Dhamma is the Collected Dhamma Discourses

Venerable Dr. Nandamālābhivaṃsa

First print: March, 2017 Webversion: April, 2020

Published by the Dhamma Sahāya Sāsana Centre - Institute for Dhamma Education (IDE) Aung Chan Thar, Pyin-Oo-Lwin, Myanmar. www.drnandamalabhivamsa.com.mm.

Printed by Full Colour, Mandalay, Myanmar

© Dhamma Sahāya Sāsana Centre - Institute for Dhamma Education (IDE) No part of this book may be reprinted or reproduced in any form or by any means without written permission of the publisher. Sabbadānaṃ dhamma dānaṃ jināti The gift of Dhamma excels all gifts

On the occasion of the 77th birthday of their greatly respected teacher Venerable Sayadaw dr. Nandamālābhivaṃsa, the first print of this book was donated by Sayalay Dhīrapālī and Riët Aarsse (Dhammacari).

DEDICATION

May Sayadaw enjoy a long and healthy life!

Ciraṃ tiṭṭhatu saddhammo May the True Dhamma Perpetuate

Sādhu - Sādhu - Sādhu!

Contents

Acknowledgement ii Biography of Sayadaw dr. Nandamālābhivaṃsa iii Introduction vi 1. You Are Your Own Refuge 1 2. To Practise the Dhamma: Easier Said Than Done 30 3. When to Approach Your Venerable Teacher 57 4. Dhamma Duty 88 5. Err Not On the Journey through Saṃsara 111

v Acknowledgement

Over the years, followers and students of Sayadaw have translated Dhamma talks from Myanmar language to English. This book is based on these translations and on new translations. We are happy that these Dhamma discourses of Sayadawgyi are now published and that they can find their way to the English reading audience, both in Myanmar and abroad. The meritorious work done by all who have contributed to this book is gratefully acknowledged.

May you live with Dhamma knowledge!

Dhamma Sahāya Sāsana Centre Institute for Dhamma Education (IDE) Pyin-Oo-Lwin, Myanmar

vi Biography of Sayadaw dr. Nandamālābhivaṃsa

Ashin Nandamāla was born on the 22nd of March 1940 in the village of Nyaung-bin in Sint-ku, Mandalay, the Union of Myanmar. His parents were U San Hla and Daw Khin, who were pious Buddhists. He was ordained a novice when he was ten years old. His preceptor was Sayadaw U Canda, the presiding monk of the prestigious “Vipassanā” monastery. Ashin Nandamāla started to learn the Pāḷi language and the basic Buddhist scriptures under the tutelage of his elder brother, Sayadaw U Nārada. At the age of 16, he already passed the Dhammācariya (Dhamma teacher) examination and when he was 21, the Abhivaṃsa examination. He also studied in Sri Lanka and India. He wrote his PhD-thesis about Jainism in Buddhist literature. Sayadawgyi is one of the founders of the renowned Buddhist Teaching Centre, Mahā Subodhayon, in Sagaing, where about 200 monks receive education in and literature. vii

In 1995, Ashin Nandamāla was conferred the title of Senior Lecturer, 'Aggamahāganthavācaka paṇḍita' by the Government of Myanmar and in 2000 the title 'Aggamahāpaṇḍita'. He is Rector of the Sītagū International Buddhist Academy (SIBA) in Sagaing. After being a Visiting Professor at the International Theravāda Buddhist Missionary University (ITBMU) in Yangon since its opening in 1998, he was appointed rector of this university too, in 2005. In 2003, he founded “Dhammavijjālaya - Centre for (CBS)” in Sagaing, connected to Mahā Subodhayon monastery. In 2013, he established the Institute for Dhamma Education in Pyin-Oo-Lwin and recently the Dhamma Centre in Hlegu township. These institutes serve both Myanmar people and foreigners for further studies and practise. Supported by his followers, Sayadaw established the Daya Nanda Foundation. As a first result the Metta Nanda Hospital in Madaya Township, Mandalay Division, could open its doors in 2016. Ashin Nandamāla serves as a religious worker to promote and propagate the Buddha’s teaching. He has travelled the world to teach Dhamma. Since 2003, he gave yearly Abhidhamma courses in Europe. viii

In Myanmar, venerable dr. Nandamālābhivaṃsa has given many Dhamma talks to Burmese and non- Burmese audiences for many years. Sayadaw Nandamālābhivaṃsa teaches Dhamma in a very individual, lively and practical way with many examples from daily life. His talks are filled with citations from the texts and commentaries of Suttanta and Abhidhamma. Sayadawgyi teaches with a lot of humour and loving kindness (mettā). Dr. Nandamāla is the author of many books written in Myanmar language, Pāḷi and English. ix Introduction

In Dhamma is the Refuge, six Dhamma discourses are presented that Sayadawgyi gave in Myanmar. Each talk gives a wealth of insights into the essences of the Buddha's teachings. It encourages us to be heedful, study and practise well in order to obtain discriminative knowledge and to end saṃsāra. Attā hi attano nātho or You Are Your Own Refuge means to not depend on others because the true refuge is to be found within ourselves. By acquiring knowledge about good and bad deeds, applying this and correct ourselves without excuses, the mind gets pure. Sayadaw illustrates this with the stories of five persons who became a Pacceka Buddha. In To Practise the Dhamma: Easier Said Than Done, Sayadaw emphasizes that learning Dhamma is important. Putting it into practise is not easy but equally important. Not practising gives the danger of pride and the risk of conveying the Dhamma wrongly. This has very bad effects, as is illustrated with the story of Kapila. In When to Approach Your Venerable Teacher, Sayadaw explains that not a god, nor a doctor, cures lives' difficulties or diseases. Our own study and practise of the Dhamma leads to the end of life's difficulties. When facing difficulties on the path, six of them can be a good reason to consult your Venerable Teacher. x

In Dhamma Duty Sayadaw gives the picture of the situation of the teachings of the Buddha after his demise. The precious heritage of the Buddha remained pure and genuine due to the six . The strength of the Tradition is Myanmar is due to seriously carrying out the Dhamma Duty. To preserve the Dhamma, we need to fulfil Dhamma Duty dutifully. In Err Not on the Journey through Saṃsāra, Sayadaw makes it easy to understand when deeds are not good. It asks truthful self-examination and Sayadaw stimulates us to ask ourselves daily if we made mistakes or not. The negative consequences of bad deeds are illustrated in 13 stories. Both in the translations and the editing process meticulous effort is made to precisely convey the meaning of Sayadaw's deep words. If there are any mistakes however, I apologize in advance. May these profound and compassionate teachings of venerable Sayadaw Nandamālābhivaṃsa support the readers' path to the peaceful state. Dhammacari (editor)

1 - 1 - You Are Your Own Refuge

Introduction Many of you will have heard of this advise of the Buddha "Atta hi attāṇo nātho". It means to seek refuge in yourself. In general, however, people do not live up to this advice. People look for others for shelter or protection. Then, whom do they depend on? They depend on parents, on friends, relatives and on those with whom they have affinity. Of course, people depend on others. But, did the Buddha ever say “Depend on me”? No, he did not. Not at all! People just look for someone to depend on or they rely on family. If we critically question this, then we can ask if there is any individual who in fact is absolutely dependable. It is not so. What the Buddha many times stated in the suttas is that the only person one can really rely on is oneself. 2 Dr. Nandamālābhivaṃsa

“Atta dīpā1” is also an utterance of the Buddha that urges one to depend on oneself and not on others. In life, there is no one on whom one can truly rely for refuge apart from oneself. This is because when you attain human existence in this world, you have to shoulder your own burdens, you have to rely on yourself, you have to walk your own path and you must try to arrive at your chosen destination.

Reflect upon it Reflect upon it for a few moments. We all arrive in this life with others. We arrive as siblings and become brothers and sisters. Did we consult with each other beforehand and planned to be members of this family or to live in the same household? Or did this just happen? The same is true for leaving life; can we make our own arrangements and say “you go first, I’ll follow you later”? If you reflect on it carefully, we can compare life with a train coach. If you go on a train journey, you first have to buy a ticket on which the seat number and coach number are printed. Then, you have to search for your coach and seat and when you found the right seat, you can sit there. If someone else is occupying your seat, you can ask the person to move

1 You are an island to yourself You Are Your Own Refuge 3 from it, for you have designated this seat as yours; you have paid money for it, it is your right. You will not allow someone else to occupy this place, for this is your seat! Thus seated, you travel on the train, but when you arrive at your destination, you have to vacate the seat and leave the train at the station. Is it then still your coach, your train or your seat? No longer! You have to get off the train and continue your own way. Do you think about who is now sitting on your seat? You don’t. You arrive at the household of a certain family, you all arrive together in this house, in this neighbourhood. You become a member of this family as determined by your kamma. Were you invited here by the person who is your mother or by other relatives? This is not the case. The Buddha stated, “You arrived without invitation” (“anavhito tato āggā“). He also said, “You left this house without permission” (“nānuññnāto ito gato”). Did anyone say, "Go now, don’t stay here"? No, they did not. When people meet in this way, they become dependent on each other. Can they depend on each other forever? It is simply not possible. When you have to leave, can you still rely on them? If you fall, they may help to lift you up and support you. However, when you are aging, can they be of help by aging together with you? It cannot be done. When you are ill with disease, can they share in the pain and suffering even when they cannot bear to see you 4 Dr. Nandamālābhivaṃsa suffering alone? It is impossible. So, is it not obvious that nothing in this world is steadfast or reliable? It is patently clear. On whom should we rely when suffering from age, disease and, ultimately, death? This makes it clear that the one person you can rely on is yourself.

Refuge in ourselves means refuge in the Dhamma In urging us to seek refuge in our self, the Buddha meant that we should seek refuge in the Dhamma; that we pursue and practise the Dhamma. When venerable Sāriputta passed away into parinibbāna2, his younger brother Sundaka collected his alms bowl, his robes and a few other items and, accompanied by venerable Ānanda, he went to the Buddha. Venerable Ānanda then humbly said to the Buddha, “Lord, I am indeed so filled with sorrow to hear of the demise of venerable Sāriputta that I have lost all sense of direction and can hardly distinguish which is East, West, South and North. All knowledge of the Dhamma has disappeared in my mind and I can no longer concentrate on the Dhamma.” Venerable Ānanda was someone who had reached the Sottapanna3 state, and still had the capacity to feel

2 The ultimate passing away of Buddha's and fully enlightened persons 3 A stream enterer, the first stage of enlightenment You Are Your Own Refuge 5 sorrow. “When hearing of it, I was indeed very saddened”, he said. The Buddha then set out to straighten his way of thinking and said, “Just a moment Ānanda, when Sāriputta passed away, did he take away your sīla (morality, virtue) and pañña (wisdom)? “That was not the case, Lord”, replied Ānanda, “but venerable Sāriputta gave good admonitions and preached excellent sermons; he had wisdom. So, we have lost the opportunity of hearing his Dhamma discourses”. “Ānanda, according to the law of saṅkhāra4, nothing is permanent. Each person has to rely on himself or herself; do not depend on any person. Sooner or later, the person will disappear, and then you are left with nothing to rely on”. During the time of the Buddha, many revered the Buddha so much and sought refuge in him, but then, the Buddha passed away into parinibbāna. They revered venerable Sāriputta who also passed away into parinibbāna. They depended on venerable Ānanda, but he also passed away into parinibbāna. One cannot rely on an individual as a permanent refuge; there is however one thing that is always present, the Dhamma. You can hold on to and practise the Dhamma, it is always there with you. One has to

4 All conditioned phenomena are impermanent 6 Dr. Nandamālābhivaṃsa travel life’s journey through saṃsāra alone, and what accompanies you on this long journey is the Dhamma. The Buddha emphasized “Attā hi attanō nātho”. Literally, it means, “you are your own refuge”. The essence of this is that the Dhamma you pursue and practise is your only real refuge, you can rely on it. Another person cannot be a refuge; the most that a person can do is rendering some help and assistance. The complete gāthā (verse) uttered by the Buddha is “Attā hi attano nātho; Ko hi nātho paro siyā”. It means, “You are your own refuge; how can another be a refuge for you”. No one else can be a refuge because without doing what is necessary for oneself, without any self-admonition, one cannot set an example. You cannot give to others what you do not have. It is possible only if one practises it and has complete faith in it. Then the thing one can rely on forever is one’s own set of rules or law. This is true. For the modes and rules of integrity that one believes in and practises, are always an integral part of oneself whereas other factors are not always present for protection. Parents believe that they will be able to rely on their children when they are old. But their offspring will be elsewhere, having their own occupations and thus cannot be relied on. Friends are the same; they have their own jobs just as you have yours. So, the one thing you can depend on is the way, the set of rules, You Are Your Own Refuge 7 you live by. As you travel through life, your own set of rules, or law, is always with you. Thus to prevent us from seeking the wrong refuge, the Buddha taught us a point of view that is very different from the daily world outlook:

Attā hi attano nātho Ko hi nātho paro siyā Attanā hi sudantena Nāthaṃ labhati dullabhaṃ.5

So, what you must rely on is, “Attā hi” “yourself”, who is attano nātho – “your only refuge”. Apart from yourself, no one else, whether it is your son, daughter or parent, can be your refuge. “Attanā hi sudantena” – If by admonishing yourself, you can pursue and practise the true law or Dhamma, then, nāthaṃ – protection, refuge, dullabhaṃ = so difficult to obtain, labhati will be attained. Note this firmly in your mind. Let not thoughts such as, “I shall rely on my son or daughter or relatives” disturb your mind, for if you should seek a false refuge, no one can save you. This was what the Buddha preached.

5 You are your own refuge, how can another be a refuge for you? If by admonishing yourself you can pursue the Dhamma, you will attain the refuge so difficult to realize. 8 Dr. Nandamālābhivaṃsa

Dhamma is the true refuge To take refuge in yourself means that one should take refuge in the Dhamma. It is to say that the true refuge lies within you, so, do not look for it outside yourself. It says that one has to rely on oneself, for encouragement and to reprove oneself. It is easy to rebuke others but difficult to rebuke oneself. Parents admonish their sons and daughters and elders admonish the young. However, it is difficult to tame oneself (atta hi kira duddamo). Only if you are able to admonish yourself and become cultured and refined, you will find the real refuge and realize the Dhamma. If you fail to admonish and reproach yourself, you will not find the real refuge. What is the true refuge? The true refuge is the Dhamma and what one practises is one’s Dhamma. Let us suppose that a person avoids and abstains from the three physical misdeeds: killing another, stealing what belongs to another and committing sexual misconduct. Because of avoiding these misdeeds and adhering to the ten rules of beneficial behaviour, the so-called kusala kammapatha6 this person gains human existence or an existence as a celestial being.

6 I. The ten harmful ways of action (akusala-kamma-patha): 3 bodily actions: 1: to kill, 2: stealing, 3: unlawful sexual intercourse; 4 verbal actions: 4: to lie, 5: slandering, 6: rude speech, 7: gossip; 3 mental actions: 8: covetousness, 9: Ill will, 10: wrong views. You Are Your Own Refuge 9

One should avoid verbal misdeeds and abstain from telling lies, speaking falsely or from speaking words that bring enmity between individuals; from slander and the use of abusive words; from empty gossip that has no . Secondly, one should cultivate one's Dhamma and speak only the truth; practise only polite and cultured speech and speak only words that are beneficial. The practise of such Dhamma will earn existence either in the human or in the celestial world. You exist in the human world now, because of such meritorious deeds in the past. Thirdly, one should abstain from mental misdeeds such as wanting what belongs to another; harbouring ill will or byāpāda that wishes the destruction of another. One should have right view or sammā diṭṭhi; doing good (good kamma) or bad (bad kamma) has consequences that are either good or bad accordingly. This practise of the Dhamma consists of altogether ten trainings and due to these ten principles, there is such a world as the human world. Therefore, to gain human existence one has to pursue and practise that which is good and virtuous. If you commit the ten misdeeds then you cannot gain life as

II. The ten beneficial course of action (kusala-kamma-patha): 3 bodily actions: 1: avoid killing, 2: not stealing, 3: no adultery 4 verbal actions: 4: avoid lying, 5: slander 6: rude speech, 7: gossip; 3 mental actions: 8: unselfishness, 9: good-will, 10: right views. 10 Dr. Nandamālābhivaṃsa a human being. Human existence is gained only through the practise of the ten kusala kammapatha precepts. Someone who pursues harmful actions (akusala kammapatha), will land in the world of the lower and ignoble forms of existence (apāya7). One cannot say that there is no such abode as hell just because one has not the capacity to see it. When one sees the evil deeds that are being committed in this human world, it is apparent that different deeds will surely bear different consequences. It is clear that someone who commits akusala kammapatha without restraint will land in hell when he dies. Or else he or she will be reborn in the animal world or, if less severe, at the very least in the abode of the peta8 or asura9. These are the consequences of the ten evil deeds of akusala kammapatha. The population in the nether worlds has failed to live in accordance with the Dhamma. It exceeds that of the population in the human and celestial abodes. People usually think that the population in the human world is dense and that there is overpopulation. Some countries have a policy of birth

7 The 4 'lower worlds'. are: the animal world, ghost world, demon- world, hell. 8 Ghosts, mostly in miserable conditions 9 Abject loathsome beings, demons You Are Your Own Refuge 11 restriction. This is because they think their countries are overcrowded. However, when comparing the human population with the animal population, there is a vast difference. A fish, for example, may have millions of eggs in its body. So, the number of small fish is much greater than the number of humans. And here we only consider fish. Since the animal population exceeds the human population, it is clear that the number of those who commit akusala kammapatha without restraint is much greater than those who perform kusala kammapatha.

Disciplining yourself You may think that many people in this mundane world live in accordance with the ten moral principles of the kusala kammapatha. But it may not be so. Reflect for example on your own life – beginning from the first rays of sunlight at dawn until this moment. Consider, “What have I done that is wrong; which of the ten courses of action of the akusala kammapatha have I done?” Shouldn’t we examine and assess our behaviour? If we don’t, we cannot know. Reflect on the time spent between the first light in the morning till bedtime, think back on what you have done today “Have I killed a living being?” “Have I taken something that was not given?” 12 Dr. Nandamālābhivaṃsa

“Have I nursed thoughts of desire for another’s wife or have I told lies or used violent and abusive words?” This is how we should examine ourselves. “Have I been so motivated by greed that I was preoccupied with wanting what belongs to another?” “Did I have thoughts on the destruction of another or did I have thoughts that doubted the Law of Kamma?” It is essential for us to check our minds truthfully. If we do so, then we will see clearly what we have done. When we see things we have done wrong or without merit, then we must change our ways. If what we have done is good and right then we must continue this. So, this is what is really meant when we say we are our own refuge and that we must rely on ourselves. If we do something wrong then we must discipline ourselves saying, “Don’t do this.” Human beings, being only human, tend to find fault in others while going ease on oneself. For instance – when someone drops a dish and breaks it, you think it is carelessness, but when you break the dish then it is an accident. If you can excuse yourself this way then you should learn to excuse others as well. We are not inclined to do so. “He or she is always like that; I’m very careful, but he or she is not.” This is a general attitude, because human beings are egoistic; therefore it is not easy but we must learn to see our true selves clearly. Then, we can suppress this tendency. If we do not note this nature then we cannot become cultured and civilized. Most of us do not restrain ourselves but You Are Your Own Refuge 13 justify weak behaviour. However, when it comes to others then no such justification is made. If we cannot pardon others for their faults then we ought not to excuse ourselves either. As long as we continue to excuse and rationalize our weaknesses, then we can never become wise and good persons. People of virtue in ancient times did not apologize themselves for the wrongs they had done. Training or taming oneself well mannered and of integrity is sudanta. Only a virtuous and well- mannered person is trustworthy. To be trustworthy, a person should control and discipline himself or herself. If you depend on your son then you have made a mistake. If you depend on your daughter then you are again mistaken. Or are you going to depend on relatives? If you consider it carefully, there is no one you can really rely on. But people are always in search of refuges although other people cannot provide a real refuge. There are none in your social milieu or among your relatives. You cannot find it anywhere.

The truth is in your heart Where the refuge really is, is in your heart, the truth is in your being and you should rely on it. When you are dying and in a semi-conscious state who can help you? If at that critical moment you die with 14 Dr. Nandamālābhivaṃsa yearning thoughts for your son, or daughter or possessions, then these thoughts will surely bring more suffering. If on the other hand, you should let your mind and thoughts focus on the truth and take refuge in it then you will be reborn in a good abode. So, do not seek refuge in what is wrong. Depend on is the truth that lies in your inner being; the truth that is in your heart. To achieve such a state you must constrain yourself, not delude yourself. People do not realize that most of the time they are deluding themselves without knowing it. They think they are virtuous because they do not deceive others, when in fact they are deceiving themselves. That is why I say we must subdue and control ourselves. There are some lessons in the 550 Jātaka10 tales that are noteworthy. By subduing and controlling yourself, you become your own true refuge as is expressed in the statement “Attā hi attano nātho". People who lived according to this understanding were not necessarily born during the Buddha's Sāsana11. Some were born while there was no enlightened Buddha. However, they were knowledgeable people who realized that self-control was necessary. So, they restrained and disciplined themselves in seeking refuge outside themselves.

10 Stories of previous births of the Buddha 11 The Dispensation of the Buddha You Are Your Own Refuge 15

Such persons are known as the Pacceka Buddha's. Pacceka means separate and individual and “Buddha” means to know. “Sāmma Sambuddha” means to realize for oneself the and to be able to disseminate exactly what one knows to others. The difference with Pacceka Buddha's is that these have the capacity of knowing the Four Noble Truths but are unable to convey this knowledge to others and to make them understand. A Pacceka Buddha attains enlightenment in a period where an Enlightened Buddha has yet to come. It is a person who unremittingly practises Vipassanā meditation. One who puts every effort into the meditation can attain arahatship in this life or on the verge of death. If one does not attain arahatship when on the verge of death, then one can become a Pacceka Buddha in the death moment. These are benefits of meditating diligently. To meditate zealously is one’s duty, but whether or not one obtains knowledge of the Noble Truths should not be one’s concern. It works the same as nurturing a plant. When you plant something, you have to get rid of weeds, give it fertilizer, water it and try to protect it from pests – that is your job. But can you make it bloom? You cannot. All you can do is to create the best conditions possible; by watering it, giving it enough sunlight and placing it in the shade when it gets too hot. So, you provide the conditions 16 Dr. Nandamālābhivaṃsa and these conditions will do the work required. Very soon, there will be buds and flowers. Likewise, when you continue to meditate, the good conditions thus created will lead you to knowledge of the Noble Truths. No matter what, the conditions will mature with time and when the time is right, flowers will bloom and will bear fruit. Thus there is a possibility that someone who puts effort in meditating will gain knowledge of the Noble Truths in this life; or this knowledge may come when one is about to die and if that is not the case then it will be realized in the next life. However, if such knowledge again escapes you in the next life then you may achieve the state of a Pacceka Buddha. Hence, one must use one’s intelligence and common sense to do what is necessary. Only then will you find the right path and only if you do it diligently and continuously will you know and remember well this path. As said, a Pacceka Buddha is one who gains knowledge of the Four Noble Truths totally by himself. To achieve this state one has to fulfil the ten paramis or perfections for uncountable aeons of time. To become a fully Enlightened Buddha requires to experience existences in an uncountable number of world cycles, four times plus another hundred thousand years which is deemed countable. So, aiming to become a Pacceka Buddha requires immense effort. Then, without someone to show the You Are Your Own Refuge 17 way, one finds the correct way by self-restraint and control and by being one's own refuge. In one of his past existences, Gotama Buddha was a king who ruled over ancient Varanasi. In general, Bodhisatta's12 have a tendency to do meritorious deeds. They practise meditation, no matter in whatever existence they are born. They earn merit by donating (dāna) and by adhering to rules of morality (sīla). Due to habits that have been formed in past existences, people have different characters. Some have the inclination to listen to Dhamma discourses, while others do not. Some have a generous spirit and like to share their possessions with others, while others have not. An inclination is the re-emergence of what has been done in the past. It is the reappearance of habits formed in past existences. If the habits were good in the past then good habits will reappear. When there was no Enlightened Buddha in the world, there were the noble and virtuous Pacceka Buddha's. Five such Pacceka Buddha's came to the king’s palace in Varanasi. There can be many Pacceka Buddha's but only one Sammāsambuddha at any given time. So, in the pre-Gotama Buddha era there were

12 A Buddha to be 18 Dr. Nandamālābhivaṃsa many Pacceka Buddha's. In the Isigili sutta13 the Buddha mentioned their names. 14 The Pacceka Buddha's recount how they practised and attained the state of Pacceka Buddha's. Five Pacceka Buddha's arrived at the palace in Varanasi at the invitation of the king. The king then made offerings of food, sweets and delicacies to earn merit and seated himself near the Pacceka Buddha's. He was eager to know more about them, so he asked them some questions.

The first Pacceka Buddha The king began his questioning with the most senior of the five Pacceka Buddha's. “Venerable sir, how did you manage to escape from the mundane life and attain the life of a saintly and noble being?” Nowadays, there are persons who enter monkhood at the request of their mother and others who don the robes of a monk after running away from home – there are all sorts reasons of course. In my case, I entered monkhood at my mother’s wish and only later did I begin to understand and appreciate the value of what I had done - there is always a cause.

13 Majjhima Nikaya,116 14 In the Khagga Visana Sutta, Samyutta Nikaya, ways of taking refuge into oneself are mentioned. You Are Your Own Refuge 19

"All right!" – The Pacceka Buddha recounted his past. He told he was an ordinary peasant from a small village in the Karthi Province and had been ploughing the field with a friend. The temperature in India can be scorching at times, so they each carried water cans when they went to work in the fields. They were dripping with sweat, the heat was sizzling, and because the work was hard they soon became thirsty; each therefore drank some water from their containers. When the work became exhausting, his friend opened his container and drank from it. He too was about to drink, but when he looked at his container, he saw there was only a little water left. Thinking, “there’s very little water in my container so, I should get some from that guy”, he quietly stole some water and drank it. He had secretly taken and drunk water that did not belong to him. Then they continued working. When they finished work in the evening, they went to bathe to get rid of muscular aches after which they would both go home. After a bath and a change of clothes, they had cooled down. Once he had cooled down and felt refreshed and rested, he cast his thoughts back on what he had done that day and remembered that he had stolen water to drink. Remorsefully he thought “Oh! What a wicked person am I to have been so greedy to steal water! If I don’t subdue and control this greed I shall land in the nether world – what a bad person I am.” There are 20 Dr. Nandamālābhivaṃsa some who wouldn’t think this way; they would just think that a bit of water was not worth much. He of course did not have such thoughts. Actually, drinking someone else’s water without asking can be considered a very minor misdeed and could be forgiven with a few words such as “Hey! I drank some of your water.” But he wasn’t satisfied with himself and was filled with deep remorse – “Oh! I have done something very wrong and this sort of misconduct can lead to endless suffering in saṃsāra. It is the worst kind of deed and leads to demerit.” This was how he began to think about the unpleasant consequences of greed. He was standing while thinking thus and his thoughts stretched so far and wide that he came to understand the nature of greed and its ill effects and from that stage, his reasoning led him to an understanding of saṅkhāra and the of all conditioned things. This insight made him a Pacceka Buddha in one sitting. One might think doubtfully, “Why did this happen?” “How can the change be so fast?” No need to have such doubts: it was the power of previous practises that brought about such a quick transformation. I am sure you have heard the account of the young monk Culapan and his white kerchief who attained the Noble Dhamma. The Buddha had given him a piece of a cloth. He meditated with this piece of cloth by rubbing it. When he saw how this kerchief became soiled, he understood with great You Are Your Own Refuge 21 apprehension that his physical body had the capacity to soil; the Buddha had made him see the link with his past life. In his past life he had had the same thought after observing a kerchief that had turned grimy. When the present thoughts were thus combined with those of the past, and as the force and energy grew stronger he came to remember the past. In one of his previous existences, he had been a king who after wiping off his forehead with a handkerchief looked at it and saw that it had turned grimy and dirty. The king then started to think how the clean white handkerchief had turned black and dirty after coming in contact with the body. With this, the thought arose that this physical body was indeed loathsome and repugnant. This is a Dhamma thought. The Buddha planned it so that this past Dhamma thought arose and become linked with the thought of his last existence. The energy and power thus combined led him to attain the level of arahatship. It was also a Dhamma thought that filled the future Pacceka Buddha with remorse over having stolen some water and that made him decide to admonish himself – “It’s really very bad; I have done something appalling and greed is indeed frightful.” This was how he reasoned about the nature of greed – then he continued to contemplate on the nature of various kinds of immoral conduct and gained insight concerning the impermanence and suffering of all conditioned things and very soon, he reached the 22 Dr. Nandamālābhivaṃsa higher stages of Vipassanā15 (wisdom) and finally attained the state of a Pacceka Buddha. His friend who also had a bath then called him and said, “Friend, let’s go home, it’s getting late”. To this he replied, “I’m not going home, I have now become a Pacceka Buddha”. He had become a Pacceka Buddha but his appearance was still that of an ordinary peasant. "So", his friend said, “Don’t be ridiculous, what are you raving about. I think you’ve gone over the edge for a Pacceka Buddha is not like you. A Pacceka Buddha has a shaven head and his clothes are dyed – that’s what a Pacceka Buddha looks like”. Hearing these words, he remembered his appearance and he stroked his head. At once he was transformed; his head was shaven and he had the eight prerequisites (of recluses). He then levitated to the sky and went to the Nandamu Cave on Mount Gandhamādana, which was the sojourn of Pacceka Buddha's. His friend was left behind in awe. So, here are the two friends. Why did the one left behind not gain wisdom of the Dhamma like his friend? He had done nothing so he could not gain the same insight and wisdom. Isn’t that so? The other had admonished and controlled himself; as a result had found his own refuge in his inner being.

15 Vipassanā nana - The ability to perceive physical and mental phenomena in the light of their three characteristics ie anicca, dukkha, . You Are Your Own Refuge 23

Therefore, a real refuge is nothing but an outstanding merit called Arahatta Magga16. Once this is attained, saṃsāra, the cycle of many rebirths, has come to an end. Existence has come to an end. That is the real refuge that one must rely on. This was the account given on how he had achieved the state of a Pacceka Buddha.

The second Pacceka Buddha The king then asked the second Pacceka Buddha, “How did you Venerable Sir gain the life of an arahant?” he was also a native of a village in Karthi Province where he was a shopkeeper who was at his counter doing business. At a moment, a couple went by and the woman was a beauty. Seeing the beautiful woman, lustful thoughts arose in his mind. When he came to review what misdeed he had committed that day he recalled “I have mentally coveted the wife of another and if I should nurture such thoughts there would be no one as wicked as I, so I cannot let such thoughts dwell in my mind.” Thus, on the basis of these unwholesome thoughts as a cause, he reasoned and reflected on the nature of many other evil deeds and came to realize that they were all saṅkhāra or

16 Arahant path 24 Dr. Nandamālābhivaṃsa conditioned and impermanent. He, like the first one, became a Pacceka Buddha. An ordinary person would probably think, “It was just a mental misdeed and no real harm was done”. He however, thought, “I did something wrong for which I could be reborn in the nether abodes. And then he was so filled with fear that he suppressed all passions and thus attained the state of a Pacceka Buddha.

The third Pacceka Buddha Let’s now see what the third Pacceka Buddha said. He was a native of Karthi Province too. He and his father had set out on a journey. On this journey, they had to go through woods between villages where robbers lay waiting to kidnap travellers. They had a particular method of harassing the travellers. If the travellers happened to be father and son, the son was held hostage while the father was made to get money for the ransom. If they happened to be mentor and pupil, then the mentor was held hostage while the pupil tried to find the ransom for his teacher. The father knew this and said to the son, “There are bandits in this forest, so, if we are captured you must not say you are my son and I will not say that I am your father.” Father and son agreed upon this and entered the forest. Upon meeting the robbers they You Are Your Own Refuge 25 were asked, “How are you related?” They replied that they were not related; they told a lie. The father lied and so did the son, and in this way they escaped. On escaping, the father thought nothing more of the matter and was glad that the lie had worked; they were free because they had lied. It was a different matter for the son. He thought, “Oh! I have said that my father is not my father; I told a falsehood and telling lies is not good, it has no merit, so I’m sure to suffer the consequences.” And he was so fearful that he chastised himself severely – he contemplated deeply the consequences of deception and falsehoods and like the other Pacceka Buddha's, he too went on to ponder over the true nature of things and on the basis of the remorse for the lie he had told he attained the state of a Pacceka Buddha. The father gained nothing, but the son became a Pacceka Buddha. This was due to the meritorious deeds, kamma, of his past life. This was how these noble persons, by admonishing themselves severely over small offenses, found their real refuge.

The fourth Pacceka Buddha Now what did the fourth Pacceka Buddha have to say? He was the village headman from Karthi Province. He had issued a directive to the villagers that there was to be no slaughter of cattle. He had 26 Dr. Nandamālābhivaṃsa issued this order out of pity for the animals. But the villagers went to see the village headmen with a petition stating: “It is our custom to kill goats and cows for offerings and this custom cannot be repudiated, so kindly do not prohibit it.” He was therefore obliged to allow them to carry on. So, with his permission the killing began. The headman became deeply sorrowful. He thought fearfully, “These creatures died because I gave permission”. He then reflected on the consequences that follow evil deeds, akusala. Because he too had pursued the path of the truth in his past life, he gained insight into the nature of saṅkhāra and finally became a Pacceka Buddha. This was how he became a Pacceka Buddha.

The fifth Pacceka Buddha The fifth Pacceka Buddha answered to the king’s query that he too had been a village headman. He had issued a proclamation that no one in the village was to indulge in intoxicants. But then the villagers who had an occasion to drink alcoholic beverages argued, “It has been an ancient tradition to celebrate this occasion with drinks and beer; this tradition should not be dispelled.” So he consented and people got roaring drunk and ran amok. Fights You Are Your Own Refuge 27 broke out with bloodshed and thus they arrived at the village headquarters on various charges. The village headman was very distressed thinking, “These guys really went crazy, fighting and punching each other and suffering injuries. I am responsible for these offenses.” An ordinary person would not have been so affected. But because he was a person with special intelligence he was sad and troubled. He began to feel a great sense of guilt. Thus, he began to ponder the series of dire consequences that could result from such evil or akusala deeds and stage by stage, he gained awareness and insight into impermanence and suffering Discontent with conditioned things, saṅkhāra, arose, which ultimately led to his attainment of Pacceka Buddha hood.

The common factor among these five Pacceka Buddha's, is that they subdued themselves and admonished themselves truthfully. This made them mannerly and cultured and they thus gained outstanding knowledge of the Truth or Dhamma. If one goes easy on oneself then one gains nothing. If someone tries to deceive oneself then one will get nothing. Such persons will not get knowledge of the unsurpassed truth nor of the truth that lies within their inner being. One must always discipline oneself without being easily satisfied. The ones who 28 Dr. Nandamālābhivaṃsa admonish themselves without pity, are the ones who gain knowledge of the Noble Truths. People who are noble and morally pure seek refuge in themselves; attā hi attano nātho. There is no way that these individuals are reborn in the worlds of misery for they are devoid of passions and are now eternally serene and tranquil. They have cut off the causal links of the conditioned and composite states of mind and matter, which will never come into existence again. Thus, they have gained the quintessence of peace and that peace is “nātha” – the real and genuine refuge. Relying on one’s offspring is only superficial, as is depending on relatives. Do they help to escape from all suffering? They don't, these are but common, temporary, refuges. Hence:

Attā hi attano nātho Ko hi nātho paro siyā Attanā hi sudantena Nāthaṃ labhati dullabhaṃ. You are you own refuge Besides yourself who else could be your refuge? Only if you become cultivated and well mannered by admonishing yourself strictly, will you gain that which is so rare; the real refuge. You Are Your Own Refuge 29

You will realize the Noble Truths of Arahata- magga17 and Arahata-phala. This, the Buddha said (avoca), you will undoubtedly gain.

Sādhu - sādhu - sādhu!

Translated by Daw Kyi Kyi Hla

17 The path (magga) and fruition (phala) of total liberation 30 - 2 - To Practise the Dhamma: Easier Said Than Done

It is easier said than done to put knowledge of the Dhamma into practise. To live according to our knowledge of what is right and true is difficult, but very important. There is a distinction between knowledge that one learns from study and teachings and knowledge that one obtains from experience. In general, knowledge obtained from study and teachings is not as thorough and firm as knowledge that is acquired through one’s own experience. The reason is that although people may have knowledge, it is difficult to apply what they know because they are sidetracked by the defilements, kilesa. Passions such as greed, anger and delusion have great force whereas the intellect is weak and feeble. If however, the mental power and understanding gain strength, then, the forces of the defilements - greed, anger and delusion - To Practise the Dhamma: Easier Said Than Done 31 weaken and all difficulties in adhering to the Dhamma will be eliminated. Then one can direct every effort to act and behave conform the Truth or Dhamma.

Avoid evil So, since we are living in the time of the Buddha Sāsana, our top priority should be to learn to understand what the Dhamma or Truth is. The Buddha himself referred to the Noble Sāsana as the Pariyatti Sāsana. The term pariyatti means ‘learning’. Without learning, no one can gain knowledge of the Dhamma. Listening to a sermon is learning; hearing a discourse is also learning. And when the lesson is learned, putting into practise what is learned should follow. For instance the exhortation expounded by the Buddha, ‘Avoid all kinds of akusala1' (Sabbapāpassa akaraṇaṃ). The Buddha taught us to avoid what is bad and immoral. We must try to understand that after learning this, we should actually try to avoid all kinds of akusala. If we fail to do so, then there is the situation of knowing the Dhamma but finding it difficult to put it into practise.

1 Deeds of demerit, unwholesomeness 32 Dr. Nandamālābhivaṃsa

Cultivate the good Then, we must commit ourselves to cultivate the good, become filled with kusala, wholesomeness: Kusalassūpa sampadā. There are different categories of kusala. There is the meritorious deed of dāna. The merit that is gained from giving generously and helping others is dāna kusala. The merit gained from moral conduct is sīla kusala. To practise concentration and cultivate good thoughts through meditation is bhāvanā kusala. One must make endeavours to fully cultivate dāna kusala, sīla kusala and bhāvanā kusala. The Buddha taught that we must try to fully practise these different meritorious deeds. So, first we learn the nature of kusala and then we obtain a glimmer of understanding of what kusala is in our inner being. And in accordance with this knowledge we should practise dāna, lead a life of morality (sīla) and make every effort to generate good thoughts (bhāvanā) and thereby accumulate merit and only then it can be said that we are putting into practise the Dhamma that we have learned. If however, we know that we must do meritorious deeds but fail to do so, then we fail to practise what we know to be right and good. Then we have failed to put into practise our knowledge of the Dhamma.

To Practise the Dhamma: Easier Said Than Done 33

The mind is pure by nature The Buddha also taught that our pure mind should not become defiled with impurities2. So, what are the impurities of the mind? These are the impurity of greed, the impurity of anger, the impurity of delusion, the impurity of pride and the impurity of jealousy and envy. If these states arise in our mind, the mind becomes defiled. We must purify the mind when contaminated with defilements. In its original state, the mind is pure, which means that purification is possible when it becomes impure. Suppose that a piece of cloth is originally black or was dyed black. Then would it be possible to make it pure white? That would not be possible. The mind is originally pure, unpolluted, white and when it is stained with other colours, it becomes defiled and is no longer pure. However, the dirt can be washed away, removed with soap or other means in order to make it white and pure again. The Buddha said that the mind is pure by nature; “Pabhassaramidaṃ bhikkhave cittaṃ”. This is because the mind merely knows sensations; it is purely aware of sensations and there is no attachment and no sense of hatred. The mind simply knows, is untarnished and pure. However, the mind becomes tainted and impure when for a brief moment the

2 “Sacitta pariyodapanam”, 34 Dr. Nandamālābhivaṃsa consciousness of greed arises. In addition, the fleeting states of hatred taint the mind as well as states of pride, jealousy and envy (tañca kho āgantukehi upakkilesehi upakkiliṭṭhaṃ). If these impurities can be washed away, then the mind will regain its original state of purity. What it means is that one should always make effort to purify the mind. If you think about it, when people are feeling calm and tranquil, anger does not arise. It is through perception that misunderstanding occurs and in that moment an angry state arises. This has to be purified and once it has been eliminated, the anger vanishes and the mind becomes calm and pure again. Likewise, greed is not always present. It is present only when it comes into contact with some perception. At that moment, the mind becomes overwhelmed with desires. Then it needs to be alleviated and purified and the calm and tranquillity of the original mind can once again be restored. The same counts for jealousy and envy, these states are not always present in the mind of a person; the mind is not always filled with selfishness. Envy arises only when one begins to think of the wealth and prosperity of others. When thoughts arise that others are more successful and do better than you do, then there is jealousy or resentment. Feelings of distrust and jealousy do not arise when one does not think consciously about it; only because of conscious thought, these states arise. Therefore, since such To Practise the Dhamma: Easier Said Than Done 35 unwholesome states only arise because of a cause, they can be purified by thoughts that are rightful and according to the truth. Then the mind becomes pure again. That is why we are learning and try to adhere to the Buddha’s admonition that we must clean the mind and wash away the impurities to bring the mind to its original untainted condition. Having learned this, we come to know this small but significant truth. Having learned this, we also know that we should not commit deeds that bring demerit, and try to do all that is meritorious. We must make every effort to keep our minds faultless and pure. Having attained this knowledge, then what must we do? We must commit ourselves to avoidance of all deeds that bring demerit and to complete acquisition of deeds that bring merit. This is what we must put into practise. If we know it and yet fail to practise it, then this is what is meant by the difficulty of putting into practise the knowledge of the truth. It is not easy to put knowledge into practise. This is because we are constantly overwhelmed by kilesa; by mind-defiling passions, of which we are rarely aware. Our knowledge of the truth is weak whereas the force of our passions is strong. It may be likened to a napkin or dishcloth that is used in the kitchen for cleaning up or a piece of cloth used by a painter to wipe off spilled paint. The sensual passions thickly coat the mind and its purity is vanished. 36 Dr. Nandamālābhivaṃsa

Hence, the saying that it is difficult to practise what you know is the truth. To get knowledge you listen to a sermon and you come to know what to avoid and what to abide by according to the Dhamma. What is important, however, is to apply what you have learned, put it into practise and do what needs to be done and avoid what must to be avoided.

To balance study and practise There are many discourses and many admonitions given by the Buddha. They are all recorded and are known as The Three Baskets of the Buddhist scriptures, the Tipiṭaka, the Five Nikāya3, or Eighty-four Thousand Dhammakkhandā - Dhamma teachings. Out of this host of teachings, I would like to explain to you the three Dhammakkhandā that state in Pāli, “Sabbapāpassa akaraṇaṃ”, - refrain from all evil actions; “Kusalassupa sampadā”, - be filled with wholesome deeds; and “Sacitta pariyodapaṇaṃ" - purify and discipline your mind. Thus, of the existing 84,000 Dhamma teachings of the Buddha, we now know at least three. If the little knowledge we thus acquired is put into practise it has great value and will be greatly

3 Collection of discourses To Practise the Dhamma: Easier Said Than Done 37 appreciated. This is the same as with food: no matter how well cooked and tasty the food is in our everyday world, if it does not reach the tongue, we cannot actually relish it; we can only guess what the taste would be like. Only when you actually eat it and the food gets into contact with the tongue, you can know how good it really tastes. The Dhamma or the Truth is the same. Only when you apply it and abide by it, do you get to know the true essence and experience and enjoy the resulting peace and tranquillity. Even simply listening to a sermon can calm and alleviate your fears and anxiety. So, if you go further and really practise it and live by it, you will feel a true sense of peace. That is why it is said that pariyatti - learning the scriptures - and patipatti - practise - must be in balance. Learn and teach, but also practise what is learned. Practise what is taught and teach what must be practised. Once pariyatti and patipatti have both been developed and fulfilled, one will attain a deeper level of insight, paṭivedha4, one realizes an exalted level of knowledge. If, however, one learns the Dhamma but fails to practise it, then what might happen is - especially considering Buddhist monks -, that one makes a name as someone who has passed many religious examinations, earns honours and religious titles and

4 Penetration of the Truth 38 Dr. Nandamālābhivaṃsa becomes well known as a scholar. Subsequently, what might happen is that many devotees come to admire this person and surround him or her with offerings and donations. Then what might happen is that all the offerings and the admiration of the devotees begin to flatter and one starts to swell with pride; one becomes conceited and arrogant. This is simply the way of human beings. So, because of one's great Dhamma knowledge, the devotees increase in number, which means that one becomes affluent. This affluence in turn causes egoistic attitudes like, "I’m smart", "I’m great" or "I’m clever”. Then there are flatterers who will praise you, which fills you with pride. When pride gains the upper hand, it is a sure sign that this person does not practise what he knows. This is a shallow person without any substance or foundation. He speaks thoughtlessly and behaves as he pleases. As long as there is an audience to acknowledge him and praises him, he will continue to do as he wishes. This is what I meant also, when saying, “It is easier to know the Dhamma than to practise it.” One may have knowledge of the Dhamma but one is on the right path only when one practises. Just knowing the Dhamma is not enough because many undesirable impurities can invade your mind and overwhelm you. One is the pride induced by knowledge of the scriptures and high intellectual To Practise the Dhamma: Easier Said Than Done 39 capacity (Bahussuta mada). To swell with pride is mada; intoxicating. Honour and fame can fill human beings with pride. Power is an intoxicant too, as are wealth and possessions. Knowledge is equally intoxicating. If a person is filled with such attitudes that inflame and excite, he will surely become so filled with pride and arrogance that he will not be able to distinguish between right and wrong. What I am saying is that such a person will begin to think that everyone approves of and acknowledges whatever he says and does; and that is how mistakes and blunders are made. We must always be very aware of this.

Conveying the Dhamma truthfully Since we are living in the era of the Buddha Sāsanā5, our conduct must be in accordance with the Truth or the Dhamma. We must know what the Truth is and convey this truth to the people. If instead we would tell that the Buddha did not preach what he preached or that he preached what he did not, would that be right? It would not be right. Not only would it not be right, the Buddha said “If someone should deny that the Buddha taught what he did, then that person commits a deed that is detrimental for the benefit of

5 The Dispensation of the Buddha 40 Dr. Nandamālābhivaṃsa many.” This is the first point. The second point is that this person becomes the performer of many unwholesome acts. Thirdly, this person has contributed to the annihilation of the Buddha Sāsanā. This is indeed a great evil. Some think it is just a small lapse. It is not so. It is a severe mistake to deny that the Buddha taught what he did. Similarly, one should not say that the Buddha did not teach what he actually taught. In the same vein, one must not assert that the Buddha taught something that he did not. According to the Anguttara Nikāya, a person who makes such an assertion is someone who is damaging that which is beneficial for the many; who is committing many demerits and who is perpetrating the termination of the Sāsana. That is why you have to take care when declaring if teachings are from the Buddha or not. One must be careful not to claim that Dhamma is Adhamma. For instance, taking the life of another is Adhamma; it is a wrong deed. If however, one asserts that killing another in self-defence is right, then it is also Adhamma. It is not the teaching of the Buddha. Or, if one should say that meritorious deeds should not be done, or that acts of dāna are not right because it lengthens saṃsarā, then it is Adhamma, it is not Dhamma and it is wrong to say it is Dhamma. So, one should not say anything thoughtlessly because it is detrimental to many; one who presents Adhamma as Dhamma accumulates a large amount of To Practise the Dhamma: Easier Said Than Done 41 demerit and accelerates the passing away of the Sāsana. These are three very detrimental consequences. Likewise, if one should deny that the directions and advice recorded in the Vinaya are not really what the Buddha expounded, then the same consequences would follow. The same counts if one rejects the fact that what the Buddha practised was the Dhamma or if one says that the Buddha practised something that he actually did not. Moreover, if it is claimed that the prescriptions laid down by the Buddha were not prescribed by him or if it is implied that other prescriptions not prescribed by the Buddha were laid down by him, then such a person is guilty of the three misdeeds mentioned above and it leads to dire consequences. It is even worse when these untrue statements are made knowingly and deliberately rather than out of ignorance. This shows “how difficult it is to put knowledge into practise.” Moreover, when one is urging someone to put knowledge into practise it is important to state only that what is true. One should not change or reinterpret what the Buddha taught but adhere faithfully and truthfully to what the Buddha taught with no changes in meaning. One must convey the Buddha’s Teachings exactly and tell what is true. There are many persons suffering in saṃsāra because they failed to tell the real essence of the Buddha’s Teachings. Before the arrival of Gotama 42 Dr. Nandamālābhivaṃsa

Buddha, the Buddha who attained enlightenment in this world was Kassapa Buddha. As everyone knows, there is a prophecy that altogether five Buddha's will gain enlightenment in this world. The very first was Kakusandha Buddha. It is said that he attained enlightenment when the life span of human beings was forty thousand years. After this era, the life span of humankind declined to ten years. Then it increased again, until it became very long. Again, the life span of humans ebbed to thirty thousand years when the Koṇāgamana Buddha attained enlightenment. It is said that in the period between these two Buddha's, the land of the earth rose with one yujanā6. In general, we observe that the soil mounts up because of falling leaves, erosion of mountains, humans and other creatures being buried in the ground. The soil never decreases but increases constantly. So it is said that the earth rose with about one yujanā. This is approximately 8 or 12 miles although there are many different interpretations. In one sutta, the Buddha mentions that in the era of Kakusandha Buddha there was the city of Rājagaha that was protected by five hills surrounding the city (Gijjhakut, Vepulla, Vebāra, Pantava and Isigili). Those who have gone on a pilgrimage to Bodhgaya may know it. Vepulla Hill is north of the Gijjhakut Hill. During the time of Kakusandha Buddha, it took about

6 Ancient measure of distance To Practise the Dhamma: Easier Said Than Done 43 a month to climb this hill to the top. Nowadays of course, you can reach the top and return almost at once. This means that in ancient times the ground was much more elevated than nowadays. Those who have been to Bodhgaya will know that the path towards the Bodhi tree slopes down. It is obvious that the Bodhgaya is lower than the surroundings because it is excavated. One may overlook the sloping ground if one walks along without careful observation. Actually, one is slowly descending. Wherever one goes, there have been excavations in the vicinity because the ground has risen in the past 2500 years. As mentioned, it is prophesized that in this world there will be five Enlightened Buddha's. First was the enlightenment of Kakusandha Buddha after which the life span of human beings diminished. After that came the enlightenment of Koṇāgamana Buddha. The lifespan shrunk again and then lengthened. The enlightenment of the Kassapa Buddha was followed by the shortening of man’s life span. When Kassapa Buddha passed away into parinibbāna, it was the passing away of Buddha's with long life spans and when their remains were cremated there remained only one relict. The bone and flesh relicts all combined into one great orb as a relict. After the enlightenment of Kassapa Buddha and in the Era of Gotama Buddha, human life span had 44 Dr. Nandamālābhivaṃsa become very short. Gotama Buddha had therefore said that his relicts should be in small fragments so that the people would gain greater merit by sharing in their worship. So, the Buddha had made this pledge for the fragmentation of his relicts. In the case of Kassapa Buddha, there was only one relic and therefore only one could be built.

Necessity to study and to practise After the parinibbāna of Kassapa Buddha, his Sāsana remained only for a short period. In this period, a family with great reverence for the Buddha entered the Order of his Sāsana. They might have thought that it is very rare to attain human existence and to get the opportunity to enter monkhood (Manussatta bhāvo dullabho). The elder brother whose name was Sāgata entered monkhood. His younger brother, named Kapila, followed suit. Then, also their younger sister and their mother having seen the light entered the order. The sister’s name was Tāpanā. The father however was not among them or maybe he had died earlier. The mother’s name was Sādhinī. So, these people entered the Sāsana as a family. Any person who enters the Sāsana is obliged to do two things. One has to learn all the Buddha's teachings, which is pariyatti. To put it differently, one To Practise the Dhamma: Easier Said Than Done 45 has the responsibility to learn the scriptures; Gantha dhūra. This is one of the necessary tasks for the propagation of the Sāsana. One has to learn and disseminate the teachings one has learned. The other thing to do is to practise the teachings, which is patipatti. When the focus is no longer on the study, the emphasis is put on the practise of meditation. This is known as Vāsa dhūra or Vipassanā dhūra. In Myanmar today there are many pariyatti monastic schools just as there are many meditation centres for meditation. Those who have become very old no longer attend the pariyatti learning centres but go instead to meditation centres to listen to sermons, learn about meditation methods and practise vipassanā. That was what the elder brother, Sāgata, did after he had become a monk. Having matured in years, he was no longer interested in studying, but wished to focus on meditation. So, he learned the methods of meditation and went to a forest centre where he practised vipassanā and became an arahant. The younger brother, Kapila, was still young and decided to study and he studied until he had learned the entire Tipiṭaka. He became very learned and therefore he gained a lot of students and followers. Since he was a scholar, he soon attracted many pupils who wished to study under his tutelage. He also had many donors and received many gifts and donations. However, while he was surrounded by many followers and 46 Dr. Nandamālābhivaṃsa prospered from many donations he who had knowledge of the Dhamma failed to practise accordingly and he became filled with pride about his intellect. He also began to feel a disdain for the monks who devoted themselves to the practise of ; he saw them as not knowledgeable. So, he who had knowledge of the Dhamma failed to practise it and live by it. That is why the Buddha emphasized in many of his teachings that one should not become proud and arrogant.

The danger of pride When one studies one should not become like an unskilled catcher of snakes, said the Buddha (Alagaddūpama pariyatti). An unskilled person could die of a snakebite. In the same way, if a person does not understand and practise the knowledge he has acquired then he is like a person who dies from snakebite, because his knowledge can bring about his death. A person who tries to catch a snake must take a firm hold of the snake’s neck to avoid being bitten. If he would hold the tail then he will surely be bitten to death. Similarly, a person who does not practise what he has learned is like one who catches a snake by the tail. One who does not practise the lessons from the scriptures but takes great pride in what one has learned will soon develop a low opinion of others and To Practise the Dhamma: Easier Said Than Done 47 becomes conceited and arrogant. Such was the matter with Kapila. When the younger brother became an eminent scholar of the Tipiṭaka with the title of Tipitakadhara and was dizzy of pride in himself, his sister became extremely proud of her brother’s achievement and also the mother could not contain her pride and satisfaction. They began to share in the glory that was reflected on them and swelled with misplaced pride. Kapila's sister more so than his mother. Tāpanā became swollen-headed with conceit even though she had not studied herself. As the saying goes, ‘the brilliance of the diamond earrings lights up the cheeks.’ The cheeks in their original state do not shine, but the light reflected by the diamond earrings give the cheeks the illusion of light. The mother and sister failed to see this. When pride thus began to creep into them, they began to feel that other persons were inferior to them. They began even to belittle and verbally abuse others. There are many kinds of verbal abuse. To say that someone is not knowledgeable is one kind of verbal abuse. Of the ten kinds of verbal abuse, one is to say someone is stupid. Verbal abuse does not only mean the use of indecent words. So, they began to attack the monks and Saṅgha verbally and regarded them as mediocre. 48 Dr. Nandamālābhivaṃsa

When Kapila became conceited, the other monks cautioned him, “Sir, you are a learned monk; it is indeed regretful to waste knowledge, but try not to belittle others.” However, what happened was that he began to refute the words of the Buddha and claimed what was not taught by Buddha as the words of the Buddha. He was thus saying that the Dhamma was Adhamma and Adhamma was the Dhamma. He was clever and learned, so he began to say whatever he wanted whether it was included in the scriptures or not. He would reject what was included and include what was not part of the authentic texts. The monks in his community cautioned him, but he did not listen to them. So, they went to his elder brother and requested, “Please try to admonish your younger brother”. The elder brother was an arahant. So, he said to his brother, “My younger brother, to be learned is of great value. It is very good to be well versed in the Truths that the Lord Buddha has taught. So speak only that which is true; disseminate the truths that you have learned to others. Do not be filled with pride.” He thus admonished his brother once and he did so again for the second time but without result. When a person is intoxicated with pride and arrogance, you cannot make him see the truth. That is a simple fact. When a person is at the height of economic success, you cannot exhort him to see the truth and do what is right. You cannot admonish a person who is high ranked and in power. This To Practise the Dhamma: Easier Said Than Done 49 happens when pride overwhelms a person. In this case, the elder brother tried twice to give good advice, but he gave up when he saw it had no effect. As time passed, the situation became worse and he began to ask the other monks whether they ever read or studied this or that text. The other monks kept silent for they no longer considered him worthy of a reply. He then got abusive and said, “They are unworthy fools!” Moreover, he began to belittle the Dhamma. “These Dhammas are useless and it is no good trying to learn the Vinaya because it is worthless and there’s no need to adhere to it.” From this time on, the Sāsana of the Kassapa Buddha went into decline. He was a renowned monk and many revered him. Especially his mother and sister hung on his words as right and true. To them he was knowledgeable and they followed him. He had now accumulated a lot of demerits because of his behaviour. This was far worse than just committing akusala or unwholesome deeds. The consequence was that there were now no teachers to disseminate the Kassapa Buddha’s teachings. His actions had in a way led to the decline of the Sāsana. When he died, he was condemned to the nether world, avīci niraya. The mother and sister, who had aided and encouraged him in every way, suffered therefore a similar fate. Thus, one has to be very careful. 50 Dr. Nandamālābhivaṃsa

Do not admire a monk and encourage him to the extent of following him to the nether world. One has to be cautious and not jump into a bonfire because one’s mentor does so. Do you think one should do so? If the mentor insists on walking on a path of thorns would it be right for a pupil to do the same? It isn’t right and it shouldn’t be done. This happened during the Era of the Kassapa Buddha. When Gotama Buddha achieved Enlightenment, Kapila had escaped from hell and was born as a big fish in the River Ganges. He had become a gold fish.

The fishermen and the gold fish There is still a little story to be told concerning this big fish that was living in the river Ganges. It is about the fishermen who would catch this big fish. Previously these fishermen were a gang of robbers who had violently robbed other people’s homes, during the latter period of the Kassapa Buddha’s Era. There were five hundred of them. One day they entered a village to rob it. However, the villagers were united and chased them. They ran to hide in a forest but the group of villagers had the entire forest surrounded and there was no escape. Then, they saw a small forest monastery where a lone monk resided. Calling upon this monk with great hope To Practise the Dhamma: Easier Said Than Done 51 they said, “Venerable Sir, please save us!” The monk replied, “You are without anyone to depend on now, but don’t despair; for you the only hope is to take refuge in the Buddha, Dhamma and Saṅgha and in your own morality. Do not depend on others; therefore, repeat after me”, and he made them take refuge in the Triple Gem and the and told them to observe the Five Precepts even when it would cost their life. They had no other choice. Nevertheless, the villagers soon caught them and killed them all. Because they had sought refuge in the Triple Gem and had not yet violated any of the Five Precepts they gained existence in the celestial abode after death. That is why the Buddha taught that one who worships the Buddha does not go to hell7; one who worships the Dhamma does not go to hell and the one who worships the Saṅgha does not go to hell. However, we also need to understand the right way of worshipping. Because they had no other alternative, these thieves had reverently sought refuge in the Buddha, Dhamma and Saṅgha and had chosen to die without violating the Precepts. Their akusala - evil - deeds of robbing and attacking others did not have time to bear results. The merit they had gained from their immediate kusala - meritorious deeds - had

7 "Ye keci buddhaṃsaraṇabuddhaṃ katāse, na te gamissanti apāyabhūmi" 52 Dr. Nandamālābhivaṃsa borne fruit and sent them to the celestial abode. From that time on, they shuffled back and forth in saṃsāra from existence in the human world to existence in the celestial abode. With the coming of Gotama Buddha, they too regained existence in the human abode. In that time, there was a small fishing village near the gateway of the kingdom of Sāvatthi consisting of fifty households. The five hundred robbers had regained human existence in this village and the head of the robber gang was also the head of this village. They all had died simultaneously and had been reborn simultaneously in the human world. One day, a son was born to the head of this village and immediately he went to look for other newborns and he found five hundred of them. He gave these families money to cover expenses for the birth and continued to support them so that his young son would have companions. Everyone was happy in this human existence. When these children became teenagers, he set up a training course for them. He taught them how to cast fishing nets. The village was close to the city of Sāvatthi and both to the Aciravatī River and the Ganges River. They often went out to the River Ganges to cast their fishing nets. Once they trapped a big gold fish. They were very happy to have caught the big gold fish. Their parents were also very pleased. They were so proud of their sons’ skill in catching the fish and To Practise the Dhamma: Easier Said Than Done 53 hoped to get a reward from the king. So, they filled the boat with water to keep the fish alive. They then shouldered the boat in which they had put the fish and brought it to King Pasenadī Kosala. This created some excitement in the city and people yelled that a big gold fish had been caught. Many people came to have a look. When they reached the palace, they put the boat down and petitioned the king. The king looked at this amazing phenomenon. The colour of the fish was indeed beautiful but when the fish opened its big mouth, a terrible stench emerged and engulfed the entire palace. It was hard to bear and they all had to cover their noses. The King then said, “Indeed this fish is gorgeous but why does it smell so bad?” He said they should ask the Buddha and ordered the boat be carried to the Buddha’s monastery. So, they took the fish to the Buddha who was in the Zetawun Monastery. It was like putting on an aquarium show. On arrival at the Jetavana Monastery, King Kawthanla submitted his query to the Buddha. “Lord, this big gold fish is very remarkable, but every time it opens its mouth the stench is overwhelming. We all had to keep the nostrils covered. So, why is this?” The Buddha with his Anāgataṃsañāṇa - super sensory perception - looked into the past existences of the fish. This fish was the monk Kapila in the time of the Kassapa Buddha. Because he gave sermons to convey the Buddha’s teachings, his physical body shined like 54 Dr. Nandamālābhivaṃsa gold. This was due to the small amount of merit he gained from the little good he had done. However, because he had verbally abused men, his breath is now foul. So, people who use coarse and offensive words also need to take care. Those who use abusive language are apt to suffer from foul breath. The Buddha not only recounted the past of the gold fish, but he also asked the fish about it. The fish replied that he was Kapila. On being asked where he came from, the fish replied that he came from the nether world of Avīci Niraya. Due to the residue effects of the evil he had done, the fish got something extra thrown in. Apparently, when you do something that is not good, you can also get something extra in the bargain. So, be careful, because acts of akusala (demerit) can result in added consequences. It would be like buying a large clock and asking for a small watch as extra. In this case, after suffering the consequences of his bad deeds, this person became a fish in his new existence and both his meritorious and unmeritorious deeds combined to bear fruit. Due to his merit, he became a gold fish but because of demerit of his offensive language, he suffered from foul breath. When the Buddha asked him, “Who are you?” he answered “Kapila, my Lord” and everyone had to close their nostrils. When asked, “Where did you come from?” he answered “From the hell of Avīci”. On being further asked, “Why were you in Avīci?” he To Practise the Dhamma: Easier Said Than Done 55 answered, “Because I verbally attacked the monks”. The Buddha then asked again “Where are you going now?” he replied that he had to return to Avīci hell. He knew where he was headed for. While answering these questions he became aware that everyone present now knew his whole story and he was filled with shame and sorrow. Then, the fish banged his head against the hull of the boat, it died and landed again in hell. The robbers who had taken refuge in the Three Gems before they died, were reborn in the celestial abode and from that time on they were reborn back and forth in the human world and in the abode of celestial beings and had finally been born to fisher folk and had become fishermen themselves. Then they had managed to catch the fish ‘Kapila’ and arrived in the presence of the Buddha. When they heard the Buddha’s sermon, they truly regretted what they had done and thus gained true understanding. The offspring of the five hundred fishermen saw the consequences of one’s behaviour and became truly contrite and entered monkhood. Ultimately, they all became Arahants. In the Kapila Sutta the Buddha expounded: “When your mind is impure and you use improper words while attempting to pursue noble practises, the consequences can be frightful. It is vital to cultivate a pure mind and a good heart. Only if you know and 56 Dr. Nandamālābhivaṃsa understand the Dhamma and put it into practise will you benefit from it.” So, all followers of the Dhamma should take care that they do not fail to put their knowledge of the Dhamma into practise in order to gain benefit. To live and benefit from a good life you must make every effort to understand the Dhamma and, very important, to put it into practise. Therefore, may all those present on this occasion who aspire to gain the state of nibbāna and who are fortunate to be born in this era of the Buddha Sāsana do their best to truly understand the Dhamma and to practise and live by it accordingly.

Sadhu! ….. Sadhu! ….. Sadhu! …..

Translated by Daw Kyi Kyi Hla

57 - 3 - When to Approach Your Venerable Teacher

“When to Approach Your Venerable Teacher” is based on what the Buddha taught in the Samaya Sutta of the Aṅguttara Nikāya1. The aim of listening to the Dhamma is to increase knowledge. Knowledge is essential to walk on the right path in life’s journey. All of us have to make the effort to acquire knowledge. One way to do it is to listen to the Dhamma.

Searching for a god From the earliest of times, people have been searching for something to worship and rely on. This search is not over yet. This is due to ignorance of the Truth and a lack of wisdom (paññā). Given their limited knowledge, people are fearful, for instance, of the powerful forces in Nature. Not knowing the real

1 Samaya Sutta. A.iii.317. 58 Dr. Nandamālābhivaṃsa cause of these natural forces, people may take these phenomena to be powerful beings. Giving them various names, people start to worship them. Even today, we are still not free of such practise. During the Buddha’s lifetime people prayed to what they called Issara, the creator of the world. However, has anyone ever met this powerful Brahma2 from the heavenly realm? No one has ever done so. Relying on hearsay, people worshipped him to calm their fears and to please him. Is there actually any real sense in doing this? There is none. It does not show much discriminative knowledge in these people. Begging a god for help may result in ending up in a deep hole of difficulties. They do not realise that a god should not only have power to bring good fortune to his believers, but he should alsohave the power to help each and every one without exception. Many people revere Issara, the everlasting god, in the belief that he created this world and its beings. However, they fail to reflect properly. If there is really an everlasting god, then he ought to create only happy, well-off and beautiful people. Why does he have to create those in misery and suffering as well? Furthermore, he should only create only those who contribute to the good of others. Why does he also

2 Creator When to Approach Your Venerable Teacher 59 create those who do evil? If all beings are god’s creations, then they all should be alike. There are people who are poor and facing hardship and there are those who are rich. Some are ugly while others are beautiful. This diversity of people and circumstances cannot be caused by a god. We should try to consider whether there is another explanation for this. At the time of the Buddha’s appearance – after having strived for realisation of the Dhamma – he scanned the world using his power of concentration (samādhi) and wisdom. By means of his divine eye (dibbacakkhu abhiññā), he could see the underlying reasons for the differences among people. He found that those who had committed evil had to undergo the adverse consequences, while those who carried out good deeds could enjoy the happy benefits. Based on what he had seen, the Buddha then gave many discourses on kamma.

The Buddha is unlike god It is not enough for a Buddha to merely possess power. There has also to be karuṇā or compassion. Only with karuṇā can there be impartial sympathy for all. It has the nature of wanting to protect beings from adversity and to save them from their suffering. Without it, a so-called god could be led to punish the 60 Dr. Nandamālābhivaṃsa beings he has created. This had never been the case with the Buddha. Some people in distress think that they are being punished and damned by the Buddha for having dishonoured him. They are mistaken because there is no Buddha who can punish, for he has only compassion for all, therefore he shows them the right path to take. A genuinely noble human being, Gotama Buddha with his great wisdom would never have brought suffering to anyone. Instead, the compassionate Dhamma he taught was for the benefit of those in trouble. Yet, only compassion in teaching Dhamma is not enough. Paññā is necessary. It is because of wisdom that the Buddha taught 'what should be done' and 'what shouldn’t be done', by differentiating the two. If 'what shouldn’t be done' is taught as a proper thing to do, and 'what should be done' is taught as improper to do, then all those following the advice would get into trouble. For instance, being unaware that someone has an ailment, one might feed him with unsuitable food, which could aggravate his condition.

Need for paññā Thus, there has to be enough wisdom - paññā. The Buddha would use his wisdom to assess and then admonish and counsel beings for their benefit and welfare. We should heed and carry out his advice and instructions. As a start, we should attend Dhamma When to Approach Your Venerable Teacher 61 talks to learn what he taught. Otherwise, we might assume that all religions are alike. And we might think that: “After all, the Buddha is just one among the others.” We must realise that religions are not alike, and that there is the real Truth. We need to be able to differentiate: “what should be done” and “what should not be done”. The difference between what is with fault and what is faultless has to be perceived. By taking what is with fault as being faultless and then acting on that basis, we will find ourselves in difficulties. Suppose that there is a group of drug-abusers who is trying to persuade a friend: “You should try out this drug. It’s pretty good.” “Go on, just try a bit.” “This is what being a man is about.” Listening to their urging, he tries it out – only to find out that he has got himself in trouble. When his friends were persuading him, nothing was mentioned about the negative aspects, only what is enjoyable. He experiences the unpleasant consequences associated with drug abuse; firstly his health is affected. He has problems where social relations and finances are concerned. He falls out with his family. In the end, it gets to the point where his life’s prospects are blighted. With paññā and knowledge acting as a guide – knowing enough how to discriminate between good and bad as well as cause and effect – nothing of this 62 Dr. Nandamālābhivaṃsa would have happened. When there is an absence of paññā, what is good is thought to be bad and vice- versa. As a result there is wrong-doing. For instance, take some religions that teach followers that animal sacrifice to please their god will bring them merit and happiness. Just think about it: you take the life of others in order to benefit yourself. Is this the work of the Dhamma? Only this point needs to be considered. Does it fit in with your own wish? If it is so that sacrificing a living being to offer god would please one, then a question arises: would it not be more praiseworthy then to kill yourself as an ? During the Buddha’s lifetime, such a belief that sacrificial offering would bring benefits was widely preached. For this reason, the Buddha placed in his teaching of the the rule to abstain from killing any living being, "Pāṇātipātā veramaṇi sikkhāpadaṃ samādiyām", right at the beginning. He clearly stated that it would bring no happy result to offer animal sacrifices to please god. He warned that if we should kill other beings for this purpose, then we would ourselves, besides facing much suffering, be killed repeatedly throughout saṃsāra. Thus, it is necessary to have discerning knowledge and intellect, the type possessed by an excellent teacher who would be able to indicate to you the correct path to take. Such a teacher is the Buddha who had both compassion and paññā. With these two, the Buddha was versatile. Because of paññā, there When to Approach Your Venerable Teacher 63 were no faults or mistakes. Due to karunā, no one was cruelly led into difficulties or to his downfall. At the same time, given his self-realised knowledge, he could thus declare with certainty, “This is blameworthy”, as it was really so. In the same way, when he stated, “That is free from fault, giving a good result”, it was indeed a fact. Not only will we benefit in this life by following his advice and instructions, we will continue to develop and progress from one life to the next. The happiness we experience in this life will follow us in future lives too. Eventually we get to liberate ourselves from the suffering of aging, sickness and pain, and death. To reiterate, both compassion and wisdom are necessary for someone giving a religious discourse or founding a religion. It is only when these two qualities are combined that one can give guidance for the benefit of all. Only with paññā can the real Dhamma be taught. Only through compassion can action be taken to benefit beings. Without these two, any potential creator-god would fail to create anything.

Relying on knowledge or faith? Then when it comes to religion, you should use your knowledge to consider and decide by yourself. To know how to do that, you should listen to Dhamma discourses, as well as read the literature. By 64 Dr. Nandamālābhivaṃsa reflection, you should learn to relate the knowledge you have acquired to your own experience or your practise. Because many people are unable to do so, they have to rely on trust. This sort of faith that lacks knowledge can lead them to the side of unwholesomeness. For this reason you should strive to acquire knowledge because without it you can go astray in any matter. So try to know the Dhamma through listening and reading. Then try to assess your life experiences regarding it. For instance, can you on your own bring up your cherished sons and daughters to become highly educated scholars? No, it is not possible. What you can do for them is to put them in a good school, and hand them over to a good teacher to do the task. That is about all you can do. What your children can do is to make the effort, if they do not do that, than nothing of your plans for them will be realized. It is the same when putting your faith in a religion. You do that in order to receive guidance. After getting the teachings, then it is up to you to carry them out. If you don't do that, what will happen? Nothing will happen. The doctor prescribes you medicine to cure your illness. If the medicine is not taken, can the disease be cured? This is what is meant.

When to Approach Your Venerable Teacher 65

Dhamma as the cure So strive to know about the Dhamma as much as possible. Then as far as you can, put it into practise, this is Dhammānu dhamma paṭipatti. Magga (path) that rescues us from the suffering (dukkha) as well as phala (fruition) are called Dhamma. Then one can go for refuge to the Dhamma; “Dhammaṁ saranaṁ gacchāmi”. Whether we want to be free from saṁsāra or from in the lower worlds, it will not be the Buddha who will rescue us from the misery. It will only be his Dhamma that will save us. Look at it this way: to cure your illness, it is not the doctor who will do it. It is the medicine that will do the job. Without the medication, what can the physician do? He only prescribes the medicine. Likewise, “Dhamma” is the medicine. You yourself will have to put it into practise. This Dhamma in which we take refuge: “Dhammaṁ saranaṁ gacchāmi” can pull us out of saṁsāra. It includes magga-phala, which comes with the realization of Nibbāna. At that point, we are relieved of our anxieties and mental weariness. Take a look at people around you. They may be smiling but the smile conceals for many of them worries and anxieties called soka. Soka just does not occur once, but during life it will arise again and again. Though some may claim that they are incapable of crying or worrying, there is no one who is unable to 66 Dr. Nandamālābhivaṃsa worry. Being worried or anxious is soka, while domanassa is displeasure or mental pain. The anguish that is severe enough to cause tears to flow is parideva. Then physical suffering is dukkha. What can remove soka, parideva, dukkha and domanassa? Only the Dhamma can do that. Just like a doctor prescribing medicine, the Buddha gave us the Dhamma as a cure. Putting it into practise, we find that soka can disappear; parideva can be overcome; dukkha and domanassa can be reduced or even removed. You should try to practise according to the method the Buddha instructed, until the Dhamma has reached your heart. Then you would have acquired the Dhamma. Where is anxiety found in us? People say it lies in the heart, which is where the important cittas are based. So when soka arises there, you can remove it by replacing it with the cool and soothing Dhamma. What can be used to wash off mud, which is the result of earth soaked with water? Water is used to wash it away. Similarly, anxiety which has arisen due to the mind can be treated with the mind itself. This is the Buddha’s technique, which is clear and accurate. For those who do not have access to or rely on this method, what is done to cure them of their distress? To reduce anxiety, one way is to relieve it with encouragement and reassurance. This is known as psychotherapy, the mind is used to treat itself. Yet it is not an adequate technique because it only provides a When to Approach Your Venerable Teacher 67 relief. In psychiatry, not the mind is used, but medicines are used to uplift the mind. Indeed, the only specialist who can cure the mind is the Buddha. Only he can be said to be the Supreme Mind Specialist. Why is this so? Consider the case of Patācārī who became crazy due to soka. Not only was her sanity fully restored by the Buddha, along with the madness, the soka was dispelled for good. How did she become cured? The Buddha’s Dhamma did it. He gave the directions, which she carried out. As a result the soka cooled down, never to reappear. There was also Minister Santati who was afflicted by grief. Again, it was the Buddha’s Dhamma that restored his peace of mind. Others similarly affected by dukkha were also cured this way. Therefore, for those troubled by soka as well as those whose minds are still not free of defilements, the remedy is to instil the Dhamma in the heart. Then their anxieties can subside. Following the Buddha’s method implies to always keep his instructions in the mind. At the same time, they need to check the mind regularly. What do people inspect every day? They look in the mirror to check their face. But they do not check their mind: “Is lobha still in the mind? Does it arise now and again?” “Is dosa still around? Do I lose my temper ever so often? Do I easily get impatient? Do I tend to sulk?” 68 Dr. Nandamālābhivaṃsa

They do not examine their state of mind; they only study their face in the mirror – the hair or the eyebrows. However, a check-up on the mind is far better: because how lovely you look depends on your mind, no matter how nice the appearance. With an evil state of mind, there is no way the looks can remain bright and attractive. Take a look in the mirror when you are in a temper. You would probably get a fright. To check, take two photos of your face: one, when your mind is bright and clear; second, when it is irritated or angry. By comparing the two photos, you will see the difference clearly. Thus the mind is of primary importance. Making the mind the centre of attention, the Buddha gave his instructions. Although everyone has his share of worries or anxiety, unhappiness and grief, there are ways to escape from it. Consequently, anxiety can be alleviated and in the end be removed with the Buddha's method. Therefore, the mind is used to treat itself, much like using water to wash off the mud, which was caused by water in the first place. In this way, there is no reliance on anything external: no medicine needs to be taken. To give it a name – it is striving in meditation. Nowadays it means joining a retreat for seven or ten days in a meditation centre to carry out the work of using the mind to heal itself. One way is to use the power of samādhi for that purpose. As the mind focuses on an object, it becomes still and calm. When to Approach Your Venerable Teacher 69

At this time, it is sure to become cool and peaceful. That is why with good samādhi, an hour does not seem long. This is because the mind is focused on only a single object. Stiffness and aches have all been surmounted, leaving only a state of tranquillity. Should samādhi be lost, then the tranquillity will also vanish.

The three aspects Using samādhi as a basis, you should contemplate the body and the mind or the individual characteristics of the dhammas (sabhāvas). In order to know the truth as it really is, a check-up must be done. In this method3 of cittānupassanā taught by the Buddha a check-up is made on the mind. Only in doing so can the solution be found, and the antidote be obtained. If we do not investigate a problem, it will not be possible to get the answer. And if we are unable to find the solution, the problem will stay. How to check the mind? In his discourses the Buddha used these terms: “assāda” to mean something that gives satisfaction; and “ādīnava”, meaning disadvantage. He also used another word “nissaraṇa”, meaning “exit” or “way out”.

3 In the Mahāsatipaṭṭhāna Sutta. 70 Dr. Nandamālābhivaṃsa

Using these three aspects, we can consider: (1) there are satisfying or enjoyable aspects concerning our mind and body. These aspects are known as assāda. (2) At the same time, their flaws or disadvantages can be found. These are called ādīnava. (3) Nissaraṇa or exits (allowing escape) exist. It is necessary to understand these three points. An example to clarify this: Take for instance the body – the eyes in particular. What are the gratifying aspects of having eyes? What are their disadvantages? What is the escape concerning the eye? (1) Satisfying aspects What is pleasurable regarding the eye? Having eyes means being able to see what is visible. You are able to acquire knowledge. You can read books, watch movies and go on a pilgrimage or a sightseeing tour. You are able to view objects that please the eye. So isn’t it satisfying to have the use of the eye? (2) Unsatisfactory nature Then what are the faults and is the unsatisfactory nature concerning the eye? It is undesirable that the eyesight deteriorates. Occasionally the eyes hurt and redden – again, this is not satisfactory. Finally, it is disagreeable when the eyes are affected by cataract. In this way one can consider the shortcomings of the eye: in its nature of dimming or of not enduring. When to Approach Your Venerable Teacher 71

Thus when we make use of any object, there are two possibilities. It turns out to be satisfactory or otherwise. If we buy a car, it could prove to be satisfactory or it could break down now and then. (3) The exit What is the exit where the eye is concerned? When there is attachment for something seen by the eye and as long this taṇhā cannot be removed, the problem remains unresolved. For this reason, eliminating attachment is the means of escape. These three aspects remain relevant whatever the case may be. You should be able to see in terms of these points in any matter. Once you are able to do so, you will realise that whatever the problem or issue is, there will always be an exit. From this exit, it is necessary to find the way out. If not, by remaining within, you will just go round and round in circles. You will not be able to find the solution.

The Dhamma to be realised Because the Buddha taught the Dhamma with compassion combined with paññā, it inspires confidence. He declared that what he taught contained no flaws; “svakkhāto Bhagavatā Dhammo”4. He taught according to the Truth. What he taught

4 The Dhamma well expounded 72 Dr. Nandamālābhivaṃsa should be practised by oneself (sandiṭṭhiko). This Dhamma is to be led into the heart and to be experienced. You know for yourself, “Yes, this is right,” or “No, it’s not true.” Having the Dhamma installed in the heart, you will know if soka arises, when it is still present or has ceased. By following the Buddha’s healing technique, you will reach a point where soka totally disappears. You can see this for yourself (sandiṭṭhiko) -- how truly satisfying it is. But how long should you wait till you can see this for yourself? There is no need to wait (akāliko). There is immediate result as you practise. Similarly, when listening to or learning the Dhamma, you know and learn right at that moment.. The two are adjoining; knowing and not knowing. Having realised the Dhamma yourself, you should try to get the others to do the same (ehipassiko): “Please come and try it out.” Also at any time of its choosing, the Dhamma can enter your heart to cool and calm it (opaneyyiko). It is able to keep away soka. Only those with paññā would be able to experience the highest level of the Dhamma, that is, magga-phala and Nibbāna (paccattaṁ veditabbo viññūhī5). Hence, in order to realise that, we should first of all make effort to increase our paññā. However, not everyone has that intellectual ability. Take the

5 All wise persons should realise by themselves. When to Approach Your Venerable Teacher 73 residents of Yamethin town. Have all of them attended university? No, not all of them have. Does everyone have the knowledge of a physician? No, not everyone. Some finished school at primary level, unlike others who completed middle school. Then some reached high school. So one person differs from the other. For this reason gave the Buddha his discourses at different levels. As for the higher level of Dhamma (paccattaṁ veditabbo), it can be realised by oneself individually. Who are those who can understand? Only those with a sharp intellect would know (viññūhī). This is to say that our capacity has to be sufficient. It is only natural. Then what should we do? We should start to acquire knowledge because living heedlessly leads to nowhere. People often have this wrong idea, “Oh, I’m already old. There is nothing more to be done. At this age it’s absurd to start studying again.” This sort of arguing is not correct. Paññā is to be acquired at all times. It is to be strived for at any time, whatever the subject or field. No matter when it was acquired, any discipline has its worth. At any time an effort in meditation can be made; even right now. There is always benefit to be gained. There is no such thing as “It’s too late in life to learn anything.” For instance, considering how to live your life – that is a type of knowledge. So too is seeking the basic necessities of food, shelter and clothing. However, real paññā is knowing the truth about dhammas. Moreover, 74 Dr. Nandamālābhivaṃsa because realisation of this type of paññā gives immediate benefit, all of us should strive to acquire it. We should therefore, from now on, make great effort where the Dhamma is concerned. The Buddha had stressed the primary importance of paññā: “Endeavour to know the Truth, rather than putting your faith in me”. Acquiring this knowledge would be extremely gratifying. Instead of asking for our faith, the Buddha asks that we undertake to know the Truth. That is why we have the .

Knowing from own experience Our life and the situations we are in should be viewed correctly. As a start, we should therefore develop sammā diṭṭhi (right view). Otherwise, how could problems become solved? As we walk along life’s journey without right view, where will we get? Because it is important to see correctly, sammā diṭṭhi is placed first in the Noble Eightfold Path. Only with right view is it possible to develop right thinking (sammā saṅkappa). Also, truthful speech is possible because it is only after thinking that words are spoken. So there is right speech, sammā vācā. Only with truthful speech is there right action. When speaking is done, there is action, that is, sammā kammanta. It follows that only with correct speech When to Approach Your Venerable Teacher 75 and action can we have the right kind of livelihood. This the Buddha taught as sammā ājīva. In this case can an indolent person get to walk the correct path? He will not get there. Thus, we need to develop sammā vāyāma or right effort. Tasks must be done with mindfulness. So there is sammā . It is also important to have a steady or tranquil mind in sammā samādhi. What happens when there is right concentration? Due to it, right understanding or sammā diṭṭhi will come into being. Seeing the truth is called sammā diṭṭhi. How do we do that? This is by understanding good and evil as they actually are; perceiving greed or lobha as it really is; as well as seeing dosa (hatred) as just dosa. This is correct vision, which is very important. It sees what is real. You should look up the Sammā Diṭṭhi Sutta of the Majjhima Nikāya. For this reason, knowledge is always placed in front in the Buddha’s teachings. Even an ordinarily educated person does not have to rely on what others say. This is so, because one already knows by oneself. Where the Dhamma is concerned, we should strive in practise until we know by ourselves. We should not depend on hearsay. On one occasion, the Buddha asked Venerable Sāriputta, “Sāriputta, do you believe that there is samādhi which is without vitakka and vicāra?” 76 Dr. Nandamālābhivaṃsa

“I don’t believe it, Venerable Sir. I know it from my own experience.” Believing and knowing are not the same. To believe is to rely on the words of others instead of relying on your own experience. If you make the effort until you know it by yourself, then you will have passed the stage of having to believe others.

Suitable time for a visit For this reason when is it timely to approach your teacher? Is it appropriate to do so at any time? Which are the most suitable occasions? Why should you visit him? The mind cannot remain the same. From time to time, it is affected by bad mental states. Then to seek his knowledge and guidance you need to talk to your teacher. At one time, a monk asked the Buddha, “Venerable Sir, concerning a suitable time to visit a teacher, how many types of occasions are there?” According to the Buddha, there were six such occasions:

1) Heat of rāga The first timely occasion is when the mind is overwhelmed by greed (lobha) or sensual desire When to Approach Your Venerable Teacher 77

(kāmarāga). There is a strong urge to indulge while any thought of the Dhamma is lost. Being under the influence of lobha you cannot find the way to escape. In such a situation, you should approach your teacher to ask what is to be done. You ask him for the method to extinguish lobha. If you do not do so, you will continue to be oppressed by it. It is very clear. When do you visit your doctor? It is when you are not feeling well. No one goes to the hospital or clinic when he is in good health. Only when you are sick, you have to get it treated. In the same way, now that the mind has become unwell, you need to visit the person who can treat it.

Venerable Vaṅgīsa Venerable Vaṅgīsa had joined the Order of Monks at an early age. At one time, he followed Venerable Ānanda on alms round. Not restraining his eyes, he was looking here and there when he happened to see a scantily dressed woman. Lust arose in him. He then revealed to Venerable Ānanda the feeling that had arisen in his heart, “Kāmarāga is overwhelming me, burning my heart. Out of 78 Dr. Nandamālābhivaṃsa compassion, explain the Dhamma to me, so that the burning in my heart will disappear6.” Venerable Ānanda replied, “Due to wrong perception your mind is being consumed by heat. What is not beautiful you take to be beautiful. Kāmarāga has arisen in the mind because you take that ugly form to be beautiful7.” A person is but a sum of his conjectures and opinions. How the mind surmises can be difficult to understand. For instance in poor light, by taking what are actually earthworms to be noodles, they immediately appear to look good to you. So in the dark of the night you make a hearty meal of earthworm soup, thinking it to be tasty noodle soup. Once you form an assumption, at the same time, attachment arises with it. Due to your false impression, the mind becomes abnormal. This is saññāya vipariyesā. As Venerable Ānanda explained, “Because of wrong perception or saññā8, the mind becomes heated. This misapprehension must be abolished.” He went on to instruct the young monk: "instead of reflecting on her beauty, try to reflect on

6 Kāmarāgena ḍayhāmi cittaṁ me pariḍayhati. Sādhu nibbāpanaṁ brūhi, anukampāya Gotama. 7 Saññāya vipariyesā. Cittaṁ te pariḍayhati. 8 Cittaṁ te pariḍayhati. When to Approach Your Venerable Teacher 79 the repulsive aspects"9. Think of the excretions at the eyes, the nose or mouth. Try to imagine all that is excreted at the nine orifices. Is there anything delightful about this? Getting up from bed in the morning, where do you go? It’s to the toilet. The matter excreted by people’s bodies: is there anything to be collected and stored? People only keep what is valuable. Also nobody would collect food that has been chewed and spat out. Thus, there is not one bit of goodness. You may think that the outward appearance is fine. It is because of the skin that serves to conceal. In this way due to faulty saññā, you take to be attractive what is actually repulsive. Because of this, you should reflect on the idea of repulsiveness. Furthermore, you hold this opinion of yourself, “I’m still immature.” Such a kind of view should not be kept. Do not allow such māna to arise. Also, do not encourage thoughts of high esteem. Any māna that is held in the heart should be rejected10. If you do so, the burning in the heart will disappear. Thus when the heat of sensual desire reaches our heart, we should approach our venerable teacher to listen to the Dhamma. If we do, our heart will cool

9 Asubhāya cittaṁ bhāvehi. 10 Mānānusaya mujjaha. 80 Dr. Nandamālābhivaṃsa down, as this is a practical way to resolve our problem.

2) When desires remain unfulfilled It is not only kāmarāga, which burns the heart. There is also byāpāda. It arises whenever there is dislike for an undesirable object, speech or action. What happens when there is dislike? Dosa comes into being as the mind is changed with the urge to strike or hit. When you have lost your patience or temper, then it is time to see your teacher for guidance, who can explain to you the ways of escaping from anger. Dosa has no other exit other than patience, forgiveness and loving-kindness or mettā. If you have a lot of hatred for someone, look for a strong point in him or her so that it is easier for you to radiate mettā. Let us say that there is a pond of water covered with duckweed. Wishing to quench your thirst, you first gently push the duckweed aside before you drink. In the same way, you put aside the person’s bad aspects. After all, people are composed of both good and bad qualities. So try to ignore the negative aspects. Keep in mind only the good points. Doing this makes it easier for you to cultivate loving- kindness. When to Approach Your Venerable Teacher 81

If you are unable to see his good points, then you should use compassion. If that is still not possible to cultivate, then upekkhā or equanimity should be used. In any situation or matter, there is always a way out. In this case, should byāpāda arise to scorch your heart, you should then request your teacher for an antidote. By radiating mettā or cultivating patience, you should be able to lessen the heat. When left as it is, you are likely to react to the other person furiously. It could even end up as a criminal case. So in order that it does not happen, dosa should be overcome. To control it, you need to find a method suitable for yourself.

3) Losing interest in doing kusala On what other occasion should you visit your teacher? It is when you have lost interest in doing what is wholesome. Suppose there is drowsiness during sitting meditation. You seem to have no inclination to continue. Yet you do not nod off. So what should be done when you become sleepy as you meditate? What are the remedies? First, you need to boost your mental energy and to stiffen the mind that is flagging in strength. Your mind should become determined to go all out. This mental state is called vīriya, which has the nature of raising the energy. On 82 Dr. Nandamālābhivaṃsa the other hand, thina-middha or sloth-and-torpor has the nature to slacken so that the mind becomes sleepy. Thus this slackness has to be tautened. If the electric power is insufficient, what can be done? You can add extra power by using a booster. In the same way, vīriya should be used to increase mental energy which has declined. This is one of the solutions that the Buddha gave in his discourses. So what to do when you become sleepy while sitting in meditation? The answer is to exert yourself by using vīriya to raise the energy. At one time, when Venerable Moggallāna frequently became drowsy when sitting. The Buddha taught him ways to remedy it. First is to stay in a well-lit area. Also, to get the mind brightened up, you should cultivate āloka saññā11. If this fails, then get up to walk. If still drowsy, wash your face and give your body a rubdown to freshen up. If that still does not work, try to pull your earlobes. It is a remedy to tug the earlobes until they warm up. This can remove thina- middha in sitting meditation. Finally, if it still has no effect, then just go to sleep. That’s right because one way to recover from sleepiness is to sleep. Having rested, being newly refreshed, you can get up to continue meditating.

11 Visualising light as a meditation object. When to Approach Your Venerable Teacher 83

Those applying for a driver’s licence have to sit for a multiple-choice test. One question in the test is: “While driving you become sleepy. What do you do?” Three answers are provided: i) Drink a cup of coffee and continue driving. ii) Wash the face and continue driving. iii) Stop to take a rest, only continuing to drive after taking a nap. Which is the correct answer? It is to stop and take a nap before you continue driving. Even after drinking coffee, you can still feel sleepy as you continue on your way. So, if all other methods fail, the Buddha advised, “If you are very sleepy, then go to sleep.” This is the Buddha’s remedy. It is obvious how sensible he is. Therefore, when thina-middha occurs during meditation, it is time to approach the teacher for his advice.

4) A restless or remorseful mind The mental state of uddhacca-kukkucca is when the mind wanders and cannot stay focused on an object for long. With worry or anxiety, the mind is scattered. This is when you should speak to your teacher. 84 Dr. Nandamālābhivaṃsa

Due to restlessness, uddhacca, the mind cannot concentrate. Therefore, you should try to cultivate samādhi as you meditate. Find an object that can steady the mind. For instance, you note the in breath and out breath. Another way is to recollect the qualities of the Buddha, the Dhamma or the Saṅgha. You should let the mind stay on an object that can stabilise it. If remorse, kukkucca, arises, than the object has to be changed. Remaining with a troublesome mind is not the solution. In addition, your pangs of regret will not allow you to find a solution. First, it is essential to resolve to yourself not to err again in the future. This is the way of escape: when the mind is troubled, you should replace it with the Dhamma, which is peaceful and calming. It is only natural to test this out on yourself. On meeting a pleasant object, the mind becomes pleased. Then should a thought arise about something nasty, the mind becomes unhappy. Then, try not to hold such negative thoughts, but only those that gladden the mind. In this way, the mind is made to transform itself. By switching it to another object, the mind-state is also replaced. This is the fourth type of reason to meet with your teacher.

When to Approach Your Venerable Teacher 85

5) Arising of doubt The next timely occasion to approach your venerable teacher: When sceptical doubt, vicikicchā, is occurring in the mind, a visit to the teacher is called for. Should doubts arise about the Buddha, Dhamma and Saṅgha and your practise, you should ask your teacher for a way to resolve them. It is due to wrong thinking that doubts develop. They can only be removed by wisely reflecting, it is with wise attention, yoniso manasikāra.

6) Wishing to put an end to mental defilements Lastly, on what other kinds of occasion do you go to see your venerable teacher? It is when you have such questions: “In order to put an end to the flux (āsava) of kilesa's, how is attention given to the object?” Or “What sort of object is to be focused on, to eliminate the mental flux of defilements?” These questions regard kammaṭṭhāna bhāvanā where you practise vipassanā. Its objects are the mind and body. The nature of nāma-rūpa is contemplated on. At the beginning, you perceive the individual characteristics of these conditioned dhammas (saṅkhāras). Subsequently you come to contemplate these phenomena from the viewpoint of their universal characteristics: of impermanence, suffering 86 Dr. Nandamālābhivaṃsa and non-self. Thus in noting saṅkhāras, you notice their state of anicca, dukkha and anatta12. Anicca has the nature of disappearing after it has arisen. Such a situation is dukkha because of its perpetually disturbing nature. Then since nothing goes according to what you desire, this shows the nature of anatta. In other words, there is nothing to be identified as “I” or “mine”. These are just concepts where not even one bit exists. This is how anatta is seen from the viewpoint of suñña. In this way having reflected on saṅkhāras, you come to see them as fearful. Also, coming to realise their faults and disadvantages, you become disenchanted and wish to be liberated from them. With this desire to be free of them, you consider how to do it. Finally, you come to a stage where, in continuing to note these saṅkhāras, you are able to do so with equanimity. To understand this, let’s say that there is a couple who decided to separate due to incompatibility. Later, living apart, are they still concerned for each other? No, they no longer care. In the same way, you feel finally equanimous about saṅkhāras, having achieved a mentally stable state. In the text, it is called saṅkhārupekkhā ñāṇa. At this stage of insight, there is equanimity for all phenomena.

12 Lakkhaṇārammaṇika vipassanā. When to Approach Your Venerable Teacher 87

When this ñāṇa becomes mature, then the cessation of saṅkhāras may occur and you encounter Nibbāna. In seeing Nibbāna, at the same time the flux of kilesa's is eliminated.

Conclusion In order to learn these methods, it is necessary to consult your venerable teacher, as the Buddha advised. Doing so, you would be able to resolve your difficulties through the knowledge you will acquire. The way of augmenting that knowledge is by following the Buddha’s advice and instructions. Having come across the only real Truth that is found in his teachings, may you all be capable to find the solution each time your heart is burnt by worry or other kilesa's. May you all overcome it by instilling peace in your heart. In this way, by striving in accordance with the Buddha’s teachings, may you all remain happily in life until you can free yourselves from the cycle of rebirths.

Sadhu! Sadhu! Sadhu!

Translated by ven Sayalay Vimalañāṇī

88 - 4 - Dhamma Duty

Dhamma Duty is the duty of preserving the Buddha's Dhamma teachings throughout the universe, so that they may be everlasting. Just by studying the suttas, one can realize how deeply the Buddha himself respected the Dhamma teachings. It has been recorded in the suttas that every single Buddha who has appeared in the past, has always respected the Dhamma teachings. Once, after the Gotama Buddha had attained enlightenment, he thought, "It is not good to live a life where one has nothing to rely on or to respect in life. There must be something that one reveres. Either in terms of a person or in terms of Dhamma, is there any one person that I can respect fully?" He searched high and low for anyone who was more skilled than he was in morality (sīla), concentration (samādhi) and wisdom (paññā); not only among the humans but also among the devas and the brahmas. However, he could not find anyone who Dhamma Duty 89 was equally qualified. Therefore, the Buddha decided, "The Dhamma knowledge that I have attained is what I can respect", and from then on, he lived a life respecting the Dhamma only. All successive Buddha's from the past did the same. If one wonders what type of Dhamma it was that the Buddha revered, let it be known that it was the same Dhamma that the Buddha had to diligently cultivate and practise himself. The teachings behind this cultivation and success are called the 37 Bodhipakkhiya1 factors and are to be honoured as such.

The Dhamma is your teacher The Buddha thus revered these Dhamma teachings and propagated them for the next 45 years throughout the land for the advancement of the entire universe and humankind. Even when reaching the age of 80 years and on his deathbed, the Buddha's last words for his disciples were that these Dhamma Vinaya teachings were their true teachers, and that these were to respect and to uphold always.

1 Factors conducive to enlightenment. These are: The 4 Foundations of mindfulness - Satipaṭṭhāna; the 4 Supreme efforts - Sammappadhāna; the 4 Means of accomplishment - Iddihipāda; the 5 Faculties - Indriy; the 5 Powers -Bala; the 7 Enlightenment factors - Bhojjhaṅga, and the 8 Path factors- Maggaṅga 90 Dr. Nandamālābhivaṃsa

If there is no one to deliver the Buddha's teachings, then there will be no more respect for them. In some ideologies, the policies and guidance given by a teacher have disappeared with the passing of that teacher. After the passing of the Buddha, these highly regarded teachings of the Buddha (Pāvacana2) might lose their importance in the minds of the Saṅgha, as their teacher is no more present (atītasatthuka). To prevent this from happening, the Buddha told the disciples that both his Dhamma teachings and the Vinaya, the disciplinary rules, would remain as the true teachers after he was gone; "Yo kho Ānanda mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā". The Buddha advised all his disciples to adhere strictly to these teachings. In this context, we can observe the unique practise in the Buddha's Sāsanā. There is no other place in the world where something like this exists. In the Buddha's dispensation there has never been appointed any single person as the successive leader of the religion. In all other religions, there is always another person who inherits the reins of the leadership. In the Buddha's Sāsanā, there is no such person. When the Buddha is no longer present, the Dhamma that has been propagated by the Buddha, takes the leadership role as the teacher and this is

2 Words of the Buddha Dhamma Duty 91 truly unique in the world. This is also truly admirable and honourable and should be acknowledged. The Buddha himself has stated that since the Dhamma had been well expounded (svakkhāto dhammo), nowhere in the Dhamma teachings is there any area for controversy. All causes and effects are completely and thoroughly explained in detail. If one were to follow these teachings, one would surely experience the fruit of one's labour. If one does not avoid what should be avoided, one will surely face much misery and suffering. His teachings are that much complete and comprehensive. He has taught all there is to know without any prejudice or partiality.

The Buddha did not withhold any teaching In other religions, the teachers of 'so-called religions' always tend to keep some hidden truths from the masses. As for the Buddha himself, he cited that he has not left anything hidden in his hands to keep for himself, and that he has shared all that there is to know with the people; "Na me ācariyamuṭṭhi atthi dhammesu". "I have taught completely and honestly with palms wide open", he declared to Venerable Ānanda. In Mahāyāna - a different Buddhist tradition - there is another view about this. They classify the Buddha's teachings into two categories. One type of 92 Dr. Nandamālābhivaṃsa teaching is for the general population and one type for the selected disciples. This resembles the Christian tradition, which teaches the doctrine to some selected believers. The Mahāyāna teachings use the words Esoteric and Exoteric teachings. Esoteric teachings are not meant for the majority. So, there are two categories of teachings. Having said that, they also consider all other Buddhist groups apart from the Mahāyāna groups, as Hinayāna (Lesser Vehicle). And they have the view that the Hinayāna teach a lower path of reaching Nibbāna. For those of the 'higher' Mahāyāna (Greater Vehicle), the esoteric selective teachings would be given. This belief is now inculcated among many Buddhists. However, based on what the Buddha has taught to Venerable Ānanda, their view is actually not righteous. Regarding the Buddha's Dhamma: "Na me ācariyamuṭṭhi atthi dhammesu", the Buddha never taught with a closed fist; there was nothing hidden for anyone with the aim to teach that to a selected few. All teachings of the Buddha that aim at realizing Nibbāna have been fully and efficiently expounded. Therefore, the terminology of esoteric and exoteric is only the view of the Mahāyāna. They state that the 'Hinayāna' teachings are those that the Buddha taught to the masses and in their view, the Mahāyāna teachings are the special Dhammas. This is in fact quite belittling and also Dhamma Duty 93 denies the fact that the Buddha himself did not make any division. The Buddha's teachings in Myanmar are also mistakenly described by them as Hinayāna. In reality, the Buddha's teachings in Myanmar and the southern countries are the authentic teachings, the orthodox teachings of the Buddha. They have not been altered in any way from the original teachings of the Buddha. People from all over the world, who study Buddhism, accept this fact. There is no dispute about this. Anyone who has studied the early literature knows that these are the authentic teachings of the Buddha.

The authentic teachings are pure and genuine After the demise of the Buddha, the most distinguished leader among the 700,000 monks who attended the funeral ceremonies was Venerable Mahākassapa. He was the one who laid down certain rules that allowed for the name Theravada. Their method was very clear and concise: 1. "Apaññattaṃ na paññāpetabbaṃ" No one was allowed to add to any of the teachings or the disciplinary rules as laid down by the Buddha. 2. "Paññattaṃ na samucchinditabbaṃ" No one was allowed to subtract from the teachings or the disciplinary rules as laid down by the Buddha. 94 Dr. Nandamālābhivaṃsa

3. "Yathā paññattesu sikkhāpadesu sikkhitabbaṃ" All disciples were to adhere to the teachings and the disciplinary rules as they were. These were the three conditions to follow. Because these were the exact teachings of the Buddha and these conditions were laid down by the Theras (Elders) led by Venerable Mahākassapa, this practise was named the Theravāda method. In reality, the matching word for Mahāyāna should be Cūlayāna3, and the word that is the opposite from Hina (ignoble) is Paṇīta (noble). Thus, if put correctly, it should be Mahāyāna for one tradition and Cūlayāna for the other, or Paṇītayāna and Hinayāna. Only then will the meaning be accurate. Mahāyāna and Hinayāna do not match. If wrong beliefs and traditions have emerged in Buddhism, than these are due to carelessness of the followers in the many years of the Buddha's dispensation. However, the Buddha's teachings have been thoroughly examined and proved during the six Buddhist councils (Saṅgāyanā). Almost no change in ideas appeared, the Dhamma is really pure and genuine. Some even state that is not pure enough. Some historians state that the

3 Mahā means big and Cūla means small Dhamma Duty 95 teachings of the Buddha are not genuine anymore or authentic Theravada anymore. This is because at many places of worship there are spiritual artefacts and other items, which are not Buddhist. These can also be seen in the Shwedagon pagoda. However, to conclude that Buddhism would not be pure, is due to mindless thinking on part of the critics. There will naturally be a mixture of traditions among the different worshippers themselves. There is however no change in the Dhamma itself, it is purely Theravada in concept. But worshippers will bring in their own various customs and traditions along the way. In Myanmar, before the teachings of the Buddha had arrived, the people worshipped spirits by cultural tradition. When the teachings arrived, the people genuinely believed and followed the teachings lovingly and wholeheartedly. Some who changed to Buddhism also brought along remaining customs and beliefs from their earlier days of worshipping spirits. Human nature always clings to habits.

Unfounded claims of other influences The teachings that arrived in Myanmar, the 84.000 Dhammakkhandha, Piṭaka or Nikaya have no other beliefs mixed in them. Some claim that there are Hindu beliefs mixed in the Piṭaka. When asked to 96 Dr. Nandamālābhivaṃsa point out exactly, the answer was actually quite humorous. For instance, one funny thing is that they claim that wrong view, micchāvāda (wrong beliefs). is mixed in the Buddhist view, Buddhavāda. Actually, they refer to the Diṭṭhi Saṃyutta and the Brahmajāla Sutta; both texts elaborate on the subject of wrong view. These teachings explain that in some religions there is wrong view4. The claim they make on this statement is therefore just funny. Declaring the falsehood does not make the Dhamma wrong. One must honour the truth by pointing out the mistakes always. With the Nandaka peta vatthu5 as reference, a book published in Myanmar, there is a claim that Buddhism denies the idea of 31 planes of existence. That author quotes the wrong reference: If we carefully study the text, Nandaka peta held the wrong views and as a result, he was born as a peta. Based on such literature records, the claim that the Buddhist view is mixed with Hinduism is very funny. In reality, the Buddhist teachings, which have been proofed through the six Buddhist Councils, are very genuine and precise. Moreover, almost no mistakes can be observed. However, with the passing

4 Wrong views in other religions include: eternalism, annihilism. 5 Khuddaka Nikāya Dhamma Duty 97 of the time, some wordings may have changed along the way. For example, some foreigners will read about Mount Meru and ask where this so called mountain is. But the location of this mountain is not an important issue. These are locations from olden times. The Buddha just mentioned a mountain located in this world. For instance, in the opening section of the Suttanipāta Palī, it is said that the human world exists around Mount Meru. It says that the Tāvatiṃsa celestial realm is located above the mountain. The world of spirits is located under the mountain. Based upon these words alone, we do not need to search for the mountain anymore. We can assume that it is the tallest mountain on this Earth where humans reside. The location cannot be as clear as with other mountains. However, this is not an important issue. In the end, the vital teachings of the Buddha are the Four Noble Truths or the Noble Eightfold Path. No one can complain about or dispute any of these teachings.

Dhamma Duty to preserve the Dhamma The Buddha has taught the Noble Eightfold Path to support the liberation of all humans. If practised now, one can benefit immediately. These teachings of 98 Dr. Nandamālābhivaṃsa

Dhamma are shedding light on the path of all humans to assist them in this world and beyond. Whether one benefits or not, is not dependent on the teachings, but on oneself. Therefore, it is vital that all monks carry out their Dhamma duties properly by not allowing the teachings to diverge in any way from the original teachings. In no other religion or teachings can one find such enormous amounts of recorded teachings, as in those of the Buddha. All his teachings are available in Myanmar as Tipiṭaka, five Nikāyas or 84,000 Dhammakkhandhas in completely printed form and they are also taught. All teachings are available for learning and for practising. There are no teachings that are not taught or not clearly understood. Therefore, Myanmar has actually fulfilled its Dhamma Duties. These Dhamma Duties are carried out by the Saṅghas , who preserve the Dhamma through learning and practise of the Dhamma. This is why the Buddha stated "Yo kho Ānanda mayā; dhammo ca vinayo ca desito paññatto so vo mamaccayena satthā", which means "my teachings and discipline, promulgated by me will be the teacher after my demise". Even when he was alive, the Buddha said: "One who sees the Dhamma, sees me". Only when one knows the Dhamma one will appreciate the value of the immense effort of the Buddha. Thus, it is Dhamma Duty 99 extremely important to know and realize this Dhamma. As long as the Dhamma knowledge exists, the light doesn't disappear. The Buddha who is capable to bring wellbeing into society will exist as long as the knowledge of the Dhamma will exist. The fact that the Saṅgha still exist in Myanmar, and that they are still diligently carrying out their Dhamma duties, puts the standard of Pariyatti in Myanmar surely above those in the other Buddhist countries in the world. Suttas, Vinaya and Abhidhamma are taught properly in Myanmar. If the Saṅghas who are carrying out these teachings are no longer around, these Dhammas will perish. Even now, there is a rumour that if lay people were to learn all the Dhamma, the Saṅghas would no longer be needed in the community. Therefore, one must know that there is a huge difference in what can be accomplished by the Saṅgha and what by the lay community. This has been mentioned in the Muni Sutta by the Buddha. The productivity of the Saṅgha is much more than that of a layperson. That is why as long as the Saṅgha is around and thriving, the teachings of the Buddha will survive. There is a statement in the Tīkā (sub- commentary): "Bhagavato aparabhāge Buddha- dhammaratanānaṃ samājigamo Saṅgharatanā jino" meaning that after the Buddha's demise, due to the gratitude of the Saṅgha, we come to know about the 100 Dr. Nandamālābhivaṃsa

Buddha and the Dhamma. This is evident proof that the knowledge we have of the Jewels of the Buddha and the Dhamma has come to us via the Saṅgha. In India, during the Buddha's lifetime, there were Saṅghas in both the north and the south of the country. Buddhism prospered. In later years, there were attacks on the Saṅghas by neighbouring countries. Many monks were killed or had to escape and as a result, Buddhism declined in India. At present, there are about sixty million Buddhists in India. Due to this small number of only sixty million Buddhists, the guidance by the Saṅgha is very much weakened and this has affected leadership. For many Buddhist disciples it was therefore not clear who was leading. They lost direction, became confused and did not know which religion to follow anymore. In Myanmar however, fortunately, Buddhism has prospered since the days of the Bagan dynasty. With the foresight of the spiritual teachers and the leaders of the country at the time, and due to their united effort, the Buddha, Dhamma and Saṅgha in Myanmar are in a satisfactory situation at present. Some people however, find fault in certain Saṅghas where some monks are misbehaving. In this world there is good and bad. They come together, when there is evil, there is also good. The egg and the shell always come together as well. We just need to Dhamma Duty 101 differentiate between good and bad. It is important that the bad does not increase and only the good accumulates always. By nature, between good and bad, it is very difficult for the good one to persuade the bad but then again, it is very easy for the bad to affect the good. This is just the nature of the world. For instance if you have ten mangoes and one is rotten, the nine good ones cannot make the rotten one become any fresher, but the rotten one can spoil all the other, nine good ones. There is never a time in history where there is more good. Good is always mixed with bad. We must be mindful of the good and try to do more good always.

What is needed to preserve the Dhamma? Therefore, for those Saṅghas who are presently carrying out Dhamma work, one must know exactly which Dhamma duty is most important. We all have in our hands the teachings of the Buddha in the Suttas, Vinaya and in the Abhidhamma. The Saṅghas must focus on learning and teaching this Dhamma well. This is called Dhamma Duty. In reality, if one chooses out of faith to live a spiritual life in the Saṅgha community, the main thing to learn is the Tipiṭaka. When one has mastery in the Tipiṭaka, one should make an attempt to learn the 102 Dr. Nandamālābhivaṃsa language (Bhāsantara). This skill is secondary to learning the Tipiṭaka, because it serves as a means of sharing the knowledge of the Tipiṭaka. We should notice that mastery of the Tipiṭaka is of primary importance. For the Tipiṭaka teachings to not disappear, Myanmar has established the teaching monasteries. Also, establishing universities like State Pariyatti Sāsana University is for the undertaking of Dhamma Duty dutifully. These teaching monasteries and the State Pariyatti Sāsana University take a leading role in learning and sharing the Buddhist teaching. Such effectiveness must be taken into consideration; all of us should pay attention to that. We must undertake dutifully the Dhamma expounded by the Buddha. In the olden days, the monks just focused on learning the Tipiṭaka and made an endeavour to have clear comprehension of the Tipiṭaka scriptures. In order to put the Buddhist teaching into practise, it is necessary to learn the Dhamma. The quality of the teachings in Myanmar is satisfactory, still it is evident there is a lot more to be done. The Buddha's teachings are very profound in terms of the words. They are also very difficult to put into practise. In order to understand and to know how to apply the teachings - the Applied Method presently - profound understanding is necessary. There is no Dhamma Duty 103

Dhamma that cannot be put into practise, as all the Buddhist teachings can be put into practise. All the teachings expounded by the Buddha can be verified personally (Sandiṭṭhiko). In that sense, there is no difference between the teaching and the practise. All can be realised by oneself. But it is necessary to have the kind of knowledge that has the potential to realise the Dhamma. "Paccattam veditabbo viññūhi" are very meaningful words. It means, "All wise persons should realise by themselves". The term viññū refers to the person who has special knowledge about the deep meaning of the Dhamma. This is very true. Not everybody has such kind of knowledge but it is necessary to have such kind of wisdom.

Morality, knowledge and practise As long as the Buddha's teachings are flourishing, we can expect that people have peace of mind. It can begin through the instilling of the Dhamma and the practise in oneself. Thus, in his later teachings, the Buddha used the term 'Sīlavā Bahussuto' to refer to the first two qualities a disciple should develop. These primary, fundamental qualities (being virtuous and knowledgeable) are more important than the special attainments. Thus, the Saṅghas who at present are undertaking Dhamma Duty must be endowed with 104 Dr. Nandamālābhivaṃsa morality as the number one priority, with good moral values. They should follow the teachings of the Buddha and should have dignity. It is most important that the precepts are well observed. Based on one's morality, one should try to gain much knowledge (bahussuta) which means to focus on learning and practising the Buddha's teaching. The Buddha himself put much emphasises to expound the Saddhammasammosa Sutta6. This sutta gives guidelines on what the Saṅgha should do regarding the perpetuation of the Buddha's Sāsana. Dhamma Duties are mentioned there. One should listen and bear the Dhamma in mind respectfully: "Sakkaccaṃ Dhammaṃ suṇanti". This is a very important Duty for the Saṅgha. Also, the Saṅgha must learn the Dhamma thoroughly as a very important Duty: "Sakkaccaṃ Dhammaṃ pariyāpuṇanti". Only when the Dhamma is deeply absorbed, the Dhamma will flourish in the world. So, listening to the Dhamma attentively and learning carefully and bearing the Dhamma deeply in the heart are the priority tasks. Still it is not accomplished. It is necessary to deeply understand and contemplate the meaning of the Dhamma that has been learned and to bear it in mind with deep respect.

6 Saddhammasammosa Sutta: Three suttas on three groups of five things which lead to the confounding and the disappearance of the Dhamma. A.iii.176ff. Dhamma Duty 105

Otherwise, it is impossible to comprehend the meaning. For instance, the Buddha taught something related to the Bojjhaṅga Sutta. "Satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ". Satisambojjhaṅga refers to mindfulness, which brings about the development of wisdom. One should understand how and to which extend mindfulness should be developed to gain wisdom. "Vivekanissita virāganissita nirodhanissita", refers to the mindfulness that is devoid of sensual pleasures. Mindfulness must be developed in relation to vipassanā knowledge until one attains the path and fruition (magga and phala). The mindfulness one should develop is not the ordinary one, rather, it should be in relation to the vipassanā ñāṇa (insight knowledge) which comprehends the individual characteristics of mind and matter (nama and rūpa) and the universal characteristics of impermanence (anicca), unsatisfactoriness (dukkha) and non-self (anatta). Ultimately, one should make the endeavour to eradicate the mental defilements (kilesā). Mindfulness must be developed until one attains the path (magga), which is known as virāga. The expression vossaggapariṇāmiṃ indicates abandoning and reaching at, letting go and attaining. It also indicates 106 Dr. Nandamālābhivaṃsa to what extend mindfulness is to be developed. Vossagga refers to both abandoning and arriving at. That is to say, abandoning or relinquishing is one thing and attaining is another thing. Naturally, we cannot attain something without letting go of the other thing. For this reason, the mindfulness one develops should reach a level where it is mature enough to abandon the mental defilements. Then one attains nibbāna. Practically, one should understand thus: mindfulness should be mature enough to abandon the mental defilements and to take nibbāna as an object. One should try to learn how this works experientially, by putting it into practise.

Dhamma Duty has five aspects Therefore, the Buddha expounded that Dhamma Duty has five aspects: 1) to listen attentively, 2) to learn, 3) to bear in mind, 4) to contemplate on the nature and 5) to put into practise. Nowadays, there is a lot to learn and know. Apart from this Dhamma Duty, there are some other duties as well. The Saṅgha will be criticized if there is no knowledge of the Buddhist scriptures, but not if there is no knowledge of other things, such as foreign languages. The Saṅgha should focus on learning the Buddhist scriptures, because Dhamma Duty is their Dhamma Duty 107 original duty. One should have expertise in one's own field. In the world, everybody has one's own responsibility and it is of utmost importance that one does not neglect one's own duty. There will be a lot of criticism if one neglects one's own duty and gets involved in other affairs. For this reason, the Saṅgha who treasures the perpetuation of the Buddha's Sāsanā should undertake Dhamma Duty by learning the Buddhist scriptures with deep respect. We can say that language is necessary in undertaking the Dhamma Duty of propagating this Dhamma with the people in the world. Myanmar is fortunate to have the whole Tipiṭaka translated into Myanmar language. It is relatively easy for Myanmar people to study the Tipiṭaka. Although there is easy access to the scriptures, the Saṅgha has to make the effort nevertheless. Otherwise, criticism will arise if one neglects to undertake one's Dhamma Duty. In this world, one will be criticized if one lacks skills in one's own job, but not in other professional fields. However, some ignorant Myanmar people, while staying in the country, do not know how to speak Myanmar language. They take pride in knowing some other foreign languages. It is shameful indeed, if one is Myanmar, one must know Myanmar language, tradition and culture. Just being westernized oneself, one does not become a westerner. By adopting a 108 Dr. Nandamālābhivaṃsa

European way of life, one will not become a European. Being born in Myanmar, it is important to be a true Myanmar and to have language skills as well. It is shameful that some people take pride in saying that they know English but not Myanmar. Likewise, for the Saṅgha it is shameful if they have not the knowledge of the Tipiṭaka. For this reason, we should pay great attention to study the Tipiṭaka and undertake this Dhamma Duty. In order to perform this Dhamma Duty, the far sighted most venerable established the State Pariyatti Sāsana University in Mandalay and in Yangon. Just as the most venerable Sayadaws have led with vision, one should perform this Dhamma Duty also with vision and intelligence. The Buddha actually foretold the future of Buddhism in a particular Sutta. "In the future, the Saṅgha will be reluctant to study the profound teachings expounded by the Buddha. "Gambhirā gambhīratthā; suññatā; paṭisamyuttā". It means, there will be a situation where the admonitions of the Buddha are neglected. Some people have wrong thoughts and are reluctant to listen to the Dhamma expounded by the Buddha carefully, and they are not ambitious to learn the Dhamma. They assume that modern education is more valuable and turn their back to the Dhamma. Consequently, the Sāsana will diminish. Dhamma Duty 109

We all are so fortunate to learn and know the profound Dhamma admonished by the Buddha. People from other countries do not have easy access to Dhamma studies like in Myanmar. We are given the golden opportunity to study and propagate the teachings of the Buddha with the people in the world. Therefore, it is of utmost importance to study the Buddhist scriptures. Then, Myanmar people will be honoured and appreciated for their dutiful undertaking of this Dhamma Duty. This is the privilege of Myanmar people. During my stay abroad I came to notice that Myanmar people have two advantages. It appeared to me that we receive acknowledgement while we are just doing our routine work. When in India, I overheard a conversation between Hindu professors. They talked about two qualities of the Myanmar monks; their expertise on Abhidhamma and on Vipassanā. They held the Myanmar monks in high esteem for this. Generally speaking, the scholars and professors in India and Sri Lanka agree that Myanmar monks have profound knowledge of Abhidhamma and can guide meditation. This is an exceptional and privileged situation, which we should cherish and maintain. However, besides these strengths, there is also some weakness. Myanmar monks lack skill in communicating in foreign languages when encountering foreigners. So, besides maintaining the 110 Dr. Nandamālābhivaṃsa strengths, this weakness should be strengthened. There is a great difference between the time necessary to learn the scriptures and the time to learn a language. It takes 10 to 20 years to learn the Piṭaka while one can have some skill in a language in 1 or 2 years. For this reason, we should pay great attention to learn Piṭaka, which is our Dhamma Duty. This is the reason that the Buddha has put much emphasis on teaching the Dhamma. The Buddha held the Dhamma in high esteem. Even in his last moments, prior to his demise, the Buddha expounded that "the Dhamma will be your teacher". During his years of ministry the Buddha said, "One who sees the Dhamma, will see me" ("Yo dhammaṃ passati, so maṃ passati"). Bearing in mind these precious words emphasized by the Buddha, each and every one of us should be determined to undertake Dhamma Duty respectfully. May you all undertake Dhamma Duty dutifully for the perpetuation of the Buddha's Sāsana.

Sadhu! Sadhu! Sadhu! translated by Dr. Soe Moe Lwin and ven. Sayalay dr. Yuzana Nyani 111

- 5 - Err Not on the Journey through Saṃsāra

Let us be cautious not to make mistakes on our way through saṃsāra1 by bearing in mind the consequences that follow from these. When travelling through saṃsāra one usually commits misdeeds. One of the main reasons why this happens is because we are ignorant of what is right. In general, people are unable to distinguish between what “should be done” and “what should not to be done”. Failing to see this distinction is one of the causes of doing what should not be done and neglecting what should be done. Unwittingly, people sometimes do wrong for they mistake the bad for good.

1 Round of rebirths 112 Dr. Nandamālābhivaṃsa

How to distinguish good from bad When some wrong actions have been done, the consequences are not very pleasant to say the least. By recalling and reflecting on unfortunate incidents that some people experienced during the time of the Buddha, we remind ourselves to be vigilant. By what norms or standards should we distinguish between good deeds and bad deeds and between good and bad? The Buddha said, “if worry and anxiety follow what has been done; when remorse and regret follow then it is a bad deed." Everything that is done, whatever the deed, is always followed by some consequence. There are always results. For instance, if a mango seed is planted, one day it will bear mangoes. That is the effect. Likewise, something that you have done has its consequences, whether it is a thought, some words that you said or some physical action. If one has to grit one’s teeth and bear the outcomes in silent grief, then the deed was evil. These two points must be noted. This is expressed as “na taṃ kammaṃ kataṃ sādhu”, which in the teachings of the Buddha means 'such deeds are not good'. Then what are these deeds? These are 1) the acts that are followed by remorse and anxiety; “yaṃ katvā anutappati”. 2) Deeds that cause crying; “yassa assumukho rodaṃ”. Assumukho means a face that is wet with tears because of rodaṃ; having to cry. Kamma In This Life 113

3) Deeds that cause grinding one’s teeth to bear its consequences, “Vipakaṃ paṭisevati”. These acts are not good deeds; so, try to avoid such acts for they are wrong. The Buddha put this into words that make it easy for everyone to understand what a bad deed means. The opposite is true for good and wholesome deeds. If there is no regret over something one has done; or when there is no lament such as, “What I have done is wrong”, then it is a good deed or a deed of merit. In addition, when the effects of such deeds bring ecstasy and joy to one’s heart, then it is indeed a good deed. So, one must learn to differentiate between acts that are good and those that are bad. The title of this discourse, Err Not on the Journey through Saṃsāra is an encouragement to take care not to act wrongly. So, let us now look at the bad consequences of evil deeds and learn how terrible the results are of doing evil deeds from the stories that follow.

Venerable Cakkhupāla Once there was this very wealthy man of Sāvatthi whose name was Pāla. A discourse given by the Buddha pleased and impressed Pāla very much. He thought, “It will be very difficult to adhere to and practise this Dhamma fully in the mundane world. 114 Dr. Nandamālābhivaṃsa

Only if I enter the Sāsana, will it be possible. After this consideration, he entered monkhood and started to practise meditation and mindfulness. What followed was that his eyes began to trouble him. He had practised meditation and mindfulness day and night without sleep throughout the rainy season and he began to suffer from an eye ailment. With time, his eyes deteriorated and the day he became an arahant he became blind. He achieved arahantship but simultaneously he lost his eyesight. The day the āsava2 that had clung to his mind were eliminated, his eyes also lost their sight. Why was it that he, who had achieved arahatship lost his sight? The reason was that one time through his journey through saṃsāra he had done something that was wrong. In one of his existences ‘Pāla’ ad been a physician, traveling here and there giving treatment. In one of his rounds, he arrived in a village. As an eye specialist he treated eye diseases, giving treatment to people with eye ailments. There was a woman suffering from an eye disease and after examining her, they discussed the cost of treatment and medication. He said, “I can cure your disease, how much will you pay me? This patient had been treated by many physicians and yet her eyes had not improved. Now she got a

2 Taints or cankers Kamma In This Life 115 guarantee from this physician guaranteed that he would cure her but how much was she willing to pay for that? So, there was talk about money during this conversation the women said, “Doctor, please don’t mention money; if you can truly cure my eyes, I shall give you all that I possess and become your slave.” See this is how people are quick to exaggerate when talking. Isn't there a saying that “extreme words lead to slavery”? One must therefore be careful and heedful about what one says. However, this woman had committed herself with this exaggerated statement, upon which the physician agreed. He prepared potent eye drops according to his own formula and applied it to the woman’s eyes. Her eyes improved greatly and she was as good as cured. The woman who had promised to reward the physician with all her wealth as well as to serve him as slave for the rest of her life now found herself in a dilemma – she would have to surrender her wealth and become his slave. Her words had been highly exaggerated. The physician then asked her, “How is it, has the condition of your eyes improved?” she replied: “My eyes suffered some irritation before but since I used your eye drops the irritation has become worse.” She was telling a lie; she pretended that her eyes were now grittier. But the physician also knew the true situation; he knew his eye lotion was effective and that the woman’s eye ailment was very much better. 116 Dr. Nandamālābhivaṃsa

So, this led him to do something wrong. His main aim should have been to cure the eye disease but he failed to act with good will and a sense of ill will crept into his mind. He thought to himself that he would not take any fee given by the woman, but would instead take revenge by making her blind. This is known as “paduṭṭha citta”. So, with a mind filled with hatred he committed a very bad deed. He made a mixture that would cause blindness and he even went home to discuss this with his wife. He told her that the woman had lied because she did not want to pay him, and that he would teach her a lesson. So, he went to see his patient and told her that she should use other eye drops that he had brought and administered them himself. As soon as the drops were applied, the eyes became swollen and soon she went blind. This is a wrong committed while traveling through saṃsāra. Due to this evil deed, it is said that the physician suffered in the nether regions when he died and was blind in many existences. Today also don’t we know people who are blind? These possibly include persons who have done some wrong while traveling through saṃsāra. The physician committed a wrong for the price of medicine that was of little worth. Even when he attained arahantship, he suffered the consequences, being sightless and disabled. So, beware and try not to do wrong on your way through saṃsāra, for if you do, there is a possibility that Kamma In This Life 117 although one may enter nibbāna, one may do so without eyesight. Isn’t that so? In this case, through the physician's act the other person lost eyesight, but that was only once. Whereas the consequences of one’s misdeed motivated by ill will can follow a person throughout many existences, in this case sightlessness followed the physician even up to the time of achieving arahatship. Now, this physician caused the woman to go blind only once, so why is it that he suffered from sightlessness again and again? This is because the power and impact of his cetanā3 was great. The preceding thoughts of ill will that arose, which harbored this intent to make this woman go blind, could be counted in the millions and billions. The amount of accumulated cetanā thus activated, led him to go home to discuss this matter and finally ended with him concocting the eye drops and administering it himself. Let us say a mango seed has been planted. When it becomes a tree, it bears thousands of mangoes. Likewise, what you have done is a single act but the intent or cetanā behind it is numerous and each cetanā begets one consequence. So, due to one cetanā one suffers in the nether regions and the consequence of another cetanā is blindness and these

3 Motivation 118 Dr. Nandamālābhivaṃsa cetanās will as a consequence induce blindness many times. That is why it is so important not to commit evil deeds while travelling through the round of many rebirths in saṃsāra. If instead the physician had harbored a feeling of mettā or loving kindness there would have been no cause for blindness when he became an arahant. So, one should take care not to commit such wrong deeds. His wrongdoing was motivated by anger. Another kind of dosa, hatred, that leads to wrongdoing is fear; this also is wrong. Whether something is done either through fear or through envy, it leads to deeds that are wrong. Such states of mind lead to wrongdoing. Sometimes wrong is done through love or attachment and sometimes through hatred. Ignorance also leads to evil deeds. This of course refers to the four kinds of agati (wrong doings). Chanda – Love and greed may lead to all kinds of wrongdoing. Dosa - hatred also gives rise to evil deeds. Moha - ignorance or delusion leads to wrong doing and bhaya – fear very often leads to evil.

Queen Sāmāvatī Here is another relevant case. Queen Sāmāvatī on her journey through saṃsāra did something wicked. Sāmāvatī was one of the queens of King Utena. King Utena of the kingdom of Kosambi had Kamma In This Life 119 three queens: Sāmāvatī, Vasuladatta and Māgaṇṭī. Of them, Queen Sāmāvatī died in a fire that entirely engulfed one of the many-tiered royal apartments, together with 500 of her royal retinue. This can be called a horrific death. Five hundred deaths in a single incident of fire is really a disaster of the greatest extent; it was not a case of a few deaths. The fire consumed a total of 500, headed by the queen. Why did they die in the fire? Superficially, it could be said that it was because Queen Māgaṇṭī set the palace in fire with evil intention. This appeared to be the case. However, in fact this was not so. The real cause was that Sāmāvatī on her travels through the cycle of many births had been responsible for many wrongdoings. So, what had she done? In one of her previous existences, she also was the queen to a certain king. In that life, she often liked to bathe in the river together with her attendants. It so happened that whenever the ladies were bathing and frolicking in the river, it coincided with the time that eight Pacceka Buddha's would pass by on their way to the palace to accept the daily offering of alms. However, one day seven of the Pacceka Buddha's returned to their abode in Mount Gandhamādana. The eighth Pacceka Buddha stayed behind, and one day he sat under a shrub near the river bank in deep meditation. 120 Dr. Nandamālābhivaṃsa

At the time, the future Sāmāvatī and 500 attendants were bathing in the river. Afterwards, when coming ashore, they felt very chilly and needed a fire to warm themselves. So, they went towards the shrub under which the Pacceka Buddha was seated and without being aware of his presence, thinking this bush would make a nice fire to warm themselves, they set fire to the bush which burned down to ashes. The fire did not touch the Pacceka Buddha who was deep in nirodha samāpatti4 meditation. The power of his samādhi was so great that the Pacceka Buddha was untouched by the fire. However, when the big bush had burned down, the seated figure of the Pacceka Buddha emerged. “Goodness gracious, this is the holy Pacceka Buddha who comes to accept daily offerings of food from the palace. If the king hears about it, we will be killed.” This was the first reaction in their minds because they thought the Pacceka Buddha had died in the fire. At first, they had unknowingly set fire to the bush and there was no akusala - evil intention - involved. Their only aim in setting fire to the bush was to warm themselves. However, when the Pacceka Buddha emerged, they thought, “We better get rid of all evidence of what we have done” and together with this thought, they began to gather dried twigs and break off branches for firewood and stacked it all

4 A state of cessation of mental activity and mental phenomena Kamma In This Life 121 around the Pacceka Buddha. Then, they set fire to the Pacceka Buddha. This act turned into an act of unwholesomeness and demerit. It was their first mistake. If only they had prostrated and paid obeisance and asked for forgiveness for having unwittingly set fire to the bush under which he was seated, he would just have quietly gone his way because the Pacceka Buddha had not passed away from the fire due to his single-minded concentration. Even if they had tried time and again to put the Pacceka Buddha to the torch, he would not have passed away. But they did not know this, so what they did was piling firewood around him and trying to burn him. Only when they were certain that he could no longer be alive they returned to the palace. But the Pacceka Buddha brushed off the dust and dirt and went as usual to the palace for his daily alms round the next day. Their evil intent had not materialized and the Pacceka Buddha had not passed away and entered Nibbāna, but the force of the evil intent of Sāmāvatī and the concubines was so great that it caused them to be reborn in the nether regions of hell when they died, and in many of their following existences, they died from burning. If the Buddha would be alive in today’s world and we would ask him why people die painful and 122 Dr. Nandamālābhivaṃsa horrible deaths, he would say that these people had done evil deeds in the many cycles of their births. Not every one dies horrible deaths. There are many who have escaped such suffering. Hence, it is necessary in our journey through saṃsāra to take great care to refrain from wrongdoing.

Khujjuttarā Now, let us look at another story. Try not to err in the attempt to get a few laughs. For if you happen to ridicule noble and saintly persons the consequences that follow can be grave. Among the attendants of Sāmāvatī was Khujjuttarā (Khujjā +Uttara) though her given name was Uttarā. But because she had a back that was slightly bent she was called Khujjuttarā. Khujjuttarā was a person with great knowledge and wisdom. In the Tipiṭaka, there is one text known as the Itivuttaka. This text is a compilation of the sermons she heard from the Buddha himself every day. Later she recounted them and explained them to Sāmāvatī and others. It was known as the Itivuttaka Text. But why then was she a slave and why did she have a hunch-back? This should be noted. What had she done wrong on her journey through saṃsāra? At one time some Pacceka Buddhas came to a certain palace and among them was one who had a Kamma In This Life 123 hunch-back. The future Khujjuttarā would then don a robe and cradling a golden bowl she would bend her back to mimic this Pacceka Buddha and say, “This is how our Pacceka Buddha walks.” She was just making fun. But due to this imitation she was reborn in many existences with a bent back. That is why in travelling through the cycle of rebirths we should take care not to do wrong. Then why was she a slave? In one of her many existences she was the daughter of a wealthy man. It was during the era when there was an enlightened Buddha and there were Bhikkhunis5 at the time, who used to visit her house from time to time. It so happened that once she was applying ‘make up’ to her face and she wanted some object. Since no one was around to hand what she wanted, she asked the Bhikkhuni present to fetch it for her. Nowadays also, people often say, “Excuse me, but could you please do this for me?” The fact that one has to say, “excuse me” or “pardon me”, means that one is being impolite. People think that just by saying, “excuse me” or “pardon me” no harm is done. That isn’t so. What she had said to the Bhikkhuni was, “Miss, since no one is at hand would you mind getting me a mug of water?” At this the Bhikkhuni realized at once; “if I refuse to do what she requests, she will be

5 Fully ordained nun in the Buddha's time 124 Dr. Nandamālābhivaṃsa angry and if so she would inevitably land in the nether world, whereas If I fetch her some water she could very well be reborn as a slave. Thinking that to be born a slave was a little better than being condemned to the nether world, the Bhikkhuni did as told and fetched the girl the water she wanted. If the Bhikkhuni had refused to fetch the water, the rich man’s daughter would have been cross; maybe she would not have allowed the Bhikkhuni to visit the house again. Isn’t that so? So, take care. If a nun should visit your house do not thoughtlessly say “Sayalay6, please do this or that.” People ask others to do something qualifying their demand with the words, “I don’t mean to be disrespectful, but could you …”? But the very use of this phrase shows disrespect. Having asked the Bhikkhuni to do an errand was the cause of this woman being reborn as a slave to others in existence after existence. That is why I am reminding you not to do wrong in your travels through saṃsāra. Be mindful of this. The Myanmar people are notorious for asking others to do errands for them. They use the words “with all due respect”. But this is just superficial and they don’t really mean it; they don’t really bow down and make obeisance. So, if they should happen to ask a morally righteous and noble person to run an

6 Polite form of addressing a nun in Myanmar Kamma In This Life 125 errand they suffer the consequences for such wrongdoing. One should not give offense to another not even as a joke.

Venerable Culapanthaka Venerable Culapanthaka was a future arahant, he was to achieve arahatship in this particular existence; so he was not an unintelligent person by any means. In fact, he was a very sharp and clever person. He was a person born with an intelligent mind from the moment of conception, that is, the mind at rebirth (patisandhi). Yet venerable Culapanthaka found it impossible to memorize one gathā7 even though he studied it for four months. So, his elder brother, arahant Mahāpanthaka, saying he was not fit for the Sāsana8 told him to go home. The reason why venerable Culapanthaka was unable to memorize this short Pāli verse, despite making effort for four whole months, was that in one of his previous existences he had ridiculed a fellow monk for being slow and dull-witted and had made him appear silly and absurd. The other monk was so ashamed that he dared not continue his studies. Venerable Culapanthaka paid for this act of fun by being dim-witted himself. This is another instance that shows that one should not do wrong on one’s

7 Pāli verse; 8 Institution founded on the Buddhist Doctrine 126 Dr. Nandamālābhivaṃsa travels through the cycle of birth and rebirth. To do something to hurt another is wrong. We must always be mindful of this fact.

Venerable Pūtigattatissa Now we consider a similar case. Venerable Pūtigattatissa suffered from suppurating sores that broke out all over his body. His disease was so severe that his body began to putrefy. Nowadays it would probably be diagnosed as cancer. Pustules covered his entire body and it became so severe that his bones started to fracture. He also smelled so bad that no one wished to come near him. If you think about it, he was an arahant and yet he suffered severely. This also was due to misdeeds he had committed on his way through saṃsāra. Once, he had been a cruel and vicious bird hunter. A bird hunter snares birds and sells the meat raw or fried. After catching the birds he could not kill them all because the ones left unsold would have rotted away. There were no refrigerators in those days. Therefore, what he did was to break the legs of the birds and he broke their wings so they would not be able to fly away. These acts of cruelty had its consequences even though he had attained arahantship. He suffered from Kamma In This Life 127 a fractured thigh bone and the festering sores on his body repelled people; no one wished to go near him. This was the result of the akusala or unwholesome deeds he had committed in his past life. So, it is necessary to pay heed to what we do.

Suppabuddha The next account is about a man named Suppabuddha who suffered from leprosy. But on hearing a discourse by the Buddha he became a sotāpanna9. He had gained exceptional understanding, but he suffered from leprosy and his body was disfigured with bumps and blisters. If asked why or how he had contracted leprosy nowadays the reply might be that it was genetic. But the fact was that in one of his past existences he had verbally made false accusations against a Pacceka Buddha and had insulted the noble person by calling him a leper. So, due to this act of verbal offense he was now himself a leper. It is really frightful.

9 A “streamwinner”; a noble person who has reached the first stage of enlightenment 128 Dr. Nandamālābhivaṃsa

Jambuka There is another fearsome kind of wrongdoing to mention. People often do wrong because of anger, anger that arises because of mockery or some other cause. People do wrong when blinded by anger. Take for example Jambuka, an itinerant heretic. He was revered by many people and was worshipped by citizens from provinces such as Inga and Māgada. He had great authority and power. This was because he did not partake of food, only air. He wore no clothes and practised a very harsh form of asceticism. So, people believed in him. They believed that he was an arahant of great moral purity. But he was a fraud. What he was really eating was excrement, the waste of others. He would only eat excrement. This weird and revolting habit was the outcome of a wrong done in a former life. He also went naked which was also the result of some wrong that caused this habit. In a former life he was the presiding monk of a monastery. One day an āgantu or visiting monk arrived at the monastery. The donor of the monastery respected the visiting monk very much. This example is what all monks must be aware of. The donor held the visiting monk in high esteem and seeing that his hair was very long he sent for a barber to cut his hair. In addition, the donor sent a good divan from his Kamma In This Life 129 house to the monastery for the visitor to sleep on. The donor took good care of the visitor. The presiding monk seeing how well the donor treated the visitor began to feel resentful. He thought the donor revered the visitor more than him. Monks also have such feelings as envy. He became envious and resentful, so he began to create a situation that would make the visitor impossible to stay longer. What he said was, “Friend, instead of shaving your head with the razor of the donor, it would be far better for you to have each strand of your hair pulled out“. This was a deliberate insult. “Rather than eat the food at this monastery it would be far better for you to eat excrement.” This was abusive language and the presiding monk was doing this to make it impossible for the visiting monk to stay any longer. “Instead of sleeping on the divan provided by the donor, it would be better to sleep on the ground”. “You should go naked rather than wear the robes provided for you” and so forth. This was how he offended and insulted the visiting monk and did wrong. Moreover, the donor had expressly asked the presiding monk to come to his house for alms food together with the visiting monk. But in the morning, he rang the monastery bell with a straw so that the visitor would not awake. In fact, he quietly left the monastery to go to the donor’s home without waking the visiting monk. When the donor asked whether the 130 Dr. Nandamālābhivaṃsa

āgantu did not accompany him, he replied in a tone of disapproval that he could not wake the visitor although he rang the bell. The donor said, “He must have been tired from his journey” and offered food to the presiding monk. He also gave an extra alms bowl of food for the āgantu to eat when he awakened. The monk just threw the contents away by the roadside when returning. Just look at the many wrongs he committed; he had not been able to contain his envy and jealousy and all for a very short period; it was not even a life- long affair. When he arrived in the monastery he went to look for the visitor in his room but found it empty. Then he became anxious and frightened thinking, “This must be a person who knows what I have been doing”. The visiting monk was actually an arahant. Because he had wronged such a noble being, the presiding monk paid for his evil deeds by being reborn in the nether world. Now in this, last life, from the time he was born he had refused to take his mother’s milk and would eat nothing but his own excrement. Just imagine, eating his own bodily waste. The adults thought this was because he was a child and knew no better, but this was not so. When he grew a little older and could talk and walk a little, he hardly ate proper food. He would secretly eat excrement. After some time the parents discovered Kamma In This Life 131 his habit, could not tolerate it and drove him away from home. He then entered the Acelaka sect, a sect of naked ascetics.. There he had his hair pulled out with a kind of palm seed. And just as he said to the visiting monk, he was not allowed to wear clothes and had to sleep on the ground. When the other members of the Acelaka sect went to town on alms round, he refused to join them but remained in the monastery. When he was given the food they had received, he refused it. Wishing to know what he was eating, they left one day a member behind to peek and see. He on his part thinking the others had all gone, opened the outhouse and began to eat the human excrement with gusto. The Acelaka, fearing that this bad news would leak out and disgrace them all, drove him away. Then he went to stay in an isolated and rocky place where people usually came to defecate. When people could not see it, he would eat the excreta, but he would raise one foot and open his mouth when people were around and say he was eating air. Thus, he deceived others to think that “He was eating not food but air.” Later he became famous and respected for “eating air”. But actually, he was eating people’s waste. He was however no ordinary human for he had the potential to become an arahant. So, one day the Buddha came to expose what he was actually doing and after hearing the discourse given by the Buddha 132 Dr. Nandamālābhivaṃsa he came to see the right path and later attained arahantship. You can judge how horrific it can be. Even in the last life before becoming an arahant, he still had to pass through a life of eating excrement. That was because once he had done a great wrong. That is why we must take care not to err on our journey through the cycle of birth and rebirth.

Uggasena Now let us look at the case of Uggasena, the son of a wealthy man. His wife belonged to a family of performers. In ancient times, entertainers were descendants of theatrical ancestors. Today of course, this is no longer the case and anyone with talent can become a member of the performing arts. In this instance, she came from a theatrical family; her father was the manager of the troupe and she was a dancer. Uggasena, a rich man’s son, went to a performance and was so entranced by the dancer, that he too joined the troupe. A rich man’s son not caring for his position became a member of the theatre. These performers were known with belittling terms. People watched their performances but they thought that those who earned a living this way were disreputable. But Uggasena, son of a rich father was so captivated by the actress that he joined their troupe. Kamma In This Life 133

This happened because in one of his past existences he had been guilty of a misdeed. In that past existence, these two were also husband and wife. At that time they met an arahant while travelling to whom they made an offering of food and said a prayer for fulfillment as follows: “Venerable Sir, for this meritorious deed may we come to have knowledge of the true Dhamma as the Venerable monk does.” Hearing this prayer, the arahant used his power of future insight, and saw that this couple in the future would come to know the true and noble Dhamma and he smiled because he was pleased for them. But the woman on seeing the arahant smile could not control her tongue and said, “The Venerable monk is smiling; I think he is a theatrical performer.” The husband also echoed his wife and said, “It could be so”. Uggasena by supporting his wife with the words “It could be so” became a drama troupe member in his present life. He had done something wrong in one of his past existences; as a result in this life he had fallen low from a high station in life. The consequences that follow from misdeeds are indeed frightful. That is why I say, try not to do wrong.

134 Dr. Nandamālābhivaṃsa

Jatila At one time, there were three very famous rich men called Jotika, Jatila and Meṇḍaka. Jotika was an eminent man of wealth in the kingdom of Razajo. Jatila was also the son of a rich man but his father was unnamed and unknown. However, a rich man’s daughter had given birth to him. His mother was the daughter of a man of wealth. He had been secretly conceived with a knower of charms (vijjādhara)10. Because he was conceived secretly, his birth could not be publicly acknowledged. Therefore, they put the baby in a jar and let it float down the river. Two women who had been bathing rescued him. In later years, het fortunately came across a mountain with gold behind his house and became very wealthy. But what a fate! he was born of a rich man’s daughter but had not been loved and cared for at home; instead, he was abandoned and put in a jar to float down the river. This was because he had done some misdeed in one of his past lives. In the past the Buddha Kassapa had been building a stupa when an arahant arrived to urge donors thus; “There is still some gold required to complete the building of the pagoda, so would those who have pledged to give donations please give more for its completion.” At that time, the future Jatila was a

10 A person with supernatural powers Kamma In This Life 135 goldsmith and he was one of the donors who had made a pledge to build the pagoda. However, when the arahant approached his house, he had just quarrelled with his wife and was in a bad mood. So, when the arahant urged to donate the gold that was still required, he replied: “Venerable monk, float your pagoda down the river.” he was in bad tempered at the time because he was angry with his wife. But he was taking it out on the pagoda that was blameless and when his wife heard him say, ”Float the pagoda down the river” she exclaimed, “What are you saying? If you are angry with me, you need not to be offensive about the pagoda.” he then recalled himself and asked the arahant to pardon him. As instructed by the arahant, he then made three large golden vases and paid obeisance to the Buddha to beg pardon. But in his subsequent lives he never had the opportunity of being reared in his own home as he was always being abandoned by on the river. Wrongdoings thus always bring disagreeable consequences in their wake. It is truly alarming.

Koṇṭadhāna The next tale concerns a monk and his name was originally Dāna, but people usually referred to him with the prefix Konta meaning scoundrel. So Koṇṭadhāna was a villain person. What was most 136 Dr. Nandamālābhivaṃsa frightening about the retribution the monk suffered was that when he was a layman nothing had happened to him. It was only when he donned the robes of a monk that this shadow appeared. He was constantly followed from behind by a woman. He was unable to see her but people in the surroundings could see her. The donors of food alms, both men and women, would say that this portion is for the monk and another portion for the monk’s companion. Others would make their offerings jokingly. He didn’t understand what was going on for he did not know there was a woman behind him because she was invisible to him. But soon the news about the monk became notorious and there was no way he could resolve the problem. Finally, the news reached the palace and King Kosala himself started the investigation. It was confirmed that this monk was always followed by a woman and that when they reached the monastery she entered his room and that they stayed together. Since the woman’s appearance was physical no one believed his objections. When King Kosala heard about this and came to investigate, he saw that the monk entering the monastery was followed by a woman. Yet when he went up to the monastery she was not seen. But once he came out she was again visible. Kamma In This Life 137

The king said to the monk, “Sir, you are always accompanied by a woman.” The monk denied it and said, “There’s no one. I have never seen her. I’m being accused but I’ve never been accompanied by any woman whatsoever.” he denied it but it was of no avail. The other monks had reported this matter. The fact that a woman was always seen in his company would soon bring disrepute to the Sāsana, so they had reported it to the king. Finally, when the king used all means to resolve the matter, it was found that she was visible and then disappeared. After checking all exits so she could not leave unseen, there was no sign of her. Yet, when they went out of the monastery, there she was again. The king then decided that there must be a cause to this. He said to the monk, “Venerable sir, if this goes on, there will be no one to donate food alms, so come to the palace to partake of food.” Thus, he invited the monk. The king understood what the matter was but the other monks were not pleased. The Buddha explained the cause. In his past life, this monk had committed a wrong. In that life, he was a celestial being. At that time there were two monks who were friends and as close as brothers. They would go on their travels together and stay together. They were exemplary monks although they always kept each other company and went 138 Dr. Nandamālābhivaṃsa everywhere together. But this celestial being saw these two monks always a twosome and wanted to split them. So, while they were on one of their journeys he created a situation to cause mischief and misunderstanding between them. It so happened, that one of the monks, saying he wished to relieve himself, went into the bushes at the roadside while the other waited for him. When the monk emerged from the bushes, the celestial being changed his appearance to that of a woman with untidy hair and clothes in disarray and stayed near the monk who came out of the bushes. He took care that the waiting monk saw him. The other monk, the victim, knew nothing of what was happening. When he approached the waiting monk the latter started to berate him, “You are an immoral monk, you have violated the vows of our order and you are an evil person. I can no longer stay in your company.” The other monk was amazed that he was accused for no reason at all. Soon their friendship broke apart. When the celestial being died, he landed in the nether world for his misdeed and in the time of Gotama Buddha, he was reborn as Koṇṭadhāna, suffering from shame and ridicule. When people started to call him “the evil man”, he started to hurl back the abuse. The Buddha then admonished him; “You suffered in the past for your Kamma In This Life 139 wrong views and thoughts and if you continue to quarrel with the blameless monks you will suffer a worse fate” and urged him to be tolerant. Finally, he became an arahant and only then did the shadow of the woman disappear. If one does wrong on the road through saṃsāra there is continuous suffering; one has to suffer shame and disgrace.

King Bimbisāra The Myanmar people know how King Bimbisāra had the soles of his feet cut and slashed. It was one of the horrible consequences of wrongdoing in one of his past lives. Most people say he suffered this fate because he would not take off his footwear in the grounds of a monastery or on the platform of a pagoda. Actually, it was because he insolently wore his shoes while walking on a platform where flowers were offered to the Buddha. He had not worn footwear on an ordinary ground of earth but had deliberately worn his shoes and walked on the flower shelf to insult. The consequence was that as king Bimbisāra he was killed by having the soles of his feet cut. He could have been killed in the usual way but to have to die from having the soles of one’s feet slashed was due to a great misdeed. That is why we must take care not to commit evil deeds.

140 Dr. Nandamālābhivaṃsa

Lokasatissa Then there is the story of Lokasatissa, who did a wrong with hard to bear consequences. He never had enough to eat until he attained arahantship. His offense was that he had thwarted others in their efforts to obtain food. Even on his last day as an arahant when he was to enter into parinibbāna, he did not have the opportunity to eat the food that venerable Sāriputta, out of compassion, had sent for him. The other monks had forgotten to give him food. That was due to his misdeed in the past. So, venerable Sāriputta went on another alms round after noon, when donors would usually make offerings of fruit juice or satumadu11. The devotees donated an alms bowl of satumadu. Carrying this bowl of satumadu by himself, venerable Sāriputta fed it to the monk Lokasatissa on this day, which was his last day. It was the only time he had ever had an adequate amount of food. Having had his portion of food, he expired the very same day to enter parinibbāna. What did he do to have been half-starved during his life? He had been guilty of many misdeeds in one of his past existences. There is a large number of people who suffer the consequences of their past wrongdoings.

11 A mix of sesame oil, molasses, honey and butter Kamma In This Life 141

The Buddha himself The Buddha Himself because he had committed many wrongs in the past had to unnecessary practise an extremely harsh form of asceticism with great hardship for six entire years. During the start of the Kassapa Buddha Sāsana, he was a young Brahmin known as Jotipāla, who took extreme pride in his superior and motivated by this pride he commented on the practise of the Kassapa Buddha. The result was that he was obliged to practise almost to the death, the futile methods of austere practise. This was the consequence of his verbal offense, or wrongdoing. Where the Buddha is concerned there is what is known as pubbakamma pilotika apadāna. Concerning the deeds of the Buddha, it can be seen that the wrongs he committed in his past existences caused him to suffer from headaches and backaches. Then in the country of Wairinsa, he was obliged to eat barley that was meant for horses and finally he suffered from dysentery. All these troubles and tribulations that he underwent even after attaining enlightenment as a Buddha were the consequences of wrongdoings on the journey through saṃsāra. However, with regard to the great monastic donor Visākhā, we do not see any such wrongdoing. Visākhā was a very wealthy lady, who was able to 142 Dr. Nandamālābhivaṃsa wear the costly Mahālatā12 robe. She retained a youthful appearance even when she grew old and died only at the age of 120 years. On her death, she was reborn in the celestial abode of Nimmānarati. The account of her life was all good, which shows that she had not erred in any way. The rich man Anāthapiṇdika’s life was also without flaws. Therefore, when he died he was reborn in the celestial abode of Tusitā. He too had done no wrong to others. There are many people who are innocent of any misdeeds. That is why I have taken these stories as examples to make it clear that we must take great care not to err on our travels through saṃsāra. In life, we must strive to avoid wrongdoing out of either anger or hatred or ignorance and do our best to do good for it is essential for travelling smoothly through saṃsāra without any mishap. So, may we always be mindful of what we do and may we be able to strive with all our strength to achieve our ultimate goal which is Nibbāna.

Sādhu – sādhu – sādhu!

Translated by Daw Kyi Kyi Hla

12 Ceremonial robe ornamented with gems and filigree work