support because it holds up its coexistent things; mind, volition or will, is a support because it gives courage; and consciousness is a support because it precedes, pre-dominates and forms the essence of thinking of an object.

      16: In the relation of 'control', the relating thing is causally related to the related thing by three ways of control, viz, the relation of coexistence, the relation of pre-existence and the relation of physical life. In the first relation of control, the relating things are physical life, consciousness, feeling, faith, energy, mindfulness, concentration and reason which are all mental properties which coexist with the relating things. In the second relation of control, the relating things are the sensitive qualities of the eye, the ear, the nose, the tongue and the body (touch) which are causally related to the relating things, viz, the eye-consciousness, the ear-consciousness, the nose-consciousness, the tongue-consciousness and the body- consciousness. In the third relation of control, the relating thing is the entire material life which is causally related to the related thing which comprises the material qualities which come into existence on account of the result of kamma.

      17. In the relation of 'trance', the relating thing which comprises the seven constituents of trance, viz, (1) applying the mind on the object (2) sustaining the mind on the object (3) thrill of pleasant sensation, (4) joy, (5) grief, (6) hedonic indifference and (7) individualisation is causally related to the related thing which comprises all kinds of conditioned consciousness, all mental properties and material qualities which coexist with the seven constituents.

      18. In the relation of 'the Path' (which here means the psychical path) the relating thing, which comprises the twelve fold path constituents, viz, right belief, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, wrong belief, wrong thought, wrong effort and wrong concentration is causally related to the related thing which comprises conditioned consciousness and mental properties and all material qualities which coexist with conditioned consciousness.

      19. In the relation of 'association' the relating thing comprises consciousness and all mental properties which are causally related to the related thing which also comprises consciousness and all mental properties by way of association. In other words, consciousness and mental properties are causally related to one another by way of association. To illustrate. Consciousness of sight, sound, smell, taste or touch arises simultaneously with contact, feeling, perception, volition, oneness of the object, psychic life and attending to the object. These eight mental states are causally related to one another by way of 'association'.

      20. In the relation of 'dissociation', the relating thing comprises the entire mental state, viz, consciousness, perception, feeling and the rest of the mental properties and is causally related to the related thing which comprises all material qualities; also, the relating thing which comprises all material qualities is causally related to the related thing which comprises the entire mental state. In other words, the mental state is causally related to material qualities by way of dissociation and vice versa.

      21. The relation of 'presence' is of five kinds, viz, coexistence, pre-existence, post-existence, edible food or nutriment in the relation of support and physical life in the relation of control.

      The relating thing and the related thing in this relation of 'presence' are already mentioned under their respective heads above. Here the relating thing is causally related to the related thing by way of presence. To illustrate. The Himalaya Mountain is causally related to the existence of the rich vegetation on it by its presence. It means that the relating thing exists when the related thing also exists.

      22. In the relation of 'absence', the relating thing and the related thing are the same as in the relation of 'contiguity' which mentioned above and the relating thing is causally related to the relating thing by its absence. To illustrate. The absence of the day assists in the arising of the night or rather the absence of the light is causally related to darkness by way of its absence.

      23. In the relation of 'abeyance', the relating thing and the related thing are the same as in the relation of 'absence' mentioned above and the relating thing is causally related to the related thing by its abeyance. To illustrate. The disappearance of the sunlight after sunset is causally related to the appearance of moonlight by way of its 'abeyance'.

      24. In the relation of 'continuance', the relating thing and the related thing are the same as in the relation of presence which is mentioned above and the relating thing is casually related to the related thing by way of 'continuance', i.e., continuance of presence. This is highly philosophical. The shortest thought has at least three stages, viz, (1) rising up (2) remaining up and (3) sinking down. The relation of 'presence' in which the relating thing causes the related thing before the relating thing sinks down is the relation of continuance because the relating thing is continuing to sink down when the related thing has arisen. To illustrate. The great ocean causes joy in the fishes, crabs and other animals depending on it, by way of 'continuance.'

CHAPTER IX

      From the age of thirty-five, The Buddha went on preaching His Doctrine mainly discoursing on how to get rid of re-birth, old age, disease and death. i.e. ultimately to become an Elect of the Highest Order (Arahat). It did not take long for him to establish a strong Congregation of Elects who were shortly joined by His aunt-stepmother, His wife, His only son, and His cousins in great numbers most of whom became Elects of Highest Order. It was His aunt-stepmother who took the lead among women disciples. Kings and Queens, Princes and Princesses and hundreds of millions of people of all classes became His adherents. With hundreds of their followers, many teachers of other religions gave up their old faith and joined His Congregation. In fact countless number of people of His time became His followers and worshipped Him as the Blessed One, the Purest Saint, the All Enlightened One, the Omniscient of Highest Conduct, the Most Auspicious One, the Knower of the world, the Supreme Tamer of men and Teacher of gods and men and The Buddha.

      When he was seventy-nine years and nine months old He assembled His Monk disciples in the meeting hall of Vesali and said, 'For your advantage and the advantage of others, I have laid down the Disciplinary Rules and taught you the right way of life and high philosophy of the world and the philosophy that transcends it, to enable you to attain the Transcendental Summum Bonum, you should grasp, follow, practise and cultivate my Message: thus the Doctrine shall endure for long and shall be of advantage to many, bringing happiness to many and the blessing compassion to all. My Doctrine may be summed up as: -

The Four Kinds of Mindfulness,

      The Four Right Efforts,

      The Four Bases of Psychic Power,

      The Five Faculties,

      The Five Powers,

      The Seven Constituents of Supreme Knowledge and

      The Noble Eightfold Path.

      The Buddha at the meeting also predicted that at the end of three months from then He would pass away and attain Nibbana (Transcendental Summum Bonum). The Four Kinds of Mindfulness, the Four Right Efforts and the Noble Eightfold Path have already been dealt with in Chapter IV. The Four Bases of Psychic Powers are desire, effort, mind and full I knowledge. ( The Five Faculties are the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration and the power of full knowledge. The five powers are the power of faith, the power of energy, the power of mindfulness, the powder of concentration and the power of full knowledge

      The seven constituents of Supreme Knowledge are mindfulness, investigation of the Doctrine, effort, joy, composure, concentration and mental equanimity.

      These thirty-seven enumerations are in all called the thirty-seven parts of Enlightenment.

      On the following day. The Buddha attended by the Venerable Ananda, His cousin, went into Vesali City for alms and after he had come out of the City, He looked back at it and said, "This is my last look at this City".

      Later on The Buddha called the Venerable Ananda and His assembly of monks and proceeded to Bandugama Village where He addressed the assembly of monks thus: "For not realising, Oh Bhikkhus, the virtue (sila) that is conducive to the attainment of Transcendental Summum Bonum and for not practising it; and, for not realising higher concentration (Samadhi) that is conducive to the attainment of Transcendental Summum Bonum and for not practising it; and, for not realising the full knowledge (Panna) and, for not practising according to it, and for not realising the emancipation (vimutta) from suffering, you all and I have passed from birth to birth again and again for countless world cycles. Now I have pointed out these four truths to you and you should be emancipated from attachment to the "becoming" that leads to existence in this world and you should attain the Highest Fruition and attain Nibbana!".

      The Buddha preached this sermon on virtue, higher concentration, full wisdom and emancipation from suffering again and again at this village.

      Then with the Venerable Ananda and the assembly of monks, the Buddha proceeded to Hatthigama Village, then to Zabugama Village and then Ambagama Village and then to Baganagara City and stayed at the Pagoda which was the abode of god Samanandra. There He instructed the monks that in case anyone came to them and said anything as the Buddha's Teachings, reference must be made to His Teachings and if what he said was not in His Teachings, he should be told calmly that what he said was not true.

      From Baganagara City the Buddha proceeded to Pawa City with the Venerable Ananda and the assembly of monks and there stayed in the monastery built for him by Cunda, an Elect who invited Him, the Venerable Ananda and the assembly of monks to breakfast on the following morning. The Buddha took the meal which was His last meal.

      After this meal, He had diarrhoea and in spite of it, He went to Kusinara City After he had covered fourteen and half miles, on the way. He said to the Venerable Ananda that He was tired and asked him to spread out his big robe and laid down himself on that robe. He then asked the Venerable Ananda to fetch drinking water. When the Venerable Ananda went to the river nearby, he found only muddy water in it. He therefore came back to the Buddha without water and said, "My Lord, Mallas just went across the river in five hundred carts and caused the water muddy. Let us proceed little further where there is the River Kakuddha with clear water". The Buddha however, insisted that the venerable Ananda should fetch water from that river. The Venerable Ananda went to the same place in that river and to his surprise he found the water clear, brought it and gave it to the Buddha. Soon after He had quenched His thirst, He was approached by Pakkusa, one of the Malla Princes, who in the course of his conversation said, "Oh Lord, once upon a time, my teacher Hermit Alara went on a long journey and on the way he sat down under a roadside tree. Then five hundreds carts passed by him. A man who came after the carts, went to him and asked him if he saw the carts, then the hermit replied in the negative. Then the man asked him if he heard their noise and if he was asleep and if he were in his senses. This the hermit replied in the negative. He then asked the hermit replied in the affirmative. The man then said, "You are awake, you are in your senses. Why did you not take notice of the five hundred carts that passed by you?"

      The Buddha then addressed Prince Pakkusa, "Long ago, while I was staying in a hut on a thrashing floor, there was heavy rain with lightning and thunder and four bullocks were killed by lighting near the hut. This attracted a crowd of people. When the rain was over, I went out of the hut and walked up and down. I asked a man who happened to come there as to why there was a crowd of people at that place. The man asked me back if I did not notice that there was rain, lightning and thunder. The Buddha then explained how those who has entered into Trance of cessation of perception and sensation would not have any perception and sensation. Prince Pakkusa was so pleased with the explanation that he took refuge in the Buddha, His Doctrine and His Congregation.

      After the departure of Prince Pakkusa from the Buddha's presence the Venerable Ananda noticed that the Buddha's body was cleaner and purer and more perfect than usual. His complexion also was more bright than usual. On enquiry about the cause of it. he learned from The Buddha that His body was like that when He first attained Buddhahood and that such a state of body repeated as He would attain Nibbana (Transcendental Summum Bonum) that very night during the last watch in the Sal forest of Princes of Mallas.

      The Buddha then proceeded to the River Kakudha with the great assembly of monks and had His bath there. There was a mango grove nearby and He took rest in that grove.

      Then He spoke to the Venerable Ananda, "Ananda, someone may cause embarrassment to Cunda by saying that the most Auspicious One (The Buddha) entered Nibbana after eating his meal and because of that there will be no merit accrued to Cunda for that meal. You must tell him that you heard from me that the meal he gave me was my last and therefore he gains great merit for it. It is certainly as meritorious as the meal that was given to Me by Sujata when I was about to attain Buddhahood. These two meals are equal in merit and more meritorious than the other meals that were given to me. By giving me this last meal, Cunda has acquired the merit of long life, bodily beauty and great wealth. Charity brings merit, guarding deeds and words bring friendliness and one who gains Supreme Wisdom attains Nibbana (the Transcendental Summum Bonum).

      With the assembly of monks and the Venerable Ananda, the Buddha proceeded to the further Bank of the River Haranna where there was the Sal tree grove of Mallas. When He got into that grove, the Buddha asked the Venerable Ananda to spread a couch with its head to the north between two Sal Trees as He wished to lie down. The Venerable Ananda complied with and the Buddha laid down on his right side and remained mindful and comprehensive.

      Then there was worship of the Buddha with flowers, scents and music on a most lavish scale at which the Buddha said to the Venerable Ananda, "It is not by all this, Ananda, that the Tathagata (the Buddha) is honoured, esteemed, revered, worshipped or venerated, but the monk, Ananda, or the nun or the male lay disciple or the female lay disciple, who practises the highest virtues in accordance with the Doctrine, by him, or her the Tathagata is honoured, esteemed, revered and worshipped with the best of worship. Accordingly Ananda, train yourselves and practise the highest virtues in accordance with the Doctrine".

      At that time, one Subhadda, an ascetic, hearing the report that the Buddha would pass away that very night in the last watch, came to the Buddha, who allowed him an audience in spite of the Venerable Ananda's initial refusal. He said to The Buddha, 'O Gautama, there are monks and brahmans, namely Purana Kassapa, Makkhali Gosala, and Ajita, who wear clothes made of human hair, and also others, namely Pakutha of Haccayana family, Sanjuya, son of Belattha and Nigandha, son of Nadha. All of these are distinguished and renowned leaders of sects and highly esteemed by the multitudes. They maintain that they have discovered the truth. Have they discovered the truth or not, or have some of the discovered the truth"'?

      The Buddha replied, "Your questions are not proper and let us leave them. Subbadda, if in any Doctrine and Disciplinary Rules no Noble Eightfold Path is found, that Doctrine and the Disciplinary Rules will not lead any one to Fruition even of the first order.

      If there is no Fruition of the first order, there will be no Fruition of the second order. If there is no Fruition of the second order, there will be no Fruition of the third order. And if there is no Fruition of the third order there will be no Fruition of the fourth order which is the highest. O Subhadda, if in any Doctrine and the Disciplinary Rules, the Noble Eightfold Path is found, the Doctrine and the Disciplinary Rules will lead one to the Fruition of the first order. If there is Fruition of the First order there will be Fruition of he second order. If there is fruition of the second order there will be Fruition of the third order. And if there is Fruition of the third order, there will be Fruition of the fourth order, which is the highest. All creeds devoid of the Noble Eightfold Path are devoid of Saints of any order. Let my disciples live rightly and the world will not be devoid of Saints.

      "At the age of twenty-nine, O Subhadda, I renounced the household life and became a monk to find the Transcendental Summum Bonum. For the last fifty years I conducted myself entirely in such a way that all the beings ready to receive my teachings may attain fruition. Outside the pale of my Doctrine there is none who attains Fruition. So long as the monks within the pale or my Doctrine, practise my Doctrine, the world will not be devoid of Saints". Subhadda was so pleased with what the Buddha said that he asked for his ordination as a monk and was ordained accordingly.

      Then the Buddha addressed the Venerable Ananda as follows: -

     "After my death, Ananda, you may think that my words are those of a past Buddha and you have no Teacher. You must not think so. I have taught you the Doctrine and the Disciplinary Rules. You must regard the Doctrine and the Disciplinary Rules as your Teacher".

      Then The Buddha allowed the monks to ask Him questions if they had any doubt regarding The Buddha, the Doctrine, the Congregation, the Noble Eightfold Path and the course of conduct. No one put any question to Him. Then the Venerable Ananda declared that neither he nor any of the monks had any doubt regarding the Three Gems, viz. "The Buddha, The Doctrine and The Congregation" and in the Noble Eightfold Path and the course of conduct.

      Then the Buddha uttered His last words to the assembly of monks, "Now I address you, monks, All things are transitory. WORK OUT YOUR SALVATION WITH DILIGENCE".

      Then The Buddha entered the first stage of trance. Ring from this, He entered the second stage. Rising from this second, He entered the third Rising from the third, He entered the fourth. Rising from the fourth, He entered the realm of the infinity of space. Rising from this, He entered the realm of infinity of consciousness. Rising from this, He entered the realm of nothingness. Rising from this, He entered the realm of neither perception nor yet non-perception. And rising from this, He arrived at the cessation of perception and sensation.

      Then the Venerable Ananda asked the Venerable Anuruddha if the Buddha had passed away. The Venerable Anuruddha who possessed supernatural psychic powers replied that the Buddha had arrived at the cessation of perception and sensation. Then the Buddha rose from the cessation of perception and entered the sensation and stages mentioned above in the reverse order until He entered the first stage of trance. Again He rose from the first stage and entered the second stage: rose from the second stage and entered the third stage: rose from the third stage and entered the fourth stage. Rising from the fourth stage, instead of entering the realm of infinity of space, He entered Nibbana (the Transcendental Summum Bonum) which, alone, is eternal. It was on the full moon day of the second month of Burmese Calendar, in the year 544 B.C.

CHAPTER X

      A living being that has not attained Fruition has to take up his existence according to his kamma in one of the twenty six planes life, the lowest of which are fourfold, namely (1) purgatory, (2) animal kingdom, (3) the plane of unhappy ghosts and (4) the plane of fallen angles. These four planes are the planes of misery. Those who have attained the First fruition are not born in these four planes. Then come the seven planes of sensual pleasure and displeasure, namely (1) the realm of human beings, (2) the realm of the four kings, (3) the realm of thirty one gods, (4) the realm of misery-free gods, (5) the heaven of delight, (6) the heaven of the gods who rejoice at their own creation and (7) the heaven of the gods who make other's creation serve their own ends. These eleven are grouped as the planes of sensual pleasure and displeasure. Above these are the eleven planes of holy beings, namely (1) the realm of holy beings' retinue, (2) the realm of holy beings' ministers, (3) the realm of great holy beings, (4) the heavens of gods of minor lustre, (5) the heavens of gods of infinite lustre, (6) the heavens of gods of radiant lustre, (7) the heavens of gods of minor aura, (8) the heavens of gods of infinite aura, (9) the heavens of the gods full of steady aura, (10) the realm of gods of the great reward and (11) the realm of the unconscious beings.

      Then come the five abodes of holy beings who are the Elects of third and fourth order, namely (1) the abode of the Immobile, (2) the abode of the Serene, (3) the abode of the Beautiful, (4) the abode of the Clear-sighted and, (5) the abode of the Supreme Beings. Those who are born there are not born again in other planes or abodes but enter Nibbana from there. Then come the planes of four formless holy beings, namely; (1) the sphere of conception of infinite space, (2) the sphere of conception of infinite consciousness. (3) the sphere of conception of nothingness and, (4) the sphere of neither consciousness nor unconsciousness. Thus there are altogether thirty one planes of life.

      A living being has to undergo birth, old age and death in the thirty one planes of life according to his moral and immoral deeds The root cause of immoral deed is (1) greed and lust (lobha). (2) hate and anger (dosa) and (3) bewilderment and delusion (moha) the root cause of moral deed is just the opposite namely (1) Charity (2) loving-kindness and (3) wisdom.

      The first immoral deed is taking life. Anyone who takes life, who indulges in taking life or who takes life several times is liable to be born in the purgatory, is liable to be born in the animal kingdom, is liable to be born in the plane of unhappy ghost and liable to be born is in the plane of fallen angels. The lightest punishment for him in human abode is that his life is short.

      The second immoral deed is stealing, i.e., taking other's property that is not given to him willingly. The thief is also liable to be born as the killer in the four planes of suffering and the lightest punishment for him in the human abode is that he is liable to lose his property.

      The third immoral deed is adultery. The adulterer is also liable to suffer as the killer and the thief in the four planes of suffering and the lightest punishment for him in the human abode is that he is liable to create enemies and face enmity.

      The fourth immoral deed lying or rather to tell a lie or to speak falsely. The liar is also to be born in the four planes of suffering as the killer, the thief and the adulterer and the lightest punishment for him in the human abode is that he is liable to accusation, slander and calumny.

      The fifth immoral deed is drinking liquor. The drunkard is also liable to suffer as the killer, the thief, the adulterer and the liar and the lightest punishment for him in the human abode is that he is liable to be insane

      The five fundamental virtues of a Buddhist are to refrain from (1) killing, (2) stealing, (3) adultery, (4) lying and (5) drinking liquor. It is incumbent on very Buddhist to refrain from these five immoral deeds and this is the minimum for him.

      The sixth immoral deed is feeling ill of others to create hate. The others is also liable to suffer as the killer, the thief, the adulterer, the liar and the drunkard and the lightest punishment for him in the human abode is that he loses friends or rather he has no friend.

      The seventh immoral deed is the use of harsh words. The user of harsh words is liable to be born as the killer, the thief, the adulterer, the liar, the drunkard and the teller of ill of others and the lightest punishment for him in the human abode is that he is unpleasant and disagreeable.

      The eighth immoral deed is to talk frivolous tales and use profane language. One indulging in frivolous tales that causes excitement for sensual pleasure and profane language is liable to suffer as the killer, the thief, the adulterer, the drunkard, the teller of ill of others and the user of harsh words and the lightest punishment for him in the human abode is that nobody listens to him and he loses respect of others.

      There are three immoral thoughts, namely, covet, ill-will and wrong belief

      In another place in the Buddhist Canon, The Buddha said, " Four acts of living being, O Bhikkhus, threw them into purgatory. What are the four? Taking life himself, causing the same, approving the same and praising the same"

      "Four acts of living being threw him into purgatory. What are the four? Stealing other's property, causing the same, approving the same and praising the same." The Buddha said similarly in case of adultery, lying, telling ill of others to create hatred, using harsh words and indulging in frivolous talks, that cause excitement for sensual pleasures.

      The above passage in the Buddhist Canon in the Pali language should set the eaters of the flesh of animals slaughtered in the slaughter-house to thinking whether or not they cause killing and also whether or not they approve the misdeed by eating that flesh.

      In the Buddhist Philosophy there are altogether twelve types of immoral thoughts. Eight types are rooted in greed and lust, two types in anger and hate or aversion and two types in bewilderment and delusion. The eight types rooted in greed are:

      1. Automatic conscioussness accompanied by joy and connected with wrong belief.

      2. Volitional consciousness accompanied by joy and connected with wrong belief.

      3. Automatic consciousness accompanied by joy and disconnected from wrong belief

      4. Volitional consciousness accompanied by joy and disconnected from wrong belief

      5. Automatic consciousness accompanied by hedonic indifference and connected with wrong belief

      6. Volitional consciousness accompanied by hedonic indifference and connected with wrong belief

      7. Automatic consciousness accompanied by hedonic indifference and disconnected from wrong belief

      8. Volitional consciousness accompanied by hedonic indifference and disconnected from wrong belief

      The two types rooted in anger and hate or aversion are: -

      9. Automatic consciousness, accompanied by grief and connected with anger and hate or aversion

      10. Volitional consciousness accompanied by grief and connected with anger and hate or aversion,

      The two types rooted in bewilderment and delusion are:-

      11. Consciousness accompanied by hedonic indifference an conjoined with perplexity.

      12 Consciousness accompanied by hedonic indifference an conjoined with distraction.

      It must be borne in mind that bewilderment and delusion always accompany greed and lust and hate and anger. Against the above twelve types of immoral thoughts, there axe eight types of moral thoughts namely:-

      1. Automatic consciousness accompanied by joy and connected with knowledge leading to insight.

      2. Volitional consciousness accompanied by joy and connected with knowledge leading to insight.

      3, Automatic consciousness accompanied by joy and disconnected from knowledge leading to insight.

      4, Volitional consciousness accompanied by joy and disconnected from knowledge leading to insight

      5. Automatic consciousness accompanied by hedonic indifference and connected with knowledge leading to insight

      6. Volitional consciousness accompanied by hedonic indifference and connected with knowledge leading to insight

      7. Automatic consciousness accompanied by hedonic indifference and disconnected from knowledge leading to insight.

      8. Volitional consciousness accompanied by hedonic indifference and disconnected from knowledge. Throughout His Doctrine, the Buddha emphasized intention the determining factor whether a living being commits moral or immoral deed. "If a living being speaks or acts with an evil mind (intension) misery follows that person just as the wheel of the cart follows the hoof of the draught ox. If a living being speaks or acts with a praiseworthy mind (intension) happiness follows that person just as his shadow always follows him".

      'here are also ten types of moral or rather meritorious deeds in the Discourses of the Doctrine namely, charity, virtue, mental culture, reverence, service, transference of merit; rejoicing at others' merit; hearing the Doctrine, teaching the Doctrine and forming Right views.

      Charity means giving away from what one has. There are two kinds of charity, namely charity given away with the object of gaining merit and charity given away without the object of gaining merit.

      Virtue means developing good character and observing precepts of abstinence from immoral acts, speech and mentality.

      Mental culture also comes under two heads, namely, concentration and meditation. Concentration here means concentration on one-pointedness and the easiest and the most popular concentration is on "respiration" i.e. breathing in and breathing out,

      Reverence means reverencing whatever is worthy of reverence. As rule, The Buddha, His Doctrine and His Congregation, one's parents and one's teachers are worthy or reverence.

      Service means not only service to mankind but also to other living beings

      Transference of merit means Transferring one's merit to others by saying "May all reap the benefit of my merit".

      Rejoicing at others' merits means rejoicing thankfully at the merit offered by others and feeling happy over others' meritorious deeds.

      Hearing the Doctrine means listening to the Doctrine of the Buddha.

      Teaching the Doctrine means teaching the Doctrine of The Buddha.

      Forming Right Views means the realization of the Four Noble Truths, namely (1) that all is suffering, (2) that craving is the cause of suffering, (3) that cessation of craving is the cessation of suffering and (4) that the Noble Eightfold Path is the way leading to the cessation of craving and suffering.

      A good Buddhist aims at either to be a Buddha or to attain Fruition as a follower of a Buddha. Both courses lead to Nibbana. To be a Buddha one has to fulfil the Ten Perfections already described. It is a long way, but most glorious.

      To attain Fruition, one has to practise virtue, concentration and meditation.

      Virtue develops general good character with loving-kindness to all living beings (metta), compassion to all of them (karuna) , pleasure at their success (mudita) and mental equanimity (upekkha). To illustrate Suppose a king has four sons, three boys and one grown-up and the loving-kindness he entertains towards his fourth son, the youngest of all, is the virtue of metta. The second son is sick and the sympathy he has with his sick son is the virtue of karuna. The third son is successful in a game or in an examination or in any good attempt and the father is pleased with him on account of his success. There is no jealousy or envy whatever on the part of the father. This kind of pleasure or gratification exemplifies the virtue of mudita The eldest son is grown-up, physically, morally and intellectually fit as an heir-apparent to the Throne. The father has no anxiety or worry whatsoever concerning him. The mental equanimity enjoyed by the father so far as his eldest son is concerned is the virtue of upekkha.

      In the Buddhist Philosophy, these four virtues are called Illimitables because they have no limit.

      Besides these illimitables, The Buddha laid down many sets of Virtues and "The Way of Virtue" (Dhammapada), a Canonical Book is a mine of information on the subject.

      The thirty-eight Highest Blessings enumerated by the Buddha are also important in connection with the virtue of personal character. They are as follows:-

      Non-companionship with the fool and companionship with the wise and reverencing those who are worthy of reverence: that is the Highest Blessing.

      To dwell in a suitable place, the merit of former good deeds and to get oneself in the right course, that is the Highest Blessing.

      Great learning and ability in arts and well-trained moral discipline and pleasant speech; that is the Highest Blessing.

      The support of parents, helping the wife and children, and peaceful occupations, that is the Highest Blessing

      Acts of charity and righteous conduct and helping the relatives and blameless actions, that is the Highest Blessing.

      Abstinence from evil and refraining from it and self control and to keep oneself away from strong drinks and earnestness in righteousness; that is the Highest Blessing.

      Reverence and humility and contentment and gratitude, hearing the doctrine at due times; that is the Highest Blessing.

      Patience and meekness, seeing the Holy, religious discussion at due times; that is the Highest Blessing.

      Practice of morality, i.e. Noble Eightfold Path and holy life and insight into the Four Noble Truths and the realization of Nibbana; that is the Highest Blessing.

      The mind that is not shaken by contact with the things of the world is free from sorrow and stain, and is secure; that is the highest Blessing.

      Acts as these that are fulfilled so well bring invincibility to performers of these acts and they always achieve happiness; that is the Highest Blessing

      Having been fortified by good character and the observance of precepts, a person who wants to concentrate on the 'awareness' of respiration i.e. breathing in and breathing out, "must go into a forest or to the foot of a tree or any other quiet place". What is really required is a silent place undisturbed by any noise. In fact he can sit in his bed at night, when silence prevails, cross-legged and upright, setting 'awareness' before him. Being aware that he breathes out, he breathes out and being aware that he breathes in, he breathes in. Emitting a long breath, he is aware that he is emitting a long breath, or drawing a long breath, he is aware that he is drawing a long breath. Emitting a short breath, he is aware that he is emitting a short breath.. Drawing a short breath, he is aware that he is drawing a short breath. Having been thus well-established in awareness of respiration (satipatthana), he goes on concentrating on one pointedness (samatha) or meditating on transitoriness or impermanence of things in general (vipassana). Then he realises that all is impermanent of transitory and that all is suffering and devoid of ego (atta). Then he gains the knowledge that one phase of the existence rises up when the other sinks down and that one phase of the existence sinks down when the other rises up. He then gains the knowledge of waning things as dissolving. Then he gains the knowledge that all is to be dreaded. Then he gains the knowledge that these things occur as there are body and mind and therefore this body and mind are full of evils. Then he gains the knowledge that there should be no attachment to the body and the mind and that these are something where from there must be a wish to escape. Then he gains the knowledge that the body and the mind should be renounced. Then he gains full realization of the series of knowledge which he has gained. Then he gains equanimity. Then he gains the knowledge that leads to Fruition of the first order, then the second order, then the third order and then the fourth order which is the highest. When one attains the Fruition of the Highest Order, he practically attains Nibbana because he has no more craving and as there is no more craving there is no suffering. This Nibbana is designated "Nibbana while the body and mind remain". When he dies he enters the "Nibbanaa without body and mind". Only those who have attained Fruition see the Nibbana and those who have not attained it, as their mind is polluted with greed and lust, anger and hate, and bewilderment and delusion do not see Nibbana. Even the Elect of the first order sees it only once, of the second order once more; of the third order once more and only the Elect of the fourth order sees it for ever. The Burmese Books on Buddhism gives the following illustration Suppose there is a King with his Chamberlain. At the first watch of a dark night. the King asks his Chamberlain to fetch his shoes from his treasury. The Chamberlain goes to the treasury, lights his match-stick, sees the contents of the treasury, picks up the shoes and comes out. Then there is no more light and he does not see the treasury. He comes to his King and hands him over the shoes. Then at the second watch of the night the King asks him to fetch his garment. He has to light his match-stick again to see in the treasury. Then at the third watch of the night, the King asks him to fetch his turban. He has to light his match-stick again, but when he comes to the treasury fourth time it is already day-break and he need not light his match stick.

      The visit at the first watch of the night may be likened to the Fruition of the first order, the second visit, the Fruition of the second order, the third visit, the Fruition of the third order and fourth visit at day break may be likened to the Fruition of the fourth. i.e. the Highest Fruition. He sees Nibbana for ever because he has no greed and lust, no anger and hate and no bewilderment and delusion. These three sources of passions are extirpated root and branch in him and they do not rise any more as the seed which is well burnt does not germinate.

      Nibbana is beyond the world and is to be realised through the knowledge belonging to the Four Paths, and their Fruition. It is called Nibbana in that it is a "departure" from the craving which is called vana (lusting). This Nibbana is in its nature single, but for the purpose of logical treatment it is two-fold, namely, the element of Nibbana, wherewith is yet remaining stuff of life, and the element of Nibbana without that remainder. That is the Nibbana which the Elect of the Fourth Order - i.e., the Highest Fruition, has attained.

      When divided into modes, Nibbana is three-fold, namely, void of craving, no sign of worldliness and absolute content. It is Serene and Placid. It is Permanent and Eternal. It is Transcendental Summum Bonum, for, it transcends the world.

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