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The Light of the Dhamma Vol III No 4, August, 1956

The Light of the Dhamma Vol III No 4, August, 1956

Vol. III No. 4 2

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The LIGHT of the DHAMMA

VOL. III No. 4

2500 B.E.

August1956 C.E. 4

THE LIGHT OF THE DHAMMA

1. Please regard this not just as a quarterly magazine but as a continuing service for . Your frank criticism will be welcomed in a Buddhist spirit and if there are any questions pertaining to Buddhism that we can answer or help to answer, we are yours to command. 2. Any articles herein may be quoted, copied, reprinted and translated free of charge without further reference to us. Should you care to acknowledge the source we would be highly appreciative. 3 Foreign subscription. (including postage to any part of the world) is but the equivalent of sh 9/- (Nine Shillings) sterling per annum.

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In any country subscribing to the International Postal Union, International Postal Certificates are obtainable from the post office. TRADING BANKS can usually advise, in other cases, how small remittances may be made. THE EDITOR, “THE LIGHT OF THE DHAMMA” Union Buddha Sasana Council 16, Hermitage Road, Kokine Rangoon, Union 0f Burma 5

Vol. III 2500 B.E. August 1956 C.E. No. 4

CONTENTS

Article PAGE Buddhism in a Nutshell ………. Venerable Nārada Mahāthera... 7 Way to Perfect Peace ………. Venerable U Wisāra 38 Mahāsatipaṭṭhāna-Sutta………. Venerable Sobhana Mahāthera 41 Victory of the Sāsana ………. U Ohn Ghine 57 The Conventional versus the Real ………. U Ba Htu 61 Natural Phenomena, Mental and Physical, as analyzed by the Buddha………U Saw Tun Teik 64 Biographical sketches of our Contributors 70 Glossary 72

Also in the original issue: Sammādiṭṭhi Dīpanī ………. Venerable Ledi Titthāyatana-Sutta………. Translated by the Editors of the “Light of the Dhamma” Power of ………. Bhadanta The Commentary (Aggasāvaka Vatthu) ………. Translated by the Pāli Department of the University of Rangoon 6

7 Buddhism in a Nutshell Nārada Thera Namo Tassa Bhagavato Arahato Sammā-Sambuddhassa Chapter I of the utter futility of self-mortification which weakened his body and resulted in lassitude of The Buddha spirit. On the fullmoon day of May, in the year Benefiting by this invaluable experience of 623 B.C., there was born in the district of his, he finally decided to follow an Nepal an Indian Prince named independent course, avoiding the two extremes Siddhattha Gotama, who was destined to be of self-indulgence and self-mortification. The the greatest religious teacher in the world. former retards one’s spiritual progress, and the Brought up in the lap of luxury, receiving an latter weakens one’s intellect. The new way education befitting a prince, he married and which he himself discovered was the Middle had a son. Path, Majjhima Paṭipadā, which subsequently His contemplative nature and boundless became one of the salient characteristics of his compassion did not permit him to enjoy the teaching. fleeting material pleasures of a Royal One happy morning, while He was deeply household. He knew no woe, but he felt a deep absorbed in meditation, unaided and unguided pity for sorrowing humanity. Amidst comfort by any supernatural power and solely relying and prosperity, he realized the universality of on His efforts and wisdom, He eradicated all sorrow. The palace, with all its worldly defilements, purified Himself, and, realizing amusements, was no longer a congenial place things as they truly are, attained Enlightenment for the compassionate prince. The time was () at the age of 35. He was not ripe for him to depart. Realizing the vanity of born a Buddha1, but He became a Buddha by sensual enjoyments, in his twenty-ninth year, His own striving. As the perfect embodiment he renounced all worldly pleasures and of all the virtues He preached, endowed with donning the simple yellow garb of an ascetic, deep wisdom commensurate with His alone, penniless, wandered forth in search of boundless compassion. He devoted the Truth and Peace. remainder of His precious life to serve It was an unprecedented historic humanity both by example and precept, renunciation; for he renounced not in his old dominated by no personal motive whatever. age but in the prime of manhood, not in After a very successful ministry of 45 long poverty but in plenty. As it was the belief in years the Buddha, as every other human being, the ancient days that no deliverance could be succumbed to the inexorable law of change, gained unless one leads a life of strict and finally passed away in His 80th year, asceticism, he strenuously practiced all forms exhorting His disciples to regard His doctrine of severe austerities. “Adding vigil after vigil, as their teacher. and penance after penance,” he made a superhuman effort for six long years. The Buddha was a human being. As a man He was born, as a man He lived, and as a man His body was reduced to almost a skeleton. His life came to an end. Though a human The more he tormented his body, the farther being, He became an extraordinary man his goal receded from him. The painful, (Acchariya Manussa), but He never arrogated unsuccessful austerities which he strenuously to Himself divinity. The Buddha laid stress on practiced proved absolutely futile. He was now this important point and left no room whatever fully convinced, through personal experience, for anyone to fall into the error of thinking that 8 He was an immortal divine being. Fortunately state of perfection if he makes the necessary there is no deification in the case of the exertion. The Buddha does not condemn men Buddha. It should, however, be remarked that by calling them wretched sinners, but, on the there was no Teacher, “ever so godless as the contrary, He gladdens them by saying that they Buddha, yet none so god-like.” are pure in heart at conception. In His opinion the world is not wicked but is deluded by The Buddha is neither an incarnation of the ignorance. Instead of disheartening His Hindu God Vishnu, as is believed by some, nor followers and reserving that exalted state only is He a savior who freely saves others by His to Himself, He encourages and induces them to personal salvation. The Buddha exhorts His emulate Him, for Buddhahood is latent in all. disciples to depend on themselves for their In one sense all are potential Buddhas. deliverance, for both purity and defilement depend on oneself. Clarifying His relationship One who aspires to become a Buddha is with His followers and emphasizing the called a Bodhisatta, which, literally, means a importance of self-reliance and individual wisdom-being. This Bodhisatta ideal is the striving, the Buddha plainly states: “You most beautiful and the most refined course of should exert yourselves, the Tathāgatas2 are life that has ever been presented to this ego- only teachers.” centric world, for what is nobler than a life of service and purity? The Buddhas point out the path, and it is left for us to follow that path to obtain our As a Man He attained Buddhahood and purification. proclaimed to the world the latent inconceivable possibilities and the creative “To depend on others for salvation is power of man. Instead of placing an unseen negative, but to depend on oneself is positive.” Almighty God over man who arbitrarily Dependence on others means a surrender of controls the destinies of mankind, and making one’s effort. him subservient to a supreme power, He raised In exhorting His disciples to be self- the worth of mankind. It was He who taught dependent the Buddha says in the Parinibbāna that man can gain his deliverance and Sutta: “Be ye islands unto yourselves, be ye a purification by his own exertion without unto yourselves, seek not for refuge in depending on an external God or mediating others.” These significant words are self- priests. It was he who taught the ego-centric elevating. They reveal how vital is self- world the noble ideal of selfless service. It was exertion to accomplish one’s object and, how He who revolted against the degrading caste superficial and futile it is to seek redemption system and taught equality of mankind and through benignant saviors and to crave for gave equal opportunities for all to distinguish illusory happiness in an after life through the themselves in every walk of life. propitiation of imaginary Gods or by He declared that the gates of success and irresponsive prayers and meaningless prosperity were open to all in every condition sacrifices. of life, high or low, saint or criminal, who Furthermore, the Buddha does not claim the would care to turn a new leaf and aspire to monopoly of Buddhahood which, as a matter perfection. of fact, is not the prerogative of any specially Irrespective of caste, color or rank He graced person. He reached the highest possible established for both deserving men and women state of perfection any person could aspire to, a democratically constituted celibate Order. He and without the close-fist of a teacher he did not force His followers to be slaves either revealed the only straight path that leads to His Teachings or to Himself but granted thereto. According to the Teaching of the complete freedom of thought. Buddha anybody may aspire to that supreme 9 He comforted the bereaved by His we have a master-mind from the East second consoling words. He ministered to the sick that to none so far as the influence on the thought were deserted. He helped the poor that were and life of the human race is concerned, and, neglected. He ennobled the lives of the sacred to all as the founder of a religious deluded, purified the corrupted lives of tradition whose hold is hardly less wide and criminals. He encouraged the feeble, united the deep than any other. He belongs to the history divided, enlightened the ignorant, clarified the of the world’s thought, to the general mystic, guided the benighted, elevated the inheritance of all cultivated men, for, judged base, dignified the noble. Both rich and poor, by intellectual integrity, moral earnestness, and saints and criminals loved Him alike. Despotic spiritual insight, He is undoubtedly one of the and righteous kings, famous and obscure greatest figures in history. princes and nobles, generous and stingy In The Three Greatest Men in History H.G. millionaires, haughty and humble scholars, Wells writes: “In the Buddha you see clearly a destitute paupers, down-trodden scavengers, man, simple, devout, lonely, battling for light wicked murderers, despised courtesans — all — a vivid human personality, not a myth. He benefited by His words of wisdom and too gave a message to mankind universal in compassion. character. Many of our best modern ideas are His noble example was a source of in closest harmony with it. All the miseries and inspiration to all. His serene and peaceful discontents are due, he taught, to selfishness. countenance was a soothing sight to the pious Before a man can become serene he must eyes. His message of Peace and Tolerance was cease to live for his senses or himself. Then he welcomed by all with indescribable joy and merges into a great being. Buddha in different was of eternal benefit to every one who had the language called men to self-forgetfulness 500 fortune to hear and practice it. years before Christ. In some ways he is nearer to us and our needs. He was more lucid upon Wherever His teachings penetrated it left an our individual importance and service than indelible impression upon the character of the Christ and less ambiguous upon the question of respective peoples. The cultural advancement personal immortality.” of all the Buddhist nations was mainly due to His sublime Teachings. In fact all Buddhist St. Hilaire remarks “The perfect model of countries like Ceylon, Burma, Thailand, all the virtues He preaches. His life has not a Cambodia, Vietnam, Laos, Nepal, Tibet, stain upon it.” China, Mongolia, Korea, Japan, etc., grew up Fausboll says — “The more I know of Him, in the cradle of Buddhism. Though more than the more I love Him.” 2500 years have elapsed since the passing away of this greatest Teacher, yet his unique A humble follower of his would say — personality exerts a great influence on all who “The more I know Him, the more I love Him; come to know Him. the more I love Him, the more I know Him.” His iron will, profound wisdom, universal ______love, boundless compassion, selfless service, Chapter II historic renunciation, perfect purity, magnetic personality, exemplary methods employed to The Dhamma: Is it a Philosophy? propagate the Teachings, and his final success The non-aggressive, moral and — all these factors have compelled about one- philosophical system expounded by the fifth of the population of the world today to Buddha, which demands no blind faith from its hail the Buddha as their supreme Teacher. adherents, expounds no dogmatic creeds, Paying a glowing tribute to the Buddha Sri encourages no superstitious rites and Radhakrishnan states: “In Gautama the Buddha ceremonies, but advocates a golden mean that 10 guides a disciple through pure living and pure discipline of the Order of monks () thinking to the gain of supreme wisdom and and nuns (Bhikkunis). It described in detail the deliverance from all evil, is called the gradual development of the Sāsana Dhamma and is popularly known as (Dispensation). An account of the life and Buddhism. ministry of the Buddha is also given. Indirectly it reveals some important and interesting The all-merciful Buddha has passed away, information about ancient history, Indian but the sublime Dhamma which He customs, arts, science, etc. unreservedly bequeathed to humanity, still exists in its pristine purity. The Piṭaka consists of the five following books: Although the Master has left no written records of His Teachings, His distinguished (): disciples preserved them by committing to 1. Pārājika Pāli — Major Offenses memory and transmitting them orally from generation to generation. 2. Pācittiya Pāli — Minor Offenses Immediately after His demise 500 chief (Khandaka): Arahats3 versed in the Dhamma4 and Vinaya,5 3. Mahāvagga Pāli — Greater Section held a convocation to rehearse the Doctrine as was originally taught by the Buddha. 4. Cuḷavagga Pāli — Shorter Section Venerable Ānanda Thera, who enjoyed the 5. Pāli — Epitome of the special privilege of hearing all the discourses, Vinaya recited the Dhamma, while the Venerable Upāli recited the Vinaya. The consists chiefly of discourses, delivered by the Buddha himself on The Tipiṭaka was compiled and arranged in various occasions. There are also a few its present form by those Arahats of old. discourses delivered by some of His During the reign of the pious Sinhala King distinguished disciples such as the Venerable Vattagamani Abhaya, about 83 B.C., the Sārīputta, Ānanda, Moggall āna, etc., included Tipiṭaka was, for the first time in the history of in it. It is like a book of prescriptions, as the Buddhism, committed to writing on palm sermons embodied therein were expounded to leaves (ola) in Ceylon. suit the different occasions and the temperaments of various persons. There may This voluminous Tipiṭaka, which contains be seemingly contradictory statements, but the essence of the Buddha’s Teaching, is they should not be misconstrued as they were estimated to be about eleven times the size of opportunely uttered by the Buddha to suit a the Bible. A striking contrast between the particular purpose: for instance, to the self- Tipiṭaka and the Bible is that the former is not same question He would maintain silence a gradual development like the latter. (when the inquirer is merely foolishly As the word itself implies, the Tipiṭaka inquisitive), or give a detailed reply when He consists of three baskets. They are the Basket knew the inquirer to be an earnest seeker. Most of Discipline (), the Basket of of the sermons were intended mainly for the Discourses (Sutta Piṭaka), and the Basket of benefit of Bhikkhus and they deal with the Ultimate Doctrine (Abhidhamma Piṭaka). Holy life and with the expositions of the doctrine. There are also several other The Vinaya Piṭaka which is regarded as the discourses which deal with both the material sheet anchor to the oldest historic celibate and moral progress of His lay followers. order — the Saṅgha — mainly deals with rules and regulations which the Buddha This Pitaka is divided into five Nikāyas or promulgated, as occasion arose, for the future collections, viz: 11 1. (Collection of Long the Abhidhamma Piṭaka is found the ultimate Discourses). teaching (paramattha-desanā). 2. (Collection of To the wise, Abhidhamma is an Middle-Length Discourses). indispensable guide; to the spiritually evolved, an intellectual treat; and to research scholars, 3. (Collection of food for thought. Consciousness is defined. Kindred Sayings). Thoughts are analyzed and classified chiefly 4. (Collection of from an ethical standpoint. Mental states are Discourses arranged in accordance with enumerated. The composition of each type of numbers). consciousness is set forth in detail. How thoughts arise, is minutely described. 5. (Smaller Irrelevant problems that interest mankind but Collection). having no relation to one’s purification, are The fifth is subdivided into fifteen books: deliberately set aside. 1. Khuddaka Pāṭha (Shorter texts) Matter is summarily discussed; 2. Dhammapada (Way of Truth) fundamental units of matter, properties of matter, sources of matter, relationship between 3. (Paeans of Joy) mind and matter, are explained. 4. Iti Vuttaka (“Thus said” Discourses) The Abhidhamma investigates mind and 5. Sutta Nipāta (Collected Discourses) matter, the two composite factors of the so- called being, to help the understanding of 6. Vimāna Vatthu (Stories of Celestial things as they truly are, and a philosophy has Mansions) been developed on those lines. Based on that 7. Peta Vatthu (Stories of Petas) philosophy, an ethical system has been evolved, to realize the ultimate goal, Nibbāna. 8. Theragāthā (Psalms of the Brethren) The Abhidhamma Piṭaka consists of seven 9. (Psalms of the Sisters) books: 10. Jātaka (Birth Stories) 1. Dhammasaṅgaṇī (Classification of 11. (Expositions) Dhammas) 12. Paṭisaṃbhidā Magga (Analytical 2. Vibhaṅga (The book of Divisions) Knowledge) 3. Dhātu-Kathā (Discussion with 13. (Lives of Arahats) reference to elements) 14. (The History of the 4. Puggala-Paññatti (Descriptions of Buddha) Individuals) 15. Cariyā Piṭaka (Modes of Conduct) 5. Kathā-Vatthu (Points of Controversy) The Abhidhamma Piṭaka is the most 6. (The Book of Pairs), important and the most interesting of the three, 7. (The Book of Relations) containing as it does the profound philosophy of the Buddha’s Teaching in contrast to the In the Tipiṭaka one finds milk for the babe illuminating and simpler discourses in the and meat for the strong, for the Buddha taught Sutta Piṭaka. His doctrine both to the masses and to the intelligentsia. The sublime Dhamma enshrined In the Sutta Piṭaka is found the in these sacred texts, deals with truths and conventional teaching (vohāra desanā) while in facts, and is not concerned with theories and 12 philosophies which may be accepted as teachings, since one deals mainly with material profound truths today only to be thrown truths while the other confines itself to moral overboard tomorrow. The Buddha has and spiritual truths. The subject matter of each presented us with no new astounding is different. philosophical theories, nor did He venture to The Dhamma He taught is not merely to be create any new material science. He explained preserved in books, nor is it a subject to be to us what is within and without so far as it studied from a historical or literary standpoint. concerns our emancipation, and ultimately On the contrary it is to be learned and put into expounded a path of deliverance, which is practice in the course of one’s daily life, for unique. Incidentally, He has, however, without practice one cannot appreciate the forespoken many a modern scientist and truth. The Dhamma is to be studied, and more philosopher. to be practiced, and above all to be realized; Schopenhauer in his “World as Will and immediate realization is its ultimate goal. As Idea” has presented the truth of suffering and such the Dhamma is compared to a raft which its cause in a Western garb. Spinoza, though he is meant for the sole purpose of escaping from denies not the existence of a permanent reality, the ocean of birth and death (Saṃsāra). asserts that all phenomenal existence is Buddhism, therefore, cannot strictly be transitory. In his opinion sorrow is conquered called a mere philosophy because it is not “by finding an object of knowledge which is merely the “love of, inducing the search after, not transient, not ephemeral, but is immutable, wisdom.” Buddhism may approximate a permanent, everlasting.” Berkeley proved that philosophy, but it is very much more the so-called indivisible atom is a metaphysical comprehensive. fiction. Hume, after a relentless analysis of the mind, concluded that consciousness consists of Philosophy deals mainly with knowledge fleeting mental states. Bergson advocates the and is not concerned with practice; whereas doctrine of change. Prof. James refers to a Buddhism lays special emphasis on practice stream of consciousness. and realization. The Buddha expounded these doctrines of ______Transiency, (Anicca), Sorrow (Dukkha), and Chapter III No-Soul () some 2500 years ago while He was sojourning in the valley of the Ganges. Is it a Religion? It should be understood that the Buddha did It is neither a religion in the sense in which not preach all that He knew. On one occasion that word is commonly understood, for it is not while the Buddha was passing through a forest “a system of faith and worship owing any He took a handful of leaves and said: “O allegiance to a supernatural being.” Bhikkhus, what I have taught is comparable to Buddhism does not demand blind faith the leaves in my hand. What I have not taught from its adherents. Here mere belief is is comparable to the amount of leaves in the dethroned and is substituted by confidence forest.” based on knowledge, which, in Pāli, is known He taught what He deemed was absolutely as Saddhā. The confidence placed by a essential for one’s purification making no follower on the Buddha is like that of a sick distinction between an esoteric and exoteric person in a noted physician, or a student in his doctrine. He was characteristically silent on teacher. A Buddhist seeks refuge in the questions irrelevant to His noble mission. Buddha because it was He who discovered the Path of Deliverance. Buddhism no doubt accords with science, but both should be treated as parallel 13 A Buddhist does not seek refuge in the undertaken conduce to ruin and sorrow — then Buddha with the hope that he will be saved by indeed do you reject them. His personal purification. The Buddha gives no “When you know for yourselves — these such guarantee. It is not within the power of a things are moral, these things are blameless, Buddha to wash away the impurities of others. these things are praised by the wise, these One could neither purify nor defile another. things, when performed and undertaken, The Buddha, as Teacher, instructs us, but conduce to well-being and happiness — then we ourselves are directly responsible for our do you live acting accordingly.” purification. These inspiring words of the Buddha still Although a Buddhist seeks refuge in the retain their original force and freshness. Buddha, he does not make any self-surrender. Though there is no blind faith, one might Nor does a Buddhist sacrifice his freedom of argue whether there is no worshiping of thought by becoming a follower of the images etc., in Buddhism. Buddha. He can exercise his own free will and develop his knowledge even to the extent of Buddhists do not worship an image becoming a Buddha himself. expecting worldly or spiritual favors, but pay their reverence to what it represents. The starting point of Buddhism is reasoning or understanding, or, in other words, Sammā- An understanding Buddhist, in diṭṭhi. flowers and incense to an image, designedly makes himself feel that he is in the presence of To the seekers of truth the Buddha says: the living Buddha and thereby gains “Do not accept anything on (mere) hearsay inspiration from His noble personality and — (i.e., thinking that thus have we heard it breathes deep His boundless compassion. He from a long time). Do not accept anything by tries to follow His noble example. mere tradition — (i.e., thinking that it has thus The Bo-tree is also a symbol of been handed down through many generations). Enlightenment. These external objects of Do not accept anything on account of mere reverence are not absolutely necessary, but rumors — (i.e., by believing what others say they are useful as they tend to concentrate without any investigation). Do not accept one’s attention. An intellectual person could anything just because it accords with your dispense with them as he could easily focus his scriptures. Do not accept anything by mere attention and visualize the Buddha. suppositions. Do not accept anything by mere inference. Do not accept anything by merely For our own good, and out of gratitude, we considering the reasons. Do not accept pay such external respect but what the Buddha anything merely because it agrees with your expects from His disciple is not so much pre-conceived notions. Do not accept anything obeisance as the actual observance of His merely because it seems acceptable — (i.e., Teachings. The Buddha says — “He honors thinking that as the speaker seems to be a good me best who practices my teaching best.” “He person his words should be accepted). Do not who sees the Dhamma sees me.” accept anything thinking that the ascetic is With regard to images, however, Count respected by us (therefore it is right to accept Kevserling remarks — “I see nothing more his word). grand in this world than the image of the “But when you know for yourselves — Buddha. It is an absolutely perfect embodiment these things are immoral, these things are of spirituality in the visible domain.” blameworthy, these things are censured by the Furthermore, it must be mentioned that wise, these things, when performed and there are not petitional or intercessory prayers 14 in Buddhism. However much we may pray to superficial, a teaching which looks into life the Buddha we cannot be saved. The Buddha and not merely at it, a teaching which furnishes does not grant favors to those who pray to men with a guide to conduct that is in accord Him. Instead of petitional prayers there is with this its in-look, a teaching which enables meditation that leads to self-control, those who give it heed to face life with purification and enlightenment. Meditation is fortitude and death with serenity,”6 or a system neither a silent reverie nor keeping the mind to get rid of the ills of life, then it is certainly a blank. It is an active striving. It serves as a religion of religions. tonic both to the heart and the mind. The ______Buddha not only speaks of the futility of offering prayers but also disparages a slave Chapter IV mentality. A Buddhist should not pray to be Is Buddhism an Ethical System? saved, but should rely on himself and win his freedom. It no doubt contains an excellent ethical code which is unparalleled in its perfection and “Prayers take the character of private altruistic attitude. It deals with one way of life communications, selfish bargaining with God. for the monks and another for the laity. But It seeks for objects of earthly ambitions and Buddhism is much more than an ordinary inflames the sense of self. Meditation on the moral teaching. Morality is only the other hand is self-change.” preliminary stage on the Path of Purity, and is — Sri Radhakrishnan a means to an end, but not an end in itself. Conduct, though essential, is itself insufficient In Buddhism there is not, as in most other to gain one’s emancipation. It should be religions, an Almighty God to be obeyed and coupled with wisdom or knowledge (paññā). feared. The Buddhist does not believe in a The base of Buddhism is morality, and wisdom cosmic potentate, omniscient and omnipresent. is its apex. In Buddhism there are no divine revelations or divine messengers. A Buddhist is, therefore, In observing the principles of morality a not subservient to any higher supernatural Buddhist should not only regard his own self power which controls his destinies and which but also should have a consideration for others arbitrarily rewards and punishes. Since we well — animals not excluded. Morality in Buddhists do not believe in revelations of a Buddhism is not founded on any doubtful divine being Buddhism does not claim the revelation nor is it the ingenious invention of monopoly of truth and does not condemn any an exceptional mind, but it is a rational and other religion. But Buddhism recognizes the practical code based on verifiable facts and infinite latent possibilities of man and teaches individual experience. that man can gain deliverance from suffering It should be mentioned that an external by his own efforts independent of divine help supernatural agency plays no part whatever in or mediating priests. the moulding of the character of a Buddhist. In Buddhism cannot, therefore, strictly be Buddhism there is no one to reward or punish. called a religion because it is neither a system Pain or happiness are the inevitable results of of faith and worship, nor “the outward act or one’s actions. The question of incurring the form by which men indicate their recognition pleasure or displeasure of a God does not enter of the existence of a God or gods having power the mind of a Buddhist. Neither hope of reward over their own destiny to whom obedience, nor fear of punishment acts as an incentive to service, and honor are due.” him to do good or to refrain from evil. A Buddhist is aware of future consequences, but If, by religion, is meant “a teaching which he refrains from evil because it retards, does takes a of life that is more than good because it aids progress to Enlightenment 15 (Bodhi). There are also some who do good This Dhamma is not something apart from because it is good, refrain from evil because it oneself, but is closely associated with oneself. is bad. As such the Buddha exhorts: To understand the exceptionally high “Abide with oneself as an island, with standard of morality the Buddha expects from oneself as a Refuge. Abide with the Dhamma His ideal followers, one must carefully read as an island, with the Dhamma as a Refuge. the Dhammapada, , Seek no external refuge.” Vyaggapajja Sutta, , Karaṇīya — Parinibbāna Sutta Sutta, Parābhava Sutta, Vasala Sutta, , etc. ______As a moral teaching it excels all other Chapter V ethical systems, but morality is only the Some Salient Features of Buddhism beginning and not the end of Buddhism. The foundations of Buddhism are the four In one sense Buddhism is not a philosophy, Noble Truths — namely, Suffering (the raison in another sense it is the philosophy of d’etre of Buddhism), its cause (i.e., Craving), philosophies. its end (i.e., Nibbāna, the Summum Bonum of In one sense Buddhism is not a religion, in Buddhism), and the . another sense it is the religion of religions. What is the Noble Truth of Suffering? Buddhism is neither a metaphysical path “Birth is suffering, old age is suffering, nor a ritualistic path. disease is suffering, death is suffering, to be It is neither sceptical nor dogmatic. united with the unpleasant is suffering, to be separated from the pleasant is suffering, not to It is neither self-mortification nor self- receive what one craves for is suffering, in indulgence. brief the five Aggregates of Attachment are It is neither pessimism nor optimism. suffering.” It is neither eternalism nor nihilism. What is the Noble Truth of the Cause of Suffering? It is neither absolutely this-worldly nor other-worldly. “It is the craving which leads from to rebirth accompanied by lust of passion, It is a unique Path of Enlightenment. which delights now here now there; it is the The original Pāli term for Buddhism is craving for sensual pleasures (Kāmataṇhā), for Dhamma, which, literally, means that which existence (Bhavataṇhā)7 and for annihilation upholds. There is no English equivalent that (Vibhavataṇhā).”8 exactly conveys the meaning of the Pāli term. What is the Noble Truth of the Annihilation The Dhamma is that which really is. It is of Suffering? the Doctrine of Reality. It is a means of “It is the remainderless, total annihilation of Deliverance from suffering, and Deliverance this very craving, the forsaking of it, the itself. Whether the Buddhas arise or not the breaking loose, fleeing, deliverance from it.” Dhamma exists. It lies hidden from the ignorant eyes of men, till a Buddha, an What is the Noble Truth of the Path leading Enlightened One, realizes and compassionately to the Annihilation of Suffering? reveals it to the world. “It is the which consists of right understanding, right thoughts, right speech, right action, right livelihood, 16 right endeavor, right mindfulness, and right Ordinarily the enjoyment of sensual concentration.” pleasures is the highest and only happiness of the average man. There is no doubt a kind of Whether the Buddhas arise or not these four momentary happiness in the anticipation, Truths exist in the universe. The Buddhas only gratification and retrospection of such fleeting reveal these Truths which lay hidden in the material pleasures, but they are illusive and dark abyss of time. temporary. According to the Buddha non- Scientifically interpreted, the Dhamma may attachment is a greater bliss. be called the law of cause and effect. These The Buddha does not expect His followers two embrace the entire body of the Buddha’s to be constantly pondering on suffering and Teachings. lead a miserable unhappy life. He exhorts them The first three represent the philosophy of to be always happy and cheerful, for zest (Pīti) Buddhism; the fourth represents the ethics of is one of the factors of Enlightenment. Buddhism, based on that philosophy. All these Real happiness is found within, and is not four truths are dependent on this body itself. to be defined in terms of wealth, children, The Buddha states: “In this very one-fathom honors or fame. If such possessions are long body along with perceptions and misdirected, forcibly or unjustly obtained, thoughts, do I proclaim the world, the origin of misappropriated or even viewed with the world, the end of the world and the path attachment, they will be a source of pain and leading to the end of the world.” Here the term sorrow to the possessors. world is applied to suffering. Instead of trying to rationalize suffering, Buddhism rests on the pivot of sorrow. But Buddhism takes suffering for granted and it does not thereby follow that Buddhism is seeks the cause to eradicate it. Suffering exists pessimistic. It is neither totally pessimistic nor as long as there is craving. It can only be totally optimistic, but, on the contrary, it annihilated by treading the Noble Eightfold teaches a truth that lies midway between them. Path and attaining the supreme bliss of One would be justified in calling the Buddha a Nibbāna. pessimist if He had only enunciated the Truth of suffering without suggesting a means to put These four Truths can be verified by an end to it. The Buddha perceived the experience. Hence the Buddha Dhamma is not universality of sorrow and did prescribe a based on the fear of the unknown, but is panacea for this universal sickness of founded on the bedrock of facts which can be humanity. The highest conceivable happiness, tested by ourselves and verified by experience. according to the Buddha, is Nibbāna, which is Buddhism is, therefore rational and intensely the total extinction of suffering. practical. The author of the article on Pessimism in Such a rational and practical system cannot the Encyclopedia Britannica writes: contain mysteries or esoteric doctrines. Blind “Pessimism denotes an attitude of hopelessness faith, therefore, is foreign to Buddhism. Where towards life, a vague general opinion that pain there is no blind faith there cannot be any and evil predominate in human affairs. The coercion or persecution or fanaticism. To the original doctrine of the Buddha is in fact as unique credit of Buddhism it must be said that optimistic as any optimism of the West. To call throughout its peaceful march of 2500 years no it pessimism is merely to apply to it a drop of blood was shed in the name of the characteristically Western principle to which Buddha, no mighty monarch wielded his happiness is impossible without personality. powerful sword to propagate the Dhamma, and The true Buddhist looks forward with no conversion was made either by force or by enthusiasm to absorption into eternal bliss.” repulsive methods. Yet, the Buddha was the 17 first and the greatest missionary that lived on compassion, sheds its genial glow on every earth. being struggling in the ocean of birth and death. Aldous Huxley writes: “Alone of all the great world religions Buddhism made its way The Buddha was so tolerant that He did not without persecution censorship or inquisition.” even exercise His power to give commandments to His lay followers. Instead of Lord Russell remarks: “Of the great using the imperative, He said: “It behooves religions of history, I prefer Buddhism, you to do this — It behooves you not to do especially in its earliest forms; because it has this.” He commands not but does exhort. had the smallest element of persecution.” This tolerance the Buddha extended to men, In the name of Buddhism no altar was women and all living beings. reddened with the blood of a Hypatia, no Bruno was burnt alive. It was the Buddha who first attempted to abolish slavery and vehemently protested Buddhism appeals more to the intellect than against the degrading caste system which was to the emotion. It is concerned more with the firmly rooted in the soil of India. In the Word character of the devotees than with their of the Buddha it is not by mere birth one numerical strength. becomes an outcast or a noble, but by one’s On one occasion Upāli, a follower of actions. Caste or color does not preclude one Nigaṇṭha Nātaputta, approached the Buddha from becoming a Buddhist or from entering the and was so pleased with the Buddha’s Order. Fishermen, scavengers, courtesans, exposition of the Dhamma that he instantly together with warriors and Brahmans, were expressed his desire to become a follower of freely admitted to the Order and enjoyed equal the Buddha. But the Buddha cautioned him, privileges and were also given positions of saying: rank. Upāli, the barber, for instance, was made “Of a verity, O , make a in preference to all other the chief in matters thorough investigation. It is well for a pertaining to Vinaya discipline. The timid distinguished man like you to make (first) a , the scavenger, who attained Arhatship thorough investigation.” was admitted by the Buddha Himself into the Order. Aṅgulimāla, the robber and criminal, Upāli, who was overjoyed at this was converted to a compassionate saint. The unexpected remark of the Buddha, said: fierce Āḷavaka sought refuge in the Buddha “Lord, had I been a follower of another and became a saint. The courtesan Ambapāli religion, its adherents would have taken me entered the Order and attained Arhatship. Such round the streets in a procession proclaiming instances could easily be multiplied from the that such and such a millionaire had renounced Tipiṭaka to show that the portals of Buddhism his former faith and embraced theirs. But, were wide open to all, irrespective of caste, Lord, Your Reverence advises me to color or rank. investigate further. The more pleased am I It was also the Buddha who raised the with this remark of yours. For the second time, status of downtrodden women and not only Lord, I seek refuge in the Buddha, Dhamma brought them to a realization of their and the Saṅgha.” importance to society but also founded the first Buddhism is saturated with this spirit of celibate religious order for women with rules free enquiry and complete tolerance. It is the and regulations. teaching of the open mind and the sympathetic The Buddha did not humiliate women, but heart, which, lighting and warming the whole only regarded them as feeble by nature. He universe with its twin rays of wisdom and saw the innate good of both men and women 18 and assigned to them their due places in His tiniest creature that crawls at one’s feet. No teaching. Gender is no barrier to attaining man has the power or the right to destroy the Sainthood. life of another as life is precious to all. Sometimes the Pāli term used to denote A genuine Buddhist would exercise this women is Mātugāma, which means “mother- loving-kindness towards every living being folk” or “society of mothers.” As a mother, and identify himself with all, making no woman holds an honorable place in Buddhism. distinction whatsoever with regard to caste, Even the wife is regarded as “best friend” color or sex. (parama sakhā) of the husband. It is this Buddhist Mettā that attempts to Hasty critics are only making ex parte break all the barriers which separate one from statements when they reproach Buddhism with another. There is no reason to keep aloof from being inimical to women. Although at first the others merely because they belong to another Buddha refused to admit women into the Order persuasion or another nationality. In that noble on reasonable grounds, yet later He yielded to Toleration Edict which is based on Culla- the entreaties of His foster-mother, Pajāpati Vyuha and Mahā-Vyuha Suttas, Asoka says: Gotami, and founded the Bhikkhuni Order. “Concourse alone is best, that is, all should Just as the Arahats Sārīputta and Moggallāna harken willingly to the doctrine professed by were made the two chief disciples in the Order others.” of monks, even so he appointed Arahats Buddhism is not confined to any country or and Uppalavaṇṇā as the two chief any particular nation. It is universal. It is not female disciples. Many other female disciples nationalism which, in other words, is another too were named by the Buddha Himself as His form of caste system founded on a wider basis. distinguished and pious followers. Buddhism, if it be permitted to say so, is On one occasion the Buddha said to King supernationalism. Kosala who was displeased on hearing that a To a Buddhist there is no far or near, no daughter was born to him: enemy or foreigner, no renegade or A woman child, O Lord of men; may prove untouchable, since universal love realized through understanding has established the Even a better offspring than a male. brotherhood of all living beings. A real Many women, who otherwise would have Buddhist is a citizen of the world. He regards fallen into oblivion, distinguished themselves the whole world as his motherland and all as in various ways, and gained their emancipation his brothers and sisters. by following the Dhamma and entering the Buddhism is, therefore, unique, mainly Order. In this new Order, which later proved to owing to its tolerance, non-aggressiveness, be a great blessing to many women, queens, rationality, practicability, efficacy and princesses, daughters of noble families, universality. It is the noblest of all unifying widows, bereaved mothers, destitute women, influences and the only lever that can uplift the pitiable courtesans — all, despite their caste or world. rank, met on a common platform, enjoyed perfect consolation and peace, and breathed These are some of the salient features of that free atmosphere which is denied to those Buddhism, and amongst some of the cloistered in cottages and palatial mansions. fundamental doctrines may be said — Kamma or the Law of Moral Causation, the Doctrine of It was also the Buddha who banned the Rebirth, Anattā and Nibbāna. sacrifice of poor beasts and admonished His followers to extend their loving kindness ______(Mettā) to all living beings — even to the

19 Chapter VI There is nothing in this world that happens by blind chance or accident. To say that Kamma or the Law of Moral Causation anything happens by chance, is no more true We are faced with a totally ill-balanced than that this book has come here of itself. world. We perceive the inequalities and Strictly speaking, nothing happens to man that manifold destinies of men and the numerous he does not deserve for some reason or grades of beings that exist in the universe. We another. see one born into a condition of affluence, Could this be the fiat of an irresponsible endowed with fine mental, moral and physical Creator? qualities and another into a condition of abject poverty and wretchedness. Here is a man Huxley writes: virtuous and holy, but, contrary to his “If we are to assume that anybody has expectation, ill-luck is ever ready to greet him. designedly set this wonderful universe going, it The wicked world runs counter to his is perfectly clear to me that he is no more ambitions and desires. He is poor and entirely benevolent and just in any intelligible miserable in spite of his honest dealings and sense of the words, than that he is malevolent piety. There is another vicious and foolish, but and unjust.” accounted to be fortune’s darling. He is rewarded with all forms of favors, despite his According to Einstein: shortcomings and evil modes of life. “If this being (God) is omnipotent, then Why, it may be questioned, should one be every occurrence, including every human an inferior and another a superior? Why should action, every human thought, and every human one be wrested from the hands of a fond feeling and aspiration is also his work; how is mother when he has scarcely seen a few it possible to think of holding men responsible summers, and another should perish in the for their deeds and thoughts before such an flower of manhood, or at the ripe age of eighty Almighty Being. or hundred? Why should one be sick and “In giving out punishments and rewards, he infirm, and another strong and healthy? Why would to a certain extent be passing judgment should one be handsome, and another ugly and on himself. How can this be combined with the hideous, repulsive to all? Why should one be goodness and righteousness ascribed to him.” brought up in the lap of luxury, and another in absolute poverty, steeped in misery? Why “According to the theological principles should one be born a millionaire and another a man is created arbitrarily and without his pauper? Why should one be born with saintly desire and at the moment of his creation is characteristics, and another with criminal either blessed or damned eternally. Hence man tendencies? Why should some be linguists, is either good or evil, fortunate or unfortunate, artists, mathematicians or musicians from the noble or depraved, from the first step in the very cradle? Why should some be congenitally process of his physical creation to the moment blind, deaf and deformed? Why should some of his last breath, regardless of his individual be blessed and others cursed from their birth? desires, hopes, ambitions, struggles or devoted prayers. Such is theological fatalism.” These are some problems that perplex the minds of all thinking men. How are we to — Spencer Lewis account for all this unevenness of the world, As Charles Bradlaugh says: this inequality of mankind? “The existence of evil is a terrible Is it due to the work of blind chance or stumbling block to the Theist. Pain, misery, accident? crime, poverty confront the advocate of eternal goodness and challenge with unanswerable 20 potency his declaration of Deity as all-good, rather that made everlasting hell, Made us, all-wise, and all-powerful.” foreknew us, foredoomed us, and does what he will with his own. Better our dead brute In the words of Schopenhauer: mother who never has heard us groan.” “Whoever regards himself as having Surely “the doctrine that all men are sinners become out of nothing must also think that he and have the essential sin of Adam is a will again become nothing; for an eternity has challenge to justice, mercy, love and passed before he was, and then a second omnipotent fairness.” eternity had begun, through which he will never cease to be, is a monstrous thought. Some writers of old authoritatively declared that God created man in his own image. Some “If birth is the absolute beginning, then modern thinkers state, on the contrary, that death must be his absolute end; and the man created God in his own image. With the assumption that man is made out of nothing growth of civilization man’s concept of God leads necessarily to the assumption that death also became more and more refined. is his absolute end.” It is however, impossible to conceive of Commenting on human sufferings and God, such a being either in or outside the universe. Prof. J.B.S. Haldane writes: Could this variation be due to heredity and “Either suffering is needed to perfect environment? One must admit that all such human character, or God is not Almighty. The chemico-physical phenomena revealed by former theory is disproved by the fact that scientists, are partly instrumental, but they some people who have suffered very little but cannot be solely responsible for the subtle have been fortunate in their ancestry and distinctions and vast differences that exist education have very fine characters. The amongst individuals. Yet why should identical objection to the second is that it is only in twins who are physically alike, inheriting like connection with the universe as a whole that genes, enjoying the same privilege of there is any intellectual gap to be filled by the upbringing, be very often temperamentally, postulation of a deity. And a creator could morally and intellectually totally different? presumably create whatever he or it wanted.” Heredity alone cannot account for these Lord Russell states: vast differences. Strictly speaking, it accounts “The world, we are told, was created by a more plausibly for their similarities than for God who is both good and omnipotent. Before most of the differences. The infinitesimally He created the world he foresaw all the pain minute chemico-physical germ, which is about and misery that it would contain. He is 30 millionth part of an inch across, inherited therefore responsible for all of it. It is useless from parents, explains only a portion of man, to argue that the pain in the world is due to sin. his physical foundation. With regard to the If God knew in advance the sins of which man more complex and subtle mental, intellectual would be guilty, He was clearly responsible for and moral differences we need more all the consequences of those sins when He enlightenment. The theory of heredity cannot decided to create man.” give a satisfactory explanation for the birth of In “Despair,” a poem of his old age, Lord a criminal in a long line of honorable Tennyson thus boldly attacks God, who, as ancestors, the birth of a saint or a noble man in recorded in Isaiah, says, “I make peace and a family of evil repute, for the arising of infant create evil.” (Isaiah, xiv. 7.) prodigies, men of genius and great religious teachers. “What! I should call on that infinite love that has served us so well? Infinite cruelty, According to Buddhism this variation is due not only to heredity, environment, “nature 21 and nurture,” but also to our own kamma, or in were and we will not absolutely be the result of other words, to the result of our own inherited what we are. For instance, a criminal today past actions and our present deeds. We may be a saint tomorrow. ourselves are responsible for our own deeds, Buddhism attributes this variation to happiness and misery. We build our own hells. Kamma, but it does not assert that everything We create our own heavens. We are the is due to Kamma. architects of our own fate. In short we ourselves are our own kamma. If everything were due to Kamma, a man must ever be bad, for it is his Kamma to be On one occasion9 a certain young man bad. One need not consult a physician to be named Subha approached the Buddha, and cured of a disease, for if one’s Kamma is such questioned why and wherefore it was that one will be cured. among human beings there are the low and high states. According to Buddhism, there are five orders or processes (Niyāmas) which operate “For,” said he, “we find amongst mankind in the physical and mental realms: those of brief life and those of long life, the hale and the ailing, the good looking and the i. Kamma Niyāma, order of act and ill-looking, the powerful and the powerless, the result, e.g., desirable and undesirable acts poor and the rich, the low-born and the high- produce corresponding good and bad results. born, the ignorant and the intelligent.” ii. Utu Niyāma, physical (inorganic) The Buddha briefly replied: “Every living order, e.g., seasonal phenomena of winds and being has kamma as its own, its inheritance, its rains. cause, its kinsman, its refuge. Kamma is that iii. Bīja Niyāma, order of germs or seeds which differentiates all living beings into low (physical organic order); e.g., rice produced and high states.” from rice-seed, sugary taste from sugar cane or He then explained the cause of such honey etc. The scientific theory of cells and differences in accordance with the law of genes and the physical similarity of twins may moral causation. be ascribed to this order. Thus from a Buddhist standpoint, our iv. Niyāma, order of mind or present mental, intellectual, moral and psychic law, e.g., processes of consciousness temperamental differences are mainly due to (Citta vithi), power of mind etc. our own actions and tendencies, both past the v. Dhamma Niyāma, order of the norm, present. e.g., the natural phenomena occurring at the Kamma, literally, means action; but, in its advent of a Bodhisatta in his last birth, ultimate sense, it means the meritorious and gravitation, etc. demeritorious volition (Kusala Akusala Every mental or physical phenomenon Cetanā). Kamma constitutes both good and could be explained by these all-embracing five evil. Good gets good. Evil gets evil. Like orders or processes which are laws in attracts like. This is the law of Kamma. themselves. As some Westerners prefer to say Kamma Kamma is, therefore, only one of the five is “action-influence.” orders that prevail in the universe. It is a law in We reap what we have sown. What we sow itself, but it does not thereby follow that there we reap somewhere or some when. In one should be a law-giver. Ordinary laws of nature, sense we are the result of what we were; we like gravitation, need no law-giver. It operates will be the result of what we are. In another in its own field without the intervention of an sense, we are not totally the result of what we external independent ruling agency. 22 Nobody, for instance, has decreed that fire It is this doctrine of Kamma that can should burn. Nobody has commanded that explain the problem of suffering, the mystery water should seek its own level. No scientist of so-called fate or predestination of other has ordered that water should consist of H2O, religions, and above all the inequality of and that coldness should be one of its mankind. properties. These are their intrinsic Kamma and rebirth are accepted as characteristics. Kamma is neither fate nor axiomatic. predestination imposed upon us by some mysterious unknown power to which we must ______helplessly submit ourselves. It is one’s own Chapter VII doing reacting on oneself, and so one has the possibility to divert the course of Kamma to Re-birth some extent. How far one diverts it depends on As long as this Kammic force exists there is oneself. re-birth, for beings are merely the visible It must also be said that such phraseology manifestation of this invisible Kammic force. as rewards and punishments should not be Death is nothing but the temporary end of this allowed to enter into discussions concerning temporary phenomenon. It is not the complete the problem of Kamma. For Buddhism does annihilation of this so-called being. The not recognize an Almighty Being who rules organic life has ceased, but the Kammic force His subjects and rewards and punishes them which hitherto actuated it has not been accordingly. Buddhists, on the contrary, destroyed. As the Kammic force remains believe that sorrow and happiness one entirely undisturbed by the disintegration of experiences are the natural outcome of one’s the fleeting body, the passing away of the own good and bad actions. It should be stated present dying thought-moment only conditions that Kamma has both the continuative and the a fresh consciousness in another birth. retributive principle. It is Kamma, rooted in ignorance and Inherent in Kamma is the potentiality of craving, that conditions rebirth. Past Kamma producing its due effect. The cause produces conditions the present birth; and present the effect; the effect explains the cause. Seed Kamma, in combination with past Kamma, produces the fruit; the fruit explains the seed as conditions the future. The present is the both are inter-related. Even so Kamma and its offspring of the past, and becomes, in turn, the effect are inter-related; “the effect already parent of the future. blooms in the cause.” If we postulate a past, present, and a future A Buddhist who is fully convinced of the life, then we are at once faced with the alleged doctrine of Kamma does not pray to another to mysterious problem — “What is the ultimate be saved but confidently relies on himself for origin of life?” his purification because it teaches individual Either there must be a beginning or there responsibility. cannot be a beginning for life. It is this doctrine of Kamma that gives him One school, in attempting to solve the consolation, hope, self reliance and moral problem, postulates a first cause, God, viewed courage. It is this belief in Kamma “that as a force or as an Almighty Being. validates his effort, kindles his enthusiasm,” makes him ever kind, tolerant and considerate. Another school denies a first cause for, in It is also this firm belief in Kamma that common experience, the cause ever becomes prompts him to refrain from evil, do good and the effect and the effect becomes the cause. In be good without being frightened of any a circle of cause and effect a first cause is punishment or tempted by any reward. inconceivable. According to the former, life 23 has had a beginning, according to the latter, it cut off, then only, if one so wishes, does the is beginningless. stream cease to flow, rebirth ends as in the case of the Buddhas and Arahats. An ultimate From the scientific standpoint, we are the beginning of this life-stream cannot be direct products of the sperm and ovum cells determined, as a stage cannot be perceived provided by our parents. As such life precedes when this life-force was not fraught with life. With regard to the origin of the first ignorance and craving. protoplasm of life, or colloid, scientists plead ignorance. The Buddha has here referred merely to the beginning of the life-stream of living beings. It According to Buddhism we are born from is left to scientists to speculate on the origin the matrix of action (Kammayoni). Parents and the evolution of the universe. The Buddha merely provide an infinitesimally small cell. does not attempt to solve all the ethical and As such, being precedes being. At the moment philosophical problems that perplex mankind. of conception it is past Kamma that conditions Nor does He deal with theories and the initial consciousness that vitalizes the fetus. speculations that tend neither to edification nor It is this invisible Kammic energy, generated to enlightenment. Nor does He demand blind from the past birth that produces mental faith from His adherents. He is chiefly phenomena and the phenomenon of life in an concerned with the problem of suffering and already extant physical phenomenon, to its destruction. With but this one practical and complete the trio that constitutes man. specific purpose in view, all irrelevant side For a being to be born here a being must die issues are completely ignored. somewhere. The birth of a being, which strictly But how are we to believe that there is a means the arising of the five aggregates or past existence? psycho-physical phenomena in this present life, corresponds to the death of a being in a The most valuable evidence Buddhists cite past life; just as, in conventional terms, the in favor of rebirth is the Buddha, for He rising of the sun in one place means the setting developed a knowledge which enabled Him to of the sun in another place. This enigmatic read past and future lives. statement may be better understood by Following His instructions, His disciples imagining life as a wave and not as a straight also developed this knowledge and were able line. Birth and death are only two phases of the to read their past lives to a great extent. same process. Birth precedes death, and death, on the other hand, precedes birth. The constant Even some Indian Rishis, before the advent succession of birth and death in connection of the Buddha, were distinguished for such with each individual life flux constitutes what psychic powers as clairaudience, clairvoyance, is technically known as Saṃsāra — recurrent thought-reading, remembering past births, etc. wandering. There are also some persons, who probably What is the ultimate origin of life? in accordance with the laws of association, spontaneously develop the memory of their The Buddha declares: past birth, and remember fragments of their “Without cognizable end is this Saṃsāra. A previous lives. Such cases are very rare, but first beginning of beings, who, obstructed by those few well-attested, respectable cases tend ignorance and fettered by craving, wander and to throw some light on the idea of a past birth. fare on, is not to be perceived.” So are the experiences of some modern dependable psychics and strange cases of This life-stream flows ad infinitum, as long alternating and multiple personalities. as it is fed by the muddy waters of ignorance and craving. When these two are completely 24 In hypnotic states some relate experiences If one believes in the present and in the of their past lives; while a few others, read the future, it is quite logical to believe in the past. past lives of others and even heal diseases.10 The present is the offspring of the past, and acts in turn as the parent of the future. Sometimes we get strange experiences which cannot be explained but by rebirth. If there are reasons to believe that we have existed in the past, then surely there are no How often do we meet persons whom we reasons to disbelieve that we shall continue to have never met, and yet instinctively feel that exist after our present life has apparently they are quite familiar to us? How often do we ceased. visit places, and yet feel impressed that we are perfectly acquainted with those surroundings? It is indeed a strong argument in favor of past and future lives that “in this world The Buddha tells us: virtuous persons are very often unfortunate and “Through previous associations or present vicious persons prosperous.” advantage, that old love springs up again like A Western writer says: the lotus in the water.” “Whether we believe in a past existence or Experiences of some reliable modern not, it forms the only reasonable hypothesis psychics, ghostly phenomena, spirit which bridges certain gaps in human communications, strange alternating and knowledge concerning certain facts of every multiple personalities and so on shed some day life. Our reason tells us that this idea of light upon this problem of rebirth. past birth and Kamma alone can explain the Into this world come Perfect Ones like the degrees of difference that exist between twins, Buddhas and highly developed personalities. how men like Shakespeare with a very limited Do they evolve suddenly? Can they be the experience are able to portray with marvelous products of a single existence? exactitude the most diverse types of human How are we to account for great characters character, scenes and so forth of which they like , Panini, Kalidasa, Homer could have no actual knowledge, why the work and Plato; men of genius like Shakespeare, of the genius invariably transcends his infant prodigies like Pascal, Mozart, experience, the existence of infant precocity, Beethoven, Raphael, Ramanujan, etc.? the vast diversity in mind and morals, in brain and physique, in conditions, circumstances and Heredity alone cannot account for them. environment observable throughout the world, “Else their ancestry would disclose it, their and so forth.” posterity, even greater than themselves, demonstrate it.” It should be stated that this doctrine of rebirth can neither be proved nor disproved Could they rise to such lofty heights if they experimentally, but it is accepted as an had not lived noble lives and gained similar evidentially verifiable fact. experiences in the past? Is it by mere chance that they are born to those particular parents The cause of this Kamma, continues the and placed under those favorable Buddha, is avijjā or ignorance of the Four circumstances? Noble Truths. Ignorance is, therefore, the cause of birth and death; and its transmutation The few years that we are privileged to into knowingness or vijjā is consequently their spend here or for the most five score years cessation. must certainly be an inadequate preparation for eternity. The result of this analytical method is summed up in the Paṭicca Samuppāda. ______25 Chapter VIII birth (). Birth is the inevitable cause of old age and death (Jarā-maraṇa). Paṭicca Samuppāda If on account of cause effect comes to be, Paṭicca means because of, or dependent then if the cause ceases, the effect also must upon: Samuppāda “arising or origination.” cease. Paṭicca Samuppāda, therefore, literally means — “Dependent Arising” or “Dependent The reverse order of the Paṭicca Samuppāda Origination.” will make the matter clear. It must be borne in mind that Paṭicca Old age and death are possible in and with Samuppāda is only a discourse on the process a psychophysical organism. Such an organism of birth and death and not a theory of the must be born; therefore it pre-supposes birth. ultimate origin of life. It deals with the cause But birth is the inevitable result of past deeds of rebirth and suffering, but it does not in the or Kamma. Kamma is conditioned by grasping least attempt to show the evolution of the which is due to craving. Such craving can world from primordial matter. appear only where feeling exists. Feeling is the outcome of contact between the senses and Ignorance (Avijjā) is the first link or cause objects. Therefore it presupposes organs of of the wheel of life. It clouds all right senses which cannot exist without mind and understanding. body. Where there is a mind there is Dependent on ignorance of the Four Noble consciousness. It is the result of past good and Truths arise activities (Saṅkhārā) — both evil. The acquisition of good and evil is due to moral and immoral. The activities whether ignorance of things as they truly are. good or bad rooted in ignorance which must The whole formula may be summed up necessarily have their due effects, only tend to thus: prolong life’s wandering. Nevertheless, good actions are essential to get rid of the ills of life. Dependent on Ignorance arise Activities (Moral and Immoral) Dependent on activities arise rebirth- consciousness (Viññāṇa). This links the past Dependent on Activities arises with the present. Consciousness (Re-birth Consciousness) Simultaneous with the arising of rebirth- Dependent on Consciousness arise Mind consciousness there come into being mind and and Matter body (Nāma-rūpa). Dependent on Mind and Matter arise the six The six senses (Saḷāyatana) are the Spheres of Sense inevitable consequences of mind and body. Dependent on the Six Spheres of Sense Because of the six senses contact (Phassa) arises Contact sets in. Contact leads to feeling (Vedanā). Dependent on Contact arises Feeling These five — viz., consciousness, mind and Dependent on Feeling arises Craving matter, six senses, contact and feeling — are the effects of past actions and are called the Dependent on Craving arises Grasping passive side of life. Dependent on Grasping arise Actions Dependent on feeling arises craving (Kamma) (Taṇhā). Craving results in grasping Dependent on Actions arises Rebirth (). Grasping is the cause of Kamma () which in its turn, conditions future Dependent on Birth arise Decay, Death, Sorrow, Lamentation, Pain, Grief, and Despair. 26 Thus does the entire aggregate of suffering Chapter IX arise. The first two of these twelve pertain to Anattā or Soul-lessness the past, the middle eight to the present, and the last two to the future. This Buddhist doctrine of re-birth should be distinguished from the theory of re-incarnation The complete cessation of Ignorance leads which implies the transmigration of a soul and to the cessation of Activities. its invariable material rebirth. Buddhism The cessation of Activities leads to the denies the existence of an unchanging or cessation of Consciousness. eternal soul created by a God or emanating from a Divine Essence (Paramatma). The cessation of Consciousness leads to the cessation of mind and matter. If the immortal soul, which is supposed to be the essence of man, is eternal, there cannot The cessation of Mind and Matter leads to be either a rise or a fall. Besides one cannot the cessation of the six Spheres of Sense. understand why “different souls are so The cessation of the six Spheres of Sense variously constituted at the outset.” leads to the cessation of Contact, To prove the existence of endless felicity in The cessation of Contact leads to the an eternal heaven and unending torments in an cessation of Feeling. eternal hell, an immortal soul is absolutely The cessation of Feeling leads to the necessary. Otherwise, what is it that is cessation of Craving. punished in hell or rewarded in heaven? The cessation of Craving leads to the “It should be said,” writes Bertrand Russell, cessation of Grasping. “that the old distinction between soul and body has evaporated quite as much because ‘matter’ The cessation of Grasping leads to the has lost its solidity as mind has lost its cessation of Actions. spirituality. Psychology is just beginning to be The cessation of Actions leads to the scientific. In the present state of psychology cessation of Re-birth. belief in immortality can at any rate claim no support from science.” The cessation of Re-birth leads to the cessation of Decay, Death, Sorrow, Buddhists do agree with Russell when he Lamentation, Pain, Grief, and Despair. says “there is obviously some reason in which I am the same person as I was yesterday, and, Thus does the cessation of this entire to take an even more obvious example if I aggregate of suffering result. simultaneously see a man and hear him This process of cause and effect continues speaking, there is some sense in which the ‘I’ ad infinitum. The beginning of this process that sees is the same as the ‘I’ that hears.” cannot be determined as it is impossible to say Till recently scientists believed in an whence this life-flux was encompassed by indivisible and indestructible atom. “For nescience. But when this nescience is turned sufficient reasons physicists have reduced this into knowledge, and the life-flux is diverted atom to a series of events. For equally good into Nibbānadhatu, then the end of the life reasons psychologists find that mind has not process of Saṃsāra comes about. the identity of a single continuing thing but is a ______series of occurrences bound together by certain intimate relations. The question of immortality, therefore, has become the question whether these intimate relations exist between occurrences connected with a living body and 27 other occurrence which take place after that Dealing with this question of soul Prof. body is dead.” James says — “The soul-theory is a complete superfluity, so far as accounting for the As C.E.M. Joad says in “The Meaning of actually verified facts of conscious experience Life,” matter has since disintegrated under our goes. So far no one can be compelled to very eyes. It is no longer solid; it is no longer subscribe to it for definite scientific reasons.” enduring; it is no longer determined by In concluding his interesting chapter on the compulsive causal laws; and more important soul he says: “And in this book the provisional than all, it is no longer known. solution which we have reached must be the The so-called atoms, it seems, are both final word: the thoughts themselves are the “divisible and destructible.” The electrons and thinkers.” protons that compose atoms “can meet and Watson, a distinguished psychologist, annihilate one another while their persistence, states: “No one has ever touched a soul or has such as it is, is rather that of a wave lacking seen one in a test tube or has in any way come fixed boundaries, and in process of continual into relationship with it as he has with the change both as regards shape and position than other objects of his daily experience. that of a thing.”11 Nevertheless to doubt its existence is to Bishop Berkeley who showed that this so- become a heretic and once might possibly even called atom is a metaphysical fiction held that had led to the loss of one’s head. Even today a there exists a spiritual substance called the man holding a public position dare not soul. question it.” Hume, for instance, looked into The Buddha anticipated these facts some consciousness and perceived that there was 2500 years ago. nothing except fleeting mental states and According to Buddhism mind is nothing but concluded that the supposed “permanent ego” a complex compound of fleeting mental states. is non-existent. One unit of consciousness consists of three “There are some philosophers,” he says, phases — arising or genesis (uppāda) static or “who imagine we are every moment conscious development (ṭhiti), and cessation or of what we call ‘ourself,’ that we feel its dissolution (bhaṅga). Immediately after the existence and its continuance in existence and cessation stage of a thought moment there so we are certain, both of its perfect identity occurs the genesis stage of the subsequent and simplicity. For my part, when I enter most thought-moment. Each momentary intimately into what I call ‘myself’ I always consciousness of this ever-changing life- stumble on some particular perception or other process, on passing away, transmits its whole — of heat or cold, light or shade, love or energy, all the indelibly recorded impressions hatred, pain or pleasure. I never catch myself... to its successor. Every fresh consciousness and never can observe anything but the consists of the potentialities of its predecessors perception... nor do I conceive what is further together with something more. There is requisite to make me a perfect non-entity.” therefore, a continuous flow of consciousness Bergson says, “All consciousness is time like a stream without any interruption. The existence; and a conscious state is not a state subsequent thought moment is neither that endures without changing. It is a change absolutely the same as its predecessor — since without ceasing, when change ceases it ceases; that which goes to make it up is not identical it is itself nothing but change.” — nor entirely another — being the same continuity of Kamma energy. Here there is no identical being but there is an identity in process. 28 Every moment there is birth, every moment If there is no soul, what is it that is reborn, there is death. The arising of one thought- one might ask. Well, there is nothing to be re- moment means the passing away of another born. When life ceases the Kammic energy re- thought-moment and vice versa. In the course materializes itself in another form. As of one life-time there is momentary rebirth Sīlacāra says: “Unseen it passes whithersoever without a soul. the conditions appropriate to its visible manifestation are present. Here showing itself It must not be understood that a as a tiny gnat or worm, there making its consciousness is chopped up in bits and joined presence known in the dazzling magnificence together like a train or a chain. But, on the of a or an Archangel’s existence. When contrary, “it persistently flows on like a river one mode of its manifestation ceases it merely receiving from the tributary streams of sense passes on, and where suitable circumstances constant accretions to its flood, and ever offer, reveals itself afresh in another name or dispensing to the world without the thought- form.” stuff it has gathered by the way.”12 It has birth for its source and death for its mouth. The Birth is the arising of the psycho-physical rapidity of the flow is such that hardly is there phenomena. Death is merely the temporary end any standard whereby it can be measured even of a temporary phenomenon. approximately. However, it pleases the Just as the arising of a physical state is commentators to say that the time duration of conditioned by a preceding state as its cause, one thought-moment is even less than one- so the appearance of psycho-physical billionth part of the time occupied by a flash of phenomena is conditioned by cause anterior to lightning. its birth. As the process of one life-span is Here we find a juxtaposition of such possible without a permanent entity passing fleeting mental states of consciousness from one thought-moment to another, so a opposed to a superposition of such states as series of life-processes is possible without an some appear to believe. No state once gone immortal soul to transmigrate from one ever recurs nor is identical with what goes existence to another. before. But we worldlings, veiled by the web Buddhism does not totally deny the of illusion, mistake this apparent continuity to existence of a personality in an empirical be something eternal and go to the extent of sense. It only attempts to show that it does not introducing an unchanging soul, an Attā, the exist in an ultimate sense. The Buddhist supposed doer and receptacle of all actions to philosophical term for an individual is Santana, this ever-changing consciousness. i.e., a flux or a continuity. It includes the “The so-called being is like a flash of mental and physical elements as well. The lightning that is resolved into a succession of Kammic force of each individual binds the sparks that follow upon one another with such elements together. This uninterrupted flux or rapidity that the human retina cannot perceive continuity of psycho-physical phenomenon, them separately, nor can the uninstructed which is conditioned by Kamma, and not conceive of such succession of separate limited only to the present life, but having its sparks.”13 As the wheel of a cart rests on the source in the beginningless past and its ground at one point, so does the being live continuation in the future — is the Buddhist only for one thought-moment. It is always in substitute for the permanent ego or the the present, and is ever slipping into the immortal soul of other religions. irrevocable past. What we shall become is ______determined by this present thought-moment.

29 Chapter X Nibbāna is not situated in any place nor is it a sort of heaven where a transcendental ego Nibbāna resides. It is a state which is dependent This process of birth and death continues ad upon this body itself. (What?) It is an infinitum until this flux is transmuted, so to attainment (Dhamma) which is within the say, to Nibbānadhātu, the ultimate goal of reach of all. Nibbāna is a supramundane state Buddhists. attainable even in this present life. Buddhism The Pāli word Nibbāna is formed of Ni and does not state that this ultimate goal could be Vāna. Ni is a negative particle and Vāna means reached only in a life beyond. Here lies the lusting or craving. “It is called Nibbāna, in that chief difference between the Buddhist it is a departure from the craving which is conception of Nibbāna and the non-Buddhist called Vāna, lusting.” Literally, Nibbāna conception of an eternal heaven attainable only means non-attachment. after death or a union with a God or Divine Essence in an after-life. When Nibbāna is It may also be defined as the extinction of realized in this life with the body remaining, it lust, hatred and ignorance, “The whole world is called Sopādisesa Nibbāna-dhātu. When an is in flames,” says the Buddha. “By what fire is arahant attains Parinibbāna, after the it kindled? By the fire of lust, hatred and dissolution of his body, without any remainder ignorance, by the fire of birth, old age, death, of physical existence it is called Anupādisesa pain, lamentation, sorrow, grief and despair it Nibbāna-dhātu. is kindled.” In the words of Sir Edwin Arnold: It should not be understood that Nibbāna is a state of nothingness or annihilation owing to “If any teach Nirvāna is to cease the fact that we cannot perceive it with our Say unto such they lie. worldly knowledge. One cannot say that there exists no light just because the blind man does If any teach Nirvāna is to love not see it. In that well known story, too, the Say unto such they err.” fish arguing with his friend, the turtle, triumphantly concluded that there exists no From a metaphysical standpoint Nibbāna is land. deliverance from suffering. From a psychological standpoint Nibbāna is the Nibbāna of the Buddhists is neither a mere eradication of egoism. From an ethical nothingness nor a state of annihilation, but standpoint Nibbāna is the destruction of lust, what it is no words can adequately express. hatred and ignorance. Nibbāna is a Dhamma which is “unborn, unoriginated, uncreated and unformed.” Does the arahant exist or not after death? Hence, it is eternal (Dhuva), desirable (Subha), The Buddha replies: and happy (). “The arahant who has been released from In Nibbāna nothing is “eternalized,” nor is the five aggregates is deep, immeasurable like anything “annihilated,” besides suffering. the mighty ocean. To say that he is reborn According to the Books references are would not fit the case. To say that he is neither made to Nibbāna as Sopādisesa and reborn nor not reborn would not fit the case.” Anupādisesa. These, in fact, are not two kinds One cannot say that an arahant is reborn as of Nibbāna, but the one single Nibbāna, all passions that condition rebirth are receiving its name according to the way it is eradicated; nor can one say that the arahant is experienced before and after death. annihilated for there is nothing to annihilate.

30 Robert Oppenheimer, a scientist, writes: 2. Clear vision of right understanding leads to clear thinking. The second factor of the “If we ask, for instance, whether the Noble Eight-fold Path is therefore, Right position of the electron remains the same, we Thoughts (sammā-saṅkappa), which serves the must say ‘no’; if we ask whether the electron’s double purpose of eliminating evil thoughts position changes with time, we must say ‘no’; and developing pure thoughts. Right Thoughts, if we ask whether the electron is at rest, we in this particular connection, are three fold. must say ‘no’; if we ask whether it is in They consist of: motion, we must say ‘no.’ i. — Renunciation of “The Buddha has given such answers when worldly pleasures or the virtue of selflessness, interrogated as to the conditions of man’s self which is opposed to attachment, selfishness, after death14; but they are not familiar answers and possessiveness; from the tradition of the 17th and 18th century science.” ii. Avyāpāda — Loving-kindness, goodwill, or benevolence, which is opposed to ______hatred, ill-will, or aversion; and Chapter XI iii. Avihiṃsā — Harmlessness or The Path to Nibbāna compassion, which is opposed to cruelty and How is Nibbāna to be attained? callousness. It is by following the Noble Eight-fold Path 3. Right Thoughts lead to Right Speech, the which consists of Right Understanding third factor. This includes abstinence from (Sammā-diṭṭhi), Right Thoughts (sammā- falsehood, slandering, harsh words, and saṅkappa), Right Speech (sammā-vācā), Right frivolous talk. Actions (sammā-kammanta), Right Livelihood 4. Right Speech must be followed by Right (sammā-ājīva), Right Effort (sammā-vāyāma), Action which comprises abstinence from Right Mindfulness (sammā-), and Right killing, stealing and sexual misconduct. Concentration (sammā-samādhi). 5. Purifying his thoughts, words and deeds 1. Right Understanding, which is the key- at the outset, the spiritual pilgrim tries to purify note of Buddhism, is explained as the his livelihood by refraining from the five kinds knowledge of the . To of trade which are forbidden to a lay-disciple. understand rightly means to understand things They are trading in arms, human beings, as they really are and not as they appear to be. animals for slaughter, intoxicating drinks and This refers primarily to a correct understanding drugs, and poisons. of oneself, because, as the Rohitassa Sutta For monks, wrong livelihood consists of states, “Dependent on this one-fathom long hypocritical conduct and wrong means of body with its consciousness” are all the four obtaining the requisites of monk-life. Truths. In the practice of the Noble Eightfold Path, Right Understanding stands at the 6. Right Effort is fourfold, namely: beginning as well as at its end. A minimum i. the endeavor to discard evil that has degree of Right Understanding is necessary at already arisen; the very beginning because it gives the right motivations to the other seven factors of the ii. the endeavor to prevent the arising of Path and gives to them correct direction. At the unarisen evil; culmination of the practice, Right iii. the endeavor to develop unarisen Understanding has matured into perfect Insight good; Wisdom (vipassanā-paññā), leading directly to the Stages of Sainthood. 31 iv. the endeavor to promote the good These elementary principles of regulated which has already arisen. behavior are essential to one who treads the path to Nibbāna. Violation of them means the 7. Right Mindfulness is constant introduction of obstacles on the path which mindfulness with regard to body, feelings, will obstruct his moral progress. Observance of thoughts, and mind-objects. them means steady and smooth progress along 8. Right Effort and Right Mindfulness lead the path. to Right Concentration. It is the one- The spiritual pilgrim, disciplining thus his pointedness of mind, culminating in the Jhānas words and deeds, may advance a step further or meditative absorptions. and try to control his senses. Of these eight factors of the Noble While he progresses slowly and steadily Eightfold Path the first two are grouped under with regulated word and deed and restrained the heading of Wisdom (paññā), the following senses, the Kammic force of this striving three under Morality (sīla), and the last three aspirant may compel him to renounce worldly under Concentration (samādhi). But according pleasures and adopt the ascetic life. To him to the order of development the sequence is as then comes the idea that, follows: “A den of strife is household life, I. Morality (sīla) And filled with toil and need; Right Speech But free and high as the open sky Right Action Is the life the homeless lead.” Right Livelihood It should not be understood that everyone is II. Concentration (samādhi) expected to lead the life of a Bhikkhu or a Right Effort celibate life to achieve one’s goal. One’s Right Mindfulness spiritual progress is expedited by being a Bhikkhu although as a lay follower one can Right Concentration become an arahant. After attaining the third III. Wisdom (paññā) state of Sainthood, one leads a life of celibacy. Right Understanding Securing a firm footing on the ground of morality, the progressing pilgrim then embarks Right Thoughts upon the higher practice of Samādhi, the Morality (sīla) is the first stage on this path control and culture of the mind — the second to Nibbāna. stage on this Path. Without killing or causing injury to any Samādhi — is the “one-pointedness of the living creature, man should be kind and mind.” It is the concentration of the mind on compassionate towards all, even to the tiniest one object to the entire exclusion of all creature that crawls at his feet. Refraining from irrelevant matter. stealing, he should be upright and honest in all There are different subjects for meditation his dealings. Abstaining from sexual according to the temperaments of the misconduct which debases the exalted nature individuals. Concentration on respiration is the of man, he should be pure. Shunning false easiest to gain the one-pointedness of the speech, he should be truthful. Avoiding mind. Meditation on loving-kindness is very pernicious drinks that promote heedlessness, beneficial as it is conducive to mental peace he should be sober and diligent. and happiness. 32 Cultivation of the four sublime states — Characteristics — Anicca (transiency), Dukkha loving-kindness (Mettā), compassion (Karuṇā), (sorrow) and anattā (soul-lessness) standing sympathetic joy (Muditā), and equanimity out in bold relief. He comprehends that life is (Upekkhā) — is highly commendable. constantly changing and all conditioned things are transient. Neither in heaven nor on earth After giving careful consideration to the does he find any genuine happiness, for every subject for contemplation, he should choose form of pleasure is a prelude to pain. What is the one most suited to his temperament. This transient is therefore painful, and where being satisfactorily settled, he makes a change and sorrow prevail there cannot be a persistent effort to focus his mind until he permanent immortal soul. becomes so wholly absorbed and interested in it, that all other thoughts get ipso facto Whereupon, of these three characteristics, excluded from the mind. The he chooses one that appeals to him most and to progress — namely, sense-desire, hatred, intently keeps on developing Insight in that sloth and torpor, restlessness and brooding and particular direction until that glorious day doubts are then temporarily inhibited. comes to him when he would realize Nibbāna Eventually he gains ecstatic concentration and, for the first time in his life, having destroyed to his indescribable joy, becomes enwrapt in the three Fetters — self-illusion (Sakkāya- Jhāna, enjoying the calmness and serenity of a diṭṭhi), doubts (Vicikicchā), indulgence in one-pointed mind. (wrongful) rites and ceremonies (Sīlabbatapārāmāsa). When one gains this perfect one- pointedness of the mind it is possible for one to At this stage he is called a Sotāpanna develop the five Supernormal Powers (stream-winner) — one who has entered the (Abhiññā): Divine Eye (Dibbacakkhu), Divine stream that leads to Nibbāna. As he has not Ear (Dibhasota), Reminiscence of past births eradicated all Fetters he is reborn seven times (Pubbenivāsānussati-ñāṇa). Thought Reading at the most. (Paracitta vijañāṇa) and different Psychic Summoning up fresh courage, as a result of Powers (Iddhividhā). It must not be understood this glimpse of Nibbāna, the Pilgrim makes that those supernormal powers are essential for rapid progress and cultivating deeper Insight Sainthood. becomes a Sakadāgāmi (once-returner) by Though the mind is now purified there still weakening two more Fetters — namely Sense- lies dormant in him the tendency to give vent desire (Kāmarāga) and ill-will (Paṭigha). He is to his passions, for by concentration, passions called a Sakadāgāmi because he is reborn on are lulled to sleep temporarily. They may rise earth only once in case he does not attain to the surface at unexpected moments. Arhatship. Both Discipline and Concentration are It is in the third state of Sainthood — helpful to clear the Path of its obstacles but it Anāgāma (never-returner) that he completely is Insight (Vipassanā Paññā) alone which discards the aforesaid two Fetters. Thereafter, enables one to see things as they truly are, and he neither returns to this world nor does he consequently reach the ultimate goal by seek birth in the celestial realms, since he has completely annihilating the passions inhibited no more desire for sensual pleasures. After by Samādhi. This is the third and the final death he is reborn in the “” stage on the Path of Nibbāna. (Suddhāvāsa) a congenial Brahma plane, till he attains Arhatship. With his one-pointed mind which now resembles a polished mirror he looks at the Now the saintly pilgrim, encouraged by the world to get a correct view of life. Wherever unprecedented success of his endeavors, makes he turns his eyes he sees nought but the Three his final advance and, destroying the remaining 33 Fetters — namely, lust after life in Realms of The Buddha also practiced concentration on Forms (Rūparāga) and Formless Realms respiration before He attained Enlightenment. (Arūparāga), conceit (Māna), restlessness This harmless concentration may be (Uddhaccā), and ignorance (Avijjā) — practiced by any person irrespective of becomes a perfect Saint: an arahant, a Worthy religious beliefs. One. Adopting a convenient posture, keep the Instantly he realizes that what was to be body erect. Place the right hand over the left accomplished has been done, that a heavy hand. Eyes may be closed or half-closed. burden of sorrow has been relinquished, that all forms of attachment have been totally Easterners generally sit cross-legged with annihilated, and that the Path to Nibbāna has the body erect. They sit placing the right foot been trodden. The Worthy One now stands on on the left thigh and the left foot on the right heights more than celestial, far removed from thigh. This is the full position. Sometimes they the rebellious passions and defilements of the adopt the half position, that is by simply world, realizing the unutterable bliss of placing the right foot on the left thigh or the Nibbāna and like many an arahant of old, left foot on the right thigh. uttering that paean of joy: When the triangular position is assumed the “Goodwill and wisdom, mind by method whole body is well-balanced. trained, Those who find the cross-legged posture The highest conduct on good morals based, too difficult may sit comfortably in a chair or any other support sufficiently high to rest the This maketh mortals pure, not rank or legs on the ground. wealth.” It is of no importance which posture one As T.H. Huxley states — “Buddhism is a may adopt provided the position is easy and system which knows no God in the Western relaxed. sense, which denies a soul to man, which counts the belief in immortality a blunder, Head should not be drooping. Neck should which refuses any efficacy to prayer and be straightened so that the nose may be in a sacrifice, which bids men to look to nothing perpendicular line with the navel. but their own efforts for salvation, which in its Buddhas usually adopt the full lotus original purity knew nothing of vows of position. They sit with half closed eyes looking obedience and never sought the aid of the not more than a distance of three and half feet. secular arm: yet spread over a considerable moiety of the world with marvelous rapidity — Before the practice, bad air from the lungs and is still the dominant creed of a large should be breathed out slowly through the fraction of mankind.” mouth and then the mouth should be closed. ______Now inhale through the nostrils normally, without strain, without force. Mentally count Appendix one. Exhale and count two. Inhale and count Ānāpāna Sati, Concentration on Respiration three. Count up to ten constantly concentrating on the breathing process without thinking of Ānāpāna Sati is mindfulness on respiration. anything else. While doing so one’s mind may Āna means inhalation and Apāna exhalation. wander. But one need not be discouraged. Concentration on the breathing process Gradually one may increase the number of leads to one-pointedness of the mind and series — say five series of ten. ultimately to Insight which enables one to attain Sainthood or Arhatship. 34 Later, one may inhale and pause for a 4. Calming the respiration, ‘I will inhale’; moment, concentrating merely on inhalation thus he trains himself; calming the respirations, without counting. Exhale and pause for a ‘I will exhale’; thus he trains himself.” moment. Thus inhale and exhale concentrating [(passambhayaṃ kāyasaṅkhāraṃ), on respiration. Some prefer counting as it aids actually:—with the bodily activities calmed, I concentration while others prefer not to count. shall breath in...... I shall breath out.] What is essential is concentration and not counting, which is secondary. [Editor’s note on points 3 & 4: those yogis with experience of observing bodily sensations When one practices this concentration one as the primary meditation object feels very peaceful, light in mind and body. (vedanānupassanā), know that the entire body, After practicing for a certain period a day head to feet, is full of feeling. As one practices might come when one may realize that this so- Ānāpāna, these sensations show themselves to called body is supported by mere breath and the concsious mind and one may observe their that body perishes when breathing ceases. One changing nature, allowing them to subside fully realizes . Where there is naturally. By feeling the breath (and only the change there cannot be a permanent entity or breath—no verbalising or visualising) as a an immortal soul. Insight can then be concentration exercise, one does two things. developed to attain Arhatship. One learns to focus the attention in a trying It is clear that the object of this situation; and one tunes one’s attention to the concentration on respiration is not merely to reality of sensation on the physical body, i.e., gain one-pointedness but also to cultivate the tactile sense sphere where suffering is Insight to obtain deliverance from suffering. really experienced and where it must be met head-on.] In some discourses this simple and harmless method of respiration is described as Mettā, Meditation on Loving-kindness follows: Be still and peaceful. “Mindfully he inhales; mindfully he Recite three times — Nammo Buddhaya — exhales. (Honor to the Buddha) 1. When making a long inhalation he Recite three times — Araham — (The Pure knows: ‘I make a long inhalation’; when One) making a long exhalation he knows; ‘I make a long exhalation.’ Recite: 2. When making a short inhalation he Buddhaṃ saranaṃ gacchāmī — (I go to the knows: ‘I make a short inhalation’; when Buddha for refuge) making a short exhalation he knows: ‘I make a Dhammaṃ saranaṃ gacchām ī — (I go to short exhalation.’ the Dhamma for refuge) 3. Clearly perceiving the entire breathing Saṅghaṃ saranaṃ gacchāmī — (I go to the process (i.e., the beginning, middle and end), ‘I for refuge)15 will inhale’; thus he trains himself; clearly perceiving the entire breathing process, ‘I will Think thus: exhale’; thus he trains himself. My mind is temporarily pure, free from all [(sabbakāyapaṭisaṃvedī), actually:— impurities; free from lust, hatred and feeling the whole body, I shall breath in...... I ignorance; free from all evil thoughts. shall breath out] My mind is pure and clean. Like a polished mirror is my stainless mind. 35 As a clean and empty vessel is filled with What I have gained I now give unto others. pure water I now fill my clean heart and pure Think of all your near and dear ones at mind with peaceful and sublime thoughts of home, individually or collectively, and fill boundless loving-kindness over-flowing them with thoughts of loving-kindness and compassion, sympathetic joy and perfect wish them peace and happiness, repeating May equanimity. all beings be well and happy!... Then think of I have now washed my mind and heart of all seen and unseen beings, living near and far, anger, ill will, cruelty, violence, jealousy, men, women, animals and all living beings, in envy, passion and aversion. the East, West, North, South, above and below, and radiate boundless loving-kindness, without Think ten times: any enmity or obstruction, towards all, May I16 be well and happy! irrespective of class, creed, color or sex. May I be free from suffering, disease, grief, Think that all are your brothers and sisters, worry and anger! fellow-beings in the ocean of life. You identify May I be strong, self-confident, healthy and with all. You are one with all. peaceful! Repeat ten times, “May all beings be well Think thus: and happy,” and wish them all peace and happiness. Now I charge every particle of my system, from head to foot, with thoughts of boundless In the course of your daily life try to loving-kindness and compassion. I am the translate your thoughts into action as occasion embodiment of loving-kindness and demands. compassion. My whole body is saturated with Pāramī, Perfections loving-kindness and compassion. I am a 1. May I be generous and helpful! (Dāna — stronghold, a fortress of loving-kindness and Generosity) compassion. I am nothing but loving-kindness and compassion. I have sublimated myself, 2. May I be well-disciplined and refined in elevated myself, ennobled myself. manners! May I be pure and clean in all my dealings! May my thoughts, words and deeds Think ten times: be pure! (Sīla — Morality) May I be well and happy! 3. May I not be selfish and self-possessive May I be free from suffering, disease, grief, but selfless and disinterested! May I be able to worry and anger! sacrifice my pleasure for the sake of others! May I be strong, self-confident, healthy and (Nekkhamma — Renunciation) peaceful! 4. May I be wise and be able to see things Think: as they truly are! May I see the light of Truth and lead others from darkness to light! May I Mentally I create an aura of loving- be enlightened and be able to enlighten others! kindness around me. By means of this aura, I May I be able to give the benefit of my cut off all negative thoughts, hostile vibrations. knowledge to others! (Paññā — Wisdom) I am not affected by the evil vibrations of others. I return good for evil, loving-kindness 5. May I be energetic, vigorous and for anger, compassion for cruelty, sympathetic persevering! May I strive diligently until I joy for jealously. I am peaceful and well- achieve my goal! May I be fearless in facing balanced in mind. Now I am a fortress of dangers and courageously surmount all loving- kindness, a stronghold of morality. obstacles! May I be able to serve others to the best of my ability! (Viriya — Energy) 36 6. May I be ever patient! May I be able to 4. The Teaching. bear and forbear the wrongs of others! May I 5. The Discipline. ever be tolerant and see the good and beautiful in all! (Khanti — Patience) 6. Bhikkhu Sīlacāra 7. May I ever be truthful and honest! May I 7. Craving associated with “Eternalism” not hide the truth to be polite! May I never (Sassatadiṭṭhi) (Comy) swerve from the path of Truth! ( — 8. Craving associated with “Nihilism” Truthfulness) (Ucchedadiṭṭhi) (Comy) 8. May I be firm and resolute and have an 9. Culakamma Vibhaṅga Sutta — iron will! May I be soft as a flower and firm as Majjhima Nikāya, No. 135. a rock! May I ever be high-principled! (Adhiṭṭhāna — Determination) 10. See Many Mansions and The World Within by Gina Cerminara. 9. May I ever be kind, friendly and compassionate! May I be able to regard all as 11. C.E.M. Joad, The Meaning of Life my brothers and sisters and be one with all! 12. See Compendium of Philosophy, (Mettā — Loving-kindness) Trans. by Shwe Zan Aung ( Text Society, 10. May I ever be calm, serene, unruffled London) — Introduction p. 12. and peaceful! May I gain a balanced mind! 13. Compare the cinematograph film May I have perfect equanimity! (Upekkhā — where the individual photographs give rise to a Equanimity) notion of movement. May I serve to be perfect! 14. Evidently the writer is referring to the May I be perfect to serve! state of an arahant after death. ______15. This introductory part may be omitted by non-Buddhists. Notes: 16. Here the term “I” is used in a 1. An Awakened or Enlightened One. conventional sense. 2. Lit., Thus who hath come.

3. Literally, the Worthy Ones. They are the enlightened disciples who have destroyed all passions.

Now, monks, all those who in future time shall be Arahats … may, I myself who am now Arahat, a Fully Enlightened One, I am a teacher of the deed, of the efficacy of the deed, of energy to do. Me also does Makkhali, infatuated man, excludes by his doctrine of: There is no doing of a deed; there is nothing done thereby; there is no energy to do. Anguttara-Tikāya, THE BOOK OF THE THREES, Chapter 135.

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38 WAY TO PERFECT PEACE By Ven. U Wisāra, BURMA BUDDHIST DHAMMASALA, 10-A, EDEN HOSPITAL ROAD, CALCUTTA-12 In this world we have not yet fully learnt sensation cannot be called genuine happiness, the art of living nor do we know what is the because it is merely the happiness of the insect higher or supreme state beyond the supreme which is flying to the flame which will burn it. one. We live a worldly life and we think of the The necessities of life are, therefore, world as a paradise. Our sole aim is to seek hindrances to our goal. We have only unreal pleasure by whatever means available to us. and distorted happiness of the senses which is due to ignorance and craving “Avijjā and The consideration of the conditions Taṇhā”. Hence, it is said, “Avijjā taṇhā vasena bounding our life has not yet come to our dve mūlāni” (ignorance and craving are the thought rightly and therefore it is essential to two roots). They are the main causes leading to ponder on our life and to ask ourselves many the production of Mind and Form ṅāma and questions. Should we be content with our way Rūpa’’ and to rebirth. of living? Since we are born we have so far done what we think best for our happiness; is Ignorance is not knowing, not knowing the there then any single work which has been truth of suffering, the truth of the cause of completed to our full satisfaction? Is there suffering, the truth of the cessation of suffering anyone who is really completely happy and the truth of the path leading to the anywhere in this world? The honest answers to cessation of suffering. these questions must be ṅo”. However hard we Craving is the very keen desire for sensual have worked and enjoyed the worldly pleasure and for rebirth. pleasures, we are still in thirst and need for more lasting happiness. We have to leave all If we do not attempt to get rid of these two properties and indeed our life itself sooner or main roots, ignorance and craving, we shall later. continue to float on the ocean of suffering. These two roots are not far from us; they are in It is this thirst and need, in Buddhism, our hearts and minds always prompting to evil. “Lobha” — “greed”, which causes us to suffer. Whatever we have we are not content with and It is, therefore, necessary for us to seek the still want some more; then the more we want perfect way to the ultimate goal — the the more we suffer. That is why the Buddha permanent release from suffering. It is not said “Yam piccham na labhati tam pi easy, but an extremely arduous task. The actual dukkham” — not to get what one wants, that practice of right concentration must be in our also is Suffering. That is true, indeed, in the daily life. It is based on the faculty of our highest sense of the word. There is nothing but consciousness. Suffering (dukkha) in this world, and one Sabbapāpassa akaraṇam, cannot escape it. “Sabbe saṅkhārā aniccā; kusalassa upasampadā. sabbe saṅkhārā dukkhā (All component things sacittaparivodapanam, are impermanent; all component things are etam Buddhāna sāsanam. Suffering.) So, we are born in Suffering, live in To abstain from bad action, to produce Suffering and at last decay and die in what is good, to purify one’s thought — that is Suffering. the teaching of the Buddha. But we think of the necessaries of life in — Dhammapada. 183. terms of sensual pleasures and we think we are really happy. In point of fact, this pleasurable 39 To abstain from bad action. To purify one’s mind. Bad actions are ten in number, “Akusala To purify one’s mind is to control the mind kammas” which are caused by Deed, Word to make it cultured and powerful. For this it is and Thought. All bad actions are included in necessary to practise the three terms with care: these three. Sammā Vāyama, Sammā Sati and Sammā 1. Pānātipāta — killing living creatures; Samādhi — Exertion, Mindfulness and 2. Adinnādāna — stealing others’ Concentration. properties; 1. Sammā Vāyama — exertion to 3. Kāmesu micchācāra — sexual remove the existing evil thoughts that have misconduct. been remaining in our mind, to keep the These three are evils of Deed. mind from being polluted, by fresh evil 4. Musāvāda — lying; thoughts and to preserve and to increase 5. Pisunavācā — harsh speech; the good thoughts. 6. Samphapalāpa — harsh talk. 2. Sammā Sati — mindfulness of all that is These four are evils of Word. happening within our body and mind. 8. Abhijjhā — covetousness; 3. Sammā Samādhi — 9. Vyāpāda — ill-will; concentration, that is one-pointedness of mind, 10. Micchādiṭṭhi — false view. a fixation of mind on a single object by means of exertion and mindfulness leading to These three are evils of Thought. complete awareness. To produce what is good. We have now a powerful microscope, that There are three kinds of good “ Kusala of concentration. If we look at the world kammas” which should be produced. through this microscope, we will obtain a clear and correct view of life, and then if we 1. Dāna — offering what is good to others; contemplate what we see, understanding the 2. Sīla — observing the precepts; three characteristics “Tilakkhaṇa” — Anicca, 3. Bhāvanā — mental development; Dukkha and Anattā — Impermanence, meditation; Suffering and Soullessness”, we will realize 4. Apacayana — respecting the elders; that all things are impermanent, all things are suffering and all things are without a “soul”. 5. Veyyāvacca — serving or helping others; 6. Pattidāna — transferring one’s to Sabbe saṅkhārā aniccā others; Sabbe saṅkhārā dukkhā 7. Pattānumodanā — rejoicing in others’ Sabbe dhammā anattā. merits; 8. Dhammasavana — listening to the Now, we have learnt the fundamental way doctrine; to perfect peace, let us endeavour to achieve it by practising it and in order to achieve it, let us 9. Dhammadesana — delivering the strive hard in the true path with determination. doctrine; 10. Diṭṭhijukamma — holding right view. PEACE TO ALL LIVING BEINGS.

40 41 MAHĀSATIPAṬṬHĀNA SUTTA (Discourse on the Four Applications of Mindfulness) A SERIES OF BROADCASTS BY VENERABLE MAHATHERA SOBHANA, MAHASI SAYADAW, Agga Mahā Paṇdita. Translated by the Editors of the “Light of the Dhamma.”

Fruition of Never Return. Now, according to ONE this Declaration of assurance, it is evident that The Discourse for exposition is the one is able to become a Sotapanna or a Mahāsatipaṭṭāna Sutta (the Discourse on the Sakadāgāmin in no long time. Also in the Four applications of Mindfulness). This Sutta preamble of the Discourse, the Buddha is perhaps the most important of the Buddhist declared concerning this Sutta: Suttas. Why? Because many Vipassanā “Ekāvano ayam maggo, sattānam methods known as pubba-bhāga magga visuddhiyā, (preliminaries to the Path) are fully described therein. It also tells how the various types of sokaparidevānam (samatikkamāya, dukkha special Vipassanā-knowledge come into domanassānam existence. The Four Noble Truths clarified by atthan-gamāya, ñāyassa adhi-gamāya, pariññeyya (Full Comprehension in right nibbānassa knowledge), pahātabba (Abandonment; rejection), sacchikātabba (Seen with the eyes sacchikiriyāya yadidam cattāro or wisdom; realization), and bhāvetabba satipaṭt.hānam.” (developed by means of meditation), have also This is the only way, 0 bhikkhus, for the been completely and vividly described in this purification of beings, for the overcoming of Sutta. In the epilogue there is a firm and bold sorrow and lamentation, for the destruction of assurance of Attainment which serves as an suffering and grief, for reaching the right path, encouragement. for the attainment of Nibbāna, namely, the ‘Whosever practises these Four Four Applications of Mindfulness. Applications of Mindfulness for Here, ‘purification’ means ‘to win free seven year … let alone seven years from defilements and to become an Arahat’. … for seven days then by him one of This is the only way for the attainment of the two fruitions may be expected in Nibbāna. The practice of the Four Applications this life: the Fruition of Holiness or of Mindfulness is the only sure way that leads the Fruition of Never Return.’ one to the stage of Sainthood. Well, then, if you wish to become Arahats, free from Should any moderately-witted person make Defilements, you should practise the Four become the Four Applications of Mindfulness Applications of Mindfulness. Here, one may in this manner for seven years, then by him say to another: ‘I do not desire to become an one of the two fruitions may be expected: the Arahat at once. I only desire to become a fruition of Holiness or the Fruition of Never- Sotapanna so that I may escape the danger of Return. … Should any quick-witted person being reborn in the Lower Worlds in my next make become these Four Applications of existence. Will it not be feasible?’ This need Mindfulness in this manner for seven days, not worry you. To become an Arahat, you will then by him one of the two fruitions may he have first to become a Sotapanna, then a expected: the Fruition of Holiness or the 42 Sakadāgāmin and an Anāgāmin. This state can to attain these is also this Way of Mindfulness. be achieved only after fulfilling the Moreover, this Way of the Application of requirements with diligence. One who desires Mindfulness is conducive to the realisation of to become a Sotapanna will attain this state the Supramundane Way. If you really have a only after his Strenuous endeavour. So one determination to attain the paths of Sainthood, who desires only to become a Sotapanna the Fruitions thereof and Nibbāna in this should practise this Satipaṭṭhāna. present life, you have simply to follow the correct method — this Way of Mindfulness. ‘Ekāyano ayam bhikkhave maggo So, I am now expounding this Discourse of the sokapariddavānam samatikkamāya.’ Four Applications of Mindfulness as the path For the overcoming of sorrow and to be followed by those yogīs who have such lamentation, this is the only way, 0 determination. bhikkhus. In the epilogue of the Sutta, the Omniscient In the world, people are oppressed by Buddha declared that the following seven sorrow and lamentation in the losing of their advantages can be achieved by practising the parents, husbands, wives, children, by being Four Applications of Mindfulness: separated from loved ones and by their adverse (1) the purification of beings; positions. These troubles can be overcome by this Way of Mindfulness. So, if you wish to (2) the overcoming of sorrow; attain a state where there is no sorrow and (3) the overcoming of lamentation; lamentation, and where you can find absolute happiness, you should practise satipaṭṭāna in (4) the destruction of suffering; full. (5) the destruction of grief; ‘Ekāyano ayam bhikkhave maggo, dukkha (6) reaching the right path; and domanassānam atthangamāya.’ (7) the attainment of Nibbāna. For the destruction of suffering and grief, this is the only way, O bhikkhus. It is evident that these seven advantages are the most desirable to and essential for every Dukkhā = kāyika dukkhā-vedanā (Bodily being. Every person who desires to possess for disagreeable sensations) and domanassa = himself the knowledge of the Holy paths and cetasikā dukkhā-vedanā (Mentally the Fruitions thereof, should practise the Four disagreeable sensations) are the most dreaded Applications of Mindfulness. sufferings. They can be totally overcome by this Way of Mindfulness. If you desire to enjoy Some people set forth questions of the an absolute happiness free from all kinds of following nature: ‘By practicing these Four suffering, you should practise this satipaṭṭāna Applications of Mindfulness, can a person fly in full. in the air? Or ‘Ekāyano ayam bhikkhave maggo, ñāyassa What miracles can he perform?’ adhigamāya, nibbānassa sacchikiriyāya’ Those who set forth such questions are not ‘This is the only way, 0 bhikkhus, the Noble aware of the Assurance of the Buddha Eightfold Path, for the attainment of Himself, because in that Assurance, Buddha Nibbāna and realising it face to face by did not mention even the slightest hint of such means of Insight-Wisdom.’ statements as ‘One would able to fly in the air, or perform miracles after practising the Four The Paths of Sainthood, the Fruitions Applications of Mindfulness.’ Those who are thereof and Nibbāna are the highest good aware this Assurance will not ask such among the Teachings of the Buddha. The way irrelevant questions. However, if such 43 questions are asked, no Kammaṭṭhāna Teacher Do not take anything else into consideration. will be able to say more than what was assured If, however, any idea may chance to creep into the Buddha Himself in the epilogue of the your mind, you should make a mental note of Mahā Satipaṭṭāna Sutta. it. In stretching and bending your hands and legs also you should contemplate the arising What is meant by ‘satipaṭṭāna’? It means and vanishing physical phenomena during the ‘to be ever mindful’ or ‘awareness and processes of movement. Likewise this holds attentiveness’. To be mindful about what then? good for all bodily movements. Do not allow ‘Here, one lives contemplating the body in the any physical or mental phenomenon to pass by body, ardent, clearly comprehending it and without being contemplated in the above mindful, having overcome, in this world, manner. You should contemplate in such a covetousness and grief; he lives contemplating manner that you are always pertaining to the sensations in the sensations, ardent, clearly four modes of deportment – walking, standing, comprehending them and mindful, having sitting, lying and physical and mental overcome, in this world, covetousness and phenomena that arise in connection therewith. grief; he lives contemplating consciousness in consciousness ardent, clearly comprehending In any dukkha-vedanā (bodily disagreeable and mindful having overcome, in this world, sensations), such as strain, pressing and pain, covetousness and grief; he lives contemplating you should objectify such sensations in the mental objects in mental objects, ardent, sensations. If a thought or idea arises in your clearly comprehending and mindful, having life-continūm, you should objectify thought or overcome, in this world, covetousness and idea and contemplate sensations. Again, if grief. such things as agreeableness and disagreeableness in seeing and hearing arise, What is meant here is this: One should you should objectify each of them as it arises contemplate1 the body in the body, sensation in and contemplate sensations in the sensations. the sensations, taking at the same time a mental note of the physical and mental Although it is stated that a disciple should phenomena as they arise, and without allowing make a mental note of all physical and mental any phenomenon to escape one’s cognition. phenomena as they arise, it will be difficult for The Omniscient Buddha declared such a beginner to perceive all of them, and he will contemplations as Kavanupassī find that he was not able to make a mental note (Contemplating the body in the body) and of many of them. However, by dint of Vedanānupassī (Contemplating sensations in earnestness, constant application and zeal, if the sensations). Take for instance the case of you concentrate in this manner for five or six ‘going’. Physical action born of mental activity days, you will strikingly establish yourself in produces bodily expressions in the form of sati-samādhi (Attentive Concentration). After ‘lifting’, ‘pushing’, ‘putting’ or ‘up’, that stage you will find that there will be very ‘forward’, ‘down’, and a disciple should few phenomena that escape perception and objectify all causally-conditioned arising-and- knowledge. At such a stage, every time you vanishing physical phenomena and perceive any object, your consciousness will contemplate the body in the body without be found to have oneness on the object you leaving any detail in the processes of perceive. This one-pointedness is called movement pertaining there to. Such Vipassanā-khaṇika-samādhi (the contemplation should be preformed at every Concentration acquired while carrying out the step and none of the steps should get left out Insight-exercises). When this samādhi without being contemplated in such a manner. becomes well established, you will be able to understand clearly all the objects you perceive. 1 Contemplation in the sense of being full aware of and In what manner? It is as follows: If you not in pondering over or discursive thinking. perceive a physical phenomenon, you 44 definitely know that it is so, and that the He lives contemplating consciousness in physical phenomenon has in itself no power of consciousness., ardent, fully knowing sensation. When you perceive a comprehending and mindful, having sensation, you understand that this sensation overcome, in this world, covetousness and group experiences agreeable or disagreeable grief; sensations. If you cognize any consciousness, He lives contemplating mental objects in you understand that this consciousness group mental objects, ardent, clearly is directed towards the object it objectifies. comprehending and mindful, having Moreover, you understand that these objects, overcome, in this world, covetousness and perceptions and consciousness arise and vanish grief. then and there. So you understand that all these are nothing but Impermanence, Suffering and You should contemplate sensations in the mere Law of Cosmic Order, and thus do not sensations, consciousness in consciousness and take these objects as either pleasant or hateful. mental objects in mental objects as they arise, Thus you are free from abhijjhā in accordance with the truth. You must also (covetousness) and domanassa (mentally have constant application of mindfulness and disagreeable sensation). understand them in the Ultimate sense. As you know them in this manner, so you are Free You should make a mental note of the from Defilements. physical phenomena and their properties as they arise so as to dispel the Defilements, such I should like to stress on one very important as pleasantness and hatefulness, and thing. This Discourse was delivered by the understand them as Impermanence and Omniscient Buddha with an Assurance of Suffering as a ‘Law of Cosmic Order’. This is Attainment. It is a sandiṭṭhika-dhamma (the Kāyā-nupassanā-satipaṭṭhāna (Contemplation Teaching that can be tried and proved). It is of the body in the body in the Four not like any teachings that one has to be Applications of Mindfulness.) satisfied with by hearsay. If you actually practise the Dhamma, you will be able to Also you should contemplate sensations, realize the Truth here and now. If you desire to consciousness and mental objects as they arise test its truth, then get instructions on the and understand them as Impermanence and satipaṭṭāna method from an instructor of Suffering as a ‘Law of Cosmic Order’. meditation, and practise ardently for yourself. The Buddha declared: You will then find the various kinds of knowledge and concentration, as already “Kāye kāyā-nupassī viharati, vedanāsu explained. vedānanupassī viharati, citte cittānupassī viharati, dhammesu dhammā-nupassanā TWO viharati, ātāpī sampajāno satimā In the First Part I have mentioned the vinneyya loke abjjhādomanassam.” synopsis of the Sutta and in the present talk I He lives contemplating the body in the body, shall describe the analytically expository ardent, clearly comprehending and portion of the Sutta. But, as there are 21 mindful. having overcome, in this world, sections in the expository portion, I shall be covetousness and grief; able to deal herein only with the section on the Four Modes of Deportment. First of all, I He lives contemplating sensations in the should like you to bear in mind that the sensations, ardent, fully comprehending Mahāsatipaṭṭāna Sutta does not contain any and mindful, having overcome, in this hidden meaning or metaphorical expression, world, covetousness and grief; and also I should like you to understand that this Sutta directly explains in a simple manner 45 all Satipaṭṭāna methods that are conducive to account a meditating disciple is liable to miss the attainment of the Paths of Sainthood, the the Holy Paths, and the fruitions thereof. The Fruitions thereof and Nibbāna. I should disciple, on his part also, should carefully note therefore like you to listen to the present talk the instructions given to him by his teacher and with determination and attentively, keeping in practise accordingly. If he does not listen to the mind at the same time that you will have an instructions and fails in his duty by not opportunity to know the Satipaṭṭāna methods practising the Dhamma according to the which lead to the attainment of Nibbāna and teacher’s instructions, he is liable to miss the which were expounded by the Omniscient Holy Paths and the fruitions thereof, just as Buddha. Pessa, who did not listen to the Buddha’s sermon attentively and left his place before the The Vipassanā practice that leads one to the conclusion of the Discourse thus losing an attainment of Nibbāna is most essential. Only opportunity of attaining Deliverance. Had this when one understands this Vipassanā-bhāvanā Pessa listened to the Discourse up to its end, he precisely, will he be able to attain Nibbāna; could have become a Sotapanna (Stream- otherwise, he is liable to miss the Paths of winner). The Majjhima-Nikāya says: “As Sainthood, the Fruitions thereof and Nibbāna. Pessa returned home without listening to the Here, I should like to point out that there are Discourse till its end, he lost the opportunity of two things that can cause one to miss the becoming a Sotapanna.” Nowadays too, there Paths, the Fruitions and Nibbāna. They are: may be many who have lost the opportunity of (1) Pāpamittatā (association with wicked attaining the Path-knowledge for the following people) reasons: (2) Kiriya-parihāni (negligence in (1) Through not listening to the Discourses performance of duty). which expound methods leading to the Paths and Fruitions thereof; ‘Pāpamittatā’ means ‘to associate with wicked persons’ or ‘to be under the domination (2) Through not practising the Dhamma, of a wicked master’. The reason why King though they have listened to the Ajātasattu could not attain to Deliverance, and Discourses; and missed Nibbāna should be attributed to this (3) Through not practising Vipassanā to the ‘Pāpamittatā’, because he listened to the end with zeal and fervour. words of It should also be borne in mind that if any one acts according to the You should therefore remember that I am instigation of any other person to perform an now expounding the Discourse on the Four act that may impede the attainment by him of Applications of Mindfulness to fulfill my duty the Supramundane Paths, the Fruitions thereof as a teacher, and that you, on your part, will and Nibbāna or to the dictates of one who accomplish your duty by carefully listening objects to the contemplation of the Vipassanā- and then practising Vipassanā-bhāvanā with bhāvanā that leads to Supramundane Paths, the zeal and fervour. Fruitions thereof and Nibbāna, he is liable to You will now hear the disquisition on the miss the Paths, Fruitions and Nibbāna. Four Modes of Deportment as declared by the ‘Kiriya-parihāni’ means negligence in Supremely Enlightened Buddha. Please pay ‘Preaching’, ‘Hearing’ and ‘Practising’. Of attention to it. these the first is the duty of a preacher and the When a disciple is going, he understands: “I others are the duties of a meditating disciple. am going”; when he is standing, he The teacher should explain the Vipassanā understands: “I am standing”; when he is methods thoroughly and completely; sitting, he understands: ‘‘1 am sitting”; when otherwise, he will fail in his duty, and on this he is lying down, he understands: “I am lying 46 down”, or just as his body is disposed so he knowledge of the Abbidhamma, such as Types understands it. of Consciousness, Psychic-factors, Courses of Cognition, Material Qualities and the The Satipaṭṭhāna method just mentioned is Philosophy of Relations, there would be not a new Kammaṭṭhāna method invented by practically none to practise such Vipassanā- any Kammaṭṭhāna teacher. It is the ancient bhāvana in those days when people were Kammaṭṭhāna method which was declared by mostly uneducated. A dull-witted person, as the Omniscient Buddha 2,500 years ago. was in the beginning, Venerable Cūlapanna Is it not easy to note that one is going and would encounter greater hardship. Working on to understand as such when be is going? these premises, it will he clearly seen that all Again, is it not easy to note that one is subjects of mental training declared by the standing, when one is standing; to note that Buddha are as simple as the Satipaṭṭhāna one is sitting, when one is sitting; and to note method. that one is lying down, when one is lying Here, when I say that it is simple, I mean down? that the method is easy to pick up nut, to In summing up the foregoing statements, practise the Dhamma so as to attain the phrase “Or just as his body is disposed so Concentration and Wisdom is not easy. It he understands” means that a yogī should appears to be a hard task after all. It can only make a mental note of all states of going, be done by right exertion, constant application, standing, etc. by way of causes and conditions zeal and earnestness. With slackness all round, whether they are great or small. Here, if the nothing good can be expected. body is disposed in the “states of the rising and Returning to the subject of actual practice. falling of the abdomen of a being”, the noting In the sentence “he understands that he is of these states and the understanding of these going, when he is going”, those who have not as such come under this category. So, when a realised the word of the Buddha may raise yogī has a tranquil mind and is not occupied in questions in regard to this. The Commentator, contemplating any other subject of meditation, Venerable Buddhaghosa, had studied arid also he should make a mental note of the rising and given his explanation. An ignorant person may falling of the abdomen, in the states in which say to another: ‘In this matter of “going”, the body is disposed, and understand as such. readily do dogs know, when they move on, Is it not easy to do so? Is it not easy for an that they are moving. When a yogī knows in intending yogī if he desires to practise the same manner, will not the awareness be Vipassanā according to the method I have just similar in both cases?’ Let us hear what the expounded? Yes, it will be easy, because the Commentator says. “Yes, it is true that men as Buddha declared this method in the simplest well as dogs know when they move that they way. He declared this method in such a simple are moving. But human reason is quite way that it is accessible to all — adults, different from animal instinct. The two cases children, males, females, educated people, are really diametrically opposite. How? The uneducated people alike. We find that during answer is this: both dogs and ordinary people the lifetime of the Buddha, boys and girls of 7 recognise the physical and mental phenomena years of age became Sotapannas and Arahats. and their functionings as nicca (Permanence), Again the reason why 5/7th of the population sukha (Pleasure) and attā (Soul-essence). of Sāvatthi became Holy Ones was due to the Although they may say that they are aware of simplicity of the practising methods. If these their ‘going’, they are not aware of this methods had to be studied for a long time movement, item by item, in a detailed manner, before entering into practice, such a state of at every time they go, walk or move. They affairs would never arise. If a person were to know only very superficially and most of their practise meditation after possessing a good attention is diverted to other objects. Even 47 when they pay some attention and thus ‘know’, there arises a thought ‘I shall go’, that thought they do not know that the moving on of the produces a phase of physical motion born of whole body is merely a phase of physical mental activity; this phase produces expression motion born of mental activity called ‘going’. — that change when it takes place together Such a person thinks: ‘The one who desires to with the intention. The consequent moving of go am I. The going is mine too.’ He is swayed the whole body is called ‘going’. by the idea of ‘I am’. These types of people are As has been explained before, the clear entirely ignorant of the incessant syntheses and comprehension of the answer to the above dissolutions of phenomena. They think that the three questions — Who goes? Whose going is Soul is permanent and unchangeable it? And, on what account is this going? is throughout the whole life. Thus, such kind of called sampajāna-ñāṇa (comprehending awareness, instead of knocking out the concept clearly item by item in a detailed manner). of’ a soul, strengthens it more. Awareness of These are the words of the Commentator. Such this sort, unaccompanied by any kind of complete comprehension is in accordance with contemplation, neither becomes a subject of the word “pajānāti” (knows in every respect). meditation nor develops the Applications of mindfulness. The Buddha did not declare such To repeat the words of the Commentator: a sort of ‘awareness’ ”. yogī understands in this way: “Owing to a phase of physical motion born of mental The kind of awareness taught by the activity, bodily expression comes into Buddha is the awareness of the fact of moving existence”. Here, ‘rigidity’ in the sense of on and the knowledge of the characteristic supporting or holding up with energy is the qualities of moving on. A yogī trained in this supporting characteristic of vāyo-dhātu (the way knows: “If there arises the thought, ‘I element of motion), and ‘moving’ is the shall go’, that thought produces a phase of functioning of the same element. Thus the physical motion born of mental activity, which Commentator gives us to understand that the in turn produces bodily expression”. Who moving of the whole body through the mind- goes? Whose going is it? These are the two produced physical motion is called ‘going’. questions that may be asked. The answer to These are the amplifications of the word these two questions is: Who goes? No living ‘pajānāti’. being or person whatsoever. Whose going is it? Not the going of any living being or person. A yogī must understand the arising of the Thus the yogī clearly understands that there are thought ‘I shall go’ born of mental activity, only the following two things: and also he must understand the process of movement produced thereby; and finally the (1) The thought ‘I shall go’ born of mental bodily expression produced by that process. He activity, and should also understand that the whole body (2) The bodily expressions produced by the moves forward, and that this movement has to process of physical motion born of mental be termed ‘1 am going’ or ‘he is going’. In fact activity. there is no goer but only the going takes place. A yogī must understand in this manner, and One of the particular modes of bare this understanding is called asammoha- phenomenal movement due to appropriate sampajāññā (clear comprehension of non- cause-and-effect is called ‘going’. Apart delusion), which itself is a subject of from these two bare phenomena, there is meditation. Also this clear comprehension no such thing as ‘I go’ or ‘he goes’. arises after perceiving subjects of meditation, it On what account is this going? On account becomes Satipaṭṭhāna-bhāvanā (contemplation of a phase of physical motion born of mental of the Four Applications of Mindfulness). The activity. Because of that the yogī knows: If Buddha, therefore, thus declared: ‘A yogī 48 understands that he is going, when he is called samudaya dhammā-nupassī going’. (Contemplating origination-things), because a yogī lives contemplating origination things in If we read the Text in conjunction with the the body, or he lives contemplating relevant Commentary, it will be apparent that origination-and-dissolution-things in the body. the Text directly shows the method of This asammoha-sampajāññā (clear meditating in accordance with the gocara- comprehension of non-delusion) is the sampajāññā (clear comprehension of resort). outcome of this sort of contemplation. The Commentator explains that when a meditating disciple who practises in this If a yogī continues to contemplate in this manner attains a considerable degree of manner, his knowledge consisting in such Concentration and Wisdom, his understanding contemplation will be gradually increased till becomes clear comprehension of non-delusion. he attains the Holy Paths, the Fruitions thereof With these words the Commentator supported and Nibbāna. For this reason the Omniscient the Text. We also rely on the words of the Buddha declared: ‘‘ñāyassa adhigamāya Commentator and give instructions to the nibbānassa sacchikiriyāya” (For reaching the disciples on the Satipaṭṭhāna method as right path — the Real Eightfold Path and for the declared in the Text. Many persons have tried attainment of Nibbāna.) this method, and, so far, many hundreds of my THREE disciples have attained the stage of this asammoha-sampajāññā (clear comprehension The Declaration is “Abhikkante paṭikkante of non-delusion). They include those who are sampajānakārī hoti.” (The yogī practises only well conversant with Buddhist literature, those clear comprehension and is nowhere without who are not so, bhikkhus and lay devotees. comprehension in going forwards and going This being the case, do not entertain doubt by backwards.) Thus in going forwards and in asking yourself: ‘By simply contemplating the going backwards the yogī must understand that matter of “going”, can such a clear he goes forwards or that he goes backwards. comprehension be attained? If you do so, you He should not go forwards or go backwards will resemble a person who is born blind, and without clearly comprehending that he does so. who does not believe that other people can see Therefore the yogī should practise clear visible objects because he, being born blind, comprehension with regard to standing, sitting, cannot see things himself. Moreover, you have swaying backwards and forwards, etc. Again the opportunity to obtain the dullabhas (rare he should practise in the same manner when opportunities) and are fortunate enough to his body sways from left to right. Here, one have become a man. If you entertain such kind may say to another: ‘The swaying of the body of doubt, you will forego all benefits derived from side to side is not contained in the from your having become a man. So if you āhacca-bhāsita-desanā (a Discourse of the really love yourself (the term used Scriptures)’. Do not entertain doubt by saying conventionally), and desire to work out your to yourself: ‘Will it amount to the own salvation, try to practise Vipassanā- contemplation of body in the body, by bhāvana by the Satipaṭṭhāna method. If you practising clear comprehension of those things practise so for four or five days according to that are not directly mentioned by the my instructions, I can guarantee that you will Buddha?’ āhacca-hhāsita-desanā means the attain such clear comprehension. Discourse which briefly explains the fundamental principles pertaining to the As has been explained before, and as in the Practices as mentioned in the Text. It is not a case of ‘going’, a yogī understands that owing full explanation, if it were, the treatise would to the phase of physical motion born of mental be voluminous. The most important point to activity, ‘standing’, ‘sitting’ and ‘lying down’ note in this regard is that, whether it is the take place. Such kind of contemplation is 49 swaying of the body forwards, backwards, left But it is not yet bhāvanā-paññā (Knowledge or right, the swaying itself in any form is a based on Mental Development). physical phenomenon. These physical Clear comprehension of resort means the phenomena can be delusively taken as nicca, subject of meditation in the sense of the locus sukha, and attā. Thus all mental and physical of contemplative action. That is to say that the phenomena that can be delusively taken as yogī has one-pointedness on the spheres of such, are to be treated as the subjects of action which are being objectified by him. In meditation for the purpose of dispelling such the province of Insight-practice, the clear delusion. This is the fixed procedure of the comprehension of bodily, verbal and mental Vipassanā-practice. That being the case, it actions signified by kāya (body), vedanā should be clearly borne in mind that all mental (sensation), citta (consciousness), dhamma and physical phenomena that can be delusively (mental object). This gocara-sampajāññā is the taken as nicca, sukha and attā, are fit to be working field of Insight-practice. Only when meditated on as briefly shown in the one has acquired the clear comprehension of Discourse. resort, will he also acquire asammoha- There are four kinds of clear sampajāññā (clear comprehension of non- comprehension: (i) sāthaka-sampajañña (clear delusion). In the Commentary the following set comprehension of purpose), sappāya- of four has been explained in connection with sampajañña (clear comprehension of this clear comprehension of resort: suitability), gocara-sampajañña (clear (1) A certain bhikkhu on the journey out for comprehension of resort), and asammoha- takes with him in mind the subject of sampajañña (clear comprehension of non- meditation, but on the journey back from delusion). the work of alms-gathering he does not Among, these four kinds of clear bring it along with him, having become comprehension, the comprehension of unmindful of it. purpose is the comprehension of a worthy (2) There is another bhikkhu who does not purpose after considering what is worthy take it along with him on the outward and what is not, with the thought, ‘Is there journey, but returns from the alms-tour any use to any one by doing thus, or not?’ with the subject of meditation in his mind. Many Bhikkhus such as this, after taking Clear comprehension of suitability is the food and then exerting themselves in the comprehension of the suitable after development of insight, have reached the considering what is suitable and what is not, in Holy Paths and the Fruitions thereof In comparison with one’s own status and dignity. olden days, in Lankā-dīpa (Ceylon) alone, Clear comprehension of purpose and clear there was not a sitting place in any of the comprehension of suitability are useful both various villages which was not a place for mundane and supramundane affairs. If one where bhikkhus, having sat and drunk is endowed with these two kinds of clear gruel, attained Sainthood. So it should be comprehension, he is able to prosper in this believed that there are people who world, and at the same time these are able to attained to Deliverance by exerting serve as the foundation of his practice in themselves in practising Vipassanā- Vipassanā-bhāvanā. These two clear bhāvana comprehensions which are the auxiliaries to (3) The third type of bhikkhus, one who the mental development of Calm and Insight neither takes it along with him on the are also called Pāhihārika-paññā (Knowledge outward journey nor returns with it on the connected with the preservation or sustaining). way back home. Such is called Nikkitta- dhūra-puggala (one not yoked with 50 meditation). He is also called Pamā-vihārī of the phrase ‘sammā-vihareyyum’. If the (one who lives with carelessness or Noble Ones and yogīs practise Vipassanā negligence). That is to say that he has silently and in solitariness, without thrown away the yoke – or the burden of propagating the Teaching of the Buddha, can right exertion and so is an irresponsible the Buddha’s Sāsana endure for long? No. person. He will give up all hopes of Only by preaching of the Dhamma by teachers attaining to Deliverance during the to the disciples and encouraging them to present birth and abandon all kinds of practise the Dhamma, then only will the Vipassanā-practices. Such a person will Sāsana be able to endure for long. So the not even notice that there is such a thing phrase ‘sammā-vihareyyum’ should be as kamma-ṭṭhāna (spheres of action). But understood in this manner: there are people worse than that. They are According to the Commentary ‘to live the people who object to others practising righteously’ means ‘to preach to the people Vipassanā on the ground that none is able whatever little of the Dhamma he knows, to to attain Freedom during the present show them the method of practising it and to lifetime. encourage them so that they may understand One will have to take this matter into very the Dhamma as much as the preacher does.’ deep consideration. Just as a patient can I shall further explain the words of the procure medicine, if he is in possession of the Commentator who says: “Sammā viharevyunti correct prescription, and cure his disease, ettha sotāpanno atano adhigataṭhānam people with ripe Pāramitās (Perfections) are aññassa kathetvā tam sotapannam karonto able to practise according to the Teaching of sammā viharati nāma esanayo sakadāgāmi the Buddha so long as it remains extant, and ādīsu”. (‘To live righteously’ means this: if a attain the Holy Paths and the Fruitions thereof. Sotapanna explains to another particulars This point should not be ignored. No canonical about the Path-knowledge he has already book says that a yogī cannot attain to attained, and causes that the latter to become a Deliverance during the present existence. On Sotapanna. The same holds good for a the other hand, the Commentaries say that by Sakadāgāmi and an Anāgāmi.) practising Vipassanā according to the Teaching of the Buddha, one is able to become an Again, ‘Sotāpatti maggatthāya āraddha Arahat endowed with (i) remembrance of vipassako attano paguṇam kamma-tthānam former births; (ī) insight into the future destiny kathetvā aññampi sotāpatti-magga-tthāya of beings: (īi) recognition of the origin of araddha vipassakam karonto sammā-viharati Dukkha and the way to its removal. The nāma; esa nayo sesa-magga-tthāya āraddha- Commentary to the Vinaya says that one is at vipassakesu idam sandhāyāha sammā- least able to become an Anāgāmi by practising vihāreyyum.’ (‘If a yogī who aspires to become so. a Sotapanna explains to another all about the Spheres of Action he has traversed so that the The most reliable authority is the latter may be able to acquire the same amount Declaration made in the Mahā-pari-nibbāna- of knowledge as the explainer, he is said to sutta which runs as follows: live righteously’. The same holds good for ‘Ime ca subhadda bhikkhu sammā- those who are practising Vipassanā to attain vihareyyum asuñño loko arahantehi assāti the Path of ‘Once-Returning’ and the Path of ‘Never-Returner’. Such kind of living means (But let these my disciples, O Sabhadda, ‘to live righteously’.) live rightly, world will not destitute of saints).’ These are the explanations given by the In this Declaration it is highly necessary for Commentator. That being the case, there can us to clearly understand the true interpretation appear any number of persons who have 51 penetrated to the Truth, and the Buddha- intuition and psychic powers. So, the Sāsana will prosper for long. The phrase ‘to intending yogīs should never give up; live righteously’ implies the imparting of there is plenty of hope for them. We are Vipassanā practice with an introduction of the also teaching our disciples ‘clear Teaching of the Buddha in this respect, and it comprehension of resort’ in the same is the Pariyatti (Learning the Wording of the manner as set forth in regard to the fourth Doctrine) or (Theory). Well now, do we not type mentioned above. find nowadays the ‘Learning of the Wording of Asammoha-sampajañña means ‘clear the Doctrine’, in conformity with the phrase comprehension of non-delusion’; that is clear ‘Sammā-vihareyyum’? Since this Pariyatti comprehension with no dullness or stupidity. exists, it undoubtedly follows that the world is That is to say that the meditating disciple not destitute of Holy Ones and Arahats, in contemplates the arising and dissolution of accordance with the Declaration, “Asuñño loko mental and physical phenomena, and is arahantehi assā” (the world will not be constantly aware of and comprehends anicca destitute of saints). If you only consider the (Impermanence), dukkha (Unsatisfactoriness) sure and certain benefits to be derived there and anattā (Impersonality). Further, non- from, you will come to this: ‘When a confusion in going forwards and so forth is the meditating disciple practises Vipassanā in clear comprehension of non-delusion. When consonance with the methods provided by the the clear comprehension of resort is fully Teaching of the Buddha, even if he is unable to established this clear comprehension of non- attain to Deliverance in the present existence, delusion appears automatically. It is not he will establish himself in Sīla (Morality) necessary for one to work for it separately. The Samādhi (Concentration) and Paññā yogī thus understands: ‘When there is the (Wisdom), and thus strengthen his Pāramitās. arising in one of the thought “I am swaying” A Buddhist should not therefore prevent just with that thought, appears the process of another from practising Vipassanā-bhāvanā if movement originating from mind which brings he is doing so according to the Word of the to birth bodily expression. The act of swaying Buddha. People should carefully note that if is not produced by the soul; nor is the act of they prevent others from practising they will swaying produced by me. Only by way of the be performing an action the resultant effect of movement due to mental activity, this skeleton which will hinder them themselves in attaining called “the body” is swaying. the Knowledge of the Holy Paths, and that they will also be causing damage to the Buddha- The yogī will have to work for gocara- Sāsana. sampajañña (clear comprehension of resort), and asammoha-sampajañña (clear (4) The Fourth and the last type of bhikkhu comprehension of non-delusion) will appear of is the one who both takes the subject of itself. meditation along with him on the journey out for alms and brings it back with him Clear comprehension in looking straight on on the journey home. This type is the best and in looking away. of all. The Commentator says: Such a The Declaration is: “ālokite vilokite person may be able to attain Arahatship in sampajānakārī” (Practising clear the present birth. If he fails to reach comprehension in looking straight on and in Sainthood at an early stage, then he looking out in all other directions). reaches it at the time of death; if he fails at the time of death, then, after becoming Clear comprehension in the bending and the a Deva; or if not then, immediately on stretching of limbs. meeting a Fully Enlightened Buddha will “Sammiñjite pasārite sampajānakārī”. The he become one endowed with quick meaning of this sentence is ‘Practising clear 52 comprehension in the bending and the In order to help the yogī to attain such a stretching’. It means that one should state, I am now giving you some instructions in contemplate the clear comprehension in the regard to the Applications of Mindfulness. bending and the stretching of the joints as FOUR they arise, and not to bend or stretch the joints for the purpose of this exercise. I have dwelt at length upon “Kāyā- nupassanā” (the Contemplation of the Body in Clear comprehension in wearing robes and so the Body). Now I shall deal at some length forth. with “Vedanā-nupassanā” (the Contemplation “Sanghāti patta cīvara dhāraṇe sampajānakārī” of Sensations in Sensations), “Cittā- (Practising clear comprehension in wearing nupassanā” (the Contemplation of the robes and in handling the bowl, personal consciousness in consciousness) and requisites, etc.) “Dhāmma-nupassanā” (the contemplation of mental objects in mental objects), together Clear comprehension in taking food and with the various grades of Vipassanā- drink.. knowledge. But those who have never heard of “Asite pite sampajānakārī” (Practising clear these and those who have no practical comprehension in the partaking of food and knowledge of them may find some difficulty in drink). understanding them. Clear comprehension in cleansing the body. There are two fundamental methods of “Uccārapassāvakamme sampajānakāri” practising Vipassanā. They are ‘- (Practising clear comprehension in defecating yānika’ method and ‘Vipassanā-yānika’ and in urinating). method. In the ‘Samatha-yānika’ method the yogī establishes himself in Upacāra-samādhi In short, it means that the yogī should (Neighbourhood or Access concentration) or develop the Applications of Mindfulness on Appanā-samādhi (Ecstatic concentration), and such bodily movements as the movement of then practises Vipassanā-bhāvanā in the case the lips, the movement of the tongue, the of ‘Vipassanā-yānika’ method, it is not movement of eye-lids, the opening of the eyes, necessary for the yogī to establish himself in the shutting of the eyes, blinking, in fact, all these Concentrations, but to practise mere bodily expression or movement, and thus live Insight which does not involve these two contemplating origination-and-dissolution- Samādhis. It is also known as ‘Suddha- things in the body. Vipassanā-yānika’ method, meaning that it is Thus the yogī understands: ‘There is no just Insight and nothing else. The Commentary doer of things. Only there are the thought, the says: ‘Vuttappakāram samatham anuppādetva’ process of movement born of mental activity, (Contemplating the subject of meditation and the bodily movements produced by the without allowing the two kinds of process of movement. So there is no confusion Concentration to arise). But when a yogī is in going forwards and so forth. This is called concentrating completely on the arisings and the clear comprehension of non-delusion. dissolutions of the mental and physical phenomena as they arise, the Concentration By contemplating clear comprehension of thus temporarily achieved by him during the resort and also of non-delusion, the yogī will period of meditation becomes as strong as gradually acquire various kinds of Vipassanā- Upacāra-samādhi and is able to dispel knowledge, stage by stage, and finally attain ‘Hindrances’ or ‘Obstacles to the mind’. So Nibbāna, ‘Extinction of greed, extinction of most of the Commentators have placed this hatred and extinction of delusion’. kind of Samādhi under the category of Upacāra-samādhi. I am explaining all this to 53 show that although a yogī does not establish A beginner will not be able to make a himself in Concentration separately, he is able mental note of all these phenomena. If he to acquire Citta-visuddhi (Purity of mind). attempts to do so, he will not be able to attain Concentration of mind. So, the Commentator Vipassanā means ‘to contemplate Mind and says: ‘Yathāpākaṭam vipassanā-bhiniveso....’ Body that can be delusively taken as (One should contemplate the arising of Permanence, Pleasure and Soul-essence, in perceptible physical phenomena). Among the such a manner that all these delusions may be twenty-eight kinds of physical phenomena dispelled.’ It is also apparent that these also, the Four Great Primaries or the Four psycho-physical elements arise at the six Bases Great Essentials should be contemplated first. of every person’s Santāna (continuity). In what Of these Four Great Primaries too, pathavī (the manner do they arise? Conditioned through the element of extension or solidity), tejo (the eye, the visible object, light and attention, eye- element of kinetic energy) and vāyo (the consciousness arises. Conditioned through the element of motion) are all tangible objects. ear, the audible object, the eardrum — the Thus, if you objectify the tangible objects and conducting medium, and attention, ear- contemplate the body in the body saying, consciousness arises. Conditioned through the ‘touching’, ‘touching’, you are sure to realise nose, the odoriferous object, air and attention, one of these three elements. As regards āpo nose-consciousness arises. Conditioned (the element of cohesion or the holding, the through the tongue, the sapid object, humidity fluid), it is not to be perceived by touch or and attention, tongue-consciousness arises. contact. But, if you are making a mental I note Conditioned through the body, bodily of the arisings and vanishings of these tangible impression, the element of solidity and objects, you will notice the appearance of such attention, body consciousness arises. qualities as ‘liquidity’, ‘cohesion which are Conditioned through the mano-dhātu (mind- lakkhaṇa (characteristic), rasa (function) and element), the mind-object and attention, mind- paccupaṭṭhāna (manifestation) of this element consciousness arises. But an ordinary of ā po. So you must understand that whenever irresponsible person who never contemplates you contemplate the body in the body by way the Way of Mindfulness will never be aware of of ‘Impression’, you will clearly notice the the arisings and dissolutions of physical and characteristic, functions and manifestations of mental phenomena. Thus he takes these arising these Four Great Primaries. and vanishing phenomena as one continuous series and under the idea of compactness he I shall now expound the properties of vāyo- takes them as permanent Personality or Being dhātu (the element of motion). Its or pleasurable ‘I’ or ‘Being’. characteristic is ‘to support’; its function is ‘to set in motion’, and its manifestation is ‘to If the yogī directs his attention to these move’. The other three elements — pathavī, psycho-physical elements as they arise and āpo and tejo have their own characteristics, vanish, he will be able to understand them functions and manifestations. In short, item-by-item thus: ‘This is anicca whatever dhamma it may be, if a meditating (impermanence), this is dukkha disciple applies mindfulness on one of the Four (Unsatisfactoriness) and this is anattā Great Primaries, he will soon be able to realise (Impersonality). For this reason a meditating its characteristic, function and manifestation. disciple has to live contemplating these This is in accordance with the Visuddhi-magga psycho-physical elements as they arise. (the Way of Purity) that is based on the However, one will be able to make a mental Teaching of the Buddha. note of all these only when he has firmly established himself in Concentration. Therefore, bearing in mind that the mahā- satipaṭṭhana-sutta provides various methods of 54 practising Vipassanā, one should apply becomes more and more established, he will be mindfulness on physical and mental able to overcome these hindrances just as a phenomena as they arise, and contemplate the child listens to his parents’ words. This kind of body in the body. While contemplating so, if contemplation is called Dhammā-nupassanā one experiences such disagreeable sensations (contemplating the metal objects in the metal as ‘straining’, ‘pressing’ or ‘pain’, one should object). direct one’s attentions towards the spot where I have hardly enough time to expound this sensation arises and contemplate the khandha (Groups of existence), āyatana sensations in the sensations. This is called (Bases), dhātu (Elements), bojjhanga2 and Vedanā-nupassanā (contemplating the saccā (Noble Truths), even in regard to the sensations in the sensations). In this connection expounding of the various stages of Vipassanā the Commentator has explained the different knowledge. I shall have to dwell upon them in grades of knowledge acquired as a child, and brief. As has been stated before, when the yogī ordinary person, and a meditating disciple applies his mindfulness on the arisings and respectively, but I shall have to deal with this vanishings of the mental and physical very briefly. If one desires to estimate how phenomena as they appear, the amount of much vipassanā-knowledge a yogī has concentration which he acquires during the acquired under such circumstances, he should period of his Insight-practice will become practise for 4, 5 or 6 days, when he will be able stronger and stronger, and he will have one- to acquire such a clear understanding as he has pointedness on the very subject of meditation never before experienced in his life. he objectifies. As there is no discursive There is another point to note. While a yogī thinking or wavering of the mind, it becomes is contemplating the body in the body, he will pure. This is citta-visuddhi (Purity of Mind). find that his mind flits from one object to At such a stage, perception to the yogī another, or that he is wool-gathering, When becomes conspicuous by itself, and so on, such fanciful thought arises, the yogī should whenever he makes a mental note of any make a mental note of this also, saying to object, he understands that only physical and himself, ‘going’, ‘thinking’, ‘knowing’ etc., mental phenomena arise and vanish side by and contemplating the arising vanishing of the side forming dyads and nothing else. Thus he same. This is called cittā-nupassanā clearly understands that, apart from these two (contemplating consciousness in kinds of phenomena — nāma and rūpa (Mind consciousness). The Buddha declared: and Matter) there is no ‘I’, no ‘Being’. This is “Sarāgam vā cittam sarāgam cittanti called diṭṭhi-visuddhi (Purity of pajānāti” (understands the consciousness Understanding) and nāma-rūpa-pariccheda- activity that is accompanied by lust, as ñāṇa (Knowledge determining Mind and consciousness with lust.) The Commentator Body). further points out that every consciousness must contemplated as it arises. In the case of bending the body and so forth, the yogī understands that conditioned by Again, whenever such Hindrances as the physical motion born of mental activity, kāmacchanda (Sensuous Lust), vyāpāda (Ill- will), thina-middha (Torpor and Languor), uddhacca (Restlessness), kukkucca (Worry), 2 Bojjhanga: ‘The 7 Links of Enlightenment’, are: vicikicchā (Sceptical Doubt) arise, the yogī Attentiveness (sati-sambojjhanga), Investigation of the should apply mindfulness on such hindrances Law (dhamma-vicaya bojjhanga), Energy (viriya and contemplate the arisings and vanishings of bojjhanga), Rapture (p²ti bojjhanga), Tranquility ( bojjhanga), Concentration (sam±dhi these, until they totally disappear. A beginner bojjhanga), Equanimity (upekkh± bojjhanga). “Because will had some difficulty in making a mental they are leading to Enlightenment, they are called Links note of these, but as his Concentration of Enlightenment”. 55 bodily expression or intimation (in the form of Impermanent, Unsatisfactory and Impersonal. effect) arises. Also, while contemplating in the If I were to explain this upa-kkilesa fully, I manner, the yogī understands: ‘Conditioned should have to speak at great length. The through the eye, the visible object, light and detailed explanation may be found in my attention, eye-consciousness arises.’ Thus he Manual of Vipassanā~-practice, Part ī. knows that there are only conditions or causes Then again, while the yogī is thus and their resultant-effects, and there is no seer, contemplating, he will notice that phenomena doer, etc. This is called paccaya-pariggaha- arise and vanish immediately, without an ñāṇa (Knowledge determining the relations of admixture of concepts and ideas. This is called one phenomenon to another). It is also called bhanga-ñāṇa (Knowledge in Contemplation of kankhāvitaraṇa-visuddhī (the Purity of Escape Dissolution). Some people are under the from doubt). If the yogī really and strenuously impression that it is bhanga-ñāṇa only when practises Vipassanā for 2 or 3 days, he will be they see the mental pictures of the subjects of able to acquire such kind of purity. Again, the meditation followed by a mental note of seeing yogī, while contemplating in this manner finds them destroyed. You should note that it is not that mental and physical phenomena having bhanga-ñāṇa, because in that insight there is arisen vanish immediately, at times he also no concept or idea whatsoever. Only in the experiences sensations that are intolerable. He samma-sana-ñāṇa, will you find such things. then considers in this manner: ‘As the During your insight-practice, if you notice that phenomena having arisen pass away you reach a stage where you discern the immediately, they are anicca.’ As the life- arisings and immediate vanishings of these continūm of the yogī is constantly oppressed phenomena, you must remember that it is by such arisings and vanishings, he bhanga-ñāṇa. It is, therefore, highly necessary experiences misery. Again, these phenomena for the yogī to practise Vipassanā methodically come and go and none can prevent them from and to achieve such a knowledge as bhanga- doing so: none can hold sway over them; they ñāṇa. After that the yogī will gradually be able are functioning of themselves according to the to achieve such higher knowledges as bhaya- Law of Cosmic Order. This is called Samma- ñāṇa (Knowledge of Awareness of Fear), sana-ñāṇa (Knowledge to observe, explore and ādinava-ñāṇa (Knowledge in Contemplation determine all phenomena of existence as of Misery), nibbida-ñāṇa (Knowledge in Impermanent, Unsatisfactory and Impersonal.) Contemplation of Aversion), muccitu- Also, the yogī will find that the phenomena kamyatā-ñāṇa (Knowledge of the Desire for which he is contemplating, arise and vanish Deliverance), patisankhā-ñāṇa (Knowledge of immediately. They do not go to any other the Reflection of Contemplation) and sankhā- place. They arise and disappear immediately rupekkhā-ñāṇa (Knowledge in Equanimity in then and there. This is called Udaya-bbaya- regard to all formations of existence). I merely ñāṇa (Knowledge consisting in Contemplation mention that it is not difficult to acquire such of Arising and Vanishing). To reach such a higher knowledge, since I have not time to stage, the yogī will have to practise hard for explain them in full. There are also some about 4 or 5 days. difficulties to overcome until the yogī acquires the Path-knowledge. So the service of a During such insight, however, there arise kamma-ṭṭhā-nā-cariya (Instructor in the so-called Vipassanū-pakkilesa meditation) is absolutely necessary. (Defilements of Insight), such as effulgence of light, rapture, tranquility, happiness, etc. When However, if the yogī applies his the yogī experiences such extraordinary things, mindfulness on the arisings and vanishings of he becomes very delighted and attached to the phenomena as they appear, and them. He should not do so. He should make a contemplates them as anicca, dukkha and mental note of these and contemplate them as 56 anattā with zeal and fervour, he will at last sacchikarotīti vuccati’ (When the state of non- acquire such knowledge as vuṭṭhānagāmini- continuance of the phenomena of existence vipassanā-ñāṇa (Insight leading to the Ascent) comes to be, it is called ‘seeing Nibbāna face and anuloma-ñāṇa (Adaptation-knowledge). to face’. In order to allow one to practise Immediately upon this Adaptation-knowledge Vipassanā and realise Nibbāna here and now, there arises the gotrabhū-ñāṇa (Maturity- the Omniscient Buddha propounded the Mahā- knowledge) taking as object the satipaṭṭhāna-sutta. I have now given you a hint Unconditioned, the standstill of existence, the as to how to attain Nibbāna. absence of becoming, cessation, Nibbāna. ‘May all be able to follow the Discourse on Such a state is called ‘realisation of Nibbāna’ the Four Applications of Mindfulness” or ‘seeing Nibbāna face to face’. It is in accordance with the Declaration: ‘May all be able to contemplate the Four “Dhammacakkhum uddāpādi yam kinci Applications of Mindfulness.’ samudaya-dhammam sabbantam - ‘May all accomplish the course of training dhamanti” (the Eye of Wisdom arises; all methodically, and finally attain the Holy Paths, causally-conditioned phenomena that have the Fruitions thereof and Nibbāna.’ arisen are liable to cessation). Milinda-paṇhā (the Questions of Milinda) also says: ‘Appavatta manuppatto nibbānam

Those monks who bar out both the letter and the spirit, by taking the discourses wrongly and Interpreting according to the letter, — such are responsible for the loss of many folk, for the discomfort of many folk, for the loss, discomfort and sorrow of devas and mankind. Moreover such monks beget demerit and cause the disappearance of this true Dhamma. But those monks who, by taking the discourses rightly and interpreting according to the letter, conform to both letter and spirit, — such are responsible for the profit, of the welfare of many folk, for the profit, the welfare, the happiness of devas and mankind. Moreover such monks beget merit and establish this true Dhamma! Aṅguttara-Nikāya, THE BOOK OF THE TWOS, Chapter IV.

57 VICTORY OF THE SĀSANA

Broadcast on 24th May 1956 by U Ohn Ghine In the early days of civilisation, in the West lives, and how many of us have done that?, the as in Asia, if somebody shouted ‘Victory future is going to be very, very unpleasant. Victory the guards of the local ruler would Most men know that in their hearts and that is come tumbling out with drawn swords and the why they play games, striving to forget. There populace would panic. ‘Victory’ meant just is no comfort in the thought of mere good ‘battle, murder and sudden death’. It was the deeds, they can take one but to an Omniscient Buddha who changed all that. He impermanent heaven whence the descent may gave a new meaning to many words because be to an equally impermanent hell. Mere faith He changed many of the old concepts. ‘If a can do the same and cannot do more. No God man win a victory over tens of thousands of or Buddha can save one: ‘You yourself must men in battle, that is not a true victory, the real make the effort, even Buddhas merely point victory is to conquer oneself’ He taught. out the way’ … And the Way, enshrined in the Pāli Tipiṭaka, is the easy way; it is a strict And now a great victory for Peace has been discipline though there are no elements of self- won, in the only way in which victories for torture in it ṭhe Buddhist, if he is a good peace can be won, by peaceful means. That Buddhist, is constantly aware of this and victory is the preservation of the word of the constantly striving with more or less intensity Buddha for a full 2,500 years, and the victory to realise it fully. ‘Escapist’ is a word therefore is now being celebrated throughout Asia and in that can be applied to anything but Buddhism. many Western countries also. More than that, the victory has been consolidated by the laying Then take the idea that Buddhism is static of a sure foundation for a further victory. which is part of the concept of some non- Efforts of the Buddhist world have ensured Buddhists. The world as such, in our present that the Sāsana, the Teaching of the Buddha is civilisation, so-called, is dynamic only in its preserved in its purity so that it may well last a rushing to more terrible wars with more further twenty-five centuries. terrible weapons in its motivation by Craving and Ignorance. It is Buddhism that is alive and Some Westerners who have no direct dynamic, not with the feverishness of ‘modern knowledge of Buddhism, tend to think at first civilisation’ but with the energy that is that it is contemplative, a static religion and motivated by love and reason; that alone can even a running away, an escape, a retreat, and save the world. as such to be deplored. Life, they say, is dynamic and to be lived. They are rather Peace and tranquility are by no means surprised when one points out that most of the static, they are more dynamic than war and things they do are done as an escape from struggle. It is only that man has been led away reality, such things as most reading, as plays by the fighters that has made us for so long and cinemas and even ‘good music’ and tend to think that the reverse is the case. That stamp-collecting and company and chatter and Buddhism is dynamic is evidenced by the great even many ideologies, especially those one mass movement towards brotherhood in Asia feels called upon to fight for. It is Buddhism and in the world at large which was inspired in that is a facing of the facts of life, the very the first instance, six hundred years before the terrible facts of life, because we are all going birth of Christ, by the Teaching of the more or less swiftly to death, and to an after- Omniscient Buddha, the man who became life or existence that will be according to our greater than any God. This movement has been deeds; and unless we have lived very good kept going in ever-widening circles of 58 influence through these 25 centuries by the reverence, without respect for goodwill. This, reason and love and law first given to mankind Kimbila, is a reason, this a cause whereby, in this world-period by the Buddha. when the Tathāgata has passed away, Saddhamma shall not endure. But, Kimbila, let Part of the dynamics of Buddhism is the monk and nun, lay-disciple, man and woman, Great Councils of which today we have just live with reverence and respect for the Master. concluded so successfully the Sixth. During Dhamma, Order, training, zeal and goodwill; the lifetime of the Buddha many of those who and it shall be a reason, a cause, whereby, joined the Noble Order of monks took a part of when the Tathāgata has passed away, their training the learning of the Teaching by Saddhamma shall endure.” heart and at the First Great Council called a matter of weeks after the Passing Away of the This reverence and respect, accompanied Exalted One, the Teaching was canonised and by the positive training and dynamic zeal, we entrusted part by part to groups of Bhāṇakas or find still in the world today. Indeed we can Reciting Monks who daily recited this say, in spite of the many dangers and Teaching, those parts entrusted to them, and difficulties and materialisms that beset us, that the Reciting Monks of today are their they are increasing. This is the victory of the descendants who have carried the Teaching Sāsana. Without these things as part of the through the ages in unbroken succession. very hearts of the people there would have been no Chaṭṭha Sangāyanā to preserve the Some thirty years before Christ, there was a Sāsana. great famine in Ceylon, which was at that time the main repository and guardian of the The Six Great Councils have all had one Sāsana. In addition to the famine and end in view, the preservation of the Teaching accompanying it was a cruel war. Monks were that alone can lead men to final victory and as scattered and unable to get proper sustenance. part of that end the propagation of the It is recorded that some groups were so weak Teaching. The Great Councils have not been that they could merely whisper. Nevertheless ends in themselves but have been means to an they repeated their portion of the Tipiṭaka and end and this Council is no exception. Here is that they might hear each other lay down on the Sāsana preserved again, and again men’s the ground with their heads close together and minds oriented towards that Teaching and their bodies radiating out like the spokes of a again we may expect a wave of influence. wheel. There are many other instances where Naturally it will be a beneficent, a peaceful all has been sacrificed so that the Sāsana might influence. In its history of 25 centuries the live. Teaching has not ever attempted to make converts through force or fear or bribery. Truth The Buddha had been questioned as to the and Love and the utmost Tolerance are the reasons and causes why the Saddhamma the weapons since they are part of what we call Sāsana, might last or might wane away, and ‘Buddhism’. By Tolerance we mean respect gave to his questioner the necessary and reverence for everybody’s point of view so conditions. The venerable Kimbila who had long as that point of view is based on the asked the question was told: minimum moralities. Since these moralities are “Kimbila, when the Tathāgata has passed common to all great religions, to Hinduism, to away, monk, nun and lay-disciple may dwell Christianity, to Islam as well as to Buddhism, without reverence, without respect for the they need no definition. They are themselves Master without reverence, without respect for basic. Maybe they could be summed up in as the Dhamma; without reverence, without short a way as possible by using the word respect for the Order; without reverence, ‘goodwill’ which, you remember, the Buddha without respect for the training; without gave to Kimbila as one of the necessary reverence, without respect for zeal; without conditions for the Teaching to survive. 59 But Tolerance does not mean allowing has been done to keep the Sāsana pure. We immorality or impurity to be propagated as must continue to keep it pure and not allow Buddhism. The Texts have been scanned by any extraneous ideas to be put forward as editing groups working day and night for two ‘Buddhism’ be they from the East or from the years and there has been this great recension West. In all Loving-kindness we must point and then the chanting of the Texts and their out Dhamma as Dhamma and what is not printing. In perfect harmony and with great Dhamma as not Dhamma, as enjoined by the devotion, the five predominantly Buddhist Buddha. Then if we fulfill the other conditions, countries. Thailand, Laos, Ceylon, Cambodia our victory will be a continuing one and and Burma have worked as one family. All this generations as yet unborn will call us blessed.

60 61 THE CONVENTIONAL VERSUS THE REAL U Ba Htu, B. J. S. (Retd.) Gotama Buddha was born in the year 624 co-extensive with the vastness and B.C. in Northern India which commanded the innumerability of the Universes in the past, central position of the then known world. present, and future and the occupants therein. Being the son of a ruling prince he was born In the past, attempts have been made by into riches and luxury and was accordingly Western writers and scholars to interpret this brought up amidst pomp and splendour. At his assemblage of Dhammas in the light of their birth the court astrologers predicted that if he culture and traditions with the result that in took up the worldly life he would become the some instances it is not altogether happy. ruler of the Cakkavāḷa (Universe), but if he Nevertheless, the Eastern Buddhist World followed the ascetic life he would become the stands greatly indebted to those writers and All Enlightened Buddha. Naturally his father scholars in general and the Pāli Text Society in wanted him to become the ruler of the particular for the pioneering work of Cakkavāḷa. For that reason he was purposely elucidating and translating Pāli Texts into kept away from the ugly sights of the world English thus bringing them within easy reach which might incline him to the way of of the reading public of the West and therein Buddhahood. But the young prince Siddhattha stimulating interest in Buddhism was not satisfied with the environmental pomp and luxury and he wanted to see what life Here is an attempt by an Easterner, a born looked like outside the palace gates. Buddhist, but with no special claims to scholarship, to interpret some profound aspects He went out with his charioteer, , of the Buddha Dhamma in the light of the and there saw visions of old age, disease, death Eastern background and civilization. Gotama and, lastly. of a hermit. Shortly after, his young Buddha preached the doctrine for 45 years and beautiful wife, Yasodhara, gave birth to a after obtaining the Supreme Enlightenment, son. He determined that very night to renounce thereby building His edifice of Dhamma into the worldly life and thus leave his wife, new stately proportions. It may well be compared to born child, and the luxury of palace life. He a four-storeyed edifice with deep and broad discarded all princely garments and took on the based foundations on the Universal Laws of scanty robes of a hermit and marched alone Nature (Niyāma Dhammas). In the first storey into the rough and dreary world in search of there is Sīla (morality), in the second, Samādhi that Truth and Enlightenment which he had — concentration of the mind, in the third, vowed to attain in many of his previous lives. Paññā — that essential wisdom for attaining Undergoing the austerities of the ascetic life Enlightenment, and lastly at the top storey for six years, he finally attained the highest there is Nibbāna. Each storey contains a flight attainable goal, the Omniscience of of steps to reach, to the higher floor. Buddhahood and Nibbāna, and thereupon taking the exalted title of Sammāsambuddha As we ascend step by step, we find that our — the completely Enlightened One. vision widens and we feel that we are on firmer grounds. It may be some time before we Gotama Buddha’s Teaching reach the top of each ladder but it is not long Gotama Buddha’s teaching shows that it is before we realize that we are rising to greater highly intellectual and that it has reached a heights morally and spiritually than before. As height of knowledge and wisdom unparalleled we rise step by step we feel the growing in any other philosophical literature known in powers of the mind and experience the cooling human history. The vastness and and stabilizing effect of knowledge thus gained comprehensiveness of the subject involved is in the process. 62 Worldlings’ Attitude To Life procession of Mind and Body alone moving and surging on the turbulent waters of the A Puṭṭhujana a (worldling) is always Ocean of Samsāra. This procession of mind attracted by the surface of things perception and body begins from the past infinity and will through the five sense organs, the eye, nose, continue into the future infinity. This ear, tongue and body. To satisfy his wants and combination of mind and body which in cravings modern science and industry have general parlance is known as ‘a being’ is combined to provide a variety of sense objects constantly subject to the vicissitudes of birth, in a most wonderful way; yet his cravings are decay, disease, sorrow and death. This is the not diminished. lamentable picture of Puṭṭhujanas traveling to On the other hand they are multiplied. The and fro on the Ocean of Samsāra as seen by more he gets the more he craves. Then science the Omniscient Buddha. As against this creates more sense objects with the help of Sorrowful picture of life, the Omniscient industry to meet the growing demands of the Buddha also sees and himself enjoys the worldlings. The unending process thus goes on calmness, coolness, serenity and bliss of with the result that the Puṭṭhujana passes his Nibbāna which is not associated with birth, years of life immersed in these sense objects decay, disease, sorrow and death. only. In short he lives in the world of senses Seeing these two incompatible Dhammas alone. What does his world of senses consist there arose in the Omniscient Buddha a desire of? It consists of “I, you, man, woman, son, to extricate the drowning masses of daughter, motor car, tables, chairs, clubs, Puṭṭhujanas from the labyrinth of repeated dinners, dances, cinemas” and so on. He never births and sorrow and to point out the birthless cares to think, or he pretends that he never has and deathless realm of Nibbāna and He then time to think, what the essence of life is. In prescribed the Eightfold Noble Path ... the Pāli such a person is known as “Andha Middle Way that unerringly leads the true Puṭṭhujana” that is a person who has eyes but follower to the deathless and priceless does not use his eye-sight for his benefit. Such Nibbāna. The All Enlightened Buddha made a person lives in a world of delusions, in Pāli this famous declaration about Nibbāna. “There known as “Avijjamāna Paññati”. is an unborn, unoriginated, uncreated, The above terms “I, you, man. woman,” unformed. Were there not this unborn, etc. are mere conventionalities or names unoriginated, uncreated, unformed, there sanctioned by custom and usage and the would be no escape from the world of the Buddha clearly points out that they possess no born, the originated, the created, the formed.” essential characteristics in the higher There are two categories of Paramattha Paramattha sense. Dhammas — (1) Sankhata Paramattha, (2) Paramattha Dhammas Asankhata Paramattha. Mind and Matter take their position under the category of Sankhata Now we come to the realm of the highest Paramattha, while Nibbāna, the Real of all good. Here the Buddha Dhamma is deep and Realities, can be given the exalted title of profound. It requires earnest and patient study Asankhata Paramattha — the Highest Good. to understand its implications. To the These Paramattha Dhammas unlike Omniscient Buddha no horizon bounds the Avijjamāna Paññati described earlier, do exist vision of world life. It extends to innumerable with their essential characteristics. In World Kappas (Cycles) through immeasurable contradistinction to Avijjamāna Paññati these distances of time. He sees a chain of lives for Paramattha Dhammas arc known as each individual being, past, present, and future, Vijjamāna Paññati. Although Sankhata and all transitory, impermanent and unsatisfying. Asankhata Paramatthas are called by the He sees the restless and substanceless 63 general term ‘Paramattha’, a distinct Gotama Buddha the Greatest Analyst demarcation line may be drawn between the The alchemist is interested to find the two, for they possess diametrically opposite quintessence of gold. So he uses different qualities or characteristics. Sankhata chemical methods to get gold in its purest Paramattha, that is Mind including mental form. Likewise the Omniscient Buddha, 2,500 tendencies and Matter, is directly associated years ago, analysed the entire content of the with birth, decay, disease and death while in Universe to find out the quintessence of the Asankhata Paramattha, Nibbāna, these Paramattha Dhammas. He therefore analysed undesirable features are totally absent. the whole Universe firstly into five Khandhas Sankhata Paramattha is compound, (aggregates), secondly into twelve Ayatanas conditioned and phenomenal while Asankhata (sense organs and sense objects), thirdly in Paramattha is uncompounded, unconditioned, eighteen Dhātus (sense organs, sense objects and non-phenomenal. Sankhata Paramattha is and mental states) and fourthly and lastly into associated with transitoriness and suffering but four Saccas (Truths). In this exhaustive Asankhata Paramattha is associated with analysis, He has found that Nibbāna is the deathlessness and bliss. quintessence of all the Paramattha Dhammas, From the above comparison it is amply that is, the Highest Good. Nowhere in the clear that Nibbāna is a positive Reality for whole Universe it there a thing to be called which language has no appropriate expression “Attā, Self, Ego, or Soul”. Everything is but for which the well disciplined mind of an Anattā. Therefore, the Buddha Dhamma is Ariya has a clear notion. truly the doctrine of ANATTĀIt is the fact — the truth when we say that the Omniscient

Gotama Buddha of 2,500 years ago is the Greatest Analyst the World has ever seen.

* * * PĀLI TEXT SOCIETY New Publications: 1. PĀLI TIPITAKAM CONCORDANCE, being a Concordance in Pāli to the three Baskets of Buddhist Scriptures in the Indian order of letters. Listed by F. L. WOODWARD and others, arranged and edited by B. M. HARE. Part 1. fasc. 1. pp.vi. 58, paper covers, London, 1952 £1-.1O-O 2. COMMENTARY, VOL. II, Edited by F. L. WOODWARD, boards, Pṭ.S. 1952 £2-5-0 Reprints: 1. PĀLI-ENGLISH DICTIONARY, Rhys Davids & Stede, 8 parts, sewn, London, 1952 Complete £6-1O-0 PĀLI TEXT SOCIETY 30, Dawson Place, London W. 2 64 NATURAL PHENOMENA, MENTAL AND PHYSICAL, AS ANALYSED BY THE BUDDHA

U Saw Tun Teik, B.A., B.L. Buddhism is the mightiest monument of the and physical) and is for this reason condemned greatest success ever achieved by a sentient by the Buddha. being in overcoming the then The sankhata dhātu which pervades the incomprehensible and most elusive natural Thirty-one Abodes of apāya (lower worlds), phenomena in both physical and mental human beings, brahmā and devas, is again aspects. subdivided into nāma and rūpa, mind and body The greatest and most powerful rishis (non- respectively. The nāma and rūpa never remain Buddhist recluses), who could see existences permanent for one second, the former changing of sentient beings extending over a long period seventeen times faster than the latter, and the of forty kappas (world-cycles), and who were latter, millions of times in an eye-wink. It is either living or dead at the time of’ the therefore evident that each and every sentient Buddha, wore incapable of scientifically being, inhabiting the Thirty-one Abodes, is analysing the phenomena that audaciously constantly changing and is therefore confronted them. permanently within the grip of dukkha (suffering both mental and physical). But these wild obstinate phenomena when subjected to the purifying action of the Buddha These discoveries and other more important brain, tamely melted away and were at once ones were made by the Buddha under the controlled, systematised and scientifically at Buddhagaya, Bihar District, treated by the Buddha. Northern India, two thousand five hundred and forty-five years ago, when He attained Attaining sabbaññuta ñāṇa (Full sabbaññuta ñāṇa at the age of thirty-five as Enlightenment), the Buddha came to discover royal prince. that both this world (loka) and the world beyond (lokuttara) contain dhātu (elements) Our Omniscient Buddha first met dukkha only. And this discovery inflicts a deadly blow consciously as a prince at the age of twenty- on the belief in Brahmā as Creator, God or any nine, when he saw an old man bent double other similar idea entertained by human under years outside the royal palace on his way beings. to his garden. He had never seen an old man like that before in his life, and he was very The dhātu is divided into asankhata dhātu curious to know who or what that was. When and sankhata dhātu, the Former being informed that it was an old man and one day designated by the Buddha as Nibbāna and the he himself would become old like that man if latter, Saṃsāra, or the Thirty-one Abodes he lived long enough, he became extremely mentioned in the three Piṭakas. The beginning frightened. In fact he was then the most and the end of the dhātu are not apparent. distressed man this world had ever seen, since The asankhata dhātu is unoriginated and the time the last Buddha Kassapa, immediately unchangeable, and is consequently absolutely before our Buddha, passed away into Nibbāna. peaceful, the final goal of Buddhism. The The prince became unbearably distressed at the sankhata dhātu, which by nature is changeable idea of becoming an old man, weak, bent and therefore impermanent, is unpeaceful and double, under years, toothless, grey-haired, and therefore causes dukkha (suffering both mental weak-eyed and he at once made up his mind to 65 seek for a method of preventing old age. His Nibbāna i.e. Absolute Peace. In solving the further meeting with a sick man, a corpses and difficult problem of old age, disease and death, finally with a rishi, seeking happiness, and his he discovered four basic facts (1) Dukkha — further knowledge that one day he would Suffering, (2) Dukkha Samudaya — Cause of naturally become old, ill and dead, expedited Suffering, (3) Dukkha Nirodha — Extinction his determination to be free from old age, of Suffering, and (4) Dukkha Nirodhagāmini disease and death. His consultations in this Paṭipadā — Way to the Extinction of respect with the pious and learned rishis and Suffering. laymen both in and outside his royal father (1) Dukkha, as defined by the Buddha, Suddhodana’s palace must have proved to be means and includes birth, old age, of no avail. Even Devīla rishi, who was the disease, death, association with those religious teacher of his royal father and who one dislikes, separation from those one spent the daytime in the deva loka, could not likes, getting what one does not require, satisfy Prince Siddhattha in solving the most not getting what one requires, and in heartburning question of how successfully to short, all the five Khandhas (Groups) fight old age, disease and death. The inevitable constituting each sentient being. result, as is well-known, was, he left the palace, his family, royal parents and relations, (2) Dukkha Samudaya — Cause of entertaining a firm and unchangeable Suffering is taṇhā, desire. determination to seek for a solution or a (3) Dukkha Nirodha — Extinction of method for overcoming the three most Suffering, i.e. Nibbāna. unpleasant and frightful aspects of life. This horrid idea of life never left him afterwards (4) Dukkha Nirodhagāmini Paṭipadā — and he endeavoured to undertake this research Way to the extinction of Dukkha — is work under the then most well-known the Eightfold Path of Right View. Right religious teachers. His endeavours though Mindedness, Right Speech, Right earnest and intensive, were not crowned with Bodily Action, Right Livelihood, Right success and being highly disappointed, as a Effort, Right Attentiveness, and Right last resource, he approached the world-famous Concentration. Bodhi tree and decisively and finally made up The Buddha spent the latter part of those his mind to sit down underneath it and not to hard six years almost alone, having finally get up until he had evolved the correct method come to the definite conclusion that the for the required solution. At this stage we must methods of the rishis for the solution of the not forget that during these six years of problem of old age, disease and death were not intensive application Prince Siddhattha had the right ones, and that He Himself could acquired an enormous amount of experience successfully strive for the real solution, having both practical and theoretical in the course of come in contact with the actual facts of life in his research work on old age, disease and his mature life and with the external death, and had also learned a great deal from phenomena of the world, benefiting also by the those famous and learned recluses. experience acquired by him in the course of his The solution of the problem of old age, intensive and varied discussions with the disease and death by the Omniscient Buddha is learned and famous rishis of the time. It is clearly direct and boldly scientific. In the therefore clear that, when he sat down under person of the All-Enlightened Buddha the the Bodhi tree not to rise up until he had world has produced the noblest and greatest solved the problem, he must have been right on scientist, dealing with this world and the world the verge of success, and it was in order just to beyond for the purpose of achieving absolute give a final finishing touch that he made the freedom from Dukkha, designated by him as well-known resolve. 66 The Omniscient Buddha proclaims that Test these Four Noble Truths were first discovered The sight of a beautiful woman or a by Him after His immediate predecessor, handsome young man gives rise to a desire in , attained Nibbāna, and these the hearts of man or woman respectively to truths were never taught by any of the then possess the beautiful or handsome person, and religious teachers and were not found in the desire is, as already mentioned above, the religious literature of His time and before. cause of Dukkha, because the desire may not We have been told that the aim and object be fulfilled, or even if so fulfilled, the beautiful of Buddhism is to get rid of the Sankhata dhātu or handsome person cannot live long enough i.e. to escape from the sphere of Samsāra or and if the desire could be overcome, the Thirty-one Abodes which are saturated with Dukkha also naturally would not arise, and the Dukkha, and to get into that of Asankhata way to overcome the desire should be found. dhātu i.e. Nibbāna and the way thereto is the And the Buddha’s method is the application of Eightfold Path referred to above, which the Right View, because the Buddha has also consists of three main divisions: Sīla discovered that the cause of desire is Avijjā (Morality), Samādhi (Concentration) and (Ignorance), which is the first step of Paññā (Wisdom). Paṭiccasamuppāda; and this Avijjā can be overcome only by the Right View mentioned The most essential point in the Path is to above. And in the present illustration of a achieve Paññā defined by the Buddha. In beautiful woman or a handsome man, it is not striving to acquire Paññā, one must, of Right View to maintain that it is a woman or a necessity, practise Sīla and Samādhi as defined man. The person called a “woman” or a “man” and taught by the Omniscient Buddha. is nothing but a collection of the four Paññā is composed of the first two factors Mahābhūtas (Great Essentials), i.e. Pathavī of the Path — the Right View and the Right (element of hardness or extension), Āpo Mindedness, and when a person has achieved (element of fluidity or cohesion), Tejo Paññā, his mind automatically becomes devoid (element of kinetic energy), and Vāyo (element of all the kilesas (mental impurities and of motion), and either a woman or a man does defilements), and with this purification of the not really exist. The “woman” and “man” are mind the five Khandhas, which constitute the merely terms applied to certain collections of Dukkha in the Thirty-one Abodes, become the four elements, which are changing millions extinct, and Nibbāna is thus attained. of times in an eye-wink. Again these In the Tipiṭaka, Paññā occupies the Mahābhūtas are themselves ever changing and paramount position, and it is consequently thereby create Dukkha. Now there is nothing crystal clear that no dull-minded person can that can stop Dukkha — there is nothing that gain Nibbāna. can control Dukkha. Hence the non-existence of any agency to stop the change and Dukkha, The courageous claim so confidently and i.e. the nonexistence of “I” (Attā), which is publicly made by the Buddha that the Noble expressed by the Buddha as Anattā. This is Eightfold Path is the only way to the what is termed by the Buddha as Right View, attainment of Nibbāna can be tested, as a and only this Right View can overcome Avijjā scientist would test the correctness of his (Ignorance), Taṇhā (Desire) and Dukkha modern scientific principles. “Ehi passiko” (Suffering). This test can be tried by any (Come and see the truth of my Teaching) is person with regard to anything and the result one of the famous six qualities of His will always be the cessation or prevention of Teaching. Dukkha — Suffering in any form.

67 At first Dukkha will stop for a short time, is to be understood by the wise each by as the Right View cannot be maintained either himself, which is one of the sterling qualities for a longer time or permanently, but even a of the Buddha-Dhamma. temporary extinction of Dukkha will certainly This analysis of phenomena both mental bring about temporary Real Peace. If the Right and physical by the Omniscient Buddha View can be upheld longer and longer, Real illumines the most essential aspect of Peace will be enjoyed longer, and longer, and Buddhism — the Way to the destruction of the gradual improvement will enable the Dukkha, resulting in certain attainment of devotee to attain the first stage, Sotapanna (the Nibbāna, Real Peace. And the Buddha’s Stream-Winner), the second stage, Sakadāgami constant exhortation to His followers is that (the Once-Returner), the third stage, Anāgami they should exert themselves to train and (the Never-Returner); and the fourth stage, develop their mind, until it attains a state in Arahatship (Holy One) who attains full Real which it becomes absolutely devoid of all Peace permanently event in this world before Kilesas, mental impurities, and that to be done the Khandhas break up at the time of death in immediately. the last life. The urgency so imparted evoked an We may now take the case of a motor car impressive and illuminating discourse, when for a further test. If we see a beautiful car a the Omniscient Buddha on one occasion laid a desire is set in motion in us to have one similar little quantity of earth on His finger-nail and to it, and immediately excites us, that is, it asked His followers which one was of greater causes Dukkha in us, because we look at it quantity the earth on His finger-nail or the under the influence of a wrong view; and if a earth of the world. The answer was that the Right View is applied, the Dukkha earth on the finger-nail was immeasurably less immediately disappears. If any person tried it, than the whole earth. The Omniscient Buddha he would personally experience the truth of the then explained that in the same proportion as Buddha’s Teaching. many of the human beings as the particles of One of the remarkable teachings of the earth on the finger-nail, are reborn in the upper Buddha is that a person should not believe a worlds of human beings, devas and brahmas, thing to be true, because elders of the village the remaining ones being reborn in Apāya, or town say so, or because one’s own relations lower worlds of animals and so forth. The both living or dead say so. A person should, so same principle applies to those of the deva says the Buddha, believe a thing to be true abode; but it is just the reverse in the case of when he has personally tested the truth of it, those who die in Apāya — only a few of them and finally satisfied himself that it is true. This being reborn in the higher abodes of men and is an exceedingly astounding remark from the devas and the rest, in Apāya again. lips of the greatest world reformer and Real- It is by way of illustrating the urgency that Peace-Finder. Hence the world opinion that the the Buddha says that it is the duty of every Buddha’s Teaching, which at this age is sentient being to try to attain Sotapanna, designated as , confers Stream Winner, the first stage of Ariyaship i.e. the greatest liberty and independence of by developing the Right View. Just as a man thought on all humanity without the slightest whose hair is on fire should at once put the fire hint of overbearing dogmatism. out without first asking who has done, who is Admittedly the most charming aspect of responsible for it and so forth, so in the same Buddhism is that the more a person critically way it is the most urgent duty of every person reads and understands it, the more interested in this human world to acquire the Right View and satisfied he becomes: “Paccatam and thus attain the first stage, Sotapanna, to vedītabbo viññūhi” — the Buddha’s Teaching avoid being reborn in Apāya. It is so difficult 68 to be released from Apāya, once one is reborn In addition to this Mahā Moggallāna narrated there by any means. other similar experiences including a Bhikkhu and a Bhikkhuni wearing robes, both their On one occasion when the Omniscient bodies and the robes being on fire in the sky Buddha was in Kosambhi a country in above the hill. On hearing these accounts, the Northern India, He happened to be stopping in Buddha explained that He Himself had seen an in-jin (Sal) grove, and taking a handful of similar things under the Bodhi tree in in-jin leaves, He asked His followers near Him Buddhagaya after His Full Enlightenment, but which was the more numerous of the two — that He kept silent, because if the people did the leaves in His hand or all the leaves of the not believe it, ridiculing it, they would possibly whole grove. On His followers answering that be reborn in Apāya, and that He spoke out to those of the grove were countlessly more Mahā Moggallāna, because He was thus numerous. He told them what He had actually supported by Moggallāna who had had a taught them after His Full Enlightenment was similar experience on Gijjakuṭa Hill, and in the same proportion to what He fully came continued to explain why that man and the to know on attaining the Full Enlightenment Bhikkhu and Bhikkhuni had to suffer in this under the Bodhi tree at Buddhagaya. He went way as the results of their evil actions in their on to explain that what He had taught them previous existences. was all that was necessary to the attainment of Nibbāna, and the rest was not so and therefore It is noteworthy that the Omniscient not divulged to the world. Buddha was never in haste in doing anything, but patiently waited for an opportunity to avail The interesting and instructive incident Himself of it, and the above incident is the relating to the in-jin leaves also reminds us of unquestionable proof of the truth of this what the Buddha told Mahā Moggallāna in the observation. Again it is crystal clear that there Veḷuvana monastery in Rājagaha, a town in are many things, which, though known to Him, Bihar District, west of Bengal. One day Mahā the Buddha has not revealed to the world, Moggallāna was coming down the Gijjakuṭa either because it is not useful and necessary to Hill in Rājagaha, accompanied by another the attainment of Nibbāna, or because the Bhikkhu. On the way down, Mahā Moggallāna people’s minds are not sufficiently developed smiled and the Bhikkhu, noticing it, asked him to be able to realise what He teaches. the reason and was told that the answer would be given in the presence of the Buddha. The following historical incident will prove Having finished the alms-round in the city and how deep and true the Buddha’s Teachings are partaken of the food, they both went to the even after a lapse of two thousand five monastery, and having approached the hundred years after His Mahaparinibbāna. Omniscient Buddha, respectively took their About fifty years ago, it was held by the seats on one side of Him, and Moggallāna, medical profession that the human body when so questioned again by the other underwent a complete change in ten years, and Bhikkhu, respectfully narrated to the later on the period was reduced to seven years. Omniscient Buddha what had happened At that time one Major Ross, Iṃ.S., Burma, between him and that Bhikkhu and revealed to became keenly interested in the Buddha’s the Buddha that he smiled because he saw in Teachings, and while studying the the sky a man covered all over his body with Abbidhamma, he came in contact with the long hairs, which from time to time flew out famous Thitchadaung Sayadaw U Tiloka, and into the sky from his body, only to drop down entered into a discussion of its intricacies with again on his very body, and it seemed that the him. When the discussion reached the subject falling hairs were as pointed and sharp as iron of anicca (Impermanence), the learned doctor lances, and the man vociferously kept expounded the theory of seven years; but when shouting, feeling the pitiless pain thus caused. the Sayadaw told him that the human body 69 underwent change millions of times in an eye- means of exterminating Dukkha and of wink, and the mind changed seventeen times achieving Peace are set forth. faster than the body, he became thunderstruck, While the correct, practical and only and asked the Venerable Sayadaw on what method of overcoming Dukkha and achieving authority he said so. The Sayadaw coolly Peace is found enshrined in the Buddha’s enlightened the doctor on this point by Teaching and is available and accessible to the replying that the Buddha discovered and wide world, leaders of powerful nations are at divulged this truth two thousand four hundred present putting forth their best efforts to attain and ninety-five years ago in India, and that it Peace in this troubled world by inventing most was still recorded in the Abhidhamma. This dangerous and deadly war weapons. explicit statement of the Buddha made so long Puthujjano ummattako (the worldlings i.e. ago cannot as yet be proved to be untrue even non-ariyas are mad) — so says the Omniscient by the most modern scientists. And I do not Buddha. “Andhabālo puthujjano” (foolish are think the modern medical doctors have largely, the worldlings i.e. - non-ariya people). And to if at all, changed their predecessors’ opinion. entertain a right view of life is one of the seven Major Ross was a sincere Buddhist, things, which is hard to get in this human Theravādin, studied the Abhidhamma well, world. wrote pamphlets, books and articles on Buddhism, and died in London, where his The Buddha Dhamma is simple in a way, remains were cremated in accordance with the but profound and scientific when properly Buddhist rites as expressed in his last will. studied; and its depth, immensity and practical truth can be discerned and appreciated by While earnestly and intensively making listening in, when the Chaṭṭha Sangāyanā uninterrupted, consistent endeavours to questions and answers were broadcast in exterminate Dukkha in all its forms, the Burma. Those who have already been to such Omniscient Buddha gradually developed the places as Buddhagaya, Rājagaha, Migadāya realisation that He must first probe into the () Banaras and Sāvatthi, - will feelingly phenomena and study their properties, with enjoy the various and numerous accounts of which, He came to see, Dukkha is vitally the Buddha Himself from His own lips, connected. His analysis of the phenomena both contained in such questions and answers. mental and physical, has resulted in the appearance of Abbidhamma, Buddhist May I attain Nibbāna by virtue of this deed. Philosophy, which is exceedingly deep, Peaceful Happiness be to all beings. intricate and difficult to understand, and is founded on a two-fold base of nāma and rūpa. And it is in the Abhidhamma that the ways and

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Venerable Ledi Sayadaw imparted Buddhist education to them. In 1897 C.E. he wrote Paramattha Dīpanī (Manual of Known to scholars of many countries, Ultimate Truths) refuting the two sub- the Ven’ble Ledi Sayadaw, Agga-mahā- commentaries — Abhidhamma-tthavibhāvanī paṇḍita, D. Litt., was perhaps the and Mani-sāra-mañjūsā-tikā, both of which outstanding Buddhist figure of this age. contain many errors and misrepresentations. With the increase in interest in Western When this book was published in 1906 C.E. it lands, there is a great demand for his was severely criticised by some learned Buddhist discourses and writings which scholars. However, its teaching prevailed, as Truth does, and his book is largely used by are now being reprinted in the “Light of students nowadays. the Dhamma”. Later he toured in many parts of Burma for Bhikkhu Nyāna who was later known as the purpose of propagating the Buddha- Ledi Sayadaw was born in 1208 Burmese Era Dhamma. In the towns and villages he visited (1846 C.E.) at Saing-pyin Village, Dipayin he delivered various Discourses on the Township, Monywa District. At the age of Dhamma and established Abhidhamma classes puberty he was ordained a sāmaṇera and at the and Meditation Centres. He composed age of 20 a bhikkhu. under the patronage of Abhidhamma rhymes and taught them to his Sayadaw Salin U Pandicca. He received his Abhidhamma classes. In some of the principal monastic education under various teachers and towns he spent a imparting later was trained in Buddhist literature by the Abhidhamma and Vinaya education to the lay Venerable San- Sayadaw, Sudassana devotees. Some of the Ledi Meditation Centres Dhaja Atuladhipati Sīri-pavara Mahādhamma are still existing and still famous. During his Rājādhi-rāja-guru of Mandalay. He was a itinerary he wrote many Manuals in Burmese. bright student. It was said of him: — “About He has written more than 50 such Manuals, of 2,000 students attended the lectures daily which three have been translated into English. delivered by the Ven. San-kyaung Sayadaw. Vipassanā Dīpanī (Manual of Insight) was One day the Sayadaw set in Pāli 20 questions translated by his disciple Sayadaw U Nyāna, on Pāramitā (Perfections) and asked all the Pathamagyaw. Paṭṭhānuddesa-Dīpanī (A students to answer them. None of them except Concise Exposition of the Bhikkhu Nyāna could answer those questions of Relations) was originally written in Pāli by satisfactorily.” He collected all these answers the late Ledi Sayadaw and translated by U and when he attained 14 Vassā and while he Nyāna. Niyāma Dīpanī (Manual of Cosmic was still in San-kyaung monastery, he Order) was translated by U Nyāna and Dr. published his first book. “Pāramitā Dīpanī Barua and edited by Mrs. Rhys Davids. (Manual of Perfections)”. During the reign of King Theebaw he became a Pāli lecturer at He was awarded the title of Agga-mahā- Mahā Jotikārāma Monastery in Mandalay. A paṇḍita by the Government of India in 1911 year after the capture of King Theebaw, i.e. in C.E. Later the University of Rangoon 1887 C.E., he removed to a place to the north conferred on him the degree of D. Lift. of Monywa town, where he established a (Honoris Causa). In his later years he became monastery by the name of Ledī-tawya blind and settled down at Pyinmana where he Monastery. He accepted many bhikkhu- died at the age of 77. students from various parts of Burma and 71 BHADANTA SOBHANA study of Buddhist literature. Only some years later he met other German lay Buddhists when MAHĀTHERA he moved to Berlin. There, and later in (Mahasi Sayadaw) Koenigsberg (East Prussia) he joined the Buddhist societies existing in these cities. In Aggamahāpaṇḍita February 1936, he arrived in Ceylon, at the Born at Seikkhun Village, Shwebo Dodanduwa, where, in the Township on the 3rd Waning of Second Wazo same year, he received his Novice Ordination in 1266 Burmese Era (1904 C.E.). Became a (Pabbajjā) under the great German monk- Sāmaṇera at 12 at the village monastery under scholar, the Venerable Mahāthera. the patronage of the Ven’ble U ādicca, his In the following year, he took the higher preceptor. Took the Upasampadā (higher ordination (Upasampadā). At the outbreak of ordination) at the age of 20 in 1285 Burmese the second world-war, he was interned, as a Era (1923 C.E.). German citizen, and returned to Ceylon, from India, only in 1946. Some years later he Learned the Scriptures under the guidance became a citizen of Ceylon. He participated in of such eminent Mahātheras as the Ven’ble U the Opening and Concluding Sessions of the ādicca of Shwebo, and the Ven’ble Khin-ma- Chaṭṭha Sangāyanā. kan Sayadaw of Mandalay. Passed the Lower, Middle and Higher Pāli Examinations and English publications: – Dhammācariya (Lecturership) Examinations Abhidhamma Studies, Researches in conducted by the Government. Buddhist Psychology In 1949 the Mahāthera came to Rangoon on Satipaṭṭhāna, The Heart of Buddhist the invitation of Hon’ble U Nu and Thado Meditation (two editions) Thiri Thudhamma Sir U Thwin to give lessons in Vipassanā Bhāvanā to devotees from Burma The Five Mental Hindrances and abroad. There are at present more than 100 The Four Sublime States Meditation Centres in Burma, Thailand and Ceylon which give instructions in Vipassanā The Three-fold Refuge Bhāvanā according to this Mahāthera’s German publications: method. He has played a very important role in the Chaṭṭha Sangāyanā by not only acting as Satipaṭṭhāna (The German edition includes the “Questioner” in the proceedings, but also also a translation of the Commentary, in re-editing the Tipiṭaka Texts and the etc.) translations of the same into Burmese. In 1953 Sutta Nīpāta. Translation with the Government of the Union of Burma Commentary. conferred on him the title of “Aggamahāpaṇḍita” in recognition of his Dhammasanganī. Translation with great learning, and for training several introduction and notes. devotees in Vipassanā Bhāvanā. Der Einzige Weg (“The Sole Way”, An BHADANTA NYANAPONIKA anthology of texts on Satipaṭṭhāna). In preparation. THERA Unpublished manuscripts in German: Born in 1901, at Hanau, near Frankfort, in Western Germany, from Jewish parents. As far Translation of Atthasāḷinī, parts of as known, he was the first Jew who joined the Samyutta-Nikāya. etc. Sangha, and might still be the only one. When he was 22, he became a Buddhist through the 72 THE VENERABLE U WISĀRA the Venerable Thera stayed with his preceptor in Henzada District and gave lessons in the U Wisāra, the eldest son of U Po Shin, Scriptures to Sāmaṇeras and other pupils. At bailiff, and Daw Gauk was born in 1916 at the end of the war he came to Rangoon for Lemyethna, Henzada District. On completion further studies in Burmese and Buddhist of his studies at the American Baptist Mission literature. Middle School at Lemyethna, he was initiated a Sāmaṇera under the patronage of the Ven’ble He then went to Ceylon and India to Kanthit Sayadaw at Thabyegon in Henzada prosecute his studies in English and Hindi. He District. Under the preceptorship of the same is now residing at the Burmese Dhammasala in Mahāthera he was ordained a Bhikkhu at the Calcutta where he is of great help to Burmese age of 20 in 1936. He has studied the pilgrims to holy places in India. The Ven’ble Scriptures at East Ledī, Monywa, Mandalay Thera is now studying Hindi under a private and Amarapura. During the 2nd World War tutor.

GLOSSARY FOR VOL. III — No. 4.

A N Acchariya Wonderful; marvellous. Nicca Permanence Akkhātāro Teachers ; proclaimers. ātappam Ardour; zeal; exertion. P Attā Soul ; soul-essence. Parābhava Defeat; destruction; ruin

Pariddavānam Lamentation G S Giragga Mountain top. Saddhamma The true Dhamma: the sublime Teaching of the Buddha. K Samatikkamāya To cross over; to transcend Division; chpter Sukha Joy; happiness. Liccam Duty; service; that which is to be done T Tirokuḍḍa Outside the fence or wa1l

M V Manussa Man Vodāna Purity (from Defilements)

73

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