Ledi Manuals of Buddhism - Unknown by Carmelo Negro

tHE MANUALS OF BUDD,H ISM (THE EXPOSITIONS OF THE BUDDHA-DHAMMA) by

MAHATHERA LEDT SAYADAW, AGGAMAHAPA~.QITA, D.LIIT.

THE ENGLISH TRANSLAnONS

Edited by THE ENGLISH EDlTOR1AL BOARD

UNION BUDDHA SA SANA COUNCIL KABA-AYE, RANGOON, BURMA.

1965

Reprinted/rom" The Light

0/ the

Dhamma"

BIOGRAPHY OF The Venerable Mahlithera Ledf Sayadaw, AggamahlipG1:u!ila, D.Litt. Known fo scholars of many countries, the

Ven~rable Ledi Sayadaw, Aggamahiipat)Qita,

D.Lltt., was perhaps the outstanding Buddhist figure of this age. With the increase in interest in Western lands, there is a great demand for his Buddhist Discourses and writings which are now being translated and reproduced in "The Light of the Dhamma." Bhikkhu Nyat)a who was later known as Ledi Sayadaw was born on Tuesday, the l3th Waxing of Nattaw, 1208 Burmese Era (1846 C.E.) at Saing-pyin Village, Dipeyin Township, Shwebo District. His parents were U Tun Tha and Daw Kyone. Early in life he was ordained a siimanera and at the age of 20 a Bhikkhu, under the patronage of Salin Sayadaw U Pat:\c;licca. He received his monastic education under various teachers and later was trained in Buddhist literature by the Venerable San-kyaung Sayadaw, Sudassana Dhaja Atu!iidhipati Siripavara Mahiidhamma Riijiidhi-riija-guru of Mandalay. He was a bright student. It was said of him:-" About 2000 students attended' the the lectures delivered daily by the Ven'ble Sankyaung Sayadaw. One day the Venerable Sayadaw set in Pali 20 questions on Parami (Perfections) and asked all the students to answer them. None of them except Bhikkhu NyaQa could answer those questions satisfactorily." He collected all these answers and when he attained 14 Vassil and while he was still in San-kyaung monasttery, he published his first book, "ParamI Dlpani". 芦Manual of Perfections). During the reign of King Theebaw he became a Pali lecturer at Mahil Jotikarama monastery in Mandalay. A year after the capture of King Theebaw, i.e. in 1887 C.E, he removed to a place to the north of Monywa town, where he established a monastery under the name of Ledi-tawya Monastery. He accepted many bhikkhu-students from various parts of Burma and路 imparted Buddhist education to them. In 1897 C.E. he wrote Paramattha Dipani (Manual of Ultimate Truths) in Pali.

Later, he toured in many parts of Burma for the purpose of propagating the Buddha Dhamma. In towns and villages he, visited he delivered various Discourses on the Ohamma and established Abhidhamma classes and Meditation Centres. He composed Abhidhamma rhymes or Abhidhamma Sankhitta and taught them to his Abhidhamrna classes. In some of the principal towns he spent a Yassa imparting Abhidhamma and Vinaya education to the lay devotees. Some of the Ledi Meditation Centres are still existing and srill famous. During his itinerary he wrote many essays, letters; poems and manuals in Burmese. He has written more than 70 manuals*, of which eight have been translated into English and published in "The Light of the Dhamma". Vipassana Dipani (Manual ofInsight) was translated by his disciple Sayadaw U Nyat)a, Pathamagyaw Pauhiinuddesa Dipani (A conc1se exposition of the Buddhist Philosophy of Relations) was originally written in Pali by the late Ledi Sayadaw and translated by Sayadaw U Nyat:\a. Niyama Dipani (Manual of cosmic Order) was translated by U Nyal)a and Dr. Barua and edited by Mrs. Rhys Davids. Sammaditthi Dipani (Manual of Right Understanding) and Catusacca DIpanJ (Manual of the Four Noble Truths) were translated by the Editors of "The Lig~t of the Dhamma." Bodhipakkhiya Dlpani (Manual of the Factors Leading to Enlightenment) was translated by U Sein Nyo Tun, LC.S. (Retd.), and Maggailga Dipani (Manual of the constituents of the Noble Path) was translated by U Saw Tun Teik, B.A. B.L., and revised and edited by the English Editorial Beard of the Union Buddha Sasana Council. He was awarded the title of AggamahapaQQita by the Government of India in 1911 C.E. Later, the University of RangcOIl conferred on him the degree of D. Litt. (Honoris Causa). In the later years he settled down at Pyinmana where he died in 1923 C.E. at the ripe age of 77.

--------------_. . _-------

APPENDIX Below are some of the TIkas, Manuals, essays and letters written by the Venerable Ledi Sayadaw:-

Itt Pii!i: 1. Paramattha DipanI(Manual ofUltimatt Truths) or Abhidhammattha SaIigah.. Mahii TIka. 2. Nirutti Dipani or Vuttimoggallana Tika. 3. Anu-dipanL 4. Vibhatyattha TIka. 5. Vaccavacaka Tika. 6. Sasanasampatli DipanI. 7. Sasanavipatti DipanL 8. Patthanuddesa Dipani. 9. Sammaditthi Dipani. 10. London Pa!i Devi Questions and answers. II. Exposition of Buddhism for the West. 12. Padhana Sutta (Paji and word for word meanings). 13. Anattavibhiivana. 14. Yamaka Pucchii Visajjana. 15. Niyama Dipani. 16. Vipassana DipanL

In Burmese: 17. Rupa Dipani (Manual of Material Qualities) . 18 LakkhaQa Dipani (Ma;mal of Character istics of existence). 19. ParamI Dipani (Manual of Perfections). 20. Vijjamagga Dipani (Manual of the Way to the Holy-Path-Knowledge.) 21. Nibbana Dipani (Manual of Nibbana). 22. Mahasayana Dipani (Manual of Great Lying Down). 23. Uttama Purisa Dipani (Manual of the Real Superman). 24. Paticcasamuppada Dipani (Manual of Dcpendent Original ion) . 25. Ahara Dipani (Manual of Nutritive Essence). 26. Anatta Dipani (Manual of ImpersonaIi t y). 27. Anatta DipanI (New). 28. Kammanh1ina Dipani (Mnnunl of Meditation-suhjects). 29. AQapana DfpanI (Manual of I:xltnling and Inhaling).

30. Catusacca DJpanI (Manual of the Four Noble Truths). 31. Bodhipakkhiya Dipani (Manual of the Factors Leading to Enlightenment). 32. Somanassaupekkhii Dipani (Manual of Joy and Equanimity). 33. Bhiivana Dipani (Manual of Mental Concentration). 34. Sukumara Dipani. 35. Saccattha Dipani. 36. Sasanadayajja DipanI. 37. Rogantara DJpani. 38. Dhamma DipanL 39. Danadi Dipani. 40. Maggailga Dipan (Manual of the Constituents of the Noble Path). 41. GOQasura Dipani. 42. Niyama Dipani (Manual of Cosmic Order). 43. Silavinicchaya Dipani. 44. Virati-silavinicchaya DipanJ. 45. Il)aparibhoga-vinicchaya DipanL 46. Dighasana-vinicchaya Dipani. 47. AsaJikhara-SasaJikhiira-vinicchaya DipanL 48. Sikkha-gahana-vinicchaya Dipanl. 49. Cetiyai:Jgal)a-vinicchaya Dipani. 50. Upasampada-vinicchaya Dipani. 51. Decision on Ajivatthamaka Sila. 52. Decision on Vikalabhojana-sikkhiipada. 53. SaraQa-gamaQa-vinicchaya DipanL 54. Paramattha Sailkhitta. 55. Vinaya SaIikhitta. 56. Sadda Sal'lkhitta. 57. "Alphabets" Sankhitta. 58. Prosody Sailkhitta. 59. AlaJikii Sailkhitta. 60. Spelling SnIikhilta. 61. Paramntlha Sankllltta. 62. Chnpter on Mntcrial QU:llitic. (in brief). 63. Nlbbiina-visnjjnna M:lnu:ll. 64. Lcdi Quest ions and An \\cr~. 65. Quesllons on l'tap:lllna. 66. Sas:ln:wiscdhani. Vol.. 1. II & 111. 67. G:1nlhhlra-kab);'\ok):l1l (~'anual d Profound Yl rsc:~ . 68. Ort'n letter for ,lh"(l"IlIion frl. molin, ~c(.

v 69. Ldter of reply to U Ba Bwa. Township Officer of D.!dayc, saying that he could not go on a pilgrimage to Ceylon that year. 70. Admonitory letter to U Saing, Headman ofSaingpyin Village for abstention from taking intoxicants. 71. Admonitory letter to the inhabitants of Dipeyin Township for abstention from taking intoxicants.

72. Admonitary letter prohibiting Lotteries and Gambling. 73. An Advice to hold a Lighting Festival at the Bo Tree within the precincts of Ledi Monastery, Monywa. 74. Letter to U Hmat, a Ruby Merchant of Mogok. 75. Inscription at Si'hataw Pagoda, written by the Ven'ble MahiHhera Ledi Sayadw at the request of U Hmat. 76. Epic on Sarhvega.

CONTENTS THE VIPASSANA-ulpANI PAGE

I 2

Prera..:\:

Thr~~

ViP,lIlAs:t

The Three t\ lannan;} The T\\o Abhiniycsa The! Two Bhiimi or Stages The Two Gati akha:ikh:l-Sutta Ka D:l kaccha pa-Sutta The Two Saccas or The Two Truths Twenty- Ight kinds of Material Phenomena Fifly.four-kinds of Mental Phenomtna Con<ciousness Fiftv-two kinds of Cetasika Nibbana The Four Mahabhiitas or The Four Great Essentials The Six Bases The Two Bhavas or Sexes Jivita-Rupa or the Material Quality of Life Ahara-Riipa or The Material Quality of Nutrition Goeara-Rupas or The Four Sensc-Fields Akasa-Dhatu or Material Quality of Limitation The Two Yififiatti-Riipa or modes of Communications The Three-Vikara-Riipas or the Three Plasticities The Four Lakkhar;a-Riipas or the Four Salient Features The Four Producers or Generators of Material Phenomena Causes or Origins The Two Abhififii'inas or the Two Super-Knowledges The Three Parifiiias Exposition of 1 iral).a-Pariii5a Pahana-Parifi5a

4 5

5 5 'I 7 g 10

10 10

11 11 15 15 15 16 16 16 16 16 17 17

18 18 20

20 24 路30

PATTHANUDDESA DIpAN! Preface Hetu-Paccaya or the Relation by way of Root ArammaDa-Paccaya or the RelatIOn of Object Adhipati-Paeeaya or the Relation of Dominance Anantara-Paccaya or the Relation of Contiguity Samanantara-Paccaya or the Relation of Immediate Contiguity Sahaiata-Paecaya or the Relation of Co-Existence Afifiamafina-Paccaya or the Relation of Reciprocity Nissaya-Paccaya or the Relation of Dependence ... Upanissaya-Paecaya or the Rdation of Sufficing Condition Purejata-Paecaya or the Relation of PI e-Existencc Pacehiijata-Paccaya or the Relation of Post-Existence Asevana-Paccaya or the Relation of Habitual Recurrence vii

35 36 38 39

42 43

44 45

45 47

49 50

--.- y-viii

. .

. . ---

. '

CONTENTS PAGE

Kamma-Paccaya or thc Rclation of Kamma Vipaka-Paccaya or the Relation of Effect Ahara-Paccaya or the Relation of Food Indriya-Paccaya or the Relation of Control Jhana-Paccaya or the Relation of Jhana Magga-Paccaya or the Relation of Path SarhpaYlltta-Paccaya or the Relation of Association Vippaylltta-Paccaya or the Relation of Dissociation Atthi-Paccaya or the Relation of Presence Paccaya-Sabhago or the Synthesis of Relations The Synchrony of Relations ... Synchrony of Relations in Consciousness not accompanied by hetu Synchrony of Relations in the Immoral class of Consciousness Synchrony of Relations in the States of Mtnd Synchrony of Relations in the Group~ of Material Qualitie.s

51 52 54

55 56 56 '57 57 57

58 59 61 61

62 63

SAMMADITIHI DlpANi Part I. Three Kinds of Wrong Views Refutation of Pubbekata-hetu View Refutation of Issaranimmana View Refutation of Ahetuka View Three Wrong Views Refutation of Pubbekata-hetu View Exposition of the word-" Kammassaka -, Three Great Spheres Exposition of" Kammassaka etc." Part II. Refutation ofTssaranimmana View Refuta tion of Ahetu ka View Further Explanation of Kammassa kata-Vada Exposition of Atta-Dinhi Benefits Derived from the Total Destruction of Atta-Dittbi Part III. Alta and Anatta .. Pictorial Ideas and Concept of Continuity Asamikat thena-Anatta A vasa"attanatlhena-Anatta Brief Exposition of Altaniya Five Kinds of Sammu-ditthi Example of an iron bowl How to acquire namarOpa-pariggaha-fiul)a • How to attain Insight-Wisdon

NIYAMIl OIPANt Of the Fivefold NiY;-l1na (Cosmic Ordcr) Of thc Two Standards of 'I ruth Expo itions Of Jreat Periods of Time Of 'J hin not within the Ran~c of Thought 1 he nature of the fl; ult of flCtlO1l (K amm'!) V. f:xpo~itjon Of the Three Worlds VI. J~xposition 0(' Caus d {, n' i ()haIlllllll.Niy.lllI(\ (A Di II sioll) ole 011 Dh 11Il1lli!· Iy 1111,\ L II. III. IV.

72 72

73 73 73 75

76 79 81

84 86 7

93 93

9, 100

~UN1~NI~ --------------------------~-------------

CATl) A TA-DlpANI P,\OI

1 rt

\\ h'

r:, ,It

:atan:!' (btls s)

-phy -j at E\cml!nt

me.lnin' l1f 16 charact~ristics of Truths Hurd '\1 f Dukkhtl in thl! Brahm:! World Hurd 'n of Dukkha in I!VIl World ... H\lrtkn f Dukkhu in th~ Human World Burd¢n of Oukkha in th¢ Low~r Planes Hl)\\ 'in" hayc to wonder in the Round of Rebirths Part Two Thl' E\.po,ition of the meaning of Samudaya Sacca The Four Inttrprctations of magga-sacca

1h Th Th Th '1 h'

143 143 146 147 ]48 149 149 152 155 156

BODHIPAKKHIYA DlpANI Translator's Preface Three Types of Individuals Necessary Conditions of Practice for Neyya an'd Padaparama Two Classes of Ind.ividuals Vijja ( Knowledge), and Caral).a ( Conduct) The Essential Point ' ... . .. Order of Practice and those who Await the next Buddha Loss of Opportunity to attain the seed of Vijja Through ' Ignorance of the Vale of the Present times Adhika.ra (Assiduous and successful practice) Dhammantaraya Chapter I The Bodrupakkhiya Dhammas Chapter II Tht; Four SatipaHhanas Chapter III The Fgur Sammappadbanas Chapter IV The Four Iddhipadas Chapter V The Five Indriyas Chapter vr The Five Balas (or Balanis) Chapter VII The Seven Sambojjhailgas Chapter VIII The Eight Maggatigas Chapter IX How to practise the Bodhipakkhiya Dhammas Chapter X Heritage of the S5.sana .. ~

165 166 168

169 170 171 172

173 174 175 176

176 181 189 192 197 182 204

208 208

MAGGANGA DIPANI Sammaditthi Kammassakata Sammaditthi Samma Sailkappa Samma Vaca ~amma Kammanta Samma Ajiva Samma Vayama Samma Sati Samma Samadhi Exposition of the 3 kinds of Sammaditthi Analysis of the Good and Bad kammas The Result of Present kamma The Result of Past kamma

221

221 222 222 222

223 223 223 223

224 224 225 225

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........... ....,-----,~,

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CONTENTS PAGE

Sabbe satta kammassaka Sabbe satta kammayonI Sabbe satta kammabandhu Sabbe satta kamml! ppatisaral)ii Exposition on Dasavatthuka Sammadighi Appendix 1,2 ... The Exposition of Right understanding of the Four Noble Truths Right Understanding of the Truth about Suffering Oppression through Kamma activities Oppression through Instability Oppression through 11l of SufTering Oppression through Burning ... Right understanding of the truth about the cause of suffering Right understanding of the truth about the cessation of suffering Right understanding of the truth about the real path leading to the cessatton of suffering The Exposition of Right Thinking The Exposition of Right Speech The Exposition of Right Action The Exposition of Right Livelihood The Exposition of R iglit Effort The Exposition of Right Mindfulness Four Applications of Mindfulness The Exposition of Right Concentration Three kinds of Vatta Interrelations Between Magganga and Vattas The First, Second and Third Stage of Dinhi (Wrong Views) I-ness To the First l"ibbana ... Match-box, match-stick and nitrous surface Forming the Noble Eightfold Path Into Three Groups To destroy the three stages of sakkayadi(thi How to Establish the Morality-Group of the Eightfold Path How to take and Practise Ajlvatthamaka siia The kinds of nicca-siia (Permanent Morality) Ingredients of the Seven kinds of wrong doing How to Establish the Concentration-group of the Noble Eightfold Path Anapana Practice Let the mindfulness be constant How the mental restlessness can be got rid of When to establish Pannakkhandha (Wisdom-group) How to establish the Wisdom-Group of the Eightfold Path ,. Increase "-udaya; "Decrease "-Vaya Anicca, Dukkha, Anatta Sakkayadinhi and the Head '" Know: note: think: see: Delusion Because they do not understand Mu~t be persistent To become" Bon-sin-san " undividuals A Short Explanation of the Establishment of the Noble Eightfold Path Understanding reality whenever contemplated

226 227 227 227 230 232 234 234 234 234 235 235 235 235

235 235 236 236 237 237 239 239 240 240 241 242 242 242 242 243 243 243 244 244 244 245 245 246 246 246 246 247 248 248 248 248

248 249 249 249 '250

CONTENTS ALiN-KYAN nj( yin~ the three kinds of Happiness ... Fi," kind: of 'tark Ignorance and five kinds of Light K:un111:l-':l.mtnoha and Kammassakatunana ot understand inQ Katllll1a ' LH understanding the resultant of Kamma Kammassakata-nfi'na Understanding Kamma and its resultant The Light of the W o rid tark ignorance of Ohamma and the Second Light: Qhammasammoha Dhamma'Y:l.vatthiina-nana Stark Ignorance of Causation and the Third Light Karaka-diqhi, Paccaya-va vatthana-iW lJa, Pubbekata-hetu-ditt hi CD!a Sotapanna .. Stark Ignorance of Three Characteristics of life and the Fourth Light Nibbiina-pativedha-i'iiilJa Six kinds of dhiitu (elements) Analysis of Pathavi Proof by means of characteristics Analysis of Apo Analysis of'Iejo

250 253 253 253 253 254 254 255 256 256 257 257 258 258 259 259 261 262 263 264

APPENDIX 1. Five Questions on Kamma II. AnaWinisamsa-A Concise Description of the Arising Out of the Realisation of Anatta

267 Advantages

271

THE VIPASSANA-ojpANI THE MANUAL OF INSIGHT by

MAHATHERA LEDI SAYADAW, AGGAMAHAPA~QITA, D.LIIT.

Translated into English by SAYADAW U NYANA, PATAMAGYAW OF MASOEYEIN MONASTERY MANDALAY

Edited by THE ENGLISH EDITORIAL BOARD

UNION BUDDHA SASANA COUNCIL KABA-AYE, RANGOON, BURMA.

1965

Reprinted from" The Light of the Dhamma .. Vol. Vol. Vol. Vol.

I, No.4, II, No. I, II, No.2, II, No.3,

(pp. (pp. (pp. (pp.

16-21) 7-14) 14-18) 19-31)

PRINTED IN THE UNION OF BURMA AT THE UNION BUDDHA SASANA COUNCIL PRESS.

The late Venelable Ledi Sayadaw, D. Litt., Agga Mahii. PaI)c;lita.

•

-...lIo..

'--

THE VIPASSANA OIPANT OR THE MANUAL OF INSIGHT By THE MAHA- rHERA LEDI SAY ADAW, AGGAMAlLA.PAf':/f)ITA, D. LITt. Transl'lI,'" into English by U NYQno, Patamagyaw of 'Masocyein Monastery, Mandalay. PREFACE The fact that a reliable compilation of the materials which one who enters upon the practice of meditation ought to be in possession of before commencing the Practice of E.: ercises of Insight (vipassana-kamma HhMa) is much needed by the Buddhists of the West, has been duly taken into consideration by the Venerable Ledi Sayadaw, AggamahapaQcjita. To supply such a need he has written the Vipassanil-Dipani (Exposition of Insight), first in Pith and afterwards in Burmese, (the latter only being sent to me for translation; the former, I am told, not being yet revised), treating of the fallowing subjects :-the Vipallasa, the Maiiiian1, the Abhinivesa, the Bhumi, the Gati, the Sacc~, the causes of phenomena, the Abhifi.fiii, and the Parififia. Each of these subjects is fully expounded and furnished with brief illustrations, some of which are drawn from the Pfili Text, the while others are the product of Mahathera's own mind and pen. The purpose of Vipassan1i or the Exercise of Insight is to resolve into the three salient .characteristics of Anicca, Dukkha and Anatta the illusory "Soul" (Att.\) or imaginary "Self-principle" which .fro~ time out of mind has been held to eXIst III living beings by all Puthujjanas (ordina.ry unenlightened people) both BuddhIst and non-BuCldhist, the idea of ,. Soul" arising from simple ignorance, or unconsciously or through direct error. Before the meditator begins his task, it is necessary that he should know how and through what this Soul-theor~ is forI?ed and maintained; and why and In what It IS so deeply rooted, as not to be eradicated or even disturbed no matter what may be done to try to correct it ; and what is the destiny of those who take their stand upon this platform of Soul-belief. The first five sections a re intended to serve this purpos~, for it will be s~en that the belief in Soul IS formed by the Vlpall~sa; that self-esteem is maintained by the Maiiiiana, and that it is not firmly rooted in the soil of the Puthujjana-bhumi because

of the Abhincvasa; and that the Putthujjana-gati, the "dispersion of li~e" is the destiny of all those who take theIr stand on the platform of Soul-belief. Under the heading of Sacca and Cause, it will be shown that Att:\ in the sense of" self" or personal identity, mayor may not exist according as we treat of the matter from the standpoint of ordinary every-day speech, or from that of actual truth or fact, and that from a genuinely philosophical point of view, a living being is no more than a ~ol location of phenomena, mental and materIal, produced by causes, the classifications of which under categories, are methodically and fully given in detail. The meditator, then, keeping these facts in view, should begin his exercises bearing in mind that phenomena never abide even for a moment, but are continually arising and' again disappearing. To see things thus is what we call" seeing things as they are", namely, in accordance with their three inherent characteristics of impermanency, infelicity, and non-substantiality . Under the headings of Abhiiiiia . and Pariiii'ia, the classification of knowledge pertaining to Insight is dealt with, the specific meaning of each being adequately explained; and how each is developed, when each arrives at perfection, and how the final goal is won, also are shown. In concluding, the Mah:i,thera, faithful to the Master's words: " viriya-vato bhikkhave kim nama na sijjhati" "Brethren, a man of energetic perseverance, why should ne not succeed in anything at all." Sums up with the encouraging counsel that a meditator ought never to give up the exercises, but continue to practise them until he gains the Paths; for while it is true that some are more highly virtuous than others and are naturally endowed with the power of penetrating into the nature of things in respect to their impermanence, infelicity and unsubstantiality, while others are otherwise: nevertheless the f<lithful and persistent practiser is sure to gain the Paths either in this life or in the one

THE VIPASSANA-DIpANT

immediatcly following; and the Insight of the Dhamma, moreover, cannot be acquired in any perfection save by long and continuous practice.

The Vipassana Dipani Or The

Turning to thc details of the actual translation, the expositions being a blend of metaphysics and ethics, I have venturcd to confine every word to its main or original import, and to steer a mean course betwcen the dangers of being too literal on the one hand and too free on the othcr.

THE THREE VIPALLASA

Repetitions of words and small groups of nearly synonymous words have a tendency to spread themselvcs, as it were, in the obligation I am under to follow the peculiar style adopted by the Malnthera. Notwithstanding all the pains I have bestowed on this translation, 1 am well aware of its falling far short of the degree of excellence that might be attained; and therefore in a rendering of this kind, where perfection lies at so great a distance, l have thought it best to limit l""Y ambition to that moderate share of merit vvilich it may claim in its present form, trusting to the indulgence of those for whose benefit it is intended.

Exposition Of Insight HONOUR TO THE BUDDHA Vipallasa means hallucination, delusion, erroneous observation, or, taking that which is true as being false, and that which is false as true. There are three kinds of Vipallasa, to wit: I. Safiiia-vipallasa:

hallucination of perception;

2. Citta-vipalla sa

hallucination of thought;

3. Ditthi-vipallasa :

hallucination of views.

Of these three, hallucination of perception is fourfold, thus: (i)

It erroneously perceives impermanence as permanence;

(ii)

Impurity as purity;

(iii)

III as good; and

(iv)

No-soul as soul.

NYANA, Patamagyaw.

The same holds good with regard to the remammg two vipallasa, i.e. those of thinking and viewing.

The terms are explained in the body of the work. Meantime, the following brief definition~ may be helpful:

All these classifications come under the category of " This is mine! This is my Self or living Soul!" and will be made clear later.

vipallasa-hallucinations. maiiiiana

fantasies, consciously feigning things to be that which they are not.

abhinivesa -

firmly rooted beliefs, basic stages of consciousness from which other states develop.

gati

stage of going, faring on.

saeCii

truth, relative and absolute.

re-newing,

abhifiiia

supernormal knowledge.

parifina

profound

insight.

Aggamahapao<jita is a title of meaning" Chief Greal Pundit n.

honour,

The three Vipalilisa may be illustrated respectively by the simi lies of the wild deer, the magician, and a man who has lost his way. This is the simile of the wild deer to illustrate the hallucination of perception. In the middle of a great forest a certain husbandman cultivated a piece of paddy land. While the cultivator was away, wild deer were in the habit of coming to the field and eating the young spikes of gro\\ ing grain. So the cultivator put some straw together into the shape or a man and set it up in the middle of the field in order to frighten the dc'r away. lie tied thc straws together with fibres into the r,-,semblance ~)r tt body, with head, hands nud legs; und with white

THE THREE VIPALLASA lim' painting l'n a pot the lincament s or ,I human face. he sd it on the top or thl! hody. He also L'o\ercd tl\l' artilkial mall with :;l'Il1C old clothes such as a coat, and so forth, and put a bow and arrow into his hands. Now the deer came as usual to cat the young paddy; but approaching it and l:atehing sight of the artilkial man, they took it for a real one, were frightened and ran away.

same way our thoughts and idea~ arc in the haillt of wrongly taking false thing~ as true and thus we dl.:iude oursl.:ives. For instance, at night we arc orten deceived into thinking we sec a man when it is really the stump of a tree that we are looking at. Or, on seeing a bush, we imagine we arc looking at a wild elephant; or, seeing a wild elephant take it to be a bush.

In this world all our mistaken ideas as In this illustration, the wild deer had seen to what comes withil1 the field of our obsermen before and retained in their memory vation, are due to the action of the hallucinathe perception of the shape and form of men. tion of thought which is deeper and more In accordance with their present perception, . unfathomable than that of the perception, they took the straw man for a real man. since it deludes us by making false things Thus their perception of it was an erroneous seem true. However, as it is not so firmly perception. The hallucination of perceprooted as the latter, it can easily be removed tion is as here shown in this allegory of by investigation or by searching into the the wild deer. It is very clear and easy to causes and conditions of things. understand. This particular hallucination Now for the simi le of the man who has is also illustrated in the case of a bewildered lost his way, to illustrate the hallucination of man who has lost his way and cannot make out the cardinal points, East and West, in views. the locality in which he is, although the There was a large forest haunted by evil rising and setting of the sun may he distinctly spirits, demons, who lived there building perceived by anyone with open eyes. If towns and villages. There came some the error has once been made, it establishes travellers who were not acquainted with the itself very firmly, and is only with great difficulty to be removed. There are many . roads through the forest. The demons created their towns and villages as splendidly things within ourselves which we are always as those of Devas, or celestial beings and apprehending erroneously and in a sense the themselves assumed the forms of male and reverse of the truth as regards Impermanence female Devas. They also made the roads and No-soul. Thus through t le hallucinaas pleasant and delightful as those of the tion of perception we apprehend things .Gevas. When the travellers saw these, they erroneously in exactly the same way that the believed that these pleasant roads would wild deer take the straw man to be a real lead them to large towns and villages, and so, man even with their eyes wide open. turning aside from the right roads, they went Now for the simile of the magician to astray following the wrong and misleading illustrate the hallucination of thought. ones, arriving at tbe towns of the demons and suffering accordingly. There is a pretended art called magic by means of which when lumps of earth are In this allegory, the large forest stands for exhibited in the presence of a crowd, all who the three world of Kama-loka, Riipa-Ioka look at them think they are lumps of gold and Ariipa-Ioka. The travellers are all thos'e and silver. The power of the magical art is who inhabit these worlds. The Right Road such as to take from meil their ordinary is Right Views; and the misleading road is power of seeing and in its place put an extraWrong Views. The Right Views here spoken ordinary kind of sight. It can thus for a of' arc of two kinds, namely, those that time, turn the mind upside down, so to pertain to thl! world, and those pertaining speak. When persons are in command of to EnligilleJ1Jl1ellt. or these two, the former themselves they see lumps of earth as is meant to connote this right \"icl\' : .. All they are. But under the influence of this beings arl! the oWIH.:rs of tl1cir deeth; and magical art, they see the lumps of earth as every deed, both moral and immoral, comlumps of gold and silver with all their qualimitted by oneself is one's own property and ties of brightness, yellowness, whitel1l!ss, rollows (Inc throlle,I\(lllt thc wholc ll'ng and so forth. Thus, thcir beliefs, observaCOllr,l! (If lik" whil7; the latter i~ mcant 10 tions, or ideas, become erroneous In the connote the knowledge of the Doctrine of

THE VIPASSANA-DIpANI

Causal Genesis, of the Aggregates, of th e Ayatana (Bases), and No-Soul. Of these two views, the former is as the right road to the round of existences. The worlds of the Fortunate) i.e. the abodes of human beings, Devas, and Brahmas), are like the towns of good people. The erroneous views that deny moral and immoral deeds and their results or effects, and come under the names of Natthikadit t hi, Ahetuka-di Hhi, and Aldriya-ditthi, are like the wrong, misleading roads. The worlds of the Unfortunate which are the abodes of the tortured, of Animals, Petas, and Asuras, are like the towns of the demons. The right view of knowledge which is one of the factors of Enlightenment, is like the right road that leads out of the round of existence. Nibbana is like the town of good people. The views" My Body!" and" My Soul !" are also like the wrong and misleading roads. The world comprising the abodes of human beings,. Devas, and Brahmas, or the ceaseless renewing of existences, is like the towns of the demons. The aforesaid erroneous views are known as the hallucinations, such being deeper and more firmly established than that of thought. THE THREE MANNANA Mafifiana means fantasy, egotistic e~ti足 mation, high imagination, or feigning to oneself that one is what one is not. Through nescience hallucination arises and through hallucination fantasy arises. Fantasy is of three kinds, to wit: (I)

tal).ha-mafifiana: fantasy by lust (desire of the senses)

(2)

mana-mafifiana: fantasy by conceit;

(3)

diHhi-mafifiana: fantasy by error. (i n beliefs)

of these, "fantasy by lust" means the high imagination: " This is Mine!" "This is my OWIl !" in clinging to what in reality js not "Mine" and "My Own". ]n strict truth, there is no " I "; and as there is no " I ", there can be no " Mine ., or " My Own". Though indeed, it is the case that both personal and impersonal (external) objects

are highly imagined and discriminated as " This is Mine, that other thing is not mine," artl " This is My Own; that other thing is not my own ". Such a state of imagination and fanciful discrimination is called "fantasy by lust ". Personal objects mean one's own body and organs. Impersonal or external objects means one's own relations, such as father, mother, and so forth: and one's own possessions. " Fantasy by cenceit " means high imagination of personal objects expressed as "I ", "I am". When it is supported or encouraged, so to speak, by personal attributes and impersonal objects, it becomes aggressively haughty and fantastically conceited. Here, persor.al attributes means vigour or plenitude of eyes, ears, hands, legs, virtue, intuition, knowledge, power a;;,d so forth. Impersonal objects means plenitude of families, relations, surroundings, dwellings possessions and so forth. "Fantasy by error" means over-estimation of personal objects as "My Frame-work; My Principle; My Pith; My Substance; My Soul; My Quintessence." In the expressions : " earthern pots" and "earthern bowls", it is understood that earth is the substance of which these pots and bowls are made, and the very earth so made, so shaped, is again called pots and bowls. In the expressions "I ron pots" and "iron bowls", and so forth, it is also understood that iron is the substance from which iron pots and bowls are made, and the very iron, so made, so shaped is again called pots and bowls. In exactly the same Way that in these instances earth or iron is the substance from which the vessels are made, so, assuming the Element of Extension, the earth-element which pertains to the personality or the substance of living beings, of the" I " this fanciful estimation of the facts of the case arises: "The Element of Extension is the living being: the Element of Extension is the" I ". What is here said in connection with the Element of Extension is in like manner to be understood in connection with the Element of Cohesion, the liquid element, and all other elements found in a corporeal existence. This over-estimation or fantastic imagination will be expounded at greater length further on.

THE 1WO BHOMI OR S1AGES Thes tlm~e kinds of fantasy arc also called thl! three Gahas, or thrcc Ilolds, to illdil'ate t}~eir pt)wer ()i' holding tightly alld Ii I'1ll Iy. lIlec abo tlh.'Y lllultiplv CITOI1COUS, mistakcn act~ons which telld graLi"ually bul COllti.1UOlhly to lllcreasl.: past all limits and ncver illclinc to ceaSl" thcy arc abo called thrce P:lpancas or Tlnce :Multipliers. The Two Abhiniv('''a .Abhinivesa means strong belicf set in the mllld as firmly and immovably as doorposts, stclIle pillars, and monuments so that it, cannot be moved by any mean's or expenditure of effort. It is of two different kinds to wit :I. Talfhabhinivesn: Firm belief induced by lust.

2. Dit t hibhinivesa: Firm belief induced by error. Of these, tanhabhinivesa means the firm and unshakable belief in what is not my own body, head, hands, legs, eyes, nose and so forth, as being my own hody, my own head and so forth, throughout a Ion\! succession of existences. ~ Diq hibhinivesa means the Ii 1'111 and unshakable belief in the existence of the Soul or Self or Separate tife in a perSOl or creature which is held, in accordance with this belier' to be an unchanging S~lple1l1;; thing that governs the bocly. These two kin-ds of belief are also called tanhalissaya a,id ditthinissaya respectively. They may also be called the Two G re:tt Rerosers upon the the Five Aggregates, and on Body-and-Mind; or as the Two Great R("ting'pLlccs of puthujjanas or ordinary men of the world,

THE TWO BHOMI OR ST \GES Bhumi means the stage where all Ci'catures find their footing, generate aild grow. It is of two kinds, to wit: 1. 2.

Puthujjana-bhum i Ariyabhiimi,

Puthujjana-bhiimi is the stage of a puthujjana, an ordinary or Ilormal heing, anri, speaking in the scnse of ultimate truth, it is nothing but the hall'lci;',ation of views. All creatures of the ordin:.ry worldly kind live in the world making this Dit t hi路vipall;J.sa or erroneous view their resting place, their

~lIpp\lrt,

main "'Ilic~'l'

til;lt

their standing ground: is in 1l1l; or in my body something I'crmaIH.:nt, good and essential."

I he Dit. t hi-I11;~Ij."1 :1' [i or fantasy through error, the i)lt t.llIgah,~ or elTOllCOUS hold, the Ditt hi-papaiku or nlL'ltiplier of error, and the Dillhi .. :tbhil1ivcsa or strong belief ind ueed by error, arc also the landing stages, the supports, the resting places, and the stanciinp: grol!nds of all puthujjanas. Hence they will ncver be released from thc state or existence of a puthuijal1a, so long as they take their lir:n stand on the ground of the said many-titled error.

As (0 the Ariya-bhiimi, it is a state of an Ariya, a noble and sanctified being, in whom ~allucjnat,ion is eradicated. 1t is, speaking 111, the ult,lmate sense, nothing but this Right View, thiS Right Apprehension, the Right Understanding: "There is in me or in my body \1othi::g permanent, good, and essential ". As an Ariya lives making Right View his main footing, this Right View may re call.~d the stage of the Ariya. Upon th~ attainment of this Right View. a being is s,nd to have transcended the Puthujjanabhii ni, and to have set foot 0.1 the Ariyan . stag~.

Amol,lg the i,lnumerab e ordinary beings (PutIHlJpna ', ) \\ho have 'b~en treading the groLI'ld of Puthujjallaship during cou71tless ~'\ist;'::'lce> ,lllat have no known beginning; If a ccrl,ll n PCi"OIl trying to eradicate the h:1l1L1ci!~:ll~O:l .of error to implant the Right yle\~ wllhlll h'I1l>'~lr, on a certain day succeeds 111 hiS attempts, I~e is said to have set foot tInt self-s,lllle day upon the ground of the AriY;1, and to have become an Ariya, that is a sJnct!fieJ bei'lg. Even if there should remain t:1C liallucin<,tions of mind and perception In some of the Ariyas, they would not commit sue!: evil deeds as would produce for them evli effects 111 the worlds of misfortun~, for they have eradicated the weighty halluc~!1al~O'l of error. The two remaining halluclnallOns w()uld mercly enable them to enjoy such worldly pleasures as they have lawfully earned, THE TWO GATI Gati mcans transmigration. (Here it does not mean th8t 'Transmigration of Soul' so called, which is current in non-Buddhist philosophies. I have adopted the word " transmigration" for Gati which literally means" going ", merely in order to indicate

- -

~ -.

:.- ~

: - - . ---=-- -

THE VIPASSANA-DlpA~I

the idea while dealing with it from the standpoint of Buddhist philosophy.) It is the change of existences. It is of two kinds : I. 2.

Puthujjana-gati. Ariya-gati.

Of these two, the former is the transmigration of the ordinary person which is Vinipa tana or dispersive. That is to say: one cannot transmigrate into whatever kind of existence one might wi~h, but is liable to fall into anyone of the 31 kinds of abode or existence, according as one is thrown by one's past kamma. Just as, in the case of the fall of a coconut or of a palm-fruit from a tree, it cannot be ascertained beforehand where it will rest; so also in the case of the new existence of a Puthujjana after his death, it cannot be ascertained beforehand whereunto he will transmigrate. Every creature that comes into life is inevitably laid in wait for by the evil of death; and after his death he is also sure to fall by " dispersion" into any existence. Thus two great evils of death anci dispersion are inseparably linked to every being born.

Why do we say that every being fears death? Because death is followed by dispersion to any sphere of existence. If there were no "dispersion" as regards existence after death, and one could take rebirth in any existence at one's choice, no one would fear death so much, although, to be sure, sometimes there may be thirst for death when a being after living a considerable length of time in one existence, desires removal to a new one. By way of showing how great is the dispersion of exi ste nce which is called Puthujjana-gati---the Nakhasikha and K ~ 1.1 akacchapa Suttas may be cited. However, only an outline of each will here be produced.

Of these two, "dispersion of liCc" after de:lth is worse than death, for the four realills of misery down to the great Avici Hell, stand wide open to a Putliu!;an<l who departs from the abode 01" n". en, like space without any obstruction. As soon as the term of life expir~s, he Illay fall into

THE IS

any of the Nirayas or realms of misery. Whether far or near, there is no intervening period of time. He nlay be reborn as an animal; as a Peta, a wrdched shade; or as an Asiira or Titan, an enemy ofSakka the king of the gods, in the wink of an eyelid. The like holds good if he dies out of any of the upper six realms of the Kamavacara Devas. But when he expires from the worlds of R iipa-loka and Ariipa-loka, there is no direct fall into the four realms of misery, but there is a halt of one existence either in the abode of men or in those of Devas, wherefrom he may fall into the four worlds of misery.

ALL

, Brethren, I will teach you the All. the All ?

Do you listen to it.

And what, brethren,

It is eye and visible object: ear and sound: nose and scent: tongue and taste: body and tangibles: mind and ideas. This, brethren, is called the All. Now, brethren, he who should say, " Rejecting this All, 1 will proclaim some other All, "---such might be the substance of his talk, but when que 'tioned he would not be able to make good his boast, and he would come by disappointment besides, What is the cause of that? Because, brethrcn, it would be beyond his power to do so.'

S. N. il路. 15.

'" . ",. ......

.,~

Jr-.:-T

. '-

-- '. - .. : ... :'..

-.=-:-..

.", .' ..

NA KHASIK HA-S UTT A . (By wa~ of showing how great is the disperIO~l of e\'lstenc~ which is called Puthujjanagat!, the Nakhaslkha and Kanakacchapa SLittas ~1ay here be cited. However, only ,Ill outlme of each will here be produced. )

Nakhasikha-Sutta. "At one time the Buddha, showing them some dust whieh he had taken upon the tip of his finaer-nail addressed the disciples thus: "J f, ''0 Bhik'khus, these few grains of dust upon my finger -nail and all the dust in the universe were compared in quan.tity, which would you say was less, and whlch more?" The disciples replied: " Lord, the dust on your finger-nail is less, and that of the universe is more. Surely, Lord, the dust on your finger-nail is not worthy . of mention in comparison with the dust of the universe." THen the Buddha continued; "Even so, Bhikkhus, those who are reborn in the ahodes of men and Deva s whence they have expired, are very few even as the few grains of dust on my finger-n a il ; a nd those who are reborn in the four realm s of misery are exceedingly man y, even as the dust of t~e great universe. Again , those who have expired from the four misera ble world s and are reborn in the abodes of men and Devas are f~w even as the grains of du st on my finger-nall ; and those who are repeatedly reborn in the four miserable world s are innumerable, even as the grain s of dust of the great universe." What has just been said is the substance ot the Nakhasikha-Sutta. But, to sa y nothing of the beings of all the four realms of misery the creatures that inhabit the four ore~ t oceans alone will suffice to make evidenthow great is the evil of Vinipatana-gati, that is, the dispersion. the variety of possible kinds of existence after death. Kii1)llkacchapa-Sutta. "At one time the Buddha addressed the disciples thus: "There is, 0 Bhikkhus, in the ocean a turtle, both of whose eyes are bliRd. He plunges into the water of the unfathomable ocean and swims ahout incessantly in any direction wherever his head may lead. There is also in the ocean the yoke of a cart which is ceaselessly floating about on thl! surface of the watef, alld

is carried away in all difections by tide, current and wind. Thus these two go on thfoughout an incalculable space of time: perchan ce it happens that in the course of time the yoke arrives at the precise place and t ime where and when the tUft le puts up his head, und yokc:s on to it. Now, 0 Bhikkhus, is it possible that such a time might come as is said?" .. Tn ordinary truth, 0 Lord," replied the Bhikkhus " it is impossible; but time being so spacious, and an aeon lasting so long, it may be admitted that perhaps at some time or other it might be possible for the two to yoke together, as said; if the blind tortoise lives long enough, and the yoke does not tend to rot and break up before such a coincidence comes to pass. " Then the Buddha said, " 0 Bhikkhus, the occurrence of such a strange thing is not to he counted a difficult one; for there is still a greatef, a harder, a hundred times, a thousand times more difficult than this lying hidden from your knowledge. And what is this? Jt is, 0 Bhikkhus, the obtaining of the opportUIiity of becoming a man again by a man who has expired and is reborn once in any of the four realms of misery. The occurrence of the yoking of the blind tortoise is not worth thinking of as a difficult occurrence in comparison therewith. Because those who perform good deed s a nd abstain from doing bad alone can obt ain the existence of men and Devas. The bein gs in the fouf miserable worlds cannot discern what is virtuous and what vicious, what good and what bad, what moral and what immoral , what meritofious and what demeritoriou s, and consequently they live a life of immorality and demerit, tormenting one another with all their power. Those creatures of the Niraya and Peta abode in particular, live a very miserable life on acco unt of punishments and torments which they experience with sorrow, pain and d istress. Therefore, 0 Bhikkhus, the opportunity of being reborn in . the abode of men is a hundred times, a thousand times harder to obtain than the encountering of the blind turtle with the yoke. " According to this Sutta, why those crea tures who are born in the misera ble pbnes are fa r

".The way, Cunda, to get quite and rid of those false views an d of the do mains whIch t~ey arlse and crop up and obtain, is by seein a wi th right comprehension tha t there IS no 'mine' no 'this is I .' 110' this is myself. ';, ,

111

Sallekha- S"utta.

THE VIPASSANA-DIPANI

from human exi~tcll\.:e i~ beeaL:~e they nevcr Path to make the sky their resting-place, 100" up but always look down. And what transmigrate after the dissolution of their is meant by looking down? Thc igrorancc ~rcs~nt bodies into new ones! they fall tumbin thcm by degrees becomes greater and llIlg Into the bcnds of the eVIls of dispersIOn, stronger from one existence to anoUlI!r; In tIllS wc,rld ordinary men who climb up very and as tile water of a river always flows down high trees fall tumbling to the ground when to thc lower plains, so also they are always the branches which they clutch or try to tending towards the lower existences; for make theJr resting place break down. They the ways towards the higher existences are suffer much pain from t];e fall, and sometimes closed to them, while those towards the lower death ensues because they have no other restexistences are freely open. 1111S is the ing-places but the branches, neIther have meaning of "looking do\\-n ", Hence, from they wings wherewith to fly in the aIr, It is this story of the blind turtle, the wise appre- the s?me with men, Devas and Brahmas who hend how great, how fearful, how terribly have the. hall~ci[latlcn of Wrong Views, perilous are the evils of the-Puthujjana_ when theIr restll1g-place of Wrcng Views as gati, I.e. the .. disperslor. of existence ". regards self is broken down, they fall tumbWhat has been said is concerning the ling into the dispersion existence. For their Puthujjana-gati. Now what is Ariya-gati? resting-places are only treir bodies; and they It is deliverance from the dispersion of have neither such a resting-place as Nlbbana, nor such strong wll1gs as the Noble Eightfold existence after death. Or it is the disPath to support them. As for the birds, appearance o~ t.hat "disper~ion of existence" which is conJollled WIth tne destIny of In- though the branches they rest on may break, evitable death in every existence". It is they never fall, but eastly fly through the air also the potentiality of being reborn in to any other tree. For the brancl:es are not their permanent resting places but only higher existe.nces or .in existences accord~ng to one's chOICe. it IS also not ltke the lall temporary ones. They entirely rely on of coconuts from trees; but it is to be their wings and the air. ]n the same way, compared to birds which fly through the aIr men, Devas and Brahmas who have become to whatsoever place or tree on whieh they Ariya and are freed from the hallucination of may wish to perch. Those men, Devas Wrong Views, neither regard their bodies as and Brahmas who have attained the Ariyan their Alta or Self, nor rely upon them. They state can get to whatever better eXIstence, have in their possession permanent resting i .c. ;s men,- Devas, Brahmas, they may wish rlaces, such as Nlbbana whIch is the entire to be reborn into, when they expire from the cessation of all 1t!mbling existence. They particular existence in which the) have attain- also posses~ the very mighty wings of the ed such Ariyan state. Though they cxpire Noble Eightfold Path which are able to bear unexpectedly without aiming to be reborn them to better eXIstences. What has been said is concerning the in any particular e:ostence, th.c) are d.estllled to be reborn in a beller or hIgher eXIstence, distinction between the two Gatis, i.e., the and at the same time are entirely free from Puthlljjana-gati and the Ariya-gati. rebirth Into lower and miseracle existences, Moreover, if they are reborn again in the abode of men, they never become of the THE TWO SACCAS OR THE TWO lower or poorer classes, nor are they fools or TRUTHS heretics, but beccme quite otherwise. It is the same in the abodes of Devas and Brahmas Sacca or Truth is the constant faithfulness They are entirely set free from the Puthu- or concordance of the term whIch names a thing, to or with that thing's intrinsic nature. Jjana-gau . What has been said is concerning the coursc It is of two kinds, to wit ; cf Anyas. Now wc will explain the two 1. Sammuti-$:\cdi. cOI;n:ntional or Galis side by side. When a man falls frcm relative truth. a tree he falls like a coconut because 2. Paramattha路sacca, or ultimate Truth. he has no wings with whIch to fly in the air. Of the two, comentional truth is thl' In precisely the same way when men, Devas and Bn:hmas who are Pullhujjana, rivetld trllthfullH:S~ of the customary terUls used by to thl: halluclIlatlOn of wrong vIews and the great majority of people, such as .. 'elf having IHI wil'gs of the Noble l:.ightfold eXIsts ", .. a living Sl ul e. Isb " .. men c. 1St ".

...

~~,,-,

",.....~.,.

THE TWO SACCAS OR THB TWO TRUTHS â&#x20AC;˘ D e L t", .. 'akkas it.... elephant i,t ", .. hend exist .. and'so on. Thi ' I l \ ntionnl truth is the opposite of untruth. and so ca n 0\ efcome it. It is not a Ii Of \1\ untruth when people say: "There [Tl hably exists an immutable, pc~mnn~nt, O~lC continuous self or living soul WI11C.h IS neIther momentarily rising nor pas l11g away throughout one existence" ft),r this is the customary manner of spee~h ?t the. great majority of people who have no lnten110n whatever of deceiving others. But according to ultimate truth, it is reckoned a Vippallasa or hallucmation which erroneously regards impermanent as permanent and n~)Il-self as. self. So long as this erroneous new remalllS undestroyed, cne cal, never e cape from the evils of Sams2ra the wheel of life. All of the foregoing alike holds good when people say" a perscn exists " and so on. Ultimate truth is the absolute truthfulness of assertion or negative in full and complete accordance with what is actual, the elementary, fundamental qualities of J:~en G mena. Here stating such truth in aftirmatlVe form , on.e may say: "The element of solidity eXIsts", ,< The element of extension exists", .. the element of cohesion exists ", "the element of kinetic energy exists", "mind exists" "consciousr.ess exists ", "contact, feeling and perception exist ", "matenal ~ggregates exist" and so on. And expressmg such truth in a negative form, it can be sa~d: "No self exists "," no living wul eXIsts ", .. no person exists ", "no being exists", "neither does an elephant exist" "nor do hands, nor legs, nor any members cf the body exist "," neither docs a man exist nor a Deva" and so on. In saying here: .. No self exists" .. no Jiving soul exist~" we mean thar there is nc such ultimate entltv as a self or living soul which persists UI{changed during the whole term of life, without momentarily coming to be and passing away. In the expression: "No being exists" and so forth, what is meant is that nothing actually exists but material and mental elemer.ts. T.hese elements are neither persons nor beIngs, nor men, nor Devas etc. Therefore there, is no scparate being or person apart from the elements. The ultimate truth is the diametr:cal oppcsite of the hallucination, and so can confute it. One who is thus able to confute or reject the hallucination can escape from the evils of Sa,nsara, the evolution of life.

According to conventional truth, a person exists, a being eXIsts; a person or a being continually trantimigrates from one exbtence to another in the ocean of lIfe. But to ultimate truth, neither a person nor a being exists, and there is no one who transmigrates from one existence to another. Here, it may be asked: "OG' not these two truths seem to be as poles asunder?' Of course they seem to be so. Nevertheless we may bring them together. Have we not said: .. According to conventional truth" and " according to ultimate truth"? Each kind of truth accordingly is truthful as regards its own mode of expression. Hence if one man should say that there exists a person or a being according to conventional truth, the other to whom he speaks ought not to contradict him, for these conventional terms describe what apparently exists. And likewise, if the other says that there exists neither a person nor a being, according to ultimate truth, the former ought not to deny this, for in the ultimate sense, material and mental phenomena alone truly exist and in strict reality they know no person or being. For example: Men dig up lumps of earth from certain places, pound them into dust, knead this dust with water into clay, and from this clay make various kinds of useful pots, jars, and cups. Thus there exist various kinds of pets, jars and cups in the world. Now when discussion takes place on this subject, if 11 were asked: "Are there earthen pots and cups in this world?" the answer, according to the conventional truth should be given in the affirmative, and according to the ultimate tr uth, in the negatIve, Sll1ce this kind of truth admits only tbe positive existence of the earth cut of which the pots and so forth were made. Of these two answers the former requires no explanation inasmuch as it is an answer acccrding to the established usage: but as regards the latter, some explanation is needed. In the cbjects that we called" earthen pots" and " earthen cups ", what really exists is only earth; not pots ncr cups, in the sense of ultimate truth: because the term <. earth" applies proj:erly not to pots and cups but to actual substantIal earth. There are also pots and cups made of iron brass, sIlver, and gold. 1hese cannot be called earthen pots and cups, since they are not made of earth. The terms .. pots" and "cups" also arc not terms descriptive of earth bu t of ideas derived from the appearance of pots and cups, such as their circular or spherical shape and so on. 1 his IS obvious.

THE VIPASSANA.-DTpANT

because the terms "pots" and" cups" are not applied to the mere lumps of earth which have no shape cr form of pots and CL'pS. Hence it follows that the term" earth" is not a term descriptive of pots and cups, but of real earth; and also the terms .. pots' and ., cups" are not terms descriptIve of earth but of pictorial ideas (santhana-pannati which have no separate elementary substant.e other than the dust of clay, but are mere conceptions presented to the mind by the particular appearance, form, and shape of the worked-up clay. Hence the negative btatement according to the ultimate truth, namely, that "no earthen pots and cups exist" ought to he accepted without question. Now we come to the analysis of things in the ultimate sense. Of the two kinds cf ultimate phenc mena, material and mental, as mentioned above, the former is of twentyeight kinds: (1) The four great essential elements, viz: (I) The element of solidity (2) The element of cohesiC'n, or the

holding, the fluid. (3) The element of kinetic energy. (4) The element of motior.

(II)

The six bases, viz:(5) The eye basis (6) The car basis (7) The nose basis (8) The tongue basis (9) The body basis (10) 1he heC1ft basis.

(Ill)

1hc two sexes, viz :(II) The male sex (12) The fenlale sex.

(lV) One species of material quality of life, viz:(13) the vital force.

(V) One species cf material quality of nutrition, viz :(14) Edible food

(VI)

"_~..:r_..

The three plasticities, (22) Lightness (23) Pliancy (24) Adaptability.

(X)

Th fct;r salient (25) Integration (26) Contil1l!apce (27) DW1Y (28) Imper mu nenec

viz:-

fcature~,

viz:

death.

TI:cse last ten species are callcd Ajatariipani or non-geret:c materiel qualities, as they do not po~sess the power of producticr;.

FifTY-FOUR KJNDS O.F MENTAL PHENOMENA There :,re 54 kinds of mental phenomell(J. Citta: mind or consciousness; Cetasika : mental properties or concomitants, fift)-two in r.umber and Nibbana: Getting out of the cilcle cf existences; (Nibbana is here reckoned (lS a mental phencmenon, 110t from the subjective, but frem the objective point of view. Tr) Citta me211S the faculty of investigating 11n object (aram8na) or the faculty of taking possession of an object, or the faculty of knowing an ubject, or the faculty cf being conscIous of 211 object. Cetasikas are characters of conSCIOusness, cr mental properties born of mind. or ccncomitant, of mind.

Cocsciollsncs>

_ These eightecn specics <lrc called htaor genclic material qualities, (1S they pos~c~.s thl.! powcr of production.

(IX)

(I) CONSCIOUSNESS is divided into ,ix c1asses:-

rllp;i111

(VlIJ) The (\\0 communications, viz. (20) I ntimation through tIle bcdy (21) Intimatien thrcugh speed.

Nlbbana" means freedom from every kind of infelicity.

The four sense fields, viz :_ (15) Visible form (16) Sound (17) Odour (18) Savour.

:~~'~;~'.-'t

(VII) One species of material quality of limitation, viz :(!9) Tl:e element cfspacc.

01' ~ight " sound .â&#x20AC;˘ ~mcll ., taste " tOllch .. nllnd.

3. 4.

~,.

. .

. .'

. .

FIFTY-FOUR KINDS OF MENTAL PHENOMENA

1: fhe COil Clousncss ansltlg at thc e)cba'l$ IS Ca lied the consciousness of sight, and has (he fUllction of 'ccing.

Rupa and Ariipa. It is of'two kinds, thus: Noble consciousness in the Path, and Noble consciousness in tlie fn itlon.

2. The Con 'cic-usness arisirg at the car-basis i- called the consciousness of ~oulld, and has the function of hearing.

II. FIFTY-TWO KINDS OF CETASIKA Mental properties are of 52 kinds.

3. The Consciousness arising at the noseha~is is called the consciousness of smell, and has the function of smelling. 4. The Consciousness arising at the tonguebasis is called the consciousness of taste, a nd has the function of tasting.

5. The Ccnsciousness arising at the bodybasis is called the consciousness of touch. and has the function of touchil'g. 6. The consciousness arising at the heartbasis is called consciousness of mind. ln the Arupa-Icka, however, mind-consciousness arises without any basis. The mindconsciousne~s is again subdivIded into four kinds . (a)

(b) (c) (d)

Kama-consciousness Rupa-consciousness Arupa-consciousness Lokutt,l[a- onsc1ousness.

芦(I) Of these, K~ma-consciousne~s is that whic h lies within the jurisdiction of desire prevailing in Kama-Jolia (Kamu-tal)ha and it is fourfold, thu,.: Moral (kusaJa) Imm ornl (akusala), Resc1t znt (vipaka, and Inefrective (kriya). (b) Rilpn-cGnscious ness is the jhanic or ecstatIc mi nd wbch has become free from Kama-desire but still remains within tte jurisdiction of the c1esire prevailIng in Rilpa loka (Rilpa-taDh5). and i( is threefold, thus: Moral, Resultant. J neffective. (c) Arupa-consciousness is also the jhanic or ecstatic mini wr.ich has become free from R upa-desire, hut still remains within the jurisdiction cf the d~sire prevailing in the ArLipa-lok<~ (Arupa-taQh3), and it also is three fold, thus: Moral, Resultant, Ineffective.

(d) Lokuttara, or transcendental consciousness is the noble mind (Ariya-citta) which has become free from the tl'reefold desire, and has transcend -路d (hc tllfee rlanes, Kama,

(u) The Seven Common Properties (Sabha cittaka), so called on account of being common to all classes of consciousness, viz: 1. phassa (contact) 2. vedana (feeling) 3. san. fi a (perception) 4. cetana (volition) 5. ekaggata (concentration of mind) 6. jivita (ps)chtc life) 7. manaslkala (attenlion). (b) The SIX Particulars (pakinnaka) so called because they invariably enter into composition with conSCIOusness, viz: 1. vitakka (initIal applicatIOn) 2. vicara (sustained application) 3. vlri) a (effort) 4. piti (pleasurable interest) 5. chanda (desire-te-do) 6. adhirr:ekkha (deciding).

The above thirteen kInds (2) and (b) are called Mixtures (vimissaka), or better, as rendered by Shwe Zan Aung "Un-morals", as they are cemmon to both moral and immoral consciollsneess in composition. (c) The fourteen Iml110rals (papa-jati), viz: I. lobha (greed) 2. dosa (hate) 3. moha (dullness) 4. ditthi (error) 5. J1l~na (ccnceit) 6 issa (env)) 7. macchariya (selfishness) 8. kukkucca (worry) 9. ahirika (shameJe~sness) 10. anottappa (recklessness) II. uddhacca (distractIon) 12. thina (sloth) 13. middha (torpor) 14. viciklccha (perplexj~y). (d) The twenty-five Morals (kalayana,iatika) viz: J. alobha (disinterestedness) 2. adosa (amity) 3. amoha (reason) 4. saddha (faith) 5. sati (mindfulness)

THE VIPASSANA-DIPANI

2 hiri (modesty)

<>ttappa (dIscretion) tatramajjhattatii (balar:ce of mind) kayiipassaddhl (com~osurc of mental properties) 10. cittapassaddhi (composure of mmd) ],,1. kayalahuta (buoyancy of mental properties) ]2. cittalahuta (buoyancy of mind) 13. Kayamuduta (pliancy of mental properties), 14. citta mud uta (pliancy of mind) 15. kayakammaiiiiata (adaptability of mental properties) 16. cittakammaiiiiata (adaptability of mind) 17. kayapaguiiiiata (proficiency ofmental properties) 18. cittapaguiiiiata (proficiency of mind) 19. kayujkata (rectitude of mental properties) 20. cittujukata (rectitude of mind) 21. sammavaca (right speech) 22. sammakammanta (right action) 23. sammaajiva (right livelihood) (the immediately preceding three are called the Three Abstinences) 24. karuna (pity) 25. mudita (appreciation) (The last two are called the two Illimitables or Appamr.n fia. 1. Phassa means contact, and contact means the faculty of pressing the object (arammana), so as to cause the agreeable or disagreeable sap (so to speak) to come out. So it is the main principle or prime mover of the mental properties in the uprising. If the sap cannot be squeezed out, thcn all objects (arammana) will be of no usc. 2. Vedana means feeling, or the faculty of tasting the sapid flavour thus squec/cd out by the phassa. All creatures arc sunk in this vedana. 3. Saiiii a means perceptioll, or the act or perceiving. All creatures become wise throthis perception, if they perceive things WIth sufficient clearness in accordance with their own ways, custom, creed, and 0 forth. 4. Cetani! means yolition or the fa(;ulty 01 determining the activities of the mental coacomitants so as to bring them into harmony. In the common speech of the world we are accUitomed to say of one who uper. . . piece of work that he i the perfor. . . AutboroCthe work. W u.ually y: tIdI work RI doDO by So-and- 0 ".

or .. This is such and such a per:;on's great work ". It is s9m.ewhat the same in connection with the ethical aspects of thingsThe volition (cetan~) is called the doer (kamma), as it determines the activities of the mental concomitants, or supervises all the actions of body, of speech, and of mind. As every kind of prosperity in this life is the outcome of the exertions put forth in work performed with body, with speech and with mind, so also the issues of new life or existence are the results of the volition (a,ynchronous volition is the name given to it in the Patthana, and it is known by the name of Kamma in the actions of body, speech and mind) performed in previous existences. Earth, water, mountains, trees, grass and so forth, are all born of Utu, the element of warmth and they may quite properly be called the children or the issue of the warmthelement. So also all living creatures may be called the children 01 the issue of volition, or what is called Kamm<l-dhiitu. as they are all born through Kamma. 5. Ekaggata means concentration of mind. 11 is also called Right Concentration (samadhi.) It becomes prominent in the Jh:inasamzp,ltti the atlainme.1t of the supernormal modes of mind called Jhjna. 6. J1vita means the life of memal phenomena. It is pre-eminent in pre,;cr.ing the continuance or mental phenomena. 7. l\1anasik:ira means attentil)n. Its function is to brin!! the desired obiect into view of consciousIH:;S. Thcse sc\cn rador; lIC calkd S.lbbacittika. Uni\ crsal Prl'pcrtie..;_ :IS thc~ ah\ay~ enter in\l' \ he comp()silion pf .111 ClHlscious-

or properties are not classes of consciousness, enter into their composition. they are called Pakinnaka or Particulars. They make thirteen if they are added to the Cqmtnon Properties ; and both, taken together are called Vimissaka (mixtures) as they enter into composition both with moral and immoral consciousness. 14. Lobha ethically means greed, but psychically it means agglutination of mind with objects. It is sometimes called TaQha (craving), sometimes Abhijjha (covetousness) sometimes Kama (lust) and sometimes Raga (sensual passion). 15. Dosa in its ethical sense is hate, but psychically it means the viole~t striking of mind at the object. It has two other names i.e. Patigha (repugnance), and 8yapada (ill-will). 16. Moha means dullness or lack of understanding in philosophical matters. It is also called Avijjha (nescience), An nana (notknowing) and Adassana (not-seeing). The above three just mentioned are called the three Akusalamfda, or the three main immoral roots ,as they are the sources of all immoralities. 17. Ditthi means error or wrong seeing in matters' of philosophy. It takes impermanence for permanence, and non-soul for soul, and moral activities for immoral ones; or it denies that there are any results of action, and so forth. 18. Mana means conceit or wrong estimation. It wrongly imagines the name-and-torm (nama-rupa) to be an "I", and estimates it as noble or ignoble accordi~g to the caste, creed, or family, and so on, to which the person belongs. 19. Issa means envy, or disapprobation, lack of appreciation, or absence of to congratulate .others upon in life. It also means a find fault with others. means selfishness, unwillingness to share with ~ntal

'14

THE VIPASSANA-DIPANI

32. Satl means constanr mindtulness In good things so as not to forget them. It is a lso called Dh~rana (Retention), and Utthana (readiness). 33. Hiri means modesty which connotcs hesitation in doing sinfui acts through shame of heing known to do them. 34. Ottappa means discretion which connotes hesitation in doing sinful deeds through fear of self-accusation, of accusation by o~hers, or of punishments in spheres of mIsery (apayabhaya). 35. Tatramajjhattata is balance of mind that is to say, that mode of mind which neither cleaves to an object nor repulses it. Th.is .is called Upek.kha-brahmavihara (equanImIty of the Subhme Abode) in the category of Brahmavihara ; and Upekkhasambojjhanga (equanimity that pertains to the factors of Enlightenment) in the BO.ijhanga. 36. Kayapassaddhl means composure of mental properties. 37. Cittapassaddhi means composure of mind . By composure it is meant that the mental properties are set at rest and become cool, as they arc free from the three Immoral (P:ipa-dhamma I which cause annoyance 111 doing good deeds. 38. Kaya-Iahut5 means buoyancy of mental properties. 39. Citta-lahuta means buoyancy of mind. By buoyancy it is meant that the mental properties become light. as they are free from the Immorals which weil!h against them in the doing of good ueeds. ' It should be explained in the same manner as the rest. 40. Kaya-ll1uduta means pliancy of mental opprerties. 41. Citta-mudut~ meal!> pliancy or mind. 42. Kaya-kamm, i'ii'i aLI me-ans fltnes, of work of mental properties. 43. Citta-kammai\i'i<lt~ means the fitness of the mind 1'01' work. 44. Kaya-pagurlilat:i means proficicncy of mental properties. 45. Citta-pagun natd mea ns proficiencY of mind. Proficiency here means 'kilfu lness .

46. K;;yujukata mean, rectitude of mental propertie~. 47. Citt2jLlbta means rectitude of mind. 48.. Samma-v:Jc3 me.lns Right Speech. that IS abstl11cnce from the fourfold sinful modes of spo::ech i.e. lying, slandering, abusive language and idle talk. 49. S:1mmakammanta means Right Action, that is abstinence from the threefold sinful acts, i.e. killing, stealing, and unch:1stity. 50. Samm:Hijiva means Right Livelihood. These three Samma-vaca, Sall1ma-kammanta and Samma-a jiv:1 'are called the Triple Abstinences. . 51. Karul)a meatts pity, sympathy, compassIOn or wishing to help those who are in distress. â&#x20AC;˘ 52. Mudita means appreciation of, or congratulation upon or delight in the success of others. 53. These two are respect:vely called Karul)a-brahmavih a ra and mudita-brahmavih~r~. They are also called Appaman n a (IlhmJlables according to the definition .â&#x20AC;˘ Appam2nesu sattesu bhav3 ti Appam anna", that is: "Appam,nna is so called because it exists without limit among living beinl!s." . Nibbana nlay be classified into three kinds, VIZ:First Nibb2na. Second Nibbana and Third Nibba na. Freeing or deliverance from thc plane or Inlscry IS the first Nlbb5n~. Freeing or delivernnce from the plane of" Kama-Ioka is tile Second Nibb:ina. Freeing or deli\uanee from the planes of Rflpa-Ioka and Arflpa-loka is the Third Nibb~n:1.

ConscioLl<;I1CSS one, Mentztl Propenies fiftytwo, Nibb:;na one, altogether make up fiftyfOLlr Mental Phenomena. Thus the twenty cight material phenomena and 54 mental phenomena m:1ke up 81 ultimate things \\hieh are called Ultimate Fact5. On the other hand, Self, SOLlI, Creature, Person and so forth arc COI1'.'entional Facts '

. , Ceasing and abstaining from Evil. Refraining from into;xieatinl! drink Vigi lance in righteolls acIS: ~ , This i<; the n")st 1l1lSriciollS Performance'" .)'1/1111- '" i[l:\lII .

rHE I路OUR MAlIARlIOfAS

lhl' Four i\ I:lh:lbhiitlls or th(' Four (.n'at ,路 ....l'lItials.

1\\1';\11$ II) d~'\'l'h)p gr~'atl): l,r ~"t~'Il:;\()11 i~ t hc ck'ml'lIt ,f '.Irlh : Ih,lt is, till' fllnd,1t\wl1tal principle 'r f IIl1d,Hil)" l'j' m.\tll'r. 1t C\lsts in ~rada颅 t',)Il, t' mallY k.1I1(1$, ~ud\ as, hardncs~: morc I .Ihhl''':', sllI1'llcss. 1111 rc lifTl1css, ~oftnc$$, lh'rl' ",fine,s, pliability. III rc pliability, and 1.111.1 \,h ii \'1

~ I)

1 h'

l'kllh'1I1

111 ..

The clemen I of cohesion is the clement \\;\Icr, Ihat is, the cohe ive power of n:1I1'n:11 qualitie \\ hereby thcy form into '1.10;: I r bulk. or lump. Tilerc are apparently 'l:lny kinds of cohesion. (2)

l:) The element of heat is the element of tire. th:\! i , the power to burn, to inflame, and to mature the material qualities. This maturative quality is of two kinds, namely, the maturative quality of heat and the maturative quality of cold. (4) The element of motion is the element of wlIld, that is, the power of supporting or re ' isting. It is of many kinds, ~uch as supportive, resistive, conveying, vibratory, diffusive, and so on. From these four great Elements all other forms of matter are derived or are born. Or, expressed in another way: All matter is a combination, in one proportion or anNher, of these four elementary properties.

The Six Bases. Basis is that where consciousness generates, arises, develops, or that whereupon it depends. (5) The eye-basis is the element of the sensorium within the eye,ball where consciousness of sight is generated; and the consciousness of sight connotes the power of seeing various kinds of colours, appearances, forms and shapes. (6) The car-basis is the element of the ;;ensorium within the organ of the ear where consciousness of sound is generated, and the consciousness of sound connotes the power of hearing various kinds of sound.

The nose-basi, I~ the clement of the Within the n()~e organ where consciousness of smell is generate(l, and the consciousness smcll connotes the power smelling diDcn:nl kinds odours. (7)

),el1~oriul11

(8) The tongue-basis is the clement of the sensorium upon the surface of the tongue where consciousness of taste is generated, and the consciousness of I aste connotes the power of tasting many kinds such as sweet, sour, and so forth.

(9) The body-basis is the element of the sensorium locating itself by pervading the whole body within and without from head to foot, where consciousness of touch is generated, and the consciousness of touch connotes the power of feeling or sensing physical contacts. (10) The heart-basis a kind of very fine, bright, subtle matter within the organ of heart where mind consciousness, comprising sixty-nine classes of the same in number is generated. From these six bases all classes of consciousness are generated and arise.

The Two Bhavas or Sexes. Bhava means production or productive principle. (11) The rtthi-bha va or the female sex is a certain productive principle of matter which produces several different kinds of female appearances and feminine characters.

(12) The Pum-bha va or the male sex is a certain productive principle of matter which produces several different kinds of male appearances and masculine characters. The two sexes respectively locate themselves in the bodies of male and female, like the body-basis pervading the entire frame, from the sole of the foot to the top of the head within and without. Owing to their predominant features the distinction between masculinity and femininity is readily discerned.

"I have preached the truth without making any distinction between exoteric and esoteric doctrine; for in respect of the truths, Ananda, the Tathiigata has no such thing as the closed fist of a teacher who keeps something back."

M ahiiparillibbiilla SWla

THE VIPASSANA-DJPANT

.T\vita-RUpa or Material Quality of Life. (13) J,vita means life, that is, the vital force which controls the material qualities produced by Kamma and keeps them fresh in the same way that the water of a pond preserves the lotus plant therein from decay and so informs them as to prevent from withering. The Common expressions of ordinary speech, "a being lives" or "a being dies" are descriptive merely of the presence or absence of this material quality oflife. When it ceases forevc.r with reference to a particular fOl m, we say" a being dies" and we say" a being is living." so long as it continues to act in any particular form. This also locates itself by permeating the whole body.

Ahara-Riipll or . the Material Quality of Nutrition. (14) Ahara-rupa means element of essential nutriment that chiefly nourishes or promotes the growth of material qualities. Just as the element of water that resides in earth or that falls from the sky, nourishes trees or plants or mainly promotes their growth or helps them to fecundate, develop and last long; so also this material quality of nutrition nourishes or mainly helps the four kinds of bodies or matter produced by the four causes, namely, kamma, mind, temperature and food, to fecundate and grow. It is the main supporter of the material quality of life, so that undertaking various kinds of work in the world for the sake of getting one's daily food, is called a man's living or livelihood.

Gocara-Rupas or the Four Sense-Fields. Gocara means sense-field or object of the five senses. (l~) The object "visible form", is the quahty of colour or of shape of various objects. (16) The object" sound" is the quality of sound itself. (17) The object" odour" is the quality of scent or smell. (18) The object" savour" is the quality of savour or taste. Mention is not nUll'e ~ere of touch or the tangible, a~ it consists In the Great Essentials or Elements. It is of three kinds, Viz., Pathavl-potthahba or extension tangible, Tejll-potthahba or temperature tangible. Viiyo-potthabba or movement tangible. Counting in the t:\I1-

gible aiso we thus get five sense-fields in all. Of these, visible form is the object of eye: sound, of ear; odour, of nose: savour, of tongue; and the tangible, of body.

Akasa-Dh:-ltu or Material Quality of Limitation. (19) Akasa-dhatu means the element of space. 'In a heap of sand there is a space between each particle of sand. Hence we may say that there are as many spaces as there are particles of sand in the heap; and we can also distinguish the particles of sand from one another. When the heap is destroyed the particles of sand are scattered about, and the space enclosed between them disappears also. Similarly, in very hard lumps of .stone, marble, iron, and metal, there are JIlnumerable atoms and particles of atoms which are called kala pas or groups. Into every finest, smallest particle of an atom there .enter.s at least these following eight qualities of matter, i.e., the Four Essentials and colour, odour, savour, and nutritive essence. And each group is separated by the element of space which locates itself between them. Therefore there i1' at least as much of space as there is of the matter of the lump. It is ov.ing to tile existence of this space that lumps of stone and iron can be broken up, or cut int0 pieces, or pounded into dust, l)r melted.

The Two Yiniiatti-Riipa or "lodes of Communications. Vinnatti-rupa means mode of communication or sign employed to communicate the willingness, intention. or purposc. of ('nc person to the understanding of anL1ther. (20) K1iya-\iMlatti is that pc,'uliar n1l1\'ement of body by which one's purpl'se I' made known to others. (21) VacI-vinii;lIti is that peculiar n1<)\','ment of sounds in speech by which \)nc'~ purpose is made known tl) L1t her. . Those who canlllll sec the m111ds l,r ,)ther, know the purPl)SC. the intention. thl' \\ illin~足 ness, of others thnHlgh tIll' USt' ,)f thest' two modes of l'PllIllIunil'ati,)n \'r Viiii'uuiril pas. Tht'st' two arc <'mplt))t'd I1I1t \ml) III comnlllllicntint\ nne's purP\'St \)1' int 'nti\,,, tl' th.: understand in ' l)f ;I Illlt her, hut ,lis" III mo\'ing the parts llf tht' ht)dy whill' \\,Ilkln~, and so (\)rth. al'Cortiing 1\' t)nl"~ 1'\1 n \\ ill : IS al 0 VI h:arning by heart. rl'.ldin~ t ' <'n ,self, 'Intl \1 forth.

THE FOUR LAKKHANA-ROPAS rht:' fhrt't:'-Yiklira-Rupas or the Three Plasticities. YI\...i\ra means the peculiar cxprcssion or dl~tincti'e

genetic

condition of the Jata -r upas, thc material qualities:

(22) Lahutii IS material qualit).

the

lightness

the

(23) l\1udut:i is the pliancy of the material 4ualit) .

(24) Kammaiio.ata is the adaptability of the two media of communication. When one of the Four Great Essentials falls out of order and becomes disproportionate to the rest in any parts of the body, these parts are not light as usual in applying themselves to some work, but tend to become heavy and awkward; they are not pliable as usual, but tend to become hard, coarse and rigid; they are not as adaptable as usual in their movements in accord with one's wilJ, but tend to become difficult and strained. Likewise when the Essentials are out of order, the tongue, the lips, are not adaptable according to the wish in speaking, but become firm and stiff. When the Four Great Essentials are in good order and the parts of the body are in sound health, the matter of the body (rupa) is said to be in possession of these qualities, i.e. lightness, pliancy, and adaptability, which are called I he. three plasticities (vika ra-ru pas). The

four Lakkhal;a-Rupas or the Salient Features.

Four

Lakkhana means salient featurc Dr Illark bv means ~)f which it is decisively kncwn that all material and menta! qualities are subject tll impermanence.

(25) Upacaya-rupa means both integration and continuance of integration, of which two the former may be called Acaya (initial integration) and the latter Upacaya (sequent integration).

(26) Santati-rupa means continuance. From the cessation of sequent integration 10 the commencement of decay the phenomenon continues without any inc-ease or decrease. And such a continuous state of material phenomenon is called Santati ' or Pavatti (Prolongation). The produclion (jati) of the groups of material qualities alone, is described by the three name~ of Acaya, Upacaya and Santati.

(27) J<lrata is Ihe ~tatc of growing old. of" decliJle, of" maturity. rirenc~s (in the scn~~ of being ready to fall), decayedness. cadUCity. rottcnness, or corruption.

en) Aniccata mcans impermanence, death, termination, cessation, brokenness: or the state of disappearing. (It is our Ledl Sayadaw's style in writing to express an idea by means of as many synonymous terms as he can collect, and a translator, such as I. who has not fully attained the mastery of the language in which the treasures of Burmese literature are to be deposited, can WIth difficulty furnish the translation with a sufficient number of appropriatc terms). A pIa nt has five periods, the Acaya period. the Upacaya period, the Santati period, tht' Jarala period, and the Aniccata period. It is first generated then grows up gradually or develops day by day and after the cessation of growth it stands for sometime in the' fully developed state. After that it begins to decay and al last it d.,es and disappears leaving nothing behind. Here the prlmar\' generat ion of the matenal qualities is called amra period; the gradual growth or d.:\clop· mei1t, the upacata period: and their standiJlYin their fully developed state, the .Iwl/uli period. However, during these three periods there are momentary decl) S I khal}lka jarata) and momentary deatil~ (khaf)lbtaniccata), hut they arc not COIISpICllOll~,. The declining t,r til..: plclJlt is calkd . i~lrat t pcriod. Durinf: the periud or d~cI ;11C tiler,arc momcntar\, bir~hs (khar.li~'I.i.;ti) and momentary d~:lths (kh:lf)ikam:tr~!Jta). hlil they are -also inconspicllolls (Thc COIllI1lCnt,ltO!' of the ··Dhll11ll1<\sal.!!.C1n\" in his Athasidin\. e\flf:lillS this b~ <111 illustration of a well ' illl!. our nn the hal1~ .. of a river. The first gushing Ollt of water in the well. )1(' ~avs, j, lIke the .'\ c,lva PI" the material phenom·cnoll : the Aushilig up or the gradual incre,1sing or tile rising up of water to the full. is like the Lfpacaya : and the flnociing i~ Iikc the S:lntati. Tr.) The death of thc plant :Int! the tinal di~ appearance of all its con'titu-.:nt i~ called the alliecal :1 period. Durin,,- whal we call death there arc ai~(l 1ll0111l'l1l<1ry births dl1d decavs bUI tlte\' ~tre invisihk. Till' fih' peri~;ds ,llIotled "10 \\ hat i, ,q-p:lr~nt I,") thvicwarc shown here only in llrd:r tn he!" ont' to grasp the idea 01" i akklt'lT.u r\1p:I'. '

THE VIPASSANA-DIPANI

In a'similar manner we mav divide. in the life of a fruit tree, the branches, the Je,lI'cs, the buds, the flowers. and the fruits into five .periods each. A fruit can be divided into five periods thus: the first period of appearance, the second period of growth or development the third period of standing, the fourth period of ripening and decaving:, and the fifth .period of falling from the stem or total destruction or final disappearance. Just as we get five periods in the life of plants so is it with all creatures and also with all their bodily parts, with their movement s or bodily actions such as going, coming, standing, sitting, with their spcech and with their thought. The beginning, the middk. and the end are all to be found in the exi.,tence of every material thing.

The Four Producers or Generators of Material Phenomena. There are rour kinds of producers which produce material phcnomena :--..

l. 2.

3. 4.

Kamma, citta, utu, ahiira.

Kamma means moral and immoral aclion s committed in previous cxistences. Citta means mind and mental cOllCOlllitants existing in the present life. Utu means the two states or Tejo-ci hli t lI. the fire-element, i.e., heat (unha-te!p) and cold (srta-tejo). Ahara means the two kinci,. 0' nulriti\'e essence, internal nutriment that obtain s from the time of conception and exterl~al nutriment that exists in edible food. Out of the twenty-eight species (,r 11l~lterial qualities, the nine species, i.e., the ,!X bases, two sexes, and life, are produced only by Kamma. The two media of cOllllllunications are produced only by Citta. SOllnd is produced by Citta apd lItu. The three plasticities arc produced by Citta, lItu. and Aha ra. Of the remaining thirteen. excluding Jarata (decav) and - Aniccata (impermanence), the 'eleven -(l\mprising the Four Great Essentials, nutriment, visib le form, odOllr, savour. tile elelllcnt or space. intrg~ati on, and continuance arc produced by the four causes These cleven ,t/ways

~,pperrain severally to the four classes of phenomena produced by the {our ca\lse~. There are no phenomena that enter into composition without these. Material phenomena enter into composition with these, forming groups of eight, nine, and so ferth, and each group is called Rupa-KaHipa.

As to the two salient features, decay and impermanence. they exclude themselves rrom the material qualities born of the four causes as they di sorganise what has been prqduccd. CAUSES OR ORIGINS. Of these eighty-two ultimate thing' , Yihblillu. in a~ lI1ueh as it lies outside the scope of birth (.Iati), does not need any originiltor for its arising: neilher does it need any cause LOr its maintenance since it also does not come within the range of decay and death (Jara-Maraf)a). Hence Nibhlillll is unconditioned and unorganized. BUI, with the exception of Nibbana, the eighty-one phenomena , both mental and material. being within the spheres of birth, decay and dt'ath, a re conditioned and organized things, Among the four causes already dealt with in connection with the material qualities, KOl)ill1a is merely an originator and Cilia (mind) is simply a stimulus. The physic;;! body develops, stands, and is maintained by the power of the warmth-element called U/II and by the power of the essence of nutriment. I f the force s of the latter two come to an end, the forces of the former two also can no longe:' operate but cease simultaneously

. In thG ose of trees, for example, the seeds arc only their origin~; . They grow, develop. and arc maintained hy means of the clements of earth and water. If these two principk~ fail them, the power 01' the seed also fail~ along with them. Here the physical body is like the tree: K(//1/lI1a is like the seed: the warmth-element, or what is called LIlli is like the earth; the nutritive essence is like the rain-water, which falls regularly at proper seasons: and mind is like the ~ltmosphere and the heat of the sun, both of which give support from outside. With regard to the causes mind and lI1ental properties, three things ~lre needed for the ;Irising Resultants; a past "alllllla, a basis to depend upon. and an object. rhe lirst is like the seed of the tr;;c. the hasis i, like the carth. and thc object is like thc rainwater.

--------__----__--______ .. ~

~~MR------~--~

~ .~

CAUSES OF ORIGINS Two things are necessary for the arising of each of the mental phenomena of the Morals, the Tmffiorals and the Ineffectives, :- a basis to depend upon, and an object. However, to be more detailed, full rational exercise of mind (yollisomanosikara) is needed for the Morals, and defective irrational exercise of mind (ayoniso-manasikara) for the lmmorals. The 1neffectives which have apperceptional functions have the same causes as the Morals. As for the two classes of consciousness called" Turning towards," if they precede the Morals they have the same causes as the Morals, and if they precede the Immorals they have the same causes as the Immorals. Here yoniso-manasikara means proper exercise of reason, and ayonisomanasikara means improper exercise of reason. These are the ~nctions of the two classes of consciousness called Avajjano, "Turning towards." On seeing a man, if the manasikara be rationally utilized, moral consciousness arises; and if the manasikara be irrationally utilized, immoral consciousness arises. There is no particular object which purely of itself will cause to arise only a moral consciousness, or only an immoral consciousness. The process of the mind may be compared to a boat of which the Avajjana-citta or "Turning-towards-thought is the helmsman. As the course of a boat lies entirely in the hands of the helmsman, so also the occurrence of the moral and the immoral consciousness lies entirely in the hands of Avajana. What the seed is to the tree, that the Manasikara is to the Morals and the Immorals What the earth is to a tree, that their "Basis" is to the Morals and Immorals. While what the r~in-water is to a tree, that their " object" is to the Morals and Immorals. We wiII now set forth the causes in another way. Each of the six classes of consciousness has four causes. For the arising of the consciousness of sight there is needed Cakkhu-vaHhu, Ruparammana, A/oka and Manasikara. Of these, Manasikara is the name of the Avajjana-citta which turns the process of mind in the direction of the object of sight. Aloka means light. Unless there is light, the function of seeing will not take place, nor the process of cognition. Cakk !1lIvatthu means eye-basis; and Rurarammona means object of sight, literally, form-object. For the arising of the consciousness of Sound, there is needed Sota-vatthu (ear-basis) Sadda-rammana (object of sound), Akiisa

~=~.-------=路

and A[ollasika.l:a. Here Akasa means the space th rough which sound i~ communicated to the ear. The function of hearing can take place only when it is present; the process of ear-door cognitions also occurs onlv when hearing takes ~place. For the arising of the consciousness of smell, there is needed Ghand.-vatthu (nosebasis), Gandh"9.rammaQa (object of smell,) Vafa and Manasikara. Here' Vafa means the air in the nose or the inhaled air. If this is not present, odours cannot come into contact with the nose-basis, and consequently the function of smelling and 路the nose-door cognitions cannot taKe place. For the arising of the consciousness of taste, there is needed .1\ vha-vatthu (tonguebasis), Rasarammana (object of taste), Apa and Manasikara. Here Apa means wetness of the tongue. If the tongue is dry, the savour or sapidity cannot come into contact with the tongue-basis, and consequently the function of tasting and the tongue-door cognitions cannot take place. For the arising of the consciousness of touch, there is needed Kaya-vatfhu body basis). Photthabbarammana (object of touch), Thaddha and Manasikara. Here Thaddha means the quality of the object of touch, i.e., the degree of coarseness of it. Only a somewhat coarse touch can make an impression upon the body-basis. If the object of touch is too subtle, it cannot impinge upon the body-basis. And unless there is impingement, neither consciousness of touch nor the body-door. cognitions can arise. For the arising of the consciousness of mind, there is needed Hadaya-vatthu (heartbasis), Dhammarammana 芦object of thought) Manodvara (mind--door), and Manasikara. Of these, Dhammarammana means all objects comprising all material qualities other than the five-fold objects, all mental qualities, all ideas, and Nibbana. As a matter of fact, the nve-fold objects (form, sound, smell, taste and touch) are also the objects of consciousness of mind, but in order to set forth what is not related to the five doors. or five senses, only thought-objects are mentioned here. Mano-dvara or mind-door means the continuum of sub-consciousness. Though the heart-basis is the place where consciousness of mind arises, since it does not possess the appropriate kind of sensuous organs, the impressions of objects cannot appear in it, hence they have to appear in the mind-door only.

THE V1PASSANA-DIPANT

The Two Abhinnanas or THE TWO SUPER-KNOWU.DG ES

Abhiiinana means super-knowledge, or the faculty of knowing pre-eminently beyond that of nrdinary mankind. I t is of two kinds, SO/llallta-abhinn 'ana and Dhaml11a-abhinn 'alia. SWllalha-abiiin ~na means super-knowledge acquired through the carrying out or the exercises in Calm (SaIJlQ;ho). It is of five difi"erent kinds :l. Jddhil'idha-ahhinn an:1. 2. Dihbosola-abhiii nana. Celopariya-ahhinnana. 4. Puhbellivasa-abhinn alia. 5. Yalhakammupaga-ahhinn alia. The lirst is the supernormal power, ni' pas~ing through the air, sinking into the earth, by oneself creating wonderful things, transforming oneself into different personalities. The second is extreme sensitiveness of hearing sueh as is possessed by Celestial beings. The third is the supernormal knowledge of others' thought. The fourth is the supernormal knowledge of previous existences. The fifth is the supernormal knowledge of living beings and of the kUlIIlJla,l' in accordance with which they are thrown down into the various spheres of existence; it resembles such supernormal vision as is possessed by Celestial beings. DholJlma-abhin fiana means the insight by which are discerned all the things or ultimate truth mentioned in the sect.ion 011 the Truths, together with their respective characteristics beyond the range of conventional truth. It is divided into three kinds:I. Sutoll1aya-nana, knowledge acquired by learning. 2. CinrufIlaya-nana, knowledge acquired by reasoning. ,. Biz a ranalltaya-n a /la, kllowkdgc: acqUired by contemplation.

The last of the three is again subdivided into two :I. Anubodhu-n ana. 2. Pativeda-nana. Of these last two, the rormer is the triple insight into Impermanence, Infelicity, and No-soul, or it is the insight into things with all their characteristics as they truly arc. The latter is the transcendental knowledge of the Four Paths. By this knowledge, which can dispel the darkness of the defilements (ki/esa) such as error, perplexity, and so forth, those who have attained the Paths are brought into the light. The Three Parinnas Pllrinna Illeans profound knowledge. It is of three kinds, viz :I. );ftla-parinna (Auto logical knowledge). 2. Tirana-parinn a (Analytical knowledge). 3. Pahfrna-parinn'5. (Dispelling knowledge). :t\:ata-pari?ii'ia means a profound and accurate discernment of mental and material phenoillena with all their proximate causes, and also of Nibbana, as shown in the previous sections on the Truths and the Causes. Jt discerns things deeply by means of Dhamma-ahhi?in. ana (philosophical knowledge) in their ultimate aspects, dispelling all merely pictorial ideas or representations (sanlhanapan?ia/li) such as hair, hair of the body, and so forth. Even if all of these are not discerned, ir only the Four Great Essentials out of the twenty-eight mat"rial phenomena are discerned accurately in the aforesaid manner, it may be said that the function of N;ila-parinna as regards Rupa (rOfm), is accomplished. As regards Nama, the mental side, ir only rour of the mental things, i.e., mind, feeling, perception, and volition, are thoroughly discerned in the aforesaid manner, it may also be said that the function of Kalapari1i na as regards .",'al11a is fulfilled. Jf NibMlliI can also be discerned as shown abuve till: i'ullctiOLl or Naltl-parinna would be fully n:ali/ed.

'Thus monks, the Tathagata, being such an one in things seen, heard sensed, cognised. is "such". Moreover than "He who is such" there is none other greater'or more excellent, I declare.' Anguttara Nik1iya. ii, 23. IV, lIt. 24.

THE THREE PARINf'lAs 'II j',II/'I-/'clrtil:i ,\ llle~IIIS a prOr~llllld a lid ur:lIl.' dl~ll~rIlllll.'llt llr 1l1~lllll'lltary phellolll(ll In ('lh melltal and 1ll:lt~rl"l) \\ Ith Illsil..dlt illtll \\,I\ill!,!. and \\aninC!, b\ sh.ilrull" dis~~ec颅 til:!,!. Ille I.'pnlinuil\ llr 1;I~nl~ds and in:Ilerlals l \Ilil/a and /'UpcI}- illio momentary ultimates. It is l1! three h.inti<. :-

Ilefe is <In illustration to ~"()w thL: difference betwn:n till' vec!ayiw-t/ukkllil and b"UI'(/tI/IIH!Il/,!,//(/. A man has a dangerous disease. I!e Iws to live on a simple dict, slich as vegl'lables and rruit, so as to kL:ep hil11seli healthy and the disease in a subdued condition. II' he takes rich diet, such as 1. All icca-/Je/r,fl na. 2. Dill, k I/(/-/illri- poultry, fish, meat, and confectionery, evcn though a sense or comrort and enjoyment nnn. 3. AlIllll([-llarin na. may accompany such a dainlY l11L:al, ancr or these three, . llIicca-/i([l"Inna means either p~Htaking or it he will suffer all110st deadly a rer\Cd or a qualified kllowkdge or the law pain for the whole of that day or maybe for of death (1I111/"{/QU). Here by de:lth i~ Illeant many days from indigestion, which will the t\\U kinds of the same, conventional cause to arise again in full force the disease death ( .I(llIllIlllliIlW/"{IQ([) and ultimate death thal was subsiding. The more dainty the meal was, the longer will he suITer. Now (flllrGIIICllI/wIIWntoa). or these two terms, by conventional death we mean that kind or suppose that a rriend of his, with a view ueath conccrning which we are accustomed to acquiring merit, brings him some nicely to sa), according to the conventional truth, cooked, buttered rice, lowl ,nsh, and meat. The 111 a 11, fearing the agony of pain which th~lt "to die some time is unavoidable 1'01' ":\CI") living person or every living creature." he will have to undergo if he ~hould eat l3y ultimate death we meall the momentary of thc l11eal so well prepared, though only ueath of mental and material phenomena for a lew 1110l11cnts, has to thank hi~ fricnu but decline it, telling him that thc l11eal is too \1 hich occur~ innull1erable tillles even in one u'ly. The ronnel' neither pOSSC~SC$ the real rich lor him, and that should he partake of' it salient ICalure vI' Impermanence, nor docs it he would be sure to sutler. In this instance, lic properly \litI1in the domain or UllicC(J- the richly prepared food is, or course, the pleasu ra ble object (l'cdayiluslIklw- valthu), for jJllJ"inn a, hut only or the n t:allection of' death (lIIuJ"(Joallllssuli). In f~lct, it is only it will probably furnish a nice savour to the the lattel, ultimate death, which exhibit:, the palate whilc it is being ealen, which feeling of salient feature of Imperillanence, and lies pleasurc is called Vct/al'itasukha. But to him who lorc~ccs that it will causc him ~uch within tile uOll1ain or Allic('([-l'urinn.fi. pain as may break down his health, thi s sal11e Duk/,/w-fJurinn.a means either a perrect or a qualitied kllowledge or tile illtrinsie cilar,tc- food is really an unpleasurablc object. I-k telistic III or infelicity. lIere III is or twu shrinks 1'1"0111 and rears it, ror he knows that the better the savo ur the longer he must sulkr; kinds :hence the pleasure his palate will derive rnlln I. Vcd([.I"ila-dll/,;;'h!l (Pain-feeling ill). the luod is to hil11 a real lear-producing iI!. 2. B/1I/.1"([1 t/w-duk/, II([ (I :C<I r-prod uci ng In the world, he who has not got rid or the j 11). Of these two, hy Vedoyilu-dllkk/IU, bodily error or Ego ,1 nd become salC agai nsl the and mental pain, arc meant; anti hy bodily danger or the dispersion or life (vinipa/wwpain is meant the unbearable, unpleasant hhayo), and its pas,age to realms or misery is like the aforesaid man who h;ls ~he dange,:~us p~lin that comes to the various rarts of" the disease. The n;stel1ces or mel1, Devas and hody; while l11ental rain mean s ~uch pains a'; Soka (sorrow), ParidCl'{/ (lamentation), Brahmas, and the pleasures experienced therein, are like the richly prepared rood al1d the j)oll/anassCl (grief), L/I ~)'asa (despair), "hich lCeiing or pleasure deri\ed rrom it. .] he arc experienced by mind. Blwm!/ha-dukkstate or being reborn ill dilTerelll e\i,tcncc:, flus are those pains which rail within after death is like the agon) 'Ahieh the man the sphere oi Bhu)'f/-n. ana (knowledge of things as fearful), an J of the Adi lIara-n. ana has to suffer aner the enjoyment of the food. (knowledge of things as d?ngerou<): J2liHere Veda.rila-C/ukkha is synonymous with dukkha (ill of birlr), J(!Jd-dukkha (ill of Duk/,!7a-,路('dol.a which is present in the decay), Marary.a-duf.:Uw (ill of death). I /('d~na Triad at' ,)'lIkhaya-l't?dallaya-.I'([III/Ja_ .<';ul1khara-dukkha (ill of conditionality), anc! .1路/llIa -d"rlllllll 'J , Dllk I, kfJ yo - I'edallaya-.\路{/III/'(/I if!ariIl21I1a-dukkha (ill of" changeability), .1 1111 a - dhClI1/1l/rl, and Adllkk//(/IIIII.llIkhu 1"11_ v, hich will bc explai.1ed afterwards. l'cc!Cll/a)"i1-.lwlljlU)"IlIlU - ii/iii III III a. j]llII)"a lIill/o :l(l

..:'.

----..,.-

Alla/la.

Hence, the perreet as well as the qualified knowledge of the intrinsic nature of the ill or the existences of men, Devas and Brah1l1as, as of the pleasures experienced therein, is called the Dukkha-parinn ii. Anatta-parinn a means the perfect or the qualified know\t:dge or things mental and material as possessing the characteristic of" No-soul." By thi, knowledge or things as no-soul, the Allal/a-nana, all the mental and material phenomena that belong to the ultimate truths are discerned as having no-soul. By it also is discerned the nonpersonality of the" person" of conventional truth. Neither are persons and creatures discerned as the soul or personality of mental and material phenomena; nor is it discerned that there exists, apart from these, a soul or personality which ncvt:r dies hut transmigrates 1'1'0111 ont: existencc to another. If this knowledge attains to its highe,t degree, it is called Allal/a-jiarinn 2. The triple Parinn ;-1 (of Allicca, Dllkkl/(/, and Anal/a), is called Tiralla-parill//(/. Pah:itw-jiarinn a means the perfect or the qualified knowledge which dispels hallucinations. It dispels the three N!cca-l'i/!pal/asa.l· by means of the in~ight acquired through the contemplation or Im[1crmancnee, the three SlIklw-l'ippal/a ,ms and the thrce Suhlw-I'ippal/asas, by means or the insight acquired through the contemplation or JII, and !he t\tree Al/a-vippal/asas by means or the insight acquired through the contemplation or No-soul. (NOlI' Ii.!' Trall.l'lalor.---Here Nicca-vippalla.m.\· arc :-

the three

~ann.a vippallaso,

1. 2.

Anic:ce nie('{/I//i cillal'iPlwll5. \()

A niece nic('(Int i dih! t il'lil/'tl/I':LI'U

Anicce niceanti

That is to say: Impermanence is crJ'llneousJy perceived, thought and viewed as pcrmanenee. The J.

2. 3.

THE VlfASSANA.-DTPANT

duld/III is synonymous with /)lIl-kh(/-.I'(/('('(/1ll and with DIII,klwlII, which is present in th..: three salient features, Anicca, DIII,kllU, anti

.~ .

~ ~(,",~ ......- < '

three

SIII,lw-I'il'/,{dlJ. II/~

aI''' :-

Dukkl!e .I'I/I,I/{/Illi wdi [I :11'lfII'(lII;1 In, Dukkl/(, .Ill" llil/If I I'i/la I'i/'jl{dlh In, Du""I!e .\lI/..lulI/l i dit. tIll VII,/wlhISO.

1 h~!t is to say: III i<; crroneou~ly perceived. thought, and viewed as pleasure.

T:·.e three Suhlw-vippallasas are:J. AsuMe suhhanti san navippallaso, 2. A sliMe sllhhanti cillavippal/aso, 3. Asubhe sllhhanti dit thivippal/aso. That is to say: I mpurity is erroneously perceived, thought and viewed as purity. The three If lIa-l'ippallasas are:!.

2. '3.

oiann

Anal/ani aUdt! avippa/laso, Anattani ullati cil1al'ippal/aso, Anallalli II/tali £Ii! (hivippa/laso.

That is to ~ay: No-soul is erroneously pl:rceived, thought, and viewed as souL-End of Note By Translator.) Here Atta or ~oul is the 'Llpposed underlying essence cr a rictoriul idea (srllltha/wI'(,nnal/il, and ljva or lifc is the sllpro,eli undcrlying essence of an aggregate-idca (yallial i-p(,n ila II i) Of these two delusions, the former may bc got rid or by a knowledge or thc two kinds of trllth, the ultimate and the conventional; but the latter can be got rid of only when the Anic('(/-Ilarinna rcaehcs its summit. Here, by Santali is meant the cOl/tinuulII or aggregates orthc ~all1e kind, and by Nallii.sail/ali is meant the cul/lilllla of aggregates of different kinds. This sal/lati is or two kinds mental and Ill<ltcrial. And the con/inlllllll of the material variety or aggregate is again sub-divided into rour classes, namely, into those produced by Kamma, by mind, b) temperature, bv food. Each of thc e four kinds of C;'lllillua is liablc to change ir the respective causes of each changes. When ehanlZt:s take place, the change of the contillUl;/11 of the Kall1ma-produc~d class is not apparent but that the mind-produced class is \Cry apparent. In the one ~inl!le act of sitting dO\\n onl), many mo\cmcnts of tht' ditferen't p.lrts or the body arc to be obsel'\'Cd. The c movements and actions ar~ nothing but the change, In the ('()llIil/l/(/ aggrL,gates. In each <Jggregate there are tinCt' pL'fit)ds: birth. gl'llllth·:Ind·dl't'<IY, and J . til. Birth is c;tlled .Iuli, grn\\th-and·dL'l'<l\ i, called .lara. alld tk;lth IS t\tlkd ,I/ol'lln;/ 1n L'ach ,tep t:l~l'll III the :It·t llr \I;ilkmg Pl1stllll', theft.: ,lfe begllllling, lludtlk. ,lilt! end. IlleSt

~-~-

....

'.,

': ... ::.'..

. '

: ., . . : '

:.-.-.:.

.'-

..-

. -

~--~

. -

THE THREE

PARINNAs

r'~J l't,ti\l'J" birth. ~'nlwtlhllld-d":C:IV, t,'IIII)l'I;It u: l' -PI'l HIIIl'1'( I ('Oil I ill/lll, 'I it Illllgh and dl'ath, I1i'lll!!h \\'t' ~a\' .. a ,t..:p," tllis hllt alld cold rood, WI.: ohsl.:rvc dillcrenl C\)nlllltl'S thl' whok h\)d" : tint is to S;I\, Ch:lllgC., ill tite nod\' which arc somctimes thl' ",Iwl..: hod\ lInlicru,lcs chan!!.l" tlie duc tll temperature (11111), The arising, the .lggl'l'gates or the whole 110dy unde~'!!()' n,'w il1l'l'e:l"ill1,!. amI thc c'.Irillg of' dbeases hy hirths, new 1!rnwth-and-deca\s, :tlhi new dc- IInsultablc or suitahll' rood and medicines, aths, II' a hundred stcps or ~; thousand sll:r s ,ire a"o due 10 temperatllre, Even in the an~ taken in thc coursc or a walk, then. a mind-produced ,Iggrcgatcs, therc may abo hundred or a thousand nCII hirth" Ill!\\' growth he many ch:lngcs which ;Ire duc to tcmpera-and-decays, and nell deaths take pi:tr.e in tilt! turc. With rl!gard to the aggrcgates rro\vhole body, A step may also be divided dlll'cd by nutritlvc esscncc, povc,-ty or into two, as, the lirting-llp aggrepatc and the ahundanc~' or flesb , vigorousnes~ or derect laying-down aggregate or the root. \nd of vital f'orcl' must be taken into account. in l'ach ingle step, birth, growth-and-ch!cay, Bv ,i(!OrLlusncs~ or ,ital rorcc, we mean that and death must be noted, The same h,)ld, soZ)n the rond takcn has cntered the good with regard to ,111 the posture" or the stomach, the vital force which pcrvades the body, such as standing, sitting, cleeping, whole body hecollle" I igorous and is strcngstretching out, drawin£?: in, nnl\', what is thened, Thererore, the 1110~t nccessary thing to be l~lderstood here is that - all tired, ror all crelture, is to prevent the vital wearied. inflammatory. irritative, iilflictive, force from I~liling, and to promote it. painful states are changes in the ('olltillua What wc call gelling a living in the world of aggregates produced by temrer:!lul'c, is nothing ebc but getting regular suprlics Both in exhaling and inhalIng, hcginninw" of food f'or the l1laintepance of the vllal middles and ends are all discernible, The forces, If' neorle holcl that it IS or !!rcat phase or continuance, or stability in the importance to rCI11:lin in life, it \\ill be e\btence or the aggregates, is il11medlatel~ Obliolls to them that a sulTicient supply or followed by decay which, in connection Ilith ~uilablc food is al,o a matter oi' great imporsuch matter. is called exhaustion or IVcarine~s, tance. It is more necc~sary to surply rood 11 is produced by inflammatory and irritative than to increase the blood; 1'01' if the suprly mattcr, and through it unbearably painrul of' food to thc stomach IS reduced, all olood feelings arise, Then, through the~e painrul and Hcsh in tht: body will gradually decreast:. feelings, people become awarc that cxhaus- Thc lirc of thc Kamma-produced material tion is present: bUl they do not apprehend qualities, ~uch as the eye, the ear, and so the perpetual growths-and-decays of' the rorth, is the ia rill/-f U 'I(I, \11' the vital rorce cOfllinua, Weariness is indeed thc name which dcpelld~ upon the supply or food. applied to the growth-and-decay of the Jr the suppl) ()f roOt~ rail" the whole body, cOlllinua of aggregates which at first spring If'the togethcr I'.ith the vilal lorce, I~lils, up strongly <tnd cheerf'ully; while thc end or ,uppl: ()r rrcsh rood is su.,pendcd 1'01' six or each of these aggregates is thc death of the sCI'en day", thc \iwl force and all tite Kal11maconlillullll1 (.I'anlali-II1{/J'{/n' I), I n the samc pruducl!d l1l<lt;:riab, comc to thei' enos. man ncr it is to be under~tolld that thcre arc -r hCIl it i, '"liel thdt a being die .. , i\ow it is beginning~, middles, and end, in eVl'ry not nccc, .. "r~ to IIHlic~lk tlh: ciLtnge, (I.C" aggregate produced by !du,!!htcr, smiling, tlK birth, the g.n1,\th,-and-deca), the death) gladness, joy, grier, sorrow, lan1('ntation, or the "1!!!rCL;'!(CS or thc rood-produced groans, sons, greed, hatc, raith, lovc, and \(l materials, li)r thc) ;Irc appMcnl to cvery onl.: forth. In speaking also it is ob,iotls thal or themsellc", every word has its beginning, its middle, and What has been shown is the growth-andits end, which arc respecti\'e1y thl! m('\mentar~ decay and the death of the cOlltillua of birth. growth-and-deC:IY, and death lli material aggregates. speech. Now come the conlinua of mental phenoWith rcgard to mattcr produced by killperaturc, aggrcgates arise and CC~I'C ,It mena. They arc also very numerous, Everv every strokc (II' our 1;ln WilCll, in hot II (,;,tit('l. , one knows his own mind. There are continua we lilll ourselves In 1!\<1ctly tlh' ,,'n1<' I'•.li', of various kinds of greed, of various kinds whik IH: ;Irr h<ltltllll! litnc ;111,l' 11111 I.'CelSl' of bate, or va rious ~ inds of dullness, of I.:O(\I.jgbn~g;lt'.·S eacit i'lIlle w:: jll'ur \',dtel nlll various kinds of faith, of various kinds of love, In the single act of sitting only, the our~e1'1es. I ired, faligued, ,dling "g:;~L gates, generally speaking, arc changes in tll: arising of various kinds of countless thoughts :11'

,1,

]\J"ata-parianna is relevant to T; rallaparinnB., which in.turn is relcvant to Pallallairarnna the one sole necessary thing. Exposition of Tirana-parinna. The three sJlient marks or features are:

I. Anicca-lakkhalla: Impermanence.

The Mark of

2. Ill.

The Mark of

Dukk/w-Iakkhalla:

3. Analla-Iakkhana: No-soul.

The Mark of

Anic('(/-lakl,/IOIIO or the Mark of ImpcrmJl1encc, is the characteristic of the ,p:lere of ~ ·ipariliB.m(/ and of An [wllaNifJ. ro. Viparin~ma

menns metastasis, that is, a radical change in nature; a change from the present state inl0 that which is not the present state Anii athf1hhal'a means subsequent change of mode. If the spheres of Vipurillalila and Annathahh~l'a arc exposed to the view of thc mind's eye, it will be distinctly discerncd that the mental and material phenomena which are within the spheres of these two, Viparillama and Afiflathabh~ra, are really impermanent things. Therefore wc have said: "The {/Ilicca-Iak" hana or the 1\1 a rk of impermanence, is the characteristiL of the spherc of Vi/vJrinal11a and of Afin([/h~bha I'll. When we closely observe and analY/c in mind the flame of a lamp burning at night, we take note of the !lame together with its five salient features, i.e. birth, growth, continuance, decay, and death. We notc that the fire is momentarily arising. This is thc birth of a l11ateri,il phcnomcnon: but it is not lirc. We (lhserve that the !lamc aftcr arising, is constantly devcloring. This is the growth of the material phenoillenon:

~ . --

.. --

THE VIPASSANA-DlpANT

is recognised by everyone. Ench process of thought has its birth. decJ),. 8nd death. Everyone knows oneself thus: "Greed is rising in me now," or "Ibte is rising in me now',; or "Greed has ceased in me"; or " Hate has ceascd in n1c." But it cannot be said that it has' ceased forcycr or thnt it has come to its tin:ll end, for this is only the tempornry cessation or tk8th of thc process or continuufI1 of thoughts. If circulllstances are favourable, thcy will rise again instantly. What has just been said is in exposition of the decay and dcath of thc mental continuulI/.

':~.~

. '..:: '. - . -' ---

~,,,'.

The mobile appearances of the most delicate atoms of matter which are not discernible by the human eye, are discovered by the help of that clever revealer of nature's sccrets, the microscope. Through the discovery of these moving appearances, it is believed nowadays by certain Western peopleI eibnitz and Fechner, for example - that these material phenomena are living cratures. But in truth they are not living creatures, and the moving appearances are due only to the reproduction of the material phenomena through the function of the physical change «((Ill). By reproduction we here mean the Acara-rlipa. I n some organisms, of course, thcre may be living creatures in existencc. When wc look at the flowing water of a river or a stream, or at the boiling water in the kettle. we discern moving appearances. These are the reproductions of material phenomena prod uced by physical cha ngc. And in water which seems still or quiet to the nakcd eye, moving appear:lnees will also be seen with the help of a miscroscope. These two are reproductions of materi.l1 phenomena produced by physical changc. Here, .. reproductions" mean the constant i;llegration of new phenomena which arc called ~ca.l'a-riiJla.l". l3y discerning the integrations or new phenomena. the SlIbscqucnt deaths or disappcarances of the old phenomena which are called the 4I1iccIIIlI-riil'lIs. arc "Iso di~<:ernibk. When th~' integr;lIi,)t)

,-'.,

but it is not fire. We observe that the flam" is uninterruptedly continuing in its normal state. This is the continuance of the matcrial phenomenon; hut it is not fire. We observe that the !lame is dying down. This is the decay of the material phenomenon; but it is'not fire. We observe that the flame is dying away. This is the death of the material phCntllllenon: hut it is not fire. The pronerty of hotness is, of course, tire. The flame quivers merely on account of the presence of these five salient features. Sometimes it may quiver when the lamp is removed, and in that case it may be said that thc quivering is due to wind. These five salient features are therefore the subsequent changes (a'i'.nath'abh'ava) of the flame, called the Marks of Impermanence. By observing and taking note of these five salient features, it can be understood that the flame is an impermanent thing. Similarly it should be understood that all moving things arc impermanent things.

...

" . < > .•.•...-....

BXPOSITION OF TIRA~A PARI~~A of new matter and the death of the old matter

tak

place side by side, the Sanlati-rupa is di. cernible. When the reproduction is exce i e, the Apacaya-rftl'a is discernible. When the death of old maHer is C'xcessive, theJaral9.-rUpU is discernible. We have shown above that in every tree, root. branch, leaf. prout, flower, and fruit there arc these five . alient marks. So, when we look at them with the aid of a microscope, we see that they are full of very infinitesimal organisms moving about as if they were living creatures; but in fact these are mere reproductions of matter produced by physical change. As regards the bodies of creatures or persons, these five salient marks are also discernible in every member of the body, such as, hair. hair of the body, finger·nails, toe-nails, teeth, the inner skin, the outer ~kin, muscles, nerves, veins big bones, small bones, marrow. kidney, heart, liver, membrane, lungs, intestines, entrails, undigested food, digested food. and the brain. So, when we look at them with the help of a microscope, moving organisms like very small creatures are seen. These are the reproductions of matter produced by Kamma, mind, food, and physical change. There may of course be microbes in some cases. Thus, if we look with the mind's eye, the mark of impermanence in all the matler of the whole body will clearly be discerned. What has just been expoupded is the mark of impermanence in the matter. In mental phenomena, i.f!., mind and its concomitants, the mark of imrermanence which has two distinct features, the radical change (l'ipllriI12I11a) and the subsequent change (anna!haf>hava), is no less clearly to be seen. I n the world, we all know that there are many different terms and expressions which are applied to the different modes and manners of the elements of mind and body which are incessantly rising and ceasing. For instance, there are two expressions, .. seeing" and" not-seeing," which are used in describing the function of the eye. Seeing is the term assigned to the element of sightconsciousness; or, when we say" one sees." this is the term applied in describing the arisir1g of sight-conSCiousness from the conjunc(ure of four causes, namely, eye-basis, visual-form, light, and attention. And when we say," one does not see," this is the phrase we use in describing the non-existence of !ught-consci6umesll. When, at night in

the dark, no source of light is praent, sight-consciousness does not arise upon the eye-basis; it i!j temporarily suspended. But it will arise when the light from a fire, for instance, is introduced. And when the light is put out, sight-consciousness abo again will ccase. As there arc five salient marks present in the the flame, if the light comes to be, seeing also comes to be, sight also arises • If the light develops, seeing also develops. I f the light continues, seeing also continues. If the light decays, seeing also decays. And jf the light ceases, then seeing also ceases. In the day-time also, these twin terms "seeing .. ,. not-seeing" may be made use of. If there is no obstruction, one sees; and if there is obstruction, one does not see. As regards eye·lids, if they are opened, one sees; and if they are shut, one does not see. Whut has Just been expounded in the Jliparinal1la and Ai1nathabhflva of sight-consciousness through the occasioning cause, light. ] n cases where the destruction of the eyebasis occurs after conception, sight consciousness also is lost for ever. I f the visual form is taken away out of view, sight-consciollsness also ceases. While sleeping, as there is no attention, so sight-consciousness subsides for some time. The genesis of all classes of consciousness that take part in the process of eye·door is to be understood by the term .. seeing"; and the suhsidence of the same i~ to be understood by the term" not-seeing:' Similarly in each function of hearing. ,melling. tasting, and touching, a pair of expressions (exi~ting or otherwise) is obtainable, and these must be dealt with as to their impermanency, i.e., Vipr/rinfJma and AnnatMthh'J\,{/, in the same way as sightconsciousness. With regard to mind-cognition, it has many difTerent modes, and each is apparent in'its nature of Viparin2111a and An.nath~"MJI'lI through the changes of the different kinds of thought.' Among the mental concomitants, taking feeling for example, the changes of pleasure, pain, joy, grief. and hedonic indifference, are very evident. So also, the changes of perception, initial application, sustained application, from good to bad an~ vice versa, are very obvious. It may be easily noticed by anyone that in the single posture of sitting alone greed, disinterestedness, hate, and amity, are each rising by turns. What has just been e pounded j impermanence of mental phenomen much for the Mark of Impormal. .

t_..

:"..~.~!

THE VIPASSANA-DIPANI

Of The Mark or III Briefly speaking, the marks of impermanence 111 Viparinalll(/ and An nathfthh3 I'a may also ?e called the Mark of III, for they a'r. to be feared by the wise in SG/I/I'ftra, the evolution of life. Why arc they to be feared by the wise 'I Because, in the world. the dangers of decay and death are the dangers ,nost to be feared. Viparinallla is nothing but momentary decay and death; it is the road to death. and to Vinapalalla (the dispersion of life into different spheres). All creatures remain alive without removing to another eXlstencc only because they are sustained by ~aTlous'methods of prcservation. Vljlarillama IS also to be feared on account of the dis<tdvantages which may bll on ourselves. Acaya, Upacol'G and Sall/ati which are the features of Ann atliabM ra, may also bring many disadvantages. They Ill<ty establish in the phy:;ical body many kinds of disease and ailments. They may establish in the mental continuum many kinds of afliictions (Ki!esa), many kinds of hallucination, and many other disadvantages. Every material phenomenon possesses these two marks of impermanence; and also evcry mental phenomenon pertaining to Ki5tma-loka R Ii pa-Ioka and Arupa-!oka has the same two marks of Impermanence. Therefore the existences, or the bodies ((comprising the menta Is <lnd materials) or men, Devas, and Rrahmas arc al[ suhject to 111. The two marks of impermanence being always present then: are arrroximately three different marks of III. to wit: Dukk!wdllkkhata, SankhJradukkhata, and Viparillamadukkhate. /)/I!""wdllkk!wta means both bodilv (karika) and mental (cC'lasii.:a) pains. Sankhara-r{ukf..hata is the Slate of things (i.e. material and menta! phenomena) which exists only if they are always determined, conditioned, and maintained with a great deal of exertion in every existence. -The existences or the bodies (khalldas or the sum total of ,i being) of Brahmas have a great amount of Sankharadukkha. Hardly one out of a hundred, who has abandoned all sensual pleasures, renounced the world. and practised the "Stations·' without regard to his own life, hereafler attains the c:xi,tence of a Brahma. Though pe(1rle know that such existence is a very !!ood thing. they do not venture to rractise them, for they take them to be very hard, dillicult and paingiving. When .thaI/ad/WillII/O.\" and surernormal intellections arc attained, they mllst be maintained with gre(lt care and trouble .

...

•

for if not, they are liable to recession in a moment upon the most trifling occasion. Viparinamadukkhata is the state of destruc.tion, or the state of death after conception, if circumstances are favourable to the same at any time, day or hour. The existences, or the bodies, of men, Devas and Brahmas a re the real Ills, since they are severally subject to the said three marks of Ill. Speaking broadly, there are eleven marks of III :J. lati-dukkha: III of birth. 2. Jara-dukkha: III of decay. 3. Marana-dukkha: III of death. 4. Soka-dukkha: III of sorrow. 5. Parideva-dukkha: III of lamentation. 6. Kayika-dukkha: Bodily ill. 7. Cetasika-dukkha: Mental ill. 8. Upayasa-dukkha: III ·of despair. 9. Apiyasampayoga-dukkha: III due to association with enemies. 10. Piyavippayoga-dukkha.' III due to separation from loved ones. 11. !ceha vighfl ta-dukkha: III due to nonfulfilment of wishes. Of these, Jati means birth or reproduction. It is of three kinds, to wit;- Kilesajati: birth of defilements, Kammajati: birth of actions, and Vipakajfiti: birth of effects. Of these three, Kilesajati is the birth or the reproduction of defilements such as, greed, hate, dullncss, error, conceit, and so forth. Vipakajati is the birth or reproduction uf different kinds of diseases, different kinds of ailments, and different kinds of painful feelings in the body, or the reproduction of mean and low existence such as those of birds and animals, and so forth. Among the Kilesajatis, greed is very fierce and violent. It will rise at any time it finds favourable circumstance, like fire fed with gunpowder. When it rises it can with difficulty be suppressed by any means whatever; it will develop in volumes in an instant. Hence. it is a real "Ill," since it is very much to bt: feared by all Ariyas. The like should be understood in connection with hate. dullness. and so forth, which ethically are one thousand and five hundred in number. Just as a hill which is the abode of very poisonou serpents is feared and no one dares to approach it. so also the existences of men, Devas lind Rrahmas arc feared; and no Ariva dare approach them with the views: .• My'elf" ano" My body." lor they arc the birth-places of the said uc!Hcments. Therefore th~y arc rcal .. Ills" that arc to be feared.

:~;;..~~~.~..:-... ;.;"" ...~,.

,.,,~'"'t'-,,--.c.;

E POSITION OF TiRA~A PARl~~A b~

Of the Kar"",aifi fi, immoral actions of d., Sl (ch. and thought arc the develop-

TIl nt路 or the defilements. Therefore they ar equally as fierce as the defilements. Hence thi:; I\ammaia/i is also a real" III ., to he feared by ;\11 Ariyas. Just as the villages where thieves and robbers take up their quarters arc feared, and good people do not \enture to approach them, so also the existence. of men, Devas and Brahmas arc feared, and no Ariya dare approach them with such views as .. Myself" and .. My body:' ror they are the birth-places of the said Kammajali.

Of the I ipakaja/i, owing to the dreadfulness of Kilesa;ali and Kal1ll11a;ali, Vipakajati the rebirth into the planes of misery is likewi5e always a terrible thing in the revolution of existences. Therefore the existences or men, and so forth, to which the Vipakajafi together with the Kilesa;ati and the Kamajati are joined, are real .. 111." The moral actions and the fortunate realms furnish food for the defilements, fuel for the flames of the defilements, so that the birth of moral actions and the birth of results therefrom, are all obtainable in the Kilesaiali. So much for the

Jatidukkha.

Concerning the Jaradukkha and Maranadukkha: these are the momentary decays and deaths which follow a being from the moment of conception, and are at all times ready to cause him to fall in decay, death, or unfortunate realms whenever opportunities for the same occur. They also ohtain in connection with Viparinamadukkha; and since they dog the steps of all living beings in t!very existence from the moment of conception, the existences of men, Devas and Brahmas are real" III ". So much for the Jaradukkha and Maranadllkkha.

,<"'路okaduf..kha, Paridel"adukkha, Kayi/,adukkha, Cctasikadukkha, and l 'paya.laclllkk/w, always rollow the existences of men and Devas, ready to arise whenevcl an opportunityoccurs. The realms of the Nira)'a and the Peta worlds are the realms of sorrow. lamentation, pain, grief and de~pair. So much for the five kinds of f)ukkha. To come into union with persons, creatures, things, ob.iech with which one does not wish to unile or doc'; nol wish evcn to sec, i~

Apiya.ronrpayoga

Dukkh(~,

Sepl1r,llioll from persons, creatures, things and objects which one always wbhc\ to meet or be united with, from which OIlC never wishes to he parted in Iifc or by deaththis is PiYlIvippayogaduf.. kilo. To strive hard, but all in vain, to obtain anything is Icchavi1:Hatadukkha. These" Ills" or Dukkhas are very numerous and very evident, and arc al~o frequently met with in the world. Hence the existences, or the bodies of men, Deva~ and Brahmas are real" Ills." Of these eleven varieties of Dukkha, birth, decay and death, are the most important. So much for the Mark of .. 111." Anatta. The mark by which mental and material phenomena ilrc to be understood as No-soul is called the Antltta-Iakkhana or the Mark of No-soul. In considering the word Allalfa, the meaning of ' Itt a ought-first to be understood. Atta in 0rdinary sense means essence, or substantiality. Ry essence or substantiality is meant, as we have already explained in connection with Ultimate Truth, the earth which is the essence or the substantiality of pot. The word " POL" is merely the name by which is indicated a certain pictorial idea (santh'dnaf/(dio.atti); it is not a name for earth. And a pictorial idea possesses no essence or substantiality as an ultimate thing; here earth alone is ultimate thing and possesses essence or substantiality. -If the question is asked: " Does such a thing as pot exist in the world?" those who are un:lhle to differentiate between the two kinds of truth, tdtimate and conventional, would answer that the pot exists. These should then be asked to point out the pot. They will now point to an earthen pot ncar at hand, saying: .. Is not that a pot?" But it is not correct of them thus to allege that earth is pot; it is a false allegation. Why is it a false allegation? Simply hecause earth is an ultimate thing and has essence or supstantiality; while pot is a mere conception having '10 essence or substantiality. and thus, like space, i~ \()id. To allege of carth that it is pot, is in effect to try to makt out Ihat essential earth constitutes the essenl'e or substantiality of pot, whil'h is actual lal't. seeing that pot as a mere representation 01 the mind, possesses no suhstantial es~cnce whatever. Here, what actually is non-exi,tent pot hecollles c\istent pot, and earth al,o nccomes Alfa the earth, S\1 that e~II'!h and pot become onc and thc ~alllC thing, th'

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- .~

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... ~

. -

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THE VIPASSANA-DIPANI

iuentlty or 1he o ill' is ~onilised With tile bein)! reproduced many times beyond possiidenlitv of the orh",r. ror this rea,nll it i, bility of bting numbered, even ill olle day. the that we call this a false allegatioll. In this which i, the mark of that killd of impermani!lll~tralioll, .. earth" corresponds with th.: e!lce known as Annathlibhava. five Aggregates or their constituents, mateIn Buddhist philosophy there are three rial and mcntal phl'llomella ; while .. pot .. things which are" eternal and immortal ", corre~ponds with pcrsons and living creatures. in the sense in which that phrase is here used ]u~t us e~lrth becomes the es,ellce of pot in ill the text. These three things ilre called in the staknlcnt that tile earth is the pot; Sl) lhe Plili,pannalti (plural, pan1i,atliyo), iikasa, also the Fivc Aggregates or their l'oll~titlll'llh and nihbana; that is : Concepts (or ideas), become the A IIl1 or the essence or perSOI1S Space and that which supervenes when and creatures, when it is said that thl' Aggrt'- Craving, Hate and Delusion are completely gates are persons and creatures. This is til,' wiped out. Of these three things it is held meaning of Alia. that their existence is something which has Now'Âˇ for AI/Il11a. I n the expression nothing whatever to do with time, never "earthern pot"; if one is able to uiscern thar enters time, is never limited by time The earth is one thing, and pot another, and law of Rise-and-fall, of arising and ceilsing. that earth is an ultimate thing and pot a which applies to all things else, does not Illere conception of the mind; and again, apply to them. They exist independent of that earth is not pot, and pot is not earth: whether any particular being thinks them or anu also that it is false to call earth a not. I n other words: they are eternal and pot, and to call pot, earth: then the earth immortal and the independent of time, not becomes not the essence or A IIa of the not. in any sense of being unbrokenly continuous but becomes Allalla: while at the same time in time. Nibbana is distingllished from also, pot is seen to he void like space, since the two other "eternal and immortal" things jt is a mere conception of forl11. A like in that it has Santilakkhana or it is result is ohtained if on(' is abie to cIisccrn the Santibhliva, a word which may' be rendered Five Aggregates and the material and l11ental qllite accurately in English (if not literally. phenomena thus: The Fivefold set of at least in accord with its spirit) as "The Aggregates are ultimate things; persons and Great Peace" and all that this implies. (Trb,) creatures are ideas derived from the forms Bl!t in the ideas (pafin atti) of persons and and the continua; hence the phenomena are creatures no marks of Viparinama and not persons and creatures; and persons and Ann athli hha va are to be seen. If such marks creatures are not the phenomena. If the were to be found in the ideas (pafiii atti) of phenomena are called persons and creatures. persons and creatures, then, of course, the this is a false naming of them: and if persons ideas of Pann. attiyo would also be subject and creatures are called the phenomena, this to births, decays, an deaths, and would be is false too. Accordingly the phenomena ~eborn and decay and die many times even become, not (he essence of persons and in one day. But. these marks are not 10 be creatures, but become Anal/a, or the reverse found in the Pann atti or ideas: we discern of suhstantial essence. And also, persons these marks only in the mental and material and creatures become quite evidently void phenomena. Therefore it comes to thi~,that and empty. inasmuch as they are mere ideas the mental and material phenomena. that is, derived from the forms and continua of the Nli ma-ru pa-dhamlllB. are not to be regarded phenomena. as the essence or substantiality of persons What has just been said is in exposition and creatures. It is in this way that the of the meaning of Analla. mark of " No-soul" becomes the mark of The marks of Impermanence and III impermanence, in accordance with the Text: expounded in the foregoing pages are also " A.I'lirakallhena analta," or â&#x20AC;˘. On account of the marks of No-soul (Anal/a). How? being without a core, the word Anatta is It is supposed that the ideas (panuatti) of used:" persons and creatures are eternal and immorHow does the mark of 111 become the mark tal both in this existence and in those that of Impermanence? The marks of III are fOllOW, and it has been explained that the vcry evil, very disadvantageous, and very phenol11ena are not eternal since they are unsati~factory : and all crcatures desire to be subject to momentary decays and deaths ill good state', to be prosperous, and to be which are the marks of impefln:lllenCl' ; ;tlld satisfied. If mental and material phenotlwna also becaus(.' they arc wnstalllly cC:lsing and arl' thl' true cSSl'nCl' of )X'rSlltlS and neature~

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1!.'P )SlllON 01' rIRA~A

PARINNA

I' 'I '1111 Illuq I':' o Ill' Sill d : rill Ihl' pit 110111ell:l l,llI lin l'l I ccnille: \Ild If Ihl' lw., I, Ih~'II' IIl,.,ill: .. I' aCII) ,til Ihal h 'III ,~ II1<1V wi h Ih"11l II' he, I ' \111' ,II1d Iltl' ':IIIll' : 1":11 i" Ihl' "I' may IIi\"( "lill'lS Ihll Ihev <lfl' If) I ", I r ~In' I' ill'n"'''1 abn 1'1' 1":11 III' IIH' phl'llo- 'I hll'" sllllply ill 11l'IHlldllll' 11ll' 1110111 s IIllll,l, .1I1d 1/( ,'-1', I \/1, Bill if Ihi, i, nol '0, \'11111, h'I((/III1!. /, IlIIlrl ,til ;t!)(1111 liS, il hcc')ll1c<; th 'n l'adl 11111 .. 1 b a Ihl'll! "':1';11 11(' rrcill Ihl' nidl'IlIII,:11 pII\'110111"11'1 do llolC,lllrOllllllll'lIl~ th'r, Ikll' b\ ' I'('r,nll s dt''Irl'" Wl' 1111';111 s('h,:, III I he dl',i!l" or P('I~<lIl~ lIlId l'11:al III l.'S, (111 'd 11~'hh:l) and Desire'l\) dn ,1'11,11111,1) : :ll1d hl'llCl' IlIl'Y .lIl' Ilot lilcl;' c.,s~,:t<.;c 01 .,,, balld hy .. th.: lil',ire or phen0l111'11;1," Ih.: ,1:IllCe. h,lJ I 'nil1g or Ihin!!, ill :Iccnrdancl' wilh II~cir In :ldd111011 :n Ihi\ it i, abo!o b" Ilotcd wl'll C.lU,l'. "main characten,llc or (11'!"lll1' and ho\\ lllll'P;l'IIIHI, -, IlOIl ,uhS1.lntialiIY 1\ ilh C' t':\Imcs i:; the cra\'ing ror hapriIH s, or mind n:l!a,tI 10 /)111 "'/{/{IIII,klllll ... , Villllrillallltland hody: and an ollt~landing kalurl' nr rllI/, I, ;"/1,1. h.I/lILlI, I, I/{/, .Il1r:tdllk /,1/(/, At IIIWIt/I hl'lllln1t'na is Iheir ullirormil\ wilh Ihl'ir (/,d"h:/, ,Inti "(' forth. C:IlIl' or condilioning Ihings : Ih<1t is, the ~o 111!ll'h r('r the 111;,1'1, or AllfllI!/ rrom Iht: ,lIlsinl! and the ccasing of pllcnollwna arc qa nd poi nl or Dill," ha. sui ieci to CIUSCS, :1no nc\cr el1lirely ill ac('ordThe threc kl1owlednc" pen:linin/! to Ihe :I ncc \\ it h t hc desi res of person .. in dcfia ncc Insighl which lully gra~rs thc meaning (If the ot'c:lu e... Forc\nmple: ifwarl1lnc~s is wanted Three Marks, arc c:.Jkd F,I'UI1(1-I/{/linna. the callc thai rroduces wnrl1lne~s musl he These Ihree knowledge!> pertail1ing to 0ught oul : or if ('oldne .. s i~ wa-lIed, Ihe I n<il!:ht are :L',llI !: that produces ('old ness !TIU,t he soughl , I. A II ice {/l'Ij){/ssallan~n. ana: I nsigh tllUt. If long life is wanted, Ihe conditionillg knowledgc in cOlllemplating "Imr>ermanellce" GIll .. e, a ~uppl~ of 5uil:lbie food daily, l11u , l be 2. DI/I,k"al'ipa~.\路all~n. ';,I/CIS In,i~hl know.. ought out, for no man c;'n live long merely by ledge in contemplating: "111." \\i hing to li\e long. And if rebirth in the 3. Al1al1al'ijJa.Han~n. alia: I nsi/!-ht I-:no\\ lworld' of the Fortu'llate i5 wanted, then the edge in contemrlating" o-,oul." cause of Ihis, moral or \ i rtllous deeds, mllst be OJ' these three Kno\\iedl!e'> Ihe last-men!>ought out. for no one can get to Ihe worlos of the Fortunate merely by wishing to be reborn tioned must be acquired fir~t. as it must also there. It is sometimes erroneoL\',ly thoughl he acquired in fullnc,o;, in orckr to <ii'prl or belic\ed that onc can be wh,llcver onc th,~ errnr or \0\.1 doclrinc. And in on.lr.r to ohtnin r,,!1 acqui' iliC111 (II' Ihis lasi-mcntiolled \'vl~lte~ to be, upon occasi0ns \\ hen somcthing one ha~ wished for is later on rulfilled, l,nO\\ ledge, Ihe fir .. tl11lr..[ prill1aril~ he inlrodalthough the actual faci is thai il has collle uced ror, ir Ihc firsl is \leil disccrned, Ihe last i, about only in a<.:cordance with a cau~e Ihal ea,dyacquired. A, (',' .. the .. ecund, it dol" n,11 has previou~ly !Jeen ,>ought out and hrou!!ht culminate Ihro:lgh the :tcql,i.,itinn Ill' Ihl' fir,\. I! i., owilll.! 10 il11perreCIIOIl ill nbLljpilH! Iht" into play. It is f:lbel) thought 01 bclic\cd b~ many people that one can mainl<lin onl:\elr second KI~(I\\!cd'!e Ihal Ihl' tr.IIl,,路cIHI;.'Il1.tI according to one'~ wi,h when in sound health Palh ha .. loul ,'ratles, :111\1 til.!II",1 ,llId lIllle','il or at case in any of Ihe fOllr bodilv pmlure .. , an~ leI" lindisl~clil'd. llenl".' th~' Inn'l illIP'''!:lnl thinl! 1'01' 13'llkll'"" 10 (Ill I' 1(\ Ile'L' illl'lllignorin~ the fact thai the cause, 1111' partaking of food on previous days, \\as soughl 0111 hy selves 1:~l1ireIJ ('IL)[11 the A/',1Iar/II/,I,h" Ihl' them and hrought into play. They :11'0 III., orlhe Realm, or 1'vli'l'r\'. Ther,' i, il\' \\:1\ 0(' escaping rrom Ihe .fpa路.1'{/(ILlI./,I:1I , pe'll 10 mistakenly think Ih<lt Iheir wishes :lrl' :dw:I~" fulfilled, whcn they find Ihemsl'II'l's living men when I he I eat'h inl.! Ill' 111L' Blldd ha \;\ ni~h happily in buildings previously in t'xi\lenLe. rrom the world, I\lId' 10 e~l'ape .j/'~u/l""k/"But in truth, if one looks aboul him in Ihls 1/(/ means In rul :IW:IY all immoral aClinn~ :lIld world and sees how greal and how numerous erroneolls view~. Anti 10 Pili :I\\a~ all are thl! husine,w', affairs, occupation ... and so enoneOIl, vic\\'\ mean\ to pul awa) 1I11l'r1) forth, of men in all their c"tenl and variely, the view 01 .. Soul" Tht'rernre in Ihal lif~' he will soon discern with Ihe mind's eve Ihal in which we :Ire ~o fUl'llinale a, tIl enl'pllllll'r the S(JflkhiJr(Jdukkh(J, thc f)lIkA lUI assol'iated the Rl'ligioll 01 Ihl' l3uddh:l, we ~hollid ,1m,' with the S(Jflkhar(Js, is great and manirold '0 10 cOlltl'nlpl<lle or medilall' "111111 IIIl' in precisely Ihe same measure ,IS mCIJ's in1pennanelll'L' \ll" Ihill!!" :1, 10 bnn!' III !tdlactivities, Ano this f)lIkkh(J is due to Ihe Ile,s Ihl' II"il'hl'~IH)\\kdl'l' III N~I-'vlIl. In begetting or the estahllshing of Ihl' callses confirmalion 'lr tlti" IIC'I(' I' ,l llllllt:I111,)tl 1'1 1111 necessary to the acquiring of the effect', de- the 1ext ;,1111'

THE VIPASSANA-DIPANT

" Aniccasann ina Meghiya anallasai'infl sanllia Ii anattasann ina samugxhiitam papunati ditthe'I'a clhamm a Nibbanam." "To him, 0 Meghiya, who comprehends 1mpermanence, the comprehension of No-soul manifests itself. And to him who comprehends Nosoul, the fantasy of an' I ' presiding over the Five Aggregates is brought to destruction; and. even in this present life he attains Nibbana." There is no need for us to expatiate upon the truth of thi~ text for we have already shown how the mark of Impermanence can become the mark also of No-soul. The Insight exercises can be practised not only in solitude as is necessary in the case of the exercise of Calm or Samalha, but they can be practised everywhere. Maturity of knowledge is the main, the one thing required. For, if knowledge is ripe, the J nsight of ~mpermanence may easily be accomplished while listening to a discourse, or while living a householder's ordinary life. To those whose knowledge is developed, everyting within and without oneself, within and without one's house, within and without one's village or town, is an object at the sight of which the Jnsight of Ipermanence may spring up and develop. But those whose knowledge is yet, so to speak, in its infancy, can accomplish this only if they practise assiduously the exercise in Calm. The consideration of the momentarv deaths which occur innumerable times even' during the wink of an eye, are only required in dis~ cus~ion upon A bhiclhamma. Rut in meditating or practising the exercises in I nsight, all that is needed is consideration of the Sanla/ivip"rinama and 1he San/a/iunn mhaMfJ. I'll, that is, of the radical change and of the sequent change of the coa/inua, things which me visibly evident to, and personally experienced, by, every man alive. The exercises in Insight that ought to be taken up are first, the Four Great Elements from among the material qualitics, and the six classes of cognition from among the mental qualities. If one can discern the arisings and ceasings ofthc Four Elements innumerabe times in one clay alone. tht: changes, or the risings and ceasings of the rest (i.e .. upad~rilp;ts: the derivativt: material qualities) are also discerned. Of the mental qllalities also, if the changes of consciousncss art: disccrned, those of the mental concomitants are simultaneously discerned. In particular. feelings, perc;eptiollS, volitions. and so I'ort h. from among the mental qualities, amI forms,

odours, and su lonh I rom among the m,ltl'riai ljualities, which are eXlraordilHlI'y may he;> taken as objects for the c \t:rci~e. as they will quickly enable it meditator to acquire with case the In,ight of Impermanence. However, from the philosphical point 01 view, the Insight is acquired in order to dispel such notions as "creatures," "persons," "soul," "life ", " permanence, .," pleasures, and to get rid of hallucinations. The acquisition of Insight also mainly depends on a sound grasp of the Triple Marks. which ha ve been sufficiently dealt with already. So much 1'01' the exposition of Tiranllpari-

nil a.

PAHANA-PAnINNA

1n Buddhist philosophy there are five kinds of Pahana which it is necessarv to deal with:I. Tadangapahana, . 2. VikkhamabhanapaMna. 3. Samucchedapah'dna, 4. Palipassaddhipahalla, 5. 'Vissaranapahana, In order to make them clear, the three periods of the Defilement!> which are called Bhumi must here be mentioned. They are :1. A nllsayuhh umi, 2. Pariyullhanubhu,im 3. Villikkamuhhumi,

or these three, Anusal'ablrllmi means the period during which the 'Oefilements do not come into existence as mental properties representing themselves in the thrt:e phases of time, i. e., nascent, static, and arrested, bur lie latent surrounding the lire-continuum. Paril'UllhallahhulJli means the period at which ' the Defilements come into e>..istence from the latent state as mental propertie;>~ at tht: mind-door when any object which has power to wake tht:111 up produce, perturb:1nce at nne of the six doors. " 'j likka/}/(/bhUIlii means the period at which the Defilements becomt: so fierce and ungovernable that they produce sinful :lclions in deed and word. rhus, in the revoilltion of e,istcnces that have no k \lown heginning. every Greed that follows a creature's IIfl'contiulll1l has three bhuillis. Similarh. thl' rest of the Dcflicll1cnh. crror. tllI'!lIll>". conct:it, and ~o rorth, have three periods l"ll'h. In BlIddhist ethiCS, there an: three .\'iJ...J...hill. namely, Sl/lll'ikJ.../lII. the training or moralt1~. S("lIaclhi-\'i"kh~, the training ecstatil' thought: and l'tl11rlll-.I'iA J... 1111. the trailllll!-' of Insight. or these three, the first training. th,\!

PAHANA-PARINNA is the training or moralily. is able 10 dbpcl or put :l\\ay only the thild (I i lildllll/(//JIJIIII/i) ~)r the Ddilemenh. As thl.'ll.' Il.'lIlain two Bhtllllil lIndispdlcd. the Defilelllcnts wllicll arc got rid of by ,\'iill would "gain (lrisl' and ~()lln fill up till tht:y reached till.' I Illkl\(//lllIhln-lIl1i. Therefole. the pUlting :Iway hy .\'1 III is called the liICllIlIgllflll!tfwlI. wllidl IllI."lIh tht' temporary pUlling away. The ~econd training, that is, the training of ec. tatic thought in thc first Jhiina, thc second Jhallu. and so rorth, is able to dispcl or put away only the ~econd, the Parirullhanu-hhllllli of the Defilements which have 'been lert \Indispelkd by SUa. As there still remains the An uS{fya-hhumi undispelled, thc Defilements which were put away by J17al::1 would SOOI1 arise and fill up till they reach the V1tikkal71abhumi if obstacles to the JhfJlla were enco untered, Therefore the putting away by SUII/a dhi is called VikkhaJl7plwna-paMJlla, which r11eanS the putting away to a distance. Here Jhana can dispose of the Defilements for a considerable lime so that they do aris\! again ~oon, ror it is ecstatic moral culture and more powerrul than the sf/a. The third training, that is, the training in the Knowledge that belongs to lnsight and in the Knowledge that pertains to the Transcendental Path, is able to dispel or put away the first Al7u\'a~'a-bhllJlIi of the Defilcl11enh that have been' left undispelled by SI/a :.lnd Sall/adhi. The Defilements that are entirely got rid of throu.flh thc said knowledge, le,l\ ing nothing hehind, will never rise again. Thercfore the putting away by Panna is called the Samucchedapahi1l1a, which means. literallv, the "Cutting-off, Putting-away." The knowledge that pertains to Transcendental Fruition puts the Defilements away by tranquilli7ing the same Defilements that have heen put away by the knowledge that pertains to the Transcendental Path, and this putting away is called the Palipassaddhi-pahalla. The put ting away by entering NihhfJna is called the Nissarana-pahana,which means the utter relinquishment of an escaping from, the ties of ex.istences for ever and ever. Now we have ~een that knowledge is of three kinds. Knowledge of Insight, Knowledge pertaining to the Transcendental Path and Knowledge pertaining to Transcendental Fruition. Of these. though the Knowledge of Insight is able to pul away the Anusaya-hhllmi, it i~ not able to put it away completely. Only the knowledges pertaining to the Paths are able to put :lway

all the Dclilclllcnls that respectively belong to eacil Path, '1 ill' knowledge pCltaining to till' ,\'()tal'lI/1il//(/g~lI, the First Path, di\pels IIllcrly alld eradicates all erroneous views and pl'I'p/exllies. II also dispels all immoral actions which would result in lifc in the realms of misery, so that they do not rist;! agalll. TIle knowledge that pertains to SlikadagamiIIIl1l.{g(f, the second path, di~pels all coarse Iust a nd hate. 'r hc knowledge periailllllg to AII'dgallli-lJwgga, the Third Path, dispels all subtle lust and ill-will whieh have been lert undispelled hy the Second Path. To him (the AJ1agallli路IIlI.~1i([lo, Never-Returner) the link of kinship with the world is broken, and lhe Rrahma-Ioka is the only sphere where he may take rebirth. The knowledge pertaining to the Arahalla-lIIagga, the Fourth Path, dispels the Defilements which are left undlspelled by the lower paths. And he (the Aru/tatla-pligga/o, one who kills all Defilements), becomes the Ara/twli, and escapes from the three Loka~ or worlds. In our Buddhist Religion. this Samu(,cheda-pahana is the chief' thing to be accomplisht;!d. So much for the Pahana-parinn a. Now I will indicate the main points necessary to those who practise the exercises of In~ight. Of t!le three knowledg.es of Insight. the knowledge or Impermanence must first and foremost be acquired. How'? If we carefully watch the cinematograph show, we will see how quick are the changes of the numerous series of photographs representing the wonderful scene, all in a moment or time. We will also see that a hundred or more photographs are required to represent the scene of 3 moving body. These are. in fact, the functions of liparil1ama and AnnathaN/al'a. or the representation or Impermanence or Death, or cessation of movements. If we carefully examine the movements in a scene, such as the walking, ~tanding. sitting, sleeping. bending. stretching, and so forth, of Ihe parts of the body during a moment of time. we will see that these are fui! of changes, or full of Impermanence. Even in a moment of walking. in a single step taken with the foot, there are numerous changes of pictures which may be called Jmpermanence or death. It is also the same with the rest of the movements. Now we mllst apply this to ourselves. The I mpermanence and the death of mental and material phenomena are to be found to the full ill our bodies. our heads. and in every part of the body. If we are able 10 di~cern c1earlv those function~ of impermancnce and' death I

THE VIPASSANA-DIPANT

which an: always operating in our bodies, we shall acquirc the I nsight of the Destructi,)I1. the bre:lking-up, falling-off, cessation, and ehanges of the various parts of the body in each second. in each fraction of a second. That is to say, we will discern the changes of every part of the body small and great, of head, of legs, of hands and so forth and so on. If this he thus discerned, then it may he said that the exercise on the contemplation of impermanence is well accomplished. And if the exercise on the contemplation of impermanence is well accomplished, then that of the contemplation of Non-sou-! i~ also accomplished. If this is thus discerned, then it may be said that the exercise on the contemplation of Impermanence is well accomplished. By the word .• accomplished, "it is meant that the exercise has oeen properly worked out so as to continue a permanent possession, during the whole term of life: but i: is not meant that the knowledge of the Path and of Fruition, has been attained. The attainment of the knowledge of the Path and Fruition, however is quick or slow, according to opportunity or lack of opportunity, in the practice of higher virtues. It is also very difficult correctlv to become aware of the attainment of the Path and or the Fruits. In fact, even the Ariyan who has attained the First Path hardly knows that he has become an attaincr of the Path-or-the-Stream. Why'? Becau se of the unfathoillablencss of the latent period of the Defilel11cnts. Those YOllis or meditators who do not know the unfa'i homabJeness

~r"" t.

01 the latent pel iod of the Defilements, some-

lin1':~ think themselve~ to be atlainersof Pathof-the-Stream, while as yet, their erroneous views and perplexity are only pClrtially. but not completel'l, put away. Iferror _,nd perplexity, wi!h all their latent states. are eradicated by the Samuccheda-pahana, they wOlild become the real allainers of the Path-of-the-Stream. The meditators or practisers of I nsighl. however, for the whole term of life, must gladly continue in the exercise on the contemplation of Impermanence until the exercisc IS ~yste matically worked out. Even the Arahant~ do not give up these exercises for the securing of tranquillity of mind. Jf meditators practise these exercises for the whole term of life, their knowledge will be developed till they passed beyond the Puthujjana-bh5mi and arrive at the Ariya-bhumi either before death or at the time of death, either in this li1C or in the life following, in which laller they will be reborn as Devas.

/Ii

Here the concise Vipassall?i-di pani, or the Outline of the Exercises of Insight ror the Buddhists of Europe, co Illes to a close. It was written in Mandal<lY, while I was s()journing in !he Ratanasiri Monastery, where the allnual meeting or the Society for Propagating Huddhism in Foreign countries took place; and it 'Was fini~hed on the 14th waxII,g or Taboung ill the year 245); H.F .. corresponding to the 26th Fehru<I ry, 1915 C. E.

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THE PATTHANUDDESA DfpANj THE BUDDHIST PHILOSOPHY OF RELATIONS by

MAHATHERA LEDI SAYADAW. AGGAMAHAPA~OITA. D.LIIT.

Translated into English by SAYADAW U NYANA, PATAMAGYAW OF MASOEYEIN MONASTERY MANDALAY.

Edited by

THE ENGLISH EDITORIAL BOARD

UNION BUDDHA SASANA COUNCIL KABA-AYE. RANGOON. BURMA.

1965

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Reprinted from" The Light of the Dhamma ..

Vol. Vol. VoL Vol.

II, No.4, III, No. I, III, No.2, 111, No.3,

(pp. 27-34) (pp. ll-15) (pp. 21-27) (pp. 1-14)

PR INTED IN THE UNION OF BURMA AT THE UNION BUDDHA SASANA COUN IL PRESS.

nu:

PA'\ Tll\ 'UDDESA nlPA ,\/1 OR TilE BUDDHIST PHI Lose PIIY OF Rl! LATIONS B\ \l\l\\-IIlFR\ U:DIS\\ \D\W. D. L1TT., \(;(;'\M\II\P,\~~)J'L\,

rransh,tl'd into English hy Sayada,~ U ~yiina, Patamag)aw, of 1\ laso)cin 1\ lona~tcry, 1\ I andalay, Burma. Pr拢:/uc(' 10 l/re pllhllI/recl houk (1/(111 0111 0/ /J/'IIIII.

\lC\\ S the \\ orld, \\ ith the C\CCPIbb:\nil and Pai'lIlatti, to he Il11per\ll~lnenl. lIable to suffering, and \\ithout ,oulessence 0 Buddhist philosophy, to elaborate the impermanency as applied to thc Law of Perpetual Change, has rrom the outset Ji,sohed 'all things, all phelH)fllena both p ychical and physical, into a continuolls suece~lon of happenings, or states (sabh[\\'a) 'or mind and matter, under the Fivefold L\\\ of CO~l11ic Order (Ni yallla) . And the happenings are determined and determining, both as to their constitlJent states and as to other happenings, in a \'ariety or ways, whieh Buddhist Philosophy e\presses by the term 'paccayas' or 'relations'. One comple\ happening of mental and material states, with its three phases or time gene is or birth, cessation or death and a static interval between, is followed by another happening, wherein there is always a causal series or relations. Nothing is casual and fortuitous. When one happel;ing by its arising, persisting, c;!ssation, priority, and po~teriority, is determined by and determining another happening by means 01' producing !janaka), supporting (upathambhaka), and maintaining (anupalana): the former is called the relating thing(paccaya-dhamma), the latter the related thing (paccayuppanna-dhamma): and the determination, or the inRuence, or the specific function, is called the correlativity (paccayasalti). As the various kinds of innuence are apparently known, the relations are classified into the following 24 specie,: lI)I)IHS\1

tit)n

Hefu condition or root. AramJnWIG-object. Adhipali dominance. AI/anta/'ll contiguity. S(Jmallal//(/ra .. immediatc contiguity. (6) Sahajil/i co-exi~tence. (7) Aiiiirimaiiiia reciprocity. (X) lI.;iHa \CI dependence. (9) ('pal/issa,ra sufncing condition. (10) P!ll'ej(ila pre-existence. (I) (2) (3) (4) (5)

cau,al relallon or po,teriorll\ In tll11e. /\('\,w路w habitual recurrence. Kal/ll//{{ k;\l11ma or action. I.iPli/\{[ effect. I/llira food. /I/ilrimcontrol. J/llil/a jhana or cc,tacy. Magga path. Salll/ 1ul'lIl/aassociation.

(II) PUC( /',ijliltl

l)i'

(12) (13)

( 14) ( 15) (16)

(17)

(IX) (19)

(20) l 路iIJPUrllll([dis~ociation. (21) AI/hi presence. (22)

Val/hi

absence.

I\~a/(/abeyance. (24) 4\'i~ula continuance.

(23)

These ~4 ~peclcs or relation~ are extensively :Ind rull) expounded in the seventh and last or the analytical \$)rk~ in the Abhidhamma Pitaka or the Buddhist Canon, called the Pa'qhana 'the Eminence', or the MahJPakarana 'the Great Book'. The \\ell-kno\\ n Ledi Savada\\ Mahathera, D. Lilt., Agg;lI11ah;lpal)~lita, has \\ ritten in Pali a concise e.\ po,ition of these relations known as Paqh;lnudesa-dTpan!, in order to help those \\ 110 \\ ish to study the Buddhist philosophy or relations expounded in that Great Boo". In introducing these relations tn the studenl $1' philosophic~tI research before he takes the opportunity of ma"ing himsL:!f acquainted \\ ith the methodological elabpration or correldtions in the Paqhana. the El11inent Great B(1o", the M;\hathera deals \\ith the subject under three heads: (I) The Paccayattha-dip.lna or the Anal) tical E\po~ition l)i' Relations \\ ith their denotations and conllotation,: (2) The Paccay<l-sabh[u~asangah() or the S\ Ilthesis ;)1' Relati~ns: (3) ['he Paccaya-gh'l\ana-na~ 0 or the Synchron) of Rclatiom. r he follo\\ing translation has been undertaken \\ith the- hope or renderIng. the Ledl

.36

PATTHANUDDESA DlpANT

Sayada\\'s work intelligible to the English student. If the present Translation makes any contribution to the Advan::ement of Learning and Knowledge, in the matter of apprehending the general scheme of causal laws in terms of 'relations' in the field of Buddhist philosophy, the translator will deem himself well rewarded for his labour. It n13.V, however, be necess:l.ry to mention here that the original form, sense, and meaning of the Venerable Author are, as far as po:>sible, cautiously preserved; hence the literal character of the translation-it' it app::ars so-- in some places. Nevcrt.heless, the translator ventures to hope that any discrepancy that may have crep ' in, will be accordingly overlooked. I n conclusion, it is with great pleasure that I express my indebtedness to U Aung Hla, M. A. (Cantab.), Barrister-at-Law who has very kindly, amidst his own many duties, taken the trouble of revising the manuscript, and has also helped me in getting it through the press and in the correction of the proofs; my thanks are also due to Saya U Ba, M.A., A. T. M., for his valuable assistance, and to the Printers fer their courtesy and cooperation. Last, but not least, I must gratefully acknowledge the timely help frolll U Ba Than :lIld Daw Ti n Tin, of Rangoon, who have voluntarily and so generously undertaken to meet the cost of pUblication of one thousand coipes of the book, which but for their kind suggestion, would not have materialised in this form. SAYADAW U NYANA. Masoyein Monaster)', Mandalay West, February, 1935.

1. Hetu-Paccoya or the Relation by way of Root What is the Hetu-relation? Greed (lobha), hate (dosa), dullness (moha), and their respective opposites, viz., disinterestedness (alobha), amity (adosa), intelligence (amoha), are all hetu-relations. What are the things that are relatyd by these hetu relations? Those classes of mind and of mental qualit;es-that are in coexistence along with greed, hate, dullness,

disinterestedness, amity, and intelligenceas well as the groups of nl1terial qualities which co-exist with the same, are the things that are so related. All th~se are called he/upaccayuppanni (,'hami1l~I, since they arise or come into existence by virtue of the heturelation. In the above exposition, by "the groups of material qualities which co-exist with the same" are meant the m3.terial qualities produced by kamma at the initial moment of the hetu-conditioned conception of a new being, as well as such material qualities as may be produced by the helu-conditioned mind during the lifetime. Here by "the moment of conception" is mcant the nascent instant of the rebirth-conception, and by "the lifetime" is meant the period starting from the static instant of the rebirthconception right on to the moment of the dying-thought. I n what sense is he/u to b? understood? And in what sense, paccara? Hetti is to be understood in the sense of root (lilli/arrha) ; and paccayo in the sense of assisting in the arising, or the coming to be, of the paccayuppannii dhammii or upakt'irallha. Of these two, nnila!{ha is the state of being a root of the root, greed-and so on, as shown in" Miila-yamaka." We: have illustred this m{:tlaf{ha in the" MOla-yamaka-dipani" by the simile of a tree. However, we shall deal with it here again. Suppose a man is in love with a woman. Now. so long as he does not dispel the lustful thought, a II his acts, words and thoughts regarding this woman, will be cooperating with lust (or greed), which at the same time has also under its control the material qualities produced by the same thought. We see then that all these states of mental and material qualities have their root in lustful greed for that woman. Hence, by being a hetu (for it acts as a r,)ot) and by b~ing a poccaya (for it assists in the arising of those states of mind and body), greed is he/LI-paccara. The rest may be explained and understood in the same manner-i.e., the arising of greed by way of desire for desirabk things; the arising of hate by way of antipathy against hateful things; and the arising of duEness by way of l3.ck of knowledge respecting dull things.

No/e. Wherever the verb "relate" is used as 'relates to," etc., it should be understoo:l in the sense of "is related to," "are related to, " etc., respectively.

h roel~ofl.l_'_"""

nei

Coming now to the bright side-suppose the nun sees danger in sensual pleasure, and gives up that lustful thought for the woman. In doin'! so, di interestedness as regards her arises in him. Before this. there took placC' impure act. words and thoughts having as their rOOl, illu ion; but for the time being these are no longer present and in their stead there arise pure acts, words and thoughts having their root in disinterestedness. Moreover. renunciation, self-control, Jhiinaexercise or higher ecstatic thoughts also come into berng. Disinterestedness (alobha), â&#x20AC;˘ therefore,. known a~ Irelll-paC'ca)"a it being ~ a he/u because it ae as a root, while it is a paCC:lJ'O bec;ause it assi t i" 'he arising of the concorMtal1t. The I13rt1e explanation

appl.

atKI

to the renullnder of disinterestedness t

and inteni~nce; which

j_.,.!iWtiiII~~~~1

11'-'

and

da Inl re ledne . It d ir bl lh.nss nd sr wilt f the e nee greed it cheri he the coricolmitluit eltrtrt.,,, with that e scnee till and joyful that the~ even the Jhunic-, Path-, or ruition-plea ure. lady, amity and inteUigencc re pecl.vely hate and ignorance with regard to and dull thing and promote the growth of' the es ence of plea ure void of hate and dullne s. Thus the operation of the threc clements (aloMa, adosa, and amaha) lasts for a long time, making their mental concomitants happy and joyful. The concomitant clements also become as they are operated upon, while the co existent group or material qualities are affected in the same way. Here, the word "Iobhm'i~'ekasukIUirasall/" is a compound of the words 'Iohha'. 'I'il'eka', 'sukha', and 'rasa', Viveka is the state of being absent. Lohhavil'eka is that which i' abse~1t from greed. or, is the absence of greed. Lobhal'iveka-sllk/IO is the pleasure which arises from the absence of I!reed. Hence the whole compound is defined thus: Lob!ral'il'ekasukllarasa is the essence of pleasure which is derived from the ahsence of greed. What has just been expounded is the Law of Paphiina 10 the Abhidhamma. Turning to the Law of Suttanta- the two elemen! of dullness and greed, which are respccti ely termed nescience and craving, are the entire roots o~ all t he three rounds of mi. ery'*', A to hate, it, being the incidental con. equence of greed, is only a root of evil. The two elements of intelligence and di int;!re tedne which are respectively termed \\ i dom .,nd the elc!ment of renunciation, are the entire roots for the dissolution of the round (\1' misery. A to amity, it, being the incidental con equence of disintere tedne ,i onl a root of good. Thu the. i root become 'the causes of all the state of mind and bOd which are eitherco-e i tellt or non-eo- i tilt. Now what ha been .aid I the Ln f Suttanta.

- .-

PATIHANUOOESA OrPANI

2. Aramm~~Il-Paccaya or the Relatio:l of O;,ject

- ....

What is the Aram-nln:l-relation? All classes of cOn)::iousness, all 'states of mental concomitants, all kinds of mlterial qualities, all phases of nibbana, all terms expressive of concepts, are aramm:il).a-relations. There is, in fact, not a single thing (dha'11"YZ:Z) whi::h does not becom'! an obje:t of mind and of the mental elements. St'lted con::isely, object is of six different kinds. visible obje::t, audible object, odorous obje::t, slpid obje:t, tlngible object, and cognizable object. Which are those things that are related by the arammal11-relations? All classes of mind and their concomitants are the things th:tt are related by the arammll).a-relations. There is . indeed not a single class of consciousness that can exist without its having an existing (bIn/lena) or non-existing (aahu/eM) obje::t. CBhulena' and 'abhtitenCi' m'ly also be rendered here as 'rea!' and 'unrel!', or, as 'present' and 'non-present', respecti vely). Here the pre;;~nt visible obje:::t is the arammal).a-pacClya, and is causally related to the two classes, good and bld, of consciousness of sight. Similarly, the present audible object is causally related to the two classes of consciousness of sound; the present odorolls object, to the two classes of consciousness of smell; the present sapid object, to the two classes of consciousness of taste; the present three classes of tangible object, to the two classes of consciousness of touch; and the present five objects of sense, to the three classes of consciousness known as the triple element of apprehension. ~ All these five objects of sense, present, P1st or future, and all objects of lhought, present, past, future or outside time, are aramm11).a pacC'ayas and are causally related, severally, to the seventy-six classes of consciousness known as mind-cognitions (or elements of comprehension ). In what sense is "arammana" to be understood, and in what sense ,,' pacC1ya "? •, Arammana" is to be unde;'stood in the sense of "iilambitabba", which means that

* See **

- -'. . - . -- --_...-----=--

which is held o~ hemg upon, so (0 sp~ak, by mind a'1d m~ntal elem?nts. ., Pacc:lya" is to b:: understood in the sen~e of "upakiiraka" which m~'lns th'lt which assists or renders help (in th~ arising of p:iCC.lyupp:tnnadhamm:t). ** Concerning the word' alambitabb:t', the function of the' ala-nbln1' of minds and their m~lllal factors, is to iake hold of, or to atta:ch to, th~ obje:t. For instance, there is, in this physical world, a kinl of metal which receives its mm:: of 'ayokantaka' (literally, iron-desire), lodestoae, on account of its app:trent desire for·iron. When it gets near a lump of iron, it slukes its~lr as though desiring it. Moreover, it move, itself i'orlv.lrd and attashes itself firmly to the iron. In other Clses, it attract> the iron: anJ so the iron sh:tkes itself, appr01chc, th~ lodestone, and attaches itselF firmlv to it. Here we see the power of the todest;ne, w:,ich 1ll1y b~ t:lken as a striking representation of the ·alambll)J.' of mind and the mentll fdctors. They (mind ,1;1d it, concomitants) not only att:lch them,elves to objects, but, ;,t the stage of their coming into existence within a pcrson :li entity, rise and Ce1se every mom ent, while the objects rennin present at the avenues of the six doors. **Thus the rising and ceasing is just like that of the sound of a gong, which is produced only at e:tch mom~nt we strike its surface, followed by immediate silence. It IS also like that of the sound of a violin, which is producecl only whilc we strike its strings with the bow and then Immediately cease,. To a sleeping m'ln, - while the lifec3ntinu,1 are flowing (in the stream or thought )-ka'l1 'lI:7, the sign oC kWI1I11:7 and the sign of the de,tiny awaiting him in the succeedincr life - which had distincti)' entered the aven~es of six doors at the time of approaching de:lth in the preceding existence -are ar,lmmlna-reiations, and are causally related to (thc nineteen classes of) conscio:Jsness known as th.: lire-continuum .

End of the Aramma!la-relation.

Compendium of Philosophy, page 108, n. 3.

In this relation, 'paccaya' is generally known

'aranllnal.1a' ;:: ~ hanger'

(as

pothook) = • object'; and 'paccayuppanna' is known as 'iirammanika' = 'hanger-on ·subject'.- Trans/alor. *** The six doors of the senses--mind, in Buddhist Philosophy making the si\th . sense '.

ADHIPATI-PACCAYA OR THE RELATION OF DOMINANCE 3.

Jhana stagl.!s arc never lacking in high c~tCCI11 for the sublime Jhfln:lS they have obtained. Ariyan disciples a lso never fail in their great regard for the Transcendental Dhallll11as Hit they have obtained and enjoyed.

\dhiputi-Pul.'l.'uyu or the Rt'latioll of DOlllinuncc

The relation uominance is or two kinds, the objecti\e dl)minancc and the c(\e\i~tent' uI)ll1inance. or these two, what is the rd.llion or objectivc dominance? Among the objects dealt \\ith in the section on the Aramnlal.1a-relation there aie some objects \\ hich are most agreeable, most lovable, most pleasing and most regardable. Such objects nhibit the relation of objective dominance. Here the objects may, naturally, be either agreeable or disagreeable; but by the word .. the most agreeable objects" only those l)bjects that are most highly esteemed by this or that person are meant as exhihiting this relation. bcepting the two classes of consciou sness rooted in aversion. * the two classes of consciousness rooted in ignorance and the tactual consciousness accompanied by pain, together with the concomitants of all these, it may be shown, analytically, ** that all the remaining class(>s of Kamaconsciousness, ROpa-consciousness, Arupaconsciousness and Transcendental consciousness, together with all their respective concomitants and all the most agreeable material qualities, are paccaya-dhamma. Of these, Kama-objects are said to exhibit the causal relation of objective dom~nance onl y when they are highly regarded, otherwise they do not. But those who reach the

What are the things that are relatcd by this relation? The eight c1a~ses of consciousness rooted in appetite (lohha), the eight classes of Kama/oka moral consciousness, the four classes of in-operative Kama/oka consciousness connected with knowledge, and the eight classes of Transcendental Consciousness- tllese are the things related by this relation. Here the sixfold mundane objects **** are causally related to the eight c1as<;es of consciousness rooted in appetite. The seventeen classes of mundane moral consciousness are related to the four classes of moral Kiima-consciousness disconnected from knowledge. The first three pairs of the Path and Fruit, and Nibbana, together with all those classes of mundane moral consciousness, are related to the four classes of moral Kama-consciousness connected with knowledge. The highest-the fourth stage of the Path and Fruit of Arahantshiptogether with Nibbana are related to the four classes of inoperative Kama-consciou'sness connected with knowledge. And Nibbana is related to the eight classes of Transcendental Consciousness.

* See Compendium of Philosophy, page 83.

** Note by Translator.

Dhammalo is equal to vallhulo or sarupalo or pahhedato. pac/a has three aspects of meaning.

Cil/up-

Firstly, it means' consciousness', as inâ&#x20AC;˘. TesaJiz cillm'irullana,,'I, Cillu p padesu paccekaliz

Yathayogam ira paralil, Sam pci.rogo pavuccali." (See Part II Sangaha).

Secondly, it means' genesis of thought', as in" Vilhicillilni safl'eva: Calupal1//asa rilllz//{!rii

Cittuppiidii calwldam; Pancadvare Yathiirahalil. (See Part IV, Sangaha.)

Thirdly, it means 'mind and its concomitants " as in.. Cillup{J(ic/allalll' icc' el'ali! Blllllllipugga/ahhedena

Kalvii saligahalll' ullaz"Olil, Puhhiipara niyamilalil. (See Part I V Sangaha. )

I n each of these instances, the construction of the compound' fil Iu p pacla' should also be noted. In the first instance, it is constructed as follows:-Uppajjatili uppado. Cilfam'el'fl uppac/o cillupp(!do: in the second instance, Cillassa uppcido ciIIUPP(ldo; in the thIrd instance, Up paj jali elem!' Ii u fI p(ldo, dhalllllwsamLiho. Cillaii co up pado ca cillu p pado. *** Note by T::anslator. Lokullarad/~al11!1zas are here meant, i.e., the four pairs made up of

the four stages 01 the Path WIth the Frlllt of the same and Nlbbana. **** Sights, so unds, odours, savours, contacts, ideas.

路

....... ...-

" ~

.. _.

--~

PATTHANUDDESA DIpANI

In wha t se nse is orallllna~/Q to be It.!lderstood, and in what sense Adhipali? -4 rallll/wua is to be understood in the sense of ci/ambilahba (cL iiraIl7I1JQ~1(I-pacc.l .ra) and atllli pali in the sense of adhipaccallha. Then what i adhi paccaflha? Adhi paccallha is the potency of objects to control those states of mind and mental qualities by which the objects are highly regarded.. It is to be understood that the relating things (paccaya tlhammo) of iiramrnan6dhi pali resemble the overlord, while the related things ( pacca .I'll p panlla-dhamma) resem ble the thralls. in human society. In the Sutasoma Jataka, Porisada, the king owing to his extreme delight in human flesh abandoned his kingdom solely for the slke of the taste of human f1csh and lived a wanderer's lire in the forest. Here the savour of human flesh is the paccayadhamma of iiramllla(ltidhipati; and King Porisada's consciousness rooted in appetite is the paccayuppannadhamma. And again, King Sutasoma, having a very high regard for Truth*, forsook his sovereignty, all his royal ramily and even his life for the s:lke of Truth, and w;::nt to throw himself into the hands of Porisada. I n this case, Truth is the paccaradha'11Y1/Q and King Sutasoma's moral consciousness is the pacca)'up pal1J1adha路/1"?7:r. Thus must we understand all objects of sense to \\ hich great regard is attached. What is the relation of co-existent dJl11inance') Intention or desire-to-do, mind ** or will, energy or effort, and reason or investigation, which have arrived at the dominant state, be:ong !o this relation. What are the things related by this relation? Classes of mind and or mental qualities which are adjuncts of the dominants, and material qualities produced by dominant thoughts are the things that are related by this relation. In what sense is sahajiila to be understood, and in what sense adhipali? SClllajeila is to be understood in thesenseorsalluppcitlanallha, and adhipali in the sense of ahhibhClI'Cllla{!!;CI.

Here, a phenom:!non, when it appears not only appe;}rs a lone, but simultaneously causes its adju ncts to appear. Such a causal act ivity of the phenomenon is termed the sahuppadalla!!ha. And the term 'abhibhavana!!ha' means overcoming. For instance, King Cakkavalli by his own power or merit overcomes, and becomes lord of, the inhabitants of the whole continent whom he can lead according to his own will. They also become according as they are led. In like manner, those four influences whieh have arrived at the domimnt stage become lord of, and lead, so to speak, their adjuncts 10 be at their will in each of their respective functions. Theadjuncts also become according as they are led. To take another example:- In each of these m.lsses, earth, water, fire, and air, we see that the four elements-extension, cohesion, heat, and motion-are respectively predominant, and e1ch has supremacy ove~ the other three components and mlkes them conform to its own intrinsic nature ***. The other three members of the group of four' elements' also have to follow after the nature of the predomim.nt element. fn the same way, these four dominants, which have arrived at the dominant stage through their power, make the adjuncts conform to their own intrinsic nature. And their adjuncts also have to follow after the nature of the dominants. Such is the melning of a hibhavana. Here some might say: ,. If these things le3.ving out intention, are to be called dominants on a~count of their overcoming the adjuncts, gre~d also o.lght to be called a don"1inant, !'or 0bviously It possesses a more overwhelming p::l\ver over the adjuncts than intention." But to this we may reply: Gre~d is. indeed, more powerful than intentio:l, but only with ordinary unintelligent men. With the \\ise, intention is more powerful than greed in overwhelming the adjuncts. If it is a sumed that greed is more powerflll, then how should people, who are in the hands or greed, gi\'e up the repletion of their happy e\istencc and wealth,

* Truth here means the sincerity of the promi e he had giv<.'n. TI'tII,sl.,IOl'. ** Mind, here refers to one of the apperceptions which arc u~u:llly fifty-livc

in aIL but 11\ this connection we must exclude the two classes of dull consci~HISne$S ;IS wcll a' ae$thetic plca,ure. 'I he other three dominunts are their own concnmitants. Tralls/alol'. *** In no rna, ., or curth, water, fire, or air, do thc\e . demcnts' e\ist ill a sLlte l)f abs\,llutt' purity, '1 he other' clements' ,Ire always present, but In u wry subordinute propllrtion.

DHIP Tl路p CCAYA OR THE RELATION OF DOMINANCE \Hlt thl: lildhl)ds \)l' renunciation. lind Illllll thl.: cirel' \,1' misery'? But, h 'au: intef tion is more IJl)\\'cI:ruI IIHin grl:l'd. therdcre tlwse people will) arc in Ihc hand: \11' grl.: 'd arc ahle 10 give up the replctj\ln \If happ) existence and wealth, rulfil thc ml'ans \ll' renunciation. and cscape from the l'ir'le llf misef\. Hence, intention is a truc d 'minant. ~1I1d Ih)! greed. Thc like should he bMne in mind-ln~the samc f~\shion 路when intenllon is contrasted with hate, and so rllrth. Let us e\.plain this more clearly. When there arise great and difficult manly enterprises, the accomplishment of such enterprise necessit.1tes the arising of these rour dominants. How? When iII-intentioned people encounter any such enterprIse, their intention recedes. They are not willing to undertlkc it. They leave it, having no inclination for it, and even say: "The task is not withon the range of our ability". As to well-intentioned people, their intention becomes full of spirit at the sight of such a great enterpris::!. They are very willing to undertake it. They m:tke up their mind to accomplish the task, saying: "This has been set within the orbit of our ability," A person of this type is so persuaded by hi intention that he is unable to give up the enterprise during the course of his undertaking, so long as it is not yet accomplished. And since this is the case the task will some day arrive at its full accomplishment even though it may bc a very great one. Now, let us turn to the case of men of the indolent class. When they come facc to face with such a great task they at once shrink from it. They shrink from it because they foresec that they will have to go through great hardships and also undergo bodily and mental pain if they wish to accomplish it. As to the industrious man, he becomes filled with energy at the sight of it a nd wishes to set himself to it. He goes on through thick and thin with the performance of the task for any length of time. He never turns hack from his exertions nor does he become disappointcd. What hc only thinks about is that such a grcat task cannot be accomplishcd without unswcrving cfforts every day and cvery night. And th is heing

the casc the grclt task will ccrlaillly rcach its Cl1U olle day.

Let us lake the case 0(' the fl:chlc-minocd. They also turn a way when thty scc such a great task. Thcy will ctrtainly ncver think of it again. But it is quitc differcnt with the strong-mindcd person. Whcn he sces such a task he becomes highly intcrcstcd in it. He is quitc unable to dispcl thc thought of it. Hc is all the timc wrappcd up in thoughts about the task, and at its bidding sets himself to it for a long time, enduring all kinds of bodily and mental pain. The remainder should hereaftcr be explained in the same manner a, Ihe dominant intention above.

Again a few words about unintelligent men. Whcn they are confronted with such a task they become blinded. They know not how to begin nor how to go on with the work nor how to bring it to its end. They feel as if they h:td entered the dark where not a single light ot' in::linJtion towards its performance has becn set up to guide them. On the other hand-to take the more intelligent case- when a person of this type has to tackle such a gre:lt task he feels as if he were lifted up to the summit of his intellect, whereupon he discerns whence to start and whither 10 end. He also knows what advantagc and blessing will accruc to him from its p;!rformance. He ill\ents many devices ('or its easy accomplishment. He continues on with thc "\ork for a long time; and so on and so forth. The rest should be explained in the same manncr as the dominant effort-only inscrting the words' with an enormous amount or inycstigation' in place of ' unswerving etforts '.

Thus, whcn there arise greal and dillicult manly enterprises, these fOLlr dominants become predomin,lI11 among the means l)f thcir accomplishmcnt. 0\\ ing ttl the existence of these fllur dominant> there e\IS( d isti ngu ished or d ign ilied perSl)I1S (per'llJ1:l ~l'S) such as the Omniscient Buddh,ls. -th<.'

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PATTHANUDDESA DlpANT

Pacc<!ka Buddhas*, rhc most emil1<!nt disc.iples, the grcilt disciples and the ol:ullwry disciples. Owing to the appearance 01 slich personages, there also appear, for lI!e gencral prosperity illlU welfare of m"Ilkilld numerous *. arts and sciences, as well

as general articles of furniture to suit and ,crve human needs and wants under the canopy of civilization. End of the Adhipati-relation.

4. Anantara-Paccaya or the Relation of Contiguity What is the Anantara-paccaya? All classes of consciousness and thei.r mental concomitants, which have just ceased (in the immediately preceding instant), are llIrantara-paccayas. Which are these that are related by this paccaya? All classes of consciollsness and their mental concomitants, which have just arisen (in the immediately succeeding instant), are related by this paccaya. 1n one existence of a being, the rebirthconsciousness is related to the first Ii feoontinuum. by way of contiguity, and the first life-continuum IS again related to the second life-continuum; and so on with the rest. Now with reference to the Text, .. When the second unmoral consciousness arises to the Pure (those of Pure abode, i.e. Suddhiivasa), etc.," which is expounded in the Dhamma-Yamaka, the ninth chapter of the Sixth Book of Abhidhamma, we understand that, as he becomes aware of his new body, the first process of thought which occurs to a being in his new life is the process of unmoral thought accompanied by a strong ·desire to live the new life, with the idea: "This is mine; thi:; am J; this is Myself." When this process is about to occur, the life-continuum vibrates first for two moments. Next comes the mind-door apprehension, and then follows a series of seven apperceptives, accompanied by a strong desire to live the new life. Thf'reafter, life-continua begin to flow again. In fact, this being·" does not know anything of his present new life. He lives, reffecting what he had expe~ienced in the The basis of mind, previous existence. however, is too weak, so that the object also cannot be clearly reflected. The object

being thus indistinct, there generaIly arise only such classes of consciousness as are conjoined with perplexity. After two months or so from the time of impregnation, during which period the individual is gradually developing, the controlling powers of the eyes, ears, etc., complete their full development. But there being no light, and so on, in the womb of the mother, the four classes of cognitionvisual, auditory, and so on-do not arise. Only the tactile cognition and the mindcognition arise. . The child suffers much pain and distress at every change of the mother's bodily posture, and much more so while he is being born. Even after he has come into the outer world, he has to lie very feebly on his back till the delicate body becomes strong enough (lit., reaches the state of maturity) to bear itself. During this period, he cannot cognize present objects, but his mind generally turns towards the objects of his previous existence. If he comes from the hell-world, he generally presents an unpleasant face, for he still feels what he had experienced in the hell-world. If he comes from the abode of Devas, his pleasant face not only shines with smiles, but in its joyous expression of laugh, as it were, he shows his happiness at some thought of the objects of the Deva-world. Furthermore, the members of his body steadily become strong, and his senseimpressions clear. So he is soon able to play joyfully in his own dear little ways. A happy life is thus begun for him; and he begins to take an interest in his new.life. He takes to and imitates his mother's speech. He prattles with her. Thus his senses almost entirely turn to the present world; and all his reflections of the previous life

• That is one Who attains Nibbana unaided . •• Here, Science, Arts, and Handicrafts are meant .... Lodi SayaJaw here ~cefT\S to explain th~ lir;: ,,,rro of" wOIllb-born being.

THE RI:!LATION OF IMMEDIATE CONTlGUITY fade away. That is to say, he forgets his previous l'xistcnce.

all beings forget their previous eXIstences only at thi~ period of life'? No, not nil heings. Some who are very much oppressed with the pain of conception, forget their previous existences during the period of pregnancy; some at the time of birth: some at the aforesaid period; some during the period of youth; and some in old age. Some extraordinary men do not forget for the whole of their lifetime; and even there are some who are able to reflect two or three previous existences. They are called 'Jc7iissarasattas', those gifted with the memory of their previous existences. Now, to return to our subject. Though the six-door processes of thought begin to work after the child has been born. yet the six-door processes work themselves out in full action only when the child is able to take up present objects. Thus, in every process of thought, every preceding consciousne.ss that has just ceased is related to every succeeding consciousness that has immediately arisen, by way of contiguity. And this relation of contiguity prevails throughout the whole span of the recurring existences of an individual, right from the untraceable beginning, with unbroken continuity. But only after he has attained the Path of Arahantship and has entered the Khandha-Parinibhiina (i.e. the final extinction of the Five Aggregates), does this continuum break, or, more strictly speaking, ceases for ever. Why is anantara so called, and why paccaya? Anantara is so called because it causes such states of phenomena as are similar to its own, to succeed in the immediately following instant. Paccaya is so called because it renders help. In the phrase < similar to its own', the word 'similar' is meant to express similarity in respect of having the faculty of being conscious of an object. And' S(lrammar J ' means a phenomenon which does not oc . ' without the presence of an object. So it has been rendered as .. similar in respect of baving the facuIty ", and so forth. Also the phrase " Dhammantarassa up piidanatthena" expresses the following meaning :-" Though the preceding thought ceases, the conscious faculty of it does not become extinct until it has caused the succeeding thought to arise."

Here it should be borne in mind that the series of paccrz)'a-t1hammas of this relation resembles a series of preceding mothers, and the series of raccayuppanna-dhamma~ resembles a series of succeeding daughters. This being so, the last dying-thought of an Arahant should also cause the arising of a rebirth-consciousness. But it does not do so, for, at the close of the evolution of existence, all activities of volitions and defilements (Kamma-kilesa) have entirely ceased, and the last dying-thought has reached the final, ultimate quiescence, End of the Anantara-relation.

5. Samanantara-Paccaya or tbe Relation of Immediate Contiguity The classifications of the paccaya-dhammas and paccayuppanna-dhammas of this relation, are, all of them, the same as those of the anantara-paccaya. In what sense is samanantara to be understood'? Samanantara is to be understood in the sense of 'thorough immediateness'. How? In a stone pillar, though the groups of matters therein seem to unite into one mass, they are not without the material quality of limitation or space which intervenes between them, for matter is substantial and formative. That is to say, there exists an element of space, called mediary or cavity, between any two units of matter. But it is not so with immaterial qualities. There does not exist any space, mediacy or cavity, between the two consecutive groups of mind and mental concomitants. That is to say. they (groups of mind and menta! concomitants) are entirely without any mediaey, because the mental state is not substantial and formative. The mediacy between two consecutive groups of mind and mental concomitants, is also not known to the world. So it is thought that mind is permanent, stable, stationary, and immutable. Hence, ' Samanafltara' is to be understood in the sense of thorough immediateness'. Analltara{!ha has also explained in the foregoing relation as " Attana allan tare attasadisassa dhammantarassa uppiidanattheI)Q;" that is because it causes such states of phenomena as are similar to its own to succeed in the immediately folIowing instant. This being so, some such suggestion as follows might be put forward :-" At

PATTHANUDDESA DlpANI

the time of ' sustained cessation' * (Nirodhasamapatti), the preceding consciousness is that of Neither-Consciousness-Nor-Unconsciousness, and the succceding consciousness is that of the Ariyan-Fruit. Between these two classes of consciousness, the total suspension of thought occurs either for one day, or for two, or three, ............... , or even for seven days. Also in the abode of unconscious beings, the preceding consciousness is that of decease (culicitta. the dyingthought) from the previous Kamaloka; and the sllcceeding one is that of rebirth (pa{isandhi-c(lta) in the following Kamaloka. Between these two classes of consciousness, the total suspension of thought of the unconscious being, occurs for the whole term of life amotmting to five hundred kappas or great reons. Hence, is it not correct tol say that the two classes of preceding consciousness are without the faculty of causing to arise something similar to themselves in an immediately following instant? The reply to this is: No, they are not without this faculty. The faculty has only been retarded in its operation for a certain extended period, through certain highly cultivated contemplations and resolutions made. When the preceding thoughts cease, they cease together with the power, which they possess, of causing something to arise similar to themselves. And the succeeding thoughts, being unable to arise in continuity at that immediate instant, arise only after the lapse of the aforesaid extent of time. It can not be rightly said that they (the preceding thoughts) do not possess the faculry of causing to arise something similar to themselves, or that they are not awntara-relations only because of a suspension of operation of the faculty. For, we do not speak of a king's armies when they are not actually in a battle or in the very act of fighting, or while they are roaming about, not being required to fight by the king, who at such times may say, "My men, it is not the proper time for you yet to fight. But you shall fight at such and such a time." We do not then say that they are not armies or that they have no fighting qualities. In precisely the same way, the relation between the two aforesaid preceding thoughts is to be understood. Here some might say: It has been just said in this relation, that both the relating

and the related things, being incorporeal qualities having no form whatever a?d having nothing to do with any mate~lal quality of limitation (space) mterveDing between, are entirely without mediacy or cavity. If this be so, how shall we believe the occurrence at every moment, of the arising and ceasing of consciousness, which has been explained in the arammQ/Ja-paccaya by the illustration of the sound of a go~g and of a violin? We may answer this question by asserting the fact, which is quite obvious in the psychical world, that. the various classes of consciousness are m a state of continual flux, i.e., in a continuous succession of changes. It has also been explained, in detail, in the essays on CittaYamaka. End of the Samanantara-relations.

6. Sahajata-Paccaya or the Relation oi Co-Existence The classifications of the paccaya and paccayuppanna-dhammas of this relation will now be dealt with. All coexistent classes of consciousnes and their mental concomitants are, each, mutually termed paccaya and paccayuppanna-dhammas. So also are the mental aggregate~of rebirth and the basis of mind, which coexist with rebirth; and so also are the Great Essentials, mutually among themselves. All the material qualities born of Kamma at th~ moment 0f rebirth and all the material qualities which are born of mind, during life, at the nascent instant of each momentary state of consciousness (which is capable of producing material quality), are merely termed the paccayuppallna-dhammas of that coexistent consciousness. All the material qualities deroived from the Great Essentials are, however, termed the paccayuppannadhammas of the Great Essentials. I n what sense is sahajala to be understood; and in what sense, paccaya? Sahajata is to be understood in the sense of coexistence; and paccaya, in the sense of rendering help. Here, coexistence means that, when a phenomenon arises, it arises together with its effect; or, in other words, also causes its effect to arise simultaneously. Such is the meaning of coexistence implied here. For example, when the sun rises, it rises together with its heat and light. And when

* Ha~ been rendered as 'sustained ccsntion路. Here the cessation is that not only of consciousness but also of mental concomitants and mental qualities, born of mind. (Translator.)

NI 'AY -Pt\' 'AVA OR 路TIIE RELATION OF DEPENDENCE . ~ndl i- burning, it burns together with 1t: he'll .uld light. So also. this relating thing. in arismg. IHis~s tog~(her with related things. In :hi cample, the sun is like each of the mental states: the sun's heat like the coe.-isting mental states: and the sun's light is like the coexisting material qualities. Similarly, the sun is like each of the Great Essentials; its heat, the coexisting Great Essentials; and its light, the coexisting material qualities derived from them. In the example of the candle, it should be understood in a similar way. End of the Sahajiita-relation. 7. Aiffiamaiiiia-Paccaya or the Relation of Reciprocity What has been spoken of the paccayadhammas in the classifications of the relation of coexistence, is here (in this relation) the paccaya as well as the paccayuppannadhammas. All states of consciousness and their mental concomitants are, reciprocally, the paccaya and the paccayuppanna-dhammas; so are the coexiting Great Essentials; so are the mental aggregates of rebirth; and so is the basis of mind or heart-basis which coexists with the mental aggregates of rebirth. As to the sense implied here, it is easy to understand. However, an illustratIOn will not be uninteresting. When three sticks are set upright leaning against one another at 1heir upper ends, each of them depends on, and is depended on by. the other two. As long as one of them remains in such an upright position, so long will all remain in the same position. And, if one of them falls, all will fall at the same time. Exactly so should this relation of reciprocity be understood. Here, if anyone should assert that the mental properties are not able to arise without consciousness rendeJing them service as their base, we would acknowledge that this is so. Why? Because the function of knowing is predominant among the functions of contact, and so forth, of the mental properties, and, in the Dhammapada, as expounded by the Omniscient Buddha, "mind is predominant" (Manopubbangama Dhamma, etc........ ). And again if anyone bolds that consciousness also is not able to arise without the mental properties as a

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wrrdative. we will support this view. They (menta I properties) arc concomitant factors of conseiollsness; therefore consciousness al$o is not able to arise without its accompanying mental properties. In a similar way are the four Great Essentials to be understood. But the mental qualities derived from them should not be counted as concomitant factors, for they are only derivatives. Then, are the material qualities of life and those born of food, not concomitant factors, seeing that they can exercise, individually, the causal relation of control and that of food? No, they are not. They may be taken as concomitant factors only when the development is in full swing; but not when things are only at the state of genesis. In this relation of reciprocity the arising of concomitants at the stage of genesis is a necessary factor. End of the Afifiamafiiia-relation.

8. Nissaya-Paccaya or the Relation of Dependence The relation of dependence is of three kinds, 'coexistent dependence,' 'basic preexistent dependence', and' basic objective pre-existent dependence.' Of these, what is the relation of' coexistent dependence'? The relation of 'coexistent dependence' embraces all those that are already comprised in the relation of coexistence. Hence the classifications of relation and related things ought here to be understood in the same way as those that have already been set out in the section on the relation of coexistence. And what is the relation of' basic preexistent dependence' ? There are six bases 路-eye, ear, nose, tongue, body and heart. These six bases, during life, are causall)' related, by way of 'basic pre-existent dependence', to the seven elements of cognition. The material base itself pre-exists and serves as a standing ground or substratum, and it is therefore called 'basic pre-existent dependence'. Here,' basic' is so called because of its being a standing ground or substratum for mind and mental properties. 'To pre-exist' means to exist beforehandone thought-moment earli.er than its related thing.

PATTHANUDDESA DTpANI

Here the rebirth consciousness arises in dependence upon the heart- basis * that coexists with it, for there is no pre-existent physical basis at that moment. And the first life-continuum arises in dependence upon the same heart-basis which coexists with the rebirth-consciolJsness. The second life--continuum arises also in dependence upon the heart-basis which coexists with the first life--continuum, and so on with the rest; that is the third life-continuum arises in dependence upon the heart路 basis [hat ::oexists with the second life-continuum; and so on and on, until comes the moment of death. Thus should be understood the 'basic preexistent dependence' which relates to the two elements of cognition, the element of apprehension and the element of comprehension. Just as a violin sounds only when tbe violin-bow strikes its strings, and not otherwise; so also the five senses awake only when the five kinds of sense-objects enter the five avenues known as 'five bases', and not otherwise. The impression is possible only at the static period of the object and of the basis. On account of the impression, the lifecontinuum vibrates for t" 0 moments. And, on account of the vibration of the Hecontinuum, apprehension occurs. On account of apprehension, thc five sensecognitions are able to arise. Therefore, the five sense-bases (eye, ear, etc .. ), which have arisen at the nascent instant of the past subconsciousness, are the 'basic pre-ex iste!)t dependences' of tht> five elements of sensecognition. Now, at the time of death all the six bases come into being only at the nascent instant of the seventeen! h sub - consciousness, reckoned backward from the dying-consciousness. No new bases occur after fhat seventeenth sub-consciousness_ So, at the time

of death, all sub-consciousness, all six-doorprocess-cognitions and consciousness of decC<1se arise in dependence upon these, their respective hases that came into being together with the seventeenth sub-consciousness which has arisen previously to them. This is the causal relation of 'basic preexistent dependence'. What is the causal relation of 'basic objective pre-existent dependence'? When one is reflecting and holding the view: "my mind locates itself in dependence upon the matter \\ hich is mine, or myself, ormy alta", through craving, conceit, and error; or when one is reasoning or speculating thus: "my mind locates Itself in dependence upon malier which is Impermanence, III, and No-soul", there arise mind-door cognitions, such as determining, and so forth. During that time, each of the material bases becomes the standing ground for, and also the object of, each of the mind-door cognitions. Therefore, such and such a heartbasis is causally related to such and such a consciousness and its concomitants, by way of basic objective pre-existent dependence. This is the causal relation of' basic objective pre-existent dependence', Hence the relation of dependence is of three different kinds. Here, the dependence by way of Suttanta sho\jld also be mentioned. We know that men, animals, trees, and so forth, stand or rest on the earth; the earth, in turn, on the great mass of air; and the air, on the limitless empty space underneath. We also know that men establish themselves in houses; bhikkhus, in viharas or monasteries; devas, in celestial mansions; and so on with the whole universe. Thus ,hould we understand that everything is causally related to something: else by way of dependence.

" Here ( hadaY,lm) is the se1t of l ci!ta, )

End of Nissaya-Relation. th:>~;ht.

THE RELATION OF SUFFICING CONDITION

T he rdalj~)[l of s.ullking: condi.tion i:-. ~f tlm::c KlI1ds--' obJective sut1lcmg condItion ", .' contiguous sliJlking condition" and ., natural sufficing condition." or these three the first is the same as objcctivc dominance: and the second as contiguity. What is "natural sufficing condition" ? All past, present and future, internal and external, classes of consciousness together with their concomitants, all material qualities, Nibbana and concepts (panilalli) , are natural sufficing conditions, severally related-as the case may be-to all the presenl classes of consciousness and their concomitants. Here, the Buddha who passed away and has entered Nibbana, His Dhamma, the Fraternity of His sanctified disciples, and the successions of the recognized Fraternity, are causally related to us, of later generation, by way of natural sufficing condition, for the cultivation of good. In the same way, our forefathers, in their respective capacities as parents, teachers, wise monks and brahmins, cminent philosophers, and powerful and august kings, are also causally related to the succeeding generations by way of natural sufficing condition, either for the cultivation of good or of evil, or for the experience of pleasure or of pain. For which reason, they established or propounded various laws and sayings, moral and immoral, and also worldly institutionsboth for the welfare and otherwise of the succeeding generations. The future generations also follow their paths and adopt their customs by doing acts of charity, by observing the precepts, and so forth; by practising the moral and social laws of the world; by ad hering to various religious beliefs; by taking up various kinds of occupations; by stud ying various branches of arts and science; by governing hamlets. villages and towns ; by being agriculturists in the field and on the

farm, by digglllg l,d,~,. pond" .. 1:<1 welis ; by huildillg huuses; by making carri,lges :lnd cart;,: by build ing bLlhte,. steamers and ships; and by seeking for and accumulating wealth, such as ~iJva, gold, prccic'lJs STone" peads and so forth aild so on. Thus the world has dcveloped unceasingly. The future Buddh;1 (I\fctteYY:1), His Dhamma and His Fralt::rnity are natura! sufficing conditIons, being causally related to the present generation, for thc acquirement of virtues, and the gaining of merit. Supremacy, wealth, power, prosperity-which are to be gaincd in the fUlure--are also natural sufficing conditions, related to the present generation for the putting forlh of efforts of all sorts. The acquirement of happy existence and wealth and the attainment of Path, Fruition ÂŤnd Nibbana, which an: to be cnjoyed in the ruture, arc aL,o natur.:tl sunlcing conditions, related to the present generation of men for the develormcnt of SLlch forms of merit as charity, virtue and so on. With the hope of reaping crops in winter. men tili the soil and sow seed, in the rainy season; or do variolls kinds of work, which incLlr labour and intellect, with the hope of getting moncy upon their completion of the work. Now, the crops to be reaped and thc money to be got, are future natural sufficing conditions, related to the acquisition of crops and money. Tn the same manner, most people in the present life do many good deeds, realizing that they will reap the fruits of their deeds in some life hereafter. In this casc, the fruits which will be reaped in future are future natural sufficing conditions, related to the deeds done in the present life. Deeds done before are also past natural sufficing conditions, related to the fruits which are to bc reaped in the future. Thus we see that the future natural sufficing condition is as large and wide as the past.

" Just as a stick, brethren, thrown up into the air, falls now on the hutt-end, now on its side, now on its tip, even so do beings, cloaked in ignorance, tied by craving runn ing o n wandenng, go now from this world to the other world, now from the othe; world to this." - San'IYlltta-lIikiiya, xv, 2-11.

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PATTHANUDDESA DIPANI

The living Buddha, His Dhamma, and so on, are present natural sufficing conditions, being related to the present living men, Devas and Brahmas; and so are living parents to living sons and daughters, and so on. The present natural sufficing condition is thus obvious and easy to understand. Internal natural sufficing conditions are those that exist in an animate person, such as the Buddha, and so forth_ External natural sufficing conditions are conditions, such as lands, mountains, rivers, oceans and so on, which serve as resting places for the existence of life (sentient beings); or such as forests, woods, trees, grasses, grains, beans and so forth; or such as the moon, the sun, the planets, the stars and so on ; or such as rain, fire, wind, cold, heat, and so forth, which are useful and advantageous to life in one way or other. All these are the more powerful sufficing conditions, either for the accomplishment of good or for the spreading of evil: either for the enjoyment of pleasures or for the suffering of pains. Those with an earnest desire to enter Nibbana in the present life, work out the factors of enlightenment. Those with an ardent hope to enter Nibbana in the lives to come when Buddhas will appear, fulfil the perfections. Here, Nibbana is the more powerful sufficing condition for the cultivation of these tasks. A large variety of concepts or names-andnotions, commonly employed, or found in the Tipitaicas of the Buddha,are also sufficing conditions for the understanding of many things. In fact, all conditioned things here come to be only when there are present causes or conditions for the same; and not otherwise. And they stand only if there are presen( causes for their standing; otherwise they do not. Therefore, causes or conditions are needed for their arising as well as for their maintenance. However, Nibbana and concepts are things, unconditioned, without birth and genesis, everlasting and eternal; therefore, no causes are nee<ted for their arising and maintenance. *

The Moral is causally related to that which is moral by way of sufficing condition. A clear exposition of this is given in the Panhana, where it is said: "Through faith one gives charity, observes the precepts and so on." Similarly, that moral is causally related to immoral-and unspecili:d ** or unmoral to unmoral-, by way of sufficing condition, is made clear by these expositions :-" Through lust one commits murder, theft and so on" and" Through sui table climate and food, one enjoys physical health and so forth." The Moral is also causally related to that which is immoral by way of more powerful sufficing condition. This is to be understood from the following exposition:- "One may give charity, and thereupon exalt oneself and revile others. In the same manner, having observed the precepts, having attained concentration of mind, and having acquired learning, one may exalt oneself and belittle others." The Moral is also causally related to that which is unmoral by way of more powerful sufficing condition. All good deeds done in the four planes (these four planes are the spheres of Kama, Rupa, Anlpa and Lokuttara), and all actions connected with doing good, are related, by way of more powerful sufficing condition, to unmorals of the resultant kind, producible at a remote period. Those who practise for the Perfection of charity, suffer much physical and mental pain. Similarly, those who practise for such other Perfections (Paramitas) as of morality, abnegation, wisdom, perseverance, patience, sincerity, resolution, love, and resignation, suffer the same. It is likewise with those who practise the Gourse of Jhana and Magga (" supernormal thought .. and the Path). Immorals are also causally related, by way of more powerful sufficing condition, to morals. For instance, some on this earth, having done wrong, repent their deeds and better themselves to shun all such evil deeds, by cultivating such moral acts as giving charity, observing the precepts, practising Jhanas and Maggas. Thus the evil deeds they have done are

* That is to say, Nibbana and concepts (or more properly, concept-terms) do not enter time, and therefore are not subject to time's nature, change. They do not" arise"; therefore they do not .. cease". They are .. everlasting and eternal" in the sense of being extra-temporal, not in the vulgar sense of being endlessly continuous in time. *' Here abyakata is rendered as "unspecified" or "unmoral". It is explained in the commentary as Kusala-akusalabhavena akathita, annabhavcna kathita; i.e., not to be called as moral or immoral, but to b~ called as .. apart-from-both"; i.e_, unmoral or unsp~cilied. The ahyakatadhammas are---<\11 ch~'es of resultant and inoperative consciousness and all material qualities, as well as Nibbana. -Translator,

THE RELATION 01' PRE-EXISTENCE w 'of:tnn rsuflicingcondition. h) th III )r.l\ lcts th y cultivate tater. hnllll raL Me also causally related. by way f III rc.; ~)\\wful sutlking condition, to \lnm r.li:. h)r instance. many people in this \\ l)r1d. I\:\\ ing bt:l'n guilty Qf evil deeds, rt J':lined h) fall into l)ne of the fQur planes l,f nl1:ery. and undergo pains of sutf!!ring \\ hich prc\ ail there. E,en in the present life, :~')mc. through路 their own misdeeds or the mi:deed' of others. have tQ bear a great deal f cli:tress. Some. however, enjoy a large ....uiety of pleasures with the money the\ earn by their misconduct. There are also manv who suffer much on account of lust. hate: error, conceit, and so forth. l.:nmorals are also causally related by way of more powerful sufficing condition to morals. Having become possei>sed of great wealth, one gives charity, practises for the perfection of good morals. fosters wisdom, and practises the religious exercises in a suitable place, such as a monastery, a hollow place, a cave, a tree, a forest, a hill, or a village, where the climate is agreeable and food is available. Unmorals are also causally related by way of more powerful sufficing conditions to immorals. Being equipped with eyes, many evils are born of sight within oneself. A similar explanation applies to our equipment with ears, etc.; so also as regards hands, legs, swords, arms, etc. It is thus, that suffi~颅 ing condition is of three kinds. Sufficing condition by way of Suttanta,* may also be mentioned here. It is found in many such passages in the Pi takas as, " Through intercourse with virtuous friends," "Through association with sinful companions," "By living in the village," "By dwelling in the forest" and so forth. In short, the five cosmic orders (panca-niyamadhamma) are the stronger sufficing conditions relating to the three worlds-the animate world, the inanimate world, and the world of space, to go on unceasingly through reons of time. This also has been expounded at length by us in the NiyamadipanL** Why is iirommw:zupanissaya so called? It is so calIed because the dominant object acts as a main basis for subjects (iirarnmw:zika).

Why is mwraflipolliu(J),(J so called ? ft is ~() calkd hcc(tllse the preceding (;OnSClOll<;ncs acts as a main hasis for the arising of jtll immediate succecding conscioll,ncss. Thl: preceding consciousncss is ju<,t like the mQther ; and the sUl'ceeding one, the son. Here, just as the mother givl:s birth to the son who owes his existence to her in particular, so also the preceding consciousness gives birth to the succeeding one which owes its existence particularly to its predecessor. Why is pakatupanissaya so cailed? It is so called because it is naturally known .to the wise as 路a distinct sufficing condition. Here, something further requires to be said. The influence of a sufficing condition in contiguity, pervades only its rmmeCliate successor ; but that of a natural sufficing condition can pervade many remote ones. Therefore, what in this present life has been seen, heard, smelt, tasted, touched and experienced in days, months, years, long gone by, takes form again at the mind-door, even after a lapse of a hundred years, if a sufficient cause is available. And so people remember their past, and can utter such expressions as "I saw it 'before ", "I heard it before ", and so on. These beings, whose birth is apparitional ***, also remember their former existences; likewise, some among men, who are gifted with the memory of their former existences, can do so. If one out of a hundred thousand objects experienced before, be met with afterwards, many or, it may be, all of them reappear in the process of thought. End of the Upanissa-Rclation.

10. Purejata-Paccaya or Tile Relation of Pre-ExistcBce The relation of pre-existence is of three kinds -basic pre-existence, objective pre-existence. and basic objective pre-existence. Of these, the first and the last have already been dealt with, under the heading of N issaya. in the foregoing section on the N issaya relation. Objective pre-existetlce is the name given to the present eighteen kinds of material quali_ ties of the determined class (nipphanna). Of

"That is "sufficing condition" as set forth in the manner of tne s.uttas or general discourses of the Buddha as dislmguished from the maoNr in whic.;h it is dealt with in 'he AbhJdhanmla section of the Scriptutes. ~;Njyamadjpani was written by the late Yen. Lcdi SaY,idaw and translated IlllO tnglish by \'en. U Ny.ma and Dr. I:larua . ...... Reing~ whose coming into existence takes place in any other mode than the ordin,try one of hirth fn'nl parenb: what occidentals might call .. supt.:rnatural bcing~ ", though not all of trn.-m arc to bl' Ulldl'Ntl)0<.\ as superior to man, in any vItal rC'lpec.t. M.any are IDfertor to man; If! power and f.tculty. ,L~ well as III tlK' opportunities open to them of WIIVlII禄g N,bbana. - TraD6la.-or.

PATTHA.NUDDESA DIpA.NI

these, the present five objects (visible form, sound, and so forth) are causally related, always by way of objective pre-existence, to those thoughts which are capable of taking part in the five-door processes. Just as the sound of the violin only arises when it is played with a bow, and the sounding necessitates the pre-existence of both the violin strings and the violin bow; so also those thoughts, whIch take part in the five-door processes, spring into being, owing to the presentation of the five objects of sense at the five doors, which are no other than the five bases. The presentation is possible only when the door and the object are in their static stages. Those five objects not only present themsc1~es at the five doors of the five senses at that statIc peflod, but they also present themselve~ at the .minddoor. On this account, the lIfe-contInuum vibrates for two moments, and then ceases; and the cessation of the life-continuum gives rise to a consciousness-series. This being so, the consciousness-series in any process cannot arise without the pre-existence of the objects and of the bases. The eighteen kinds of determined material qualities are either past, because they have ce~sed ; or future, because they have not yet ansen ; or present, inasmuch as the are still existing. All of ,lem without di~tinction, IDay be objects of tie ~nd-door cognitions. But, among them, .)nlv the present objects act as objective prexistence. And if a thing in any distant place, or concealed from ?ighl~ itself existing, becomes an object of mmd, It also may be called a present object.

End of the Purejiita-Relation. 11. Pacchijita-Paccaya or The Relation of Post-Existence Every posterior consciousness th.at s~ri~gs ",Ito being, causally relates to the stIll eXIstIng grf'up of prior corporeal q.ualities b?rl! of the Four Origins* (Kamma, cllla, utu, ahara), by way of post-existence, in helping them .to develop and thrive. For example, the ramwater that falls every subsequent year, renders service by way of post-existence to such vegetation as has gr0'.'m up in previous years, in promoting its growth a.nd devel?pment. " Here, by " every postenor ~onsclousnes~ are meant all classes of conSCIOusness begmning from the first life-continuum to the final

dying-thought. And, by "prior corpo~~al qualities" are meant all corporeal qualItIes born of Four Origins starting from the gr~up of material qualities born of kamma, whIch co-exist with the rebirth-conception. The fifteen states of the life-continuum starting serially from the first life-continu~m which has arisen after the rebirth-conceptIon causally relate by way of post-existence to .he group of material qualities.born of kam.ma, which co-exist with the reblrth~conceptIOn. As to the rebirth-conception, it cannot be a causal relation by way of post-existence; for it co-exists with the group of corporeal qualities born of kamma. Similarly, the sixteenth life-continuum cannot become a causal relation by way of post-existence; for it comesintoexistc;lce only when that group of material qualities reaches the stage of dissolution. Therefore, these are" the fifteen states of the life-continuum" which causally relate as above. At the static moment of the rebirth-conception, there spring up two groups of material qualities, born of kamma, and born of temperature**; and the same at the arrested moment. But at the nascent moment of the first life-continuum, three groups spring up : that born of kamma, that born of temperature, and that born of mind. When oja (the nutritive essence) of the food eaten, spreads all through the body, the corporeal nutritive essence absorbs the stimulant, and produces a group of material qualities. From that time onward, the groups produced by the Four Origins spring up incessantly, like the flame of a burning lamp. Leaving out the nascent moment, so long as these groups stand at their static stage, everyone of the posterior fifteen classes of consciousness renders them help by way of post-existence. Vuddhivirulhiyii means "for the gradual development' and progress of the series of corporeal qualities born of the Four Origins." Therefore, if they, the four kinds of corporeal groups, are repeatedly related by (lit. do repeatedly obtain) the causal relation of postexistence, then they leave behind them, when their physical life-term has expired, a powerful energy:-an energy adequate to produce the development, progress and prosperity of the subsequent series of groups.

End of the Pacchijita-Relation.

-""-;-l~i~;, the - origi"ns of material qualities are meant. The word" Origin" is used in the sense of Darwin as in the .. Origin of Species." Here, utu ( lit, season ) ha~, ~7en re!ldered a~,"}emperature" ... It may also be rendered by popular acceptance, as ., physical change, calOrIC energy, heat and cold, etc.

J<AMMA-PACCAYA OR THE RELATION OF KAMMA 12. Asevllna-Pllccaya or The Relation. of Habitual Rccarrcoce Th fl)("t\,-~I.!\'en kinds of mundane apperceptions comprising the twelve classes of immoral consciousness, the seventeen mundan..: classes of moral consciousness, and the eighteen classes of inoperative consciousness (obtained by excluding the two classes of cOI1~ei,)usl1cSS, called ., Turning towards", iiraii(lIIG. from the twenty), arc here termed the causal relation of habitual recurrence. \\'11":11 anv one of these arrives at the apperceptiona.!" process (i.e., the sequence of seven similar states of consciousness in a process of thought) every preceding apperception causally rel:.!tcs itself .by ~,,;ay of ha:bi~ual recurrence to every succeedll1g apperceptJ.on. The related things, paccayuppanna-dhammas, comprise the succeeding apperceptions as ~akd above, as well as the Four Paths. 1n v. hat sense is the term iisevana to be understood? [t is to be understood in the sense of habituating by constant repetition or of causing its paccayuppalll1a-dhammas to accept Its inspiration, [or them to gain greater and greakr proficiel1cy, energy and force. Here Pa<TlIlla.bhilva means profiClency of the sllccc~ding appercertional thoughts in their apperccptive [unctions and sta路ges ;)ust as one who reads lesson many times becomes more proficient with each new readin!!. Pafl~clso literally means perfumin.g, or inspiring. Just as a silk cl~th is perfumed wi th sweet scents, so also IS the body oil thought, so to speak, perfumed, or .inspired, with lust. hate, and so f011h ; or wLth disIntercsledn~ss (amijaJ!a),amity (adussmla), and so 011. ,\/though the preeeding apperception cease.-. its appcrceptimaal force does nDl cease; that is. its force puvades the succe~d颅 ing thought. Theref<;Jre,. every . succeedltlg arrerception. on commg Into e~lster,ce, becomes more vigorous on account of the forma's habituation. Thus the immediate prec~ding thought habituates, or c~uses its immediate successor to accept Jts habltuallon. However, the process of habitual recurrence usuallv ceases at the seventh thought; after whieh' either resultant thougbt-momli:l'lts OJ.f retendon follow. or subsidence into the tifecontinuum takes pLace. Here habitual recurrence, a~ dealt with in the Suttanta, ought to be mentioned also. Many passages are ~o be found in. several part~ of th~ Sll~ta Pl!aka. " S.~ch are ~---:"Satipu{fhiinnfll bhii,路VlZtl,. ,?f.1e cultrva~.

the carJ:lcst applicatIons

l.D

mi.a.dfulaess ;

.. Samntappadhiinarn bhaveti." .. one cultitivate:s the supreme effort ;" .. Sati-sambojjhai&gafil bhaveti, " "one cUiltivates mindfulness, a factor of Enlightenment ;"" Dhammavi ca va-sambojjhai1!(arh bhaveti," .. one cultivates the' investigation of truth, 'a factor of Enlightenment; " " Sammaditthilh bhaveti, " " one cultivates the right view;" "Sommasank a p pmn Maveti, " .. one cultivates right aspiration; " and so on. In these passages, hy " bhiiveti" is meant, to repeat the effort either for one day, or for seven days, or for one month. or for seven months, or for one year, or for seven years~ MOLm and immoral actions, which have been repeatedly performed or cultivated, Of many times done in former exist(nces, causally relate by way of habitual recurrence, to moral and immoral actions of the present ey,;istence, for their. greater improvement and worsening respectively. The relati(i)n which effects the improvement and the worsening respectively of such moral and immoral a ('tions , at some other distant time or in some future existence, is called sufficing cl)udition; but the one which effects t bis only during the apperceptional process, is called habitual recurrence. In this world.,. there are clearly to te seen always. many incidental results or consequences following upon great achievements in art, science, literature, and so forth, which have bee" carried out iu thought, word, and deed, continuously, repea~edly and incessantly. As such a relation o[ habitual r .. C'lrrence is found among all transient phenomena, manly zeal and drort, exertcd for a long period oj" tillle, have dcvcIop~d to stich a high degrec th<11 many great and difficult labours have reached complete accomplishment and that even Buddha-boud has been attained.

End of Asevana-relation. 13. Kamma- PaCCa}3, or Tlu! j~clalioll of KamAla The reialion of kamma is of two kinds, coexistent kamma and asynchronous kamma. or these two all volitions, m0ral, immoral, and unmoral. which consist of three tin'J:phases, constitute the callsl1 relation of coexistent kamma.. Their related things are:All classes of comr;iousness and their menl' 1 concomitants i,u 'Jc,istence wi[h volition; material qualitie~ born of Kamma, which arise simultaneously with the rcbirth-coIlCt;plion ~ and material qualities produced by mimd during. tile ten~ of life.

:. -.

.'.

.. - -

..: I

PATTHANUDDESA DIpANI

Past moral and immoral volitions constitute the causal relation of asynchronous kamma. Their related things are the thirty-seven classes of mundane resultant consciousness and their mental concomitants, and all the material qualities born of kamma. Why is kamma so called? It is so called on account of its peculiar function. This peculiar function is nothing but volition (or will) itself, and it dominates every action. When any action of thought, word, or body, takes place, volition (or will) determines, fashions, or causes its concomitants to perform their respective functions simultaneously. For this reason, volition is said to be predominant in all actions. Thus leamma is so called on account of its peculiar function. Or, to define it in another way, kamma is that by which creatures do (or act). What do they do then? They do physical work, vocal work, and mental work. Here, by " physical work," is meant standing, sitting, and so forth; stepping forward and backward, and so on ; and even the opening and the shutting of the eye-lids. Vocal work means producing vocal sounds. Mental work means thinking wisely or badly; and, in short, the functions of seeing, hearing, and so forth, with the five senses. Thus all the actions of beings are determined, by this volition. Therefore it is called kamma. Sahajiita is that which comes into being simultaneously with its related things. Sahajiitakamma is a coexistent thing, as well as a kamma. Sahajiitakamma-pacciiya is a causal relation standing (to its effects) by way of coexistent kamma. NiiniikklzanikGiiz is a thing differing in point of time from its effects. That is to say, the time when the volition arises is one, and the time when its effects take place is another' or, in other words, the volition is asynchrdnous. H~nce ~sync~ronou~ volition is a volition that differs 111 pomt of ttme from its effects. So NiiniikkhGfJikakammapacciiya is a causal relation standing (to its effects) by way of asynchronous kamma. The volition which coexists with the Ariyan Path,. only at the m?ment of its ceasing, immediately produces Its effect, and so It also IS asynchronous. Here, a moral volition such as predominates in charity, for instance, is causally related to its coexistent mind and mental qualities, together with the ,?aterial qualities produced by the same mll1d, by way of coexistent kamma. It IS also causally related, by way of asynchronous kamma, to the

resultant aggregates of mind and material qualities born of that kamma, which will be brought into existence at a distant period in the future. Thus a volition, which is transmuted into a course of action entailing moral and immoral consequences, is causally related to its related things by way of two such different relations, at two different times. In this asynchronous kamma rdation, the kamml signifies quite a peculiar energy. It does not cease though the volition ceases, but latently follows the sequences of mind. As soun as it obtains a favour&ble opportunity, it takes effect immediately after the dyingthought has ceased, by transmuting itself into the form of an individual, in the immediately following existence. But, if It does not obtain any favourable opportunity, it remains in the same latent mode for many hundreds of existences. If it obtains a favourable opportunity, then what is called" sublime kamma," takes effect, upon the next existence in the Brahmii-loka, by transmuting itself into the form of a Brahma Deva; a nd it is so matured that it exhausts itself at the end of this second existence, and does not go any further. End of Kamma-Relation. 14.

Viplika-Paccaya or The Relation of Effect

Thirty-six classes of resultant consciousness and their concomitants, are the relation of effect. As they are mutually related to one another, the related things embrace. all of them, as well as the material qualities born of kamma at the time of conception, and those produced by the resultant consciousness during life. In what sense is vipaka applied? It is applied in the sense of vipaccana, which means a change of slate from infancy or youth to maturity. Whose tenderness and maturity are meant? What is meant of the former is the infancy of the past volition, which is By known as asynchronous kamma. maturity, also, is meant the maturity of the same kamma. Here, it should be understood that each volition has four avatr/ziis, or time-phases -celaniivattha, or the genesis of volition; kalllllllil'atrhii. or the continuance of volition; nimittiil'art/za, or the representation of YO lit ion, and vipakiivattllli. or the final result. Here. although the volition itself ceases, its peculiar function dl)CS not cease, but latently follows (he series l)f thought. ['his is l'allcd kammcivarthii, or the continuance of volition.

THE R 'lATION OF EFFECT

\\ h nil d : lill n f:l\l)lIl\lhk oPPMlunily rfruili )11. th !....\ll1m.1 rq)rl'SI'llls ilsdfll) Ih~ 1 1.1'11 Ib ul II' di,'. lhal is tl) say, he him,lit, 'Is ,\, if hI.' \\l'I'I' gh illg charilY, or obsl:rvIn, Ih I'f "I'h, ,)1" perhaps killing some neatm:. 1r thi~ l.:.lmma fails to rcprl:scnt itself, .1 :~ mbl,1 1'1 il is reprl'senkd. That is to say, h him:df fcds as if he were ill possession of Ih' \)lr'rin~s, the gifts, the weapons, and so on; M ,IllY thing with which he had committed 'u('h kamma in the past. Or, sometimes, ther(, is 1'1 presented to him the sign of the next ('isten(" where he i' destined to open his new life. Th,lt is to say, such objects as the abL1dl'$ or palaces of the Devas, or the fires of the I ira) a-\\ orlds, or what-not; which-as it will be hi." lot to obtain, or to experience, such in the existence immediately followingenter the fields of presentation through the six doors. These are called nimittiivatthii, the representation of the volition. Now, how are we to understand the ).j riikiirarrhii? If a person dies with his attention fixed upon one of 路these three classes of objects. either on the kamma itself or on the sign of it, or on the sign of destiny; it is said that kamma has effected itself, or has come to fruition, in the immediately new existence. It has transmuted itself into a personality, and appears, so to speak, in the form of a being in the new existence. This is called the vipiikiivatthii, or the final result. Here, in the first three avatthiis, the volition is said to be in the state cfinfancy or youth.* ------- ----------* Ledi Sayadaw has not explained the cetanavattha. (i

commission of-the initial volition or kamma.

The last one shows that the volition ha!; arrived ill maturity, and can effect itself. Therd'on:, as has becn said, viparrana means a change of state from infancy or youth to maturity. Thus vipaka is the name assigned to the states of consciousness and their concomitants, which are the rcsults of the volitions ; or to the matured volitions themselves. Just as mangoes are very soft and delicate when they are ripe; so also the resultant states are very tranquil, since they are inactive and have no stimulus. They are so tranquil that the objects of sub-consciousness are always dim and obscure. On reviving from sub-consciousness, one has no consciousness of what its object was. For this reason, there is no possibility of occurence of a process of thought, which can reflect the object of the sub-consciousness thus: " Such and such an object has been met with in the past existence," -although, in sleep at night, the sub-consciousness takes for its object one of the three classes of objects (kamma, the symbols of kamma, and the symbols of one's future destiny), which had been experienced before, at the time of approaching death, in the immediately preceding existence. Hence, it is, that one knows nothing about any object from a past existence, either in sleep or in waking. Thus the mutual relationship by way of inactivity, non-stimulation, and tranquillity, is termed the function of Vipiika. End of Vipiika-Relation. But it is easy enough to understand, since it is the

15. Ahiira-paccaya or the Relation of Food.

THE relation of food is of two kindsmaterial and immaterial. Of these, material food connotes the nutritive essence (or what is called edible food), which again is subdivided into two kinds-internal and external. All the natural quaiities born of the Four Causes*, pertaining to those creatures who live on edible food, are here the paccayuppanna-dhammas related to the two kinds of material food. As to immaterial food, it is of three kinds;- contact, volitional different activity of mind, and consciousness. These kinds of immaterial food, or paccayadhammas are causally related to the coexistent properties, both mental and material, which are their corresponding paccayuppanna-dhammas. In what sense is ahara to be understood? Ahara is to be understood in the sense of â&#x20AC;˘ holding up strongly', which means" causing to exist firmly". That is to say, a relating thing nourishes its related thing so as to enable it to endure long, to develop, to flourish, and to thrive, by means of support. Though the causal relation of food possesses a producing power, the power of support is predominant here. Here, the two material foods are called

iihara, because they strongly hold up the group of internal material qualities born of the Four Causes, by nourishing them so that they may exist firmly, endure long, and reach uncurtailed the bounds (or limits) of their life-term.

* The Four Causes arc (1) Kamma, (Nutriment).

Contact is an ahara also, because it strongly holds up its coexistent things, and enables them to stand firmly and endure long by nourishing them with the essence extracted from desirable and undesirable oqjects. Volitional activity of mind, or (in a ward) will, is an ahara in that it furnishes courage for the execution of deeds, words, and thoughts. And consciousness is an ahara also, inasmuch as .it predominates in all thinking about an object. These three immaterial foods, in supplying nourishment to the coexistent mentals, also affect the coexistent materials. Ahara here, may also be explained after the Su;tanta method . Just as birds. ascertaining where their quarters are, fly with their wings through the air from tree to tree and from wood to wood , and peck at fruits with their beaks, thus sustaining themselves thr.Qugh their whole life; so also beings-with the six classes of consciousness, ascertaining objects; with the six kinds of volitimtal activity of mind. persevering to get something as an object; and with the six kinds of-contact, making the essence of objects appear-either enjoy pleasure or suffer pain. Or, solely with the six classes of consciousness. comprehending objects, (hey avail themseives of forming, or becoming, body and mind. Or, solely with the contacts, making 0bjects appear in order that feelings may be aroused through the same, they cultivate craving. Or, committing various kinds of deeds through craving accompanied by volitions. they migrate (so to speak) from existence to existence. Thus should be understood how extensive the fUllctioning of the different foods is. End of the Ahara-Relation.

(2) Citla (Consciousness), (3) Utu (Temperature) and (4) Alnlra

.V~,~M'_

thOIUg):lt : "1....,,. ....... 'thcJh!ht •.~,. I-hlve-known."

pIl1~~YUI_!'UftIr-t(J.anlllUr$ ~

stent

their coeximental and material.

- l'b.e paccaya-d/J4l1imos of the

~nd kind are the live sent,ient or-gans-the eye, the ear, the nose, the to~e and the body. The pact:tIJIUJJlln-dhomm~ are the five senses together with their coneomitants.

The paccaya-dhamma of the third kind is only one, namely physical life itself. And all kamma-born, material qualities, with the Cl{.ccption of phySIcal life itself, are its paccayuppanna-dhammas.

P~hI,j4fa A2&

by • • • Iiunct lonmg , IS be tbat of .mainta.ining; for if A did not exist B'. prolongation would be hampered and its continuity would also be brok:n. The functioning of physical life will illustrate this. Now, the two sexes dEl not execute anyone of the said three functions. Therefore they are I}ot taken as a paccaya-dhamma in this relation of control. If this be so must they still be called controls? Yes, th~y must be called ~ontrols. Why? Because they have They somethmg of ~o~trolling power. ?o~trol the body In Its sexual structure (linga), 10 Its appearance (nimitta), in its characters (~utta), and in its o~tward dispositions (iikappa).. Therefore, at the period of concel?tlOn, If, the female sex is produced in a bemg, all Its personality, i.e., the five aggregates produced by the Four Causes (kamma, and so forth), tends towards femininity. The wh~le. body, indeed, displays nothing but the femmme. s~ructure, the feminine appearance, the femmme character, and the feminine outward disposition. Here, neither does the female sex p~od~ce those qualities, nor support, nor mamtam them. But, in fact, when ~he bo~y (i.e. the five aggregates) has come mto eXistence, the sex exercises control over it as if it (sex) were giving it the order to become so and so. All the aggregates also become in conformity with the sex and not out of conformity. Such is the c~ntrolliDg power of the female sex in the feminine structure. In the same manner the male sex exercises control in the masculine structure. !bus the two sexes have controlling fu.nction ill the structures, hence they may be called controls.

PA TTHA NUDDESA DlpANI

17. Jhiina-Paccaya or the Relation of Jhiilla. The seven conslituents of jMilla arc thc pacca)'a-dhall1mas ill the reIa lion of jhal1a. They are: - Vilakka (Initial Application), vicara (Sustained Application). pili (l)leasurable fnter.::sl). sOll1anassa (Joy). dOlllclI1a.'"sa (Grief), lIpC'kkha (Hedonic IndiJTerencc) and ekaggata (Concentration in the scnse of capacity to individualise). All classes of consciousness (with the exccption of five senses), their concomitants and material qualities in coexistence with the scven constituents, are the paccayuppal1!1a-dhammas here. In what sense is iMina to be understood? Jhana is to be un路dcrstood in the sense of ~losely viewing or actively looking at;

that IS to say, going close to the object and looking at it mentally. Just as an ai路cher-who from a distance is able to send or thrust an arrow into the bull's eye of a small target-holding the arrow firmly in his hand, making it steady, directing it towards the mark, keeping the target in view, and attentively looking, or rather aiming at it, sends the arrow through the bull's eye or thrusts it into the latter; so also, in speaking of a YogI or one who practises fhiina, we must say that he, directing his mind towards the object, making it steadfast, and keeping the kasi(w-object in view, thrusts his mind ~nto it by means of these seven constituents of fhiilla. Thus, by closely viewing them, a person carries out his action of body, of word, and mind, without failure. Here, "action of body" means going forward and backward, and so forth ; "action of word" mealls making vocal expressions, such as the sounds of alphabets, words and so forth; "action of mind" means being conscious of objects of any kind, So no deed, such as giving charity or taking life, can be executed by a feeble mind lacking the necessary constitucnts of filclna. It is the same with -all moral and immoral deeds. To have a clear understanding of its meaning the salient characteristic mark of each constituent of jhana should bc scparatcly explained. Vitakka has thc characteristic mark of dirccting thc concomitant [)ro[)crties towards the object, and it. thereforc, fixes the mind firmly to the object. Vice/m lias thc charactcristic mark of revicwing thc object over and ovcr, and it attachcs the mind

firmly to the object. Pili has the characteris路tic mark of creating interest in the object, and makes the mind happy and content with it. The three kinds of vedana i.e. joy, grief and indifference, have the characteristic marks of feeling the objcct, and they also fasten the mind as regards experiencing the essence of desirable, undesirable and neutral objects. Ekaggatii has the characteristic mark of concentration and it also keeps the mind steadfastly fixed on the object.

End of the Jhiina-Relation. 18. Magga-Paccaya or the Relation of Path. The

twelve

path-constituents

are

the

paccaya-dhammas in this relation of Magga. They are : - Right Views, Right Aspiration, Right Speech, Right Action, Right Livelihood, Right Endeavour, Right Mindfulness, Right Concentration, Wrong Views, Wrong Aspiration, Wrollg Endeavour, and Wrong Concentration. There are, however, no distinct mental properties to which to assign the terms, Wrong Speech, Wrong Action and Wrong Livelihood. These are but other names for the four immoral aggregates (akusa/a-khandha), which appear under the names of .1.ying and so forth. Therefore they are not taken as distinct path-constituents. All classes of consciousness and mental concomitants conditioned by hetu, and all material qualities in coexistence with the hetu-conditioned mind, are paccal'uppanna-

dhammas. In what sense is Magga to be understood? It is to be understood in the sense of path, that is, as the means of reaching the realm of misfortune or the realm of Nibbiina. The eight path-constituents (Right Views. and so on) lead to Nibbana. The four \\'fong pathconstituents lead to the realm of misfortune. Now the functioning of fhiilla is to make the mind straight, steadfast, and ecstatic * in the object. "Ecstatic mind" means mind that sinks into the kasi~1G- object. and so forth, like a fish in deep water. The functioning of Magga is to make kammic volition in the " way-in" to the circle of existence and bhii1'anic volition in thc "way-ollt" of the circle, straight and steadfast, issue in a course of action. develop, flourish and prosper. and reach a higher plane. This is the distinction betwecn thc two relations.

"Standing out of'. 01' going beyond. its nOlIllal

J1ltllic.

ATTHI.PACCAYA OR THE RELATION OF PRESENCE Mere. th

kammic volition which can

pradu a rebirth- ince it has worked out 1ft moral and immoral acts such as taking life, and so forth-i spoken of as kammapalhaAnd the bI/(il'allic volition, which anives at the higher stages, that is, proceeds from the sensuous stage to the transcendental one, through a succession of higher and higher stages. by the power of an orderly succession of training-practices (hhiil'atlanukamma), even within the brief period occupied by one bodily posture, is spoken of as bhummantarapatta. To understand this relation; the characteristic mark of each of the path-constituents should also be separately explained in the manner shown in the Relation of Jhana.

ptlttd.

End of the Magga-Re]ation

19. Sampayutta·Paccaya or the Relation of Association. The relations of assoc'ation and dissociation form a pair. So also do the relations of presence and absence, and of abeyance and continuance. These three pairs of relations are-not special ones. They are only mentioned to show that, in the foregoing relations some paccaya-dhammas causally relate themselves to their paccayuppanna-dhammas, by association, and others by dissociation; some by presence and others by absence; som~ by abeyance and others by continuance. Here also in such passages as : " Atthi ti Idw, Kacciina, ayam eko anto ; natthf ti klzo dutiyo anto Ii, ,,** the words atthi and natlhi are meant to indicate the heretical views of eternalism and annihilationism. Therefore, in. order to prevent such interpretations, the last pair of relations is mentioned. All classes of consciousness and mental properties ,mutually relate themselves to oue another by way of association. In what SC/li.e is • sampayutta' to be understood ? "Sampayutta' is to be understood in the sense. of association, or through coalescence, oy the four associative means, namely, simultaneous arising, synchronous cessation, mono-basic, and mono-object. Here, by ekibJiavam galo (or coalescence), it is meant that the consciousness of sight coalesces with w~seven mental properties so throughly that they aU are unitedly spoken of as sight. These

eight mental 'states arc no longer spoken of by their special J1al11e~, for it is indeed a difficult matter to know them separately. The same explanation applies to the other classes of consCiOllSlll!SS. End of the Sampayutta-RelatioJl 20. Vippayutta-Paccaya or the Relation of Dissociation. The relation of dissociation is of four different kinds, namely, coexistence, basic pre-existence, basic objective pre-existence, and post-existe·nce. or these four. the paccaya and paccayuppalllla-dhammas of the coexistent dissociation may be either. mental or physical in accordance with what has been shown in the relation of coexistence. Therefore a mental is causally related to a physical, by way of coexistent dissociation, and viceversa. A" mental", here, when spoken of as a paceaya, means the four mental aggregates, namely, sensation, perception, mental functionings and consciousness, during life; and a "physical", when spoken of as paceayuppanna, means material qualities produced by mind. Again a "physical", when spoken of as a paeeaya, means the heart-basis at the moment of conception, and a "mental ", when spoken of as paccayuppanna, means the four mental aggregates belonging to rebirth. The remaining three kinds of dissociation have already been explained. End of the Vippayutta-Relation 21. Atthi-Paceaya or the Relation of Presence. The relation of presence is of seven different kinds, namely, coexistence, basic pre-existence, objective pre-existence, basic objective pre-existence, post-existence, material food, and physical life-control. Of these, the relation of coexistent presence is that of mere coexistence. A similar interpretation should be made for the remaining six, for which the equivalent relations that have already been explained are to be referred to. The classifications of relating and related things have already been dealt with, above, in each of the relations concerned.

* .. Certainly 0 KaccAna, '( The Soul) exists' is the one extreme, and' (Thi! Soul) docs not exist' is th e second extreme." This is a passage where the problem of Soul, Self or Ego is discussed as to its existence or non-c~stence as a real personal entity.

TIle Relation of Abeyance, ~he

Relation of Absence, The Relation of Continuance.

The relation of absence is entirely the relation of contiguity; so is the relation of abeyance. The relation of continuance is also the sltme as the relation of presence. The words" atthi" and " avigata " have the same meaning; so also the words " natthi " and .. v;gata " . End of the Natthi-, the Vigata·, and the Avigata-Reilltion END OF THE EXPOSITION OF RELATIONS.

PACCAYA-SABH.~GO

OR THE SYNTHESIS OF RELATIONS.

The synthesis of relations will now be stated. The relation of saJtajiita (coexistence) may be specified as being of fifteen kinds-i.e., four superior sahajiitas, four medium sahaJiltas, and seven inferior sahajatas. The four superior sahajiitas comprise ordinary sahaj!ta, sahajatanissaya (dependence-incoexistence), sahajatatthi (coexistent presence), and sahajiita-avigata (coexistent continuance). The four medium sahajlitas ai'\i'lamanna (reciprocity), vipaka (association), and sahadissociation). hetu

and val.mtl-purCJal'tl-avlgaus. maJ}.apure-jatas are, arammal)apu~eja~, IIOme arammaJ}.8, some arammaJ}.adhlpatJ, soqae arammaI,la-arammal)iipanissaya, aramma~ purejiitatthi, and iirammal)a-purejata-avigata. The words .. kiilci" and .. koci" in kiilci arammanam and so forth, are used in order to take i"n only the present nipphanna-riipas (material qualities determined by kamma and environments). The five vattharammalJapurejiitas are vattharammal)a-purejata, vattharammalJ.a-purejata-nissaya. vattharammalJapurejata-vippayutta, vattharammalJa-~~re jatatthi, and vattharammal)a-pureJataavigata. The relation of pacchiijata or postexistence may be specified as four kinds; pacchajiita pacchajata-vippayutta, pacchajatatthi, and pacchiijiita-avigata. The relation of anantara (contiguity) is of seven kinds-anantara, samanan!ara, anantarupanissaya, asevana, anatara-kamma, natthi, and vigata. Of these, anantarakllmma is the volition which appertains to the Ariyan Path. It produces its e!fect, i.e., the Ariyan Fruit. immediately after It ceases. There are five relations which do not enter into any specification. These are: The remaining arammalJa, the remaining ar~mma I)iidhipati, the remaining aramml)t1~mssa,.. all pakatupanissaya, and the remalmng kind of kamma which is asynchronous kamma. Thus the relations expounded in the Great Treatise (PaUhina), are altogether fifty-four kinds in all. Of these relation • all speci of purejlta; all species of pacchijata, material f~ and physicallife-contr 1are All species of ananla art

.,..t

YN HRONY OF RELATIONS Th Dhammas-Nibbllna and i'Ii'\ tti ( n pt)-are both tertr. d ap Q) a ( id f causal relation), asank:'ola un nditi ned)*. Why'l Because the' are .tb dut 1 \' id of Becoming. Those tl'ings ~)r r h n mena which have birth or ge lesis arc 1 'rll\~d sappaccaya (related thillgs), d7ll1d11t<l (conditioned things), and :Iat;ccaS 1II1U1'P IUlOS (things arising from a clmjllnl;;lure of circum'tances). Hence th.:'! tWI) dh,Hnma, being void of becomir and happening are truly to be termed app(' coyas .and a:a"klrmm. 1110ng things related and conditioned, there is not a single phenomenon which is p 'rmanent, lasting. eterna I and unchangeable. In fact. all are impermanent, since they are liable to dissolution. Why? Because, in coming into existence, they are related to some causes, and their causes are also not permanent. Are not Nibbana and concept paccayad i 1l1mmas or relating things? Are they not permanent and lasting? Yes, they are so ; but no phenomenon happens entirely through Nibbana or concept alone as sole cause. Phenomena happen through, or are produced by, many causes which are not permanent and lasting. Thos'e things which are not permanent are always distressing and hurtful to beings with the three kinds of afflictions. Therefore they are looked upon as ill by reason of their being dreadful. Here the three kinds of afflictions are" dukkha-dukkhatii" (ill due to suffering). " sankhiira-dukkhatii" (ill due to conditioning), and "vipari/:ziima-dukkhatii" (ill due to changeability). All things are impermanent, and are dissolving at every moment, even while occupying one posture**. Therefore, how can there be any essential self or core in creatures and persons, even though, all their life through, they imagine themselves to be permanent? Everything is also subject to ill; therefore, how can there be any essential self or core in creatures and persons-who are under the oppression of ills, and who nevertheless yearn for happiness? Hence all things are void of self by reason of the absence of a core. To sum up. By expounding the twentyfour relations, the Buddha reveals the following facts : - All conditioned things owe their

happenings and becomings or, existence to cau e and conditions; and none to the mere desire or will or command of creatures. And umong all the things subject to causes and conditions, there is not om: that comes into being through few causes; they arise, indeed, only through many. Therefore this exposition reaches its culminating point in revealing the doctrine of No-self or No-soul. End of the Synthesis of Relations Paccaya-Ghataniinaya or the Synchrony of Relations. The synchrony of relations will now be stated. The concurrence of causal relations in one related thing is called synchrony of relations or paccaya-gIJa{anii. All phenomena are called sa-paccayii (related to causes), sankha/(,i (conditioned by causes), and paliccasamuppanna (arising from a conjuncture of circumstances) ; because, in arising and in standing, they coexist with, or have, or are conditioned by, these twenty-four causal relations. What then are those pLenomena? They are :One hundred and twenty-one classes of ~onsciousness, fifty-t wo kinds of mental properties, and twenty-eight kinds of material qualities. Of these, the one hundred and twenty-one classes of consciousness may be classified into seven, under the category of dhatu ('Iements), namely, (1) element of visual cognition; (2) element of auditory cognition; r" element of olfactory cognition; ('+) element of gustatory cognition; (5) element of tactile cognition; (6) element of apprehension; (7) element of comprehension. Of these,the twofold classes of sight-consciousness are called the elements of visual cognition ; the twofold classes of sound-consciousness are called the elements of auditory cognition; the twofold classes of smell-consciousness are called the clements of olfactory cognition;

~ Here, the word appaccaya is not a Kammadhliraya Compound but of the B.lhubbihi ~ias~-thus: N,ltthi paccayil etesam ti appacaya. Asankhata is a Kammadharaya Compound -thus: S.ll1lkariyantc ti sankhnt:l ; Na sankhat4 ti asankhatli. ** There arc (our postures for all beings. namely, sitting. standing. walking and lying down.

PATTHANUDDESA DTPANT the twofold classes cf taste-consciousness are called the elements of gustatory cognition; the twofold classes of touch-consciousness are called the elements of tactile cognition; " the adverting of mind towards any of tbe five doors" (paiicadw'irGvajiana) and the twofold classes of "acceptance of imprcssions" (sampaticchana) are called the elements of apprehension; the remaining one hundred and eight classes of consciousness are called the elements of comprehension.

The fifty-two kinds of mental properties are also divided into [our groups, namely, (1) seven universals; (2) six particulars; (3) fourteen immorals ; (4) twenty-five radiants. Of the twenty-four relatiol1s,fifteen relations are common to all the mental states, namely, aramal)a, anantara, samanantara, sahajata, anna manna, nissaya, upanissaya, kamma, ahara, indriya, sampayutta, atthi, natthi, vigata and avigata. There is not a single class of consciousness or mental property which arises without the causal relation of arammaJ~a (object). The same holds good as regards the remaining causal relations of anantara, samanantara, sahajata and so on, Eight relations only-h.::tu, adhipati, purejata, asevana, vipaka, jhana, mugga and vippayutta-are common to some mental states. Of these, the relation of hetu is common only to the classes of consciousness conditioned ' by hew; the relalion of adhipati is also common only to the apperceptions (javallas) coexisting wilh dominance (adhipati) ; the n::latio!l of purejata is common only to some classes of mind; the relation of asevana is common only to apperceptive classes of moral, immor~l, and inoperative conSCiOusness; the relatIOn of vipaka is also common only to the resulta~t classes of mind; the relation of Jhana IS common to those classes of consciousness 'and mental concomitants which come under the name of clements of apprehension and comprehension; the rdation of magga is common to the classes of mind c(,lldilioned by hetu ; the relation of ~ippayutla is not common to the classes of mind III Al'lipaloka.

Only one particular relation of pacchajata is common to material qualities. Here is the exposition in detail. The seven universal mental properties are:Phassa (contact), vedanii (sensation), sannii (perception), cetanii (volition), ekaggatii (concentration in its capacity to individualise), jivita (psychic life) ancl manasikiira (attention). Of these,Consciousness may be the relation of adhipati ; it may be the relation of ahara; and it may also be the relation of indriya; Contact is the relation of ahara alone; Sensation may be the relation of indriya, and may also be the relation of jhana ; Volition may be the relation of kamma, and may be the relation of ahara; Ekaggata may be the relation of indriya ; it may be the relation of jhana; and it may be the relation of magga also; Psychic life is the relation of indriya alone; The two remaining states-perception and attention-do not become any particular relation. Consciousness by way of sight, obtains seven universal mental concomitants, and so they make up eight mental states. All of them are mutually related to one another by way of the seven relations, namely, four superior sahajati\,s and three of the medium sahajatas excluding the relation of dissociation. Among these eight mental states, consciousness causally relates itself to the other seven by way of ahara and indriya. Contact causally relates itself to the other seven by way of ahara; feeling to the rest by way of indriya alone; volition, by way of kamma and ahara; ekaggata, by way of indriya alone; and psychic life to the other seven, by way of indriya. The basis of eye causally relates itself to these eight states by way of six species of vatlhupurejata. The present visual objects, which enter the aveoue of that eye-basis, causally relate themsel\'es to those eight by way of four species of arammaQapurejata. Consciousness which is called turning-towards-the-five-doors at the moment of cessation, just before the arising of sight consciousness, causally relates itself to these eight mental states by way of fhe species of anantara. Moral and immoral deeds which were done in formcr births, causally relate themselves to these eight resultant states of good and evil respectively. by way of asynchronous kamma. Nescience

"路>,J~~~:"'''';;.I

~'~-

.- ,

SYNCHRONY OF RELATIONS rUif;. craving (ta~J1/(i) and grasping i I ilia) -which co-operated with volition l\alll1l/a) in the pa路t existence, and dwellings,

~IIP

perS~11ls.

se;lsons. foods and so forth, of this present life, causally rclate themselves to these eight tates by way of pakatiipanissaya (natural sut11cing condition). The six relations-hetu. adhipati, pacchiijata, asevana jhana and magga-do not take part in this class of consciousness, but only the remaining eighteen relations take part. Just as the six relations do not take part-and only the eighteen relations do-in consciousness by way of sight; so do they in consciousness 'by way of hearing, smell, and so on. End of the Synchrony of Relations in the Five Senses. Synchrony of Relations in Consciousness not Accompanied by hetu. There are six mental properties termed Particulars (pakiI,1ryaka), - vitakka (initial application), victira (sustained application), adhimokkha (deciding), viriya (effort), pili (pleasurable interest), chanda (desire-to-do). Of these, initial application takes part in the relation of jhana and in the relation of magga. Sustained application takes part ~n that of jhiina alone. Effort takes part In the relation of adhipati, in the relation of indriya, and in the relatio!1 of mag.ga. Pleasurable interest takes part In the relatIOn of Jhiina. Desire-to-do takes part in the relation of adhipati. Deciding does not take part in any particular relation. The ten concomitants, namely, seven universals initial application, sustained application: and deciding from the part!cularsobtain in the five classes of conSCIOusness, i.e. turning-towards-the-five-doors, the twofold class of acceptance, and the twofold class of investigation accompanied by hedonic indifference. They form eleven mental stat;s in one combination. Jhanic fun~tion obtains in these three classes of conscIOusness. Sensation, ekaggata, initial application and sustained application perform the fun;tion of j hana relation. Consciousness (turning-towards-the-five-doors) belongs ~o the inoperative class, and so does not obtalO in the relation of vipaka. Asynchronous kamma serves in place of upanissaya. So, leaving out jhana from, and inserting vipaka in the relations which have been shown above as not obtainable in the five senses, there are also six unobtainable and eighteen

obtainable in the consciollsness, turningtowards-the-five-doors. As for the remaining four resultant classes of consciollsness, by omitting vipaka, five relations are unobtainable; and, by adding vipaka and jhana, nineteen are obtainable. Investigating consciousness accompanied by joy, obtains eleven mental concomitants, namely, the above ten together with pleasurable interest. With the consciousness (turning-towards-the-mind-door), eleven concomitants coexist, and they are accompanied by effort. They make up twelve mental states together with the consciousness. Twelve concomitants, i.e., the above ten together with pleasurable interest and effort, coexist with the consciousness of aesthetic pleasure. They make up thirteen mental states in combination with the consciousness. Of the three classes of investigating consciollSness, the one accompanied by joy has one more mental property (i.e., pleasurable interest) than the other two, in respect of the jhfrna factors: therefore, the unobtainable nve and the obtainable nineteen relations <11路: the same as in the two classes of investigating consciousness accompanied by hedonic indifference. In the consciollsness (turningtowards-the-mind-door), the predominant property is merely' effort', which performs the functions of indriya and jhiina, but not the functions of adhipati and magga. This consciousness, being of the inoperative class, does not obtain the vipaka relation. Therefore, the unobtainable six including vipaka, and the obtainable eighteen including jhana, are the same as in the consciollsness (turning-towards-the-fivc-doors). The relation of vipaka is also not obtained in the consciousness of aesthetic pleasure, since it belongs to the inoperative class. But being an apperceptive class, it obtains in the relation of asevana. Therefore fi\le rcla lions, including vipaka, are not obtainable; and nineteen relations, including asevana, arc obtainable. End of tbe Syru:hrony of Relations in Consciousness not Accompanied by betu. Synchrony of Relations in the Class of Consciousness.

Immoral

There are twelve classes of immoral COIlsciousness, thus: two rooted in nescience, eight rooted in appetite; and two rooled in hate. There are fourteen immoral nWI1t;1l

PATTHANUDDESA DIPANI

properties, namely, moha (dullness), ahirika (shamelessness), anottappa (recklessness of conseq.uences), and uddhacca (distraction),these four are termed the moha-quadruple ; loMa (greed), diUhi (error), and mana (conceit)-these three are termed the lobhatriple; dasa (hate), issii (envy), macchariya (selfishness), and kukkucca (worry)-these four are termed the dosa-quadruple ; thina (sloth), middha (torpor), and vicikicchii (perplexity)-these three arc termed the pakil),I.laka triple. Of these, the three roots-greed, hale, and dullness-are hetu relations. Error is a magga relation_ The remaining ten mental properties do not become any particular relation. Here, the two classes of consciousness rooted in dullness are :-- Consciousness conjoined with perplexity, and consciollsness conjoined with distraction . With the first of these two, fifteen mental concomitants coexist. There are the seven universals, initial application, sustained application, effort (from the particulars). the mohaquadruple, and perplexity (from the immorals). They make up sixteen mental states in combination with consciousness. In this consciousness, i.e., the consciousness conjoined with perplexity, the relations of hetu and magga are also obtained. That is, dullness acts as the hetu relation; initial application and effort as the magga; and, as to ekaggata, as its function would be interfered with by perplexity, it does not perform the functions of indriya and magga, but it does the function of jhana. Therefore, the three relations (adhipati, pacchajilta. vipaka) are not obtainable; and the remaining twenty-one are obtainable in this con!;ciousness which is conjoined with perplexity. In consciousness conjoined with distraction, there are aJ.so fifteen mental properties-omitting' perplexity' and adding , deciding'. They also make up sixteen mental states together with the consciousness. In this consciousness, ekaggata performs lhe functions of indriya, jhiina and magga. Therefore, three relations are not obtainable; whereas twenty-one are obtainable. Seven universals, six particulars, the mohaquadruple, the lobha-triple. sloth and torpor-altogether twenty-two in number severally coexist with the eight classes of consciousness rooted in appetite. Among these. the two roots-greed and dullness-are hetu relations; and the three mental states--desire-to-do. consciousness itself

--...

and effort-are adhipati relations. ArammaQadhipati is also obtained here. Volition is the relation of kamma. The three foods are the relations of ahara. The five mental states: mind, sensation, ekaggata, psychic life and effort-are relations of indriya. The five jhana factors, i.e., initial application, sustained application, pleasurable interest, sensation, concentration, are jhana relations. The four magga constituents. i.e., initial application, concentration, error, and effort, are magga relations. Therefore only the two relations (pacchajata and vipaka) are not obtained. The remaining twenty-two are obtained. End of the Synchrony of Relations in the Immoral Class of Consciousness. Synchrony of Relations in the States of Mind. There arc ninety-one ' radiant' classes of consciousness. They are twenty-four , radiant' classes of kama-consciousness, fifteen classes of rupa-consciousness, twelve classes of arupa-consciousness and forty classes of transcendental consciousness. Of these the twenty-four 'radiant' classes of Kama-consciousness are :- Eight classes of moral consciousness, eight classes of , radiant ' resultant kind. and another eight classes of ' radiant' inoperative kind. There are twenty-five kinds of sobhana (' radiant ') mental properties, namely, alobha (disinterestedness), adosa (amity), amah a (indligence)-these three are termed moral hetus ; saddhii (faith). sali (mindfulness), fliri (prudence), allappa (discretion), tatramajhallalii (balance of mind), kiiyapassaddM (composurc of mental properties), cittapassaddhi (composure of mind), kiiyalahutii (buoyancy of mental properties), cilfa-lahul(1 (buoyancy of mind), kiiyamudlltii (pliancy of mental properties), cif(a-lI1udlitii (pliancy of mind), k(~rakal/1maiiiiaril (fitness of work llf mcntal properties), cittil-kammill/iiat(1 (fitn.::ss of work of mind), kilyn p(lglliiJ1atii (profiei,'llcy llf mental properties). cit t<1-p(lgllliilmii (proficicncy of mind). k(7),lIjllhl/(i (r.:ctitude of mental properties). citrlljukat(1 (rectilude of mind). SGmma-l"ticii (rigllt spce~h), SlIl11l11t:-k,lIllinallta (right action). sal/lll1ii-lilll'll (right livelihood)-the lasl thrcc are called the threc abstinenc s ; k{/ru~/(i (wmpassion) and muditii (,>ympatheti~ appreciation) these last two arc calkd the two illimilables.

as existing in

three right action, right magga relations. The n n mental states are not pUticolar relations. 1i1Jll:-.J11\'

Thirty-eight mental properties enter into mbination with the eight moral classes of kimao(X)nsciousness (Kama = sense desires). They are :- Seven universals, six particulars, and twenty-five sobhana. Of these, pleasurable intere t enters into combination only with the four classes of con~ciousness accompanied by joy. Intelligence also enters into combination with the four classes connected with knowledge. The three abstinences enter into combination only when moral rules or precepts are observed. The two illimitables arise only when sympathising with the suffering, or sharing in the happiness, of living beings. In these eight classes of consciousness, the dual or triple ropts are hetu relations. Among the four kinds of adhipati, i.e., desire-to-do, mind, effort, and investigation, each is an adhipati in turn. Volition is the relation of kamma. The three foods are the relations of ahara. The eight mental states, i.e., mind, sensation, concentration, psychic life, faith, mindfulness, effort and intelligence are relations of indriya. The five jhana factors, i.e., initial application, sustained application, pleasurable interest sensation and concentration are relations of jhina. The eight path-constituents, i.e., investigation, initial application, the three abstinences, mindfulness, effort and concentration are relations Therefore, OIIlythe two and viJ)Aka) ar6': l1dt classes of

COD8C10USne8.

If this be so, then why are tran~路 consciousness more aupreme dental than the KAma-consciouaneu 1 Because of the greatnesa of laeva~ They are fashioned by marked exerciaes, and 10 asevana is superior to them ; for this reaaon, indriya, jhiina, magga and other relatioDl also become superior. When these relationa become supreme-each higher and higher than the other-those classes of consciousness also become more supreme and transcendental than Kama-consciousness. End of the Synchrony of Relations in the States of Mind. Synchrony of RelatiOWl in the Groups of Material Qualities. The synchrony of relations in the groups of material qualities will now be stated. There are twenty-eight kinds of material qualities ;(A) Four essential material qualities(1) the element of solidity (pathalli) ; (2) the element of cohesion (dpo) ; (3) the element of kinetic energy (tejo); (4) the element of motion (vdyo). the tangible (phollhabba): this material quality is composed of three essentials, namely, the element of extension, the element of kinetic energy and the element of motion. (B) Five sensitive material qualities(1) the eye (cakkhu) ; (2) the ear (SOIa) ; (3) the nose (ghana) ; (4) the tongue (jillhd) ; (5) the body (kdya). (C) Five material qualities

fields-:

PATfHANUDDESA DTPPiNT tE) One material quality of life (jlvita). (F) One material quality of heart-base gt4daya-vatthu). (0) One material quality of nutrition (ahara). (H) One material quality of limitation (iikiisa-dhalu). ( I) Two material qualities of communication. (1) intimation by the body (kayavififiatti) ;

(2) intimation by speech (vacivififiatti). (J) Three material quali'i;!s "r plasticity(1) Lightness (lahuta) ; (2) Pliancy (mudutii) ; (3) adaptability (kammaiiiiatii). (K) Four material qualities of salient features(I) integration (upacaya) ; (2) continuance (santati); (3) decay (jaratii) ; (4) impermanence (aniccatii). Of these, six kinds of material qualitiesviz., the four essentials, the material quality of life, and the material quality of nutritioncausally relate themselves to the material qualities. Here also the four essentials are mutually related among themselves by way of five relations :-sahajata, afifiamafifia, nissaya, atthi, and avigata; and they are related to the coexistent material qualities derived from the latter by way of four relations (i.e., excluding afifiamaiiiia in the above five). The material quality of life causally relates itself to the co-existent material qualities produced by kamma, by way of indriya. The material quality of nutrition causally relates itself to both the coexistent and the non-coexistent material qualities which are corporeal, by way of iihiira. Again, thirteen kinds of material qualities causally relate themselves to the mental states by some particular relations. These material qualities are :- The five kinds of sensitive material qualities,. the seven kinds of sense-fields, and the heart-basis. Of these, just as a mother is related to her son so also the five kinds of sensitive material qualities are causally related to the five

sense-cognitions by way of vatthu-piirejiita, by way Elf vatthu-piirejiitindriya, and by way of vatthupurejiita-vippayutta. And just as a father is related to his son, so also the seven sense-fields are causally related to the five sense-cognitions and the three elements of apprehension by WilY' of iirammal)apurejiita. In the same way, just as a tree is related to the deva who inhabits it, so also the heart-basis causally relates itself to the apprehension and two elements of comprehension by way of sahajatanissaya at the time of rebirth, and by way of vatthupurejata and of vatthu-purejata-vippayutta during life. There are twenty-three groups of material qualities. They are called groups, because they are tied up with the material quality of production (jiiti-ritpa) into groups, just as hair or hay is tied up with a string.Âˇ Of these, the eight kinds of material qualities, such as, the Four Essentials, colour, odour, taste, and nutritive essence. make up the primary octad of all material qualities. There are nine groups produced by kamma, namely. the vItal nonad. the basic-decad, the body-decad, the female decad, the maledecad, the eye-decad, the ear-decad, the nose-decad, and the tongue-decad. Of these, the primary octad together with the material quality of vitality, is called the vital nonad. This primary nonad together with each of the eight material qualities. i.e., heart-basis and so forth, makes up analogously the other eight decads, i.e., base-decad, and so forth. Here the four groups, namely, vital nonad, body-decad, and twofold sex-decad, locate themselves in a creature, pervading the whole body. Here vital nonad is the name of the maturative fire (piicakaggi) and of the bodily fire (kiiyaggi). Piicakaggi, or maturative fire, is that which locates itself in the stomach and matures or digests the food that has been eaten, drunk, chewed and licked. Kiiyaggi, or the bodily fire, is that which locates itself by pervading the whole body, and it refines the impure bile, phlegm, and blood. Through the inharmonious action of these two elements, creatures become unhealthy, and by their harmonious action they become healthy. It is this dual fire (or that vital-nonad) that gives life and good complexion to creatures.

â&#x20AC;˘ Ledi Sayadaw here makes the number of groups twenty-three instead of twenty-one. as in the CompendillPl. cr. Compendium. page 164. He also makes the groups or material qualities produced by thought number eight instead of six. as in the Compendium; thus they are here increased by two. cr. ParamatthacUpanI, page 273'. -Translator.

SYN HRONY OF RELATIONS b( d -dt'~'lId 1Illlkcs !1\!Iil:lbk pkallnd ",linCul ('()Illact. IIhl' t\\'ll!l)ld oil '.lds Ill,l].;., ,I\!Iil:lhk all till' fcrnininl' 'h r,l 'I 'ri:ti', tl) f m,l! 'S and !III tilt: m:1SCUl~n( I.'h,lr,lct 'rislics t() nl.lks. The femainine t1\ d 'ads arl' termed partial decads. or th", th hl':lrt-dccad, locating itself in th C,l\ ity ,)1' the heart, makes available lll11n) \'.lri,)US kinds or moral and immoral th ughts, 1 he four d 'cads, i.e., cyc-decad :lnd :) forth, locattng themselves respectively III tht eye-ball, in the interior of the ear, in th' interior of the nose, and on the surface of the tongue, make available sight, hearing, m'lI, and taste.

There are eight groups produced by mind-namely, the primary octad, the soundl1onad, the nonad of body-communication, the sound-decad of speech-communication. ' Taking these four together with lightness, pliancy and adaptability, they make up another four-namely, the undecad of plasticity, the sound-dodecad of plasticity, the dodecad of body-communication together \yjth plasticity,and the sound-tre-decad of speech-communication together with plasticity. The last four are termed plastic groups, and the first four are termed primary groups. Of these, when the elements of the body are not working harmoniously, only the four primary groups occur to a sick person, whose material qualities then become heavy, coars,e and in adaptable ; and consequently it becomes difficult for him to maintain the bodily postures as he would wish, to move the members of the body, and even to make a vocal reply. But when the elements of the body are working harmoniously-there being no defects of the body, such as heaviness and so on, in a healthy person-the four plastic groups come into existence. Among these four, two groups of body-communication occur by means of mind or by moving any part of the body. The other two groups of speech-communication occur also on accoun~ of mitld, when wis!1in~ '0 ~pcak ; but when non-verbal sound is produced through laughing or crying, only the two ordinary sound-groups occur. At other times the first two groups, the primary octad and the sound nonad, occur according to circumstances. There are four groups produced by. physical change, namely, the two primary groups (i.e., the primary octad and the sound nonad) and the two plastic groups (i.e., the undecad of plasticity and the sound dodecad of

plasticity), Now this hody of ours maintains itsdr right on throughout the whole life, throlll'h a long cOllr~e of bodily postures. Hence. at every moment, there occur in this hody tile harmonious and inharmonious workings of the clements, through cbanges in the postur<:s; through changes in its temperature; through changes of food, air, and heat; through changes of the disposition of the members of the body; and through changes of one's own exertion and of . others. Here also, when working harmoniously, two plastic groups occur; and when working inharmoniously, the other two primary路 groups occur. Of the four groups, two sound-groups arise when there occur various kinds of sound other than that produced by mind. . There are two groups produced by food -the primary octad and the undecad of plasticity, These two groups should be understood as the harmonious and inharmonious occurences of material qualities produced respectively by suitable and unsuitable food. The five material qualities, namely, the element of space and the four salient featuf.es of matter, lie outside the grouping. Of these, the element of space lies outside the grouping because it is the boundary of the groups. As to the material qualities of the salient featmes, they are left aside from grouping, because they are merely the marks or signs of conditioned things, through which we clearly know them to be really conditioned things. These twenty-three groups are available in an individual. The groups available in external things are only two, which are no other than those produced by physical change. There are two locations of ma.terial qualities, the internal and the external. Of these two, the internal location means the location of a sentient being and the external location means the earth, h111s, rivers, oceans, trees, and so forth. Therefore have we said that. in an individual, twenty-three groups, or all the twenty-eight kinds of material qualities, are available. Now the rebirth-conception and its mental concomitants are causally related to the groups produced by kamma at the moment of concepti-on, by way of six different relations ;-the four superior sahajatas, the vipakas, and vippayutta. But to the heartbasis alone, they are causally related by seven relations, that is, the above together with the relation of annamanila. Amona the

SAMMAoITTHI-oipANi THE MANUAL OF RIGHT VIEWS by

MAHATHERA LEDI SAYADAW, AGGAMAHAPA~.oITA, D.LIIT.

Translated from Piifi into Burmese by

LEDI

PA~ITA

U MAUNG Gyr, M.A.

Translated into English by THE EDITORS OF • THE LIGHT OF THE DHAMMA'

Edited by THE ENGLISH EDITORIAL BOARD

UNION BUDDHA SASANA COUNCIL KABA-AYE,

RANGOO~,

BURMA.

1965

~-.-

SAMMADITIHI

kamma). This is known as Ahetuapaccaya-diHhi.' 2. Refutation of Pubbekata-betu View. In the Ali.guttara Nikaya, Tika-nipata, we have the Omniscient buddha's words :"Monks, of these three views, there are some samanas and brahmans who hoid and set forth the following view: 'All bodily and mentally agreeable sensations, all bodily and mentally disagreeable sensations and all indifferent sensations enjoyed by beings in the presem existence are caused only by the volitional actions done by them in their past existences l' I approach them and ask: "Friends, is it true that you hold and set forth this view: 'That all bodily and mentally agreeable sensa~ tions, all bodily and mentally disagreeable sensations and all indifferent sensations enjoyed by beings in the present life are caused only by the volitional actions done by them in their past existences ?". To this those samaJ)as and brahmans reply, "Yes, Venerable sir." Then [ say to them: "Friends, if that be the case, therc will be persons who, conditioned by volitional actions done by them in their past existences, (1) (2) (3) (4) (5) (6) (7) (8) (9) (10)

will kill any living being; will steal; will tell lies; will indulge in immoral sexual intercourse; will slander; will use harsh language; will foolishly babble; will be avaricious; will maintain ill-will against others; will maintain wrong views."

'Monks, indeed, in the minds of those who confidently and solely rely on the volitional actions done by beings in their past existences and hold this view, there cannot arise such mental factors as chanda (desire-to-do) and viiyama (effort), as to differentiate between what actions should be done and what actions should be refrained from.' 'Monks, indeed, in the minds of those who cannot truly and firmly differentiate between

DIp ANT

what actions should be done and what actiuns should be avoided, and live whithout the application of mindfulness and self-restraint, there cannot arise righteous beliefs that are conducive to the cessation of defilements.' 'Monks, this is the first factual statement to refute the heretical beliefs and views advanced by those samaJ)as and brahmans who maintain that all sensations enjoyed by beings in the present life are caused and conditioned only by the volitional actions done by them in their past existences.' 3. Refutation of Issaranimmana view. The Buddha declared: "Monks, of these three views, there are some samaJ)as and brahmans who hold and set forth the following view: 'All bodily and mentally agreeable sensations, all bodily and mentally disagreeable sensations and all indifferent sensations enjoyed by beings in the present existence are created by a Supreme Brahma or God.' I approach them and ask: "Friends, is it true that you hold and set forth this view: 'That all bodily and mentally agreeable sensations, all bodily and mentally disagreeable sensations, and all indifferent sensations enjoyed by beings in the present life are created by a Supreme Brahma or God? " To this those samaJ)as and brahmans reply, "Yes, Venerable sir." Then I say to them: "Friends, if that be the case, there will be persons who, owing to路 the creation of a Supreme Brahma or God, (1) will kill any living being; (2) will steal; (3) will tell lies; (4) will indulge in immoral sexual intercourse; (5) will slander; (6) will use harsh language; (7) will foolishly babble; (8) will be avaricious; (9) will maintain ill-will against others; (10) will maintain wrong views." 'Monks, indeed, in the minds of those who confidently and solely rely on the creation of a Supreme Brahma or God, there cannot arise such mental factors as desire-to-do and effort, as to din'crentiate between what actions should be done and what actions should be refrained from:

THREE WRONG VIEWS

tonJ...~, this is th~ s~cond factual statement rt'full' the h~rctical bclil'fs and views

ndvnllet.'<l by those samanas and brahmans who mnintliin that all selisations enjoyed by jngs in the present life arc created by a Supreme Brahma or God: 4. Refutation of Abetuka View. The Buddha declared : "J\lonks, of these three views, there are some samanas and brahmans who hold and set forth the following view :'All bodily and mentally agreeable sensations. all bodily and mentally disagreeable sensations and all indifferent sensations enjoyed by beings in the present life come into existence of their own accord and without the intervention of Generative or Sustaining kammas: I approach them and ask : "Friends, is it true that you hold and set forth this view: 'That all bodily and mentally agreeable sensations, all bodily and mentally disagreeable sensations and all indifferent sensations enjoyed by beings in the present life come into existence of their own accord and not due to the Generative and Sustaining kam-

mas ?' " To this those samaI).as and brahmans reply: "Yes, Venerable sir." Then Tsay to them: "Friends, if that be the case, there will be persons who, without any cause or condition, (1) (2) (3) (4)

(5) (6) (7) (k)

(9) (10)

will kill any living being; will steal; will tell lies; will indulge in immoral sexual intercourse; will slander; will usc harsh language' will foolishly babble; will be avaricious; will maintain ill-will against others; will maintain wrong views."

'Monks, indeed, in the minds of those who confidently and solely rely on the "Uncaused-

ness anti Um:onditionnlity" of existence, tlll,'rc C/lllllot lIrISC such mental fuclors as desire-to-do and effort, as to differentiate between what should be done and what should be avoided: 'Monks, indeed, in the minds of those who cannot truly and firmly differentiate between what should done and what should not be done, and live without the application of mindfulness and self-restraint, there cannot arise righteous beliefs that arc conducive to the cessation of defilements.' 'Monks, this is the third factual statement to refute the heretical beliefs and views advanced by those samaI).a!; and brahmans who maintain that all sensations enjoyed by beings come into existence of their own accord and not due to the Generative and Sustaining kammas'." 5. Three Wrong Views. In the world there are three evil views. They are:(1) Pubbekata-hetu-diHhi: (2) Issaranimmana-hetu-ditthi; and (3) Ahetu-apaccaya-diHhi. These three wrong views have already been explained and were also expounded by the Omniscient Buddha in the AnguttaraNikaya, Tika-nipata-DutiyapaI)J}.asakaDutiya-vagga, First Sutta and in the Pannasanipata-Mahiibodhi-paribbajaka Jataka. In some 0\ the Suttas, the Issaranimmana View is known as IssarakaraI).a-vada (View that a Supreme Brahma or God has performed all these) or Issarakuttikavada (View that a Supreme Brahma or God has arranged all these). The Omniscient Buddha refuted these three wrong views in conform.ity with the Truth. I shall therefore explain these three wrong views serially, in detail and more completely. 6. Refutation of Pubbekata-hetu View. (a) (View that the past volitional actions of beings are the sole causes)

Beings enjoy all bodily and mentally agreeable sensations, al\ bodily and mentally disagreeable sensations and all indifferent sensations. They enjoy such sensations as relate to inferiority, superiority, foolishness, cleverness, to one's influence being great or to one's influence being negligible. Those who hold the Pubbekata-hctu view maintain as follows:

SAMMADITIHI DIP ANI created by a Supreme Brahma or God. They reject all past and present kammas of beings, So this view is known as Ubhaya-pakkhahinavada (the view which is deprived of both sides, i.e. both past and present kammas of beings). (3) Those who hold the Ahetu-apaccaya view maintain that all Pleasures and Sufferings experienced by beings in this life come into existence of their own account, and reject all causes whatsoever. As this view reiects all causes of existence, it is 'known as Sabba-hlnavada (the view which is deprived of all, i.e., all kinds of causes whatsoever).

Of these three, the Supreme Buddha desiring to refute the Issaranimmana-vada (the view that all sensations in the present existence are created by a Supreme Brahma or God) and ahetuka-vada (the view of the 'Uncaus~dness and Unconditionality' of existence) declared: "Kammassaka maQ.avasatta kammadayada." Another way of Explanation The Buddha, in a general manner, declared: "Kammassaka satta kammadayada" and not specificaUy as "Pubbekata kammassaka satta Pubbekata kammadayada". Here, kammassaka and kammadayada mean both past and present kammas of beings. If we truly interpret in this way, "kammassaka" will mean "past and present kammas of beings". 8. Three Great SI,heres. Here I shall explain the Past and the Present kammas. There exist three Great Spheres: (1) Kammasadhanlya-thiina,

(Sphere in which Kamma operates) (2) VlriyasadhanlY<Hhana, (Sphere in which Energy operates) (3) Panniisadhaniya-thana, (Sphere in which Wisdom operates) or these, Kammasiidhaniya-thiina (Sphere in which Kamma operates) is subdivided in to two parts:-

(a) Anta-kammasadhaniya-thana,

(Sphere in which Past Kammas operate.) (b) Pacuppana-kammasadhanlya - thana. (Sphere in which Present Kammas operate.) (a) Atlta-kammasiidhanfya-thiina

The following resultant effects being caused and conditioned by the volitional actions done by beings in their past existences are called auta-kammasadhanlya-thana :(1) Rebirth in the Happy Course of

(2) (3) (4) (5)

Existence or in the Woeful Course of Existence through the medium of any of the four kinds of patisandhi. * Rebirth in a noble family or in an ignoble family even in the Happy Course of Existence. Presence or absence of any of the sense organs, such as eyes, ears, etc. Endowment with Wisdom, or lack of Wisdom at the conceptionmoment. Deformity or non-deformity.

The actions performed by beings in the present life cannot cause such effects. The beings reborn in the Happy Course of Existence by virtue of their past wholesome kamma cannot transform their bodies into those of the Woeful Course of Existence by dint of their present actions, such as wisdom and energy without the dissolution of their bodies of the Happy Course of Existence. In the same way, the beings who are reborn in the Woeful Course of Existence by virtue of their past kamma cannot transform their bodies into those of the Happy Course of Existence by means of their present kamma without the dissolution of their bodies of the Woeful Course of Existence. No man, Deva, Brahma or God, by means of present kamma, such as Wisdom and Energy, is able to restore the eye-Sight of a being whose optical organs have been impaired from the very moment of conception owing to that being's past unwholesome kamma. Again, when a being's optical organs which he obtained by virtue of his past kamma are utterly destroyed by some dangeruus causes

• There arc four k Ind ~ of Rebirths. rhev arc: (I) Uplpatti·patisalldhi (SpnntancollsIY·manil'csting bt:ings) ; (2) S'tm,lcdajl·patl~all"hj (Molstlln:-born bt:ings): 0) A.lldaj:l.pali~andhi (heings born fr->1Il t:ggs). lind (4) Jal:ibuja.patiqandhi (beings born from a womb).

EXPOSITION OF THE WORD-" KAMMASSAKA ..

in the present life. no man, Deva Brahma or God is able to restore his lost ey~-sight by

Present kamma is also subdivided into three kinds:

means of the man's, Deva's Brahma's or od's wisdom and energy exercised by him III the present life. The same principle holds good for the audible organs etc. that come into existence owing to the past kammas of beings.

Vuddhibhagiya (kamma that will lead to one's prosperity); Thitibhagiya (kamltla that will keep . one in stability); Hanabhiigiya (kamma that will lead to one's decrease.)

(b) Paccuppanna

Kamma

Sadhaniya-

thana

Sphere in which the present kammas operate Here, I shall first expound the paccupannakamma (present kamma). Briefly speaking, all bodily, verbal and mental actions performed by beings in the present life for their happiness or misery are all paccuppannakamma. Broadly speaking, there exist such actions as agriculture, cattle breeding, sheep-farming, trade and commerce. There also exist branches of study, such a& various types of arts, Grafts, etc. Besides, there exist the following arts : Bhiirni-vijja (the art of determining whether the site for a proposed house or garden is . suitable or not), angavijja (the act of character reading from marks on the body), nakkhattavijja (astronomy), sutamaya-paiifia (knowledge based on learning), cinta-maya panna (knowledge based on thinking-philosophy); and bhiivana-maya-panna (knowledge based on mental development). Those actions, crafts, arts and knowledge mentioned above are called paccuppanna-kamma (present volitional actions). Apart from the abovementioned actions, there also exist a countless number of evil actions, stupidity and negligence which cause the destruction of life and property; injury to health; defamation and libel; injury to mprality; and hindrance to progress of knowledge. All these actions are present kammas. So, there really exist various kinds of actions, some of which are profitable and others disadvantageous in the present life. These two kinds of actions are within the paccuppanna-kammasadhaniyathiina (Sphere in which the present kammas operate.)

Missaka-naya. Composite method of exposition Past kamma is subdivided into thre.t (1) Mahanta (Major k'.mma);

(2) Majjhima (Medium kamma); (3) Appaka (Minor kamma).

(1) Mahantatita-kammamiilakatika

Three types of persons who are conditioned by their past major kammas. Conditioned by their past major kammas, some people are reborn in the families of kings, wealthy people and rich people. Of these, some people perform vuddhibhagiyapaeeuppana-kamma (present kammas that will cause one to prosper). They are prosperous with worldly riches and authoritative powers. They rise up from the position they first attain and do not go down to a lower position. Some pople perform thitibhagiya-paccuppanna-kamma (kamma that will keep one in normality). Their wealth and glory will be at a standstill; they neither rise up nor go down from their normal position. Some people perform hanabhiigiyapaecuppanna-kamma (kamma that will cause their wealth and position to decrease). They lose their property and glory ;they are not able to keep their position at normality, nor are they able to improve their status. (2) Majjhimatita-kammamiilakatika

Three types of persons who are conditioned by their past medium kammas. Conditioned by their past medium kammas, some people are reborn in the families of moderately rich people. Of these, those wb':.' perform vuddhi -bhagi ya -paccu ppanna -ka mrna are prosperous with wealtb and glory in the present life. Trose who perform thitibbiigiya-paccuppanna -kamma will be in ~heir ormal position without having any progress or decrease in wealth and standing. Those who perform hanabbiigiya-paccup_ panna-kamma will lose their wealth and honour, unable to keep themselves in normal position, let alone improve their slatus. (3) A ppakakatita-Kammamiila kali ka Three types of person~ who are conditioned by their past minor kammas.

SAMMAOIITHI OTPANT

(All beings arc the descendants of their own kamma.) (d) Kammabandhll

"Kammam-:vabandhu yesanti kammabandhii." (Kamma alone is the real relative of all b~ings.) Everyone has relatives and friends. They cannot be called the true and real friends, because thcy are so only temporarily. Kamma alone is, thercfore, the only real relative of all beings. (e) Kamlllappa!i.l'saralJii

People gJ for rcfuge to various Gods who are called th~ir pa~issaral)a (Refuge). To those wilO gJ for refuge to Vishnu, Vishnu is their pa~is$aral)a. To those who go for refugc to Ramel, Rama is their pa~issaral)a. To those wllJ go for refuge to the Triple Gem, the Triple Gem is their pa~issaral)a. "Kamm~va p.l~issaral)ari:J.

yesanti kam-

mappatissaral).a" . (Kamma alone is the real Refuge of all beings) Whatever wholesome or unwholesome actions are done by beings bodily, verbally, or mentally, they become the heirs of that kamma. So-called gods like Vishnu, Rama etc. arc called PJ~issaral)a because people go for refuge to them and rely on them, but they cannot be real refuges, for they themselves are not permanent.* In [act, volitional actions done by I:h~ings and which accompany their life-continua for 110wcver many worldcycle~ they may wander mol'':: in tillS ROlud of Rebirths and not any "God" whatsv..:ver are the only real refuge. This statement is true. People go for rcfuge to the Buddha. They do so to acquire wholcsome merit and also to acquire the r..:sult of pailiHi-patisamyulla-kamma (volitional actions connected with wisdom). In r..:ality, only puiilH-kamlll<L (Illcrit of deeds) and pai'iiiiikamma (result of acti,)ns eonnccted with Knowledbe or Wisdom) which arc attained by b(:ings in taking n::fllge in the Buddha arc their real Rcfllge.

(f) Kammassakii etc. in relation to present kamm{ls As regards present kamma: in the present life all people earn their livelihood by performing such actions as trading, agriculture etc. These pre3eilt actions of the people being their properties, the people are called "Kamassakii". As they inherit this present kamma, they are called their heirs (Kammadiiyada). As the present kammas are the root-causes of "the Modes of Generation", th~y are called "Kammayoni". As these present kammas are tlleir relatives, they are called "Kammabandhii". As these present kammas are their Refuges, they are called "Kammaa~issaral).ii". When the Buddha expounded kamma as a fundamental thing, that exposition covers the explanations ot" such other auxiliary causes as kalYiil)amitta (friendship with the good and virtuous), pal)<;litasevana (association with the wise) and dl1ammapatipatti (practice according to the Teaching of the Buddha), all of wnich are conducive to the accomplishment of tl~'t kamma. A scientific explal1(1/ ion : -

By th路; D.xlar"l.ioll "Kammassakii satta kammaduyauu", the Buddha also meant the following: "" Wholesome and unwholesome act lOllS performed once by a being during his lifetime, may ripen after a lapse of hundrds or thousands of c\istenccs or worI-i-cycies or even a IO:lgCr p~riod. Thus the wlu)lesol1lc k-\,nl11:l lhal giy.:s r.:sullant elfect of su\';ila (l1.ap[1I11<:s5; and u:l\\;1<)k,l)I11C kamma tllat givcs woeful rcsult always accompany thc lifc-contlnUlll11 of a bcing .. 路 Olle SllOlIld I hcrcl",)rc lovc and cstccm 'Good Cl)nduct' mM': than OIlC'S l)Wn lifc a nu pn:serv..: II well. As r.:gards 'Evil COIlduct', one should drc';ld it Ilwre than the dallg~r ,)I\kath and rdrain l'fl)J~ll'\ il dceds.

* AnJ thi~ appilcs or .:uursc tu all "glHl~" llnJ.:r wl\:lts,)~vcr It\lll~ thcyarc w.HslllPP<.'J anll whateVllI' powc:rs arc allributc:d to Ihem by Ihe more devout or thcir fulio",'"

PART TWO

REFUTATION

OF ISSARANIMMANA VIEW

Notion of a Creator: In the Ekaccasassata-viida (Eternity-belief with regard to some, and Non-eternitybelief with regard to others) of the Brahmajala Sutta. Digha-nikaya; Brahmanimantana Surta. Mulapal).lJasa, Majjhima-nikaya; and the Brahma Samyutta of the Samyutta Nikaya, mention is made of the Great Brahma who first resided in the First Jhana Plane. This Great Brahmii may be regarded as the Supreme Being for the purpose of explaining this Issaranimmiina view. Those who hold this Wrong View maintain as follows: 'Indeed this being, the Brahma, the Great Brahma, the Conqueror, the One who cannot be conquered by others, surely is All-seeing, All-powerful, the Ruler, the. Creator of the three worlds-Okiisaloka, Sattaloka and SalJkhiiraloka*-, the Excellent, the Almighty the One who has already practised Calm, the Father of all that are and are to be. And he has created us.' This Issaranimmiina -View exists in this world on account of those samanas and brahmans who held the Ekaccasas~ataviida the view held by those Brahmas who having fallen from the Brahma Planes are reborn in the planes of men and Devas, and are able to remember their last existence. This Issaranimmiina-viida has been clearly expounded in the Brahmajala Sutta. Before the rising of the Omniscient Buddha, this Wrong View was maintained by many brahmans. When the Buddha arose, He fully refuted all Wrong Views, and this Wrong View of Issaranimmiinaviida had no chance to thrive well in India.

Those who believe in the creation of a Supreme Being or God arc called Issaranimmiina- viidi. (The three modes of refutation of this Issaranimmiina View are the same as those in the case of Pubbekata View.) (b) One's own action only is one's own property. Those who hold this Issaranimmiina View totally reject the Right View expounded in the phrase "Kammassakii satta kammadayiida". Though they reject this Right View, yet they do not realise that they have unconsciously entered into the spheres of "Kammasaka" and "Kammadayiidii." This statement is tr'ue. Those who believe in the creation of a Supreme Being or God also become the "Owners of their kammas" and "Heirs of their own kammas." I shall clarify the matter. In the matter of Paccup pannakammasiidhaniya (Sphere in which present kammas operate), those who maintain the Issaranimmana View earn their livelihood by cultivating the lands. Simply by the act of cultivating lands themselves they become the 'owners of their own properties-actions done by themselves.' It means that they have their properties in the form of 'Cultivation.' Some of them earn their livelihood by trading. By thc act of trading by themselves they become the 'owners of their properties-act of trading performed by themselves.' It means that they have their properties in the form of 'act of trading.' Some of the rest earn their living by serving under a government. Simply for their actions in serving under the government, they become the '0\\ ners of their properties-act of serving undcr tl~c government perrormed by themselvcs: [t means that they have their propertics in Ihl.:

- - - - - - - - - , -- - -- -- - - * Okasaloku.: World of space.

Satlaloka: World of beings. Sal'lkharaloka: World of formations.

SAMMADIITHI DIP ANI

form of 'government service.' The same principle holds good for other spheres of actions, such as arts, sciences, etc. There are some people who believe in an Almighty God and take refuge in him. They are able to acquire wealth and glory only when they work for themselves in various walks of life. On the other hand, by simply having faith in the Almighty God, they will not be able to acquire such wealth and glory. There are others who do not believe in God and also repudiate him. They also will have to work for their livelihood and thus acquire wealth and glory. So the wise understand that only those actions performed by beings themselves can bestow wealth and glory and that no God can give anything whatsoever to them.

(c)

HOII'

beingsnre saved by their own kammas:

Those who believe in God, take refuge in him, have faith iff' him, and revere him throughout the whole of life. They believe that only those who have faith in God will be saved by him when they die, and that nonbelievers in God will not be saved whim. Hcre, it is clear that only those who believe in God, have faith in him and take refuge in him will be saved by him, and not other\\ise. This interpretation of /ssarallimmiina View is perfectly clear. So. it is evident that only their actions in the form of 'believing in God,' 'taking refuge in him' and 'revering him' can save them, and the Almighty God cannot save them. This meaning is quite apparent. (d) Furtitcr explanation:

In this very world, all people believers and non-believers in God alike, have to follow various pursuits of life and earn their livelihood. There is no difference for anyone in the 'Sphere in which present kammas operate.' Thus we see with ollr naked eyes that people work for thcnm:lves to earn their li\in!!. thus themselves becoming the 'owners of'th~ir own kammas in the fori';; of volitional actions ill the prescnt life. ' In the sph~rc in which past kammas op~,.atG ;;iso. thne is no difkrcnc~ whatsoe .. .:r. \Vt; SI:C with our naked cves that cond!l:"i,cd by their P;lst kall1ll1a" 'they ar~ also wo.l.in!; \0 maintain Ilk. We havc n~\cr noticed that any otlH:r specific bcnefit comcs into .:\i路;tG!ice ~il11ply by thl: agency of God

and without the operation of either past or present kammas.

(e) Evil rules the world: In the world there are the following types of beings : well-bred people; low-bred people; wealthy people; poor and neeedy people; longlived creatures; short-lived creatures; beings who seldom contract diseases; beings who often contract diseases; beautiful creatures; ugly creatures; moral people; immoral people; educated people; uneducated people; wicked people; insane people; thieves; robbers leprous people; blind creatures; deaf creatures; dumb creatures; persons who commit matricide; persons who commit patricide; murderers; thievish persons; persons who are in the habit of indulging in sexual misconduct; people who tell lies; people who slander; people who use harsh language; people who talk flippantly; avaricious people; people who have ill-will against others; and people who hold Wrong Views. So, in this world there are very few people who are righteous; but there are many who are base and mean.

(f) Right Views of those who believe in Kamma and its result: Those who believe in both past and present kammas and their resuitant effects maintain as follows : 'Relating to the sphere in which past kammas operate, because beings have performed wholesome actions in their past existences, they now enjoy the resultant effect in the form of becomi,ng superior types of people; and because they have performed unwholesome actions in their past existences, they suffer the resultant efTect of becoming inferior types of people. Again, as regards the sphere in which present kamm<ls operate, because beings work well in the prese,ll life, they become superior types of people; and because they perform evil deeds, they become inferior types of people.'

11. Refutation of Ahetuka View (a) (The View of the UnCGusedness of Existcnce) Those who hold this Ahetuka Vicw maintain as follows: 'rvcr) thing in this world slIch as the corrupt1H:ss or purit~ of b,ings is pr~'dcstincd by fate, :tnd not hy pa'it or P",',,'nt J...ammas and cllcrg\' and kn(lwkdgc, and all L)j' this has bl'en~'c\l'l:tincd in tllc ehapll'!" un the

REFUTATION OF AHETUKA VIEW refutntion of Pllbiwkala View,路 Or in other wI)rds thl~Y Iwld that l'\'l'rythill"D in tIll' world .., :~1I11l'S Int\, l'\lst\'lll'l~ of itsd!' and is llcitlll'r ':1l1Sl'd ,111'1" CI'HditiOlll'd hy pnst kammas, ",t'm'ratl"" b11lllln and sustainl'd kamma. rhe \,ari\)\ls physical and psychical phcno'1li.~na of c.\istCl1CC cOI1\'cnli-onally lermcd g~', PI'rsl'lla1it\" t-.tan, Woman, Al1ill1al, ctc. .lrC :l 11l,'rc play of blind chancc, and not the )Utc,)nH.' of causcs ami conditions. They CI'I11C. into c\istence of their own accord withut bcing created by a Crcator, nor caused and l'onditioncd by gcnerative and sustained knmmas. Such things as 'richness,' 'poverty' 'compIacenc),' 'destruction,' 'wickedness,' 'cleverness: etc. come into existence of their 0\\ n accord and not due to any cause or condition whatsoever.' (The three ways of refuting the Aheluka View are the same as those in the case of Pubbekata View.)

(b) No action can arise of its own accord: Before the rising of the Omniscient Buddha, this Ahetuka Wrong View was held by such heretical teachers as GUT.lakassapa as mentioned in the Narada Jataka. During the lifetime of the Buddha, this fatalistic 'View of Uncausedness' of existence was taught by Makkhali-Gosala and Acelaka of India. Those who maintain this Ahetuka Wrong View reject the Kammasakata View"Owners of their kammas are beings"- which is the Word of the Buddha. Although they reject this Kammasakata View, they are not aware of the fact that they themselves thereby become the holders of the Kammasakata View- "Owners of their kammas are the beings." If, according to this Wrong View, all physical and psychical phenomena of existence be a mere play of blind chance and not the outcome of causes and conditions, then there will be no difference between the 'Sphere in which past kammas operate' and the 'Sphere in which presl'nt kammas operate.' Also there will be no difference whatsoever whether one commits small offences, or grave offences, or whether one acts wickedly, or cleverly, because all volitional actions are not the outcome of causes and conditions, but they come into existence of their own accord or as a general rule. (c) Different characteristics of kamma, niit:Za and viriya : According to this Ahetuka View, all Desire-lo-do, Energy and Volitional Actions

will he rendered useless and unproductIve, because howl'ver lof'ly acts heings might perform. they would not obtain any specific resultant effect. It would he just the same as if they remained idle and did nothing at all. In rcality, these Dhammas-Volitional Actions, Knowledge and Energy-arc not barren and unproductive. They arc the Dhammas that will surely givc resultant ctTccts. It is apparcnt that the greatncss or smallness of present kammas depends on the degrees of Desire-to-do, Energy and Wisdom exercised by the people. Owing to the variety of these kammas there exist a variety or resultant etTects. In regard to this matter, the wise people maintain this Right Vie'.v in this manner: 'In the sphere where present kammas operate, actions leading to "complacency". "destruction," "richness," or "poverty" experienced by beings ill the present life are termed the "root-conditions". This state of affairs is quite evident in the present world, and in the future existence also, Desire-to-do, Energy and Wisdom which cause the richness, poverty complacency and destruction of beings, and good conduct and evil conduct will not remain unproductive. In fact, they will give appropriate resultant effects. As these mental factors are not barren and will surely give results, in the matter of the "Sphere in which past kammas operate," beings, conditioned by their various past kammas will attain the various kinds of resultant effects in their future existences.'

(d) To determine the root-causes by seeing the results: For example, by seeing the various kinds of plants and vegetation we can determine that they have different kinds of secds. In the same manner by seeing the various positions of beings. such as complacency, destruction, richness and poverty. we should be able to judge the various kinds of kammas committed by them in their past existences. The Tathiigata knew all thcse. He had realised and seen face to face the functioninQs of all kammas in regard to the spheres in which past and present kammas opcrate, and also the resultant eO'ects. such as richness and poverty-thc vicissitudes of life. For these

to View that all scn~ations en joy(~d by bein;~s in the present existence arc caused and conditioned onty hy the volitional actiong dono by them in lht:ir past existences. '

SAMMADITIHI DIpANi

reasons He was able to refute this Ahetuka View. 12. Further Explanation of Kammasakii-Viida

(<1) Three callses or conditions: The phrase: "Kalllfllasakii" has been expounded in the chapter on 'Pubbekataveda-lliggaha' (Refutation of the Pubbekata View,) Now, I shall explain those things which 11:1\'C been left unt!xplained in that chapter. There are people who cultivate the lands. For thc fructification or the destruction of their cultivation, there are causes or conditions. Theyarc:(I) Hew (root-condition), (2) Paccaya (su;)porting condition) and (31 Sambhiira (component conditions),

Of these three causes. (1) Paddy seeds and cultivators are Hetu causes: (2) The nutritivc essence (o}a) contained In the soil of the land where cultivation takes place is Pacca;va condition: a lid (3) The foilowingare Sambhdra causes:Rainfall; drainage; rivers and creeks 10 Feed thc fields; clouds, moistureladen wind, sun. moon and constellation: and moral practices exercised by the people residing in the country. (b) Concrete {'.\amp!.:!: Here, if thc padG~' seeds are pure, the cUltiV:ttIO'l will be successful and the required crop will be obtained, If from the beginning the s~cd, he impurc or inferior, the cultivation will not be successful and a poor crop will result. f~ven if the seed be pure and full of pIth, the cl!:ti\~Jtion can be complete and sliccessful only when the cultivator knows when to break thc clods, till the soil, sow the ~cl'd~ in the nursery, transplant the young phwls ~trld do all that is necessary for cultiv'lti(}n. Altliouidlthc cultivator docs al\ that j~ required rur 'the cultilatiun, a good rainfitll IJrings a good liarVl~st and a bad rainf,t11 bring~ a bad IwrYest resulting in the destruClion or ti:-: cultivation. EWlI if the rainC.tll he food. if tllere he 110 drainage or walcr-g:tt.:~ to feultlie lields wltll 1I':lter wilen rcquir.-d :tnd to lei olll the \\at(:!' when the field!; lire flooded. tht: !.'ulliv;ltion cannol hc fiuccl.'~f,ful and will b;; llahle tl' he destroyed. In the c(lse or tile field, wbkh :11'1: irrigated by river w:ltcr. the cult ivrll (II' nllist kllow when to irrir,ate thc land, ;!I~'I whe:ll1ot to, Other-

wise the crops will be destroyed. The water in the river has to depend on the amount of rainfall that takes place in the mountains in the up-country. If there be no rainfall in the up-country or at the source of the river, the water in the river cannot rise. Rain can fall only when the necessary causes and conditions are fulfilled; otherwise no rain can fall.

(c) Kammas and the above example We now notice that even in the matter of cultivation, there are thousands of causes and conditions either for the complete success of cultivation or its destruction. The above is the brief explanation of what is actually happening in the world. (d) Primary effect and Secondary effect Past kammas that cause the pleasures and sufferings of beings in the next existence may have two kinds of effects, primary and secopdary effects. (e) Presefrt kammas and two kinds of effects In this respe"'c t I shall first explain present kammas. For example, a person learns a great art or craft. Until and unlcss he finishes thii course of training, he will have to undergo various kinds of suffering on account of this art or craft. But at times during the course of his training he may come across happiness. When he is successful in his training, he will earn plenty of money, or may be able to enjoy a high position in the Government service. He will then acquire various kinds of happiness and wealth. Dcpending on this one man who is well learned, his other relatives and friends also will be able to enjoy various kinds of pleasures. (f) Secondar), e.oeCI The amount of suffering which a person expericnces before the completion of his training, and the benefits enjoyed by his fricnds and relatives on account of his art are not the primary effects of his training; but they arc secondary elTects.

(g) Prill/oryeffects Aft..:r th..: compktion of his tr;lining in any ()I' craft, if a pcrson SlICt'cl'ds hc will he able to aequil'l': great \walth l)r cnjt))' a gOt)d position in the Govcrnment st'r\'il'C or enjl) various kinds pleas\lrt's. Thl'SC arc Ih primary t'lrl'd~ l)f his karning the art.

art

(II) r'dl

k(IIIIIIIII,~ IIlId t\l'll "illtis

(II ,:O(('t

Similarly thl'rc arc two kinds llf cn~ct in the ellsc of evil kllmmas also. For e~lImplC'.

REFUTATION OF AHETUKA VIEW a man Ih'hlks

murdi.'r:; unoth~'t' person. Tht~ the th'Cl'as~'d may honour th~~

ll\urdC'(\~r and ~'ste~'!l\ him; '01' they Illay 'pr~'sent him with cash or kind. On the othl!r

hand. tht' rdathe$ of the deceased hate the murderer, and they will kill the murderer in r~'\'enge, or set the 'whel'ls of iustice in motion so that the murderer may' receive capital punishment. These resultant efi'l!cts of the murderer'S kamma-the evil action in killing a living person-are called the secondary effects. This murderer, on the dissolution of his body after death, will be reborn in the Lower Worlds as the resultant effects of his evil kamma in killing a man, and undergo immense suffering. This is his primary effect. If the murderer, conditioned by his past wholesome kammas, be reborn as a human being, he will, wherever he enters into existence, be of short 1ife:have much sickness and encounter enmity with his rivals. These are the primary effects of his present kamma of killing a man. Due to his acr of murdering a man, his relatives wilJ. experience various kinds of suffering. These are the secondary effects. The same principle holds good in the case of wholesome vS?litional aptions done by beings. I This secondary effect is also subdivided into t');o kiq.ds. They are: (1) The one that takes effect at the time of the commission of deeds; and (2) The one that takes effect when the relevant kamma ripens in a future birth. Of these the resultant effect which takes place at the time of the commission of an action is not 'regular'. The person who sustains the secondary effect due to wholesome kamma may experience 'Suffering', while the person who sustains the secondary effect due to an evil action may experience 'Happiness'. But when the relevant kamma ripens in a future existence, the secondary effect is 'regular', because evil kamma will give the resultant effect of 'Suffering' and good kamma will give the resultant effect of 'Happiness'. (i) Primary effect Primary effect takes place surely; because morally good kamma will give a good

resultant effect and not :t bad onc, and bad kamma will give n had resultant effect and not II good one. Primary effe<..t take') plac,: in the life-continuum of t/w docr of a volitional action and not ill the IIfc-Goflti.1Uulfl of any other person. An'~r (;xpcriencing 'he primary effects of his kammH, jf a persoll dies, that primary effect also is exhausted and no reaction of it ever rem:linc;.

(j) Secondary effect In the case of the secondary effect, it takes place in the life-continua of other persons. So even when the doer of kamma dies, the reaction of the secondary effect remains either for the good or evil of others. I shall explain it more clearly. Suppose a virtuous and powerful being who had fulfilled Piiramitiis in his previous births i3 conceived in the womb of a woman of a certain family. Since the conception of that supernormal child, his parents will be successful in all walks of life and find an increase in wealth, attendants and servants. If the family be a royal one, wise counsellors and valiant soldiers or generals will surely exist. The locality in which the child is conceived in his mother's womb will have sufficient rainfall, and the inhabitants of that country will enjoy prosperity. The country in all will become prosperous. This is the reaction of the effect due to that powerful and virtuous being. In this connection the Dhammapada says: "Dullabho purisajaiiiio na so sabbattha jayati, yattha so jayati dhi:ro tam kulam sukham edhati." -Verse 193. The thorough-bred man (Buddha) is rare; he is not born everywhere. Where that wise man is born that family attains happiness.

(k) Present kamma and secondary effect Here, I shall explain this with an example. If an efficient person, by means of his manpower, wealth or technical knowledge, constructs arable lands, gardens, ponds, wdls, dams, canals and metal roads, these constructions will remain for a great length of time for the benefit of many other people, and depending 011 these establishments many people will be able to reap many pkasllra~l.: benefiti.

SAMMADITfHI OIPANJ

(1) Past kamma and secondary effect Just as we see the secQndary effect of present kamma with our own eyes, in the case of the sphere in which past kammas operate, many people can depend on one virtuous supernormal being. Again, due to the reaction of evil kammas done by a being in his past existence, many people will have to undergo hardship and suffering. Thus wise men believe that every being possesses past and present kammas with their respectiveÂˇ primary and secondary effects. The above is the brief exposition of how past and present kammas give various kinds of resultant effects.

13 Exposition of Attii-Diuhi (PersonaIitybelief) (a) How beings have to wander in the Happy and Woefui Courses of existence due to Personality-belief Various kinds of Wrong Views, various kinds of evil things and various kinds of kammas lie latent in and accompany the lifecontinua of beings who wander in the Round of Rebirths. On account of these unwholesome mental factors, the following conspicuously come into existence : (1) Four Lower Worlds, and (2) Various kinds of unwholesome voli-

tional actions. Beings wander in different planes of existence due to these bad mental factors. To say the least, even dogs and pigs etc. of the Four Lower Worlds in the course of the round of rebirths may become Great Brahmas. Sometimes they are reborn in the higher Brahma planes, such as Abhasara, Subhaki!J.ha, Vehapphala and Formless Spheres. Although they have opportllnity to be reborn in these higher Brahma planes, when their span of life comes to an end or when their merit i5 exhausted they have to be reborn ill the Four Lower Worlds. This is the way of the universe. . Vlbhanga says: * " Ukkhittli pUi'inatejena, Kamanipagatim gatli, Bhavaggatampi sampatta, Puna gacchanti duggatim."

Conditioned by their wholesome volitional actions, being; are reborn in Sensuous Sphere, Form Sphere and even in N'eva-sanna-niisannayatana (Sphere of Neither-Perception Nor-Non-perception) in the Fine-material spheres. Even then, when their span of life expires or when their merit is exhausted they are reborn in the Woeful Course of existence. As these Wrong Views, evil mental factors and evil kammas accompany the life-continua of beings, although they become Great Brahmas they are puthujjanas (wor1dling~); they are the inhabitants of the mundane sphere. Just as stones and spears thrown up into the sky fall down to the ground by the force of gravity, beings are liable to be reborn in the four Lower Worlds. As their life-continua are fully laden with hellish mental factors they are 'beings bound for (impermanent) Hades'; as the wicked mental factors accompany their life-continua, they are cvil-minded beings destined to do evil deeds; as they exist in the sphere where evil kammas abound, they are the inhabitants of that sphere; as they exist in the sphere where most beings have no 'Eyes of Wisdom', they are the inhabitants of that sphere. Which are kWlha-bhumi (plane where evil kammas abound) and andha-biila-bhumi (Plane where beings being blinded by folly have no 'Eye of Wisdom')? The abovementioned ptipadi{!hi (Wrong Views), piipadhamma (Wickcdness; evil habit) and ptipakamma (Unwholesome deeds) manifest in these two planes (or spheres) kaf,lha-bhumi and andha biila-bhumi. The next question is: Why do even Great Brahmas exist in these two planes? Beceause they profess the Eternity-belief or Personality-belief-'1 am, I am.' (b) Force of attii-ditthi f " The root-cause 0 all. Wrong VIC~S, ev~l ~ent.al factors and eVil ~amlT~as. IS . att~dlllhi. So long as these papa-dl!thl eXist m the life-continuum of a being, piipa-ditthi. piipa-dhamma and ptipa-kamma will exist there also. So long as these piipa-di/lhi etc. accompany his life-continuum, he will be termed as 'One bOllnd for Hell,' 'Evil-

'" Vibhanga has been translated as ' Distinctions' 'Classifications' 'Distribution '. The late Venerable Nyanatiloka Mahilthera in his â&#x20AC;˘ Guide through the Abhidhamma Pitaka says: 'By reason of its first three treatises, Vibhanga, in a certain measure, is supplementary to Dhamm1sangnni and, at the same time,a foundation to the Dhiltu-Kathli (two other books of the Abhidhamma Pilaka). Those three reatises are entirely devoted to an exhaustive investigation of three categories of the highest importance or a real understanding of Buddhist Philosophy.'

TOTAL DESTRUCTION OF ATTA-DITTHl docr'. 'Inhahitant of 1"lIllw-plane' and 'Inhabitant of III1"habcil<l-plane'. Once this ottiidiUhi Cl'ases. all tllL'se three will be extinguished ak)ng with all kinds of evils. Those beings who cannol erndiC'ale altachUhi will become heirs of papa-dillhi. In what manner? Because a being who professes at!ii-di{{hi (Personality-belief) cannot get rid ot these. untold ani uncountable plipa-di!{hi, etc. which he has been holding for many world-cycles and existences in the round of rebirths. Although beings whose life-continua are accompanied by attii-di/thi are reborn in the Sphere of Neither-Perception-Nor-Nonperception, these piipa-difthi etc. will give them appropriate resultant effects and undoubtedly drag them to the lower worlds. So long as beings cannot dispel this attiidillhi, they will have to become, the victims of these piipa-diuhis etc. in their future existences. And in whichever future existence they may arise, they will profess all kinds of Wrong Views that may arise, perform all sorts of 'Evil Conduct' they may have opportunity to do, and commit such weighty kammas as matricide etc. In the present life also, those who profess attii-ditthi will generally have a tendency to profess Wrong Views, entertaining evil mental factors and do evil deeds. (c) How Issaranimmiina View arises due to atta It is true that Issaranimmiina View comes into existence on account of this 'attii-ditthi. On account of this altii-dif[hi the Great Brahma who does not know whence he came from and when he will fall from that Brahma plane thinks himself to be permanent, immutable, eternal, not subject to change and remain as something eternal. He thinks to himself: "I am Brahma, the Great Brahma, the Conqueror, the One who cannot be conquered by others, surely All-Seeing, Allpowerful, the Ruler, the Creator, the Excelwho has already lent, the Almighty, the ( f all that are and practised Calm, the Fath all that are to be." Occ~~ionally he makes his appearance in the planes of the' Brahmas who have shorter spans of life and says: "I am permanent; I am Almighty; I create you all". When those Brahmas hear him say those words, they believe in him and thus become the holders of this View. Not to say of

those beings who are renorn in the planes of Devas and the world of men. (Those who mail1tain this /.I'saranimmiina View regard him as their Creator God. Conditioned on the words spoken by that Great Brahmii, this View came into existence in this world). (d) No reallzappilleH due to alia So long as one is not able to get rid of attii-difthi, although he may become a Great Brahma who declares himself to be a Creator God, he will not be able to get out of the entanglement of piipa-di{{hi etc. that had already arisen in his life-continuum in the past existence, th'lt arise in the present existence and also that will exist in his future births also; and he will surely be reborn in the Lower Worlds in his future births. They are thus the mere inhabitant~ of katzha-plane. just as fishes and turtle~ inhabit the great ocean. As they do not possess 'Eyes of Wisdom" they are the inhabitants of andhabiila plane. Those beings whu are reborn at present in the lower worlds due to their past unwholesome kammas, anyone amongst them, may, in a future exi~tence, become a Great Brahma who declares himself as Almighty God, when his past wholesome kammas ripen. Thus it should be bom.! in mind that, if attiiditfhi lie., latent in the life-continua of beings, they will not be able ;0 find happiness while wandering in the Round of Rebirths, and will not be a ble to find an esca:,->e from the samsiira (Round of Rebirths). 14. Benefits Derived from the Total Destruction of Attii-DiUhi (a) No more rebirth in Hell When the beings are able to eradicate atta-di!{hi which is the root-cause of papadi!{hi etc., these mental phenomena which had accompanied their life-continua in the past, accompany in the pre~ent, and would accomp:ll1y the life-continua of the beings in future existences, will be totally de~troyed.

They then become the h~irs of the wholesome volitional actions done by them in the past existence, which are being done in the present existence, and would be done by them in the future existence. Once the beings have expelled attii-ditfhi, all Wrong Views, evil mental factors and evil kammas which would lead them to the Lower Worlds will disappear along with attii-dillhi. They will no more be

SAMMADITTHI DIpANI

reborn in the lower worlds, and will be out of the grip of the lower worlds in their future existences. As they will be doing no more evil actions, they will forever be free from all evil. (b) Attainment of Nibbiina

The Full Extinction of Defilements including piipa-ditthi etc. and the total extinction of Evil kammas with the groups of existence still remaining is called Sa-upadisesa-nibbiina or the Supramundane Sphere or the Sphere of the Holy Ones. (c) No more death Sa-upadisesa-nibbiina-the state of the Extinction of Defilements such as piipadiUh etc., with the groups of existence still remaining, never gets spoiled, destroyed or deteriorates in the world-cycles to come. This state is permanent and eternal; it never changes; it never decays; it does not dissolve; and it does not disappear. This state has no 'dissolving moment', and so it is called Amata. (d) Unoriginatedness

Those who have attained such state of Extinction of the Defilements and the rootcause-attii-di!!hi, will find that this state of Extinction is never destroyed in the future. Piipa-di{{hi etc. cannot arise in their minds again. The state of their total abstinâ&#x201A;Źnce from doing Evil that would lead them to the Lower Worlds will never be destroyed, nor will it decay. They will no more be reborn. This state of the Extinction of Defilements being Amata-dhiitu (the state where there is no more death or rebirth), it is called Asankhiita-dhatu - (the Uncreated; the Unoriginated; Nibbiina). (e) Planes in which Sotapannas are to arise

Since the time attii-diflhi is extinguished in the minds of those people who have attained Sa-upiidisesa-nibbiina, they have passed the stage of puthujjanas (worldlings) and are no more within the sphere of worldlings. They begin to exist in the plane of Holy Ones

and become the inhabitants of that plane. As they have passed the mundane stage, they are in the Supra mundane sphere and become the inhabitants of that sphere. These people who have eradicated attiidi!lhi will pass amongst heavenly and human beings only lIt most seven times more through the Round of Rebirths and finally attain Nibbiina. (Note - This refers to Sotapannas) However, there is no number-limit for some of these people who are reborn or who are to pass amongst the Brahmas, because they have become uddhiigiimi-puggalii (beings who will pass through higher stages). They may pass amongst the Brahmas for hundreds, thousands and hundreds of thousands of existences and world-cycles; but they will never be reborn in the Lower Worlds, nor will they pass amongst Devas and men. Conditioned by their past and present wholesome kammas, the.se Holy Ones will fare-on in the Happy Course of Existence. In the future also they will only perform wholesome volitional actions and never dream of performing unwholesome volitional actions. Attii-di!!hi which is the rootcause of piipa-ditthi, piipa-dhamma and piipa-kamma have been totally extinguished by them. These people who have dispelled attiidiflhi become the heirs of their. present kammas. They possess wholesome kammas which will lead them to the Happy Course of Existence and are bound for that Course only. As they are endowed with exalted Dhammas, they become exalted Ones. As they exist in the sphere where wholesome and pure kammas abound, they become inhabitants of that sphere. As they possess the 'Eye of Wisdom' by means of which they can realize the Four Noble Truths, they are Noble Ones. Tn whichever existence they may wander i_1 the future, they will be endowed with ariyapanna (Wisdom pertaining to the Holy Ones) they are

TOTAL DESTRUCTION OF AlTA-nIITm ariyas (Noble. Ones). As they pass the stage of those puthujjallas who are not able to dispel attii-ditthi, they become ariyas the inhabitants of the Supramundane sphere',

During the lifetime of the Omniscient Buddha, in Savatthi, Banares, Vesali, Rajagaha, there were many householders who, after having dispelled attii-ditfhi became Sotapallllas. It is said that Sanankumara, King of Brahmas once revealed that there had been a co~ntless number of Holy Ones.

Those people who became Sotapannas during the lifetime of the Buddha are now conspicuously existing in the six Deva planes,

---

---~------.~

These Sotiipannas, being uddhamsota-puggalii (persons who are going upwards in the stream of life) will never be reborn in a Lower plane. In the ten thousand universes within the Jiiti-khetta (Realm of Rebirth), there are decillions and decillions, an incalculable number, of Ciitumahiiriijika Devas who are Sotiipallllas. There is also an incalculable number of Sotapannas in each of the five other planes of Devas and in the Brahma planes, such as Brahmaparisajjii plane. These Sotapannas being uddhagiimi-puggalii (persons who are going upwards in the stream of life) will never be reborn in a Lower plane.

One may question: "Why is soul-belief the root-cause of evil views, evil thoughts and evil deeds and why is destruction of thi~ belief the origin of the cessation of these ?

It may be answered in this way: for example, a certain king has a great attachment to his kingship, pomp and grandeur. To preserve his kingly status and glory, he will have to exercise all evil thoughts and evil deeds in his power. Even a king, if he has a great attachment to his kingly power and glory has to protect himself by entertaining all kinds of evil thoughts and performing aU kinds of evil actions. Some time later that king sees shortcomings and blemishes in his kingly duties and glory. From that time his attachment to his kingship diminishes, and he has a great desire to abdicate his throne and become a sama~a. Then he has a mind to keep aloof from all evil actions that are necessary for the preservation and protection of his kingly power and jIOry, ' and henceforth will refrain from per..fp~ing evil actionsJ 8&iH~ time later he will go forth from Iw.~old life into that of .a samtlna. ~J;11!=l a SamD1)a, he deluSively and body-the five

his

there constituent groups of existence-that . there is no soul-will have no soul-attachment. From that moment he will not entertain any evil thought or commit any evil action, by means of which he has formerly preserved 'vhat he has considered as his soul and will preserve himself only by acts of virtue. He will never deviate from the path of virtue to protect himself. As a matter of fact he will sacrifice himself dauntlessly to preserve the principles of virtue. From the above analogy it should be understood that soul-belief is the root cause of all evil and that destruction of this belief is the origin of the cessation of evil.

A,1TA AND ~ ANA1TA A.tta means 'Self, Ego, Personality, Soulessence' ) Anatta means 'Non-Ego, NotSelf, Atisence of Soul-essence'.

The word

anattti is used to convey the foUoVring three interpretations: (I) ASQrakatlhena anQttti.-OD. " a~~unt of being without eaen.ce or substance it is called f!1'Iiltti;

(2) ASiJmiki211henQimdttl.~GD::~t of not . ~ any.."Ownv"ÂŤI'. oÂĽer.lonI. it,is.c:alljd

ATTA AND ANATIA AWl in the ordinary sense means essence r substance. Those beings who are not .lblc to discern the momentary arisings and dissolutions of the physical and mental phelwlllena of the five constituent groups of existence and thus ~\re not able to realise the characteristic of {/I/icca (Impermanence) maintain: "The Corporeality-group is the '~sence and therefore alia of beings; the ,,~'n,ati\)n-group is the essence and therefore alia ~)f beings; the Perception-group is the ~'~sence and therefore G{(ii of beings; the Fl)rIll:ltk)n-group is the essence and therefore aWl l)f beings; and the Consciousness-group is the essence and therefore alta of beings." This h.i nd of view is known as soul-belief. Example of a bowl I shall explain the above with an example. There are such things as wooden bowl, cart hen bowl. iron bowl, brass bowl, silver bowl and gold bowl. A bowl made of wood has wood as its substance and is called a wooden bowl; a bowl made of earth has earth as its substance and is called an earthen bowl: a bowl made of iron has iron as its substance and is called an iron bowl; a bowl made of silver has silver as its substance and i" called a silver bowl; and a bowl made of gold has gold as its substance and is called a gold bowl. Here, the word 'bowl' is merely the name by which is indicated a certain pictorial idea (sant1u'illa-paFiFiatti); and this conventional term of 'bowl' possesses no essence or substance as an ultimate thing. Only the conventional terms of 'wood', 'earth', gold' etc. possess essence or substance (at least for this purpose). Bv simply hearing the sound 'bowl' one is able to understand the pictorial idea of a bowl and not its essence orsubstance. Only when one hears the conventional terms of 'wood', 'gold' etc. is one able to know the essence or substance of that bowl. A question may be asked: "Why is 'wood', 'earth' or 'gold' the essence or substance of the bowl?" I shall explain it clearly. In calling a thing 'wooden', 'wood' is the essence or substance of the pictorial idea of the bowl, and is therefore its alia. Without the substance of wood, the conventional term of 'bowl' cannot exist. Only a piece of wood that is made in the form of a bowl i~ called a wooden bowl. This wooden bowl will last as long as the wood is durable, and it will be valuable according to the class of wood. If it is a bowl made of

teak wood, it will be valuable according to th:: price of teak; if it be made of aloes wood it will be valuable according to the price oflhat wood; ifil be made of sandalwood il will be valuable according to the value of sandalwood. As regards the ulility 100, a teak bowl will be used where it is fit 10 be used; and so too a bowl made of aloes wood or sandalwood. As regards the worthiness too, the teak bowl and the sandalwood bowl will be worthy according to their standards. Thus when wr; say 'the wooden bowl', the wood is t he essence or su bs! ance of the bowl. The same principle follows in the cases of earthen bowl, gold bowl etc.

Analogy Similarly a being is composed of the corporeality-group and has this group as his essence or substance. What has this group as its essence or substance is called a bei~g. A being is composed of the perceptiongroup and has this goup as his essence or substance. What has this group as its essence or substance is called a being. A being is comrosed of the mental-formation-group and has this group as his essencf' or substance. What has this group as its essence or substance is called a being. A being is composed of the consciousnessgroup and has this group as his essence cr substance. What has this group as its essence or substance is called a being. In brief, every being is composed of the five constituent groups of existence and has them as his essence or substance. In this analogy a bowl resembles a being and the substance of a bowl resembles the five constituent groups of existence which form the essence or substance of a being. How attii-di{!hi is formed Some maintain the following view: "So long as the five constituent groups of existence last, do not decay or dissolve, beings last, do not decay nor dissolve. They live up to 100 or 1000 years without decav. death and dissolution, and for such periods of time the five constituent groups of existence which are their essence or substance do not decay nor dissolve." This view is soul-belief. Some people understand that the essence or substance of the wooden bowl is wood;

H~; ~,lhe " cmmnneiab~larriir>~'Wi

rellliso ~. the,follo~g manner; The . state ofexten$jon ' is C()nspicuous "in .a piece of wood which assumes the shape of a bowl and these elements of extension are undoubtedly . the ultimate truth of patlulvi(}hat" (the element of extension), and not 'wood' at all. In the same way, the state of cohesion found conspicuously in that form or shape is the characteristic of apo-dhatu (the element of cohesion); the state of heat or cold found in that shape is the characteristic of tf'jo-dhiitu (the element of kinetic energy); and the state of support or motion found in that shape is the characteristic of ,iiyo-dhiiIU (the element of motion). These four elements are known as the four great primaries or the four great essentials (Mahii-

resembleithe :~OO. \Ie.otio,lIar.. i 1~i_.'" .' The corporeal groups cbritaiJfed;!1Ja~\i resemble " .the . five cOnstituent existence. This is the analogy: .i (As regards the Mentality-group it~~ form. When an object contacts the body, then consciollsness disappears immediately. The sOlii 'the stream of subconsciotisiless~ santly arises and vanishes in the heart. !.tream of subconsciousness can be t only when a new object coines irito' contl\it with it. PICTORIAL IDEAS AND CONCEPi"~ CONTINUITY "

bhula). In like manner, the colour of that piece of

wood is va(l~ (the element of colour): the smell is called gandlul (the element of smell); the taste is called rasa (the element of taste); and ~he nutriment is called oja (the element of nutril1umt).:. Thus some wise people penetrate the truth and realise it.

Mentality-group has no form hut santali-pa;,;,atti (concept of continuity):

~Iw.n they have so penetrated the truth, P,\eY. ~; "Only physical phenomena roll

The continuity of 'seeing' sanlali. The continuity of'hearing' is called!Sd~'~ santali. The continuity of 'smellins'

~ .':IWw... -.-0 • there be the. wooden boWl 1(Ifthi1iltiinatO" sense?"

santati.

'~I~d.~;.wood ·exists; and ·if there be no

ghliyana-santati.

The cOntinuity' of 'taStma' ~__

'\.

u_.

. '.

.' . ' .. :, '''''iIiiJ. "' ~'

The contanwty of thin ..

santati andso'on. I','; , , "', . 1 (;. ~.'"

How PictoNaI

PICTORIAL IDEAS they are not able to realise the momentary decay and death of these physical and mental phenomena. They consider tr.ese concepts of shape and continuity as the essence or substance of beings and delusively take them as the atta of beings. When through Insight-wisdom, people penetratingly understand the real nature of Pathavi (elements of extension), the phenomena of Eye-consciousness etc. and realise that these five constituent groups of existence are subject to momentary decay, death and rebirth, it will dawn upon them that these five constituent groups of existence have no essence or substance and that they are very far from being the essence or substance of beings. I shall clarify the matter. People think that beings live for a day, a month, a year, a hundred years of a thousand years, and that during those periods there is no such thing as momentary decay, death and rebirth. In fact, the physical and mental phenomena contained in the five constituent, groups of existence which people take as the essence or substance;. arise and' dissolve more than one hundred thousand crores * of times during a wink of the eyelids or the period occupied by a flash of lightning. If it be alleged that the Corporealitygroup has atta (essence or substance), the sensation-group has atta (essence or substance), the Perception-group has atta (essence or substance), the Mental-Formation-group has atta (essence or substance), the Consciousness-group has atta (essence or substance), it will mean that beings decay, die and are reborn through conditions every moment. Why? Because the essence or substance of beings are the groups of existence which are subject to momentary decay, death and rebirth. In reality, just as it is not appropriate to reI v on the rapidly arising-and-vanishing flashes of lightning and use them as things of substance, it is also not appropriate to rely on the momentarily arising-and-vanishing physical and mental phenomena as things of substance and to regard them as the essence or substance of oneself. So the five constituent groups of existence are purely anatta (without essence or substance).

ASAMIKATTHENA-ANAITA. The meaning of the phrase 'Asamika/thena anatta' is as follows:As these flashes of lightning which do not last for more than a moment do not possess any essence, there cannot be any lord over them, nor can they be one's own. Just as one can not say that flashes of lightning are owned by him and so they are his, one should not say that the physical and mental phenomena comprising the five constituent groups of existence belong to him and are his own, or that one is the overlord of these phenomena. So according to the phrase' Asiimikatthena anattii', the five constituent groups of existence are anattii. AVASAVAITANATTHENA-ANAITA I shall expound the phrase' Avasavattanatthena anatfli. As these flashes of lightning do not last long and do not possess essence, they will not yield to one's wishes. Just as it is not proper for one to say that these flashes of lightning will listen to one's words and that one has control over them, the physical and mental phenomena contained in the five constituent groups of existence being impermanent, will not yield to the wishes of any one. So it is not proper for one to delusively consider that the five constituent groups of existence will obey one's orders or that one has sway over them. The arising of these flashes of lightning is due to the relevant causes and conditions, and has nothing to do with the desire of any 'person', so these flashes of lightning do not yield to the wishes of anyone. The arising of the five constituent groups of existence is due to the causes and conditions which bring them about and has nothing to do with the desire of anyone, so these five constituent groups of existenct do not yield to the wishes of anvbody. Just as it is not fit to think that these flashes of lightning will yield to one's wishes, so it is not fit for one to thin'k that the five constituent groups of existence yield to one's wishes and to regard them as one's essence or substance. So according to the phrase' A lIasal'attanatrhenii-anattii', the five constituent groups

Crore = Ten millions.

FIVE KINDS OF SAMMA-DITIHI Establishl'd in that staf!~ thev will pass tlm)\lgh brahm:i-planes t~)l' m~lllY world('yell'S, l'njoying themsdvsl' as great brahl11iis. When t11l'Y desire to attain Al/ckc1l11i-magga (Hoi\' Path of Nl)ll-Returner') they will ,trive and attain that Holy Path and reach thc third stage of s;lnctity. Established in that stage they will pass through the plane, of brahma for many world Âˇcycles, enjoying themselves as great brahmiis. When they feel that there is nothing to be contented with or attached to even in being great brahl11~s (when they detest being great brahmas like sputum), they will strive ano. attain arahatta-magga, the fourth (l.nd final stage of sanctity and become Arahats. There they need not st~ivc further ber;ause they h~ve become khilliisa\'a-dakkhinel'va - arahanta (Arahats who have extinguished all defilements and are worthy of all alms and offerings. They will remain as Arahats in the fourth stage of sanctity for many world-cycles; on death thev will discard the five constituent groups of existence and attain anupiidisesa Nibb{ina.

estahlish themselve~ in the rol1uwing five cilh Is \)r SC/llllllii"ili{ (hi. (1) Kallllll(/\'sakatci-sammiirli/!hi (Rig,hl View lilal beings arc the owners or their own kamma),

(2) Niimarupa - pariggaha - samlrliidi!lhi (R;ght View arising from full comprehension of the characteristics of the physical and mental phenomena of existence),

(3) Hetu-paccaya-parit;?gaha - sammaditlu (Right View arising from full comprehension of the root cause and other causes of the physical and mental phenomena of existence.

(4) Vipassanii-nii(lG-sammiiditrhi (Right View arising from perception with Insight-wisdom), (5) Lokuttarii-maggaphala -sammiidi!!hi (Right View arising from the attainment of Holy Paths and Fruitions thereof). Of these, Lokuttarii-sammiiditthi is subdivided into the following:

(1) Sotiipatti-magga - phala - sammiidi{{hi (Right View arising from th~ Path of Stream Winner and the Fruition thereof).

In this connection, the asankhata-nibbiillfl (Nibbana-the bt'yond of all becoming and condi1ionality) is called sa-upiidisesa Nibbiina.

(2) Sakadiigiimi-magga - phala-sammiidit{hi (Right View arising from the Path of 'Once-Returner' and the Fruition thereof).

The reason why it is called sa-upiidisesa NibbclIl1 is that it is attained while the constituent groups of mel, devas and brahmas still remain.

(3) Aniigiimi-magga - phala - sammiidi!{hi (Right Vi'.!w arising from the Path of 'Non-Returner' and the Fruition thereof,) and

'Nibbana without the constituent groups of existence remaining' or the 'no-morecontinuing of this physico-mental process of existence' is called anupiidisesa Nibbiina. These two are not diff'.!rent in principle and both are aSOl:zkhata (the Uncreated, the Unoriginated) and amata (deathless). Animitta-dhamma which has no beginning nor end, is of one kind only and not two.

FIVE KINDS OF SAMMA-DITTHI Dliring the pr~sent time also, those virtuous pef)ple whl> desire to reach the supra mundane sphere should strive to

(4) Al'ahatta - tnaf!,ga -pha/a - sammad{!hi (Right View arising fJ'0m the Path of Arahatta and the Fruition thereof).

In the Buddha's Siisana the above four are consolidated into one. So there are five kinds of sammiidi!!hi only. Ever-existing kammassakata The kammassakata - sammiidifthi has already been expounded. It exists in innumerable universes and world-cycles even though an Omniscient Buddha does not arise. Owing to the compicuous existence of this kammassakata-sammiidiUhi in the world, the

â&#x20AC;˘

SAMMADIlTHI DJP ANI

Happy Planes of Existence, namely, the worlds of men, devas a od brahmas exist. Chief-disciples-to-b·~, Pacceka-Buddhas· to-.b,' and Omniscient Buddh<:s-to-be also exist on account of this kmnmassakatiisammiidi! {hi. Those who have wisdom arising from this kal11l1lassakatu-salllll1iidillhi are free from all kinds of Wrong Views:' It is the 'Great Eye' of the mundane sphere. However, the sOld-belief of those who merely have this samllliidi!!hi remains intact and unaffect ed. (Note.-Atlii-di{{hi (Wrong View of Self, Ego, Personality), SaHiiya-di!{hi (Personality belief), .1t1iinudi!!hi (Wrong View following Personality-belief) and Attal'fidllpiidiina (Attachment to the Ego-belief) are the same Dharnma with different names.)

This soul-belief is again subdivided into four kinds:(I) Ati-nl{Jrika-attiidiuhi (Very coarse soul-belief), (2) 01iirika-atliidi{{hi (Coarse soulbelief). (3) Sukllllma-attiidi!!hi (Subtle soulbel ieL) and (4) Ati-sllklllll1la-awJdi!!hi (Very subtle soul-bel icf).

These four degrees of soul -belief should be eradicated by means of niilllanipa-pariggahasammiidiffhi, hetu-paccaya-SfllllIliiidifflli. vipassanii-nii!w-samll1cJ(/iffhi alld 10k lI:tara-maggaphala-saml1liidif{hi r.:specti \·ely. Of these salllllliidi{(his Right View arising from full compr,:hensioll of rcspective characteristics of the physical and mental phenomena of existence is called n(Jmanipa-par~f? gaha-samllliidiffhi. Right Vicw ari;ing from full comprehension of the root cause and other causes of the physical and mental • phenomena, or the Depcndent Originati')11 of these phenomena is called hetll-pacCGyapariggaha-sallllniidi!fl1i. Right View arising from medil:ltion on Imp..:rmancncy (allicca), Suffering (dl/Hlla) and Impersonality (anattli) is called l'ipassll.'/{J-';CJ!IlI-t/llsSalll/-SI//lIII/{/lli{{hi. Knowil:dge arising frol11 the attainmen: of the Holy Paths and the Fruitions th~rcof is called lokuttcmi-lIIl/gga-phtlla-sl//llllliidi(!hi.

These four sammiidinhis ca n be attainetf only during the Buddha's Sasana. They cannot be attained at any other time. A li-o!iirika-attii-diUhi and iiiiIJa

di!{hi-visuddhi-

(Very coarse atlii-dirthi versus Wisdom arising from clearness of view)

Some beings maintain that the five constituent groups of existence are atlii or jiva (Life, I ndividual, Soul, or Personality). Some maintain that apart from the five constituent groups of existence there is a soul which has sway over them. All those kinds of delusions are known as ati-u!iirikaattii-di{fhi. Those who have the niimarupa-patigKahasammiiJit/hi are able to get rid of this false view. (Note.-Nlimanipa-pariggha-fiiilJa (Wisdom arising from rull comprehension of the char~lctcristics of tre physical and J11r11tal phenomena), niill1arupa - raratthiina - niiIJa (Wisdom in det~rmining the physical and mental phenomena) and dif!hi-risuddhi (Wisdom arising rrom clearness of view) are the same. They are mere syno11yms of niimarupa-pariggaha-sammlidi!!hi.

With rererence to this Salllflliidillhi it has been stated in Paramattha-smik/u;pa: "The self-belief will be disDclled and clearness of view will arise ir one c;m determine Ndme and Form (niima-rupa) with rererence to their respective nature, function, essence, tendency (or propensity) and basis.) O/iirika-allii-di!{hi and paccaya-pariggahanii(w. (Coarse attii-di!fhi and Wisdom arisillg from full comprehension of the root-cause and olher causes of the physical alld mental phenomena of eXistence).

Some people delusive!y maintain that there is a 'doer or the deeds' 'lnd also 'one \\ ho takes the consequences'. These dclu~ions of kiiraka-dif!hi (Wrong View th:lt there is a doer of deeds) and redl/ l,a-t/i!fl1i (there is a sufferer of consequences) are called coarsc olt7rik a-at {(J-di! fhi. Those who have pacca.l'0-pariggaha-.wlIIdispel kiira~ocli!!hi and miidi!!hi can

• Paccckal-uddha: /1I,/iI'Irilln/ or Si/I'III {sUCUIIlI , is catted .10 Ar.lh.1l who h,\\ rc.lli,cd Nlhh.in.l \\ nhou t ever in hi~ lif\! h:\vl"~ he.1I I fm n other. 'he Buddlu's dO.;lrme. He docs not possess the f~eutt> to ,proclaim the doct rine to the world.

EXAMPLE OF AN IRON BOWL )'rJn·(zlirrhi. They can also dispel alwfukadiUhi maintained by those who hold the

'View t)!' the Unc:luscdncss' or exist"nce, and l'is,lIIli1-ht'lll-di{[hi (misl<lh.en view as to causes) hc:d by those wh·) helieve that th\:! Supreme Being is the Creator. They arc also abk to e'terminate S h.inds of Sceptical Doubt and 16 kinds of In(.;lIcctua\ or Ethical Doubt. (Nole.-Paccara - pariggalia - iliilJa and kall" hiil'itaralla-l'isuddhi-nii/Ja (Wisdom arising from full comprehension of the root-cause and other causes of the physical and mental phenomena of existence and wisdom arising from purity due 10 all doubts having been dispelled are the same. They are mere synonyms of paccaya-pariggaha-sammadiUhi). The Venerable Ledi Sayadaw in his Paramattha-si1likhepa (A short treatise on the Ultimate Truths) says:"If one thoroughly understands the Dependent Origination of the physical and mental phenomwa of existence, "he will attain the knowledge relating to purity rising over all dJubt dispel!ing 16 kinds of doubt, 8 kinds of s~~pti :al d ;:lUbt :.ll1d various kinds, of wrong views". The two kinde of sammii-di{!hi-namanipa parigf{aha-sammidi! {hi and hetu-p:Jccayasam"Yliditthi are able to root out the coarse atta-di!!hi which are actually or actively arising in beings. But they are not able to root out the subtle soul-b~liefs that lie latent in beings, nor are they Hble to root out the tendency to sceptical d ,:m bt. This proclivity-the subtle soul-belief is the root-cause or the seed of all Wrong Views. Sukhurn'l alta-diUhi awl Vi{Ja~~"na-i1iina (Subtle soul-belief· ·and [nsif{hl know/eige arising from practice of meditation) When Insight-knowledge has b~en gained by contemplating on anicca, dukkha and anatta, the subtle sOlli-belief and sceptical doubts are extinguished, but the extremely subtle soul-belief and the latent sceptical doubts will remain intact.

Atisukhuma-atta-di!!hi and magga-phalaiia/Ja (Extremely subtle soul-belief and the Wis'lorn arisin-s/rom the attainment of the Holy Path and the Fruition thereof) When the sotapatti-magga-phala-sammadif{hi (Insight-knowledge arising from the Path

of Stream Winner and the Fruition thereof) whieh is the first of the four I,okuttarasal/lll1cirliuhi arises, the extremely subtle alla-di{rlzi and latent sceptical doubts are expclkd. When soul-belief and sceptical dOLI bts arc dispclled completely the evil and mean deeds that would cause one to arisc in the four lower worlds or in the woeful course of existence are also completely extinguished. From that moment there will permanently and steadfastly arise in them the 'Eye of Wisdom' by means of which they can penetratingly realise the FOLir Noble Truths; also the 37 'Things pertaining to Enlightenment' will also be permanr:-ntly established in them. Although they may pass through the planes of men, devas and brahmas in the round of rebirths, they will wander as good and virtuous people who have established themselves in Right View, Mor:1lity, Concentration and Wisdom, all of which will be permanent and will neve, be destroyed. They will always be good and virtuous people who belong to the higher stages, enjoying great wealth, glory and having numerous attendants. They will always be able to penetrate the Four Noble Truths. (Note.-This is the exposition of the benefits of the Buddha's Sa)~na enjoyed by Sotapannas (Stream Winners) who have attained the First Holy Path and the Fruition Thereof.)

Example of an iron bowl I shall give a n example. Suppose a certain person obtains a substantial iron howl which is very rusty. He will then strip off the outer rust by mr:-ans of a chisel and will find the dark-coloured iron. Again for a second time he polishes the dark surface of the iron bowl with oowdered rock and brick-dust, when he will find the original colour of the iron bowl. Thirdly, he polishes the remaining impurities on the surface of the iron b')wl by means of very fine powdered rock SQ that the surface of the bowl becomes much brighter. The iron bowl will be free from the coarse impurities on the surface. Although the iron bowl is devoid of the coarse impurities on the outer surface, the subtle and the extremely subtle impurities that lie latent in the inside of the bowl remain intact, or remain as they were: they do not disappear.

7 --~-=.-,......--

.•- - - -

---.~---

.•

The owner of 1.he bow' wi..'ch has be(!n previoLlslv pO'ishtd on the ou(e~ surface then soaks It in aCid or ch,;:'nical water mam limes, and p!jces ,t in ,\ ellcible heated ttl " 11'gh kIl,pera:ur('; Tlwn thl' sub',,;: impt..riucs contained I!1 t le iron bo\d 'lre Dunficd: but the extremel, sui;de iPll)Uril1es \vhich lie latent in the If(}il b~)wl do not disappear and they rcm:iil' ,1\ ,I'ey were, The bowl b 110t dc\ aid all impUritIes, If it comes in contcl"t with conditions w form new lInpurities, a new layer of impuntIt.5 will form on the ,urface,

Finallv the owner of that bowl whi 'h has been somewk'tt purified before, soaks it again in "very t)OWerflil acid or chemical . water of a special [,'cipe fa seven days and nights. and b,,;(es it again in a very great fire for seven days and seven mghts. Then all the extremely subtle impurities contained in the iron bowl become absolutely removed. From that moment there is no opportunity for the lmp;.!rilieS to form again in the iron bowl. The bowl now bc:comes a stainless bowl posscssmg an ever-brilliant lu:;tre. It becomes a bowl Which is magl1lflcent and which is as bniliant as a moon or a sun.

NAMAROPA-PARIGGAHA-~A~A

mcnon, \\ hich is prominent

amongst the

Ib~L'hic pi1C110111<?1\:\, which is also a principal

phcn,)m<?lloll, and which is inseparably aSs('cl:.ttcu with all consciousness.

If Oll~' develops his menta'l faculti:::s by concentrating on a fundamentally important mental (actor, which is inseparably associated With all consciousness, the ot ller mental phenomena will be covered by this contempiation, and they need not b~ separatdy C,)i1templated. This statement is true. Tn the NidiinaI'agga of the salllJufla Nikiiva, the Buddha declared that if one is able to fully comprehend phassa-iihiira (the condition of sensecontact), he will realise the three kinds or sensation-agreeable, disagre'::abk indifercnt-anrl will achieve the Goal. The l3uddh1 also declared that if 0,1':: fuJ:y comprehends mal1o-sance/aniihiira (the condition of m..-:nLal volitian), he will realise the thr;.:e kinds of Craving and achieve the G,)al; a'\(.1 if one fully comprehend:; viifiiii~lii!zii"ll (the condition of consciousness), he will rc.lIisc Mind and Malter and will achieve the Goal.* (The exposition of these three kinds of elha'a (causes) may bo': taken from the A'II'ira-dTp.lili' by the late Venerable Ledi Sayadaw.)

BMl'allel-dJpOIlI Ledi Sayadaw.)

99 b~'

thc

late

Venerable

In the chapter on Di!lhi-visuddhi in the Visllddhi-/Jw{j,ga A !!hakalhii the process for full comprehension of the characteristics of physical and mental phenomena h'ls been set out at greal length and in great detail. But what has been set out there is only for those who are highiy intelligent and who have specially gra"pcd the Abhidhamma.

It is not for the beginner in the practice of meditation. This statement is true. The Omniscient Buddha did not teach in the world of men this Abhidliall1l11C1 Pila/,a wherein He fully dealt with such d/7amll1{Js as wholesome volitional actions, the five constituent groups of existence etc. He taught this only to the Devas in the Tavatim<a Devaworld. In the world of men. the Omniscient Burldha declared only such rhysicai and mentat phenomena as will be suitable to these beings, and as will enable them to attain /okuttara-sall7l11e1di!!hi-iiiil)a by contemplating the same. He did not teach them all the physical and mental phenomena in full.

In the J{,i/lii·ta(lhiilClllkhaya-slIlIa** also, the Buddha preached to Sakka, KlI1g of Deva, that if. on::: IS able to comprehend vedrll/a (sensalllJn), he IS able to arll1eve th(' Goal. (Thc c:xposition of I'ce/allii may be takc.21 from Kamma{!!Jc7/la-dlpallf and Allallab th' I:1t..-: Venerable Ledi Sayad~~w.) (Ipa/ll y -, Besides, thcre are many other Sutlas where the Btl ddl1a declared the method or contemplation bas:::d on just one mental phenomenon.

When on( is prosecuting his studies in Buddhist I iterature, one should understand all the Teachings in the Ahhidhamma Pi/aka. Howeve,' when one is contemplating mental and physical phenomena for the purpose of acquiring I'ipassallii-iiiil)adassana-sammeidirrhi (Right View of anicca, dukkha and anal/a through Insight-wis,dom), .it is no~ nec~ssary for one to know ~l, that IS contaJl1e~ JI1 theAbllldhamma PI!aka. One should thJl1k out which Suttanta-method among the methods deciared in the Maj;hima-nikiiya and Samyutta-nikiiya, is best suited for one's purpose and should try and attain niimarupa-pariggaha iiiil)a by that method.

In th::: contemplation or physical phenomena too. ir one COi1templates the GreatPrimaries which are conspICUOUS, the. other physical phenomena also come wlthl11 the sco~e of this contemplatIOn. Thc Four Great Primaries have been dealt .I . L I 1-11'ln1-dipanf Vi,','ii-lIl1lggaWitl In ClI(/, ' . ' '-" (ipalll, .JO!1WIl (' as"II/·wkl-hii>_ " chpal1l , and 1-

In doing so he ~hould first get instructions from a competent kammarthiina teacher who has already attained niimarupa-pariggaha_ nal)Cl. Otherwise if he simply depends on his intellectual power and contemplates as he pleases, he may be able to achieve. the deSIred gnal only after a very long peflod, • b bl e to ac,'h'leve llrat ''I 1 01 may not e a goa _ at_ al .

- -* SamVlIl, II N·kCy' ~'I·d1na·sanyulla \<1ahi-Vag.,a-Pu'lam'tnala Sutla. Edn.Ch 322. I ,) ,I,,~ ~ .. , M h-Charlha I h' Sang1yani . kh ** Majjhima Nikaya, Mulapannasa .... Mahayamaka-vagga ...... a a an dsan ya-SUlta. attha Sangayana Edn. p. 323.

100

SAMMADITIHI DIPANl

How to acquire paccaya-pariggaha-nalJ a (Knowledge arising from full comprehcnsion of the root cause and other causes of the Physical and Mental phenomena of existcnce). In trying to attain helU-paccaya-pariggahasammaditrhi (Ri ght View arising frllnl full comprehension of the root cause and other causes of the physical and mental phenomena of exi stence), one sho uld contemplate the followin g in acco rda nce with such texts as "iihara-sammudaya rapa samudayo" etc. (1 ) Because of Nutriment, Material qualities arise; (2) Because of Contact, Sensation arises; (3) Because of Mind and Matter, ConsciOllsncsss arises; (4) Conditioned by the Eye-Base and the visible object, Eye-consciousness arises; (5) M ental and physical phenome;1a arise according to the principle of Dependt'nt Origination.

By the cessation of the Mental anci Physical phenomena, cease the 6 Bases; By the cessation of the 6 Bases, ceases Contact; By the cessation of Contact, ceases Sensation; By the cessation of Sensation, ceases Craving. Thus whenever the causes cease, the Gonsequences also cease. According to the Declaration" Yadaniccam, tam dukkham" a dhamma is really anicca (Impermanent), is utterly devoid of sukha (pleasure), and in reality it is dukkha (Suffering) pure and simple.

How to attain Insight-Wisdom

According to the Declaration "Yam dukkham fadanatla", a dhamma which is Suffering pure and simple should not be relied on as atta. This dhamma \,,:hich is Suffering pure and simple should not be relied on as a dhamma which can be swayed by one's will. So it really is anaUa.

In developing one's mental faculties to attain Tnsight-Wisdom. one should contemplate as follows:-

(The exposition of Vipassanii-iiiilJadassana sammiidi!!hi appears in man y othcr hooks written by the Venerable L~di Sayadaw.)

By the cessation or Nutriment, Material qualities cease; By the cessalion of Contact, ceases SensalTo n ; By the cessat ion of Kammaformations ceases Consciousness; By the cessation of Consciousness, cease the Mental and Physical phenome na;

Here ends the exposifion of the five kinds of sammiidi{rhi. Here "The Manual of Right Views" comes to a close. It wa~ originally written in pi'ili by the Venerable Ledi Sayadaw and the Burmese translation of it was carried out by Ledi Pal)Qita U Maung Gyi, M.A. at Thaton.

NIYAMA OIPANI

THE MANUAL OF COSMIC ORDER by

MAHATHERA LEDI SAYADA W, AGGAMAHAPA~OITA, D.LITT.

Translated from the Pti!i by BEN! M. BARUA, D.LITT.,M.A.

Revised and Edited by MRS. C.A.F. RHYS DAVIDS, D.LITT., M.A.

With the residuum translated by VEN. U NYANA, PATAMAGYAW

Edited by

THE ENGLISH EDITORIAL BOARD

UNION BUDDHA SASANA COUNCIL KABA-AYE, RANGOO~. BURMA.

1965

~~~~-~~-

Reprinte~fr0l1l.c\ TJr~PI,h.t,~1 ~~e, R~ammll .. V~l. ; ryd'lp~ 1.;" ~~: ,b~) ,~/ Vol. IV~ No. i. (pp. 1- 3) Vol. IV, No. 3.(Pp. 1.;,13) Vol. IV. No~ 4, (pp. . 1-14)

•

,,~

.. , . ,r

:'liiiiidit:au~M:!rCS:A~

:. . . . ~ .~.rf. iaf.E ' .~fI.·~.·~~ ~

.... ~ :t1i'''>-'the' nfOre obvious'fluid 6po :~ .)...... .iJl.:tlPsJD.Uhat liquid. . • ..' . .(Ii) The "vi~us" form of opo denotes, as hJlS been said, moisture in organic form, such ·!rin an IInwithered tree or an undried body. '({ii) .T he "ftuid", such as waters and juices, if obvious. . Whatever conglomerates in the least atoms, all are impossible without the function of cohesion. It has therefore been said that iipo is primarily the variable internal cohesion. of solids, fire and air.

.By the third <!ssential quality "Tejo" we understand either (i) that constant element of heat, adaptable and pliant, which as "hot" and "cold" functions in solids, etc., as that which generates and as that which brings to maturity; or (ii) glowing heat, or (iii) flaming heat. It is due to the action of this element that all material things when they have reached maturity are reproduced, and make for growth or for maintenance. By the fourth essential quality "Vayo" we understand either (i) that constant element of mobility, adaptable and pliant, which functions as ftuctuation (or osciIIation) in solids, etc; or (ii) compressed or tense atmosphere; or (iii) atmosphere in motion:-for instance air in a pair of bellows and air inhaled and exhaled. The mobile element (;) constitutes the element of force, of resistance in coexistent essential forms ; bence all material through this force and resisting power ~. out their functions. , . Fbrthermore, all these elements, whilst ilf*sjlting under the stated conditions, in. . . . in magnitude when there is an efficient _ ..... 10r hlcrease and decrease in magnitude otIIere is 'aR efficient cause for decrease• . ...-mllIY·svch a cause·arise ?In the case ' _ ·. . .1dIt the c:ohesive element may obtain ;anct die solid · substanee be.n to ., J.. the case-of water, heat may pow': .' ~.ive elenl!n~ : tb . i' J \ " ss

. . .".1, ~~

"', ~he ~ i~' .

.. "..

;. :.-.rIltll'4W ~ '~".p~ ", = '~" . '

1.aii~" ·:~. '"·· . . ;

Id,:m~teR,~p:U~.1\n~~"

primal for~ of heat is Just· utu. Conversely, as we .have said above, ulu is the primal form of fire; Now to return to the "CaloriC Order." .

The Cal6ric Otder ik the fiXed process that determines the four-fold· succession of evolution, continuance, revolution (i.e. dissolution), and void of the universe. It is the process that determines the · ordered succ.!ssion of the three seasons-winter, summer and rains... It is again the same process that determines the specific season in which tr.:es, creepers, shrubs and grasses bring forth flowers and bear fruit. And ail this order has been made and created by DO "maker" whatever whether human, celestial; or divine. Inasmuch as it is accomplished entirely by the fixed (or natural) order that we know as "utu", it is called Utu~niY/imll..e~ Caloric Order.· Thus we read in the I'IHi texts: .. There comes, Vasettha, a time, when, sooner or later, after the lapse of , long. long period the world-system passes away. . . . In the course of time, Vasettha. the radiance of those celestial beings vanishes. Their 'self-radiance' having thus vanished, the moon, sun, planets and .stars come into existence : nights, days, mOlldts, half-months, and the year with its seasons appear, etc.··

THE MORAL ORDER b,e .of the rose-apple species, type or family.

1111$ (,\.planation ,applies t9 all trees, creepers,

shrubs and grasses. Thi~, too, is not made, nor created by any Maker whatever. '. Inasmuch as it is accomplished entirely by the fhed or natural order that we know as germinal. it is called Bija-niyama or Germinal Order. Thus we read in the Pali-texts :.. There are, Bhikkhus, five classes of seeds, namely, those which are propagated from roots, from stems, from joints, from shoots* , and from the seed proper. ** " The subject is treated in detail in the comment:uy on the Vinaya, in the section devoted to behaviour towards plant-life. (3) The Moral Order.- Kamma (action) is that by which men execute deeds, good or evil, meritorious or the opposite. What is it? It is volition (cetana), moral or immoral. We are told in the Pali texts: " By Action, Bhikkhus, L mean volition. It is through having willed that a man does something in the form of deed, speech or thought." *** Here volition (or conation) is the act of willing (voluntary, or conative action). In carrying something, good or bad, meritorious or the opposite, into effect:' it deliberates and decides upon the steps to be taken, as the leader of all the mental functi ons involved in so doing. It provides the tension of those functions towards the desired object. The expression "as the leader of all " implies that in doing its own works, as well as the works of all the other psychic processes involved, volition becomes the chief and supreme leader in the sense that it informs all the rest. Volition, as such, brings other psychical activities to tend in one direction. This is the explanation of our statement: " Kamma is that by which men execute deeds." It should, however, be borne in mind that the conative process informs other psychical processes only in the case of one's own works, not in the case of the works of others. Accordingly, the latter cannot be brought within the definition of "volition as the act of willing". Hence B's actions cannot be called A's kamma, since there is as much difference between voluntary and non-voluntary actions as there is between a goat and a sheep.

Voluntary action alone is entitled to the name. And therefore was it said: "By karrma Bhikkhus, 1 mean volition." In all acts the word kamma denotes (a) that which all deeds have in common, and (b) a disposition to exertion. And once well formed in the present, through either a good deed, or again through a bad deed, such a disposition serves later to call forth the coexistent aggregates (psycho-physical states), when the deed is repeated. It is due to the reawakening of those aggregates that a man is said, e.g. to be liberal, or given to violent deeds. In its persistence this disposition serves to produce the factor that leads to the concatenation of existence by way of rebirth in a life to come. It is due to the origination of such a factor that a man, having bestowed gifts or killed living beings, is reborn into a state of bliss or of woe. This sort of disposition is therefore described in the Mahapatthana as the relation of co-existent kammas, and ,again, of kammas at different points of time. The distinctive basis in different lines of actions **** is attended with great consequences. Once made and established, in one place and at one time, it continues to be the cause of some peculiarity with regard to the body or mind or both. For this reason, perseverance in reflection upon the order of things, or, in worldly matters, persever~nce in reflection upon such bases, yields great fruit and reward. Of the various forms of such bases, two are attended with greater consequences in their adjustment and re-adjustment than in. their natural order. Of these, one is the conative basis of subjective experience and the other is the caloric basis (utu) in things external. As to subjective experience, the variety in conative tendency is accountable for the variety in consciousness. As to external life, the difference in variety of utu is accountable for the difference in mobility. By the Moral Order we mean the necessary, fixed, undesirable result in an evil action, the necessary, fixed desirable result of a good action. The course of evil action results in rebirth into a state of woe. The way of meritorious deeds belonging to the realm of " Rupa " (Form Sphere) leads to rebirth into

Lit. from the top" ( agga).

** Samyutta-Nikaya, iii. p. 54. *** Anguttara-Nikaya, iii 415 (VI. 6, "Mahavagga Nibbedhika ".

**** Dhatuvikatinam dhatuvikaro

nama.

105

On vikaro; cf. Compendium; Pali Index.

~BJ

Men i ····ted

~li&i~=~ "'!

=6ImaQ~

aocording)' ~ ' 4ke ".

aftbr 'c:leatlvdte9. .. . . ail the more; . SUcIi i$~ . (4)

Here the expression "The act of killing life makes a being short-lived" " implies 'that when a man has once ," .. . killed a human being. or a being of ,! 1 lower order. the act of killing ,. furnishes the cause of his rebirth . in various ways into a state of :.'.' : suffering. During the period when he returns to the state of man, the same act as "life killing factor" " makes him short-lived in many '. . thousands of rebirths. This is the explanation of the statement : c. t·· : " The act of killing life makes a man ,m.· ..; short-lived". The explanation of !': .the rest is analogous. In many ')::.) "') ,hundreds of other Suttas. various •. " -:. . instances of fixed moral conse· quences are to be found. Such is , ~ '.Wi the MoraJ Order. ;·.-e. ~ead itt the P!li texts: ,, " There is no ...... Bbikkhus, no' room (in the conception drilte1fr(bral order of thiriss)~ for a bad action t1if>'f1cproaute1;: desirable, agreeable ." and '0

results,etci'.~\I'* '

...

&V"",,~: '~

6dbees two kiridfof result:

tfl (inbvltable): that which

'ona'\ ' Here!' '-tbeorder rtfJj~p~~s:o'. :":V~h f..vi~.~c~nc:e

~~~M:If;: JWItcn We 'come

-' ~_a ,~t

. . '. r.~th

. j4i_d

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Th06ght (ella) i~tans I~J~~] . . . (the act 'of 'thinldng)j ttle!/M,ea.m~t " tt cognises , an 'object .. ..rt)~ay.~' at!9 ' investigates or e~pfote$ 'a8 olij~L " . more, thought is, figuratw-ely, "' cililkf' "varied" owing to . tlhevarying- , fo...<:rof thinking of objeets;··. ·AccdrdiI'lSl~ft:* said in the Piili ·texts: .. I see" Bhikkh1$.:boJ other thing which is so very varied:qlS Thought (mind). I see; Bhikkhus, 'ne ~ group (nikiiya) which is so vari~ as of a lower order (beasts, ·birds;etc.) · beings of lower older ar~ · varied only "" mind." u But thought is said,~9 ' Bhikk_~ to be still more varied than those .be~~ Thought becomes Illore'variecf with're'gai'dJ to immoral things than to such as.are moi'al. It is said .. mind delights in .evil" ' .' n. beings of lower order . that' are .made. ~ created by mind are therefore more varied' than all other beings. . How is that ;1." .h.• said in the Piili texts:" I will ~; o Bhikkhus. how the world. originates;; ancL how it ceases. .What is the originatio,nM: the world. 0 Bhikkhus1 Conditio~e,d. ~, the eye and objects arises visuill .'1Q,inJtion. This triad is called ·co~tact"'. .~Se of contact, feeling; because ,Qf,feeling.gaving, etc. Such is the origination oC~~eQtire bo~y of ill. Condi40ned :, pp.,and obJects ...•........ by the . Jlos,e .. "l.~;,,;\})Yt~~ tongue ......... by the b¢~.,, ~tq~~·;.... . co.nditio~ed ,by . ~e ~~nlio~Wp~8i}.. " arIses. mmd-cognlttQIl.,,·.;this Because ofcontae~;. " . . , ~ feeling, craving,etc.'. §i" of tqe entire, bOdy ~ri

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NATURAL PHENOMENAL SEQUENCE f feeling. craving, etc. mplete cessation of that raving. grasping censes; because of the sation of grasping, becoming ceases, etc. uch is the cessation of the entire body f ill, So with regard to ear and other ...:nses. This. 0 Bhikkus, is what is called the cessation of the world ... * Here the expression .. conditioned by the eye and objects arises the visual cognition, etc ", indicates that in this w.orld the consciousness and thought-procedure of foolish average folk varv from moment to moment and become thC' cause of their rebirth in ditTerent forms of future existence. Admitting this. it will be found that the different f,)rms of their future existence arc made and created -by the mind in their present life. BeCluse of the variation of consciousness, per.::eption varies. Because of the variation of p~rception their natural desire varies and because this varies, action (kamma) varies. Some maintain also that because kamma varies. the rebirths in the animal kingdom vary. Now the phenomena, termed in the philosophic truth kamma and mind, become in conventional standards of truth** "soul" (or" being") and" person". According to the latter, just as men by manifold thoughts make divers and manifold things in this world, and just as gods*" by manifold thoughts create divers and manifold things, so actions (kammiini) and the results of actions, diversified by thought, are endowed with various forms of thinking, as if t hey were "beings" and "persons". Hence although neither action nor mind has the nature of Atman,****who, it is asked, knows how to rna ke ? who is able to make ? " Beings", "persons": they know, they can make all things. But whether there is any special Being or person making the infinitely varied world-picture or not it is impossible for them to say. By Psychical Order we mean the fixity or law of the consequences of thoughts or consciousnesses, varying in function and in occasion. It is treated of in the Pauhiina

107

in the chapter . on .. the Relatioll of Succession Or Sequence". ***"'* (5) Nalllrat Phenomenal Sequence (clhammaniyama).A dhamn/a is that which hears (dhiirC'ti) its own nature, ('.g. its own hardne~s to the touch, its specific, individual mark as well as its universal characters. namely, growth, decay, dissolution, etc. The IJ/wf1lmas, categorised under the causal relation "h::ar" the function of that relation, and tbose categorised under "effect" "bear" t he function of the result or eflcct. This meaning ,:pplies to all dhammas as treated of in the Sut:anta and the Abhidhamma P'takas. It also embraces the things enumerated in the Vinaya Pitaka under the name "the body of precepts" (sflakkhandha). Why ? Because they are not outside the given definition of dhammas. The principal treatment of the order oi these dhammas and of all other dlzammas is in the text of the Mahapatthana. Among the Suttanta texts, the whole of the Mahanidana-Suttanta, and of the NidanaSamyutta is devoted to the Dhamma-Niyama, so, too, as all other Suttantas which ihrow light on the conception of cause and effect. In one Sutta this Niyama is referred to as "the establishing, the fixity of things as effects" (dhammatthitata dhammalliycimalii): "Because of ignorance comes Kamma:'now whether, 0 Bhikkhus, Tathagatas arise, or whether they do not arise, this element (dhiitu) stands, namely, the establishment of dhamma as effects. the fixity of dftamlllGS as effects. Because .of kamllla . . .. and so on (through all the links of thc causal formula). ****u It is also referred to in the dictum: " All conditioned things (sankharas) are impermanent, full of ills, and of the nature of 'not self路 ...... " ",,"'It"''''* In some passages, this Niyama is called dhammatii. "Il is dhatl/maf拢7-the rule, or order-Bhikkhus, that when a Bodhis:1t (future Buddha) having fallen from the Tusita-group, enters into a mother's womb, a splendid radiance appears throughoHt the world, including the worlds of gods and Brahmas .... and the thousand world-systems tremble and shudder and quake .. ,,********

.. Samyutta-Nikiiya, iv 87 . ." Cf. Exposition". . .. ,. .. Deva; it must be remembered, include all "~pirits" (all of them impermanent) inhabiting either the heavens as " God", angels. gods, or this earth as "fairies. etc ... .... u AWl, o~ Self. implies superphenomenal nature. Cf. Anattalakkha"a-Sutta, Vinaya Texts, i. IOOf.-Ed. ***** This is included in the Tika Patthiina. * .. **** Samyutta-Nikllya, ii. 2S; cf. Points of Controversy. 87, 383f. ******* Theragllthil (Psalms of the Brethren) ver, 676-678. *hUU* Dlgha-NiUya, ii. 12 (Dialogues, ii. 9). Dhammata is the abstract noun formed rrom the ':"n,Tetc .. dhamma .. as if we ~hould say" normlOSS ". cr. Pss. of the Brethren. p. 29, n2. 190 ,'II:.

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" ' _ among the multitudes,d( hlbdlN . t>1ft1lidi efforts, are wrought by ~t. ~==~ merely by birth), and finally ;.4 " ideal Brahmin. · Komma ',is ill·', Sutta as the criterion of the , inferioritJ· qjt. excellence of beings. It is kamma that . . . . guishes beings with respect 10 wonb. Out-i ward appearance is due to breed-variety,. the parents. Born of bovine breed, one. ,. the bovine shape and appearance '; similiuiy as to horses. Hence in the Birth-Niylma a different procedure is called for when.treating of animals (paf;Ul) as distinct from higher beings (satta).

sao..

II OF THE T.WO STANDARDS OF TRUTH (Dve saccini) ••••• Our task here is to define the two categories under which all truths may be included :-:(I) The Conventional (Sammuti); and (2) the Philosophic (paramottha) •••••• standard.. ~ (1) Conventional Truths.-By this is meant a truth or fact, generally received as such by the common consent of mankind. What are the modes of conventional expressio'Dll" These are "self", "soul", "being", "person", woman, man, body, head, hand, leg. h84'. of the head, down on the body, nails, teeth, skin, ftesh, nerves, sinews, bone, etc.; the IiameS of such extern~1 objec.ts as tree, creeper,~~ house, chanot, carnage, bed, seat, etc. '

None of these are ,names of ~uCh "~ existent" dhammos (facts, p~nomeoa. attrL., butes) as mind, contact, ellte_n, ~. etc. They are all names Whi , °ch cleD~ as connote only SOlDO pbysical .. and ita persistence, as such. TbeIi " . an<\. tboir connol,ation, thorof'~M

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PHILOSOPHIC TRUTH

What constitutes the achievement or prcliicJtlOn of Conventional Truth? "The ~elr is (c\.ists)"; "the living soul is"; " a being IS" ; â&#x20AC;˘â&#x20AC;˘ thc person is" ; etc. By adopting such words in comlllon use a man becomes a conventional truth-speaker. And these are to be regarded as a correct mode of stating such truth. Why? Because otherwise constant disputes would result from want of a common language and common notions. This is what is termed "Conventional Truth ". (2) Philosophic Truth.- This is a fact or truth recognised from the philosophic point of view. What are the modes of philosophic expression? These are: "mind,". "mental factor" "m:ltter" "Nibbana" "aggregates", "s~nse-spher~", "elements:', and so on. These are not merely common or collective names, but imply something which really as such (sabhiivato), exists. These are called the modes of "highest' \ or "ultimate matters", inasmuch as any import beyond that which they possess is inconceivable. What constitutes the achievement or predication of philosophic truth? "Consciousness exists" ; "contact exists" ; "feeling exists" ; "extended quality exi sts" ; "cohesion exists" ; "Nibbana exists"; and so on. By expressing things as they exist in reality, a man is a Truth-speaker. * Such speech is also to be regarded as a correct mode of stating truth. Why? Because it helps us to avoid falling into the errors of recognition, sense-consciousness and illusory opinions. This is what is termed "Philosophic Truth". It should be noted in this connexion that "Conventional Truth" provides a safeguard against falsehood, and "Philosophic Truth" guards against hallucination. Thus when a man, from, the conventional point of view, states, "The self, the soul, the being, the person exists", etc., he is. not to be considered as uttering falsehoods, whether the import of what he affirms is really true or not, whether it rests upon valid speculation or self. ** Why? Because, in such a case, there is no fraudulent motive. But it comes within the province of hallucinations. Why? Because in these cases the things that are of the nature

of" not self" are taken as of" self". and stated as such. From the philosophical point of view there is nothing of "self". There are only dhammas. And none of these is of the nature of "self". They are, on the contrary, of the nature of "notself", etc. And when a man speaks like this his words show neither falsehood nor hallucination. So we read in the Pali texts : "These, Bhikkhus, are the four cases of hallucination. What are the four? The. impermanen t is taken as permanent." This is the first floint involved in hallucinations of recognition, sense-consciousness and illusory opinion. "That which is ill is taken as weal. That which is not -self is taken as self. The ugly and offensive is taken as beautiful and beneficial." These are the remaining three cases of the hallucinations of recognition, sense-consciousness and illusory opinion. Here the expression "The Impermanent" implies the psychical and physical facts and conditions that are summed up in the term "name-and-form", *** and which are by nature impermanent. The expression "that which is ill" implies the facts of common experience that are categorised under the "Truth regarding Ill." The expression "the not-self" implies all that which is of the nature of "not-self". And the expression "the ugly and offensive" implieS the psycho-physical conditions that fall under "the Truth regarding IJI" and are, therefore a fortiori considered to be "ugly and offensive". By viewing "name and form" in the light of "being", "person", a man takes what is impermanent as permanent. Why? Because "being" or "person" is nothing but a concept. And a concept, as we know, has not the atrribute of passing away or moving about. On the other hand, when it is said that a being, on coming into a form of existence, is himself born, that at the end of life he himself dies, that even before he took on to himself the present form of existence, he had come from this or that form of first existence, and that after death he would be re-born into this or that form of future existence, it shows that the being is viewed as engaged in "going". ..- â&#x20AC;˘..._--- - - - - - - - - -

* Saccaviidi,

applied par excellence to the Buddha. Cf. Pss. of the Sisters, 121 n I, and elsewhere. ** Atta, Sanskrit at man. On the implications in this term, see Exposition I. *** Approximately equal in sense to mind and body.-Ed.

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e shall nQW expo~ndQur ,system of the five time-periods called. kappas. They _are distinguished as (1)a great kappa, a cycle' or aeon; (2) anincplculable kappa, four goiq.g tQ each great kappa; , (3) anincluded kapia, falling within Qneaf the prt:<ceding; (4) a life-kappa, or one life-span of any given being; and (5) acatac1ysm-kappa, or age of doom. (I) A "great kappa". - This is a notion of a given time histQrically cut off, so to speak, and divided intQ some periods in: which many events happen (in a certain order, and which repeat themselves). It would follow from this that a "great kappa" is but a notion .of time itself. To a kappa as such is given the name "great" on the ground of its having been conceived as , the greatest in duration. H.oW long, then, is the durati.on of a great kappa? In order to f.orm an idea of its duration, let us imagine a ·m.ountain, which is a single cube of rock. OGe league * in length, in breadth; and in height. If a person were to flick it with a piece .of cloth once at the lapse .of every hundred years, the time that such a mQuntain would \:require to Qe c.ompletely worn away would not be so long in duration as is a greaCJcappa; "'., How)don.g-;in . duration bas been .the succession of great kappas 111 Jhe past ? It· is ' said .irL the · t~~t: "Undetel'mined, BbikkAus, .'the : beginning. of t~h's .• ' wp,rld,: the , past· ~ttemit.y - fpubbakoti) a~ . to 'tpe ruiU1ing~n, Qf~i\lS~jll: . repirths _under the :hind"n~lQfljgnpj1lJl~~"St: b<?Ad~ '¢,·cr!l;yi l1g

'Hete 'the Pili word for ·"tifldet""""", anomota,' which is the sameastPtf#dtb', i1l& syllable on being euphonic; Amato mealB'IhMt which is unknown, unascertained. ' So'

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said: "the past extremity" (or begi'nn1si8')'iI; not ascertainable by calculatiQn: Or,'.t /mly perhaps mean that which, like the "eelWrtggling" of the Sophists, ...... sets' itself no 'Jimit~ In turning back to the proposition -·•..the past extremity ... .is not manifest," it 'is indeed suggested that here the words, "is not manifest" mean "does not exist" in the same way as, in the passage, "If there be, Ananda, no birth, are old age and death manifested? Verily they are not, venerable sir"; *"'*•• the word "manifest" means "exist", and "not manifest" means "does not exist". Whether the one or the other be meant, we may conclude that the proposition "the past extremity .... is not manifest," means that the past extremity as to the succession of great kappas in general d.oes not exist, while taking a kappa in particular, this may be said to have its beginning, its middle, and its end. Those who fancy that there was actually a past extremity to the succession of all great kappas in general have certainly no other reason f.or it than their own fanciful thinking. Those who reject the Ariyan mode pf interpretation cafIed "The Theory of Causation," commit themselves to the error of the assumption ~f the uncaused, or to that of Theism. So much as to the nature and extent of·a great kappa. (2) IncalcUlable Epochs.-- Such is the name of a kappa that is not capable of being defirtitively enumerated, en\lmeratcd _ even ' by taking hundreds of thousands of yearsas :a unit. . These are fo~r _kinds :(i.) TheEnveloping Epoch; (ii.) The Envelop~ . Epoch;

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Br,dl'\1:1n ",lid t\, thl' Bk.""d One: ') havc II ~Jld. \cnerdhk Ciotama. of the Br:lhm;\ns of \)Itl. of teachers, and thc :~al'h"rs "f teachers. that in Conner days this \\orld W,ls . . . . penaded by men: \vithin . the tlil!ht of a cock.' ,,\ere situated the \ illages.~th~ inhahited districts, and the royal c:ll'iwls. No", what is the cause, what is the reason that. at the present time, the numb~rs of men have dwindled, so that their paucity in numbers is apparent. and that villages appear to be no villages, towns appear to be no towns, and inhabited countries appear to be uninhabited?' .â&#x20AC;˘ The Blessed One said: 'Now Brahman, bc:catlse men arc attached to immoral p:1ssions. overpowered by lawless greed, and victims to false ideals. they with sharp weapons kill one another. This verily is the cause. this is the reason why the numbers of men nave now dwindled: so that their paucity in numbers is apparent. And furthermore. Brahman, for them who are grown morally debauched, the sky does not pour down su fficient rain. the result of which is the outbreak of famine, on account of which man) people die. " And yet again, Brahman, for men who are grown morally debauched the Yakkhas let loose ferocious non-human pests, in consequence of which many people die.' ,,* Here the e"rression "within the flight of a cock" signified that villages and towns were so closely connected lhat cocks might leap from the boundary of one and alight near that of another.... "Vic,ims to false ideals" means lhat they have given themselves up to false idcals and ceremonies, by which are meant covetol'sness, ill-will. as well as various sacrifices accompanied with the slaughter of animals. "Many people die" implicd that. at times, in consequence of some matter of administration. or from atrocities perpetrated by thieves, l;tC .. a commotion arises in the country, many people lose their lives, many properties and means of sustenance arc destroyed, and many villages, districts, towns and royal capitals . i'e all th"l account burnt by fire. Ard this ~ort of fear arises sometimes every h~.lrd

three years, sOl11etimes every five or six ycar~, somt.:limes every ten or twelve years. lhell comes a time when war breaks out between one country and another. betwecn o Ill: kingdom and another. and many people die in consquence. This is called a "doom-era" of anarchy and war. "The Yakkhas" meant the commanding beings, placed by the four great rulers of the four cardinal points as commanders of such bcings. "The ferocious" meant wicked, savage, non-human beings, devils and goblins of terrestrial, aquatic and ethereal origins. "In consequence of which many people die" means that the non-human pests, having got the opportunity came upon the walks of man in many hundreds and thousands, from seas or forests. They having caused many diseases to prevail and to seize upon the living bodies, devoured fat and blood . Hence they are designated as "blood-sucking" and "blood-thirsty". If they failed to seize upon men, they were said to devour fat and blood of cows and buffaloes, goats and sheep. When this kind of pestilence prevailed once in a country. it prevailed there even for six or seven years, causing enormous mortality among the young in men and beasts. The remedies llsed for such a pestilence were the potent formulas of spells and incantations, or offerings to the Yakkhas. In this connection might be cited the story of Sakabodhiraja of Ceylon, in the book of the Gn'a t Chronicle. ** This is called the doomful period of pestilence. Many other types of eras of doom also appear in this world. We have been taught, for instance, that ill former days, through demoniac agency, the kingdoms of Dandaka, Majjha. Kalinga and Miitanga ceased to be kingdoms. Even in these days. in countries, towns and villages. where destruction of life goes on on a large scale, many creatures meet with death from great earthquakes or from great tidal waves. or from hurricanes, from floods of rain. from volcanic eruptions, from shipwrecks. When do these three eras of disaster mainly come to pass? From the time when the life-span of men is five hundred years. We read in the Cakkavatti Sutta :***" Upon men who live to an age of five hundred years, Bhikkhus, three things come to full florescence: unrighteous passions. Ia\\ less greed and false ideals. "

** The Mahavamsa P.T.S. translation, p. 260 r. *,.. Digha-Nikaya, iii., 70

" Anglltt,lra-Nik~y~, iii, 56, or vol. i., 159 f

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'iI~capaClty for .leaCntpg. 'tbet follow that in his case there

is:, $)50 lloAuty .to . perform by: virtue of his S\iperior intellect . .' If ' this is so, it should fu~ht:r be inferred that, in his religion, the functions,of teaching and of intellect are far to ~eek. ' Concerning this statement, that by virtue of his superiority in supernormal faculty a man is capable of doing all possible good to the world-- 'is capable' means of course a public, well-attested capacity, visible at any time no less than moon or sun in the sky. Otherwise the foolish person who draws conclusions from the loud-voiced professions of impostors gaining their living by such cunning and crafty talk, will in the end find himself sprawling in empty space under the delusion that he is on broad earth. But superiority of intellect can be absolutely relied upon, and he who, in great and profound matters, does not seck it is foolish both by nature and in the eyes of (he world. The range of iddhi By iddhi we understand supernormal faculties developed by special exercises. In ancient days, when life was long, recluses and brahmans outside the pale of Buddhism reckoned five kinds ;-- (i.) supernormal will-power (iddhividhiibhinnii).. (iL) hyperaesthesia of sight; (iii.) hyperaesthesia of hearing; (iv.) discerning the thought of another (thought-rea.ding, telepathy); (v.) hypermnesia, or reminiscence of one's own past history. These five, together with the insight' known as, the conviction of one's sC;lf, being free from the four "intoxicants" ~Q"kkhtij'ahlr;iiifa), are recognised among t~ ._iples:'oNhe- Buddha as six kinds of ~onnar faCUlties as such.

powers . of :hy':"';i';"~~';... events that ' hundreds of birt envelopment and world system. While going above, below t;r thus began to observe: ' II! ~': {~~ this manner, in a !>ingle momeotNlj· measured so many leagues; '. various configurations al'!d ma~ the systems of the world, in cosmic epoch w9uld become _........ . realised through this the perniei9lJs.n~_ sensual desires. they . renounccd~1 beC<lme dwellers in the woOds, meanwhile such things as meditation :on nature of material things and eu'tivafion the divine Brahma-life-of good-will, passion. appreciation and equanimi~y-~)t which a man can attain to the Brahma-world and mastered five supernormal powcri. From that time on they had nothing furth~ to do for themselves. At this stage thINl while living in this world, sought for . ma~y hundreds. many thousands, many ,hundreds of thousands of years to do good to lhe world. In so doing there would be revealed to them very many kinds of various arls and sciene~. As to these recluses and Brahmans we told in Ihe BrahmajaIa-sutta.: • are some recluses and Brahmans whd rise with regard to what was before the' A!.'",!_;2:;·~ of time, and who speculate on wha't after the aeons of time,etc.' •• we can see that their speculati'o n come into the mnge of their Hence u" to a matter within the idtiM thei( knowledge. al)d not men was to be regarded l\~ And 'it was the bl~siness of to 'eol}lpte\1end tl1ose':.PoiIlJJto> ~iv~n by .tho~~ ' i.eclus~s . It . IS smd IiI theOasd~l~ d'iUhi ~ ···- 'Ttlc're afl~ ~J)'n1hmans

ba\%g'rltud€ 'ttilAmw.,,-'t.t.,lfllll1U 4i.. .~~4""~

~t'lI(iid fhDU,afkdiriHtti". ,'st, 'be.' bOrnC' ,lD 1I111,~ .

tlfI<th~lti'bfdRbMntaiotQ.cror

', :

' ,',' :•

8~oRnafi ·f~uMes, rli¥mltidBr 'Ii

~kory

fh6ught~ bee" ......

-~i-"""tt~lover11c:iWing.leourse . 11. . . . , ~i\l'. . . .Bllftom 1his'. txtensive tItnIi,_tOtItti~;efl Oloon, sun and stars, whoJeteaJm df spaCe, and ->~,,"_'f: "IWU\C worJd 'oftrccs; etc; -under:. mIni"'.,~ 1hecause of prosperity and stRl!l.Bittg::that of 'adversity. It is then that-Ute: life-span,. -beauty and ' health of men, in....bi~l1Band, living in both of these worlds, undergo C:liminution. 'owadays . 'men . and

trees

appear

elc.ktmgly~ljn. But we are told, in the ~Su,t>that, in the days of longevity. ~" ~' M::aBuddha was eighty cubits in ~.'Whfleaceording fo the Sixth Book of - ~~tafa the' height was ninety cubits. 11te DlUin'imikavagga ** tells us that in ancient

riid.~ tlfe 'K.in~<; K.()rabya of the Kingdom of

ti,.,'Ku'rus Kaa Ii banyan tree, named Suppat~ttHa. i t\ltt!IVeo i1eagues in ·circ:uirifetehce; its

~:~f~SSi~-~~,?j~ iice~jars ,<. ':,

t~, 1Jie9;~~:)'i~tuoU&jn thought and

Ii~, ~1~la~ly',declared how; the

of past Iive.c;. T.ne facultie~, as, ' such are of',m~i}y ;~IJ~ each realm of bemgs having Its/qwn .s upein()rmal powers. . .. As regards the supernormal , powers of;the Brahma-gods we are informed/ tin the S4ii..: khlirupapatti-sutta, **.** of the: presence bB one thousand to ten thousand Brahmas : that' of these, one thousand Brahmas permeate one thousand world-systems with , their radiance, two thousand Brahmas permeate two thousand world-systems, ' ahd so · on. These are the Mahabrahmas living on the plane of the first stage of Jhana-rapture. Now the gods and men who live beneath this plane imagine and recognise this or that MaMbrahma to be the maker of the whole world, the lord of the whole world, omnipresent, immutable. eternal saviour of the world. It is said in the MOla-pal:u)asa, ****** the first sutta of the Majjhima-nikaya: 'He ( i.e., an ordinary thinker who is not familiar with the Ariyan mode of thinking) apprehends ~ra~mli·,****~~ , as Bl'ahll1~. , Having ~pp,rehended8rahmli as Brahma, he fancies hini ' to' ~the Brahm.a, conceives attributes ie.' the ', Brlili,mil" , fan'cies :tnat , the :wQrld .is fro~~th~ ,~[~~~,j~agjnes t~~i jt he BrFlhRji. 1~ ,pl~? , fl,0 4 exto~s . tile Br~hma,as such! ' :Wh~

is ,the. ,~ of., )~?, ., l ;say, . il- js. , ~u~.; tb,is

Wf!lt~ IS ;P'9~t~u1y u~~rs,~dl byh~: ' iJ~ltlt_~mns"ll5fl;tipp'teheti~$! .BkI~

r.•

) " ........ .

...ldAId, . . .

" f l...... .J(\B~ . ie::,',t.ijid1i'" tJ ~~0I hlS:J'anc\.' 4S?to

.. ) tlIIri~~; , 9~js the. &Jip~

~. "

,m\thc,twQrld; ' ,. (c) Ilc:cording

: ~",ti~~,

opinions, thinking: '"He immutable eternal, , :~alJd en~uring. for ever. ' ~mie ,~pression 'he conceives attributes ig~e ~hmi 'implies that he conceives such ~, such . light, such and such splendour, ijaCh .-.a nd such supernatural powers in him. Tht; ,eXpression 'he fancies that the world is from the Brahma' signifies that he thinks that this world is born of, i.e" emanates from, this Brahtriii, comes into existence only in relation to him. The expression 'imagines that the Brahma is his' implies that he considers the Brabma to be .our master, lord, and refuge. 'Extols the Brahma as such' means that he praises him by saying, 'Ah! how majestic is he! Ah J how powerful is he ! ' The expression 'Because this matter is not truly understood by him' means that it is not discerned by the threefold mode of disc,erning: In the first place he does not investigate it in the light of such an axiom of knowledge as the Brahmii as such does not exist, the only existing things are the psychical and physical facts and conditions classed as • name-and-form '. I n the second place he does not investigate the matter by the light of higher reason. which judges the psychical and physical facts and conditions as such are by nature impermanent, involve iUs, and are accordingly not of the nature of $QuI or deity.

a.,: e --uniiliangeable,

NevertheleSs .these racq1tiesar~' r:eaIly common, speaking ~enerally; ali beings. For all beings, during their 'continual journey in this endless series of lives, .may travel frem the nethermost purgatories to the topmost scale of existence, through all those that are intermediate. They may attain then to the state of gods. to that of Sakka. Brahmis, Mahiibrahmiis, and so on. Again from this highest scale they may be reborn into .the states of woe. He who is today the King of Gods, or a Brahmii, • endowed with majestic powers, may become tomorrow a dog or a hog. and so o'n in rotation. Other results of kamllla not within the range of thought are such as C(lme into effect among infra-human being~. Besides, in the bodies of men and of the brute creation there are physical conditions of the sense-faculties. resulting from past kammas. These, too, are of a nature not within the range of thought. For when in the case of a dead body, or a dead organ of sense, a man thinks • I will bring it to life again ! • he only runs the risk of losing his reason, or of ruining his health by his thoughts and efforts. And why? Because he is striving against the inexorable working of another's past deeds. In the Mahlivagga-Samyutta, in the section dealing with the Four Truths, the ten specu~ tive views, maintaining . that the world ~ eternal, that it is not .eternal. and so forth, ~ called technicallt "worI4~thO'ught" (/olc~ cI"ttJ). 'B\lt,hcre '!Ie ,a~U:'ing.·the teipa '~j

more compre~_~D~ ~lI .)VOr~~-'P.l to be 'fo'Clf\'d .~ ;--' • -' ~7 ,. ~ '. . . . name. .. , ~t.>; ,~ L.·~ reQft:iW ly' ".l::t) . •. ..,.;~~

_ _lI ' ~I the-~~

. .~ t

orid.thought ;'J• ~~~~~ -,I}~ " Ga~~!1"

••'

A ""~f~~ev.anltsu.tta.:. n~ '. . ~ ~sJJ.per90rm,aphOP&ht . im(~e' flloughlof anothe,: ~'Clct.iYlYLSce; . ~~d the, Gapdha~i..cult . . .,~Tormal. powers of will," a f~'i e~~l;Itll1g vanous feats of super~nrS!er.such as ftoating through the . ~ ', :.:~' 1heliitter is manifold, viz., rootC' ..a' nta.torY., nUmerical •. and metallic. if fc)ot-:c:'ult is that which is rendered . .... through medicinal roots; the incant~Ty cult is that which is brought into play tlitough formulas of spells ; the numerical cUlt is .ttiatwhich is brought into play through eight and' nine series of numbers; and the metaflic cult is that which is brought into pJay- by means of metals like iron and mercury. And in the Patisambhidiimagga we read: 'What are the feats of magic? A magician having recited his spells exhibits an elephant, a horse, a chariot, infantry. and various arrays of the army in the sky ,in the firmament.' In the Upali-sutta of the Majjhtma-pa!J1)3Sa we read; 'What do you think, . householder? Is a recluse or a Brahman, who is endowed with supernormal faculty and has obtained mastery over will, able ·to reduce Nalanda to ashes by a single curse? He is able, venerable sir. ' • ·Here the clause 'who is endowed with supernormal faculty' means one who is said tOt be gifted with synergic iddhi applied to th()ught about the external world. 'Among the four matters not within the range of thought~ the powers of a Buddha stand highest in rank, iddhi proper comes ne..xt, and the supernormal faculties born of t:Jlo')'csillt of kamma come last. This being _ _e'iAhose who are in the higher worlds • ,c·

I.: .

I;.-' ' .•..";\VI .'th . s.u.pernorm.. al faculties bor~ of the 0{ kammo, wht;ther they are kmgs of ··:'iPt~jMahibrahmiis ~cognised as the

.. . ..,rulcn of the world,

become in the ; o(mcJLattendilDts to Buddhas or their ~n~ ,majestic PQ'Y~ of .·,~lri.I.l :· :AD4" tbe • same .' 1$ the ~Q{C~~~ . .' a11.4: B.rah~n.. s W.'.h. 0 : ~, . bUtlia.w'~~d!t . facultiCi8~'of':~ .

_.'.fj"....'Y:.Fi

~r:;;/~.

AmOng 'wit<:ncra :t ..

daR~ tlt~~h. ' were'¢alIei.tN~

,'1'"

' ':,' ~".. ;':r . . t , ".'

orders- !and ;ilt ,d~ I ~ messengers' t(HM ;.~; . ;

.~.. -, - .

formulas 'off verypowerful. i·They gods, demons,go'bfins, :* Men who have $upem8:ffirltri.-. sometimes in our own'" cHUh,ffIiIiII;I'1II1Ii They repair to a forest. and h~vit'lg ; regularly the occult :formulas:,.anci . themselves for days and nights~ ahHfAl!'" success, many begin to tour in v"~_jJ,t ~istricts. Where~ertheygo, tMy: '\'. ' .,,' Instantaneous rehef to thosewhd, ari'!iUQaiiiI come to them for help, TheyaJio :eJdM many other feats of wonderfuLmasicPfa\rd account for this or that fateful :event in!~ life of men. But· the rulers probibit"'ftiM: occlilt practices, fearing lest they might~ gjV8 rise to violent commotions in the country..l

ExPosmONS

v. OF THE THREE WORLDS.; Here we expound oursystem of the-. worW under three headings, (I) Physical Universe, ; .( (2) Things, and (3) Being (i.e., Person). (I) By Physical Unive.;se 'is ' inearit~"t1ie world conceived inspatiil itlati'd:it~;(;m~ loka),-as somethin~ in ' wlJicb ' t'hii\ ' ; '"1.., beings have their eiCJsterlce.ThpSl ...:\. thephrsicaluniy~i'~ea:~~c!~rB.~~f~~ , earth IS th~ physl~1 UtlJy~!'Se-l!-s I~ brutes, apd thlOgs , .ui . t#. . \ purgatory is the ph~si~l "'it regards infernal beings. '(! ' ., . great earth; the great-' ~.ltbe1lei·". mou.ntains. *-: MoUPtSjlleJlpi~A '.:..' roudwJHeh ·: seveJl . sU-.a ' ' _ _t8i~sint~"".o~.~ · -• •

oeeans;9f.in.ensecoJdi~~

:t==~I 1k_ . . ~. I'.. .%_~ ...•, • . temted:' lI'i ;'" ~~X

IUDM~ _

·1.

,!J'here are also three other kinds of world(1) Ten-thousand-world system. which is called the Realm of Existence (joti1cIiItla) and it means the Realm in which ihe Buddhas appear and all the Devas an~ \ Btahmis therein form the audience of the , 'Buddhas, (2) Great-thousand-world-system which is called the Realm of Influence (.l(ldkhetta) and it means the Realm where the influence of the Parittas· and the Buddhas pervade, and all the Devas and Brahmas therein accept it, (3) Infinite-world-system which is called the Realm of Object (Visayakhetta) and it means the one which serves as the object of the Knowledge of the Buddhas_ There are three others also, (I) Sensual Plane (Kamadhotu), (2) Material Plane (Rapadhiilu), (3) Immaterial Plane (Arapadhiitu). The first comprises eleven Realms of Kamathe second sixteen of Rapa, and the third four of Ariipa. ~,

world of Space and the are both included among . Things. But the things when classified tinctly and separately under the .Iliunes Realm and Creature have special ~ assigned to them, such as the 'Worid ~ or Space', and the 'World of Creatures:. We shall now explain the mode ofexistence (san/hiti) in the physical universe. According to our theory, earth rests OR water beneath it, water rests on air. and air rests on optll space (aja/iikosa). This open space is infinite below and on all sides. It is filled with air without motion, which supports the grea' volume of air (atmosphere) above it ; 'this supports in its turn the great volume ofwabir.;. and that supports this great earth. ' It is saiclin the text: • This great earth, Ananda;·,is established on water, water is establishecl.oJ).' air, air on space. A time when a mighty wind blow". causes commotion in the wat~rs, . ~MlO waters being in commotion quake' (Digha-Nikiiya ii. 114).

TilE THREE WORLDS th~'rm (sitil-Icjo) also detl'l'min~'s thL' saille

~nl'L't~

t hes~mallers. And it is IlOW not n~'ce~s;\r~ tl.) s;ly anything 0(" the hot-Ihcrm (lI{dw-tt:io). It is quite clear. III

As it IS said 1\\ thc DIIIlI/II//(/.wlligul/[ in the dmptcr ~)(" tvtlller: â&#x20AC;˘ That which is Ihe !!ro\\ Ih of sen~e sphercs is tl~e !1c\elopmcnt of mailer. alld that which is the development of mailer Is the c~)l\tinuum of the same.' Birth may be classilied into four divi:;ion~. birth, growth. development and continuum. Of these. birth means the first appearance of the condi~ioned things. Gro\\th means the first tart of dcvelopment of appearing things. Development mcans the gradual extension of the developing things. Continuum * means the continuance of the developed and accumulated things. That is to say things continue in such quantity as they have developed and they neither increase nor decrease. After that, these matters, together with the element of fermenting heat (jiraIJatejo) which causes the coexistent things to decay, gradually diminish at the stage of decay and disappear away at the final stage of death. 0

The world is considered by us as a system or order in which everything happens according to the laws of causality **. Because the great earth is being all the time heated, burnt, decayed, and matured by the twofold coexistent heat [ [ have elsewhere rendered it as cold-therm (sita-tejo) and hot-therm (uIJhatejo),] it cannot overcome the six stages. i.e., birth, growth, development, continuum, decay, and death. So with the Mount Sineru, the circumjaeent mountains, etc. Therefore in the Developed Epoch, all the earth, mountains etc. that come into being and appearance pass gradually from the beginning through the four stages, i.e. birth, growth, development and continuum. That is to say, they rise, grow, develop and continue for a long time till at last they arrive at the stage of decay in which the influence of all the heat will overrule all others. From that time onwards all the unessential things among them will at first be destroyed and the essential ones alone will remain. Then even the essentials will be consumed in the long run of process and only the fllore essential will remain. Thus continuing for an indefinite time, everything will at last arrive at the most extreme point of degree at which combustion may

eaSily lakl~ plaee like gUll PCI\\~h:r, the mUllition till: klllg\ army, wllicil j~ apt 10 cOlllbust at the sudden cOlltacl with :1 IoJlark of fire. '1 hell tllis De\cloped J-pol'h will he destroyed by till! acllon of' flrl! in llie manncr said 111 the Satta SGriya Sultant".l hl!re it is said: â&#x20AC;˘ Just a~. bhikkhus, there i~ nl) Irace of ash nor of carbon pereepllbk, after the butter or the oil is burnt up, so also there, bhikkhus, will no trace of ash nor of c<Jrbon be discernible after the earth and Sineru. the king of mOllntain~, have been burnt ' up. Thus, bhikhus , all the cOllditionl!d things arc inconsistent und ullstable. It is advisahle. bhik khus, to be disgusted with all the conditioned things , it is expedient to detach them, and it is suitable to break free of them. Here, who would know, who would believe that this great earth and Sineru , the king of mountains will be burnt up. will be destroyed, will relapse into void, except those who have realised Nibbiina ? '

It is said that the flames of the burning fire reach as far as the realms of Brahma. This world-destructive fire burns up everything that exists between the mass of \\ater below and the first realm of ilziina above. without leaving asingle atom of things behind. When the rock-earth (sela-pathmi) is burnt up there in its place only remain the caloric energies (ulu-dhiilU)'O) which \\ ill again become the germinal status of the rock-earth. Similarly when the dust-eanh(palilsu-pathori) is burnt up there also remain the caloric energies which will again become the germiml status of the dust-earth. So the caloric energies which arc the remaining d) namics of fire fill lip the whole sphere. And the fire itself is entirely extinguished away. It is the Enveloping Epoch. And the one that continues in an enveloping state as has been just explained, is called the Elneloped Epoch. The duration of each of these Epochs is equal to that of sixty four Included Eras (an tarakappa). What has been now said is the exposition of the twofold Enveloping Epochs. In the second epoch. these caloric energies are carried about by the cxcessl\ely cold atmosphere and they remain in such condition as they have been. But when they arrive at the matured, proficient. and adaptabk state for re-action, that is to say become hot, then they transform into rollilig clouds laying in great heaps and \olumcs. After

* It is bettcr known as "inertia" in Physics. ** Dhammatii, i.e., dhamma-niyamo. The Manoratha-piiraQi (Buddhaghosa's Commentary on

tara-NikAya) explains the latter term.

121

til.: Angul-

gr~t. ..e. P9Ch,~. alf.-qv~r

IP .iil

tht the

i~n-drQP~ coming

cool air, generally And the water thus into the infinite space is going to support st~ong enough to do so. ~qQn as the air below is capable to do at once checks the fall of water and ";~i;'M'rf" it. All the rain-water becomes in the establishment of the new epoch. That is to say they form into CQnstituents of the universe such as rock, dust, water, etc. All these things occur according to the laws of caloric process (utu-niyiima) and are not created by any World-Lord. During the establishment of the constituents of the universe, the natural phenomenal process (dhamma-niyiimo) plays an important part. By natural phenomenal process we mean the proportionate and disproportionate procedures (sama-dhiiralJa) and (visamadhiira1;la) of the elements of extension, etc. And again proportionate procedure should be understood as the natural process and disproportionate procedure as the unnatural process. Hence when the natural process goes on, the proportionate procedure takes place, and if the unnatural cause happens, the procedure becomes disproportional. Among the forms also, roundness is the natural form. Therefore through the proportionate procedure of elements, all the constituents of the universe establish in the round-about shape as if they were manufactured from machines. The great earth, the great ocean, the circumjacent iliduntains, Sineru, the central mountain, the g1!1Cial oceans (sita-samuddii) and sitanlarika "-''''--'-- in the hollows of mountains) and the . ranges (paribhanda-pabbata) all atabIithin the round-about shapes. It of natural phenomenal

tional while .evil-mindednessis t:lqp!:.o-

J?t?!'dbnill~; .ot ·tije}'tofmh?~er.'t~ 'th~df

ltY"n:gbemgs ,as trees.etc.:~ ·th~ ~me~:-or soble of the 'banyan tree" IS propOltional'anCl the reverse 'should be underStood in the '()t~· way. It is also ·the same way with all. .the trees, stems, branches, · small branches, sprouts, leaves and fruits. In fact, all the. infinite varieties of forms, etc. which appear in the world owe their causes entirely to the variation of elements. 'To have a full understanding of these procedures is within the province of the knowledge of infinite and various elements, of the Omniscient Ones. Those who do not know the various functions of elements look for the World-Lords. In fact there are no other World-Lords but elements and the word 'World-Lord' is merely the outcome of their fancy. Now to return to our subject, among the caloric germs, some densely accumulated ones become rolls of cloud, other finely accumulated ones become volumes of water i~ their respective places. And through the influence ofkamma of all creatures, there at the inception of the universe appear uninhabited abodes and celestial mansions for both men and devas, and also lunar mansions, such as the mansions of the Moon and Sun. In the higher abodes of de vas and in the first Jhana planes there also appear uninhabited abodes and mansions for devas and Brahmas. Here, the word "Suiiiiiilli" means having no owners, and the owners only come down from the higher planes of Brahmas after they have spent their life-terms there, and tHey occupy abodes earned by their past deeds. It is said in the Text: • In such period, bhikkhus, and for such immeasurable length of time, the world develops. And while ii is developing, uninhabited mansion for Brabmas are established'.

THE THREE WORLDS 11I,t1itics (citta-('t:IiI.I'ika) known as norm whkh bl.'lllngs nnly to the \\\lrld or beings, arc lamed, mental. l'killellts. ('hey arc very I't,w('lIul. 'lllllltllll11S and thrillinl!,' and the 1\'llrt~)ld lln\...llllWablc springs ~lllt from them. \l1d at tik' time whl'n men's life-span falls tll a lk~';ld the inilliences or th-: good deeds ,iOIlL' by till' p('opk who arc rrighten~d at the t'lltbrl\\\... ~'f (he world-destrovin" wars I'cn'<llk the \\ Ihlk world and raise ~he life~ ~P,\l1 again to the innumerahle age. In the passage"Through the influence of \...all1nu of all the creatures," by "\...alllll1a" it includes all the good deeds performed during the whole el1\ cloping Epoch in order to reach the higher planes by all the creatures who arc frightened at the destruction of the world, and alsl) all those good deeds performed during the two innumerable kappas by t hose who are reborn in tile Brahll1a planes. Therefore 'one should not think as to how the formation and establishment of those abodes and mansions are brought about. * These celestial mansions are made of, and decorated with, all kinds of gems but they are as light as the bodies of the celestial beings (opapti!ika-salla) and situated on the motionless (lir like the heaps of cloud in the sky. The mansions of the Moon and Sun and some other lunar mansions, howe\'er, move about. How? There are two currents of wind in the sh. The one from Mount Sineru and its surrounding mountains blows out and the other from the circumjacent mountains blows in. These two currents of wind, coming into contact, form a great whirlwind and turn incessantly round Mount Sineru very swiftly, keeping it on the right. The lunar mansions are seen moving about as they are carried away by these encircling winds. ** Some of them arc light and some are lighter. Therefore slowness and swiftness of their llIovements arc observed. The force of the two currents arc proportional at one time

123

and dispropOition:t1 at another, ;111(1 ~() we obserw till! dilTcn;nt C(IlIlSeS in which the mansions arc carried away b;I(;I;ward and forward by the encircling winds. S,lllle (If the plancts and man~ions of the celestial devas situated bdow the course of thl; wind do lIot move. What has been !>poken of is the developing epoch. From the appearancc of the sLin aild moon to the beginning of the enveloping epoch is the fourth incalculable developed epoch and its duration may b(~ calculated as equal to that of the sixty-four included eras. So much for the exposition on the two constructive epochs. [n this fOLirth develop<.:d epoch of the four incalculable ones, the gre:ller is the \astness of the world-stuffs. the more \vill be the violence of the world-destructive-fire in the first enveI,)ping epoch. And the greater is the violence of the world-destructive-fire, the more will be the immensity of caloric-stuffs in the second enveloped epoch. And the more is the immensity or the caloric-stuffs, the greater will be the voluminousness of rainwater in the third developing epoch. Again, the more is the voluminousness of rain-water, the greater will be the vastness of the worldstuffs in the fourth developed epoch. fndeed it goes O'n for ever in the sa me manner. Without a known beginning, and without end, the world or physical universe continues the same whether World-Lords appear or not. Not made, not created by any such, not even a hundred, not even a thousand, not even a hundred thousand World-Lords would be able to remove it. By the law of heat, by the hi,,'" of natural causation, the order of the physical universe is maintained. The Organic World of Things. By this are implied trees, etc. The vegetablc life is broadly distinguished into seedlings and growing plants. Here "bijagww" is the collective term of all the trees which are in the stage of secdlings, and "hhlilagallla" is the collective term of all the trees \\ hich h:\\ I." passed the stage of seedlings and arrived at the fully grown stage. Just as \\'1." ha\'c said

â&#x20AC;˘ Ledi Sayadaw h~r.: intends to indicate the reinstatem:nt of the dcvdoping Epoch or the reorganilation of the new world with abodes of men and marvdlous mansions for d~vas, by two causes, i.e .. , material calise and efficient cause. By the former h~ m'!ans the material or stufTout of which the world or the world of things or~aniscd. That is the primitive matter known as calonc germs or utu.. And by the latter hc mea~s thl! force or agent through which the material phenomena arc put together In val'lous and nhlrvcllous sh'lrcs, forms, ,Ind Sl/es. That is the mental force known as action or will or kamma. For instance, in the case or a hou,e, th..: \\~h)d, iron and bricks of which it is built up arc the material cause: and the carpenter who tk,i'ln\ and bllilds it, is the drlL'ic'llt callSt'. Now the wood, etc. arc comparable to u~uthc material cause of \~hichthc world is constituted and the caq'cntcr i~()mparable to the mental force, the elIlcH:nt cause by which It IS deSigned. Tr, The expanding Univcrse.

kamma is of the diversity of mma. the genus of the animal kingdom is diver~~ ; and so it may also be maintained account of the diversities of and kammas of the species of the seedlings are on account of the diversity of the seedlings. the species of all trees arc diverse. In the case the actual result (lI1ukhya-phala) nredominallt. but here in the case of s the complementary result (Ilisallda-phala) is predominant. The term seed or germ (bija). in its ordinary popular sense. implies various seeds--roots, and the resto-as described before. In the higher sense. however. seed or germ is to be n:garded as a form of heat--caloric energy (ufll). If this is so, a mango-stone, which, in th;: former sense, is called a seed-proper, cannot. in the latter s<?nse. constitute the whole sc:;d. For in that olle mango-stollc then: arc these eight component elements (qualities primary and secondary): extension, cohesion. heat. motion. colour, odour. taste. and nutrition. Of these, heat carries out the gaminating function. Hence it alone is radically entitled to the name of seed or germ. The remaining seven clements are compkmentary to heat: they do not directly perform the germinating function. 1\.-Ioreo\'er, the form of heat (or caloric energY--/i1l1) which is specified ahove as seed or germ, is the same heat or energy in kind as that which is considered to be the germinating factor of the universe of n given period of time-an aeon. The germinal energy of seed could not bring its germinating function into play at the enveloping and enveloped epoch as it does not get any stimulus. but at the developed epoeh it gets stimulus from earth and water and brings forth its germinating function. Therefore, ju~t as there are only asexual people of apparitionill rebirth so long as there is no sex distinction among the world of men, so also there arc no specie of seedlings and plants so long as the five kinds of seeds do not appear. but they remain latent in the state of mere germs in the earth and water. And afterwards jambu-tree

water. At that time the volumes c which fall down from the realm of Brahml. first of all form themselves into rock-earth, Mount Sineru, surrounding mountains, circumjacent Mountains, and Himalayan Mountains, the other places are coverej:! with water. And then, after a lapse of very long time. the flavorsome earth becomes hard. coarse and in-esculent. Then forms a layer of earth (bhumi-papa[ika). So it is said. 'when the flavorsome earth disappears, a la)er of earth deposits it:;elf'. This is the inception of earth. Ere long this layer of earth becomes hard and coarse and unsuitable for eating. Then from among the germs of seedlings and plants, sweet creepers (padiilalii), rice. and paddy plants germinate. After that many different 5pecies of grass, trees, creepers. and shrubs are propagated from the germs. Later, when time pas~es on and evil thoughts and bad behaviour increase, the essence, the sap. the taste and the nutritive properties in the trees dry up ap.d vanish one after ap.other. At that time the elements of germs conglomerate in their respective species. Thus the root-germs conglomerate in roots, and 50 on. From that time onwards. those trees which germinate from roots. grow only from roots and so with the resl. The functioning of the Caloric Order, Germinal Order, and Natural Phenomenal Order by way of proportional and di'proportional. upon the tre~s, etc .. have he en already mentioned in the foregoing pages. Here end the exposition on the world l'f things. The World' of Beings (slltta-!oka). To understand the nature of life • of a Sflua-a heing. person. indi\'idual--is an e:<ceedingly dcep and difficult task. It lies nt the basis. at the bottom of nil philosophic:tl speculations. We shall approach it from the two standard of truth: the convcntional sammll1i) and the philosophic (paroIllCltlha) . ••

• "Nature ad lifo" : In tho author'. orlal"al Pdll • pavltti ';

staple term in tho d:

Buddhism. mean"'. on-rolllni. or procedure. •• leeSec:tlon 11., "ortbeTwo Scaoclarda of Truth" p. 6 or vol. IV, No. I.

, .~~ J},~ , ~Jl\¥~~l ~~~1~~~J, .,piY,JifJ "~'I Sit'HifttrJrfY-b'y J'!a'f beirig;'Uis fmpljed, ,...

" By ; ~'cotitinu'i1ih"~;or 'continuity ·in time, t..¢generally!lundei:'stood.. the continued ,life or~fbeii1g 'passing from one form of existence into another. But'since this being is a mere concept of" oqr mind, we cannot ascribe to the · menta~fiction theinodes of physical O,pgination and cessatiori. On the other hand, ' ntind ;and:, matter, ;as real facts, can be concewoo 'as ·springinginto existence, and U1idetgoln~ : dissohiti()n. ; . , A. ~ng is said, from the ,conventional slandpoint, 'tO .,bp born, to decay, to die, to faU from ,oIte , $tate of ,e~istence and to be r~bo,l'n into ;AAotber~ , .Taken this sense, a ~ing, is ' P9rn.~ ,<!unngh)s.\wholelife-term, .i~,,11ce, ~,:tl\I\JUme ofpi~anp, 9ies ,0l'\c::e -..,. f~l:~,tQ~~~~~~;~fn4m~t,~r.

in:

' '~~~ ''·'··;~;'~;~trJ~ . ,,~<'''.... ~. ~!! .! ~""\;.'~.,, "';~~f~}8a~ "'",

'\t~~~

sorB ~fl iftdiVidti&tl'eOIlSCiousnesslamil\i'iite'Ulf.: gen~li ~ ThB:( !J this exists, and 'persisw.nioi ttiliimugrating~.; , this is, adinittecll aail\' UlWi frori1 :' the' coriVertt.j onalpoint of; VieW'.~. In:; J.\bl1idliamma-knowledge,," orphilos~bi¢al thlth,;hbwever; such a being is 'not .rectigJized,' daes . not exist. Only mental and mat~rj!ll phenomena exist. And they do not .persist in a series of transmigrations. They, are perpetually dissolving, now here; now: there... Yet here again between the "exist"and-:. tJl<i "does not exist" there is no real antagonism. How is this? Because of the distinction drawn between a being (conventional view) and a. phenomenal compound of mind and matter (philosophical view). If by adhering to the belief that a being persists in transmigration, we hold that mind and matter do the same, then this is eternalist error (sassatadi!lhi). And if by adhering to the belief that mind and matter do not persist in transmigration, but break up and dissolve, now here, now there, we come to ' hold that a being does the same, this is the annihilationist error (ucchedadi!!hi) ***, To maintain the eternalist view is to shut the gate of Nibbana, How so? Because if mind and matter transmigrate. then it is to be inferred that transmigration itself is eternal. And to maintain the annihilationist view is to shut the gate of heaven. How so? Because the working out of Kamma is thereby suspended, ' Moreover both of those, views maintain that the living personality is a soul. And since the soultheory is at the root of all false opinions, we, , ~h.all find ourselves lodged at that root . WJterefote. avoiding those two extreme ~ews,: :'llnd adopting the distinction' in s.J~ .A."'n.'~.....p'•..qjllb.~il J.S.' d.~~ery, e.scn·bed ab.ov . e, let u. s st!l. n.d. . .f~~\1g' gateway: to heaven and to " fina1 Release. . .' . , ' . ,' ' '"~~.i,:,,~:·t,~;.:';I.':'-;"~ '.~ >'~ '-;"'~ " .' . , two Truths, the coming into' being ~l , j}gs s~ould be spoken of by ' wfj,Y

•• -

.. : · ·If)na'l- i;trutIK~'.; iWbile· th~1..t1lri~ ,.' • •;;""'h~A.r.#lie " -,.,. 'i.'·· ~~ ,. ~~~ ... ,. . .... ~~ . r1llA_

126

NIYAMA DlpANI

in the world of Brahma (i.e. the first realm of Brahmii) and in the six abodes of Devas are established. beings generally from the realm of Ahhassara come down to be reborn in these places. Here some one would say, 'Why are they generally reborn in the lower stages? As they have been there in the Abhassara Brahma-Loka for so long is it not convenient to them to cultivate higher Jhanas and ascend generally the higher realms of Brahma ?' Thus it should be replied: In the Samacitta-Sulta, Anguttara-Nikaya, vol. II, it is said that there are two kinds of beings, namely, a being with internal fetters, and a being with external fetters. Here the internal fetters are five in number: delusion of self (sakkaya-diUhi), doubt (I'icikiccha), adhesion totheefficacy of rites and ceremonies (silabbataparamiisa), sensual desire (kamacchanda), and ill feeling (vyapada). They are also called downward-lending-fetters (01'0111bhagiya). The external fetters are also five in number: desire to be reborn ill the Ritpaloka (ruparaga), desire to be reborn in the Arupaloka (aruparaga), pride (/IIClna), quivering of thought (uddhacca), and nescience (aviUa). These are also ealled upwardtending-fetters (uddhambhiigiya). Here "internal"' means the Klima/oka, and "external" means the Brahmaloka. Why are they so called? It is because nearly all the beings are reborn in the Kamaloka and \ery seldom do beings take rebirth in the Brahma/oka. And where there rebirth is most there lust for various objects is in great swarms. Therefore Kama/oka is called "internal" of

all the ordinary folks. Brahmaloka should be understood in the opposite way. In fact, all these beings are pleased with, gratified upon, and d~lighted in, the pleasurable things which are full to .the brim in the Kamaloka, while there are none at all in the Brahmaloka. Why do they all get to the Brahmaloka ? Because there is no abode at all below that when the world is destroyed. However, through the agitation of the downwardtending-fetters which have not yet been shattered, the beings in the Brahmaloka are always inclining to be back to Kamaloka. For instance, when a town is disturbed and attacked, the people of the town take refuge in a big forest and stay there till peace is restored. Now the big forest is a very pleasant place, without any danger, and full of shade and water. But the people are always inclilJing to return to their town and they are not one moment happy however pleasant be the forest. Thus should be understood here also. Therefore the beings in the Brahmaloka descend generally to the Kamaloka when the world re-establishes. When they are reborn as men in the Kamaloka their rebirth is at first apparitional. They are like the Brahmas. Everything is fulfilled at the instance of their wishes. They live at first upon j hanic interest (jhiinapfti ). Their bodies are luminous and brilliant. They live and walk in the sky. Their lifespan is an incalculable one. And the rest. such as the decreasing and increasing of their life-span etc. should be understood as is said in the Aggaiiiia and Cakkaratti suttas.

EXPOSITIONS VI. OF CAUSAL GENESIS. From the standpoint of ultimate, or philosophic truth the order (or procedure, para({i) in the world of rational individuals (sutra) is by way of causal genesis. Hence we state the law of that order in terms of the formula called Causal G'.!nesis (literally "happening~ecause-of" : pa/icca-samuppada):-B('cause of ignorance, actions; because of actions, consciousness; becallse of consciousness. mind-and-body; because of mind-and-body, the six ~ense-spheres, (senses and objects); because of the six sense-spheres, contact; because of contact, feeling; because of feeling, craving; because of craving, clinging; because of clinging, becoming; because of becoming, birth; because of birth, decay, death, sorrow, lamentation, pain, misery, and despair. This is the genetic process of the entire body of ill.

(1) Ignorance, nescience (a-vijja). Let us here take the positive form, knowledge, first. Knowledge is cognising, knowing. Knowing what? The knowable. What is the knowable? Facts (called truth). What is tr'Jth, or fact? That which holds good at all times, and is a fact (lit., has come to be), which is "thus" which is not "not-thus," is not otherwise and not self-contradictory, is called Truth. How many aspects (vidha) of truth are there? There are four :-the Fact itself, its Cause, its Cessation, the Means to its Cessation. For example, in the Four Noble Truths concerning Suffering or III :-The Noble Fact of 111, the Noble Fact of the Cause (or Genesis) of !II, of the Cessation of Ill, of the Means (or Path) leading to the Cessation of III. "Noble" truth here is equivalent to immoveable (acha/a) truth. â&#x20AC;˘

Now, what is the fact of Ill? In the Pa!i we are told that the five aggregates, or the six organs of sonse are synonymous with the fact of JII. ** But why should the matter-group be comprised under the Noble Fact of III ? Well, are not the factors of the body, even though the body be an angel's or a god's, subject eventually to birth, decay, death, sorrow, mourning, pain, misery, and despair? Now this quality "subject to birth" includes liability to (re-) birth in purgatory, or as a beast, or in such evil planes of life as those of Petas or Asuras. It includes the being involved again and again in passions, in wrong-doing, in diseases and infirmities. Hence rebirth in any material shape is a state of perpetual peril and liability to suffering. The second Noble Truth is described as the Cause, or Origin of Ill. Here by the word origin (samudaya) is implied, that which gives rise to, or develops Ill. What is that? Craving (ta1Jha, orR unregenerate desire). Whoso does not put away sllch desires begets and fosters all the ills characterising the life of a mental and bodily organism. The fact of the cessation of III is kno'.'.n as the third Noble Truth. We conceive cessation as two-fold, namely, the cessation of what has already arisen, and the cessation of what has not yet arisen. When we include under cessation the cessation of cravings not yet actual, we are really referring to ills that are not yet felt, since cravings are their cause or root. Hence the task of making to cease is immediately concerned with cravings, not with suffering. And by cessation we mean not temporary removal, but final nonreappearance. Of two men who each cut down a poisonous tree, only he Who cuts away the root ensures the impossibility of regrowth. In the fourth Noble Truth, again, the means or course referred to is in reality the Path ..

-_.-.--

_---_._-

No etymology is here intended. It is simply a method of ancient edifying exegesis.-Etf. ** E.g. Samyutta, iii., p. 23 f.; iv., 2, ~tc .. etc. (NOTE: Editorial footnotes are, unless otherWise stated, thr)sc of the ori&inaJ editor.)

-------

NIYAMA DlpANI

.128

leading to the cessation of Craving, and thus of III ; of those ills, namely, associated, as we saw, with mental and bodily organic life. Doctrinally, the Path generally denotes the Noble Eight-fold Path which consists of Right View, Right Resolve, Right Speech, Right Action, Right Livelihood, Right EfTort, Right Contemplation, and Right Concentration. These fall into three groups: insight, cOllcentrative practice, and moral conduct. Under insight come Right View and Right Resolve; in the moral group are Right Speech, Right Action, and Right Livelihood; and in the concentration-group' are Right EfTort, Right Contemplation and Right Concentration. It is worthy of note that by the Path we understand, from another point of view, the carrying out of the act of comprehension (pariniiii). The work of comprehension is three-fold, namely, penetrating insight into the nature of reality and laws of things; illversligating comprehension of the three charactcristic marks of phenomena; and the comprehension which abandons hallucinations attaching to things of temporal sequence thus inquired into. More strictly, the term Path is taken to signify the fullest exercise of the last-named work of comprehension. For it is through work of comprehension that we get rid, first, of belief in a soul; secondly, of inherent craving for sensuous pleasures; and thirdly, of inherent craving for rebirth. Here it should be noted that, instead of a negative name, such as Cessation of III, we might give a positive name, such as Attainment of Happiness, to the third Noble Truth. Happiness is of two kinds; pleasure as experienced by the gods and average men, and thOl blissful tranquillity reached only by those who follow thc Noble Path. Pleasure is the experience of those who are victims to craving while the experience of blissful tranquillity is only [or those who are masters of knowledge. This realm of bliss we call Nibbiina, where the nutriment for craving is wanting. To slim lip : Knowledge is the act of knowing, the knowing what ought to be known,

i.e., the four Noble Truths. If this be so, and if Ignorance be rightly understood as the opposite of knowledge, then it necessarily follows that Ignorance is the act of not knowing what ought to be known, i.e., the four immutable Noble Truths. (2) Actions (sarikhlirii). These are the plannings, the activities, "puttings-together," in virtue of which living beings accomplish something; that of which the moral consequence is either good or evil, meritorious or the contrary, attaches to this Iife or has bearing upon the life that is to follow upon the present one. In our phraseology, we take sarikhara to signify all those actions by way of deed, speech, and thought, which determine the modes of our existence now or in time to come or both at present and in future. Actions so conceived fall into three grades (or kinds) - the demeritorious, the meritorious, and those of an unoscillating nature (anefija). Of these, demeritorious actions are bad deeds, words and thoughts; meritorious actions are good deeds, words and thoughts belonging to the kama planes of life; * the third kind are acts of the mind, involving merit, done in the rupa planes of life** and good acts of th<: mind done in the arupa planes of life. *** But how is it that because of ignorance, actions come to pass? They who do not understand. do not know the four Noble Truths; for them the three types of hallucinations as to their mind and body, thus conditioned by ignorance, come into existence. The hallucinations in their development form what we call cravingmaterials, and these materials in their development form the modes of our existence now or in time to come. It is thus that because of ignorance, actions come to pass. **** (3) Consciousness (1'ii1;iii~a). This is our term for knowing (i.e. coming to know) in a variety of ways. It includes awareness of cognition through sense and cognition through work of mind. For example, we cognise objects by way of sight; sounds by way of hearing; odours by way of smell ; sap ids by way of taste; the tangibles by way of touch, and the cognisables by way of thought. Accordingly we distinguish cogni-

i.e. Life from purgatory up to the lower heavens.

** Life in the higher material heavens (Brahma-world. etc.). "H

Life in purely mental heavens.

See Compelldil/m of Philosophy.

Ed.

**** .. Come to pass" is not in the text here or above. The reoder will have noted that the forllluia of Causal Genesis at the head of this section is a series not of propositions but of correlated terms; "because of ignorance actions," etc.-Ed.

CAUSAL GENESIS tion into six modes - visual, auditory, olfactory. gustatory. tact iii!, and mind cognition. Visual cognition is the mode in which the process of~ consciousness takes place in (connection with) the eye, etc. By mindcognition we understand the mode in which the process of consciousness takes place in connection with thoughts (as distinguished from sense-perception). Again, cognition is distihguished into two kinds, according as it leads to moral or immoral results. Our main question is, How is it that because of actions consciousness comes to be? It is worth noting that in this case, actions are but a name for the element of volition (cetanii-dhiitu) given in a process of consciousness. The term consciousness, too, is used in a limited sense for what is called resultant rebirth-consciousness (i.e, consciousness in a newly-conceived embryo). Hence the expression "Because of actions, consciousness" signifies that the rebirthconsciousness results, or emer3es from the volitional effort in the previous birth. It may be asked, How is it possible that, the r.ction done in the previous birth ceasing to be, the rebirth-consciousness should now emerge from it? Here we ought to clear up the ambiguity that attaches to the expressi n "ceasing to be." In accordance with our conception, cessation implies the completion of an act. There are three stages - the will to act (kamma-cetanii). the impulse and vim of the act (kamma-vega, kammiinubhiiva), and the resultant state (vipiika-bhiiva). Let us take an illustration.

Suppose a man were to sow a mango-seed. He does so with a view to obtain mangofruits. Obviously, then, his action is purposive. The seed thus sown engenders a mango-tre~. But nobody can say until the tree bears fruits whether the seed was sound or not. In the course of time the tree bears fruits . It is then, and only then we judge, that what was so far merely potential in the seed, is now actualised in the fruits. Between the potential and the actual or resultant there is the intermediate process, the stimulation and development of the potential into a living force, represented in this illustration by the growth of the mango-tree .. On this we are

entitled to say that the seed contained in some mysterious way both the end to be realised and thc active process that i~ eSJcntial to it. Thus if we say that thc seed ceases to be in engendering the tree, we mean thereby only that it has developed into a living force, so as to reach its end. Now we conceive volition to be the germ of rebirth, a motive force in our conscious activity which brings rebirth-consciousness into play. Our underlying postulate is that fruition marks the cessation or completion of an act of volition. The Omniscient One, too, declared to the effect : "I declare, bhikkhus, that no voluntary actions reach a termination without making the accumulated fruits and results to be felt". (Anguttara-Nik., v., 292). (4) Name-and-Form (niima-rupa). Name is that which bends towards (namati) objects and Form is that which undergoes change (ruppati), is transformed as conditions vary. Under name are grouped sensations, perceptions and mental properti~s. Form includes matter and material qualities. * "Because of consciousness, name and form" :-by this we ml an that rebirth-consciousness is the seed or principle of change as to name and form. In the series of causal genesis, name and form denote no more than mind and body in a developing man. We must note that rupa (rendered here loosely as form) denotes also a living body. an organism capable of development from a seed or germ into a living, thin king individuC'1. (5) The six sense-spheres (sa!iiyataniini). The term iiyatana ("going to") is applied to the six organs of sense, because they serve as places (fhiiniini) in a living body, where six external objects, COILing from this or that source, strike (produce stimulus), and thereby set up or occasion (i.e., bring into play), presentative functions (iiramma1.la-kicciini), and where the mind and mental properties, with their six inward-turning doors, coming from this or that seat or basis, set up receptive, or "object-seizing" functions (iiramma1.la-gaha1.la-kicciini). The six sense-spheres are the eye, the ear, the nose, the tongue, the body, and the mind. Here the sphere of the eye denotes the sensitive material quality of the organ of sight; ear denotes the sensitive material quality of the organ of hearing; nose that of the organ of smell; tongue that of the organ of taste; body that of the organ

* Hence mind-and-body is the better rendering for most purposes-Rd.

129

•

;NmA1RA.DIY.MI

~ " ,',' :', ' " lnbJd::: :dl'nQtes I the ; 'org8n.ic ,

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~,iJId1_ f(bhawinglf>odttl{m).

,- '~" ·''''i~ ~se1(se.si>heres ' 'a re ' t'ermed' al$9 ' ', ~~e-doots, ,' or 'gates. because they ; , ' " 'slld fuatiyse'nsitfve media, through IfIatWthe' six' eXternal sense-objects arid the :i;ix' inte'rnal thought-processes (vithi-cittiini), _~ring and leaving the six doors, mix as :..Q~ects and subjects (visaya-v;sayi-bhiivena), ;.'~dQQ.r~' meaning sensitive medium, and not tphysical aperture. ; ,O f these, the organic consciousness, being radiant as a pure diamond, is not merely a , sensitive medium. As it was said: "Radiant, indeed, is consciousness (cittam), o bhikkhus."* In the case of moisture-sprung and congenital beings, the sense-spheres are rather dull, but in the case of beings of "apparitional birth," they are of a divine nature, - shining 'and burning ..... . Bu't how is it that "because of name and form the six sense-spheres" come to be ? answer is to be found in the laws of ,embryological growth. In viviparous beings the senses and sense-organs develop, as the embryo develops in the womb. The specific sel'isl:s and sense-organs develop at various stages though which the embryo passes."

The

. (6) Contact (phassa). Contact is the act of touching. Consciousness cognises each several object. But contact must be distinguished from such a sense-cognition. For contact implies that "concus~ion" which alone brings the functiodalactivity of the senses into play. As .cOmmonly understood,contact may be a mere physical collision or juxtaposition of bo' things. But in abhidhamma (or philo'sOphy) ·touching denotes only stimulus (mngluiuana). Otherwise all material things "ould ,be called tangible objects. But the r.rceoftheterm "'stimulus" is that there must "'1D1JiOQ, \ meeting. acting together of all :rhinp cOtlllfil:tcd with the stimulation. It is , J1) of$his actin& together that various )!IOI1itiaDS· ta~ ';plaee ..•. In the Pili " !'j !! Due to contact,' and condi-

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., COntact.aa:-ilJgaroed alie) . 'Oifd"antlJllt 'the:four: ·tinda. of,:iilutritloO;:' q'akenihltMli sense, Contact is ofsix kinds : visual; audiaM!y, oJfactory, gustatory, tactile , and mental. .· ' But how is it that of :i he six' ~ensespheres contact comes to '~ ''1 ' In the Pili we read ,:"Becauie of the eye (organ of vision) visual cognition arise& wjth regard to visual objects. THe'conjuncture of these three is contact. The same holds true of the other special senses." This means that based upon the sense-organ, and depending on the sense-impression (n;mittam), senseapprehension comes to pass. This being so, the intensity of impression, in the case of each special sense, varies with the stimulus.

because

(7) Sensation, Feeling (l'edanii). Vedanii means experiencing the enjoying of the essential property (lit: taste, rasa) manifested in the object by the contact-stimulus. That essential property is either pleasant and agreeable, or unpleasant and disagreeable. Further, regarded in this aspect, l'edanii is distinguished into six kinds, corresponding to the six-fold contact, namely, sensation born of visual contact, that born of auditory contact, etc. Vedanii is also applied to feeling, distinguished into three types: joy, grief and hedonic indifference. According to yet another classification, vedanii is five-fold: pleasure, pain, joy, depression, and indifference. We hear also of these three kinds of experience: infernal (or infra-human), human and celestial or divine (super-human). The lowest form of infra-human experience (such as that of hellish beings) is one of unmitigated misery. Average human experience is of a mixed character, while the highest form of divine experience is one of absolute bliss. But the difference is that of degree .... We have now seen thaUhe pbfase : "becauseof contact, ,feeling", rjaelll)~contact or stimulus is the necess.ary anteCCdet'lt of reeti!)g. . .

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(8) Craving (ta(llui) This ,implies hankering, thirsting alwaY8· ~" thinp one d~ oot possess, '. Craving. SO J'CPi.ded. ) inyO~ naturally WO,rry,ina~ , d pondenq ," , ,0 vcr ,' For instaoco"a t ~ .lIl• .h~ ' ~ , palt:"Thothina&,l;bli~~ili'_ I ",!! ' J ,

131

CA USAL G EN ESIS have not"! He calculates thus about thc future: "Should this happen in time to comc, it would bc for my welfare!" Hc may worry as wel1 ovcr the prcsent: .. The things I havc now, I shaH not afterwards obtain! .. . Cr~l\ ing is six-fold - for sight, for sound, for smcl1. for taste. for touch, and for things cognisable or intellectual (dhammas) .... In the SatipaHh5.na Sutta we read: "Sight is (looked upon) in this world as pleasant and agreeable. If Craving arises it arises in seeing and settles there. And so, too, with regard to sound, smell, taste, touch, and cognisable objects". * Because of feeling, craving comes to be. This means that feeling (or, sense-experience) is the necessary antecedent of craving.

(upiidiina). This means (9) Grasping adopting. laying a firm hold on. Negatively, it implies the inability to shake off a thing, even after experiencing great pain due to it, and perceiving its many evil consequences. Grasping, so conceived, is said to be fourfold: sensuality (kiima), dogmatism (or, orthodoxy, di{thi), belief in works and rites (sf/abba/a). and the belief in soul (a//al'iida). Of these, sensuality denotes an intensified form of craving for all pleasant, agreeable, and sensuous things. By dogmatism is to be understood that orthodoxy which leads a person to think: "This alone is true, and everything else is false." By belief in works and rites is meant the fixed view, that the man is able to purify himself, to free himself from pain by means of external, outward rules, or by means of self-mortification, self-torture, instead of religious meditation and philosophic contemplation. The belief in soul is described as the theory of animism, as the doctrine of a permanent ego, or the postulate of Being (sakkiiyadi{{hi). He who is in the grip of this view, considers this ever-changing world in the light of a permanent substratum or unchangeable essence (sara). Now "because of craving, grasping comes to be" means that in our system craving is regarded as the necessary antecedent of sensuality, dogmatism, belief in works and rites, and belief in soul.

(10) Existence (Mal'a). By this we understand bccoming, or the attainment of individuali ty (li/: self-ness a//(ihhii~'a). Existcnce is conceived by us under two aspects -(a) action, (b) result. (a) The active side of existence is for us the life of action (kammabhal'a), the present life in which a man pt'rforms various actions by way of thought, speech and deed, moral and immoral, pious, spiritual and intellectual, determining thereby his character (smikhiira). or shaping the nature of his future existence (upapattiblwva). Thus the term action (kamma) includes, first ten immoral actions:- the killing of living beings, the taking of what is not given (i.e., not one's own), unchastity, falsehood, slander, harsh language, idle talk, greed, hafe, and erroneous views. Secondly, the ten moral actions :-abstinence from killing, from thieving, from unchastity, lying. calumny, harsh language, and idle talk, absence of greed absence of hate, and right views. And thirdly, the points of pious duty (puiiiiakiriyii va//huni):-liberality (diina) , conduct (sUa), contemplation (bhiil'Qnii), civility, hospitality. the giving of what has been won (distribution of merit). appreciation (anwl1odana), and correction of erroneous views of others. In judging each immoral action. we consider these four "fields of Kamma" : - (n as one's own act, (2) as instigating another, (3) as consenting to another's instigation, and (4) as commending the act. In like manner, we judge each moral action, according as (1) it is one's own act. or as (2) one inspires another to do it. or as (3) one consents to another's instigation, or (4) one commends the act. Again. moral actions are distinguished as (1) worldly (va{{anissi/a)**, and (2) unworldly (vil'a{{anissita). Worldly moral actions are those which arc done with the object of bringing fame and reputation in this life, and of securing high rank and fortune in the life beyond. And those which are unworldlv denote these moral actions which are done with the desire that they may lead to the extinction of craving in future. and not with the object of bringing fame and reputation in this life, or of securing high rank and fortune in the life beyond . This last mentioned type of moral actions is further distinguished as (I) those

Digha-Nikiiya, ii. 308 (cf. Dialogues, ii., 340.)

** l.il: dependent on the Round ( i. e. of rebirth, of lives)-Ed.

132

NIYAMA DIPANI

which are preliminary (paramipakkhiyo), and (2) those which are perfective (hodhipakkhiyo). (b) Existence as (resultant) rebirths (UpOpolli-hhava). These are snid to be ninefold (i ncl ud ing tIl 0* systems of clas,i fication). According to the first system of classification the lowest in the scale are rebirths in the worlds of sentiencc (kama-hharo): the next higher are rebirths in the heavens of form (rr,pabhal'o): those higher still are rebirths in the formless heavens (anipobhara): yet above these arc placed the hea\'ens called conscious (.Yanni), the u neonscious (asill/ill), and the nei ther-consciousness-nor-u nconsciousness (llerasaiilillliisotiill). According to the sccond system of classification, thesc six grades of existence are dilided into three :those endowed 禄ith one "mode" (ekavokiira). those endowed with four modes (caturoktira), and those with the (pGI/ca-vokilra). Here those wit:, tive modes include the sentient and corporeal being" endowed with fi\'e <!ggr('gates; those \\ ith four denote those -Hflconscious beings who <!rc endowed with four aggregates; and those \1 ith one denote the unconscious beings who arc endowed with one aggregate ....... . But how docs cxistence (rebirth) come to he "bccause of grasping" ? Those average or worldly persons, who hnl'e not Pllt away the fOllr forms of grasping or clinging, by the right means or Path, indul~e in each of thc fClIr forms in their deeds~ words and tholl~hts. All their actilitics ,!re in olle I\ay or ~lllother prompted by their clinging to sensuous desires. to opinions. to the efficacy of habits and rites, to their belid in a soul. Acti\ ities thus accompanied by clinging inelitably bring about, at death, some form of rebirth, some re-inst;ilement of khalldhas, or constituent aggregates.

(II) Birth (jiiri). This c\pression is applicd to the generation of beings, to the manifestation of sGlikhiiras, that is to sa), the apprearance as illdi\ iduals of what the nine above-named mcdcs of existence are potentially. Sentient existence is di\ idcd into I hcse four types of beings :-(a) the oviparous; (b) the \'iviparous : (c) the moisture-sprung; and (d) opopatika birth (;:PP;lritional. without

physical generation). All the gods of the six kama-planes, and all the infernal beings are said to be of the last kind. In the Developing period**. men \\ere thus born, and so. too. were animals, spirits, and earthly gods. Subsequently men appear to have been*** vi\iparous, and even oviparous and moisture-sprung. The same holds true of animals in genera\. All corporeal and incorporeal Brahmas ar~ of apparitional birth. But how does birth come to be "because of Becoming"? I n this way :- the life of action determines the type of future existence, and that type of existence becomes manifest by way of birth. (12) D,:cay and Death (jariJ-mora~lG). (a) Decay Corresponding 10 the nine grades of e\istence. referred to above, decay is said to be nine-fold. But it is considered also under these two I]('ads-mental (nama-jara) and physical (nipll-jaul). Each of these two kinds of decay is further distinguished into that which is momentary (kha(liko) and late nt (apiikata), and that which is prolonged (santali) and patent (pcikala). The latent is to be known (inferred) from the patent. For were there no momentary change, there would be, a fortiori, no change of a more prolonged duration. But how docs the fact of prolonged mental decay (i.e.. chang.:), (paril'ol/ana) become evident (or intelligible)? Jt becomes evident through the occasion of sensations in the body ~ pleasing or painful; through feelings of joy or grief in the mind; through the perception of sight, sound ctc.; through such higher functions of thc mind as reflection, discursive judgment. etc.; or through such functions of the understanding as (cognitive or intuitive) insight. hearing, etc. Here the meaning of the expression sankamali, "pass on" is that the old stream (of consciousness) disappears. and a new stream makes its appearance. But 禄ithout a priori admitting decay (parihiilli), it is impossible to conceive such a disappearance. Besides, one must admit, the mind changes very quickly. The Master said: " I do not sec, bhikkus, a single thing so quickly changeable as mind. And it is not easy to find an analogue for this quickly changing mind"**** Obviously, by

* The nine-fotd cxi,tcncc is chsslfkd und~r lhree systems and not under two as remarked by the transtator. The firq three arc' classified ac~ording to rtancs, the second three according to perception or consciousness, and lhe last thr~c acc-)rding to constiluent aggregates. U I\)w/U. ** Sec I:xposiri'ill, II *** That is, passed through the evolulionary stage or.

****

Salilyulla NikJya, ii, 95

~"....~~

....

路路'.i_~

DHAMMA-NIYAMA (A DISCUSSION) pf('~~i\m "qukkly changl':lbk," in the .1 I'a~~agl' \sllwant tIll' passing on ()f the of l'\)lISl~i()\lSnl'ss. nlUS the' q lIICK :h:lIlSI.'· of thl~ mind bl'ing realised, wc arc the bl'ttl'T abk 10 Clmcl'iw ils decay and dl'ath. But how dt)e:> the fact of continuous physical change hecome intelligible? It becomes intl.'iligibk through bodily moveIlll.'nts. For instance, in the time of walking, when the first step has been taken, thell we can lake the second step. And it becomes e,ident from all natural changes, such as the seasons of the year, the months, the fortnights, the nights and days, and the great periods.

(b) Death. Corresponding to the nine grades of existence, this is also said to be nme-fold. Death is distinguished again into these four kinds: that which is due to expiration of the term of life; that which results from the extinction of kamma; that which results from both of these two causes; and premature death. Premature death may be due either to the action of past life, or to that of present life; either to the drifting result of action, or to the overflowing result of action.* It may be asked, why these three-birth, decay and death-are included among the factors of the causal genesis? They ar~ no other than the three characteristics of compound things. Are they not, therefore, of slight importance, of slight consequence ? No, we must not speak thus. For of all phenomena of life, these three are of the greatest importance, of the greatest consequence. For these supply the necessity for the advent of Buddhas. In the words of our Master: " If these three factors did not exist in the world, no Buddha would have been born. But because these exist, Buddhas are born". That is to say it is in understanding, penetrating into the root-causes of birth, decay and death that the knowledge and mission of the Buddha consist. The Master himself declared: "Those recluses and Brahmans who do not know the causal genesis of decay and death, do not know what the cessation of decay and death is. It is impossible that they, overcoming decay and death, will remain (for ever the same)." ** Thus it is evident that our whole conception of the causal genesis (pa/iccasamuppiida),

.133

or the ('ulisal order (tlh{///I/Nol/i)'iilllo)"'" ha«; Ihis end ill vil:w: 10 lInclCrSI:lnd, to penetrate the callSI: of birlh, decay and dealli. ./ he knowblgl: or a Iearlll:d, Noble f)i~cipll: (Who has gailll:d all insight into thl: law of causal gl:J1esis) is sci r-I:vident (aparap{/('('(fyc/); .. There bl:ing ignorancl:, there is kamma; there being kamma, there IS rebirth-consciousness; .. there being birth, there arc decay and death. Where ignorance is not, there kamma is not; where kamma is not, there rebirth-consciousness is not, " where birth is not, there decay and death are not." In conc!usion, this causal genesis, this causal order, is the basis, the rundamental conceptioil of our system, the penetrating wisdom of the Noble ones. It is the Norm which serves as the door of Nibbana, the gate of "the Ambrosial." That is to say, it is the path which leads to the abandonment of all views of individuality, all theories of soul, all forms of dogmatism and kinds of craving. THE END -0-

DHAMMA-NIYAMA). A DISCUSSION. (The following extracts from letters of U NY ANA, Patamagyaw, and Mrs. C.A.F. RHY~ DAVIDS, M.A. are here inserted as they introduce some comments on the Dhamma-Niyama and are worth while to be recorded for the benefit of the interested readers) From Mrs. Rhys Davids to U NYana. " ........ I especially wish to raise the question as to the Exposition of the term Dhamma-niyama, both as to the translation of that section and indeed as to the Exposition itself-but this with all reverence. Cordially yours, C. A. F. RHYS DAVIDS." From U Nyana to Mrs. Rhys Davids. " .... Now, dear Upiisaka, I wish to sa) a few words on the exposition of the term Dhamma Niyama. First of all if I were to render into English the terms of the fivefold Niyama, I would do so as follows : -

• See Expositions, II. ,.. Samyutta-Nikaya, ii, 46 .** On Dhamma a. meaninp: "effect, .. cf. Poin ts or Controversy. p. 387.

~--~.---".-

134

NIY AMA DIp ANI (I) UIlI-l1i),iillla: the order of things in relation to climatic ~eon

ditlOns. (2) Bija-lIiyullla: the order of things in relation to germinal condition. (3) Kalllllla-lIi)'llmll: the order of things in relation to moral conditions. (4) Cilla-lIir(lma: the order of psychogenesis. (5) Dhamllla-ni),iillla: The natural order of things (other than the above mentioned.)

Mr. S. Z. Aung's rendering as "Natural Phenomenal Sequence" is a good one but it docs not, I think, cover the wide meaning of the term, dhamma. Here dhamma is used to mean the whole cosmos or universe (the 31 stages or bhumiyo, from the Buddhist point of view) with its inhabitants both animate and inanimate. Hence the Dhamma-niyama is t he whole ordered system of Ih~ cosmos. And the first four niyamas arc only the specific 'orders specialised from it, as each of them is universally predominant among many other orders. So whatever order remains unspecified or unspecialised, it comes under the heading of the Dhamma-niyama. The Dhamma-niyama may be expounded in many aspects. The revelations of all the branches of science may be cited for the treatment of the cosmic order if one is capable of doing so. But Ledi Sayadaw as a philosopher is obliged to expound it from the philos.ophical point. There are also, as you know, two methods in our Buddhist philosophy in expounding the dhamma in the light of their causes and eO'eets, namely, SUl/allla-naro* and A hhidhall1l11a-l1aro. ** The forme; is more adaptable to all classes of mind than the latter which is only suitable to those who have preliminary knowledge of Abhidhalllll1a, So the Mahalhera chooses the Sullallla-nayo to expound with. And he, after treating the cosmic order pretty well, takes the Palic('{/-samllflpiida for his context. The whole of the Expositions is meant to reveal the following facts. "There is no World-lord, no Creator who makes or crcatL!S tilL! universe; but the fivefold order of law. All is IhL! sum total of causes and L!f1cets which are rising and ceasing

every moment. Nothing is abiding in this world of transience, wherefore no eternal peace can be found but on the other har.d, it can only be found beyond this world of changes where no juli or becoming is found through lack of cause. And to reach that place where eternal peace abides we must walk along the eightfold Noble Path which, though it pertains to this world, leads to the way out, and when we get to the end close to the Outer-world, (let me say so.) or to NibbulIQ and as soon as we draw away the lust foot, set on this world, we at once ascend the Lokullara-Bhumi, the Nibbiina peace. So much for the Expositions ....... ' ... , With best wishes, I remain,

Yours in the Order, U NYANA.

From Mrs. Rhys Davids to U N)ana.

", ..... Thank you for your note on the Ni)'iillla. Personally I Ilnd either of the definitions of Dhamma-niy:lma unsatisfactory. Any division must seem so to our Western minds which is cc-ordinated lI'ilh other divisions and yet claims to inell/de them. It shocks our sense of proper c1assilication. It would pass l11uster with us if it was a Sesaniyiillla 0111)" for uny orders not included in 1-4. But then it should be so called, and not Dhaml1la-lIi)'llllla. According to the Burmese traditional interpretation the whole 5 ought to be called the PaiiCllka-d/llIl11l11l1ni)'uma and the 5th the Sesa-(or Paki~I~/(/ka '!) niyama. Or there should be a Sixth, the Buddha-I1I)·ul1Ia.

"Not knowing this traditional intcrprctation, I, when I introduced the subject to Western readers, in 111) Buddhism (1912) p. 117 foil:, judged that the 5th lIi,riillll1 \\as not Dh(/lIlmii. but Dhalll/lI11-lIirllllla. 1 noted Buddhaghosa's illustration 0'1' it on dhlllllll/(lIii in the rebirth and appearance of a Salll/'lIcld/1II on earth-, and it seemed to me a \\llnderful comcept, and one necessary to the Buddhist idea of the Cosmos that among the 1:\\\5 {)f that Cosmos should be the IIflJl;l/li (-IIJI"J1<lIli you S<I)-) from time to time {If a Sa/>/>aiilill Buddha. You Buddhists IIIIISf eall this a la\\, How othL!l'\\ ise do you e",plain the rel'UITellel' of Buddhas?

• Sullanta.nayo; Ac<.:ordil1!! 10 the methods shown in the Sliitas . .. Abhidhamlll;l-n,IYO: A-:C0l'1Jinil to the methods shown 11\ the AbhiJnumma.

DHAMMA-NIYAMA (A DISCUSSION) "And to plnn: this wonderful law at the l'lHl with just any otherTli.l'cll//{/s that have not bel'n specilied ill 1-4 seems most unsatisfactN\. How I wish I could discuss this in Bui'mese with the Mahathera, Western fashil)lI .............. . Believe me, Sincercly yours, C. A. F. RHYS DAVIDS" ~ This letter was translated iuto Burmese and sent to Ledi Sayadaw who in return wrote a long note on Dhamma-niyama which is also printed in this book at the end.)

From U Nyana to Mrs. Rhys Davids. " ...... With regard to our classification and definition of Niyiima, I agree with you in your modification of the word " Dhamma" as "Sesa" or "Pakinnaka" for the fifth order only in sense but' not in word-expression. For we should not only look into the import of the word but we should respect the moral importance of J he word-expression as well. If we use the word "Sesa" for the last order there should probably be a more definite number of Niyiima's for it to refer and it should not have been stated as that there are only five kinds of Niyiima's. The orders which the Dhamma-niyiima comprises are so numerous in quantity and so variant in quality that even an analyst of intellect and extraordinary gift like Buddhaghosa is sure to fail in his bold attempt to get all into detail. And the Buddha even warns his disciples not to too much contemplate upon the laws and forces of the natural constitution of the universe and of life reigning therein in these words: "Lokacintii, Bhikkhave, ocinteyyii na cinfetabbii. Yam cintenfO ummadassa vighiifassa bhiigi assa," as they give rise to insanity and fatigue to the vigorous pursuer after research and as he can never reach, I dare say, the triumphant goal of his profound research, however far advanced his observation, experiment, analysis and classification of phenomena may be. It is the Buddhavisayo, * and the entire revelation can only be safely entrusted to one who is possessed of SabbannutaniifJa. ** When aspiration for research after phenomenal occurrence eventually arises in His disciples' minds the

* ** *** **** *****

135

Buddha usually c;alms it with these words: "Dhallltnatci eMi, bhikkJ/{/w""路" or .. DIIll/1//IIatii" YClfn, bhikkhclI'e, etc.,,.,.. ... lest they should waste away their valuable time in unfruitful research. From such passages and from such data, BuddIJaghosa after careful observation and speculation infers that there are five Niyiima'.\'. Now to turn to our discussion of Se.l'([, it is only. used, I presume, when it is reg uired for reference or summing up, but not in formal classification. I have never come across, as far as my reading is concerned, the word "Sesa," "the rest" used even by the Western Analyst in enumerating his formal . classification. As regards to the other word "Paki!p)aka," it is preferable to the word "Sesa" as it may mean miscell<..neous order, or order of heterogeneous types, or order of things not arranged under any dIstinct class. But it is doubtful whether it has a wide and comprehensive sense as the word "Dhamma". Its proper use is only in particular case as we find in the "Compendium of Philosophy" as "PakifJIJakacetasika," which is used quite differently from what Buddhaghosa wishes to explain in his classification. In Pali language no suitable word can be found other than the word "Dhamma" which is a philosophic expression applied to things in general. It is neither an introduction of new expression nol' his own invention that Buddhagosa has used the term" Dhamma" for the last division of Niyiima so as to include all that has not been said in the previous ones. Jt is but an adoption. Let me invite your reference to the classification of AI'Gtal1as and Dhiifus. Of the twelve kinds of Al'atallo and eighteen kinds of dhiitu, the last of each is called Dhammiiyatana and Dhamllladhiifu, and each claims to include anything included in the previous ones. According to the definition "Sabhiiram-dhiirefl fi dhamlllo." every kind of Ayatana and dhiitu is a dlzalllrna and yet each kind stands in co-ordinate rank with the last one. And the Dhall1l11iiyatana***** cannot include them as they ha\c got their special nan.: (laddha-l1iillla-risesa). Here the connotation of the Dhallllllo IS limited and in Pali such term is known as "Pasiddha-ru{h!" and it has no right to extend its sphere of nomenclature oyer other terms

The power of the Buddha. Omniscience. " That is the Law of Cosmic Order, 0 Monks." .. This is the Law of Cosmic Order, 0 Monks." Mental object as Base.

136

NIYAMA DlpANI

of laddhaniima-visesa. You may as well see that in clas~ification of six Viti.ti.anani (see Ahhidhalll!l1attha-sal/gaha. ch. IV.) the last division is called lIlanol'iiiiliinam. and mana though it is a common term for all classe~ (If consciousness or thought (citta), cannot claim to include the five kinds of consciousness previously enumerated, such as CakhhuriiiiirJl/am. elC, for each of which has its special name; but it is applicable only to any other cilfas not included in the previous classes. So also is the same in our case. The Dhamll7a-nirclll1a cannot claim to include the above four Ni),iimas though each is really a d/wl11l17a or a thing within the legitimate sphere of its definition, but it is limited to include only what are not included in 1-4. And the first four have a right to stand co-ordinately in rank with the last, and hence you need not also call them the Pmicaka-dhalllll1a-l1ij'(/mo. Allow me to give you an instance of Vv'estern classification. The English grammarians classify an adverb into the following distinct classes: as Adverb of time. place, number, quantity and quality. As each class is coordinate with the other divisions, the ad\erb of quality, though it may legitimately claim to include all the other classes in the sense of its being a qualifying word must be maintained without any prejudice and contention as the proper classification. Hence the adverb of quality may mean any adverb not included in the previous classes. Now we see that it is on all fours with our method. With regard to your suggestion to include a sixth, i.e., Buddha-niyama I think it is not necessary. It may come under the head of Dhamma-niyama. It is not a univerasl order applicable to many others but itself. It should be borne in mind that the appearance of a Buddha is not a regular recurrent one. Some universe has one or more and others have none at all, and even in the former case it is not synchronous. Therefore it seems to Buddhaghosa that the Buddha-niyiima docs not descrve a special treatment in his elucidation of the general laws. It is the dhammate/ that a Buddha appears only when a Bodhisatta has fully reached the perfection of the Pare/mlta's and

Buddha-dhamma's . ............ . remain, Cordially

yours,

NY ANA."

NOTE ON DHAMMA-NIYAMA BY

LED! SAYADAW. (TRANSLATED BY U NY ANA). The aim of the scholiasts in expounding the fivefold cosmic order should at first be noted. There are both in this world of men apd of gods two kinds of conception, I~amely, (I) Issara-kutta, and (ii) Brahma-kulla. The conception by which some people believe that there is a Supreme Ruler of the three worlds who ever lives in heaven and by whom everything is created, is the Issm'a* kutta. It is also called Issara-l1il17mana (created by /ssm'a or Israra or Supreme Ruler or God). And the conception by which some people believe that there is a Brahmawho ever lives in heav;:n, who is the great Father and Great-grand-father of all beings. who creates everything and supremely rules over the three worlds, is the nrC/hlJut-k ulla (created by Brahma). Here lssara and Brahma differ only in expressions hut each is the designation of the same Deity. the World Lord, the creating God. Of the two, Bra/unCI is the name assigned to the supposed, supreme Being by the Brahmins and Hindus and it has become a general notion in the three worlds of men, gods and Brahmas since the world begins. As to the name /ssara it is not a universal nOli on but a later imaginative adoption by those who fail to acquire the knowledge of origin of the world and primary causes of things in existence. In order to cast away these two immanent conceptions "the scholiasts have expounded the fivefold cosmic order. The fivefold cosmic ordcr is as foIlows:-

(I) Utu-Niyallla, (2) BUa-Niyiillla. (3) Kalllma-Niyiillla, (4) Ciffa-Niyiillla, und (5) Dhamma-NiJ'iillla. Of these five. the meaning of "Dha'mma" in the last order should be first shown. We will quote a few lines from the Nidiinavagga-Samyutta, Ahiira-\ agga. X Sulta. page 162, which run: .. Jiilipacca,rii.

Uppiida ra bhikkhare, jariimGra~wlil. Tathagatiil/OJiI Gllllppeida rii Tallle/gatduOIil, !hira '\'(/ sa dhiitll, c/lwllllllarrhifCI{(i. clhllmmaII i.l'iilllllta, ida-paccayalci. Bhal'Opaccayii. bhi/\/.;/wl'e, jati. Uppacla rii Tal/nigartiuOIiI .. PI' .. ida-paccayarci ...... pc Al'iJjcipaccllyii, Jlhikkhal'c, Smikhiirii. Uppiit/a rcl Tal/Jtiga/eill([li/ ...... pc .. itid-paccaYlllii. Aytllil

â&#x20AC;˘ Jahwch or Jehovah.

NOTE ON DHAMMA-NIYAMA l'/i('cati i'CI{iccas(/l/lllppiido." * In this text the natural things or phenomena (Sahhal'edhtlll/I/w) an! ilrst shown with the words """rUlii. l'tC:' and then the meaning of the Wl1rd "NiyiiIllCl" is expressed in the foll(l\\ ing sentence .. Uppada 1'a Talhiigata110/11. ('IC." Therefore the word "dlwmma" denotes both the things which mutually stand in relation to one another as cause and effect, for a dhal1lma always depends for its appearance upon some other dhamma which again in its turn requires some C)ther antecedent for its arising. Hence any dhamma may be both cause and effect. And the word "Niyiill1a" expresses the fixity of sequence of cause and effect. Here is our intC'rpretation of the sentence "Thilii va sii dhiilU, dha/l7l11atlhilalii, dhammaniyiimalii, idapuccayatii." There, indeed, ever exist in this universe, th;;t natural order of elements, that establishment of sequence of causes and effects, that fixity of mutual relation of causes and effects. and that causal nexus of individual things or phenomena, such as arijjli. etc. In this text, the word "dhal11matIhilalii" is synonymous with "dhal11malii," and the word "dhamma-niyammatii" with "dhal1lll1a-niyiimo". The renderings made by Maung Shwe Zan Aung and U :t'J"yana on the word "dhamma-niyiima" seem to be in conformity with the above quoted text. Just as the method of word-description (padasodha!1alla)'o) is expounded at the very outset in the Expositions of the Ten Books of Ya!77aka, so also here we should apply that method first in the classification of the fivefold Niyama. In the expression "dhammaniyiima, "the word "dlwmma" denotes all

137

mental and material things. Therefore, bija, kall1ma and citla are all dhamma, and it comprises all of them. Hence "11114" gets two names, (I) "dhamma," a general or common name, (2) and "UIU" an individual or distinct name. In like manner, hiia, kamma, and cWa get two names each. But in the classification of Niyama, the individual names are used for the first four so as to particularize and make distinction from the rest of things, mentals and materials, which are conveniently treated under one common name of "dhamma". For this reason the term "dhamma-niyiima" should not be taken in its full application, but must be restricted within bounded limits to denote only the things which are not included in the first four. When it is required to treat "ulu" as Niyama, one should not call it a "dhammaniyiima" though it (UIU) is really a dhamma, but must use the appropriate and individual name and call it an ulu-niyiima, The same rule holds good with bija, kal71n1a, and cittaniyiima. For instance, we presume that there are five classes of workers on board a ship, the Captain, the Engineer, the Pilot, the Officer, and the sailors. Now ,the owner of the ship. being very much pleased with the works of the crew, and wishing to give them a bonus. sends a man with some money to distribute among them according to his instruction that so much should be paid to so and so. When distribution is made, the Captain and the other three are not entitled to receive shares from those of the sailors though they are working on board the ship under one common name as sailors, for they have already

* English translation: "What, 0 monks, is Dependent Origination? "Through Rebirth are conditioned Old Age and Death" : -whether, 0 monks, there be an arising of Tathagatas, whether there be no such arising, this natural order of elements exists, this establishment of ~equence of causes and effects, this fixity of mutual relation 0f causes and effects. Concerning that, the Tathagata is fully enlightened, that he fully understands. Fully enlightened, fully understanding, he declares it, teaches it, reveals it, sets it forth, manifests, explains, makes it plain, saying" Behold. Through Rebirth are conditioned Old Age and Death. " Through the Process of Becoming, Rebirth is conditioned; " Through Clinging, the Process of Becoming is conditioned; " Through Craving, Clinging is conditioned; " Through Sensation (feeling), Craving is conditioned; " Through Contact (impression), Sensation is conditioned; .. Through the 6 Bases, Contact is conditioned; " Through Mental and Physical Phenomena, the 6 Bases are conditioned; " Through Consciousness. Mental and Physical Phenomena are conditioned; "Through Kammaformations (rebirth路producing volitions), Consciousness is conditioned; "Through Ignorance, Kammaformations are conditioned. Whether, 0 moks, there be an arising of Tathiigatas, whether there be no such arising, this natural order of elements exists, this establishment of sequence of causes and effects, this fixty of mutual relation of causes and effects. Concerning that, the Tathtlgata is fully enlightened, that he fully understands. Fully enlightened, fully understanding he declares it, teaches it, reveals it, sets it forth, manifests, explains, makes it plain, saying "Behold. Through Rebirth are conditioned Old Age and Death. This, 0 monks, is called Dependent Origination. " (NOTE.-The 6 Bases: The five physical Sense-organs with mind as the sixth . ) (Eds.-The Light of (he Dhn/1/l/Iu.)

138

NIYAMA OrPANI

receivcd special gratuity under the il1dividual names of Captain, Engineer, Pilot, and Officer. Thus it should be understood here also. So much for the word-description. Moreover, among the six kinds of objects, the dhammii-rammana stands last. So also dhammiivatana and 'dhammadhiitu stand last in the categories of 12 Ayalanas and 18 dhiitus respectively. Here also the denotation of each should be understood according to the method of word-description just as in the fivefold Niyama. We will reproduce here a few lines from the Books of Vamaka which will serve as a means to obtain a clear knowledge of the method of word-description.

., Dlwmmo dhammiiyatanam? ti. Dhammiiyatanath thapetvii, avaseso dhammo dhammo, na dhammiiyatallam; dhammiiyatanam dhammo- c' eva dhammii-yatanan ca. Dhammii--yalanam hammo? Ii. Amanta." Ayatana-Yamaka. "Dhammo dhammaDhamma-dhiilum thapelvii, dhiilu? Ii. avaseso dhammo dhammo, an dhammadhiitu; dhammadhiilu dhammo 'c' eva dhamma-dhiilu ca. Dhamma-dhiilu dhammo? Ii. Amanlii." Dhiilu-Yamaka. "Is dhammo a dhammiiyatana" Excluding the dhammiiyatana, the remaining dhammo is dhammo, and not dhammiiyatanam; but dhammiiyatanam is both dhammo and dhammiiyatanam. Is dhammiiyalanam a dhammo ? Ay." "Is dhammo a dhamma-dhiilu? Excluding the dhamma-dhiilu, the remaining dhammo is dhammo, and not dhamma-dhiitu; but dhamma-dhiitu is both dhammo and dhammadhiitu. Is dhammadhiitu a dhammo ? Ay." "Now I have dealt enough with, to respond to the critical observation :-"Any division must seem to our Western minds which is co-ordinated with other divisions and yet claims to include them. It shocks our sense of proper c1assification."- made by Mrs. Rhys Davids, in her letter to U Nyana. With regard to her sound suggestion,"It would pass muster with us if it was a Sesa-Niyiima only, for any orders not included in 1-4. But then it should be so called, and not Dhamma-Niyiima ...... And the fifth the Sesa - or pakilJlJaka-niyiima," -we would say thus: If the fifth order is called the Sesa-Iliyiima, it would only mean that the above four orders did not involve in it. But if it is called the l'akilJ~/{/ka-Niyiim(l, it would not only 1.1ean that it did not mix up with the above four orders but it would also allow various kinds

of order, such as the Buddha-Nil'iill/a, etc., to be included. However in ou'r Buddhist Philosophy, the word "dhamma" a"d its scope of meaning are very important and extensive. How? it is an ample work for the word" Dhamma" to uproot and destroy all the false notions, such as fssara-kuttadi!!hi, Brahma-kutta-di!!hi, Sakkiiya-di!!hi. etc. Thewhole of the seven Books of Abhidhamma is composed with the expressed purpose of disclosing the meaning of "Dhal1ll1la". Particularly, the exposition of the fl\e-foJd Niyiima by the Scholiast is the attempt to eliminate the unfounded notions of Issara-kutta and Brahma-kutta. I t will be clearly shown later how it eliminates. Here the difference between the power of the Great Brahma or the so-called Supprcme Ruler and the influence of the Cosmic Laws should be shown. The Great Brahma can shed lustre over many thousands of world systems with his radiant beauty. He can see everything in those worlds. can hear sounds, get to any place and return to his own at the instance of his will, and read the minds of men and gods. As to his supernoromal power (iddhi) concerning creation and transformation , he can create or transform either his own body or any external object into many and any forms. But these are only shadow-like shows and exhibitions which when he withdraws his power are sure to disappear away. In fact he cannot create a real creature or thing, in the least louse or its egg, which will not disappear away when the creative po\ver is discontinued. In exhibiting gardens and trees through his creative power. he can create and exhibit only temporaL unsubstantial, unreal. and counterfeit shapes of. and resemblances to, the desired things. A tree. a real, substantial tree, even a blade of grass. he can never create. Because the appearance of a phenomenon, the coming into being of a creature, or the growing of a plant. is not within the range of supernormal or crcatlYC power, but it is within the domain of the Cosmic Orders, such as Dhalll/lw-.\'iyiilll a . Kamma-Nil'iima and Bi;a-{\路il'/i/l/ll. The things created only last \\hile the Iddhi is acting behind thCli1, and they arc liable to disappcar as soon as the fddhi is withdrawn. Thc occllrrcnce of hot. rainy and cold seasons arc the natural procl's$ of climatie ortkr and not the \)pl'ralion l)f Idclhi. As regards I>hll/l/l/III-'virtl'"t1. the (lrl':\1 Brahma can transport thousands of l\\':ll in tlwir presenl life 10 I kawll if he \\ish.:s, hut th.:re

NOTE ON DHAMMA-NIYAMA h~ C;lIllWt mak~ th~m n~ith~r to become old

lWr t~)

dic, and cven whcn they dic he cannot debar and save them from falling into or bdng rÂ˘l'orn in the abodes of torture. for, t!'c ment,1l and material aggregates constituting thc persons of men are under the wa) of natural laws (Dhamma-niyiima) of birth, old-age and death. He cannot also make men or any creatures to be born in Hcaven after they die because the inception of new life in new abodes after death is not within the sphere of the operation of Iddhi but it is within the domain of KammalIiyama. In this world, anyone who kills and eats daily fowls, etc., and always drinks intoxitating liquor, must fall, in spite of his daily prayers and attendance to church, into the planes of misery after death. The Great Brahma or the Supreme God cannot save him in any way. Because it is within the domain of Kamma-niyiima and not within that of Jddhi. On the other hand, anyone who disbelieves in the notions of Jssarakutta and Brahma-kutta, who is a strong believer in the laws of Kamma, and who shuns evil actions and always cultivates gODd deeds, is sure to ascend the higher abodes of gods and Brahmas after death. And the Great Brahma cannot prohibit him from coming up to Heaven. Because the influence of Iddhi can never overrule that of Mo:al Laws. The Great Brahma, were he to encounter the Cosmic Laws, cannot defend and save even himself from falling into their clutches, let alone others. So much for the differentiation of Iddhi and Niyama in respect of their influences. Now to show how the notions of lssara and Brahma-kutta are refuted. There are some people who think that there is only one world, and who do not believe that there have been many cycles of worlds in the past and that an unlimited number of worlds will follow this present one in future. But they do believe that this present world has both its beginning and its ehd. And in looking for the primary cause of its beginning they utterly fail. However, reflecting upon the houses and buildings and their designers and builders, they come to the conclusion that this world must have its originator and he must be the Creator or the Supreme Ruler, or the Great Brahma, or the God. On the other hand, Buddhism teaches that many cycles of worlds have been formed in the past and many others will follow the present one in succession. It also teaches that the world has its beginning and its end, and there are causes, called natural laws,

139

for the formation and destruction of every world; and these natural laws exist for ever and go rolling on in the infinite space of time. Therefore the followers of Buddhism have no notion whatever of Issara and Brahmakutta. So much for the refutation of the two notions. It has also been sufficiently dealt with in my Expositions. Among the fivefold Niyiima, tlTe dhammaniyiima is most important. Cakkm'atti and Agganiia Suttas of the Digha-nikaya are the fields for Dhamma-Niyiima. In those Swtas we find the order of life-span, or, under the common name, the dhamma-Iliyiima, which reveals the facts that the incessant rise and fall of human life-span from a decade to a myriad (asankhyeyya) and vice versa are due to Kusala and Akusala dhamma. Besides those Suttas, such kinds of order may be found in many places in the Text. In the Dhamma-hadaya-vibhanga of the Abhidhamma Pi!akaand in the Uposatha Sulfa of the Eighth Book of Anguttara Nikiiya, the six abodes of Devas and twenty abodes of Brahmas and their life-span are definitely expounded. It is also a kind of Dhamma-niyiima which in other religions is never heard of, It may be called the Order of life-span (Ayukappaniyiima) if one would like to particularize. Or it would not be wrong to enter it under the heading kamma-niyiima. "Or there should be a sixth, the Buddhaniyiima"-with this suggestion, we are quite in concordance. Because in specifying it separately, the great wonders of the Buddha would be more conspicuous. I have also written in my Exposition that there should be a sixth, the order of birth (jiiti-Iliyama) which we find in Viise!!ha SUlla (Sulla Nipiita, Mahii-vagga). Because it seems to be a distinct class of order from bija and kamma. With regard to the Buddha-Niyiima, we cannot say that the appearance of a Buddha occurs in every world. Very few are the worlds in which a Buddha or Buddhas appear. We must then assign the Buddhaniyiima to the occasional occurrences of certain wonderful and mysterious presages such as the quaking of ten thousand worlds etc, during the infinite space of time while a Bodhisat is fulfilling the Buddha-dhammas, that is, from the time a Bodhisat receives the ultimate prediction from a Buddha that he would certainly become a Saviour like himself, till he attains to Buddhahood and enters into the final goal, the Nibbana-dhiitu. The marvellous occurrences of such wonderful and mysterious presages are recorded in

140

NIYA MA DIp ANI

Buddavafilsa, in the chapter, known as circumstance favours. So the more are the "Swnedllli's reception of DipGlikiirii's predicevil existences, the greater is the immensity tion." They occur also when the Bodhisat of evil deeds. There are evil deed~ which in his last life enters the mother's womb, have given effects and which are to give when he issues from it, when he renounces effects if they get favourable circumstances the world, when he becomes the Buddha, in one's own personality. There are also when he sets rolling the Wheel of Law, when many evil deeds which will arise in the worldhe appoints the time of his death, and lastly ling as long as he clings to self. However ""hen he enters into Nibbana. Such occurhe has also good deeds but they are as few rences are called "dhamma{cl" by the Comas the handful of sand while the evil deeds mentators. There is also a kind of dhammaare as much as the sands of the River Ganges. ni),GlI1a which comes under the name of Such is the immensity of evil deeds in an dhammatii in the Mahiipadiina Sulla, in the individual who clings to self. What is meant Dighanikiiya. In the Majjhima-nikiiya, it by "the open door of the four planes of misery"? A puthujjana, though he be comes under the name of Acchariya Abbhu(a fortunate enoug)1 to become a human being,' Dhamma. See Upari-pa/J/Jiisa, third chapter, is always inclining to the miserable existences third Sulfa. In the Commen'taries, these on account of the immensity of evil deeds wonderful and mysterious things are classed and clinging to self. Generally- speaking under dhamma-niyiima. many are those who are reborn in the four If the Buddha-ni),iima be specialized, the miserable abodes after their death. It is ScI>'Gka-niyiima should not be overlooked. also the same with the Devas and Brahmas. It should also !Je treated distinctly. And When they die they gradually fall into the what then is Siivaka-niyiima ? It is the order tortured states. These facts are expounded of precept, elC., of the the disciples, comin the Nakhasikha Sulla of the Samyutta prising the laymen, devas and Brahmas who Nikiiya , in the fifth Chapter, Amakadhaf1l1ahave received deliverance from anyone peyyiJIa of Mahiivagga Sari1yutla. If one of the many Buddhas, surpassing in number once falls into the abodes of miserable ones, the sands of the River Ganges, who have it is very difficult for him to be reborn again appeared in the cycles of aeons that have no in the abodes of men. This fact is also knowable beginning. Before we proceed any expounded in Biila-pa/Jrjita Sulla, in the further, we should here first show the puthuSuiiiiata vagga of Uparipa!l/Jiisaka, Majjhijjanabhumi and puthujjana-gati. Of the two, manik iiy a. So much for the Puthujjanaputhujjana-bhumi or the stage of worldlings gati. means the potentiality of kilesiis the immensity of evil deeds, and the open door "Rev: U Nyana, of the four planes of misery, on account of Dcar Sir, the strong hold of soul theory. The potenI have been deeply touched by the goodtiality of kilesas means the capability of ness and great kindness of the Maha Thera committing the five great sins, i.e., matricide, in condescending to answer himself. and to 'parricide, etc., and the possibility of holding answer so fully the points I raise in my letter strongly the three fixed views (Niya/a-di{fhi) , to you concerning your traditional teaching i.e., natthika-di{!hi: nihilism, aheluka-diUhi: of the fiycfold Niyama. He has certainly anticausationism, and akriya-dif!hi: antimadc it very clear that. under ,. Dhammamoralism. The immensity of evil deeds ni)'ama," we have to understand a cosmic means that the innumerable evil deeds comla'w relating to causally-ordered c/hammii or mitted in the past arc always following the phcnomena; and not a cosmic la\\ of the personality of the worldling wherever he Saddhamma, the second of the Rallll/a//t! )'agoes, and that thc immense number of new dhammii which arc in Buddha!).hosa路s list, evil deeds arc also surrounding him to fall in "he/II" rather than "pari)'lIt1i," \\ ill you be at every moment. How? Bearing in mind so good as to conyey my respects to him and the difficulty of attaining a manhood life my sincere thanks for this kind messag.e, my (manu.\路sattahhiivo), we arc to understand that great satisfaction at hearing that his health a worldling has spent many myriads of is restorl:d a nd my best wishes I'Ll!' t hc rl'cLwcry existences in the abodes of misery before he of his sight and for his continuance in gOL)d had a chance of being n;born in tlie world of men. Similarly millions of miserahle live~ health ....... . precede the fortunate lit'e ofa deva, and many Yours Sincl'rely. ten-millions (koris) of life in miserable abodes C. A. F, lUll'S DAVlD'"" arc followed by a life of Brahnll\ only if .:..:..:..:..:...:...:..:..:..:..: :.

THE CATUSACCA-DIPANI

THE MANUAL OF THE FOUR NOBLE TRUTHS by

MAHATHERA LEDI SAYADAW, AGGAMAHAPA~OITA, D.LITT.

Translated into English by THE EDITORS OF • THE LIGHT OF THE DHAMMA'

Edited by

THE ENGLISH EDITORIAL BOARD

UNION BUDDHA SA SANA COUNCIL KABA-AYE,

RANGOO~,

1965

BURMA.

<L -I ·dd) " ·oN 'IA ·(OA (1I-1 ·dd) 't ·oN 'A ·loA .. rJllllU"'Ia 8Ifl fo 1'1817 a'I.L .. 11.;04 palu!.IdaN

MANUAL OF THE FOUR NOBLE TRPTHS By

AGGA MAHA PA~I)ITA, MAHATHERA LED! SAYADAW,

LITT.

NalJlo Tassel Bhagal'olo Arohalo Somma Sambuddhassa. Veneration to Him, the Most Exalted, the Purified, the Supremely Enlightened THE FIVE KHANDHAS (GROUPS OF EXISTENCE) "Phe1)apiI)Qiipamam riipam, vedana pupphulupama, Marlcikupama sanna, sankhara kadalupama, Mayupamanca vinnanam, desitadiccabandhuna." ...... Samyutta Nikaya- Khandha-vagga, Phe1)api ndiipama-sutta. * The Omniscient Buddha declared, 'The Corporeality-Group resembles a heap of foam which is devoid of Soul-entity and essence; the Feeling-Group resembles water bubbles which are devoid of Soul-entity and essence; the Perception-Group resembles a mirage which is devoid of Soul-entity and essence; the Group of Mental Formations resembles the trunk of a banana tree which is devoid of Soul-entity and essence; and the Consciousness-Group resembles deceitful appearances produeed by a magician, and which are devoid of S'oul-entity and essence. J'HE TWELVE AYATANAS (BASES) Ajjhattika. Bahira. Six Somatic Bases Six External Bases Eye. Visible Object Ear. Sound. Nose. Odoul. Tongue. Taste Body. Body-contact Mind-base, Mental-object -. (Manayatana) (Dhammayalana) "Sunnogamo sunnogamoti kho bhikkhave channetam ajjhattikanam ayatananamadhivacanam; cakkhayatanassa, sotayatanassa, ghanayatanassa, jivhayatanassa, kayayatanassa; manayatanassa; gamaghatakacora ti kho bhikkhave channetam bahrranam ayatananam, riipayatananam, saddayata-

Buddha.

nan am, gandhayatananam, rasayatananam, photthabbayatananam, dhammayatananam".** Monks, the Six Somatic Bases- the Eye, the Ear, the Nose, the Tongue, the Body, and t.he Mind-base or Consciousness (Maniiyatana) are figuratively termed "a ruined village". The Six External Bases-visi ble objects, sound, odour, taste, body-impressions and mental-objects are figuratively termed "gangs of robbers who plunder thc village. " 18 Psycho-physical Elements. eye visible object eye-consciousness ear sound ear-consciousness nose odour nose-conscio usness tongue taste tongue - consciousness body-consciousness body body-contact mana-dhiitu (mental-element) dhamma-dhiitu (mental-object-element) mana-viiiiiana-dhiitu (mind-conscious ncsselement) 'According to the Declaration "A ttana sabhiivam dhiiretfti-dhiitu", as these eightc~n psycho-physical elements never act according to the wishes of beings, but function according to their respective natures, they lire termed dhiitu (elements). Three-Psychophysical Elem::nts and Dependent Origination.

The Nidiina-vagga of the Samyulta N ikiiya says:*** '.' Lokasamudayaiica bhikkhave desessami lokanirodhanca, I. Kathaiica bhikkha!'~ lakasamudaya? 1. CakkhuDcapaticcariipeca uppajati cakkhu-vinnanam, tiJ).1J.amsangatiphasso, phassapaccaya vedana, vedanapaccaya taJ).ha, ta1)hapaccaya upadanam. upadanapaccaya bhavo, bhavapaccaya jati, jatipaccayajaramara1)a sokaparidevadukkhadomanassupayasa sambhavanti, evametasas

â&#x20AC;˘ Sarhyutta Nikaya, khandhavaggasarhyutta, khandhasarhyutta, (5) Pupphavagga, (3) Phel)apiDQiipama sutta. 6th syn: Edition ps 115. ** Sarhyutta Nikaya, sa!il.yatanavagga, sa!iiyatanasarhyutta (4) iisivisavagga, iisivisopama sutta. 6th syn: Edition. pg. 383. *** Samyutta Nikiiya, Nidiinavagga sarhyutta, Nidiinasarhyutta, (5) Gahapati vagga, (4) Loka sutta 6th syn: Edition p. 301.

2. Sotaiica palicca saddeca sotaviiiiiiinam, tij)'ijam · sangati

II Kathaiica bhikkhm" lokanirodho? Cakkhllfica pa!icca rGpeca lIppajjali cakkhuviiiiianam tiQQam sangJti phasso, phassanirodhii vedana nirodho, vcdananirodha tanhanirodho, taQha nirodha upadananirodho. upiidaraninodhii bhvanirodho, bhavanirodha jatinirodho. jatinirodha jara maraQ1 soka parideva dukkha domanassa upaya.;a nirujjhanti; evamctassa kcvalass:1 dukkhakkhandhassa nirodho hoti; cvanca bhikkhave lokanirodho". 2. SOlaiica paticca saddc ca uppajjati sOlaviilnamlln, liQQam san£!'.Iti phasso, phassanirodha vedanii nirodho. vedananirodha, laQhanirodho. taQhiinirodha uradananirodho. upadananirodhii bln vanirodho. bhavanirodha iatinirodho. jalinirodhu jara maraQa soka piuidcva dUkkll:l donan:ls:;upayasii nirujjhanli; evametassa kcvalassa dukkhakkhandhassa nirodho hOli; evaiica hhikkhave lokanirodho;

S.I9:yaiica p:;qiecaphotthabbeca'upajjati kiyavij}.UBadl )i .tiQ,l)ll.m :J i JIIlDgatiw. ~ phassanirodhi vedaoi nirodho. vedanlniro... dha, ,taQhi..irQdho .ta9binirodhi ·. ,Upa~i nirodho, · ·upadinli nirod.hi, '&ha vanirodho. bhavanirodhil jatinirodho, jatinirodha jarl maral}a sou paridevadukkha donanassupayasa nirujjhanti, evametassa kevalassa dukkhakkhandhassa nirodbo hoti; .evai'ica bhikkhave lokanirodho; 6, Manaiica paticca dhamme ca uppajjati manovifinanam. til}r;tam sanghati phasso. pha;sanirodha vedana nirodho, vedanilnirodhcl tar;thanirodho. tar;thanirodha upadananiroJho. upadana nirodha bhavanirodho, bhavanirodha jati norodho jatinirodhi jaril marar;ta soka parideva dukkha donanassuplyiisa nirujjhanti; evametassa kevalassa dukkhakkhandhassa nirodho hoti, evai'ica bhikkhave lokanirodho; The Buddha said: "I will teach you, monks, the Origin of repeated birth and passing away of beings in this world. I. What. monks. Is the Origin ofbeings? On account of the eye, and visible object. eye-consciousness arises. Impression (Phas,'a) is the conjunction of the three; through Phl/ssa, Vedallii (Feeling) arises; through V('danii, Taf)hii (Craving) arises; through Taf)ha. Upiidiilla (Grasping) arises; through Upiidana. Bhava (Process of Becoming) arises: through Bhava. Jail (Rebirth) arises; through Jiiti, Jiira-marona (Decay and Death). S ,ka (Sorrow). Parideva (Lamentation), Dukkha (Pain). Domanassa (Grier) and U piiyiisa (D.:spair) arise. Thus arises this whole mass of Suffering.

3. Ghiinaiica paticca gandhc ca uppajjali !!hanaviiliiiinam. tinnarn s:i1ngati pilasso. phassunirodha ved.inii nirodho, v.:Janunirodhii' tanhiinirodho. tanhanirodh:i upiidiina· . lana nirodha blla vanirodho. jiiti nirodho. jiilinirodha jara iMva dukk:la d.~m·lIlassllpa ; .evametaSS:1 kevalas;:1 duk.•.. ··If" h~j{d.·hassa ·'nirodho holi, evafice bhik"'. . ,f\)1(tljiiro'dho;

2. On account of the ear and sound, earconsciousness arises. Phiissa is ' the conjunction of the three; through Phassa, Vedana arises; through Vedarlli, Ta"hii ar.i~es; through Taf)hti. U piidiina arises; .through Uptidiina. Bhava arises; through Bhava,rJiiti arises: through Jali. Jarii~mara"a. &kat Parid!!va. Dukkha. Domanaysa and Upifllll arise. Thus arises this whole ' , - , ..I.... suffering. ·

~ 3. Ghanaiica paticca gandheca uppljjati gru.L~aviiiiianam p~yyali;

til}l}am

sangati

ph~so;

4. Jivhaiica paticca raseca uppajjati jivhiviiliiinam tir:u;tam sangati jlha,so, p<!yyala; ~. Kayaiica palicca photthabbcc:l uppajjati ka.yaviiiiianam tir:u;tam sangati phJsso, peyyala; 6. Manaiica paticca dhanmeca uppajjati manovifiiiiinam liQQJm .;angali phasso. peyyala, dukkhakkhandilassa_amudaY0 hoti. cvaiica bhikkhave loka samudayo.

C'!:.:

.,'

,,-.

:;;

.,' _.

,I'

3~ f9.n~co¥:~t. Q( ~he. nose,and o4out..D4

conScIOusness anses. OPthCli·~~'1

PSYCHO-PHYSICAL ELEMENTS l'ariell'm. Dukk fla. DOIIIG/ICIssa and Up(i),tis(/ rhlls ari$~$ Ihis wholl:: mass 0[' suffering. ari$~.

.t. On an'ounl of Ihe tongue and taste, tongll~-c~)n$ciousncss arises. Phassa is tOe c~)t1junction of the Ihree: I hrollgh Phassa,

I '<,dallii arises: through I'edal/ii, Ta~lhii arises; Tc/(Ihii. U ptidiina arises: through Upiidtil/tl. Bhal'a arises: Ihrough Bhava, Jiiti arises: through Jiiti. Jarti-marmJo. Soka, Paridel'a. Dukkha. Domallssa and Upiiyiisa arise. Thus arises this whole mass of suffering. t hr~)ugh

5. On account of the body and bodily impression, body-consciousness arises. Phassa is the conjunction of the three; through Phassa, Vedanii arises; through Vedana. TmJhii arises; through Tal)hii, Upiidiina arises; through Upiidiina , Bhava arises; through Bhava. jiiti arises; through Jii/i. Jal'li-marana. Soka , Parideva Dukkha, Domanassa and Upiiyiisa arise. Thus arises this whole mass of suffering. 6. On account of mental element and mental-object element, mind-consciousness arises. Phassa is the conjunction of the three; th rough Phassa, Vedanii arises; through Vedanii, Tal)hii arises ; through Tal)hii, Upiidiina arises; through Upiidiina , Bhava arises; through Bhava. Jiiti arises; through Jii/i. jarii-m:lran(l Soka, Parideva, Dukkha, Domallassa and Upiiyiisa arise. Thus a rises this whole mass of suffering. This is the origin of beings. 11 What , monks, is the passing away of beings? 1. Monks, on account of the eye and visible object. eye-cQ.nsciousness arises. Phassa is the conjunction of the three; through the extinction of Impression, Feeling becomes extinguished; through the extinction of Feeling, Craving becomes extinguished; through the extinction of Craving, Grasping becomes extinguished; through the extinction of Grasping, Rebirth becomes extinguished; through the extinction of Rebirth, Decay and Death become extinguished, as well as Sorrow, Lamentation, Pain, Grief and Despair. Thus takes place the extinction of this whole mass of Suffering. This is the passing away of beirgs. 2. On account of the ear and sound, earconsciousness arises. Jmpression is the conjunction of the three, through the extinction of Impression, Feeling becomes extinguished; through the extinction of Feeling, Cra ving becomes extinguished; through the

145

extinction of Crav ing, Grasping becomes extinguished; through the extinction of GrasplIlg, Rebirth becomes extinguished; through the extinction of Rebirth, Decay and Death become extinguished, as well as Sorrow, Lamentation, Pain, Grief, and Despair. Thus takes place the extinction of this whole mass of suffering. This is the passing away of beings. 3. On account of the nose and odour, noseconsciousness arises. Impression is the Conjunction of the three; through the extinction of Impression, Feeling becomes extinguished; through the extinction of Feeling, Craving becomes extinguished; through the extinction of Craving, Grasping becomes extinguished; through the extinction of Grasping, Rebirth becomes extinguished; through the extinction of Rebirth, Decay and Death become extinguished, as w('l1 as Sorrow, Lamentation, Pain, Grief. and Despair. Thus takes place the extinction of this whole mass of suffering. This is the passing away of beings. 4. On account of the tongue and taste. tongue-consciousness arises. Impression is the conjunction of the three; through the extinction of Impression, Feeling becomes extinguisehed; through the extinction of' Feeling, Craving becomes extinguished; through the extinction of Craving, Grasping becomes extinguished; through the extinction of Grasping, Rebirth becomes extinguished; through the extinction of Rebirth, Decay and Death become extinguished, as well as Sorrow, Lamentation Pain, Grief, and Despair. Thus takes place, the extinction of this whole mass of suffering. This is the passing away of beings. 5. On account of the body and bodily impression, body-consciousness arises. Impression is the conjunction of the three; through the extinction of Impression, Feeling becomes extinguished; through the extinction of Feeling, Craving becomes extinguished; through the extinction of Craving. Grasping becomes extinguished; through the extinction of Grasping, Rebirth becomes extinguished; through the extinction of Rebirth, Decay and Death become extinguished, as well as Sorrow, Lamentation, Pain, Grief, and Despair. Thus takes place the extinction of this whole mass of suffering. This is the passing away of beings . ~ 6. On account of the mental element and mental object clement, mind-conscio usness arises. Impression is the conjunction of the three; through the extinction of (mpression,

nRM ..•.. ~~_isbed:

throU3h,the

N4'D4h., ;nittam~"}'Plti~

extinction~ "of

Maggassaniyya'ilatiho, hetuttho,·~

~ ~F_irii,,···eRlving

th'e

beoo'mes

extinguished; of Grasping. Rebirth ~tingllished; through the extinction ~~., Deca.y, and Death become 'ell as Sorrow. Lamentation, Despair. Thus takes place the ext~llction of this whole mass of suffering. ~~S~!S. ~~epassing away of beings. L ''Cakkhuiica paticca rupeca uppajjati cakkhuviiiililnam" On account of the eye and viSible object, eye-consciousness arises. - 3 psyc~o-physical eleInents.

.2., "Sotaiica paticca saddeca uppajjalt ,otaviiiiianam" On account of the car and sound. car-consciousness arises. - 3 psychophysical elements. 3. "Ghiinaiica paticca gandheca uppajjati ghanaviiiiiiinam" On account of the nose and odour,.nose-consciousncss arises. - 3 psychophysical elements. 4. "Jivhaiica paticca raseca uppajjati jivhiiviiiiiiinam" On account of the tongue and taste, tonguc-consciOUSI1l:ss arises. - 3 psycho-physical elements. 5. "IGiyaiica paticca phoHhabbeca uppajjati kiiyaviiii'ianam" On account of the body and bodily impr~ssion. body-con;;ciousness arises. - 3 psycho-physical elcments. 6. "Mananca p?.!icca dhammeca uppajJi\ti manoviniiahm" On account of m..:ntal Clement and mental object dement, mindconsciousI1C5S arises. - 3 psycho-physical lements. hus there are six triads making in all the psycho-physical elements.

Here, Photthabba

mean~ the combination

'Pathavi (the element of extension), Tejo element of kinetic-energy) and Vciyo

'ttiifelement ()'f motion).

a~hCt,j lliankJiataUlio,;

,hot' a<lhip!lt~ya.UhO.r

mtf!

'0::'.

.~w.fII:£

";,,,,-Pa.ti~1tidAJJI8ga. ,. ; ~", :.: .~

.. '.,'

The Interpretatlon,\ of Duldcba-saeei· (NoMe Truth of SIiR'cring) The

four

inherent. characteristics

Dukkha-saccii are;1. Pifanattho

-having the characteristic of orpression, 2. S{!lIkh.7tallflO -having the characteristic of production by a' combination of causes.. 3. Santiipa!lho -having the characteristic of continuously burning, heat, fire. 4. Vipari1;liimauho-having the characteristic of change, Thus allY dhaln'l1a that has the -above four characteri,lics is called Dllkkha-saccii. It means lhat they are dangers much to be feared by the wise. As all cau~ally-condi lilHled physical and mental phenomena have the above fonr characteristics, they are all

Dukkha-saccti. The interpretation of Samudaya-sacca (Noble Truth of the Origin of sufferings) The four

inh~rcllt

cllJracteristics of Samu-

ela ya-saccli are:I. Aylill<lllat! fw

-having tile characteristic of accumulating what would cause suffering. 2. Nidiil/auho -having the characteristic of constantly supplying, or bccom:ng a constant ourcl! of - supply of utT.!ring. 3. Saml'ogallho -h.lVing the characteristi of

lJ. Pa/ibodha{{ho

.i!l~.

telliltivJ06

tUieJilarc· aU

C~ _ _

'fI I4"".

adj~;, lfr_ _

'(f)pptessioD~'fj aad :J tJljs

.~ _

formed in thefollowin"~JlI~

J•.By , wayof ,~n"haI~ ";., , "" 2. By way sovitipa, . . . . ·3.11y WIlY of vipari1,l/Jlntz; "

2. Pavivek4l1ho,

3. Amatalliw

-A state where there is no more death .or dissolution. 4. Asankhatallho .,-haNing the characteFistic of. the Unoriginated (Nibbiina). Th1,ls any dhammf! that has the above four characteristics is called Nirodha-saccii. Nibblina alone has ·the above four characteristics, so it is all Nirodha-iaccii. The interpretation of Magga-sacci (Noble

Truth of the Path leading to the Cessation of . Suffering) The four inherent characteristics of Magga-sacca are: 1. Niyyiinanho -having the characteristic of leading to release or deliverance. 2. Hetullho -having the characteristic of being a cause for the . 'attainment of A rahatship. . 3. Dassanallho -having the characteristic of realization of the four Noble. Truths, which is not even, dreamt of in . the ~ Rquq~s (If Samsiira.

Any' causally-co~ditio.ried . 'J " p~Qm~ burdens any being who clingsio . it iD:t.IiO following manner:In the beginning, it burdens the beiag 'b, way of sankhata, in the middle, by. way, of sanliipa, and at the end, by way of vipari1)iima. These three methods of burden in the begin.. ning, in the middle and at the end, manifest themselves as the state of pi/a,atlha. I. The Burden of Dukkha in the Brahma world. 1. By way of sankhala at the beginning means:To attain the five khandhas of the brahma world (i.e. to be born in brahma world), one has to practise for jhiina and samiipatti in his previous existence. This endeavour to attain such states is the heavy burden of sankhata at the beginning. Such attainments can be achieved only by one who lives in remote places such as in forests and on mountains, and takes severe austerities unbearable for an ordinary man. 2. By way of santiipa in the middle means:-

When a being achieves the khandhas of a brahma as the resultant effect of his having reached Samiipatli (attainments) while in , th~ world of .men, his body and mind are incessantly burdened .by the SuperiorityConceit of 'I am' 'I am.' In the same ~nner, other evils, sucb as sassatadillhi (Eternalist theory). t,lccheda-dillhi (Annibi lationi~t theory), mada (intoxication with, ~SQal , pJ~as~es in. th,i! bra.hma J?~e,). ~ ' 'pamiida' (neglIgence of. the dhanuna) arid) th~ ~filements ~re burdening.him by )V~vOl '~a"'ii.l!ai, (bur~~ng; heat; fire). WbcQ., . , i

b.rsalmw 18 '~ll8bur~~ed :bYJJl.e ~ i ~ Ofi

llt:fUetp~Js,., ; peJ':c;lo, ~rl~9l,.~.~.:.thD p,f( ,p~~~D':; ;fJ,IIi~i

\l~~O I '

'klqg~~ : _~ ~~, t;~g~"i •.JMii.1YIIM

148

CATUSACCA DlpANI

mind are the means of burdening him. As long as that bralllna lives, the groups (khandlza) which constitute his existence produce all kinds of ddllements and will burden him throughout his life.

3. By way of vipariIJtima at the end means:The phrase "In the end the being is burdened by way of vipariIJiima (change)" means the death or dissolution of the Five Groups of existence pertaining to that being, and that is his vipariIJama-dukkha (suffering due to change). Because there is the dissolution of that Braham's body, he will have to be reborn in a lower plane-the Sensuous plane. He may gradually go down till he reaches Avid. He may be reborn as a dog, a pig, a fowl, a bird, a mosquito a gadfly, a louse, a bug and so forth. Thus the five groups of khandhas belonging to that brah>na burden him by way of vipariIJama. Therefore. that brahma's body is known as Dukkha-saccti inas much as it has the four characteristics- palina! fha, sankhatattha , santtipa!!ha and vipariIJama!!ha.

II Burden of Dukkha in Deva World:In the six abodes of dl!vas also, the Five Groups of existence found in any devas will firstly burden him by way of sankhata, at the beginning, by way of san tapa. in the middle and finally by way of virariIJiima. I. Sankha1a dukkha here the burden by 'sankhata' may be ~xplained as follows:-

It briefly means almsgiving, restraint of bodily and verbal actions, and restraint of mental action. Only when one has performed these wholesome deees in this present life, will he be able to arise in the deva-plane in his next birth and attain the body of a deva. He will not be able to achieve such a state by developing his Mental Groups only. By giving away his property to others in charity, a person who has wealth of a hundrcd Kyats or a thousand Kyats m'ly be reduced to poverty in a single day morality means strict observance and restraint. If one does not practise almsgiving and morality, he is bound to be reborn in the lower worlds in his next birth. So it is necessary to perform these wholesome deeds to reach the cleva world. Even when they arise in the happy course or existence by virtue of their wholesome deeds done in the previous existences, if they have of1crcd on a small scale in thl:ir past existence, they will have to It:ad :i.base

.....

life in their present existence. The more they practiced dtina and slla, the better positions they will ::njoy in their present existence. So people have to practice almsgiving spending a lot of money and also observe precepts with great self-control, because they fear that they may be low down in lower worlds in their next existence. When they have to do this merely because it is essential for their future welfare, it is dukkha. Anything that is performed compulsorily is dukkna. If, without practising dtina and slla, a bClOg were able to arise in the deveplane after his death, or if he were able to arise in the brahma plane without practising calm, who wouid care to perform such wholesome deeds as dana, slla and bhiivanti. 2. Santapa dukkha? Once the beings obtain the bodies of devas in the deva planes, great fire of passions rise up form the body and burn that deva throughout his life. Dosa, moha, Soka Parideva, Dukkha, Domanassa and Uptiytisa, arise in his life in the fullness of time. This is how a deva is burdened by way of san/lipa.

3. VipariIJlima dukkha. Again, while the devas are tbus enjoying pleasures in the de va-plane, their span of life expires, and Just like a big fire suddenly put out by an external agency, these devas die suddenly and generally they arise in the lower worlds. In fact. their khandhas cause them to arise in the lower worlds. This is how the devas ar.. burdened by way of viparil)ama finally. Out of three ways of burdening at the beginning, in the middle and at the end, the burden of sankhala is very heavy for brahmas. Because they are able to bear the heavy burden of sankhala, the san tapa in the middle becomes a little lighter for them. The burden of vipariIJama also comes after a long time. Their life-span is calculated in terms of kappa (world-cycles). In the case of de\'as in the 6 del'a-worlds, the burden of sallkhata is not heavy. The practice of duna and sila is a thousand time easier than the practice ofjhiilla and bhiil'allii. As the burden of sankhala is not heavy and as kilesa have not even faded, the burden of sail tap.? is very heavy when one becomes a del'a. The fire of passion and sensous lust arisen out of the 6 sense-doors burns those del'lIs lip to the end of their lives. The remaining fire of Iktikmcnts also burns when

--...,-..

~~~...

,"~

---

':'t

I...

',,'

~:t~r-

.'~~

'~~!I~' .1~~ottidt'~~Si

~ftIti

C · 'tfdiibtes J atislils ':6titcW . ',:: ~~

6f'sensuous plca~ures, Ute troubl~~ ,. n or-'earning '"a livelihood' bt~rfoHb '., deeds, the trouble' of maintalniTli' Wi e'tiiilf children, the trouble of b~0n:ihl~ " ~l~b among people who pl'ofess a flnth InvO'ftJJ'I1 wrong views, thus dr:!gging him to the worlds as long as he remains in that cJ,an IIf nation, the trubles arising from self-mortifications by living near th~ fire during the .' hot season and by remaining in the water during the cold season etc., which are fruitless and are the practices of people of wrong views, the trouble connected with diseases, bruises, wounds and pains, and the immense troubles caused by external enemies, such as water, fire, thieves, rulers and those disliked. Thus the burdens of santipa for human beings, in the round of samsllra are various and heavy. The body of human beings burdens them in such a manner by way of santiipa.

lower

m.W.Id:The BUrden ·of' ·Dukkba .

in the Human

In.>tbe case· of men too, the mental and physical-phenomena in their khandhas ~!ways burden them in 3 ways of sankhala, santiipa

and : ~ipllri(ldma.

1. Sitiik/f.ta Dukkha.

As they have not to strive very hard in the field, of sankhata, their burden of santiipa is very heavy, and is a hundred thousand times greater than that of a de va. Their time of destruction too comes to them very quickly, Their span of life is an infinitesimal fraction of that ofa deva, 2. Santiipa Dukkha

How heavily the khalldhas of men arc burdened by way ofsantdpa may be explained as fol~ws:'

fh~ trouble of being conceived in the womb o( .a .mother, the' trouble of having to be bOrn. ;'! he . trouble of feeling warm when residifig ih a warm region during the warm weather, the trouble of feeling cold .when residiflg: ina: \·cool '. regibh dtJrfftg 'the ' cold weaiJter,' thetroubfeof living in the torrid . . . . :~POSiDg· oneselflo .the,Iieatof the sCoICfIiris 'SIlD,~ the blowjng' of, hot 'wind and ·tJWiIIiirfg~ ;·ftt~ · 'and fteas~ th~imMense '. . . . . rroJ,bC .undel1aken bya cultivator to ~. hi&tands·'amidst those troubles ·for t"~f his; JiveUl!ood, the trouble of .-.~. 'a ,tovemment, the ttou~ of . '" .. ...... ..eiwc ,duties, th,Urouble '; .

Viparil.liima Dukkha The khandhas of men burden them by vipari1.liima. To have become a man is one of the rare opportuinties, and even when a being arises in the world of men, he is liable to die at any moment from the time of conception in the mother's womb up to the end to the span of his life. ' 3,

Thus at the embryonic stage immediately formed after conception, a being has the appearance of a little drop of butter-oil scum attached to a fine woolen thread. Then follows the abbuda (an oval shaped tiny mass), then the pes; (the lump of flesh), then the ghana (clot), then the pasakha (off-shoots), in which later stage, arms, legs etc. are forming. In the whole of the Rounddf Rebirths, ~ being arises and perishes countless ' times 'in anyone of the abovementioded stages of life. Thus khantlhos of men 'buriWl them ' in the four ways;': ancl ' sO'! tids purely Dukkha-sacca. ., " ,: ":,.:1,

IV. 11Ie . b*d.. Of' :·D.IIIl_;1,(i~~].l~,( ~

("cMinf:~r.OlI.bl&:of

' "', badY\1~~l and , . ,' lil.~llt~_ublotit

\'-!/

,/J

~, '"

.~. \

lOwer ,1Iies{ ,\~lh~~W;fl.~~'~: '

"I',

11;\1 ':'11:''''

, J.J.

',I"~

"'.

.i<?fJl tq

r,; .. ~, !.·~':lillA·

, ~.J)

)

~illtH!tl'td'.' ~

!iii

:'i~ :<I

"Papasmim or beings take perform evil wishes and do not while they c<;n enjoy according to their inclinations, burden of sallkhala consequences said to be not very heavy; but by the severity of the resultant effecb, it may be said that its burden of sallkhata consequences is very heavy indeed.

Even if they happen to be reborn in the world of men for many a time, in one out of a hundred of such existences would they be abie to encounter the BUddha Dhamma and practise it. They would hold wrong views or be vicious p.'ople in a greater number of existences. EI'ii conduct in deeds, words and thought. done by any being in an existenl'e is incalculable. So, among worldly beings existing in the present life, anyone being possesses myriads of evil actions done by him in the innull1C!rable past existences that could drag him to hell.

As regards the beings that ari,;e in the four lower worlds, the BLdd:l<1 D.:claredthat it was not possible to explain in ruli Il0W these beings are burden..:d by salllapa. bccause they are numerous and it would OC'CUp)' a grcat deal of time. Tiley have been dJS<.;ussed generally in the Samvega-vallhu.

Those beings who are destined to arise in the hells. in the pela world and in the asum world aiso pOs"c:S~ myriads of old accumulated unwhok,OIl1;! volitional actions; and the same is ,he case with those who arise in the planes oC clem:; and hrahmas.

Those who arise in hell will have the!r bones, nerves, flesh, hearts. lungs, brains, etc., all red-hot and tongue, of fire will spring out of their skins. Thuo, they wil! remain for hundreds of thousands, bullions, trillions. and decillions of years. experiencing intolerable heat. So lon<:( a'; their resultant effects are not exhausted they will not be free from such misery. In like mallner there are myriads of beings who arc arising in th,; various lower worlds, and who are sufTc"ing there for decillions and deciilions of years. (The Sallll'.'ga-valllw abo describe" the salltap:d!lkkhe relating to the pelas, ghosts, asuras (Den1Jns) and anima!s.)

VipariJ)ama Dukklza

If a being who dies from the world of men, the clel'a piane or the hralzll1({ plane, happens to be reboJ'll fo,' a lime in hell, all the unwholesome kallllll,ls done by him in his past existences will Ilave the opportunity to play their parIs. One evil kamlna after another wl)uld cause him to be reborn continually in the Com lower wodds and he would not have an dpportunity to arise i!l the happy course of existence in anolll.:r one thousand. ten thods,!l1d or a hundred thousJnd existences A being bound to be reborn in the iLlw~r worlds I)y having performed a comparativelv sll1all a ~1"unt of cl'il action, could ari-;e ,iler~ continllously for a great nUlnbe( of' aeons due to his successive past !,-(/III'I/:/S. The;'e are decillions and decillions of such b:::ings who become 'rooted ill hell' and who have no opportunity to arise in the happy cOLlrse of existence. Here ends tIl'.' brief exposition as to how th.: being_ bdollging to the fOLlr lower worlds are burdened by way of saillapa and

v//)(/ rtI /(/I/ W

This aist) cxpl,\ins holV the khal1dlza of a bcing in any one e\i;~enc~ is burdened by S({IIk/w/a, S(//t/ÂŁI/lll and ripllri(lcilllll.

A lIlultililde 0/ Dukkha for Cultimtors. The five Gwups of existence Corporeality Gwup and M.:nt~tI Groups. of a cultivator burden him by sal/k!/(/f(/. sal/tapa and vipari(lam(/. every hnur. every day every month and every year.

Sal/khata Dllkkha.

~~JU

KINO

. tU~i~Y' ~~l9raotisathe."•.~~ . ~~ '1 Wesen.t , b1r~ ,1lJjd hQ ,~" t~li;\ (' tilling the sciil, etc: 'fo;t~e~ , ~p~. ,'111 are the same, whether one loses ' Ispt~ft' by spending for ·himself 0r by it 'beinr~f{to>: .• cd by fire or water; .: Ultimately tbey '~_& the sensuous pleasures found 1n the 'wol'kl 'of men, the planes of devas and brf1hmtis~ ' in the thirty-one pia nes ,of existence as unsatisfactoriness of life. >

~W! 1~~'a,4~ . Ule: ,standing

. ~ . ,,,,Jblg !~ . . ll~~~" ,.~r~sJting

corn,

lOnna ~e com 'in the graha~;· guardjn~ . the

~ary,"dispo$ing of the corn thus stored, livi~ \ on. '~e I1Q!~ pr~ceeds of: the corn, tlUoing"!Utht'eVtI .,actlons as /oblta, dosa. is.t6 ":' ~nd·. macchariya-aJl these bttroen the cuitiwtor by santiipa.

"" ..•.

Yipari(UlmaDukkha. ,

, M'oreovcr, he is burdened by I'Ip;riIJ iima daily, when he has to COsume his wealth, thus ' I'educing' the amount. ' Here, one may argue: "O"lr me destruction of property by fire or water should be termed "burden". The gradual decrease of wealth owing to expenditure should not be tCI'med a "burden". "This is an arguz.nent advanced by utterly ignorant persons. If the crop thus acquired by the cultivator be permanent, i.e., it can never become .less and exhausted, his one year's labour would be sufficient to maintaiilrumpeacefully for the rest of his life. Tbus he would be free from the trouble of tilling the ground, again, etc. He would even have an opportunity to live his whole life speodinghis time in practising the Buddha Dhamma and thereby attaining a great deal of supramundane benefit. As it is, the crop is not permanent, but impermanent. As the crop becomes less and exhausted due to 'd aily usages ' he is reduced to poverty and dire straits. ' For that reasoD, when the next rainy season starts~he, has .to take the trouble of tilling his laridand cultivating it. In thi" manner he wi'll have to continue from year to year tiUhe.becomes old and dies at last. Although ~e ' PIl;S . 01?~ined the opportunity of "tieCOming ill n1a'ff;)v~~h, is. a rare opportunity, as ,he has net opportunity to hear the .Brtdd1Ja,.~', and powtise it, .hemisses

~~qf:Ry.iag.sapramundane~nefits.

,~,.,._tf4U1lIiae (oolish'" people

. . . _ ..... a,...A. WOIIIdly ~ pleasures

. ~""""""<liIinas i.15zb~1b It,U •. S1ato rot

Those foolish people who have no such kind of understanding would feel sorry , if their. properties were destroyed by fire or water, because they could not use them for themsehcs, but they would not be sorry if their property lessened owing to their own' expenditure according to their will ~"d pleasure. They would feel quite satisfied with that. So long as one's he~rt does not burn at. such wastage and deterioration; one wit! never have a chance of escaping 'such suffering. Only when one's mind is moved at that, will one have a chance to do so. Then only will one be able to realise the Groups of Existence found in the world of men, the dera plane and the brahma plane as suffering. and not otherwise. Only if a person clearly discerns the various grades of advantages enumerated above, will he be able to realise as suffering all the days, months, years and world cycles he has wasted in many 'of his past existences without reaping any benefit. just like throwing water into the sand. This'is the answer to the argument. The above is the exposition how the crops which are produced and exhausted yearly burden a cultivator in three ways, sankhata, santiipll and vipari1;liima. Relying on this principle, discriminate and understand how a being is burdened J>y various kinds of suffering 'for days ahd months continuously. Ponder over the matter and understand how in this. cosmos, earning wealth for one's livelihood and spending money on food andclotqing are bllrdening in three ways. Extend this ,to tile ~ses of men; devas · and brahm~ who ·llav.e ' enjoyed sensuous plea~t.i~jri .'their respective planes, by virtue of. their .~Yin,s done wholesom~ ,volitional actions in 'j·cSP.t<:t

t>f giftSi ·ttu~raJi'Y ~ . men'111-d¢~op.m~t ~n lfimldOl'iliS 'ljft/lth~ '4i2msarQ,' ,H

152

CATUSACCA DIPANi

it is ple,!surable to the eye. When the \ isible object is removed, the sense pleasure to the eye disappears. When the sound comes into contact with the car-organ, it is pleasurable to the ear. Whcn thc sound, is rcmoved, the sense pleasure to the ear disappears. The same principle holds good in the cascs of nose and odour, tongue and taste, body and tangible object, mental element and mind object-clement. Corresponding to the 6 sense-objects, there arc 6 kinds of Craving: craving for visible object" for sounds, odour. taste bodilyimpressions, menial impressio ns; and also 6 kinds of feeling: feeling associatcd with seeing. hearing, smelling. lasting, bodilyimpression and mental-impression. To feed the 6 kinds of craving, 6 kinds of sense-objects have to be kept in readiness. Those who arc following these sensuous pleasures cannot get rid 0' t hem. These sense objects are also subject to decay. So kelings such as joy and mentally agreeable kcling burden the bcings in all their existcnces by sankhata, sail tapa and \路ipari~wllla.. 1 hey are not able to get out of tl1is pit of suffering for many existences and world-cycles. Nor arc they able to obtain the opportunity of practising the dhamma which can lca d them to deliverance. They only deviate from this course and are tempted to follow the previously mentioned disadvantage o us ways. The above is ti1e exposition as to how beings arc continuously burdened by the Five Groups of Existences at every hour and at cvery moment. Highly obvious facts have been sought and set out in thc above exposition. Further exposition of vipari(lama Dukkha. I ~hall now briefly explain the viparilJallla dukkha alone. In t!lis Sa/JISClra, suffering in the four lower worlds is intcnsc. -I hose who know of it )!n:atly drcad to rail there. As 1'01' those who do nut know of it, they hav\: 10 sulkr there for tlll:ir ignorance. Ul1whoksome volitional actiol1s which arc thc sc\:(i-; of' birth in lh~ low~I' worlds cling to \{//,Uil'(/-di!!iIi (th~ bl!lil!f in a p\:rmalll:nt p~r~ol1:dlty). Whl!n tillS .lIIk/"il路(/-cli{!lIi hl.'Ullll~S strollg.th\:sl: lIl1whokslll1ll.' vlliitional acti()l1~ h~cOJlll: pow\:rful. WIll!1l th\.'y f'ad\.' aWilY. those bad !'lIlIlIl/iI.\' also nld\.' away.

"...

When this sakkiiya-di!/hi ceases, those kammas also cease. For example, in introducing a light into a room, the flame may be compared to evil kamma. When the fire is strong, the light becomes bright, and when the fire becomes weak, the light also becomes dim. When the fire dies out, the light also disappears. Although the beings with sakkaya-di{{hi are bound for hell, they may know to some extent the intensity of suffering in the lower worlds, and they may perform evil actions, simply because they are tempted by their hellish element. What can be said then of those people who are either utterly ignorant of this or who maintain false views? Their hellish element will play its part completely. While wandering in the samsiira, there are very few existences where a being can understand what are evil actions and the dangers of the lower worlds. There are a great number of existences where they do not know about it, or where they maintain false views . A person in one thousand of his existences might encounter only one existence where he could differentiate between good and evil. The explanation given so far is a point to judge how much greater a being's unwholesome volitional actions would be, though there may be many wholesome volitional action!' done by him in his past existences, and while wandering in this round of rebirths. Another point to consider is how much greater a being's unwhole~ome volitional actions will be tl10ugh there may be a great deal of w l1OIesome volitional actlons in his future existc!lces, whilc wdndering in this round of rcbi rths.

How beings have to wander in the Round of Rebirths. Wholesome deeds such as almsgi\'ing. morality and mental development p.:rf'ormcd by worldlings are the action, don.: by those who dread the dang.:rs of' hdl. so that thl!Y may escape fron; slIch dang.:rs. Evcn though they arise ill the plan.:s or mc'n. dem.l' and I>I'UIlIlIll.l' according tl) the quantity of wholesome \ olitional actions, tit':l arc' always accompanied by my riads oi' old accllillulalc'd 1111\\ hok'l)rl1c' !IIII/IIIIII.I' \.'l)l1pkd with .\{/f,JI/I路{/-di{(lIi. rhl, SIIf..ktiYII.dil!f!1I has al'L'llinpanlc'd a hC'ing thlllighout hisc',i,tc'nl'C's as man, clcl'II and hl'cllIlIIlI with the t\'solt l)f

.. ,,"

..'

......

.....

153

ROUND OF RFBIRTHS multiplying more evil kammas in whatever ~\.isll!nce he may happen to arise. Th~ wholesome kammas such as almsgiving, morality and mental development performed by anyone being in his past existences are also subject to change (exhaustion-vipari~iima). They naturally fade away when they cannot have any further effect.

The Groups of Existence found in men, del'as and brahmas are also subject to decay. It is the law of cosmic order that they must dissolve at the exhaustion of their kammas and the expiry of their span of life. The groups of existences of those who are enjoying sensuous pleasures in the planes of human beings, devas and brahmas burden them with death by way of vipari~iima. As soon as the vitality element is cut off, sakkiiyadi{!hi latent in them causes them to be reborn in the lower worlds. They then have to sink in the ocean of suffering in hell which they dread very much. As explained by the Commentators previously, these beings will have no chance to escape the hells and arise in a higher plane even after a lapse of one thousand or ten thousand existences. Only after a very great length of time, will some have the opportunity to arise in a higher plane, the happy course of existence. Some will only have a chance to escape at the end of the world-system i.e. when it is de5troyed. Then they have to arise in the planes of men, devas and brahmas; and again they who enjoy the sensual pleasures in these planes are burdened by the Groups of Existence by vipari~iima. As soon as they die in that state their sakkiiya-dit!hi causes them to be reborn in the lower worlds. They then have to sink in the ocean of suffering in hell and have no chance to escape in a thousand or ten thousand existences. The sequences in this respect are the same as mentioned above. The above is the textual explanation as to how beings wander in the Round of Rebirths. Here, men, devas and brahmas may be compared to victims, and the Groups of Existence to the murderers; the Law of Change may be compared to a very sharp sword. I n the khandha-vagga of the SamyuttaNikiiya,* the Buddha declared: "Corporeality ...

r"_

"alllY U Lla

._.~_._

..... _

,..,."

__ _

l ~l "a y a,

I<nandhavlgga samyutta.

is a murderer, so too are vedana, sanna, sankhiira and vinniina". According to this, it is to be remembered that whenever beings pass away, their respective khandhas play the part of murderers. If we examine the causes of all deaths, we shall find that there can be no death unless there are dislocation, displacement or change in the body. If there be no such change, even if lightning were to strike a person on the head, he would not die. That shows that the khandhas of a being are really murdering him. Another interpretation. As people call maccu the God of death which itself is Death personified, the Law of Change (Vipari~iima) is again termed a murderer. The inherent quality of the Law of Change found in men, devas and brahmas cause their death. Thus the khandhas of men, devas and brahmas are alway receiving capital punishments, and therefore are Dukkhadhamma (Suffering miserably). All human beings, who are trying to take refuge in the world of men because they fear the dangers of hell are killed and caused to arise in the lower worlds from time to time by the Groups of existence and sakkiiyadi!{hi. The same holds good in the cases of de vas and brahmas. The khandhas of beings that are subject to change are murderers, and the unwholesome kammas together with soul-belief are constantly tending to drag them to the lower worlds. In the cases of men , devas and brahmas who have already got rid of soul-belief, although they die through the agencies of their khandhas, they are never reborn in the lower planes, but in the higher planes of existence. This matter will be fully discussed when we come to the chapter on magga-saccii (the Noble Truth of the Path leading to the cessation of suffering). A question may be raised at this point. "If what has been said be true, there should be no inhabitants in the planes of men, dems and brahmas. But that is not the case. There are plenty of men in the world of men. many devas in the deva-worlds and many brahmas in the brahma-worlds. So, it may be said that it is an unwarranted threat". This is the kind of question raised by those ignorant people who have not the slightest (2) Riidhasamyu\ta,

6th syn. Edition. p. 159.

-~----"".----~-

(2) Dutiyavagga,

( I) Marasutta.

CATUSACCA DlpANI

idea of the vastness therein of the four lower worlds, and the density of population. The. happy cou!'se of existence is very extensIve, but the mhabitants are very few. An abode of a deva or a bra/ulla is as big as five or ten of our town ships. Their bodies are about 3 giivulas high. Each of the planets we see high abo\'e the sky is of enormous dimensions. The woeful Course of existence is also extensive and the inhabitants there are immensely numerous too. The number of people in the world of men, and the number of inhabitants in the 6 deva-worlds and the 20 bralllna-worlds cannot even be equal to the number of a single kind of insect, say ants. living in our country of Burma. In our country alone, even besides ants there are countless numbers of aquatic and Jand animals. Just imagine how great would be the number of those aquatic and land animals residing in the big islands, small islands, oceans. seas, mountains, rivers and lakes of the world excluding those of Burma. Thus, if the number of occupants in the 27 planes of the happy course of existence be compared with those in the animal world, it will be found to be very insignificant. Crowded in A vici Hell. It is said in the Commentaries as follows:"There are 8 kinds of Hells, each of which is as big as lambudipa and is about 1000 yojanas in extent. The lowest of these 8 'hells is Mahii Avid where the inhabitants are packed to the full like mustard seeds in a bamboo tube. All those beings who have committed the evils of the deepest dye usually take rebirth in Avici, the most frightful of the many hells. If Avici alone is packed so much, just consider how many beings there will be in the 7 other major hells and many other minor hells. Thus, if compared with the inhabitants of a single hell, the number of inhabitants in the other 27 planes of the happy course of existence is insignificant. Extend this to the cases of Petas (Ghosts) and Asuras (Demons).

Only the three kinds of wholesome kammiialmsgiving, morality and mental development ~an cauSe a being to arise in the happy cOurse of existence and only when a being

can objectify a wholesome kamma at the moment of death, will he be able to take in the happy course of existence. On the other hand, if he objectifies an unwholesome kamma at the moment of death, he will as a matter of course be reborn in the four lower worlds. A countless number of acquatic and land animals pass away in one day in Burma alone. Of these very few would be able to objectify a wholesome kamma at the moment of death. There will be not even one in a hundred thousand. The same is the case with all beings in the lower worlds. How can the beings who do not know that is wholesome kamma, objectify such kamma at the moment of death ? A being who is reborn in the four lower worlds usually takes rebirth there for many existences, and when his old accumulated kammas wane, the apariiÂˇpariya-vedaniya kamma (kamma ripening in successive births) comes into play and he has no chanc,e to arise in the happy course of existence. Those who are able to use logic and reason and those who are ignorant, think that there are very many people in this world. By seeing the planets or constellations high above the sky, they think that there are many inhabitants in the deva-worlds. They 'have not the slightest idea as to how difficult it is to have become a man. They have heard the discourses about the blind turtle and the yoke* and the comparison of the small piece of earth on the finger-nail and the great earth itself, ** but do not realise their truth. This is the answer to the question raised by an ignorant person as mentioned above. Here ends the exposition as to how the beings who wander in this round of rebirths are burdened by the groups of existence to show that this is purely dukkha-sacca (the Noble Truth of Suffering). Here ends the exposition on dukkha-saccl.

* Sillftyutta NikAya, MaMvagga Slrilyutta, Saccasarilyutta, ** Sarilyutta Nilcilya, Nidinavanasalilyutta, Opammasatilyutta (2)

PapAtavagga.

Chiggala~ ~utta.

6th SVll. Edition. p. 397.

Nakhasikhasutta. . 6Ua aya. Edition. p, â&#x20AC;˘.1:.,â&#x20AC;˘

PART TWO

E U,POSITION OF THE l\1EANING ", , OF SA MUDA Y.A.. SACCA CnTiDg: I shall now expound the four different interpretations of the word 'Samudayasacca'. 'Samudara' means 'the cause of ever continuing t'his psycho-physical process of existence'. It also means 'the cause of ever continuing the unsatisfactoriness of life', Thert;. is no more continuing of this psychophysical process of existence after the death of an Arahat who has ovcrcome all kinds of craving, and there is no morc continuing of suffering in him. Therefore it ~hould be definitcly understood that craving is the origin of ever continuing the arising of suffering in the lives of all bein[!s, throughout all of their existence. In the world there is kiima-tafJhii (sensual craving), and those who overcome this era \ ing are free from sail/' hata (that produced by a combinatiQn of causes), santilpa (burning), I'ipari~/(il/l(/ (change) and suffering connected with the maintenance of their wives and children. Those who strive for sensual pk'a5ures are burdened by the,e til! their d~ath. Althoufh they have had the rare opportunity of attaining manhood during the Bllddha's Siisana, to encounter which, also, is another rare opportunity, they have no opportunity to add to the glory of Learning of the Doctrine and Practice of the Dhamma. As thev have sown this seed of craving, the off'-sh-;"ots and branches in , the na~ure of 'desire t(l accumulate wealth', ·desire to b\! handsome and good-looking', 'desire'to be wealthy', 'desire to COmpI'H~ with others" . ~tc" which ,are but the expansion of .~viJJ~,~. !!pring f?rth , endless!y.These 4'1,pSi~ns .of crav1l1g haye , their relevant ~~f18 ~ththree. as~cts 111 each: '''flcnkhata, ',~d.. 'PiP.,a~!~",a.:rhis,.~ .thel ~Xpo. si. ' ,;.J~!e ,;~~\l~\Q"igil!,.of .~ff~jng,

,. II

U~ . ill.'~" ,~R8 ;~n~JlW R~P.llIJ~ 'fa tb t

, ~qycP7

..,,~ .... -:mJ~~»~, ~ .; . ... ~~~in.~i".:

for tastes), ' phollhabba-lat)/W (ci.'Yifls f~r bodily impressions,)dhamma-ta1jha (cravmS for mental impressions). i' These :cravi'ngs having four interpretations',in eaeh,:;we 'hav~ 24 interpretations in all. Rilpa-Io"hil means craving for pleasant visible objects. For these objects beings cannot be free from the burd::-n of sankhata, santapa and Vipo,t"iima. How? It is in this way:- This craving by way of iiyuhana (the fever of unsatisfied longing) forces beings to strive and find ever fresh delight. They have no desire to get rid of .stlch delightful objects; This craving is also expanded in the following ways:-By way of nidiina (foundation; origin; cause), they incline to have more and more pleasurable objects and enjoy more <lnd more. They have no contC'ntment of mind. By way of san/yoga (union; association} they desire always to be a%ociated with these pll!asant ohjects. '/ he\' have not the slightest idea to part with these pleasurable objects. By way of palibadha (obstruction; hindrance; impediment). they prevent beings from parting with tllest: pleasant objects, and also obstruct the source" of tranquillity of mind. They do not allow beings to 8!t<lin calmness of mind obtained bv not mingling with thrse objects. Thus craving for visible objects causes beings to sustain suffering by functioning in these four ways. 'fhe sam~ holds good for craving for sounds, etc. Dhnmma-ta11hii means craving for vedaniikkhandha (Feeling Group), sannpkkhandha (Perception Group), sankharakkhandha (Group of Mcnud Formations) and l'iiiniilJ ·1kkhandh'a tConsciousness Group) found in a perSon's life in the lives of his dear ones. .. Another way Qfexpression:~ .There are alsothr~e kinds of cr~ving. They are , (l) kDma-lal,lhD, (2)bhaJla-talJhii, ~ ,(~) ~;b"«'Q la(lh,ii. .: ,KiimfiHqoha ·· 1,n:I~"~ , Q:aying' .fpr ~~~~s., obj~1$;:' J~Q4;a!l ,f9r~~ /!~

'or

~<:~,~ ,~Ht.Plg " dqll.(}I\_~

...

'U"".) b~;. Qne~['~ I.iYMJrav~lJIICM1lPa 'Ra-vms delight ,in wro,. vjew-" Qf~""

fdlati<n(' (fiCl'hed«~

·llt'fl. · ~i

156

C ATUSACC A nlpA NI

palatabk and not very easy to swallow. When we add ghce, butler, fish soup or beef soup to it and when we eat it with pork or chicken, then only can we eat tastefully, In the same manner, the consciousness of beings of thc Sensuous Planes, having been incessantly mixed with such 'burning' things as sensuous lust, ill-will, etc. , arc very arid and hot. When thcy have no opportunity to come in contact with external objects, they at once bc,'ome monotonous, dr\)w~y and devoid of interest. Just as a dog becomes irritable and restless when an ulcer in its body is eaten by maggots, these cravings also cannot rest for a moment, and havc to run immediately aftcr an external object, or after one of their associates. Only when these cr<!vings are constantly associated with external objects, can the agreeableness of consciousness of beings become conspicuous. The more attractive are the external objects, the better will be the state of agreeablen~ss of beings. Thus, beings experience sensuous pleasures in association with external objects and enjoy the status of Sakka, the king of de vas, worldly kings, wealthy persons, de vis, women, etc,. in the Sensuous Planes. When they are kept away from these external objects, they become drowsy and bored. Then the craving which may here be comparcd to a burning fire, arises and longs for external objccts. To satiate its hunger, it has to be fed. So, in accumulating the combustible substances for this burning craving, we find that myriads of cvil actions ~ind myriads of sufferings accompany the lives of these beings. This craving is called Sensuous Craving. This sensuous craving always murders beings by sinking them in the ocean of suffering, while the beings of this Sensuou~ Sphere are striving hard for the maintenance of their wives and children and also to earn a livelihood. Just as water that runs down the steep hills, into the river and carries all dry twigs, branches and leaves down to the ocean, this never-satiateo craving carries to the Four Lower Worlds all those worldlings and men of the Sensuous Srhcre, who arc not living according to the Buddha, Dhalnlll(/. 1 his is the exrosition on SelJsuous Craving of tl'e Origin of Suffering. 'rhose wise reorlc .who understand the work of thiS burning craving treat tillS Sen ~uous Sphere on the same level as the four

lower wor lds, discard their properties, become

samana.\' and practise Calm in the

ro~est S0

that they may be free from such suffering. The ml!al that is cooked on the JOlipasiJlJo (a burning glass made of crystal) used by the Northern Islanders is very deliciou:; anu palatable. It is comparable to those delicious dishes of ghec, butter, pork and chicken found in our country, and if our dishes happen to be mixed with that meal. the latter would lose its taste and delicacy altogether. Thus the union of the two will have to be much feared. Similarly, one attains jhiina which is free fr ,~ m such hindrances as selhuality and ill-will. Detached from sen'will objects, detached from unwholesome states of miild, he enters into the first JhiinD, which is a,:co~:1panied by thought-conception and discui'sive thinldng, is born of detachment and filid with r"pture. External obiects are obstacles to him. The craving for 's uch jhiilla, or the arising in tht: bruhmii plane in the next birth by virtue of such ihiina , is called bhava-lil!lhrl, Understand the Origin of Suffering in relation to the bhava-1alJlrii in the same way as has been explained in the previous chapter where the suffering in the cas~s of constituent Groups of Existence contained in Brahmiis has been expounded. The ex.position of the origin of suffering in relation to the vibh[[l'a-lal1hii which is associated with micciIadi!!hi (wrong belief) is not !!iven here, as it is not necessarv to be expl;ined in the Buddha's S .lsa'lG. . Here ends the exposition of S'Ill1Ildavasacca (the Noble Ti'u'h Gf th: Origin' of Suffering.) THE FOUR INTERPRETATIONS OF MAGGA-SACCA (THE NOBLE TRUTH OF THE PATH LEADrNG TO THE CESSATION OF SUFFERING) Of the four asr~cts of Ni"ocll",-w(,(\7 (til': Noble Truth of the Ccs,alion of Suff':i'ii1!!) and four aspects of ,H:tgga-sacm (th,: Nub!.: Truth of the P<lth leading to the Cess'llion of Suffering) both of which arc atlain:lblc and enjoyable by SOft/"OI/I/:/s (StreamwinIlCfs), I shall now de:1I with the latter iiI'S!. ,\ $ has been eXj1lained ber,He there :Ir.:- f,)ur illl,'rprctation~ of ,\/aggll-StI(\'lI. TIl.:-\ :lr.:-:-

(I) lIil'dllllrlm (rekas.:-, ddiwr an.:,'), (2) h"(/I{(ht> (sllit:IOdity f,'r the a ttainment of Ar:ll\;\t~hip)

MAGGA-SACCA (3) das\'aI/t1{ho (reali 7 ation of the truth), (4) at/hipalt'Y.J'a(ho (sover-

eignty; ppwer). Of thl:sc. 1 shall c\.pound how Sotiipanna\' are able t{' attain and enioy the niy)'cI'lG{ho aspcct of the Nob:c' Truth of the Cessation of Suffering. Whcn a person attains Sotapattimagga (the P~l!h of Stream-\\ inning), mic( lladi!!hi (WInng Undrrstanding) lind \'icil,icrha (Sccrt.cal Doubt) that ~Icc.) mran\ him c(·me to an end. All his ar"lll1;lIlatcd old llI~whole some /.:allllll(lS and those unwholesome actions that have been performed bv him in the pre~cnt life and :lre to take drect in Sl'CCI s,ive births or future birtll~ becom r ineffective. He is thus free from falling to I!pcl)'o-Slltnsara (rebirth in the Lower World s) for ever. At most he will have to W311( I er in the Happ> Course of Existence, SUC!l as the world of men, del'a-p lanes and flrahlllc( planes. Even in those planes, never wOllld he arise as one who commits evil actions and who leads a bad mode of living; nor \\ou!d h~ arise as one who is deprived of power, wealth and glory. He would only arise as one who is endowed with wi~dom, gloJ") , v. ealth and power. It;s the Law of Cosmic Order that such a being would never be rehorn in a plane lower thnn he has arisen in, after his passing away from the pre,;"nt plane. If he so desi:'es, he can take rebirth in the same old plane, or hc can arise in :1 highcr rlane.

157

anupadisesa-nibbiina (the Full Extinction of Defilements without the groups remaining, or thr 'no-more-continuing' ()f this psycho-physical process of exi~tcnee). This is the expo~ition as to bow Sotarwllllas gradually risr till th~y attain anupiidi-se.wnfbbana. This is the definition of niy),all(l!hf). The above shews the exposition of the as)1ect of niyyana!(ho attained and cnjoyed by Sotapannas.

2. Below is the explaration of ~L~ asprct of hetu!/ho (having the charactcristic of being a cause for the attainment of Arahatship) atu:ined and enjoyed by SOh7pm://t!.i. From the mcment the Sotc7palll1aS attain the Path of Stre~m-winning, the inherent qualities of the Holy Ones ever exist in them. and they become stronger and stronge .. in sl:cceecling existences. The qualities of morality establi,hed by thcm b~come gr-::at, r llnd greater. So too are the pov,ers of their samiidhi (Concentration of mind) und pG/i,ia (wisdom). So <llso are lhc powers of satipat/hc7na-dliamma (Four Applications of Mindfulness). samapparlhana-dhamlJll7 (Right Exertion), iddh i-pc7da-dhall1 111 a (Roads to Power), indriya-dhaml1lil (Faculties), haladhamma (Powers), bojjhallga (the 7 lin ks of Enlightenment and lI1aggallga-dhall1l11u (the Noble Eightfold Path). The dcvelopment of such powers in one existenec after another is known as hetuttho. The above ie, the e\position of the aspect of hetllf/ho (suitability for the attainment of Arahatship) attained and enjoyed by Sotapallnas.

Tn this manner he wantlers in the Happy Course of Existence for many a worid-cycle. Although sotapanllas wunder ill the Happy 3. Now comes the aspect of dassalla{ho Course of E.\istence. unlikr the ordinary worldling, they d,. not drift nlong the (realization of the truth) attained and enjoyed current of S(lIiIsi/··(I and arc not destined to by Sotapannas. From the moment the take rebirth in tl'e Lower Worlds. From Sotapannas attain the Path of stream-\\ inning the moment they attain thc Path of Strenmup to the time of their attaining al/-upc7diwinning. they are delin:reo fr<llll sllch e\ils as sesa-llibbana, while they arc wandering in the Happy Course of Existence, they have 110 saH aJar/if (hi (Personal i ty-l'el ief). ricik icchtl, r/ucarita-durrljira (bil al"iion~ aJld bad liveliperplexity of mind in regard to the ('xi~tence hood), and i.para-dIlUl;a. and ha\c thus of the Four Noble Truth~- the Noble Truth attnined sa-lipiidi-.Isa·/Jihhiill/!* (the Ful: of Suffering, the Noble Truth of the Origin of ExtiJ~c.tion pf Defilements \\; 111 the Groups of Suffering, the Noble Truth of the C~ssation E.\isknce sti'l r~:lllaiIiing). 1 he)- then wander of Sl.ffering anci the Noble Truth of the Path ill til;! H,Ij~py ClilIr'e of Existence as Ar(J'as leading to the Cessation of Suffering. Whenever they contemplate these Four Nobk (Noh!e Ones) ""ho bel('n~ to the Supramunen):\! Sphere. Aftcr \\ancieripp in the Truths, they at once reali~c them vi\ idly. just as one can distinctly see the pbnets arid planes of human beings. Del'Gs and Bralimas I\hen th..:\' d0 not de~irc to wander any morc constellations high above the sky. This is in the H,.ppy Coursc of Existence, th.'Y attain the exposition of the aspect or" clm.I(/l/a/flo ---_. * Tl':r~ ar~ tw.) int~rfJ~~uti : lOi in r~~,lrd to th~ U>~ of m-II.~a-lis('.~a-nihh()lw. In the lir~t ca~.: it is w.':<1 on1v in r~sJl~~t of (//'0'/;11<' in til: s<=~onJ cas". as here by the Venerable Lcdi Savadaw. it is used in r~SP':Cl or "II r,,"r ,I '; ."C ~ of holin:ss. I fth~ word is usC'J only in respect of a"uhal< nihhalla-d~r/lll appears to be more suitable in n:spcct ()f the remainin!, three.

of Thus they are free - from the 'acciltrlUlatiofl, (i)f meriC' 'c-alkd pllill~(ibhisan颅 kh'4ra! 路They have . attained the highest ilmongstall the mundane wholesom'~ Kammas Th~it : milldsbecome as eure as a highly polished ' conch. These all help them to attain anupiidi"seso"nibbiina.

thi~ i~ the exposition of the aspect of a4i1ipaleyra{/1O SOliipann{ls.

attained

anJ

enjoyed

Now I shall expound the four aspects of Nirodha-sacc{J (the Noble Truth of the Cessa-

tion of Suffering), whidl itsdf is c~!Iled Nibbcina. There are four aspects of Nirodhasacca. They are: (l) niswran{JI{JIO (h:lVing the characteristic of being an escape), (2) pavivekattho (having the characteristic of being free from disturbance ), (3) amatal!hv (a state' where there is 110 more d<'<llh -Of dissolution); and {Jsallkhalil!ho (having the characteristic of the Unorig:nated' Nibbana). The supramundane sphere of such SVltias VisiikftiJ AnathapilJ(/it.a, and decillions .of Holy Ones in the Del'a-countries of Calu-mahiiriijika, Tii.atill1sa, etc. may be compared to the Great Silo Ocean situated at tM foot of Mount Meru. Dl-cillions and deCillions of such Noble One~ may be compared' to decillions and decillions of fishes 路 living in that gr('at ocean. In what respect db they resemble them? It is in this manner That Great Silti Ocean situated theYuganda' Mountains is very mmenselv deep. The water in that diminished, nor is its ray'Of the' suil. The . even a .peacock's otl~4in&teotfo'iJ.' will' sifSk to the bottom W.memanne r ids the

pannas

Just- aihthe.,great:fisk~ Ocpan llCed not fcar.the~Va.tep,jK getting diminished: '. these:.Q1itipamiw l n~ nCH r fea ~ losing thci.~ , aUrunmeritl ;.of.路-~tb~ Full Extinction of Defilements with ", the groups of. existence still remaining.... Just as the water of thaI Great Ocean is not warm~ ed by the rays of the sun, these Soldpannas who have ,lttailJf!d SU-IIptidi-sesfl-nii>Mna will not be polluted Wilhll11Y Defilement ' ot threatened with the dangers of wandering -in the Saril.fiira, howe\ el Ion!! they .may have to wander in the Happy Course of Existl.nce, and they need not fear thatP.:r-;onality-belief will accompany them any more. Just as thc fishes in the Great Ocean need not bc anxious about the water of the ocean getting \\arm at any time, tiles\: SOliipan~i:Js also need not be anxiou~ about the defilemcnt, which they haw alre~tiy dispelled by means of the P:lth and Fn:ltion of the streainwinning. Just as th~ fishes in the G~eat Ocean 'need not be anxiolls about the watet of the ocean gelling dirty, so also the SOlti~ pallllas need not be nnxi()us about their state being polluted with wrong views. sceptical doubt, evil actions, bad livelihood and hellish qualiti.:s.

n.~ kind' Qf: qlJcstioqis raised by one who does not realise the greatness and magnificence ofNibbiina." .

These Sotopailhas, artcr passing amongst heavenly and bllman beings for a great length of time finally become Arallafs, and the Nibbiina they are then to attain after getting rid of the grollps : of existence is called AnupOdI-sesa-nihb(lna. This Nibhiinu is not within the scope of 5,·otiipallll{ls. and so in expounding the NibbOlla~ttained by SOUl pannas.. Anupiidi-se ,a-llir biilla is not meant thereby. and therefore not dis(;Usscd.

l. The . nissara(1at{ho (having the characteristi..: of being an escape) aspect attainoo and enjoyed by SOIc7pOlliJaS means the following: (i) kilesa-Ya!{11 (escape t'r"om the circle of the most evil defilcm~' nts headed by "Wrong Views" · and "Scrptical Do ubt" ), (ii) karnma-valfo (escape from the circle of unwholesome kamma such as the ten kinds of evil conduct in deeds, words, and thought, and also the bad mode of living), andCiii) vipiikal'af!u (escape from the <;ircle of being reborn in the ·Four·Lower worlds.) As regards. WMiqlings, although they wander in the round of rebirths a~ kings of men, kings, of devas or kings of brahmiis, as they have not yet attained the state of escape from ' the: round· of rehirths, t~ey havc to wander ' in ' it,entangling with wrong views, sceptical doubt. evil t"onductand bad livelihood • .wJUchwo.uJd cause them to arise in the fOUr IQwet ·.wQd~. . ' ;'.. ;'.." - _0 . _~';:.I ..' . " I " ,I, 1'J .• ".! " . : : , 1 1 1 ,

lHere eddalthe ~positioitof ,:";"'sa··anat(ho. .

.J'

;~; I~~~j~~~~~~~t~.::;~~sj()~~;;:;

~ll(}iJ

~y~Jft~ _..•.. ."....'~~'.I' '., .~' ~~~I~cr. ,-,, '''f~

_ . " ' , . , ...

.,J.:

;!;• .:··",'c

3. Asmikhatatlha

,;;.;

Bi!low is the 'exposition of asmihhntattJia (having the chmactaistic of the '~Unorigjllat ed" Nibbdl/a). ·f The

Sa-lIp(u/i-I'esa-nihhiina

attahed ' by

Sotc7pannas is nc\a destroyed and - <;0 it

eternal. That h~i(1!! the caSl', it is free from the trouble of sc tti~~ it up anew. There is no more trouble of diving into the pit of suffering aga in to perform alm.,givirig · in the cndeav(lur to attain Nihhllnll. There is no more suffering for them to practise morality and also to kad the life ora sallial,lrl. The state of thc UnoriQ'inakd. UncrcatecL is callcd the (Jsmikhil!lil!illi aspcct attained. and enjoyed by SOIl/I'll/lilliI'. Th-:y, Iwwever, practise alm,;giving, morality and mental development for the rurpusc of furth~r dispelling some delilcments thal lie latent in them. They need not worry about personality-bdief. sceptical doubt and the ten kinds of evil actions which have already been extinguished. Here ends the exposition of asatikhatattha. 4. Amatat{/ul (a state where there is no more death or dissolution.) '."

160

CAT US ACCA DIPANI

an other k handha m ay co me, but th e state of Sa-upadi-sesa--nibbiina will go on, and so it fina lly merges into An-upiidi-sesa-nihbiina, Although these Sotiipannas may wander in the round of rebirths for many a world-cycle to come, they need not fear the loss of the Cessation of Suffering which they have experienced and realised. From the moment they attain the path of stream-winning lip to the time they attain full NibbiinG or Anupiidi-sesa-nibbiina, this state of Sa-upiidisesa-nibbana remains as the refuge and dependence of the counties; nut~ber of Sotapannas. This state is termed the amata/lha (a state where there is no more death or dissolution) attained and enjoyed by Sotapannas. Here. ends the exposition of amatat/ha. The above is the exposition on the four interpretations of Sa-upadi-sesa-nibbiina. The same holds good for the four aspects of Nibbana attained by Sakadligiimf, Anagami and Araha/s.

(I) The four aspects of the Noble Truth of Suffering are the functions of pariFiFiii Full comprehension). (2) The four aspects of the Noble Truth of the Origin of Suffering are the functions of pahiina-pariiiiiii (full overcoming; abandoning.) (3) The four aspects of the Noble Truth of the Cessation of Suffering are the funct;ons. of sacchikarm:za (realization or seeing face to face). (4) The four aspects of the Noble Path leading to the Cessation of Suffering are the functions of mental development. If a person fully comprehends and realizes the four aspects of the Noble Truth of Suffering, he will automatically realize the twelve remaining aspects of the Noble Truth of the O rigin of Suffering, the Noble Truth of the Cessation of Suffering and the Noble Truth of the Path leading lO the Ccs~ation of Suffering. Moreover, the four aspect~ of th.: Noble T r uth of Suffering are included in the three characteristics of existence-the characterissuffering and tic of impermanence, selfl essness. These four aspects arc als.:> withi n the orbit of characteristic of Suffering. Of the four in1erprl'lations of the Noble Trutr of Suffering, vip(/ri~l(lm(/ll h (/ (change) IS itself characteristic of impermanencl!, If these fou r aspcct~ of the Noble (' ruth of Suffering fall within the province of the

characteristi cs of im pe rmanence <lnd su ffe ring, they wi ll also be included in the orbit of cha racteristic impersonality. So, when one fully comprehends the thre.:: characteristics of impermanenc~, suffering and self-Ies<-ness, he also fully compiehends the sixteen ..lspects of the Four Noble Truths, as has been pxplained before. 'Etesu lisu lakkhanesll ekasmim ditthe itar',dvayam diqham' neva hoti, Tena vull'UTI, anicca-sanl1ino Meghi~a anattasaniia santhaliti.'-Anguttara Commentary. (When one ful!y comprehcnds anyone of the three characteristics of existence, he also automatically comprchends and realises ihe remain:ng two chamcteristics. The Omniscient Buddha declared:" 0 Meghiya, if one realises one of the three characteristics of existence, he automatically realiso;:s the remaining two.")

Of the three characteristics, the characteristic of imDermanence is the fundamental one. The who'le affair of the characteristic of impermanence is nothing but marGlJa (death) which means the continually repeated dissolution and vanishing of all physical and menL.d phenomcna and that these phenomena do not l'lst even for the time occupied by a wink of the eye, he ~utomati('al足 ly fully comprehends and realises the characteristics of suffering and self-less-ness. How? It may be explained as follows: If one realises all physical and mental phenomr.na in his body continually a'1d repeatedly dissolve and vanish at every consciousness-moment, will he haye any attachment for his body and take that a, pleasure? Or will he also take it that this body is soul-essence? The above clearly shows that of the thr~e characteri~t ics of ex istence. the cha ractcnstic of impermanence is the most essential. If one realises the func1ioning of the chara-::teristic of impcrmal'cnec in corporeality out of the five eon"litllent groups of cxistencl', he is able to attain the Path of A/lagami (Nl'ver-relUrtll!r). On the other hand, if he realises the Llt1cti,)ning of the four mental format ions 01t\ of tilt' t- ktHal Gt\)lIP, he is able to attain tlh' Path and tllC Ffluition of Am/lllllll ( H,l\incss), These two thl!oril!s haw fulh tll'l'n dtsl'ussed withPej/i and its dl!lInition In thl' t-t.lnual of A/111m DipII/li.)

[ -ttil ~U&ll~D1A8.ofhoavenly

" Untit-tltey 'i~~ r ~lie

of -A StHlihbtfjra' " and _fully ,mprehendiriB -,', rOUf 8$pectsiof th~ Noble Truth of the Pa leadin!( to the "Cessation of

Suffering Ilnd the Noble Truth of the ~足 tion of Suffering, should get instructions from a competent teacher on the full mterpretations and aspects of the characteristic of impermanence, and having studied them cons.:ientiously, should practise Vipavsaniibhawmii through the medium of the charac-

CONCLUSION

Here the concise Catusacca-drpanr, or tbe Manual of the ' Four Noble Truths, comes to a close. It was written at the Letpandauns Hill, Monywa, at the request of Ple1dcrs Maung Kyaw and Maung San Lin, for the benefit of th~se who desir~ to know the sixteen interpretations of the Four Noble Tmths and who desire to honour the Tea'bing of the Buddha. It. was finished during the Vassa of 1265 Burmese Era (July 1903 C.E.).

THE MANUAL OF THE FACTORS LEADING TO ENLIGHTENMENT by

MAHATHERA LEDI SAYADAW AGGAMAHAPM.'lOITA, D.LIlT.

Translated into English by

LATE

U SEIN NYO TUN, OF INDIAN CIVIL SERVICE

Edited by THE ENGLISH EDITORIAL BOARD

UNION BUDDHA SA SANA COUNCIL KAllA-AYE, RANGOON, BURMA.

Reprin ted from" The Light of the Dhamma"

Vol. Vol. Vol. Vol.

VII, VII, VII, VII,

No.1, No.2, No.3, No, 4,

(pp. 11-19) (pp. 5-21) (pp. 15-33) (pp. 7-17)

PRINTED IN THE UNION Of BURMA AT TIlE UNION BlJDDHA SA SANA COUNCIL PRESS.

BODHIPAKKHIYA D1PANl THE MANUAL OF THE FACTORS LEADING TO ENLIGHTENMENT

By MahiIthera Led; Sayadaw, Aggamaluipat'cjita, D. Lilt. ( Translated from the Burmese by U Sein Nyo Tun, late of the Indian Civil Service.) Hamo ta.JSa bhagavato arahato sammiisari1bllddhassa. (Veneration to the Exalted One, the Worshipful, the Omniscient.)

TRANSLATOR'S PREFACE The Venerable Ledi Sayadaw's works are well known in Burma. They are widely known because they are clear expositions of the Buddha-Dhamma couched in language easily intelligible to an ordinary educated Burman. Yet, the Venerable ~ayadaw's works are not meant for an absolute beginner in Buddhist studies. There are many technical Buddhist words which require a certain amount of previous foundation in Buddhist tradition and pract ice. The Venerable Sayadaw's exposition contains many technical Pali words which are used by him as if they were ordinary Burmese words. Many of these words have been incorporated into the Burmese language either in their original Pali form or with slight variations to accord with Burmese euphony. These are words which Burmans have made no attempt to translate, but have preferred to absofb them into the normal usage of the Burmese language. I have, similarly, made no attempt to translate many of them into English in the present translation. I have used these words in their original Pali form though in all such cases an attempt has been made to append short explanat0fY footnotes in order to facilitate continuity in reading. Though the translation is not verbatim, yet a careful attempt has been made to render as nearly a verbatim translation as is pos~ible in the circumstances, ha\ing regard to differences fn the construction ('fsentences between English and Burmese, to difftrences in the manner of presentation, and to the Venerable Sayadaw's penchant for sometimes using extremely long sentences.

Many of the sub-headings and sub-titlca are not in the original text, but have beeD introduced by the translator in order to assist the English reader. The Venerable Sayadaw was a prolific wrikr. His works number over a hundred. Each of these works was written at the specific request of one or more of his innumerable disciples, either as an answer to certain questions put to him, or as in the present case, to expound certain important points or aspects of the Buddha-Dhamma. 135, University Avenue, Rangoon.

Sein Nyo Tun.

INTRODUCTION In compliance with the request of the Pyinmana Myo-ok Maung Po Mya and Trader Maung Hla, during the month of Nayon, 1266 Burmese Era (June 1904 C.E.), I shall state concisely the meaning and intent of the thirty-seven bodhipakkhiya-dhammas (Facton leading to Enlightenment). Four C1as8es of Indil'iduals: It is stated in the Puggala Pai'liiatti路 (the Book of Classification of Individuals) and the A nguttara j..jikaya路路 that, of the beings who encounter the siiSllniis (Teachings) of the Buddha6, four classes can be distinguished,

vb: 1. 2. 3. 4.

Ugghii/itaiiiili, Vipalicitaiiliu, NeJ'ya, and Padaparama.

or these four l'Iasses of beings, U,ghii/iIUli/ii'i is an illui .. idual who

* Abhidhamma Pilaka, Pussala Panftalli, 6th Syn. Edn. ** SUltanta Pilau, Al'Isuttara NikAya, Calukka-niplita, pase 452,

Sixth SYD.

EdD.

166

BODHIPAKKHlYA DIpANI

a Buddha in person, and who is capable of attaining the Holy Paths and the Holy Fruits through the mere hearing of a short concise discourse.

A Vipancitannu is an individual who has not the capability of attaining the Paths and the Fruits through the mere hearing of a short discourse, but who yet is capable of attaining the Paths and the Fruits when the short discourse is expounded to him at some length. A Neyya is an individual who has not the capability of attaining the Paths and the Fruits through the hearing of a short discourse, or when it is expounded to him at some length, but is one for whom it is necessary to study and take careful note of the sermon and the exposition, and then to practise the provisions contained therein fer days, months, and years, in order that he may attain the Paths and the Fruits. This Neyya class of individ\1als can again be sub-divided into many other classes according to the period of practice which each individual finds neces~ary before he can attain the Paths and the Fruits, and which further is dependent on the paramfs (Perfections) which each of them h~s previously acquired, and the kilesas (defilements) which each has surmounted. These classes of individuals include, on the one hand, those for whom the necessary period of practice is seven days, and on the other, those for whom the necessary period of practice may extend to thirty or sixty years.

and the Fruits, then release from worldly ills cannot be obt~iTI(d during the present Buddha Sasana, \\hile release during future Buddha Sasanas can be obtained cnly if the individual {flccunters them. No relea,e (~n be obtained if no Buddha Sasanii is encountered. It is only in the case of individuals who have secured niyata vyakarOlJa (sure prediction made by a Buddha), is an encounter with a Buddha Sasanii and release frem worldly ills, certain. An individu21 who has not attained niyata vyakarOlJa cannot be certain either cf enccuntering a Buddha Siisana or ~chieving release frem worldly ills, even though he has accumulated sufficient paramfs to make both these achievements possible. The~e are considerations in respect of those mdividuals who possess the capabilities of attaining the P~ths and the Fruits by putting forth effert for seHn days, but who have not obtained niyata l'yiikarOlJa.

Similar consider~tions apply to the cases of those individuals who have the potentiality of attaining the Paths and the Fruits by putting forth effort for fifteen days, or for longer perieds. A Padaparama is an individual v.ho, though he enccunt(rs a Buddha Sa~ana, and though he puts forth the utmost pNfirle effort in both the study and practice cf the Dhamma. cannot attain the Paths ard the Fruits within this lifetin;e. All that he can do is to accumulate habits and potentials ...

Further classes also arise, as for example, in the case of individuals whose necessary peroid of practice is seven days, the stage of an Arahat may be attained of etTort is made in the first or second period oflifc,. \\hich no more than the lower stages of the Paths and the Fruits can be attained if etTort be made only in the third period of life.

Such a person cannot obtain relea~e frem worldly ills during this lifetime. If he dies while practising samatha (Calm) or ripassanii (Ins ight), and at trin s rebirth either as a human being or a dew in his next existence, he can attain release from \\orldly ills in that existence within the present Buddha Siisan!.

Then, again, putt ing forth etTort for seven days means exerting as much as is in one's power to do so. If the effort is n()t of the highest order, the peroid (,f fl(CCSf<q'y (tTcrt becomes lengthened according to the laxit) of the effort. and seven days m:1y become seven years or longer.

Thus did the Buddha say with respect to four classes of individuals.

Irthe etTort during t his life is not sufficient ly intense as to enable one to attain the Paths

THREE TYPES OF INDIVIDVALS: In the same Pi takas referred to above.the Buddha gave another classification of beings, dividing them into three classes :;cccrding as t hey resembled three kinds of sick persons. The t Ilree kinds of sick persons are:

Three pn!lods of life are usually di~tinguishcd, Vil., youth, middl~路age, and old Ollie. Please see page 721, Visuddhimagga by ~tll)amoli. Va.. nll: habits and potentia...

THREE TYPES OF INDIVIDUALS

(I) A pl;rson who is certain of regaining health in due time even though he does not take any medicine or treatment. (2) A person who is certain ef failing to make a recovery, and dying frem the illness, no matter to \\-hat extent he may take medicines or trcatrr.(nt. (3) A person who will recover if he takes the right medicine and treatment, but who will fail to recover and die if he fails to take the right medicine ilnd treatment. These are the three kinds of sick persons. Persons Who obtained niy(1{a vYiikarcr;a (sure predict icn me.de by a Buddha) frc m previous Buddhas, and "'ho as wch are certain of obtaining rel<ase frem ",erldly ills in this life, resemble the first class e f sick persons. An individual of the Padaparama class resembles the second class of sick ptr~cn. Just as this seccnd class c f sick p(H(n b :s no chance of recovery from his illness, An individual of the padaparama class has no chance of obtaining release from worldly ills during this life. In future lives, howevCf, he can obtain release either within the present Buddha Sa,ana, or within future Buddha Sa,anas. The story of the youth Chattamal)ava,* of the frog who becc:me a del'a,·· and of the ascetic Saccaka,"· are illustrations of persons who obtained release from worldly ills in their next following existences within the prrsent B~ddha Sasanas. An individual of the neyya class resembles the third class of siek pc rwn. Just as a person of this third class is related to the two ways of either recovering or dying frem the sickness, so is a Neyya individual related to the two eventualities of either ebt2ining release frcm worldly ills during the pru(nt life, or failing to ebtain wch rcl(a~e.

167

If such II Neyya individual, knowing what is good for him according to his age, discards what should be di~card(d, scanhes for the right tc,lehn, and obt<lins the rifht guidn:ce from him and puts forth stIfficicnt dfcTt, he can obtain release from worldly ills in this very life. If, however, he becomes zddicted to wrong views and wrong ways of cenduct, if he finds himself unable to di~card sensual pleasures, if although able to disc2Td ~emual pleasures he dees not obtain the guidance of a good teacher, if although obtaining the guidance of a goed teacher, he is un!1ble to evoke sufficient effort, if although inclined to put forth effort he is unable to do so threugh old age, if although young he is liable to sickness he cannot obtain relea~e from worldly ills in this present life. King Ajatasattu, .... the miJlionaire Mahadhana's son, ...... • Bhikkhu Sudinna, ...... are cases of persons who could have obtained release from worldly ills in this present existence. King Ajatasattu failed to obtain release because he had committed patricide. It is stated that he will drift in future sarhsora (round of rebirths) fer two aSGlikheyyas (unit follwed by 140 ciphers) world-cycles, after which he will become a paccekabuddha (Solitary Buddha). The millionaire Mahiidhana's wn indulged himself so exceEEivtly in semml! pleasures during his youth that he was unable to attain tranquillity of mir.d "'hen he grew older. Far from obtaining relea~e frem worldly ills, he did not even get the opportunity cf associating with the Ti-Ratanas ...... .. Seeing his plight at that stage, the Buddha said to Ananda: "Anandii, if this miJlionaire's son had become a bhikkhu in my sosanii during his youth or first period of his ]ife, he would have become an Arahat and would have attained Parinibbana ... *.... in this present Iife. If, otherwise, he had become a bhikkhu during the second period of his life, he would have become an Anagami, ••••••••• and on death would have been reborn in the Suddhiil'osa

• Vimana Vatthu, p. 76, 6th Syn. Edn . •• Vimana Vatthu, p. 73, 6th Syn. Edn. *** Sllttanta Pitaka, Majjhima N,kaya, Mlila-pat:lt:lasa, pp, 288-299, 6th Syn. Edn. **** Samaiii'iaphala Sutta published by the Union Buddha Sa sana Council. Please see the Light of tbe Dhamma, Vol. V-No 1. .... * Dhammapada Commentary, Book II, Story Q. See also Khuddaka-Nikiiya, Peta Vatthu, paiD 216, 6th Syn. Edn . .....** Vinaya Pitaka, Piirajika, p. 13. 6th Syn. Edn . ..... ** Ti-Ratanas-: The Three Jewels, vi£., the BLlddha, the Dhamma, the S:ttigha . ........ Full Nibbana. The death of an Arahat is known as attaining parillibbaua . •• *** ..... A Non-Returner to the Karna-Iokas.

168

BODHIPAKKHIYA DIpANI

hrahma toka, * whence he would ha\'e attained parinibbiino. In the next alternative if he had become,a bhikkhu in my sasana ~t the begll1nmg 01 the third pcrcid eflife, he wculd have become either a Sahdagami ** or a' Sotapanna, *** and would have attained permanent release frcm r. birth in the apaya lokas."****_ Thus said the Buddha to the Venerable Ananda. Thus, although, he (the m.!llro~alre Mahadhana's son) pcsses>cd paral111 Tlpe enough to make his pr.esent eXistence hIS last existence, net being a person who had. secured m)'ata I'Jiika rCIIJa, he f~z1ed to obtam release from worldly ills III 11Is present life became of the upheavals caused by the defilements within him ('nd this is despite the fact that he had the cpp'ortunlty of encGuntering the Buddha Sa,ana. If furt.her, his period of existence in the apiiya tokas I s prolonged becau~e of evil act s dene in this existence, he wculd not be able to rise aga!n and emerge out of those apiiya tokas III time for the siisanii of the future Metteyya Buddha. And, after that, the large numbrr of world-cycles that follow nre world-cycles where no Buddhas c:ppear, *.*11* there being no world-cycles within the vicinity cf the present world where Buddhas nre due to appear. Alas! f8r indeed is this millioDoire's son from release from worldly iJls even though he posscssld piircnii ripe en0ugh to make hiS present existence his Inst existence_ The general opinion current at the prc Eent day is tha.t, if the paramis 8re complete, cne cannot miss encountering a Buddha Sa~ ana even if one does not wish to do so, and that one'sreJease from worldly ills is ensurcd even though one may not desire such re1eaEe. These people fail to pay attention to the existence of Ili),ata (cne who has obtained a sure prediction m2de by a Buddha) 2nd aniyata (one who has not obtained a ~ure prediction m2de by a Buddha). Considering the two texts from the Pitakas mentioned above, and the story of the million<:ire Maha-

dhana's son, it should be remembered that ani),ata l7e)'ya individunls can attain relca~e from v.orldly ills in this life cnly if they put fo}-th ~ufficlent efrort, (\(n if they p('s~e~s paraml sufficient to enable them to cbtain such release. If industry and (frert rre lacking, the Paths and the Fruits cannGt te attrined within the present Bucdha SUfCna. Apart frcm these clas,es of pn,cm. tl·. (Je are ah:o an mfJnlte number cf C2ther beings who, lIke the ascctlCs Alara ard Uddab, ****** pos~ess wfFcieilt rare 1111 for re!case frcm v.orldly ills, tut \\110 :0 not get the epportunity. t(e< we they !1appen to be m one or the othn of the eight mepportune plrc(s (al/J-r.""h~;aJ) H***U v.here It IS not possible to att,in the Prt1.s and the :fruits therecf. (H~re ends the part showing the division of bel ngs In t 0 f cur and three classes 2cce rding to Puggala Paiiiiatti of the Abhidhzrr,ma Pi!aka and the Anguttara Nikaya of the SuttiiJ1t a Pi la ka.)

Necessary Conditions of Practice for Nena and Padapararna: Of the four classes of jndividuals ment ioncd, the Vgglia{itcfiiill and the VI/aiicitMiiiu classes can att3in the Sctapalti-rrrua (F,th ()f a Stream-winner) and the ether higher st2ges cfwisdorr-like Visiikhii ad Ar,athapil)Qika ********-threugh the mere hearing of a discoune. It is net necu,alY fer !ouch indi vidals to practise the Dharrma 2ceording to the stages of pr~ctice such as sila risudclhi (Purification of virtue), cillal'isuddhi (Purification cf Cemciomno~) ad EO en. Be it remembered that this is al,o the ea,e when deras and brahmiis attain relc8se frcm worldly ills. Hence, it sheuld be noted that the courses of practice, such as silo-l'isuddhi and citlaI'isuddhI, laid dov.n in the PaJi Canon, are only fcr the Neyya and Padap'arama classes

* The 'Pure Abodes', are a group of 5 heavens belonging to the Form-Sphere, where only the NeverReturners are reborn, and in which they attain Arahatship and Nibb5na . .. The 'Once-Returner.' *** The 'Stream-Winner.' See page 5, Ibid. **** Apaya lokas: The four Lower Regions. They are: the animal wortd, the ghost-world, the demonworld and hell. ***** SuiHia-kappas: "Zero" world-cycles. * •• u* Suttanta Pilaka, MJjjhima Nik5ya, MiJlap:1ll1.dsa, PJsarasi Sutla. p. 220, 6th Syn, Edition, ........ Digha Nikiiya Pathika-vagga. Da~ultara Su:ta, page 248, 61h Syn. Edn.; Anguttara Nikaya III Al\haka-nip5ta, Akkha~a Sutta, page 60, 6th Syn. Edn. (i) paccanraro-a border district "here the Buddha SUsana doe~ not flourish: (ii) An;pillo -the four Brahma planes of th~ Formless-sphere; (iii) Vilalillgo - person, wilh congenital defeels such as idiocy, etc.' (iv) Amliliosallo --a brahma plane of th~ Form-Sl1hcrc of non-comciousnc,~.: (v) Micch,idillhi-birth among pwpJc holding wrong views; (vi) Pcla-th~ Peta world; (vii) Tiracchtlna-the animal world; and (viii) Niraya--heJl. ******** Dhammapada Commentary, stories relattng to verses I and 18 .

~~"

...,;;.~

-.:

.. .

NEYY A-PUGGALA f individuals before their attainm~nt of the )t. plltti-mngga. 1 he~e courses of PUlct icc rc .11:0 for the first three classes of individU.ll路 prior to the achievement of the higher tng" of the Paths and the Fruits. In the period after the attainment of Arahat~hip al~ ,thc~e courses ofpracticc are used for the purposc of dif{ha-dhamTlla-sllkharihiira* (~\\ dling at ease in this present existence), S\ll\:C Arahats have already gone through them.

169

1)lIdllparamll-puggala extant: An individual ('/ the l'(.daJ1aun:(J class (an at!: in TlILCl~e v.itliin tl C I'll!! rt J路u('<il.a Sa~anii aftn nbilth in the dem pJ;.lICS in his nc:xt lxi~tu;(l', if he can (. ith!ull}' pl. cthe these (bodJ.i[aJ..J..hiya) DJwnmas in his present (;xistence.

OF THESE TWO CLASSES OF INDIVIDUALS:

The Age of Ariyas (Noble Ofi(!s) still: The five thousand years of the present Buddha Sasana constituu', all of them, the Age of Ariyas. This Age of Ariyas will continue to exist so long as the 1ipitakas remain in the world. 1 he Padaparama class of individuals have to utilise the cpportunity afforded by the encountering of the present Buddha Susana to accumlate as much of the nuclei or seeds of Piirami as they can within this lifetime. 1hcy have to accumulate the seeds of sila (Morality), They have to accumulate the seeds of samiidhi (Concentration). They have to accumulate the seeds of pannii (Wisdom).

Neyya-puggala:

Sila:

Of these two classes of individuals, an individual of the Neyya class can become a Sociipallna in this present life, if he faithfully practises the bodhipakkhiya-dhammii comprising salipallhiina (four Applications of Mindfulness), sammapadhiina (Right Exertion), etc. If he is lax in his practice, he can become a SOliipanna only in his next existence after being reborn in the deva planes. If he dies while still aloof from these (bodhipakkhiya) Dhammas, such as satipallhiina, etc., he will become a total loss so far as the present Buddha Sa sana is concerned, but he can still attain release from worldly ills if he encounters the Sasana of the next Buddha.

Of these three kinds of accumulations, sila (Morality), samiidhi (Concentration), Panna (Wisdom), _the seeds of sila mean: Panca A}iIO{!hamaka Sila, *** Af!hanSila, ** ga Uposalha Sila,**** Dasmiga Sila!**** in respect of ordinary laymen and women, and the Bhikkhu Sila****** in respect of the bhikkhus.

After the passing of the first thcmand years (of the present Buddha Sasana), which const ituted t he times of the Palisarilbhidhiipatla Arahat (Arahat possessing Am\lytical Knowledge), the period of the present Buddha Sasana comprises the times of the Ne)'J'a and Padaparama classes of individuals alone. At the present day, only these two classes of individuals remain.

Samiidhi: The seed!. of samiidhi mean the efforts to achieve parikamma-samiidhi (Preparatory Concentration) through one or othn of the forty objects of meditation, such as the ten kasiIJas (meditation dnices), cr. if further

- - - - . I;;;n- Arahat tl~;re arj~ the knowledge of his freedom, and he realises: "Rebirth is no more; I have lived the pure life; I have done what ought to be done; I have nothing more to do for the realisation of Arahatship." Thus he lives at ease in this existence. ** The Five Precepts. They are basic and constitute the minimum which every man or woman must observe. They are: abstention from killing, stealing, improper sexual intercourse, telling lies. and intoxicants. *** The three constituents of the Morality-group of the Eightfold Path. when comidcrcd in detail become Ajiratthamaka sila (Morality consisting of the practice of Right Livelihood) in the f"lIowing way: I. J will 'abstain from taking life. 2. I wiU abstain from stealing. 3. I will abstain from indulging in improper sexual intercourse and taking intoxicant drugs .. 4. 1 wiH abstain .from teUing lies. 5. I will 路absta;n from setting one person against another. 6. I WIll abstaIn from uSing rude and rough words. 7. J will abstain from frivolous talk. 8. I will abstain from improper livelihood. **** The Eight Precepts are: Abstention from (I) killing, (2) steating, (3) unchastity. (4) lying. (5) inl'Jxicants (6) eating after midday, (7) dancing, singing, music and shows. garlands, scent, cosmetics and adorn';'ent etc., (8) luxurious and high beds. ***** The Ten Precepts. This is the polished form of AI!ha路sila.No. 7 of the Eight Prccepta ia split into two and No. 10 is 'abstinence from accepting gold and silver.' ****** Bhikkhu Silit: Thc four kind~ of Parisuddhi-sila are:(J) Restraint with regard to the 227 Yinaya Rules. (2) Restraint of the senses. (3) Restraint with regard to onc's livelihood. (4) Morality with reiard Ie the 4 requ.isitc8.

The sfieds of panna mean the cultivation of the ability to analyse the characteristics ad qualities of rupa (Material Phmcmma) ~u (Mental Phen~mena), khandha (Con: stituent groups of eXIstence), iiyarana (Bases) dhiitu (Elements), sacca (Truths), and th~ paliccasamuppiida (Dependent Origination) and the cultivation of insight into the thre~ cbaracteristics of existt:nce (Iakkha!)a), namely, anicca (Impermanence), dukkha (Suifering), anarra (Impersonality). Of the three kinds of seeds of magga-iiiilJa and phala-iiii1)a, * sila and samiidhi are like ornaments that permanently adorn the world, and exi steven in the suniia world-cycles that is, world-cycles where no Buddha arise. The seeds of sila and samiidhi can be obtained at ~ill at any time. But the seeds of panna, which are related to nlpa, niima, khandhii, ayatana, dhiitu, sacca, and pa/iccasamuppiida can be obtained only when one encounters a Buddha Sasana. Outside of a Buddha SAsaM, one does not get the opportunity of even hearing the mere mention of words associated with panna, though an infinite number of 'suiina' world-cycles may elapse. Hence, those persons of the present day who are fortunate mough to be borp into this world while a Buddha Sasanii ftpucisbes, if they intend to accumulate the .eeds of magga-iiii!)a and phala-iiii(la for the of securing release from worldly a future existence within a future )lDlkULa Sasana, should pay special attention knowledge of the paramarrha** . J:1IUi~\t~. realities), which is extremely to come across, more than accumulation of the seeds In the least, an insight PrJlnlirie. (maho.-

. PCd~~~:~~~~:~~f~~~ obtain a s~ paMii whiehare Q105t lIiflli....H and ~his is so even 1hough they acqwre any knowWlge of the other .J)Olrtic:ni of-the Abhidhamma. It 'Can then be said that the difficult attainment of rebirth witlliD a Buddha Sasana has been made wOl'ihwhile. VIJJA (KNOWLEDGE). AND CABANA (CONDUCT): â&#x20AC;˘

Sila and samiidhi constitute Carana while pannii constitutes Vijjii. Thus are vijjii:carOTJO (tS~~wledge and Conduct) constituted. Vljfa resembleÂˇs the eyes of a human being, 'YhIle car~!)a .resembles the limbs. Vijja is like eyes In buds, while cara!)a is like wings. A person w?o is endowed with Morality and ConcentratIOn, but lacks Wisdcm, is like one who possesses' complete and whole limbs but is blind. of both (yes. A person who is endowed WIth vijjii (Knowledge), but lacks cara~1Q (Conduct), is like one who has goed eyeSIght but is defective in his limbs. A person who is endowed with both vijja aod cara!)a . is like a noramlly whole person possessmg both geed eyesight and healthy limbs. A person who lacks both vijja and cara1Ja is like one defective in eyes and limbs and is not one worthy of being called a liviDi being. CONSEQUENCES OF HAVING C~

ONLY:

172

BODHIPAKKHIYA DfpANI

5-ll Soddham'n(l (Th;: seven attl路ibutes of good and virtuous men); 2-15 Four Jhiinas-First Jhiilla, Second Jhiina, Third Jhiilla, and Fourth Jhiina. These fifteen dhammas are the property of the highest j!lllllaliibhi (Attainer of Jhiil/as). So far as sukk!wripassaka (practising Insi"ht only) individuals are concerned, they sho~ld possess the elc\"en of cara(1G dhal1lmas i.e. wit hout the four JI/(Illas. For those persons who look forward to meet ing the next Buddha Sasana, diilla, sila IIposarha, and the seven saddhammas are the essentials. Those persons who wish to attain the Paths and the Fruits thereof in this very life must fulfil the first eleven cara(la-dhamlllas, i.e. sila, illdriyasarnvara, bhojallematlaniiutii, jiigariyalluyoga, and ~he seven saddhammas. Herein, sila means Ajil'allhamaka lIicca sila (Permanent practice of Morality ending with right livelihood), Indriyasarnvara means guarding the six Sense-doors-eyes, ears, nose, tongue, body and mind. Bhojanematfafiiiutii means taking just sufficient food to preserve the balance of the corporeality group in the body and b-:ing satisfied therewith. j(igar~vanuyogo means not sleeping during the day, and sleeping only during one pel ;od (of the three periods) of the night, practising bhiivanii (Mental Concentration) during the other two periods. Saddbamma means: 1. Saddha (Faith), 2. Sati (Mindfulness), 3. Hiri (Moral Shame), 4. Ottappa (Moral Dread), 5. Bahusacca (Great learning), 6. Viriya (Energy; diligence), 7. Panna (Wisdom). For those who wish to become SoUipannas during this life, there is no special necessity to practise ~iilla (Ajmsgiving) . . But .let those who find It IInab1c to evoke suffiCient effort t owards acquiring the ability to obtain release from worldly ills during the pr.::sent Duddha Sasana mak.:: special attempts to practise dana (Almsgiving) and uposatha (Precepts observed on Fasting Days). Order .of Practice and Those Who A'路'ait the Next Buddha: Since the work in the cast: of thos.:: WllO ,depend on and await the next Buddha consists

of no more thln acquiring accumulation of piirami, it is not strictly necessary for them to adhere to the order of the stages of practice laid down in the Pa!i Texts, viz., sila, samiidhi and pannii. They should not thus defer the practice of samiidhi before the completion of the practice of sila, or defer the practice of pannii before the completion of the practice of samadhi. In accordance with the order of the seven rislIdrihis (Purifications), such as (1) Sila-viSlIddhi (Pur路ification of Virtue), (2) Citfa-riSllddhi (Purificltion of Consciousness), (3) Diflhi-visuddhi (Purificltion of View), (4) KarikhiivitararJa-visudrihi (Purification by Overcoming Doubt), (5) Maggiimaggaiiiir;adassana-l'isuddhi (Purification by Knowledge and Vision of What is and What is Not Path), (6) Pa!ipadiiiiii~wdassalla-visuddhi (Purification by Knowledge and Vision of the Way), and (7) IViilJadassalla-l'isuddhi (Purification by Knowledge and Vision), they should not postpo ne the practice of any course for a visuddhi until the completion of the respective previous course. Since they are persons engaged in the accumulation of as much of t he seeds of piirallll as they can, tht>y should contrive to accumulate the largest amount of sila, samiidhi, and paiiiid, that lies in their power. Unnecessary to Adhere Order of Practice:

to the

Prescribed

When it is stated in the Pi:li Texts that citta-visuddhi should be practised only after the completion of the practice of sila-risuddhi, that di{{hi-l'isuddhi should be practised only after the completion of the practice of cittavisuddhi, that kalikhiil'itara(w-l'isuddhi should be practised only after the completiOl. of the practice of di{{hi-visuddhi, that the work of anicca, dukkha, and anatfa bhiirallii (Contemplation of Impermanence, Suffering and Impersonality) should be undertaken only after the completion of the practice of kankhiivitarafJa-visudc1hi, the order of practice prescribed is meant for those who attempt the spr.edy realisation of the Paths and the Fruits thcreof in tllis very lifc. Since those who find it unable to call forth such effort. and arc engaged only in the accumulation of the seeds of {/lirOllli, are persons occupied in grasping wlhltevcr th~y can, it should not be said in their case that the work of s(}III.7tlw II/Cll/(}siklir(l cillavislIddhi ( th.:: practic.:: of Puritlc~ltion of Consciousness conSisting of adwrtence of mind to tranquillity) should not b.: under-

taken bdore the fultilmcnt of sila-l'isuJJiu.

practice

the noble the Dhamma, and They should be induced to Cfjnf~:nlljJalte, as much as is in their power, Chllr8cte:rls't jc of Joathscm(n(ss in one's body. should be urged to contemplate the liability cf onesc:lf and all Cf(aturu to death. I have come across the Âˇcase of a leading fisherman who, as a result of such encouragement, could repeat fluently from memory the Pali Text and 'n;ssaya' (word for word translation) of the Abhidhammatha Satigaha, and the Paccaya Niddesa of the PaUMna (Book of Relations), while still following the profession of a fhhnman. These accomplishments conslitute V<ry geed foundations for the acquisition of vijjd (Knowledge). .tSU41ana~

At the present time, whenever I meet my 41yakd updsakds (lay disciples who cont!ibute

to a Bhikkhu's upkeep), I tell them, In the true tradi tion of a Bhikkhu, that even though they are hunters and fishermen by profession, should be ever mindful of the noble ities of Three Jewels and three ch:!U'8cterisltics of existence. To be mindful ble qualities of the Ti-Ratanas ':I'ribllcn::.ternJ constilutes the secd of cara1)Q. of the three chracteristics of ----.:. ...â&#x20AC;˘ s the seed of vijjd. Even n!l:rlf'rrnen should be encouraged to..,nrlctl!le tllloScUtavc~rtence of mind. They is improper for "'."".'.'A advertence viposstmil should be :--..-----,,., should

butw40

present samatha results can be IIcllie"td (Purification of ever be the intensity the uninformed ordinnry folk are bt'JIlWlea such statements. Thus has tarliya (Danger to the Dhamma) These persons became they do not know the nature of th; present times, will JOEe the opportunity to attain the seeds of l'ijjd which are attainable only when a Buddha Sasani is encountered. In truth, they have not yet attained rel('ase from worldly ills an~ are still dtifting in samsura (round of rebuths) because, though they have. occas!onally encountered Buddha Sasanas In thelT past inconceivably long san/.lura \\here B~ddha Sasanas more numerous than the grams of sands on the banks of the Ganges had appeared, they did not acquire the..fcundation of the seeds of vijjd. When seeds are spoken of, there are seeds ripe or mature enough to sprout into healthy and strong se(dling~, and there are many degrees of ripeness cr maturity. There are also seeds that are unripe or immature. People \\-bo do not know the meanings of the passages they re::jtil or w.ho do not know the right methcds of pra~tiQe even though they know tbe meaDlng, who thus by cust-om or tradi and count their beads while I"'JII"'JI..onill'6 ~'~"', work of contemplating the of the Buddha, and anatltJ; possess seedsI! ,'tj~a~ -.aJ:cJ:,YRlfJR\j

In this world, there is a certain person whO' plans to become a bhikkhu. If anothet person says to him, 'Entertain the intention only if you can remain a bhikkhu all your life. Otherwise, do not entertain the idea', it amounts to dhammantaraya. "Cittuppiidamattaliz pi kusalesu dha11ll1lesIl bahiipakiirOliz l路adiimi."

Dbammantariya: By micchadhammas that are likely to cause dhammantaraya is meant such views, practices and limitations as the inability ito' see the dangers of samsara, the belief that these are times when the Paths and the Fruits can no longer be attuined, the tendency to defer effort uTltil the paramis ripen, the belief that persons of the present day are dri-hetuka, * the belief that the great teachers of the past were non-existent, etc.

(I declare that the mere arising of intention for the performance of meritorious deeds is productive of great benefits). ****

Thus did the Buddha preach. To disparage either the act of dana (Almsgiving), or the performer of ,feilla, may invoke puiiiiantaf(lya ***** on oneself. If the acts of Moralitv, Concl!ntration and Wisdom, or those \vho perform them ar.: disparaged, dhammalltariiya may be invoked. If pUlinantariiya is invoked, one is liable to be bereft of power and influcnce, of property and riches, and be abjectly poor. in the existences or lives that follow. If dhammantaraya is invoked, one is liable to be defective in conduct. and defective of sense, and thus be utterly low and debased in the existences or lives that follow. Let all beware! Here ends the part showing how the rare opportunity of rcbirth as a human being can be made worthwhile, by ridding oneself of the micchii-dlzammas mentioned above, and putting forth effort in thiS life to close the gItes of the ap'l),alokas (four Lower Worlds) in one's future samsara (round of rebirths), or else to accumulate the seeds that will enable one to attaIn release from worldly ills in the next follOWing life, or withil\ the next Buddha Sasanii. through the practice of Gillm and Insight with resolution ... inteJl'tlO and bidustry.

176

BODHI PAKKP.IYA DI p ANI

CHAPTER I

I s~all no:v con~iscly show th~ thirty-seven bOI~/lIpakklllya dhammas. which me: dhammas

which shJuld b~ attempted with energy and d~termillation by those persons wishing to pra~tlsc sama/lia (Calm) and vipassan{l (fnslght), and thus make the rare opportunity of rebirth as a human being within the present Buddha Sasana worthwhile:.

Briefly, the bodhipakkhiya dhammas consist of seven kinds, namely, 1. Salipa{fliiina,

2. Sam.nappadhiina, 3. Iddhipiida, 4. [ndriya. 5. Bala, 6. Bhojjhw1ga,

7. Maggmiga. According

the

definition

"Bodiyii

pakkhe bhavc"ili bodhipakkhiYii", these dhammas are called bodhipakkhiya, because

they form part of, or thcy are associatcs of magga-iiiilJa (Knowledge of the Holy Paths). They are dhammas that are the pada/!hiina (Proximate cause), salnbhclra (Requisite 1l1gredlents).and upanissaya (Basis or sufficing conditIOn) of magga-iicllJQ (Knowledge of the Holy Paths).

CHAPTER II THE FOUR SATIPATTHANAS The definition of satipa!!hana is: "Bhusalil ti!!hatili pa{!hilnam; pa!{hcil/(lin sal ipa! {I/liJ1(lIn."

sali

eva

[t m !'lns mi ndfulness or hecdl'ulncss which is firmly established. There are four sa!ip?{{!ll l l H (Applications of Mindfulness). They arc:

1. KliyiinupaSSaJl(I-satipaf{liaIlCl,

2. VedaJl(illllpaSsallcl-satiplI( {Iullla, 3. CillcinupassClI/II-.\'lIliplI!{hal/a, and 4. DIWll/l/uinupauiII1:l-sal ipa( {h{IIIG.

KaYclllupassallcl-Wlipl/!!Ii{illll m~ans mind-

ruln~~s which is lirmly established on

physical phenomcna, slleh as on tllc exhaled bn:ath and til.: inhalt:d breath.

Velbnljnup.7~s:rIl'i-satip2!th:IWl

means which is firmly established on sensJtions. C.itliinupassan'i-salipa!thrina means mindfulness which is firmly established on thoughts or mental processes, such as thoughts associated with the passions or dissociated from the passions. DhammiinupassalUi-satipa{{hiinQ means mindfulness which is firmly established on phenomena such as nivara(1G! (Hindrances), etc. mindfuln~ss

THE BClDH[PAKKH[YA DHAM\lIAS

Of the four, if mindfulness or attention is firmly established on a plrt of the body, such as on out-breath and in-breath, it is tantamount to attention being firmly established on all things. This is because the ability to place one's attention on any object at one's will has been acquired. 'Firmly established' means, if one desires to place the attention on out-breath and inbreath for an hour, one:'s attention remains fil"l111y fixed on it for that period. If one wishes to do so for two hours. one's attenti'on remains firmly fixed on it for two hours . There ~s no occasion when the attention becomes released from its object on account of the instability of thought-conceptio;l (l'itakka).

For a detailed account of the satipat{hiil1'l, see the Mahasatipaqhana Sutta.* Why is it incumbent on us to firmly establish the mind without fail on any object such as the out-breath and the in-breath? It is because it is nece:ssary for us to gather and control the: six Vililiii(ws,** which have been dl'ifting tempestuously and untrained· throughout the P:lst inconceivably long and bcginningless SGliiscira (round of rebirths). I shall make it clearer. The mind is wont to flit abJut fr,ll11 one to another of the six objects of t he senses which lie at the approaches of the six sense-doors.*** As an examp\::', take the C;lse ofa mad man who has no control over his mind. He docs not ev..:n know the meal-time, ami wanders about aimkssly from pl~lce to plal:e. H is parents look I'M him and give him his Illeal. After ..:ating flve or six Ilwrs"ls of t\1l1d, he ovalurns 1he dish ailli walks :\\\,IY. I Ie' thus

1'h:'l1C ~c~ Ihc I.ll(hl or Ihe Dhaml1l,l. Vol III, No. -I.

Digha Nikaya. 1\ 1,lh:l·\"'I):g.l, :-- tah,h.\til',\\\h;\oa

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quar m 1. To this extent b ntrol of his mind. He cannot ntrol hi mind ev n to the e tent of finish· ioa the bu ine s of a meal. In talking, h~ nnot control his mind to the e){tent of fini hing or completing a sentence. The b ginning. the middle, and the end do not agree with one another. His talk has no meaning. He cannot b;! of use in any undertaking in this world. He is unable to perform any task. Such a p~rson can no longer be classed as a human being, and he has to be ignored. This mad man becomes a sane and normal person again, if he meets a good doctor, and the doctor applies such stringent methods of cure as tying him up and putting him in chains. Thus cured, he obtains control of his mind in the matter of taking his meals, and .can now eat his fill. He has control over his mind in all other matters as well. He can p:!rform his tasks till they are completed,just like others. Just like others, he can also complete his sentences. This is the example. In this world, persons who are not insane, but who are normal and have control over their minds, resemble sueh a mad person having no control over his mind, when it comes to the matter of samatfla and l'ipa.uanii. Just as the mad man upsets the food dish and walks away after five or si){ morsels of food at hough he attempts to eat his meal, these normally sane p;:rsons find their attention wandering because they have no control over their minds. Whenever they pay respects to the Buddha and contemplate His noble qualities, they do not succeed in keep!ng their minds fi){ed on those noble q 1wlltles, but find their attention being diverted many times on to other objects of thought, and thus they fail to reach the end of even the 'Ilipiso .. .' verse. • It is as if a man suffering from hydrophobia who seeks water feverishly with parched lips, yet runs away from it with fear when he sees a lake of cool refreshing water. It is also like a diseased man who when given a diet of re1i.shing food replete with medicinal qualities, the food bitter to his taste and unable 16) swallow it,is obliged to spit and vomit it • • III just the same way, these persons

find them,elves contemplation of thcf,'D,iotnfi"q[UalllttieW, Buddha effectively, fUreD" '''''. dwelling on them. If in reciting the '1tipiso' verse their recitation is interrupted every time diet( minds wander, and if they haVe to .tart afresh from the beginning every time such an interruption occurs, they will never reach the end of the verse even though they keep on reciting a whole day, or a whole month, or a whole yea,r. At present they manage to reach the end because they can keep on reciting from memory even though their minds wander elsew~ere. In the same way, those persons who, on IIposatha days, plan to go to quiet places in order to contemplate the thirty-two parts of the body, such as kesii (hairs of the head) lomii (hairs of the body), etc. or the noble qmlities of the Buddha, ultimately end up in the company of friends and associates, b~cause they lnvc no control over their minds, and because of the upheavals in their thoughts and intentions. When they take part in congregational recitations," although they attempt to direct their minds to the samatha (Calm) work of the bra',ma-l'ihiiras (Sublime Statcs),*** such as reciting the formula for diffusing mellii (Loving-kindness), because they have no control over their minds, their thoughts are not concentrated but are scattered aimlessly, and they end up .only with the visible manifestation of the recitation. These facts are sufficient to show how many p:!rsons resemble the insane whIle performing kusala kammas (merits). 'Piipasmiril ramate mano' (The mind takes delight in evil.)* ••• Just as water naturally flows down frotn high places to low places, the minds of beings-, if left uncontrolled, naturally approach evUs. This is the tendency of the mind. I shall now draw, with examples, a com parison between those Who exercis6 no control over their minds and -the d person mentioned above. There is a river with boatman

BOOHIPAKKHIYA OIPANI the rudder, tIoats down the river with the current. His boat is loaded with valuable merchandise for trading and selling at the towns on the low.!r reaches of the river. As he fioats down, he plsses stretches of the river lined with mountains and forests where there are no harbours or anchorages for his boat. He thus continues to float down without stopping. Whc:n night descends, he passes towns and villages with harbours and anchorages, but he does not see them in the darkness of the night, and thus he continues to float dOWll without stopping. When daylight arriv~s, he com;:s to places with towns and villag~s, but not having any control over the rudder of the boat, he cannot steer it to the harbours and anchorages. and thus perforce he continues to float down until he reaches the great wide ocean. The infinitely knglhy s:7rilsiira (round of rebirths) is like the swift flowing river. B~ings having no control over their minds are like the boatman who is unable to steer his boat. The mind is like 1he boat. Beings who have drifted from one exis nce to another in the "sufllia" worlLl-cycles, where no Buddha Sas:lOUS appear, are ii ~ the boatman dri fling down those strelches of the riv.!rlined by mountains and forests, where there are no harbours and anchorages. When at times these beings are belrn in worldcycles where Buddha Sasanfls flourish, but are in ignorance ofth':m because they happen to be in one or other of the eight at!hakkhaf)as (inoPPelrtunc plac~,;), they resemble the boatman who floats down Sli"ctches of the river lined by towns and villag~s with harbours and anchorageS, but docs not see them because it is night. When. at other times, they are born as human beings, del'as or Brahmas, within a Buddha SJsan:l, but fail to secure tne Paths and the Fruits because the V are unable to control th<!i.- minds and put forth effort to practise ripassallii (Insight) exercises of the satipa{{lziillas (the four Applications of Mindfuln;:ss) thus continuing still to drift in sad/sara, they resemble the boatman who sees the banks tilled by towns and villages with harbours and anchorages, but is unable to steer towards !Ii!&â&#x20AC;˘â&#x20AC;˘ ~IIIMt~""~."~ of his inability to control the thus continues perforce to towards the OCI!:tn. In the salilsdra, those b::ings who

have obtained release from worldly iUs witkin the Sasaniis of th.! Buddhas who hav~ appeared, whose numbers exceed the grains of sand on the banks of the river Ganges, are Q~ings who had control over th;:i~ J?inds and who possessed the ability of retaInIng their attention on any desired obje;:t at will through the practice of the satipa{{hiinas. This shows the tr~nd of th;: wand~ring, or 'course of existence', of those beings who do not practise the satipa!thiinas, eventhough they are dware of the fact that thev have no control over th~ir minds when it -comes to the practice of sama/ha and vipassanii (Calm and Insight.) Comparisons may also b~ made with the taming and training of bullocks for the p'lrpose of yoking to ploughs and carts, and to the taming and training of rlephants for employment in the service of the king, or on battlefdds. In the case of the bullock, the young calf h3s to be regularly herded and kept in a C.lttle-pen, then a nose-rop~ is pass eLl through its nostrils and it is ti.:d to a post and trained to respond to the rope's control. It is then trained to submit to the yoke, and only when it becomes amenable to the yoke's burden is it put to use for ploughing and drawing carts and thus effectively employed to trade and profit. This is the example of the bullock. In this example, just as the owner's profit and success depends on the employment of the bullock in the drawing of ploughs and carts after training it to become amenable to the yoke, so do th(! true ben~fit oflay persons and bhilckhus within the present Siisanii dep~nds on training in samatha and vipassanii (Calm and Insight). In the present Buddha Sa,;ana, th:! practice of sila-l'isuddlzi (Purification of Virtu~) fesembh:s the training of the young calf by herding it and keeping it in cattle-peos. Just as, if t he young calf is not so herded and: kept in cattk-p~ns, it would damage and destroy the prop.!rties of others and thus bring liability on the owner, so, if a lacks sila-I'isuddhi, the three kammas* run riot, and the p~rson concerned b~comv S\1bj~ct to worldly 'evils an;! to evil results indicated in the

A person who performs the practice of samalha and vipasanii (Calm and Insight) without fir:.t attempting kiiyagatii satipaIIhana (Mindfulness as regards th~ body). resembles the owner whu yokes the still untamed bullock to the cart or plough without the nose-rope. Such an owner would find himself unable to drive the bullock at his desire. Because the bullock is wild, and because it has no nose-rope. it will either try to run off the road, or try to break loose by breaking the yoke. On the other hand, a p.!rson who first tranquillises and trains his mind with kiiyagalii satipalthiina bhiivanii (Contemplation of the Body) before turning his mind to the practice of samatha and vipassan(l (Calm and Insight), his attention will remain steady and his work willl be successful. In the case of the elephant, the wild elephant has first to be brought Ollt from the forest into the field hitched on to a tame trained elephant. Thence it is taken to a stockade and tied up securely until it is tame. When it thus becomes absolutely tame and quiet, it is trained in the various kinds of wOllk in whjch it will be employed in the service of the king. It is only then that it is use<! in ~tale functions and on battlefields. â&#x20AC;˘

of sensual

resemble

Th::: essential meaning is, whether it be out-breathing or in-breathing, or by ltfY4p'at~1Il ( f,~ur PJ tures-going, standing. slltlllg. lymg,) or by sampajanna. (clear comprehension), or by dhiitu-manasiklra (advertence of mind on the elements), or by atthika-saiiliii (contemplation of bones), one must put forth effort in order to acquire the ability of placing one's attention on one'. body and its p:>stures for as long as ODO wishes throughout the day and night at all waking hours. If one can keep one's attea;. tion fixed for as long as one Wishes, then mlstery has been obtained over one', mind. Thus does one attain release from tho state of a mad man. One now resembles boatman who has obtained mastery rudder, or the owner of the tamed bullock, or the king who emlpI(,ya.:thc'.telaij~...; and trained elephant.

180

BOOHIPAKKHIYA OIPANI

Vip:lssana with such industry that it may carry kiiYllgafiisllli with it, they will succeed, provided that they really have the necessary wisdom :llld industry. The kc/yogaliisali that is associated \\; [h udayabbaya-fiii(w lKnowlcdge arising from contemplation of the arisings and vanishing;; of mental Hnd physical phenomena), which clearly sees t heir coming into existence and passing away, is very v~luable indeed. In the samalha (Calm) method, by practising the kiiyagaliisali of out-breathing and inbreathing, one can attain up to rtipiil'acara callilfhajhiilla (the fourtl 1 Jliiina of the Forl11Sphere); by practising Va(l(l11 /nallasikar61 * of the kiiyagaliisati or the thirty-two parts of the body, such as kesii (hair of the head), lomii (hair of the body), etr., one can attain all the eight samiipattis;** and by practisillg**'" paliku!a manasikiira of the same kiiyagaliisali one can attain the first Jhana. If ~'ipassanii (Insight) is attained in the process, one also can attain the Paths and the Fruits. Even if completion is not arrived at in the practice of samalha and ripassanii (Calm and Insight), if the stage is reached where one attains control over one's mind and the ability to keep one's attention fixed on wherever one wishes it to be, it was said by the Buddha that such a one can be said to be one who enjoys the savour of amata nibbiilla. **** "Amatam tesam paribhutlam, ***** Yesam kiiyagalii sali paribhutlcl."

These who enjoy kiiyagatiisali, enjoy all/ala (Nibbiina). Here, amala (Nibbana) means great peace-

fulness or tranquillity of mind, ****** In its original natal statc, the mind ~s highly unstable in i.ts ~ttcl1tiveness, and thus IS parched and hot In ItS. nature. Just as the insects that live on capsicum ~re not aware of its hcat, just as beings pur!'uing the realm of la/Jhii (Craving) arc not aware of f(/(d/(i's heat, just as beings subject t~ an.g~r and pflde arc not aware of thl: hl:at of pmle and ang.!l, so arc b~ings unaware of thl: heat of \Inse[tkd minds. It is only whcn, through kcl,J'(lKlllii-

----• Aovcrlcnce or mind to colour or appcaruncc.

the unsettlement of their minds disappear, do they become aware of the heat of unsettled minds. Having attained the state of the disappearance of that heat, they develop a fear of a relapse to that heat. The case of those who have attained the first shiina, or udayabbaya fiii(lG, through kayagalii salipa!!hiilla needs no elaboration. sali,

Hence, the higher the attainments that one reaches, the more does it become difficult for one to be apart from kiiyagaliisa!i. The ariya pugga!as (Holy Ones) use the four salipa!{itiinas as mental nutriment until they attain parillibbiina. The ability to keep one's attention fixed on parts of the body, Such as out-breath and in-breath for one or lW0 hours, takes one to the culmination of one's work in 7 d1YS, or 15 days, or a month, or 2 months, or 3 months, or 4 months, or 5 months, or 6 months, or a year, or 2 years, or 3 years, according to the intensity of one's efforts. For the method of practising out-breathing and in-breathing, sel" my "Anapana OipanI". There are many books by past teachers on the method of the thirty-two parts of the' body. In this method , kesii (hair of the head) , lomii (hair of rhe body), Ilakhii (nails), dania (teeth), laco (skin) are known as laca paficaka (Group ending with taco as the fifth). If attention can be firmly fixed on th':se five, the work of kii),agaliisali is accomplished. , For ca/U dhiilu vavatthiina (Analysis of the Four Great Primaries), /'Ilpa vipassallii (Contemplation of Physical Phenomena). and Iliima-vipassanii (Contemplation of Mental Phenomena), see my "LakkhaQa Dipanj", "Vijja-magga DipanI", "Ahara Dipanj", and "Anatta DIpanl". Here endsa concise e:\planation of kiiytlgtasa/i Mill' lIlii. which is one of the four saripa{{//lilJas, and which has to b.:: established tirst in the work of bhiil'l1Ilii (Mental Contemplation) by Nl'YYIl and PlIdIlP:l/'tIllI(/ individuals forthe purpose of attaining the P;\th~ and the' Fruits within a Buddha S;is:lml. Here ends SCllipa{{//(llltl.

Part or the c~ercise of rcne,tion onlhc thirt),-two pMts or the body. *" 8 sustaincd consdOll~ness II I'ranees or the Form-Sphere. and l'url11lcS Sphcre. H' Contemplation 01 IO:tlh,olllcncss . •••• /)Clllhlc5snCS~ a tcrlll ro~ Nlhhana, . . '" ••••• AOI;UlIIltii Nlk, yil, I;kuka-l\lp,lt.l. 20 AlIlatll·vaMiI SUII,\,I', 47, blh S}n. I.dn . •• .... 'I his mean Kilc a Nibb"I1".

FOUR SAMMAPPADHANAS HAPTER III THE .'OUR SAMMAPPADHANAS

The definit ion of saflllll{/ppadhanQ is: BhusClln dlwhati vahatiti padhiinalil, afllllladcl'a paC/hiina sammappadhiina,h.

,i,

(Can carry out exceedingly; hence it is called padhiina. Dhammas that can carry out pWPt'r1y and exceedingly; hence they are ca Ikd sammapadhiina.) Effort that has not in it any element of unwillingness is called sammapapdhiina. It is also called iitiipa I'iriya. It is effort that can e\'oke the taking of great pains physically and mentally. It is effort that possesses four characteristics. These four characteristics are: .. KiimClln taco ca nhiiru ca, A tfhi ca Qj路asissatu. Sa~fre upasussatu mamsalohitam, Ya,iJ tam purisathiimena purisavfriyena purisaparakkarnena pattabbam. Na tam apiipunitva viriyassa salJ!hiinam bhavissati. ,,* (Let only my skin, and sinews, and bones remain, and let my flesh and blood in the body dry up, I shall not permit the course of my effort to stop until I win that which may be won by human ability, human effort and human exertion.)

These characteristics may be summed up as follows:-

J. Let the skin, remain, 7. Let the sinews remain. 3. Let the bones, remain, 4. Let the flesh and blood dry up. It is effort that calls forth the determination "If the end is attainable by human effort, I shall not rest or relax until it is attained, until the end is grasped and reached." It is the effort of the kind put forth by the Venerable Bhikkhu Sona** and the Venerable CakkhupaJa.路.. . It is only when the Jhanas, the Paths, and the Fruits are not attained after effort is put forth on this scale, as prescribed by the Buddha, throughout one's I ife, can it be said

that the cause (of the failure) lies in the nature of the present times, or in one being dvihetuka (born with two root conditions only), or in one's lack of sufficient previously accumulated pammi. In this world, some persons, far from putting forth the full scale of the effort prescribed by the Bhddha, do not even try to set up ka)'agatiisati effectively in order to cure their minds of aimless drifting, and yet they say that their failure to attain the Paths and the Fruits is due to the fact that these are times that preclude such attainment. There are others of the same class who say tha t men and women of the present day have not the necessary accumulation of piirami to enable them to attain the Paths and the Fruits. There are yet others of the same class who say that men and women of the present day are dvi-hetuka. All these people say so because they do not know that these are times of the Neyya class of individuals who fail to attain the Paths and the Fruits because they are lacking in sammappadhiina effort. If proper sammappadhiina effort be put forth with pahilatta intention, where a thousand put forth effort, three, four, or five hundred of them can attain the supreme achievement; if a hundred put forth effort, thirty, forty, or fifty of them can attain the supreme achievement. Here, pahilatta intention means "determination to adhere to the effort throughout one's life and to die, if need be, while still making the effort." The Venerable Sona Thera's effort consisted of keeping awake throughout the three months of the vassa (Rainy Season), the only body postures adopted being sitting and walking. The Venerable Cakkhupala's effort was of the same order. The Venerable Phussadeva Thera**-* achieved the Paths and the Fruits only after twenty-five years of the same order of effort. In the case of the Venerable Mahasiva .... * Thera, the effort lasted thirty years. At the present day, there is a great need for such kind of sammappadhiil/a effort. It happens that those who put forth the effort have not sufficent foundations in the pariyatti

* At'lguttara Nikiiya. Duka-nipata, 9 Upai'li'\iita Sutta p. 53. 6th Syo. Edn. ** Vinaya Pitaka, Mahiivagga, V 13, 1-10, 267, 6th Syo. Edn.

***

.... **

181

<iammohavinodani Atthakatha, page 262, 6t.b Syo. Edn. f)hanvnpada, p. 2., 6th. Syo. Edo . SJlakkhandha-vagga Atthakath:l, p. 159, 6th Syn. Edn.

Mula-pann:1sl Atthakathll, Satioatth<1na Sutta Vat:lnanil, p. 262, 6th SYn. Edn . ..... DJaha-niUya, Mabc!.vagga Atthakatha, Sakka Pai\IU Sutta, p. 319, 6th Syo. BdD.

182

BODHIPAKKHIYA DrPANI

(Learning of the Doctrine), while those who possess sufficient pariyatti foundations live involved in the palibodhas (obstacles) of the business of Bhikkhus, according as they live in towns and villages, such as discussing the Dhamma, delivering sermons and discourses, and writing books on the Dhamma. They are persons who are unable to put forth sammappadhana effort for lenClthy periods without a break. " Some persons are wont to say that when their piiramis become mature and the time becomes ripe for them to attain release from worldly ills they can easily obtain that release and that as such, they cannot put forth effort now when they are not certain whether or not that effort \\ill result in release. They do not appear to compare the suffering occasioned by thirty years' effort now with the suffering they will encounter if, in the interim beFore they attain release, they are cast in the hell regions for a hundred thousand years. They do not appear to remember that the suffering occasioned by thirty years' effort is not as bad as the suffering caused by just three hours in the hell regions. They may say that the situation will be the same if no release is attained after thirty years' effort. But if the person is sufficiently mature for release, he will attain that release through that effort. If he is not sufficiently mature, he will attain release in the next life. Even if he fails to attain release within the present Buddha Sasana, bhiivanii iicilJlJa kamma (the kamma of repeated efforts at mental development) is a powerful kamma. Through it, he can avoid the apiiya regions, and can meet the next Buddha after continuous rebirths in the sllgati existence (Happy course of existence). In the case of those who do not put forth the effort, they will miss the opportunity of release even though they are mature enough to obtain release through thirty years' effort. For lack of effort they have nothing te gain and everything to lose. Let all, thereFore. acquire the Eye of Wisdom, and beware of the danger. There are four kinds of sammappadluina,Âˇ namely:

1. Uppanniinam akllsaliinarn dhammGflarn pahiiniiya viiyiimo,

2. Anllppanniinam akusaliinGln dhamanam anuppadiiya viiyiimo,

3. AnuppanniillariJ kllSaliillam dhammiinam IIppiidiiya viiyiimo, 4. Uppalllliillaril kusaliinam dhammiinaril blziyyobhiil'iiya viiyiimo. 1. Effort to overcome or reject evil unwholesome acts that have arisen, or are in the course of arising; 7. Effort to aviod (not only in this life but also in the lives that follow) the arising of unwholesome acts that have not yet arisen; 3. Effort to arouse the arising of wholesome acts that have not yet arisen; 4. Effort to increase and to perp~tuate the wholesome acts that have arisen or are in the course of arising. Uppanna and Anuppanna Akllsala Kammas:

In the personality of every being wandering in sarhsara (round of rebirths), there are two kinds of akusala kammas Cunwholesome volitional actions), namely,

1. UpTJamIG akllsala kamma, and 2. Anllppanna akusala kamma. Uppanlla akusala kamma means past a!ld present akusala kammas. They comprIse ul1w;nlcsome volitional actions committed in th~ interminable series of past world-cycles and P1st liv(:s. Among these akusala kammas there are some that have spent themsel~es by having produced rebirths i!l the apiiya-lokas. There ar~ other~ that .awatt the opportunity of producmg re.blrths In the apiiya-lokas, and thus constItute potentialities to rebirth in the apiiya-Iokas that accomp:my beings from world-cycle to world-cycle and from life to life. Every being in whom sakkiiya-di!(hi (Personality-belief) resides, be he a human being, or a dem, or a brahmii, possesses an infinitely large store of such past debts, so to say, consisting of akllsala kammas. (unwholesome volitional actions) that have 111 them the potentiality of produci~g. rebirths in the lowest Avid Hell. Similarly, there are infinite stores of other kammas capable of producing rebirths in the other apiiya-!okas. These past karnmas whi~h awai~ a favourable opportunity for produc1l1g rebirth resultants

â&#x20AC;˘ Khuddaka Nikaya, Pa\isarilbhidil-magga, Maha-vagga. p.214, 611 Syn. EdQ. At\JUttara-nikilya Catukka-nipata, Padhiina Sutta, p. 322, 6th Syn. Edn. Abbidbammat&ba'Saoaaba, Samucuya-kaJ;vJa, Padhua.

.'ii1!W~~f lIJ.r#1}ifa'ii1luidtit kammas have itr 'Iilkkr1ya-dillhl (personalityAs long as sakkaya-dil1hi exists they expended 'Mtliout prOducing resultant. There is no case of past kamma e11»cmding itself without producing due resultants. BUt when, with insight into the Anatta lakk/un:lil (Characteristic of Impersonality), one rids oneself of sakkaya-difthi (personality-belief), from that instant all the uppanna akusala kammas lose their potentiality and disappear from the store of past akusala kammas. From that existence, one will no longer become subject to rebirth in the apaya-lokas in future sari/siira even in one's dreams. Anuppanna akusala kammas means future akusala kammas. Beginning with the next instant in this life, all the new evil and unwholesome acts that one commits whenever opportunity occurs in the course of this present life and in the succession of lives that are to follow, are called anuppanna. These new akusala duccarita kammas (evil and unwholesome volitional actions) that one can commit even during a single lifetime can be infinite in number. AU these anuppanna akusala kammas have their origin in sakkiiya-dillhi. If at any time sakkilya-dil1hi disappears. all the new anuppanna akusala kammas also disappear, even at that instant, from the personality of the beings concerned, leaving no residue. Here, 'disappear' means that there will be no occasion, starting from the next instant, in futute succession oflives and future succession of world-cycles, when new akusala kammas are perpetrated. Throughout future anamatagga samsiira (beginningIessround of rebirths), those beings will not complit, even in their dreams, any akusaIa ~ (unwhelesome volitional ~ion) "tiCh 8S" pi!iatipata (kiUUlg any living be~.

II dtrJYtli4tli/jWt.~i~""~t~vcn

heat • to the In the great Wll'irl1)oOJ 'nt· '.'Q''''~lJr'Q.' tlU!UQH'e' purely creatures or In the infinitely long samsiirll, beina. ~e to cultivate the desire for encountmns 8 Buddha Siisana, which is an ex.tr.emely difficult achievement. Hedged in as ~ are, from before and behind, by the hell-fires of uppanna and anuppanna akusala kamrtuu, they have to cultivate earnestly the desire to extinguish those fires once and for all. Hence, those beings who do encounter Buddha Siisaniis have to make the extinguisliing of the hell-fires of uppanna and anuppanna their sole task for their future welfare. The task of extinguishing the akusala kammas of uppanna and anuppanna consists of ridding oneself of sakkiiya-dillhi and no more. If sakkiiya-dillhi is uprooted, the two akusala kammas (unwholesome volitional 'actions) are entirely extinguished. "Bon-sin-san"· Sotiipannas, like VisilkhA and Aniithapil)4ika, who are infinitely numerous among humans, devas, and brahmiis, are beings who have obtained release from the state of sinking and drifting in the great ' whirlpool of sari/siira (round of rebirths) from the moment sakkiiya-di!/hi was uprooted. They are beings who have attained the first stage of Nibbiina called sa-upiidisesanibbana (Nibbiina with the five constituent groups of existence remaining.) Altho.ugh they are liable to wander in the round of rebirths for many more liv~s and many more world..cycles, they are no longer worldly beings. Having become "Boa-sin-san" Ariyas (Noble Ones), they are beings of the lokuttara (Supramundane Sphere). Here ends the part showing uppanna od anuppanna akusala ktpnmas from which Sotapannas have obtained their rClICBllC. Uppaona and Anuppaona Kusala

KaII.'-(:'

BODHIPAKKHIYA DtPAMt rubbish heaps, clothes, houses, monasteries and villages. n It I id thut sarilttira (round CJf r birth) I ry terrifying. it i because of the duC'C'Oriltls (e il de d) of uppanna and onllppallllG .... hich have ditlhi (Wrong View)

a th irroot. When it i said that there is no hiding place. n hllv"n, nowhere on which one n d p nd, it i

b'cause of the self-same

duccoritas and dil!hi. When di{{hi i. extinguished. both old and ne, duccaritns are also extinguished. When old and ncw till'caritas are extinguished. r lea e from the snrhmrii of npiiya-lokas is attained, and only exalted stnges in the tate ofhumnn ,dcl"Os, and nrahmiis, rem:lin. Since b.::ing. have to cultivate the desire for ~n enc unter with a Buddln-Sasana in order to secure release from the al'(iYll samsara together with old and new dllccaritas. now that thev have encountered a Buddha S;isana in thise~xi·tence. it b~h yes them to make the attempt of extingui hing the great evil of

di([hi. DiUhi i

established in beings in three

layers, \ iz .•

Vitikkallla. Pariyu!lhiillo, and Anusnya.** The e layers are the renlm of snHliraThey may be c'llIed coarse, middling, and fine dill hi.

dillhi.

I hall now how how the offspring of dltthi, the ten du('carilas, enter into di/{hi. The coarse dl{{h; of \ itikkmlla compri es the akusnla kammas commit! ed through overt acts and speech. The mid~ling di([hi <;>f

jHIrlYUIlht'Ino comprise the.evil tha.t occur.'" thoushts. Anu.ra)ll dirthi I the evil that lies Iateat 1ft the personnlttlC: of bing throughout anamatagga sa,;,sara though it may not result an m nife tat Ions of act • pee h, r

This fire, the fire that is transferre4 to another object. resembles the coarse I'ilakkama di({hi. The fire that bums the match stick resembles the middling pariyu({hiina dillhi which is manifested in the mind every time it comes in contact with objects of thought. The fire that is latent in the box of matches resembles the fine anI/soya di(!lzi that resides in the p~rsonali.tie,; of beings throughout the successIOn oflJ\;es in nnnll1atagga SmilS(ira. This fire that lies btent in the box of of m1tches do~s not burst into flame so long as the nntch h:ad is not rubbed with the nitrous surface of the match-box. It does not cause any harm even if it be kept in contact with liighly inflanlln:lble articles such as gunpowder. In the . same way. t!Ie (/Illlsoyn di{!lzi lies latent III the persc;mahty and dJes not manifest itselfso long as It does n,){ come into c0ntact with evil objects of thought or other causes of evil. When. howeycr, evil objects of thought or other causcs impinge on the six ense:doors, the Q111ll'oyn dilllzi is disturbed and b~gllls to. make itself manifest in the mind-door, or '" the plane of thc 1"lriYIl!!/ziiI/(l thr~ugh the fun<:tion of volition. If at that time the manlfestat ions can be suppre sed by good dlxlrincs. Ihcydis:1ppcar from the pariyull'/(il/a plane and return to the allllsaya pl~ne ami reside 111\:rc as latent natural tendeu~les. If tht.:v cannot bc 'uppr'''ed, t.hey co~~mue to IIn'nirc~t thernsdvc' dev'lopmg vohtlon . If they an: furthcr di turbed (in tll pa~iyulI }uilla plnnc). thcy. manifc t them 'l~e In the \'ilikkClIIIQ plane III the form of e 11 pc h or evil acts.

(t"Uribcati(llns). As Car as layfolk are concerned, sila means AJi'raIlhomoka-sila which is nicca-sila for them.. The Allhairga-uposatha-sila and Dilsaliga-sila add refinement to nicca sila. It is a good thing to be able to observe them; but it does not matter much if they cannot be observed. For those people who assume the yellow garb of Isis路 the Ajiva/thamakasi/Il and Dasatiga-sila constitute sila. The Althatiga-uposatha-si/a is included in the Dasai/ga-sila. For Bhikkhus, the CatupiirisuddlU-sila** constitutes sila. The parikamma bhiivanii, upaciira bhiivanii, and appanii bhiivanii (also called the eight Samapallis*路路), which arise out of mindfulness in the body (such as in out-breath and in-breath), and in the bones of the body, constitute samiidhi. The four lokiya (mundane) visuddhis .... beginning with ditthi-visuddhi, together with Iokuttara (supramundane) iiiit;ladassana.isuddJri constitute paiiiiii. Among the three planes of di/thi, sila can destroy the vitikkama plane. This means that if one possesses sila-visuddhi, upheavals io acts and speech cannot occur. Samiidhi can destroy the dilfhi in the pariYUllhlJna This means that if bhiivanii manasi{concentration on the objects ofmeditaIS firmly established, upheavals in ~~~lJht occur. Pannii destroys the This t~at enti as and Yen '/.nufdIW

I shan now show .the method of Clivi,ion based on tbis life as the starting point. In those who have never undertaken to keep the sila in this life, there is no upponna si/a. In those who at one tjme or other in this life have undertaken to keep the silo, such sila is uppanna. In the same way, in the cases of sammiidhi and pannii, what was attained in the past is uppanna, and what had never been attained in the past is anuppanna. In the method of division based 00 past samsiira as the starting point, there are two kinds of sila, viz.. Lokiya sila and Lokuttara sila. Lokiya sila is UppOn/lQ, because there is no being who at one time or other in the past samsara has not undertaken to keep the /okiya sila. Lokutwra sila, as far. as puthujjhanas are concerned, is anuppanna. Samiidhi, also, is of two kinds, viz., lokiya and lokullara. Since lokiya samiidhi had been attained on many occasions by beings in the past samsiira, it is uppanna. Lokutlara ~amiidhi, as far as pUlhujjanas are concerned. lIfJuppanna. Panna, also, is of two kinds. viz.. lok,ya a~d IOk.uttara. Di'/~i-Visuddltt, kankhiivlltlrat;la-Vlsuddhl, magga-magga Rii(la-dastma'1isuddhi, and pOfipadii-iiat;lo-dassona-visut!dhi are lokiya pannii. These lokiya paliif. are uppanna to hose 'Who have en erect

Buddha Siisaniis in the past, and Oifft/ItHIItM to those who have never encGUillered any Buddha Sisani,

186

BODHIPAKKHIYA DlpANI

I shall now show the four points of vfriya (Effort). The opportunity of ridding oneself completely of old uppanna akusala kammaJ arises only when one encounters a Buddha Sasana. The opportunity of preventing the appearance of new akusala kammas in the series of existences that are to follow, is also one that can arise only when one encounters a Buddha Siisana. Even though one's samsara be infinitely long, if one does not encounter a Buddha Siisanii, no opportunity of ridding oneself of these two classes of akusala kammas can arise. This is because the business of ridding oneself of these two akusala kammas is identical with the business of destroying the anusaya plane of sakkayadi!{hi. And, the destruction of the aflusaya plane of difthi is the work of anatta-bhiivana, which appears only when a Buddha Siisanil appears. Those beings who are destined to be Pacceka-buddhas (Solitary Buddhas) had acquired first the seeds of anatta bhavanii during their encounter with a Buddha Siisanii. When there is no Buddha Siisanii in the world, even the mere sound of anatta is not heard. And, by 'the sound of anatta' is meant the sound of rupa, nama, khandha, iiyatana, dhiitu, and paticca-samuppiida. The whole of the Abhidhamma Pitaka is replete with the sound of anatta. So is the whole of Abhidhammattha-sailgaha. The work of anatta bhiivami consists, first, of fulfilling sfla-visuddhi, then of setting up kiiyagatii-sati, and after tranquillizing and controlling one's madly tempestuous and unstable mind, of putting forth effort in the work of samatha and vipassanii. It is only when the plane of dif{hi anusaya is destroyed through such effort that all the uppanna and anuppanna micchii-dillhis and the duccaritaJ disappear. The effort to cause the appearance in one's personality of kusala kammas which have not appeared before, and the effort to fix in one'S personality the kusala kammas that have already app~ared, consist of attempting the successful completion of anatta bhiivanii after the establishment of kiiyagatii-sati. Uppanna and anuppann8 Sila: .A.nuppanna sila, which has never occurred to puthujjanas in the past infinite samsiira, • Morality relating to theSensu')ul Sphere. •• nly(Jma : stable; unchangeable.

an/,ama : Wlltablc; chanaeablo.

consists of sammiiviicii, sammiikammanta, and sammii-ajlva, which are comprised in Sotapatti-magga and which have Nibbana as their object. This sila destroys the evil acts manifesting themselves in action, speech, and wrong modes of earning a living. From the moment that this destruction takes place, the evils appearing in the form of actions, speech, and modes of living, do not appear again even for an instant throughout the succession of many lives and many worldcycles that follow. This class of lokuttara sIla is achieved only when anatla bhavanii is successfully practised. Beings must attempt to achieve this anuppanasila while yet within a Buddha Siisanii. It is meant by this that from the moment of setting up sila visuddhi (together with kiiyagatii-sati) up to the successful completion of anatta bhavanii, beings must attempt (without rel&xation) to practise the thirtyseven bodhipakkhiya dhammas. Uppanna sila, which has often occurred in past infinite samsiira, means lokiya sUa or kiimiivacara sila.* When it is said that attempt must be made to attain the state of fixation of that sila, it must be understood that there are two planes of lokiya sila, viz., niyiima and aniyama.·· The state of an ariya is that of the niyama plane, while the state of a puthujjana is that of the aniyama plane. The kiimiivacara lokiya sila attains the niyiima plane in the personalities of Sotapannas. Ariyas who are Sotapannas do not transgress the Ajivaf{hamaka sila even if] their dreams throughout the series of lives and world-cycles that follow until the final attainment of parinibbiina. In the case of puthujjanas, however, the kiimiivacara lokiya sila is still in the aniyama plane. These persons have been virtuous and moral lay individuals on an infinite number of occasions in the past. They have also suffered in the apiiya lokas countless number of times. They have been virtuous Isis and Bhikkhus on other infinite number of occasions. In all their past existences, however, they have never been free from the danger of liability to rebirth in the apiiya lokas. Even now, the number of beings in the apiiya 10k as is infinite and the number of humans, de vas and brahmoJ, on

po ssina klJm',QCQra loklya still aniytJma, and which, in thepl for a temporary =5::?' within attempt, while there is yet a Buddha Sasana, to into niyiima. They should set klYGutil-Sati' and having done so, should c1lse":" the bodhipakkhiya dhammas until function of anatta blliivanii is successfully eompleted.

This completes the two sila kusala kammas.

UppaDDa and ADuppanna Samii dhi: Samiidhi also has two planes, viz., niyama and aniyiima. Similarly, there are two planes of pannii, viz., niyama and alliyama. Appanii samiidhi, which is identical with the eight or nine samiipattis· as the case may be, becomes niyama only when one attains the Aniigami stage. The panna that carries the tiid;" quality becomes niyiima only at the stage of an Arahant. I shall now show the samadhi and pannd that Sotiipannas achieve.

Inaccordance with the discourse in the Mahii Vedalla Sutta,··· wherein it is said: II

Yo ca Visiikha samma-vayamo ya co sammii-sali yo ca sammii-samiidM, ime dhammii samiidhikkhandhe sQJlgahitii."

Samma-viiyiima (Right Effort), SQlr..7Ia.all (Right Mindfulness) and SammiisDmiidhi (Right Concentration), which are comprised within sotapatti-magga (Path of a Stream-winner) having Nibbiina as object, are called lokuttara samadhi (Supra mundane Concentration).

three samadhis can extinguish, once is by samucchedapahiina,· ••• of abhijjha (covetousness) wllich have micchiimicchii-sali (Wrong (Wrong s. From the the mental

~~~E~e!!!il:

eJICountetled a bli'VanK, to endeav<1Ur without fail, before they:becomclevOlocUi the Sasan!. This means that, besi!ltliD. with kiiyagalii-sati, they s'!lould P¥lctJlCAthe bodhipakkhiya-4hamm~ until the)' aU4Pl ~ successful culmination of analta bh6VlIiIJi. Upallna samiidhi, which has otX:~ed countless number of times in infinIte past satnsiira, consists of "iimiivaca,a lamadhl. riipiil'acara samiidhi and arilpavacara samiidhl. When it is said that attempt must be made to make uppanna-samiidhi niyama, it must be understood that there are two planes in lokiya samiidhi, viz., niyiima and aniyiima. The lokiya sammii-viiyiima, samma-sati and sammii-samiidhi, with which Ariyas are endowed, are established in the "iyiima plane. The duccarilas such as abhijjhii and byiipiida do not arise in them even in dreams throughout the succession oflives and worldcycks lhat follow until the final attainment of parinibbiina.

The group of lokiya samadhi with which pUlhujjallas are endowed are in the aniyiima plane. In the infinite past sari/siira, these persons have been men of samiidhi, Isis of samiidM, and Bhikkhus of samadhi, endowed with Jhanas and powers such as ability to fly through the air or go through the earth during an infinite number of existences. In the life-period ofevery worldsystem, there are four kappas (world-cycles). each of infinite length. In three of these kappas, these pUlhujjanas have been brahmiis in the brahma-Iokas. In everyone of these world-systems, there have also appeared the apiiya lokas. These apiiya lokas have been filled by these self-same brahmas and no other. These puthujjanas have ~n brahmiis, pelas, bei'1gs of hell, anima.ls ~d asuras. In the infinitely long iams~a, ~lJI.fI life-period of each of these world-sy.s ii like but the peri~ of the twinkling ot III eye.

188

BODHIPAKKHIYA DlpANI

many. countless occa~ions) to niyama, while there IS yet 0ppJrtumty now when we are in the midst of a Buddha Sasana. We must, after first setting up kiiyagalii-sati, practise the bodhipakkhiya dhammas until the successful completion of anal/a bhcivanii. This ends the two samiidhi kusala kammas,

Uppanna and Anuppanna Panna: In accordance with the discourse in the Maha Vedalla Sutta, wherein it is said:

.. Ya ca Yisakha sammadillhi vo ca sammiisOlikappo, ime dhammd paFinakkhandhe sangahitii," Samma-di!!hi (Right View) and SammiiSOli kappa (Right Thinking), which are comprised in Sotapatti-magga having Nibbiina as their object, are called Paliiiii. This Pannii destroys the anusaya plane of sakkiiya-di{{hi completely, and dispels by samuccheda pahiina every vestige of micchii·dir{hi and miccha-sarikappa,together with the duccarilas and duriijfva,· once and for all. The old store of duccarila kammas also disappear completely. Release is obtained from the apiiya sarilsara. From this instant, the evils of miccha-di!{hi and the duccarilas do not make an appearance throughout the series of future existences and future world-cycles. This Panna appears only during a BuddhaSasana when anatta bhiivana app:!ars. Hence, now that they have encountered a BuddhaSasana, beings should endeavour to attain this anuppanna panna before they become severed from the Siisana. This means that, 5tarting with kiiyagaliisali, they should practise the bodhipakkhiya dhammas until they attain the successful culmination of analta bhii\"Ollii. The kinds of Pannii that have often occurred in the past infini te sOIill'(lra are kamll/nss(lkalil samma-diflhi, all kinds of kiill/iil'amra knowledge and wisdom, and Abhinlili.l·· such as Dibba-cakkhu (the Celestial Eye) and Dibba-sota (the Celestial Ear). When it is said that elTort must be made to transform this Panna into niycill1li, it must be understood that thcre arc two plancs in lokiya pailila, viz" niyiima and alliyiima,

The loklya sammii-dillhi and SClllllllli.d;,kappa of Ariyas are established in the nly4ma plane. From the moment they are • Wrona livelihood, •• HII_ ",yehle pow.n . ... lilhyull Anb 1cA,h , Y"kkiu Sam/ulll,

thus established, and throughout the series of, lives that follow until they attain parinibMna they arc in possession of kiimmassakalii sa.mmii-diu hi nii~lG, (Kno\vJedgc of Right VIew of the fact that al\ beings have kammas only as their own property), pariyalli iiiil;la (Knowlege of the Doctrine), pa{ipntli-iiiilJ a (Knowledge of practice of the Dhamma), and Knowledge of the Four Noble Truths. The lokiya pannii which pUlhujjanJl possess are, however, establi&hed in the aniyama plane. In the series of existences of these plilh/ljjanas wandering in infinite samsiira, they have sometimes been learned in the Dhamma, sometimes have acquired fame in their learning, sometimes have been great Theras and great physicians, while at other times they hwe also been cockles snails, worms, leeches, lice, bugs, maggots, ticks, etc.-creatures that could just be said to be alive. Hence, while the opportunity of an encounter with a Buddha Sasana offers itself, effort must be made to transform the aniyiima pan/iii (which is but a temporary or momentary acquisition) into niyiima pannii. This means that, starting with kiiyngalii-satl, the bodhipakkhiya dhammas should be practised until the successful attainment of

analla bhal'anii. This ends the two panna kusala kammas. So long as the realm of sakkiiya-diU hi (Personality-belief), which has been continuously I!stablished in our p~rsonalities throughout I he p~1 t infinite smi/st'ira. is not destroved, the derlkmcnts such as laMa (Greed). daHl (Hatred), and //Iaha (Deillsion), remain keen, numerous and Irong. As such they may be said to be p:lrrnail~nt native inlubitants resident \\ ilhin our bvdies. In such eirculll~tanccs. Silll (t-.lor;llity). s/lllJ.ldhi (Cl)l1centration) and plllirill (\\,isdl)I1I). whieh arc thc cncmies oflhcse ddikmt'nts. arc like occasi()n:l\ alien visitors. Th.:ir \'i~itation resc II\b1cs I he t respas,ing l)f ent'my ;llicns into the kingdnllll)fthc ogre A!;\\a\";I,··· inhahitcdhy wild amI rll\\'~rf\1ll)gre~. lkforc lon', these alien in\'aders hl'come the flwll of these ogrc s , and lheir alien settlements are destroyed. On onc occasil)n. li\'c hundred Isis with Jh!\na atlainnll'nts callle frlllll the Himalayas rcgions tl) t he mansion llf Ala\' Ikn, but the ogre' s izcd them one by one b their legs

\h.1 1

ull' V.ll(ll:' , p. 2 l. blh

yo, SdD,

,.,..--..

...

189

FOUR IDDH[PADAS

And thr \\ t1ll'1ll nlro~sthl' riwr G:lIH!(,S, And thu th 1\ hundrl'd /Si~ \\we dotrt))'t'(1. H Ilte. till), t' I:l'vmcn, Isis and BII; l/IIs, \\ 11<) have cnCt untned a Ihltldha

practice of sammappdhana means that energy accompanied by the determination which says, "Let the skin remain; let the bones remain; etc."

,1 ,111,1 ill thi' llfl" Whl) desire to rid t hc:m'1\' ,)fn il' in their future existenccs, ano \\h, \\i h t,) ft\: the Dhanll11aS such as sila~'i /I !.lhi (Puritknti,)n of Virtue) permanently 111 tnt'lr p:r. onalitics, should practise the s lIip lUll ill,1 appropriatdy with sal/l/JIapp:lII.i1l1 tTHt in order thus to destroy the alllls.I),. pl.lI1e of sakkii)'iI-di!/IIi,

Here ends sammappadhiina.

If th~\' d'.!\ire to free themselves from the in ane aild wild mind such :Isis possessed by the mad man,l he incapable boatman, the man al1l!cted wilh hydrophobia, and the sick man who vomits his mcdicines (in the illustrations gi\'en under Smipa!!hiilla). and if they de. ire to lix their S,711l<It!hi or transform it to niy.IIIl,/ so as to en:lble them to keep their attention tr:lI1quil, stc3dy, and J1\:cd on any k /JI1JI.I!!/z,IJL1 objcct at will, th::y shoald practi.'e the smipa!!/z.1l1o approp:iatrly with s 1T/lll1appadh(llIa energy in order thus to destroy the alll/saya plane of sakk(lyadillh!.

If they desire to free themselves from the Jmllllloll1-dlnll11110 (delusion) which can cast

them into the utter darkness of the absence of Wisdom, and which can extirpate all feelings of respect and reverence that they hwe harboured towards the infinite and noble qualities of the Buddha, the Dhamma and the A "iya S'Higha, as also of the establishments of the S,lsan5.. leaving no traces in the existences that follow: if they desire to rid t hemsclves of t he gre()t micchii-dhallllllas that have led them in the P:lst infinite samsiira to app~oach, respect, and pay reverence to all manner ofspulious Buddhas, because as puthuijanas they were not in a position to know the true Buddha, the true Dhamma. and the true Sangha: if they desire to attain, in the series of existences and world-cycles beginning with the present. that faith known as adhigama sadclha,· and that wisdom know as adhigama-paiiF/{i,·· by virtue of which they can continue to evoke respect and reverence without let or hindrance fM the true Buddha, the true Dhamma, and the true Sangha: and if they desire to transform them to the niyama plane: they must practise the .I'arip a rrhana appropriately with sammappadluina energy with a view to destroy the (If/usaya plane of sakkiiya-dif/hi, Here, the appropriate -

• FIrmly established saddha (I aith). Firmly Clltat-Iilbcd Wisdom,

CHAPTER

THE FOUR IDDHIPADAS

I shall now give a brief description of iddhipiidcIs. Ijjhanam iddhi. (ijjhanam: completeness; iddhi: conpleteness) (The state of reaching completeness or perfection.) (Note:-The PTS Dictionary says: "There is no single word for iddhi, as the idea is unknown in Europe. The main sense seems to be potency."-Translator.) In the Buddha Sasana there are five iddhis. Theyare:1. AhhiFiFieyyesu dhammesu abhifiiiiisiddhi, 2. Pariiiiieyyesu dhammesu pariFinasiddhi, 3. Pahiirabbesll dhammesu pahiiniisiddhi, 4. Sacchikiitabbesu dhammesu sacchikiri),iisiddhi, 5, Bhiil'etabbesu dhammesu bhiivaniisiddhi. l. Completion of or perfection in acquiring special knowledge in those things in which special knowledge should be acquired, things such as n~pa (material phenomena), niima (mental phenomena); 2. Completion of or perfection in acquiring full understanding in those things in which full understanding should be acquired. things such as dukkha saccii (the Noble Truth of Suffering) ; 3. COI]1pletion of or perfection attained in the task of abandonment of those things that should be abandoned, things such as samudaya sacca (the Noble Truth of the Cause of Suffering) ; 4, Completion of or perfection attained in the task of realization of those

190

BODHIPAKKHIYA DIPANI things that should be realized, things such as nirodha sacca (the Noble Truth of the Cessation of Suffering); 5. Completion of or perfection attained in the task of development or cultivation of those things that should be developed or cultivated, things such as magga sacca (the Noble Truth of the Path leading to the Cessation of Suffering).

These are the five essential iddhis within a Buddha Sftsana, AbhifiFziisiddhi means: the completion of the task of knowing analytically the number and meaning of the paramattha dhammas (ultimate truths) which one had no kno~ledge of while one was beyond the pale of a Buddha Sasana. A thorough knowledge of the Abhidhammattha Sangaha (a resume of all the essential doctrines of the Abhidhamma) amounts to Abhitlfiasiddhi, ParitlFiiisiddhi means: the completion of acquiring full understanding of dukkha sacca (the Noble Truth of Suffering) either through a knowledge of their lakkhillJa (characteristics), rasa (functions), paceupa!{lziinas (manifestations), and pada{!hiina (proximate .causes), or through a knowledge of the three chracteristics of anicca (impermanence), dukkha (suffering), and aI/alta (impersonality), which they possess.

(Morality), samiidhi (Mental Concentration) and panna (Wisdom), until the attainment of lokuttara magga saccii (Supramundane Path leading to the Cessation of Suffering). If the iddhis be classified according to the order of the visuddhis, the fulfilment of calupiirisuddhi sUa in sUa visuddhi constitutes four iddhis. In cilIa visuddhi, the fulfilment of the eight samiipattis together with parikamma samiidhi (Preparatory Concentration) and upacara samadhi (Neighbourhood Concentration) as the case may be constitutes eight iddhis. The fulfilment of the five lokiya abhiFznas (mundane Higher Spiritual Powers), such as iddhividha abhifina (Supernormal Powers), constitutes five iddhis. In the paniziivisuddhis the fulfilment of dillhi vi,'uddhi constitutes one iddhi, In this way, further iddhis may also be recognised. Here ends the discussion of iddhis within the Sasana. Iddhipada : Jddhiya piido

iddhipiido (iddhiyii: of attaining completion or perfection; piido -root or basis. The root or basis of attaining completion or perfection. Hence it is called iddhipiida.)

There are four kinds of iddhipadas, They are:-

Pahiiniisiddhi means: the completion of the task of destroying the kilesas (defilements) which are samudaya saccii (the Noble Truth

1, Chandiddhipado-chanda; 2, Viriyaddhipado-vfriya; 3. Cittiddhiptido-cilla; 4, Vimatilsiddhipado- vimamsa or pannii.

of the Cause of Suffering). In this book, since the main emphasis is placed on the attainment of the lowest class of Sotapannas, namely the 'Bon-sin-san' Sotapannas, and not on the higher classes of ariyas (Noble Ones), the completion of the task of ~estro~ ing sakkiiya-di{!hi (Personality-belief) IS pahiiniisiddhi. The task C?f dispel.ling vicikicehii (sceptical doubt) IS compnsed within the task of destroying sakkiiya-

By chanda is meant desire to obtain, desire to attain, desire to reach, desire to fulfil, desire to accomplish. The desire indicated he~e is extreme or excessive desire. There IS nothing within or without one's personality that can obstruct that desire. It is the kind of desire that evokes the thought, "If I do not attain this accomplishment in this life, I shall not rest content. It is better that I die rather than that I shall not attain it."

ditthi. Sacchikiriyiisiddhi means: the completion of the task of realizing nirodha sacca (the

Noble Truth .of the Cessation of Suffering) both bodily and mentally. This task consists of the suppression and destruction of the kilesas (defilements). ,]Jh4Wln.aslddhl means: the development of the ~hrl:e sikkhiis (Trainings) of sila .. • ~ (JambOdlpuppatti-l,athl) •• of Ootlma Buddha.

It is the kind of desire nurtured by King DhammasonQa* of Banaras during the time of the Kassapa Buddha, ** ~hen the. king said to himself, "What use IS there In my being king of Banaras if I do not get the opportunity of hearing a discourse of the Kassapa Buddha 1" The king, therefor~. relinquished his throne and went out JD search of one who could repeat to him a

FOUR IDDHIPi\DA

_*_;'-4)( the JC.assapa BUddha, no matter t11o"l that discourse consisted of a short onlf. Such de ire is appeased if it is fulfilled as in the case of King Bhhbisara,· Visiikha and thapit;u;lika. It is only when the;e are faint indications that the desire can be attained but is not fulfilled that the mind becomes troubled, and thoughts arise that it is better to die than live without attaining the desire. Examples of such desire existed also in King Temiya,·· King Hatthipala,*** and kings, nobles, and rich men in the time of the Buddha who discarded their palaces, retinue and other luxuries to I ive the lives of Bhikkhus in the Buddha Sasanii. Viriya means sammappadhana viri)'a together with its four characteristics. A person with this viriya is infused with the thought that the aim can be attained by energy and effort. He is not discouraged even though it is said to him that he must undergo great hardships. He is not discouraged even though he actually has to undergo great hardships. He is not discouraged even though it is said to him that he must put forth effort for many days, months, and years. He is not discouraged even though he actually has to put forth effort for such long periods. Those who are weak in viriva recoil from their task when confronted with work requiring great energy and effort. They shrink when told that they will have to stay apart from friends and associates. They shrink from the prospect of the necessity to be frugal in sleep and food. They shrink from the prospect of long periods of concentration. They resemble 'white dogs that dare not venture into thickets.' White dogs are afraid to enter brushes of reeds that are no more than a cubit high because they think that tbe brushes might harbour leopards, tiprs, and elephants.

pbWers and ,rortun,elJrl..uiid.~~WC. and the study one's mind is ·~~I~~I' iddhis. One attains "...·, ""uu""uI4 lity only when one's mind 1S ab:soli-'Ii matters connected with the iodhu It the absorption of the alchemist engaged transmutation of the baser metals int();:Jold or silver. Such an alchemist has nC) iutero.t in anything else but his alchemy. He forgeti. to sleep or eat, or whether he had slept or eaten. He does not !lotice anything when out walking. Citta is great absorption or attachment of this nature. Vimarhsa means: knowledge or wisdom that can clearly perceive the greatness of the sufferings of hell, and of the sufferings attendant on the round of rebirths. It is knowledge that can clearly perceive the advantages and benefits of the iddhis. It is knowledge that can dwell on the deep and difficult dhammas, and on their nature. A person who possesses such knowledge can no longer find pleasure in any worldly pursuit except the pursuit of the iddhis. He finds gratification only in the acquisition of deep and profound iddhis. The deeper and more profound the dhammas, the greater is his desire to attain them.

Those who are endowed with anyone of these four iddhipadas can no longer, during this life, admit or plead inability and remain without putting forth effort in the establishment of ktiyagaftisati, and the higher stages of the Sasana such as citfa visuddhi, ditt hi visduddhi, etc. It is only those who have never possessed anyone of these iddhipiidas, and who cannot differentiate between the shallowness and profoqndness oflife, between superficiality and deepness of the dhamma, who admit or plead inability and remain without making any endeavour. A person endowed with anyone of these four iddhiptidas can attain, t'O his parami, the iddhis until he reaCnf!!I . Ul,ru:rrn"n (supra mundane) iddhi, eith~r in a deva in the next life. The .....I _' looIlr '.l........... endowed with two, or three, need no lengthy explanabqn.

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BODHIPAKKHIYA DIpANl

possess any of the iddhiptidas, they should attempt to acquire one or other of these ]ltidas. They admit or plead inability only because they ha,ve not th;,: desire to acquire the higher benchl s of the S~sana, such as the salip.arr.Mnas . . They should regard this very admtsston of mabrlity as a highway to the Apii)'a/okas. Thus, they should study, think and ponder, over the Sutianta discourses that can arouse chanda. They should approach a teacher who can arouse chanda and rely on him. Hence did the Buddha say: Chandic/dhipiidlllil bhiil'et i, Viriyiddhipiidllln bhiiveti, Ciltiddhipiidlllil bhiil'eli, Vil1lan'lsiddhip(7i/(fJil bhiiveli ..... (One should put forth effort to develop challda; one should put forth effort to develop vlriya; one should put forth effort to develop citta; and one should put forth effort to develop vlmwi1Sa.) Some persons, far from attaining the ;ddhis, do not even try to attain the iddhipiidas. If they do not possess chal/da, they do not even know that it is necessary to acquire chanda. They are persons who admit and plead in:tbility and defeat. The same is true in the cases of riri)'a, cilIa, and I'llI1mi1sa. Steady application of the mind to k(lyagatiisati amounts to setting up pl7da. Studying the anecdotes de:rling with sali!Vl'ga,** applying oneself to dhu1miga*** and such other practices of the dhalllllla, is sett ing up vlriya. Applying on·~~clf to profound dhamlllas, such as the Four Great Prim]ries**"* amounts to sctti ng up vlmmilla.

If anyone of the par/as is establi'hcd. then it is certain thlt the resp~ctiv,~ iddhis will be attained according to one's pr7rami. ('knce, it is st:lted in the CrJmm~ntaries th:tt p:rsons who do not possess anyone of the iddhiptidas resemble th~ son~ of a c([ndli/a ***',* while p:!rsoll> pJ$sessing any o~'c: o'f the piidas resemble the son, of an Emp;ror. The sons of ca~J(j(71(/.\' n·;wr aim at becoming an Emperor bt:cause they have no b.lSis, no pClda, for the attainm:nt of sllch aim. Sons of Emperors. however, alway, aim at becoming Emperors becallse they are

------

endowed with the bases for the attainment of such an aim. Hence, wise persons of the present day should attempt to acquire the four iddhiptidas so that they can destroy the great establishment of s~kkti_vadit!hi (Personality-belief), and to at tam, wltlun the Sasana, the benefits of the higher attainments that can be attained according to one's ptirami. CHAPTER V THE FIVE INDRIY AS lndriya means: Indassa kammam indriyam.

of the rulers, governors, or controllers; kammmiJ-act, i.e. act of ruling, governing, or controlling; indriymn-hence called inc/riya.)

(Indassa-

(The act of ruling by rulers. Hence called indriya.) , The act of ruling by rulers' means, wherever the ruler rules, nobody can go against him. In this matter, the control or rule that one exercises over one's mind is the essential factor. There are five indriyas. They are:-

1. Saddhindriya, 2. Viriyinc/riya, 3. Satindriya, 4. Samiidhindriya, 5. Paniiindriya. Saddhint/riya is saddhrl (faith). two kind~ of sac/tiM, namely, 1. Pakati saddM, nnd 2. Bhiival/ii sac/elM.

The sadelM (faith and confidence) that leads ordinary men and women to perform acts of (/iiI/a (alm,giving), slla (morality), and 'immitation' blziil'anii (mental concentration), is c;l1!.:d pi/kati sadellul. Here, ns was slHlwn in the case of the mad man, nlthough sat/c/lUI is said. to bl! a controlling factor. the t;ontrol doc~ n,)t e\tt:nu to the extent of

• Sarilyulta N,kay~, C"r;Ha.v,,~.;a, Salllalta Sull~. p. 221, 6lh Syn. I'lin . S:lrilVe~a: Dread c:lu,ed by the <:Jllt~llpl:lti0n 011 the Illiscrks of this world. * .. [)h!ltar',~a : A~cctlc rril<:tICC . ..... Sarilyutta Nik~ya. M,IILlv.lll!n SlIi,yult.l. 7. hlJhip.hla S.llllyutta, 1. C.,p.ll.l.vagga,6. Saln;llta Sutta, p 2~·I, tth SYll. I:<lll.

...

...... A m.ln of low class.

There are

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BODHIPAKKHIYA DIPANI

on out- breath and in-breath, and the development of hhiil'alla-sati (called satipatthiina) until the attainment of iokuttara-samma-sati magga (Supramundane Right Mindfulness). Samiidhindriya and Paiiiiindriya may be defined similarly. Samiidhindriya dispels the rcsilessness of the mind when it is applied in work of sa{ipaltMna on an object, such as out-breath and inbreath; PaFifiilldriya dispels confusion and haziness. Saddhin driya. viri)'indriya, and satindriya, which precede samadhindriya and panFiindriya, are like those who raise a king to kingship. They raise the latter until the topmost excellence is attained.

After the setting up of kayagatii-sati and the attainment of mastery over one's mind, if the samatha road be taken, samiidhilldriya becomes the eigh( samiipattis. while patiiii!1driya becomes the five abhiiiiliis* (Higher Spiritual Powers), such as iddhividha (Supernormal Powers): if the vipassanii road is taken, samadhindriya becomes sannata samiidhi (Emptiness· Concentration), an/mit/a

samiidhi ( Conditionless-Concentration ), appanihitasamiidhi (Desireless-Concentration), and pannindriya becomes the five panna-visuddhis beginning with dilfhi-visuddhi,**the three anupassaniinii1;zas***, the ten yipassanii-niit:zas**", the four magganiiQas*****, the four phala-fiiiQas, ***.** and the nineteen paccavekkhm:za-fiiiQas....... .

This shows how the five indriyas occur together. It is now prop::>sed to show where each of these indriyas forms predominant factors. Kattha saddhindriyam datthahbam? Catusu sotiipattiymigesu ettha saddhiridriyam dauhabbam.******"

(Where should one look for saddhiridriya? One should look for it in the four constituents of sotapatti.) This means that saddhindriya predominates in the four constituents of sotiipatti. These four constituents are:-

1. Unshakeable faith in the noble qualities of the Buddha, qualities such as araham, sammasambuddho, etc.

* The nve mundane

ahhiJiiitis are: 1. Jddhividha (SupernormaJ Powers). 2. Dibba-sota (the Celestial Ear), 3. Paracilla-I'ijdlldl/a (Knowledge of the minds of others). 4. Pubbellioiisu (Knowledge of Former existences). and 5. Dibba·cakkhll (ihe Celestial Eye).

** (1) Purification of View (2) Purification by Overcoming Doubt, (3) Purification by Knowledge and Vision of What is and What is not Path, (4) Purification by Knowledge and Vision of the Way (5) Purification by Knowledge and Vision. *.. (1) AniccdnllpassalUi (Contemplation of Impermanence). (2) Dukkhiillllpa5.1'wili (Contemplation of Suffering). (3) Analldl/upasmuG (Contemplation of Impersonality) . .... The ten Insight·Knowledges are: (I) Sammasal/a-liti(/{/ (In~ight into the three clw.racteristics of existence). (2) Udayai>b"yal/llpaj f w/(j·naQa (/r-sight into rising and passing away of phenomena). (3) Bhailgdllllpllssal/{i-nflr)a (Insight into passing away). (4) Bhayrillllpassallii-Mina (Insight into fearful condition). (5) Adillal'dllllpasmll{i-n:lf)a (Insight into faulty condition). (6) NihbidallllpafslIllii·nflf)a (I nSlght into wearisome condition). (7) Mllccitu-k(lfllyarii·naf)a (Insight arising from desire to esc-apt:). (8) Pllri\Ilfik/"i"{/p~SSllllii-iiana (Insight arising out of furthrr contemplation). (9) Sarikhdrllpckk/ui-ii:if)a (Insight arising from equanimity). (10) ,(III1/omtl-Jiri(IU (Adaptation-Knowledge). *.. ** Knowledges of the Four Holy Paths. ****** Knowlcdges of the Four floly Fruitions. ******* Pacclll'f!kklrlllla-liCl(ta: Rcviewing Knowledges. He reviews the path in this way. 'So this is the Path I have come by'. Next he reviews the Fruition after that in this way 'This is the blessing I have obtained'. Next he reviews the dc:fiIements that have been abandoned "These arc thc defilements abandoned by me". Next he reviews the defilements 8till to be eliminated by the three higher paths. 'These are the defilements still renuining in me.' Lastly he rcview.s the deathles~ Nibb,ina in this way 'This is the state (Dhaml11;l) that has been penetrated by me as object.' So the noble disciple who is a Stream Winner has live kinds of revcwing. And as in the casc of the Stream Winner, so also in the case of the Once·returner and Non-r.:tonler. Arahat has no reviewing of remaining detilements. So all the kinds of reviewing tot;\! nineteen. --Visuddhimuggu (Vol. II), p. 316, 6th SYII. Edn. Please see l'l'aJ)amo!i's Visuddhilllligga, p. 790. ***** ... Sarbyulta Nikilya, Mahilvagllll, 4. Indriya SlIrbYutta, 8. Dallhabba Solin, p. 172, 6th Synod Edition.

IVE dll1iil~

_ _bl

f1 ith in the noble

f t.h Dh mma qualities 'l4khata tc. UQsft.skeabl f1 ith in the noble qualii fth mgha, qualities sllch as mppa/ipanna etc. 4. Completely or pwrfectly endowed with the padallhiinas (proximate causes) of lokuttarii-samiidhi, i.e., silavisuddhi (Purification of Virtue). The e are the four factors that enSllre the attainment of sotiipatti-magga-l1li(w (Knowledge pi:rtaining to the Path of the Stream Winner) within the compass of this life. In the passage, "Buddlwal'ecca pasiidena samanndgato路" of the Pii!i text in question, "aveccapasiida" means "unshakeable faith." It is the saddhii of those who have attained upacdra-samiidhi (access concentration) while reft.ecting on the noble qualities of the Buddha. "Upaciira samcidhi" means steady and liKed attention achieved whde reflecting on the noble qualities of the Buddha (such as araham) just as in the case of those who have attained the same7pat/is in the jlriinas. When one sees such steady and fixed attention, one must know that saddha'J control is predominant. Such a person is one who attains mastery oyer his mind in the matter of faith in the noble qualities of the Buddha. The same is true in regard to the noble qualities of the Dhamma and the Samgha. "Foundation of lokuttara sam {7l1hi, i.e. sila-visuddhi" means, iijfva!!hamaka nicca sila(Morality ending with Right Livelihood as the eighth precept) which can enable one to attain lokuttara samadhi in this very life. When that sila is unbroken and pure, it is (ree from the defilements of /a(11rii (craving), m4na (conceit), and diuh; (wrong view), and as such one must understand that saddhii is prominent in that sila. Inability to observe tlJe requirements of the sila is called "breakins" it. Although the sila m:ly be technically unbroken, if it is observed amidst ordinary W'orJdlyCdnditions, it is said to be "impure." ID. ao~or'dall1CC with the saying "the worth of known only on the ascent from to the banks," lay persons

LI.......nu

alld Bhikkhus who prO/FII to be t~ of the Buddha can know whether ,*,;'~[m~ turbulance and distractions latent minds have disappeared, i.e. whether or 1ili~ they have obtained mastery over their mirid., only when they arrive at these four constituents. Kattha viriyindriyam dalthabbarh? CatUsu sammappadhanesu ettha viriylndriyam dallhabbam. *

(Where should one look for viriyindriya? One should look for it in the four constituents of sammappadhiina.) Lay persons and Bhikkhus who profess to be followers of the Buddha can know whether or not the dissettlement and turbu!~nce of their minds in the matter of Yiriya have disappeared and whether or not they arc thus persons who have obtained mastery over their minds, only when they corne to the four constituents of sammappadhiina.

"Let my skin remain, let my sinews remain, let my bones remain, let my blood dry up, I shall not rest until the realm of sakkiiyadi!fhi, the realm of the duccaritas, and the apiiyasamsiira, that are in my personality, ' are destroyed in this life." This is the singleness of determination and effort in sammappadhiina. It is the effort of the same order as the Venerable Cakkhupiila's.路路路 When one encounters such determination and effort, one must recognise in it the predominating control of viriya over the mind. In the matter of viriya, the 'disseltlement and turbulence of the mind have disappeared in such a person, and he is one within the Buddha Sasana who has obtained mastery over his mind. Kattha satindriyam dallhabbam? Catum satipatthiinesa ettha satilidriyarh datthabbam .....

(Where should one look for satindriya?

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turbulence of their minds in the matter of sati (mindfulness) have disappeared, and whether or not they are thus persons who have obtained mastery over their minds, only when they arriv!! at the four constituents of the satipat!hiina. If the attention can be kept fixed on any part of the body, such as out-breadth and in-breadth, by the successful practice of kiiyagatiisati for as long as is desired, then it must be recognised as the control exercised by sati. The dissettlement and turbulence of the mind of such a person have disappeared. He is one who has obtained mastery over his mind. Kattha samiidhindriyam datrhabbam? Catusu jhiinesu ettha sammiidhindriyam da{!habbam.*

(Where should one look for samiidhindriya? One should look for it in the four jhiinas.) If in the work of samatha, such as outbreath and in-breath, the successful accomplishment in the least of upaciira samiidhi bhiivanii (contemplation of access-concentration) is attained, and if thereby the nivara!las such as kiimacchanda (Sesuous Desire) Oyiipiida (Ill-will), etc., which have continuously in the past samsiira been running riot in the mind, are removed, the attention of the mind on the objects of samatha becomes specially steady and tranquil. This must be recognised as arising out of the function of the predominant control exercised by samiidhi. The dissetlement and disturbances. of the mind in the matter of samiidhi have disappeared from such an individual. He is one who has obtained mastery over his mind. Kattha paFiFiiMriyam daUhabbam ? Catusu ariyasacce.su ettha paFiFiindriyam datfhabbam.·* (Where should one look for paFinindriya ? One should look for it in the Four Noble Truths.)

Among persons who encounter a Buddha Sasana, knowledge of the Four Noble Truths is of supreme value. Only when this knowlege is acquired can they obtain release from the realm of sakkiiyadillhi, and that of the

duccaritas, and from the apiiya samsiira. Hence, in order to acquire a knowledge of the Four Noble Truths, they attempt in the least to obtain insight into the six dhiitus (or basic constituent elements) of pathavi, iipo. tejo, viiyo. iikiisa and viFiFiii!la, •• * or insight into their fleeting and unstable nature-how they do not last for more than the twinkling of an eye at a time (so to say) and how they are continually being destroyed-through such methods ofpractice as studying memorising, reciting, cogitating. listening, discussing, questioning, practising insight exercises, and contemplating. Ifa clear insight is obtained into these six elements, there is no necessity for special practice with regard to the remaining dhammas.**** If the nature of anicca (Impermanence) can be clearly realised, the realisation of anatta (Imp~rsonality) follows as a matter of course.***""

The realisation of the nature of dukkha can be accomplished in its entirety only when one attains the stage of arahatta phala (Fruition of Holiness). Thus, after putting forth effort for lengthy periods, when insight is obtained into the nature of the six elements both within and without oneself, as well into the nature of their Impermanency, fixity of attention on them is achieved. This must be recognised as arising out of the predominant control exercised by pmiiiii. The unreliability that had b~en a feature of one's mind throughout past infinite sarnsiira gradually disappears. Here, "unreliability of one's mind" means the p~rc~ption oC p~rmanency in things that are imp~rmanent, of happiness in suffering, of p easantness in loathsomeness, of self in non-self, of individuals in non-individuals, of beings in non-beings, of human in nonhumans, of devas, sakka and brahmiis in non-devas. non-sakka, and non-brahmiis, of women, men. bullocks, buffaloes, elephants, horses in non-women, non-men, non-bullocks, non-buffaloes, non-elephants, and non--horses. Freedom from unreliability means p.!rceiving the true reality after hwing oblained mastery over the mind within lhe Buddha Sasana. If dukkha-sacca or I he Noble Truth of Suffering, be clearly p(;rceived, it follows as

• SarilyuUa Nikiiya, Maha vagga Sarhyutta, 8. Datthabba Sutta, p. 172, 6th Synod Edition. •• Sarilyutta Nikiiya Mahavagga Sarhyutta, 8. Datthabba Sutta, p. 172, 6th Synod Edition. *** (I) Element of 'Extension, (2) Element of Liquidity or Coh~sioll. (3) Element of Kinetic Energy, (4) Element of Motion or Support. (5) Elem:nt of Splce, (6» COlls:iouslle;s-elcm~nts . •••• Such as Khandhii and Ayatana, etc . ..... KhuddakB Nilciiya, Udana Polli, Meghiya·vagia, Meghiya Sutta, p. 120, 6th Synod Edition.

at nisht but not fire. cannot be directly seen, by reflected hght one can know d ubt that there is a fire. Seeing fire directly i like palivedha knowledge. Saddhilidriyam bhaveli, Viritidriyam bhaveti, Satiridriyam bhiiveti, Samiidhindriyam bhaveti, Pannindriyam bhaveti. * The meaning of these Piili passages uttered by the Buddha is that the five indriyas (mental faculties) should be practised and developed in order to facilitate the great work of samatha and vipassanii. The aggregate that we call the body (khandlui) of a person who has not developed these five indriyas is like a country without a ruler or king. It is like the forests and mountains inhabited by wild tribes where no administration exists. In a rulerless or kingless country there is no law. There, the people are unrestrained. Like animals, the strong prey on the weak. In the same way, the mind of a person who has not developed the five intlriyas is distracted, and runs riot with defilements. Just as a person possessed by evil spirits cannot bear to hear the sound of such verses as 'itipiso' or 'hetu paccayo', when persons without developed indriyas hear talks connected with the cause of contentment (paccaya santosa) or with the practice of mental development (bhiivaniirarhbha), they quickly discover antithetic criticisms. In them, the desire to exert themselves in the work of samatha and ,lj1QISiI1Iil never arise.

On the other hand, the khandhii of a person the five intIrlyas resembles a a just and Lawful king. aDd of the

who

In this way, the arising :of twQ itL1_I"tl:d desires in this world is not the work 0 beiIIIP or individuals, but depends on the ........ or otherwise of development of tile? indriyas. If there is no developm=t of the indriyas, one kind of desire arises. If there is development of the indriyas, that deeD disappears and a new kind of desire invariably appears. The more the develo~nt of the indriyas proceeds, the more does this new desire increase and gather strensthWhen all the five indriyas are set uP. the desire for the Paths and the Fruits will immediately appear. Thus must bein81 develop the five indriyas in order to raise pakati saddha, viriya, sati, samadhi and panna (which are insignificant) to great heights. CHAPTER VI THE FIVE BALAS (OR BALANlS)

Bala is defined as: Patipakkha dhamme baliyantiti balini." (Suppresses opposition. Hence called bala.) The Pii!i texts say:

Akampanatthena balioi••••

~ Whenever opposition is encountered, there fearless firmness. Hence called b4la.) As in the case of the indriyas, there are five balas, viz:

1. 2. 3. 4. S.

Saddha. Viriya, Sati, Samiidhi, Paliifd.

198

BODHIPAKK HIY A DlpANI

As in the case of saddhindriya, saddhii is of two kinds, viz: I. Pakati sadtlMi, and

2. Bhiil'anii saddhii. Pakali saddhii which has no.devdopment through specific practice, associates with ta1Jhii according to circumstances. and can thus produce only the pakall kusala kammas of dana. sila, ctc. It cannot overcome lanlul with strength. On the other hand, la~,hii keeps pakati saddhii under its power.

This is how farha. keeps pakali saddhii under its power. The Pilli texts mention (as clearly as exist the sun and moon in the heavens) four ariya l'mi1sa dhamfl1as. * They are: I. Being easily satisfied with food, 7. Being easily satisfied with clothing, 3. Being easily satisfied with dwelling place, 4. Finding pleasure and enjoyment in the work of bhiil'ana. They constitute the realm of saddM. In the present-day world, this great kingdom of saddhii lies hidden and submerged. Today, beings take pleasure and enjoyment in material things (paccay6misa); they take pleasure and enjoyment in worldly rank, dignity, and honour (lok6I11isa); they take pleasure and enjoyment in the attainment of the pleasant Iife, in worldly riches, and in power and dominion ( va!(iil11isa); and thus is the great kingdom of ta(lilii established as clearly as the great ocean round the island. This shows the weakness of pakali saddha in this world.

It is bhavanii saddhii, whicll has its gene is in the successful practice of kii)'agalii sali, such as out-breath and in-breath until the disapp:arance of the disscttlcmcnt and distraction of the mind, that can dispclla(lhii which takes pleasure and enjoymcnt in the. three kinds of iimisa. It is this bhiil'(1l1ii saddhii that can save Bhikkhus and layfolk. who are in the course of bl:ing drowned and submerged in the ocean of the three ta(lh(i.l'. and enable them to reach the island haven of the kingdom of saddhii consisling oflhe four or/yo varitsa dhammas. In the matter of the bodhlpakkhiya-dhammas. il is Ihis saddhii that should be acquired.

Of the two kinds of viriya, pakati vmya which has no development practice, associates with kosajja (laziness) according to occasion and produces the pakati kusala kammas of dana, sila, the study of the sacred texts, etc. This pa~ali viriya cannot dispel kosajja. On the other hand, it is kosajja which controls pakati "iriya and keeps it under subjection. This is how kosajja subdues pakatf l'iriya. When beings encounter a Buddha Sasanll, they acquire the knowledge that in the past infinite swilsiira they have been the kinsfolk of salek ayadi{{hi, the duccaritas, and the apiiya lokas. The sacred Pali texts clearly prescribe the mcthod of the ariya vamsa, which consists of dispelling kosajja (laziness) and devoting the whole time to bhiiraniiriima (delight in mcditation) till release from such a state is attained. The act of dispelling kosajja may be thus described. Having equipped oneself with the sikklllJs (Trainings-which are the Buddha's heritage) and which one undertook in the simii (ordination hall) at the time of becoming a Bhikkhu, sikkhiis such as the undertakingrukkhalll1{la sel1Qsanam nissaya pabbajja. tallha fe),ii\'a jirmil llssiiilo kara(liyo.··

and in accord,l11ce with such sikkhiis, if one makes trees and bushes in the forests as one's dwelling place, lives only on alms-food one gathers on aIm -round, docs not associale with other persons, obser\'cs tile clhllimigas (ascetic practice) skadfastly . and . practises kiiyagalii sali scrupulously, these arc acts of l',ril'a that dispd the akusala kammas (unwhok"omc \'L)litional actions) arising out of kostljja. Tiley are acts comprised within the rcalm of I'iri,ra. This realm of l'iril'a remains obscure and is Unkl1llWn in tile present-day world. Today, although Bhikkhus arc aware that they belong I,) Ihat class of being. po e cd of sakkii)'CldiHhi. the dllccaritas. and the liabililY to rehirth in the apcl)'a loka , they live permuncnt Iy in dwelling place con. trll t-

• Traditional practi~ of'ihc"'Noble Ones. AI'Iguttara Nikaya. Catllklm Niplta~-1. Palhama·pll.\ouAka. 8 Ariyavartua Sutta, p.336, 6th SyD. Edn . d~p:njin~ on th; fo:>( of a tre as nn nb.>j.; thu,. th:y unj rl:lke thc t!'eO dweller's practice their whole liyc~ . --Vlnaya Pi\llka. Vol. I. MJh:1khlndhaka.6t C.lItitro Nis y~. (I. \) .6th ynod Editi n.

•• The O.,in, Forth by

FIVE BALAS ed within towns and villages by dciyakiis (or donors), they take pleasure and enjoyment in the receipt oflarge gifts and bt'ndlt~, they arc unable to discard the society of at hcr p~opk ctc., all of which acts are comprised within the realm of kosajja and this realm of kosajja is as conspicuous as the Sea which has inundated an island. This shows the weakness of pakali l'iriya. It is only bhiil'anQ l'iriva, such as, being satisfied with the minimum of skcp, being always alert and active, being fearless, being b:1ld and firm in living alone, being steadfast in mental advertence, that can dispel kosajja, In the matter of the bodhipakkhiya dhammas, it is this bhavana viriya that should be acquired.

199

absence of light of the mind. It is the darkness thut surrounds the mind. This sammoha cannol be di~pellcd by palcati panna, nor by pariyalli pannii which may comprise u knowledge of the whole of the Ti-Pilakas. It j s only bhiiv(/l1a paiifid that has set up kiiyagata sati which can gradually dispel sammoha. This shows the meaning of the five pa{ipakkha akusala dhammas coupled with their respective balas. The five pa!ipakkha akusala dhammas are: (1) tG/;hii, (2) kosajja, or laziness, or inability to take pains, or lack of fearlessness in the work of the pa{ipatti, (3) muuhasacca (4) vikkhepa, and (5) sammoila. The five dhammas that can counteract and dispel these akusala dhammas are called balas. If anyone The detailed meaning of the balas of sali, of these five balas is weak and unable to samadhi, and paniia may be known by followdispel the respective pa{ipakkha dhamma,"'* ing the lines of explanation outlined above. work in samatha and vipassanti cannot be Here, I shall give just a concise explanation. very successful as far as Neyya individuals The antithesis of satiis the akusala kamma are cO::J.cerned. called mu!!hasacca. Mu!{hasarca means Hence, at the present day, some persons inability to become absorbed in the can emerge out of the realm of tGlJhii because w0fk of samatha-bhavallii-such as in of their strength in saddhii bala. They are kiiyagatii sati-or in the work of vipassanii I;id of the attachments to paccaya iimisa and bhiivanii, inability to concentrate, inability worldly dignitie5 and honours. But since to control one's mind, and the wandering of they ace deficient in other four balas, they thoughts to objects other than the object are unable to rise above stage of santut!hi concentri\tcd on. The pakati sali that one (state of being contented). p:Jssesses in its natal state from birth Somc persons can emerge out of the realm cannot dispel mu!!hasacca. It is only of tatzhii and kosajja because they are strong bhiivanii sati that can dispel it. in saddhiibala and viriya bala. They aie The antithesis of samadhi is the akusala constant in the observance of the santosa kamma of vikkhepa* (restlcsness of mind). dhamma,!***, in residence among hills and It consists of the inability to concentrate, forests, and in the practice of the dhutaizgas. and of unquietness and restlessness of mind (asQetic practices). But because they are in the work of bhiivanii manasikara. It is the weak III the other three balas, they are arising of thoughts on objects other than the unable to practise kiiyagalii sali, or do the object of concentration. It is the inability work of samatha and vipassanli. to control the mind and keep its attention Some persons are strong in the first three fixed on one object. Pakati samadhi cannot balas and thus can rise up to the work of dispel that akusala kamma of vikkhepa. kiiyagatii sali. They achieve concentration Only bhiivanii samiidhi can dispel it. in out-breath and in-breath, or in the bones The ancithesis of pO/iliii is the akusala Gf the body. But since they are deficient in kamma of sammoha**. It consists of the other two balas, they cannot rise up to ignorance, lack of clarity, mistiness, and the work of the Jhanas and vipassanii. - - - - - - - - - - - - - - ---._-,. Wandering thoughts or idle fancies. Sammoha: Delusion. *** Palipakkha: Opposite .. **** There are four kinds of santosa路dhamma. They are :I. Civara smtosa : Contentment of robes; 2. Pindapiita santosa: Contentment of food; 3. Sendsal//l sall/osa: Contentment of lodging; and 4. (diana pa('caya bhesajja parikkhara sanrosa : Contentment of medicines. Sarilyu/ta Nikilya, Nidiina-vagga Sarhyulta, Kassapa Sarilyutta, p. 398, 6th Synod Edition. Note.-Salltosa and sal/lulfllj have the same meanini-

Some persons are strong in pannii bala. They are learned in the Dhamma and the Pitakas. They arc wise in the paramattha dhammas (ultimate realities). But because the'back is broken in the four other balas, they cannot enlerge from the realm of tal)hii. kosajja, mU{fhasacca and vikkhepa. They live and die within the confines of these akusalas. In this way, whenever one is deficient in anyone of the balas, one cannot emerge out of the realm of the respective patipakkha. Of the five balas, I'lriya balel and paiifiii bola are also iddhipiida. Hence, if these I wo balas are strong and co-ordinatcd, it docs not happen that one cannot rise up to the work ofl'ipassallii because of the weakness of the other three balas. As illustration, consider the case of the five crores and five lakhs of householders in Savatthi city during the Buddha's time who obtained release from worldly ills. People who do not know the functions of the iddhipiidas, the indriyas, and the balas, do not know why their desires are weak, and what pa!ipakkha assails them. They do not know what dhammas they have to set up, and the desire to set them up never arises. It is thus that the aril'a l'arilsa dhammas are on the verge of disa'ppearance at the present day. I shall give an illustration. There is a species of bull called usabha. It is a bull worth more than a thousand or ten thousand ordinary bulls. If the characteristics a.ld distinctive signs of that bull be. recognised, and it be reared and nurtured properly, its limbs and marks will develop, and if s strenpth will increase. It can then guard ~u ....... ...... cattle pens from the bcurleopards. The cattle in the such a bull exists will be diseases and epidemics. 1W'ID.I!!in ,nCIUS 'CS round the stockade, eabh direction, diseases and

Wsal~i짜

A knowing owner, however, will separate such a bull from the rest and keep it in a specially constructed shed. He wiII cover the floor of the shed with clean sand and will fix a ceiling: to the roof. He will keel' the shed clean of urine and excreta, and will feed the bull with paddy and pulses fit for human consumption. He will wash and bathe it, and apply cosmetics and unguents. In such a case, the distinctive marks and limbs will develop, and its strength and powers will increase enormously. In this Buddha Sasana, Neyya individuals resemble the owner of the bull. The five balas of these Neyya individuals resemble the Usabha bull. The Satipanhiina VibhaIiga, Sammappadhana VibhaIiga, Iddhipiida Viblianga, Indriya Vibhatiga, BojjhaIiga Vibhariga, and Magganga Vibhariga, of the Abhidhamma Pitaka, and the Mahiisatipatthana Sutta, SatipaHhcina Samyutta, Samjnappadhiina Sarilyutta, Iddhipiida Samyutta, Indriya Snmyutta, Bala Samyutta,. and Bojjhanga Samyutta of the Sutta P1taka, resemble the worldly expository books which expound the distinctive signs, marks, and characteristics, of Usabha bulls, the methods how such bulls are to be reared and taken care of, and the strength and powers that such bulls can attain if reared and nurtured properly. . Those Neyya individuals who through ignorance do not attempt to develop the five balas through the work of bhiivanii, and w~o thus remain satisfied with the lower attamments within the Siisanii, such as diina, sila. and the study of pariyatti dhamma. resemble the ignorant owner of an Usabha bull who does not rear and nurture it properly.

.Ai person who is aft1icted with a fl1aJo1 disease such as leprosy has no desire to take an interest in the ordinar,Y affairs and undertakings of the world. But if after taking the proper medicines and treatment, the Breat sickness is gradually cured, and he is aroused from his apathy. This is inevitable. The group of five akusala kammas of ta(lhii, kosajja, mU/lhasacca. vikkhepa, and sammoha, resemble five major sickness.·· In the Sasana the work of samalha and vipassanii bhiivanii resemble the affairs and undertakings of the world. The work of satipalthiina, such as iiniipiinas sali, resembles the taking of proper medicines and treatment. The rest of the comparison can be easily recognised. Hence did the Buddha say:u. Saddhiibalam biziiveti, Viriyabalam Miiveti, Saliba/am bhiiveti, Samiidhibalam bhiiveti, Paiiiiiibalaril Miiveti. If, however, these people set up work in one of the satipatthiina, such as in iiniipiina sati, and if thereby they set up the three balas of saddhii, viriya, and sati, such untoward thoughts will certainly disappear. It is inevitable that new wholesome thoughts must arise. This is because they have developed their strength. This is how the strength is developed. Although such a person cannot as yet attain an .insight into riipa and nama, the weak saddhii 4evelo.p,s the exercised on paccay/imisa taczhii. T,he weak control

of,..,....»."..

In this world, the strength of builders lie in good tools, such as awls, chisels, axes, knives, saws, etc. Only when he equips himself with such strength can he undertake to build monasteries, houses, etc. In the work of carpenters, blacksmiths, goldsmiths, artists, wood-carvers, etc., also, they have each their respective strength. Their strength consists of good tools and implements. Only with such can they accomplish their work. Similarly, in the Sasana, the tools of samatha and vipassanii for the purpose of achieving magga iiiiQa and phala niicra consists of bhiivanii saddhii, bhiivanii viriya, bhiivanii sali, bhiivanii samiidhi, and bhiivanii pannii, developed through one of the satipatthiinas, such as iiniipiinassati. These five balas are the strength of yogiivacaras••••• Hence, these five bolas must be dev~loped in

202

BODHIPAKKHIYA DIp ANI ganga, are all dhammavicaya sarhbojjhanga. Alternatively, the five pannii ~'isuddhis· beginning with dillhi visuddhi the three anupassanii niilJas, the ten vipassana niilJas are called dhammavicaya sambojjhanga. Just

order to undertake successfully the work of salllc7lha and I'ipassanii within th:: Buddha Susana. This is the meaning of 'Miireli' in the stanza quoted above.

as cotton seeds are milled, carded, etc., so as to produce cotton wool, the process of repeatedly viewing the five khandhas with the functions of vipassaitii na/Ja is ~alled

CHAPTER VII THE SEVEN SAMBOJJHANGAS

dhammavicaya.

Calusaccadhamme su!!hu bujjhatfli sarnbodhi. Smilbodhiyii GJigo sambojjhmigo.

The vll'iya cetasikas called sammappadhiina, vil'iyiddhipada, vll'iyindriya, viriya bala, and samma viiyama magganga, are called viriya sambojjhanga.

(Can clearly perceive the Four Noble Truths. Hence called sambodhi. N.B. This is lokuttara magga iia(lG. Constituent of magga nal;w. Hence called SGJilbojjhanga.)

Birds are first delivered from their mothers' wombs in the form of eggs. They are then delivered a second time by breaking the eggs. Thence, when they become full fledged with feathers and wings, they are delivered from their nests, when they can fly wherever they please. In the same way, in the case ~f yogavacara individuals, they are first dt;l1vered from the distractions of mind which have accompanied them throughout infinite samsara when they successfully set up kiiyagalii sali, or accomplish the work ?f samatha. Secondly, when they attam vipassanii insight into rupa, nama, khandha, etc., they are free from coarse forms of ignorance. Finally, when the seven bojjhangas develop and mature, they become full fledged in lokultara magga na~za, and attain the magga naIJa known as sambodhi, and thus they are delivered from the state of worldlings. They are delivered from the state of pUlhuijallas and attain the state of ariyas-of lokuttara or Nibbana. There are seven bojjhGJigas, viz: 1. 2. 3. 4. 5. 6.

Sali sambojjhanga, Dhammavicaya sa/llbojjhanga, Vfriya sambojjhCll1ga, Pili sambojjhanga, Passaddhi sambojjhGJiga, Samadhi sGlnbojjhanga. 7. Upekkhii sarilbojjhanga.

The sali celasika (mental factor) called salipafl hiina , salindriya, sali bala, samma saIL magganga, is sali sambojjllGnga. The pannii celasika ca lied vimm;l.\·iddhipiida, paiinindriya, panna bala, samllu7di({hi lIIag-

The joy and happiness that appears when the process of seeing and knowing increases after the setting up of satipa{{hana, such as kayagala sati, is called pili sambojjhanga. The process of becoming calm and tranquil in both body and mind when the mental distractions, reflections, and thoughts abate, is called passaddhisambojjhanga. It is the cetasikas of kaya-passaddhi and cittapassaddhi. The samadhi dhammas called sammiidhilldriya, sammadhi bala, and samiidhi maggOliga, is called samadhi sambojjhanga. Alternatively, the parikamma samadhi, upacara samadhi. appall a samadhi, or the eight sammapallis, associated with the work of samalha and citra visuddhi, and SUlinala samadhi, animit/a samiidhi. appa~lihila samiidhi, associated with panna visuddhi, are called samadhi sOlilbojjhOliga. The samiidhi that accompanies vipassGrJii na/Ja, or magga no(w and phala na/Ja, are called by such names as sunnata sall/iidlli, anil1lilta samadili and appa(zihila samiidhi. When the work in katllma!!halla is as yet

not methodical or systematic, much effort has to be exercised both in body and mind; but when tile work becomes methodical and systematic, one is freed from such effort. This frecdom is called latramajjhataltii celasika (mental factor of equanimity). It is IIpekkhii smilbojjltmigaWhcn a yogiil'acara becomes endowed with these sc\'en charactcri. tics of sarilbodhi equally, he enjoys the joys and pleasures of a SClIllWza wit hi n the Sasanii-joys and pleasures which arc ul1l:qualled and unparal\d\ed by any worldly joy-just as a uniycrsal cakka king", lord of t hc four great islands and

-- ----- ----

--~---

-.-Please secfo~~~ote -i~ChaJlt~r V. ibid . •• Universal Monarch. Please see The Light of the Dhalllln:l, Vol. VII, No. I, p. 28.

-- ---

SEVEN SAMBOJJHANGAS possessor of the seven jewels, enjoys unparaUelled and unique ease and comfort. Thus it is said in the Dhammapada: SU1;nogoram pavitthassa santacittassa bhikkhuno amollusi rati hoti samma dhammam vipassato. - Verse, 373. Yato yato sammasati khandhiinam udayabbayaril, labhati pitlj)amojjam amatam tam vijanatGln. - Verse, 374.

[The Bhikkhu who retires to a lonely abode and has a calm mind, experiences joy transcending that of men, as he clearly perceives the dhamma. The formation and disintegration of whichever part of the body the Yogi contemplates, he experiences joy and happiness as he can thereby perceive the Deathless state (Nibbana]. If the pleasure and joy experienced in vipassana sukha which is complete with the seven characteristics of sambodhi be divided into 256 parts, one part of that joy and pleasure exceeds the worldly joys and pleasures of kings among humans, devas, and Brahmas-so great is the joy and pleasure inherent in the sarilbodhis. Hence also did the Buddha say: "Sabba rasam dhammaraso jit/ati·", (The flavour of the dhamma exceeds all other flavours.) There are stories wherein it is related that major diseases and ailments have been cured by the mere hearing** of the recitation of these seven characteristics of sarilbodhi. But these diseases and ailments can be cured only when the hearers are fully aware of their meaning, and great and clear saddlla (faith) arises. When these seven charcterist irs of samhodhi are acquired in a balanced manner, the yogavacara can rest assured that there is • Dhammapada, Verse, 354.

no deficiency in his koyagato sati. He can rest assured that there is no deficiency in his perception of anicca or analla, and in his mental and bodily energy. Because his mind is set at rest in regard to these three factors, he experiences joy in the knowledge that he can now perceive the light of Nibbllna which has never before appeared to him in the past infinite samsiira, even in his dreams. Because of that joy and ease of mind, his attention on the kammatlhana objects becomes extremely calm and steady, and upekkhii (equanimity) which is free from the anxieties and efforts for mindfulness, perception of anicca and anatta, and the necessity to evoke energy, arises. All the above statements are made with reference to the stage at which the Sarhbojjhangas are in unison with one another and their respective functions are specially clear. As far as ordinary sambojjhongas are concerned, from the moment kiiyagata sati is set up, the dhammas such as sati are known as salnbojjhanga. When the Buddha said that the seven bojjhatigas must be practised, as in: Satisalnbojjhaligari1 bhiiveti, viveka nissitam, viraga nissitmn, nirodha nissitaln, vossaggaparinamirn ............ upekkhii smhhojjhangmh bhiil'et i, viveka nissitam, viriiga nissitam, nirodha nissitam, vossaggaparinamim,""· it is meant that in the ordinary course, the process of setting up kiiyagatii sati (such as out-breath and in-breath) amounts to the setting up of the seven bojjhangas. For the distinctive and specific setting up of the bojjharigas, see the Commentary on the Bojjhariga VibhaJiga. u** The meaning of the Paji passage above is: "One should practise sati sambojjhanga which is dependent on the absence of all kinds of activities and anxieties, of lust and greed, or suffering attendant on the round of rebirths, and on the abandonment of the four substratum of upadhi.· .. •• Vireka nissita, viraga nissita, nirodha nissita, mean, "having no leanings towards

-----------

** Please see the Light of the Dhamma, Vol. VII, No. I, p. 9. Saril},utta Nikiiya, BojjhaJiga Samyutla, p. 12, 6th S)-n. Edn. *** Abhidhamma Pilaka, VibhaJiga Pair, 10. Bojjhariga Vibhariga, p. 238,6th Syn. Edn.

**** *****

Sammohayinodani Allhakathii, I. Suttanta-bhlijaniya-vaQQanii, p. 296. 6th Syn. Edn. There are four kinds of upadhi. They are:I. Kdmiipadhi: attachment to se!lsuolls I?leasure~ ; 2. Kllesupadhi: attachment to mmd·defillng passions; . 3. Abhisallkdriipadhi: attachment to performance of mems etc; and 4- Khandhiiplldhi: Attachments to the five constituont groups of tho body.

CHAPTER vm THE EIGHT MAGGANGAS

The definition of magga is: Kilese miirentii nibbiinam gacchanti eteni1ti maggo.

( hese dhammas dispel the defilements such as sakkiiyadi{{hi and thus enable one to reach Nibbiina-end of apiiya dukkha and valla dukkha . . Hence they are called magga.) There are eight ingredients of magga, namely,

1. Samma-dillhi .. ..... Right View, 2. Sammii-salikappa .. Right Thinking, 3. Sammii-viicii .. .... Right Speech, 4. Sammii-kammal1la Right Action, 5. Sammii-iijiva .... .. Right Livelihood, 6. Samma-vayiima ... Right Effort, 7. Samma-sali ... ... ... Right Mindfulness, 8. Sammii-samiidhi ... Right Concentration. All these eight ingredients are present in lokuttara iia'l:/Gdassana visuddhi (Supramun-

dane Purification by Knowledge and Vision). In the preceding lokiya visuddhis (mundane Purifications). Samma-vacii, Sammii-kammanta and Sammii-ajiva, are present only in sila visuddhi (Purification of Virtue). They are not present in citta visuddhi (purification of Consciousness), etc. Hence, in the matter of the bodhipakkhiya dltammas, sila visuddhi means viveka nissila and yir8gtl nissita sila in accordance With,

sila wlU~ is a

Somma-vlca, Samma-kammalfto, and Samm"4-.6flva mogglDlga are pur.ely of the class of sr/a and 4lence constitute genume sUa "p;suddhi. They are also called the 1 _ virali cetaslkas**路.*. Samma-sali/cappo is vitakka celasika. Since it is the harbinger of paRRIl, it is included in the paiiiill category. The~ ate three kinds of sarikappa, namely nekkhamo salikappa, abyiipada salikappa, and avlhifilla sOIikappa. Just as a person incarcerat,d in prison, or a person beseiged by enemy troQRS, or a person encircled by a forest fire, or a fish caught in a net, tank. or trap, or a bi{d caught in a cage, is absorbed (without able to sleep or eat) in only one thought, diiit is in tbe attempt to escape from these ~n. finements; the attempts of those pera4)~ who contrive with sammappadhiina vlr1Y4fl6 escape from the confinement of the .old infinitely numerous uppanna akusa/a and the new infinitely numerous anuf...f '/I akusola kammas that arc due to al'ille called tIt i. the sort of$ail!kdl~J)a<w~lichuw'Qjiwr! to escapo .... ".."'" ... vl:t1\ .,1itie-.;. !frolllnthe"ilVQirt.. drikklut

1>em

/(il?i

· -

....

205

EIGHT MAGGArilGAS Sammii-di/Thi and samlllii-smikappa arc pannakkhandha. They constitute the paFl/iii group. KhaT/dha means group or aggregate. Samma-I·iicti. sammii-kammanla, and sammii{~iil'tl arc called silakkha11dha. They comt itute the silo group. Samma-I'ayiima, sammii-sali, and sammii-samadhi are called saml1u7dhikkJuJlldha. They constitute the samiidhi group.

The iijil'Of{hamaka sila that is observed and kept with the pupose of destroying the great kingdom of dilfhi anusaya is lokiya silakkhandha maggmiga. It is sila I'isuddhi. There are two kinds of ajival!hamaka silo, namely, silo fcr layfolk, and sila for the sOlighii. Abstention from the three kaya duccaritas and the four vael duccaritas* comprise the ajil'affhamaka silo for layfolk. The atthafiga uposatha sila and the dasanga silo are silas that refine or polish the ajil'a!thamaka sila. The observance of the 227 sikkhiis laid down in the Vinaya Pitaka comprise the iiJiva!!hamaka sila for the sangha. These 227 sikkhiiscover kaya kmnmas and VOel kal1lmas, and are so classified in the Commentaries. The remaining silo groups laid down in the Vinaya Pitaka constitute refinements to the ajil'a!r hal1laka sf/a. Just as trees grow in the soil, (he six l'isllddhis beginning with ciao l'isuddhi develop in the soil of slla-l'isuddhi. In particular, sila visudddi, does not mix with the five middle visuddhis beginning with citta visuddhf, but supports them by securing antecedent purity. In the case of lokuttara iiiilJadassana visuddhi, silo visllddhi operates in conjuction with it as three constituents of sflakkhandha maggmiga. The reason is, the objects of attention of sila visuddhi are of a different order from those of the five middle I'isuddhis, while they are identical with those of the lokuttara visuddhi, thus operating together with it as sahajata (co-existent). This ends s ilakkhandha maggOliga. With reference to samiidhikkhalldha magganga, there arc two courses of act ien. namely, the way of the suddhavippasaf1l7 ycinika (one who practises pure Insight only), and

the way of the somotha vipassanii yanika (One who practises both Calm and Insight). After the fulfilment of sila visuddhi and the setting up of kt7yagatci sali, not following the way of samatha, but following the way of pure vipassana such as that of diffhi visuddhi, etc. is the way of suddhavipassanii yiinika. If, however, the way or samatha be followed, such as the attainment of the first jhiina samiipatti, etc., and thence following the way of I'ipassanii such as that of di{fhi visuddhi, etc., it is .called the way of the samatha I.

vipassanii yani,.;a. Of these two ways, (I) in the case of the suddhavipassanii yiinika, the three samadhi maggangas fulfil the functions of samatha and cilia visuddhis through the three kinds of samiidhi known as sulinata samiidhi, animitta sarnadhi and appm;ihita samadhi.

(2) In the case of samatha vipassana yiinika, however, the three samiidhi maggangas fulfil the functions of samarha and citta visuddhi by the name of three samiidhisparikal1lma samadhi, upaciira samiidhi, and appanii samiidhi; and thereafter at the I'ipassana stage, the functions of samalha and cit/a visuddhis arc fulfilled through the three kinds of samMhi known as suFiiiata samiidhi, animitta samiidhi and appalJihita samiidhi. During the period of the preceding silo visuddhi and kayagata sati, however, the three samiic/hi maggmigas fulfil (he functions of khanika (momentary) samiidhi. This ends samadhikkhandha magganga_ The two pafiiiakkhalldha maggangas fulfil the functions of pa;iI1a in both of the ways of the suddhavipassanii yallika and the samathavipassanii yiinika. after the setting up of sila visuddhi and kiiyagata siti. These remarks relate to both the lokiya magganga and the lokuttara magganga. I shall now show the way of sotapaui magga in lokUtlara magganga. It should be remembered that this book is aimed at the lowest of the ariyas, namely the 'bon-sin-san' sukkhm'ipassaka sotiipamzas. At the present time there an: infinite numbers of beings such as Visfikha, Anathapil)Qika, Sakka the deva king, Cii!aratha deva··, Maharatha deva." AnekavalJl)a deva ****, the four Catumahiiriijikn"··· de va kings, and the guardian devas

._-------

* Please see the Light of the Dhamma, Vol. VII. No.2, p. 10. U

Vimlina Vatthu, p. 87, 6th Syn. Edn.

*** Vimiina Vatthu, p. 90, 6th Syn. Edn. **** Vimlina Vallhu, p. 112, 6th Syn. Edn. **u* Ofgha Nikdya, Mahavagga, Mahagovioda Sutta. p. 178, 6th Syo. Edn.

, --

the

SWl

and moonÂˇ

who

coatinuo to derive pleasure and ease WI\Wij the rOQ,nd of rebirths-inhabiting the caUl

malrirajika deva Taka, the tavatilhsa d.el1~ lD~a, and the upper devp lokas. Th~)( are bemgs who have seven more rebirths In the kama lokas, one rebirth each in the six Fourth Jhlina lokas or Vehapphala brahma lokas. The number of rebirths in the First. Second, and Third Jhana brahma lakas is undetermined.

Why ar~ they called sOliipa1)1)as? The five great flvers and five hundred lesser rivers that have their source in the Himalavas do not flow up, but flow down continuously to the great ocean. Hence they are called sota. Similarly, ariyas do not revert back to the state ?f puthujjanas (worldlings) but proceed contmuously (as ariyas) until they attain anupiidisesa nibblina. In the case of puthujjanas although tney may attain rebirth i~ t~~ highest brahma taka, they possess the liabIlity to descend to the lowest OI'ici hell but in the case of ariyas, wherever they may be reborn, they do not descend and attain r~birth in a lower Taka, but possess a contmuous tendency to be reborn in a higher loka. Although putlllljjanas may attain the state of tihetuka brahmiis in the rupa and ariipa Takas, they possess the liability to be reborn as ahetu duggati creatures such as dogs and pigs, whereas in the case of ariyas, they do not revert back to the stage of puthujjanas, but ascend with each rebirth to higher states of ariyas. Thus, whether it be the tokas where rebirth takes place, or the status attained in each rebirth, the ariyas do not regress, but proceed higher and higher from one taka to the next, or from one status to another, until after many rebirths and many worlds elapse they reach the highest taka and the highest status, when they discard the five aggregates called khandha and cross over to anupiidisesa nibbiJna. The process by which this single path of ascent is traversed is called dhamma sola. They comprise sammii di{{hi sota, â&#x20AC;˘ ammll satikappa sota, sammil voell sota, lammll kammanta sota, sammil ojIya sota, .ammll vlly4ma 1010, sammll sati SOIa, and .amntI.amildhi SOIa. StII1IIII4 dlllhi sota means the establish~t1t of the lreat kingdom of sammll dtllhl which

the of Ifl1tI1IIIl way, the ~itthl remains throughout Ill8nY hves and many world-cyclea until the attainment of anupiidisesa nibbilna. The light increases and becomes more and more firmly established from one rebirth to another. It also resembles a person born from his mother's womb without sight through cataracts covering both his eyes, who on coming across good medicines is cured of the cataracts and gains sight. From the moment the cataracts disappear, the view of the earth mountains, sky, sun, moon, and stars, etc.: is opened to him and thereafter throughout his life. ~n the s.ame way, the sotiipanna ariyas gam the vIew of the three characteristics (ti-Takkha1)a) and the Four Noble Truths. Just as the blind man in the illustration above can see the sky, sun and moon these ariyas can percieve the dhamma mentio'ned at their will. This is how samma ditthi magga is established.

Samma di{{hassa samma sarikappo pahoti. *. (When sammii dillhi is established, samma sari kappa progresses.) Acc.ording to this, if samma dillhi is established, sammii sarikappa, which consists ofintention and design to escape from worldly ills, and to preserve others from destruction and suffering, becomes also established and thrives from one rebirth to another until the attainment of anupiidisesa nibbtinl1. This is how sammt! satikappa is established. The Commentary says: "Pallolili Wl4t/N1ti' (Paholl means va4t1hali, increase). Sommt! satikappassa sam,"' J6ctJ If the interttion

,.tI.

.~. . .-....._ , ktlltlntllltto

"tf1 duccdrltas is ft1r'·{1.~l:t\iftril ktJyo duccorltos 91...r;« ilftd: 1l'te "l'Ogres~ively established. soiPtlniikammttnlo is eatablished. Santmii kammantosso sommii iijivo pohoti. When views, intentions, speech and act s become pure, the forms of livelihood also become pure, and one is free permanently from low and base forms of livelihood. This is how sommii iijivo is established. Sommii iijivossa sammii viiyamo pahoti. When views, intentions, speech acts and livelihood become pure, energy or effort free from the duccaritas* and duriijiva •• become permanently established. This is how samma viiyama is established. Samma viiyiimassa sammii sati pahoti. Thus also does samma sati maggaTiga that has its roots in the work of sila, samiidhi, and panna, become established from one rebirth to another. This is how samma sati is established.

,,'cr

Samma satissa samma samiidhi pahoti....

Thus also does samma samadhi which has its roots in the work of sila, samiidhi, and panna, and which possesses great control over the mind, become established. This is how samma samiidhi is established. This is how the eight maggaTigas called dhamma SOIa become progressively established throughout many lives and many worlds form the moment a b;;:ing attains the stage of sotapanna and until he finally attains anupadisesa niobiina.

Beings transcelfd the .tate (jf~ as soon as they reach the sta.e JI!Alt: They are no longer worldlings ~I of the world. They have beCome beings /okutlara. They are no longer beings sub-ject to the suffeting within the round of rebidhs (valla dukkha). They have become beings of Nibbiina. Throughout the series of many existences and many worlds, they no longer emerge back again from the first stage of Nibbiina. They no longer possess the susceptibility to return to the t1IISUIlya plane of sokkiiya ditthi, or to the state of puthujjanas. They are permanently established in the first stage of sa-upiidiseSil nibbiina, and throughout many lives and worlds they enjoy at will the pleasures of humans, devos, and brahmiis.

For a detailed exposition see my "Catu Sacca Dipani", and .. Paramattha SaJikhitta. " These eight moggangas occur simultaneously to these oriyiis only at the instant of the attainment of a Path or Fruition. With reference, however, to lokiya kusala kommas (mundane wholesome volitional actions), the three silakkhandha maggailgas associate only with sila kusala kammas. The three samiidhikkhandha maggatigas and the two ponnakkhandha maggangas, however, associate with many kinds of kusala kammas.

Although the three silakkhondha maggatigas associate only with sila kusola kammos. they are firmly established in ariyiis lIS' avitikkamo (non-contravention) throughout many lives and many worlds.

Although from the moment kiiyagala sati is set up there is progress such as has been shown above, so long as the state of niyama is not reached that being is not as yet an ar;ya, Sotiipalti magga is the starting point of ariya sota. As soon as beings reach sOliipatt; magga, they enter the domain of or;yiis. Hence it is said:

The pure dhommos involved in the t~y.. seven bodhipakkhiya dhammos are: cluul.da.

SOlam iidilopojjimsu piipun;msiiti sotiipannii. called soll1panna, as they reach

cillo, talra-majjhattatii, saddhii, possadlal. ponna, vilakka, viriya, the three wlVltis. satl. pili, and ekaggala, and are. fourteml~". iB

the first time.

This ends the eight moggangas.

number.

':1I0w 't'O'\PJRAcnsE 'l'Itt I

'_ _

DHIIP:AKKHIYA DHAMMAS

_ .who encounter a Buddha Slsani have to set up sila visuddhi first and practise thO bodhipakkhiya dhammas in order to aHain the status of ariya sota. I shall now give a brief description of how the practice may be undertaken. The practice of the seven visuddhis amounts to practising the bodhipakkhiya dhammas. In particular, citra visuddhi concerns only persons who follow the way of the samatha yanika. Maggiimagga FiiiJ:/Odassana visuddhi concerns only those adhimiinika persons·

who think that they have attained the Holy Paths and the Fr~its although they have achieved no such attainment. Sila visuddhi, karikhiivitara1;la visuddhi, palipadii iit11;1adassana visuddhi, and lokuttara RQ1;Jadassona visuddhi, relate to many kinds

of persons. Of these five visuddhis, sila visuddhi has been dealt with under silakkhandha magganga. It consists of keeping the iijival-

IJuvnaka sila. Cilia visuddhi, in general, consists of setting up kiiyagatii sali. Some persons set up kayagatii sali through out-breath and inbreath. It may be said generally that if one's

attention resides on out-breath and in-breath. whenever one wills it, no matter what the posture of the body may be, kiiyagatii sati has been set up. Some persons set up kiiyagatli sati through the four body postures in accordance with the statement in the Text··: "gaccanto gacchiimiti pajiiniiti", while some set it up through sati sampajaiina (Clearness ofConsciouness) on bodily movements. Yet others set up kiiyagatii sali through attentiM on the thirty-two parts of the body. Here, hairs of the head, hairs of the body, and skin, are called tacaIf attention on these parts can blliftfjti'Krca!llCl~teadily placed at will, whatever DO!ltures of the body, kilyagllta .•IlIMtif"m'!~' can also be directed body. Kdyagatiisati is ~"'$I_tion can be steadily and firmly

In the work of dillhi visuddhi, if the • elements (dhiitu) of pathavi, opo, tejo, '/J.P."" iikiisa, and viiiiiii1;la, can be analyti~ perceived, it is accomplished. In the work of kharikhiivitara(la visuddhl, if the causes for the appearance of the dhiitus mentioned above can be clearly perceived, it is accomplished. It must be clearly perceived that the causes for the appearance of pathavi, iipo, tejo, viiyo and iikiisa are kamma, cllta, utu, and iihiira, and that the causes for the appearance of the six viiiiiiit/as are the six objects of perception. By patipadiinii1;ladassana visuddhi is meant the three characteristics of anicca, dukkha, and anatta. If these three characteristics can be clearly perceived in the six dhiitus mentioned above, patipadiiiiar.tadassana visuddhi is attained. Lokuttara fillnadassana visuddhi means the four magga flii1;las. This shows concisely the five visuddhis. For a more detailed account see my "LakkhaQa Dipani", "Vijjlimagga Dipani", and "Ahara Dipani". These thirty-seven bodhipakkhiya 'dhammas are the heritages of the Buddha. They are the heritages of the Sa sana. They constitute gems of the Sasanii that are priceless and invaluable.

CflAPTER X HERITAGE OF THE SASANA

I shall now examine what constitutes siisanadtiyajjb. Siisanadiiyajja means the act of receiviug

the heritage of Sasanii. .. Diitabbanti dliyarh".

(fhat which is given as hetitage is 0Il1rect diiya.)

Property that should

be,;lriv.t. .iailriiiW

~~~~~h~e.~~~I~t~.~fro~m~~~~~~:t~~~~~~~~~~~

1. /okiya ~ heritage. .2. lokttt/Ql4 dhQJn!ml hentage.

The /oklyfl. fikTJt8$

t silo.

samiJdh/, and

pQJJ~, the six, IQkJya visuddhis, and the thirty.. s~ven brX(h.ip,ik/chijld dhammOl ~~ciated with the lokiya y~is, au-e called'the lo(cJya

4Jr4mrna

lienta.ac;. the sikkhas ~ssc1Ciated

with the Holy Paths and

ft1Jits. the lokuttara 1fQ1Jarlasstma ana the tlUrty-sMl\'4OM'lttom dltllmmaaveoUlle4'_umria>trilftlJllllmllillmtlllge.:

\\ d nnd i mma heritage. The practIce of /. usala kammas Ui~ towards the ultimate attainment of~a, as well as of worldly benefits and Pleasant rebirths in the interim before Nibbtha IS attained, is related to both l'a!!a and vi valla and hence i called ubhayo nissita. In tilt Piili Texts, however, only l'a!{a and vIvona are mentioned. Those who are more inclined to the attainment of l'alla results may ~ said to perform rOlla Ilissita kammas, and tho c who are more inclined to the attain1 nt I ril'tI[{a result may be said to perform rim!! n silo humla /;,1/1111105. With reference to the classification of lIiyola and oniyato, the great realm of sakkiiya-diflhi anusa)'a that pUlhujjanas (worldlings) possess is like a great wide and deep ocean of hot burning embers. The sila, samiidhi and pO/ina, that occasionally occur to pUlhujjal/as may be compared to droplets of rain falling on that great oCean of burning embers. "I fulfill si/a. I possess sila. I develop samiidhi. I am knowing. I am wise. I am clever. I perceive rQpa and niima. I contemplate Tiipa and nama" are declarations of acts of sila, samadhi, and pannii, which revolve round the sakkiiyadiUlii that is .. I". and thus resemble the droplets of rain falling on the great ocean of Just as great n einbers ~nd of

BOf)HIPAKKHIYA DIPANt perceives the Four Noble Truths, are of the "'yola class. Like droplets of YÂŤllter falling on the great lake of Anavalatta, such loklyo Sila, samadhi, and panna, do not disappear throughout mnny lives and many world- cycles. This shows thl' nature of lokiya dhamma heritage. The lokuttara dhaml/la~ of slla. samadhi, and panna, nrilJadaHana visuddhi. and the thirty-seven bodhipakkhiYll dlwmm(ls, which accompany the eight kinds of lokuttarn consciousness are I'ii'alta lIissita, They are niyala. The lokiya sila, s(;mii{lhi. and ranna. which occur to ariyas who have attained /okullara sila, samiidhl, and paiin:i. also reach the niyala stage. In such persons there is no longer any pJssibility of their becoming dussila (immoral), asamiihila (not composed), duppa;,na (unwise), and andhabalii (silly) . This shows the heritage of the Susana. The heirs of the Siisana are: 1. Bhikkhu, 2. BhikkhUnt, 3. Samaf)era, 4. Siimaneri, 5. Sikkhamdna (female) , 6. Upasaka, 7. Upasikii. mC,'lns "embryo BhikH ere, Sl'kkhamana

Imum."

Of the above seven heirs, the flrst live are called "fellow work.!rs or collc:tgues within the Siisana," Men, del'as, and Brahmiis, who are not "fellow workers or colleagues within the Siisana," but who are established in Ti-sarana arc included in Upasaka and Upllsiki. . , Among the seven heirs, the iimisa heritage of the four requisites can be received only by the five "fellow workers or colleagues within the SlIsanll." The lokiya and lokullara dhamma h!ritages, however, can be r~iVed by all the Seven. In the receipt of suCh heritages, there are sp.!cial considerabons in resp:ct of the heritage of lokiya sl1a. There are sp-:cial considerations with respect to the heritages of lokullara sUa, lok/ya and IDkUltara sam4dhi, and lok/ya and lokuttara ~.

~ cmdiderations with respect to

:ifMt8rN'~ Arise because, the five "fellow

n. .l.Wlc; o( che

........ ~"w~1i1OD

workers or colleagues within the Sltaill" receive the heritages of both the Vinaya 6 and Suttantasila, while upti3akti3and upblkls receive only the Suttanta sila. Sutlanta sila means: (I) in respect of the five "fellow workers

or colleagues within the Sisanl," the silas enumerated in the Brahmajala Sutta (Digha Nikaya),* (2) in respect of upiisakiis and upiisikas, ajivallhamaka sUa and dasanga sila. DhiUmiga slla, indriya sila, and paccaJasollnissila sUa; are also Sutlanta sUas. Samm(i-viicii. sammii-kammanla, and sammii-iijll'G, included in lokutlara magganga are called lokullara sUa. These sUas can be received by the five "fellow workers or colleagues within the Sasanii" as also up(isakas and upiisikiis. Hence no special considerations arise with respect to lokullara slla. The same is the case in the two kinds of heritages of samiidhi and panna. The seven ri.\Uddhis and the thirty-seven bodhi-pakkhiya dhammas are included within these silo, samiidhi, and panna.

Of the seven heirs of the Sasanii, the five "fdlow workers or colleagues within the Sas~na," who are in the service of the Sasanii, are heirs for their own benefit as well as heirs who act as caretakers orthe hait:tge of the Sasana in order that the Tipitaka and the other requisites of the Sasana m:ty endure for the dur:ttion of 5000 years. The remaining two are heirs of the Sasana only for th~ir own benellt. The status of caretakers of the Sa anli, on wh:Jse should~rs rest the resp:msibilitie of the Siisana, is much higher than that of the status of being merely heir. Thu, a householder who has been an ariya. for ixty years has to p:1Y re pect and obei ance to a young pUlhllJjana siimacrera of ev n years of ag: who h:ls been initiated for only a day. Thu al o. a Bhikkhu who i :tn arahat ha to ply re p.!ct and obe ian t a pUlhllijana Dhikkhu who wa ordained ju I n h ur before him. Thi

how th bÂĽir

Th tin 0 Ikkhl. the v n vi udtI.IW tho thirtyn bodhipaldchijltl.

DhaaIma, Vol, III, No Iuadba ....... CoIl801L

2. lAd 'lID

Bra~1a Sut

-:"I1:'W""!'t

. ......

'....

'''_ '

HERITAGE OF THE SA SANA in ltl1l~,m:I1lCl' with the IItt Ir I IIt.u1I!1I1S.· and Ill'nce an: called •1I1U /tilllliit 1lI1I/1-p Ili{liltli. I'Iw sewtl

• r pr Ii,s th:1I .Ire I illl: 1

S.I~ana· wilt) practise these wdl .Ire calkd s/lppa{ipl1lllla individual.. TIllY arc also called IIjllp{l(l/ipmllla individual'. mi)'. 1'1't/{ipt/lIIl1l individuals. and siimidpp. {ipml1l(I individuals··. Although t.h ' may be pllfhlljjOlltlS. they are included ,m~)ng the SOfiipa{!i-lIIt1ggatthasl'klza individuals (per '1m, in training for the so/aparti l1Ia~ga), who cunstitute the first group (orthe gr)u in the first stage) of the eight ariyas. Th~y ~onslitutc dhommalludhallllllapafipallna ariyas. Since they are still puthujjanas, they arc not yet paramattha ariyas (Purified Noble Ones). 1 ir: ,)f til,' UlT1l11l ."

I shall substantiate what I say. In he Se -happ i tipada Sutta, *** Buddha sa id: "Imina ariyena silakklzalJdhena samanniigato hoti." meaning thereby that the practices which are comprised within the bodhipakkhiya dhammas, such as iijivatthamaka sila, constitute ariya sila, ariya samiidhi, and ariya pannii. Hence, in the Buddha Sasana, the upiisakiis and upiisikiis who are permanently confirmed in the iijfvatthamaka sila and in the Ti-sara1)a, are persons who are partly endowed with the suppatipanna quality, a nd the siimicippatipanna quality, and hence are dhammiinudhammappa!ipanlla ariyas.

When these qualities are enumerated coupled with the name of the Sangha, such as in: Sanghari! sara1)am gacchami. Suppalippanno bhagavalo siivaka sangho, etc.,

Only the Bhikkhus and BhikkhUnis who are silavanta kalytil)a puthujjanas (worldlings who are morally good and virtuous) should be understood. In the matter of the Vinaya, all persons other than upasampanna sangha (ordained sangha), that is, siimal)eras, siimanerfs. sikkhamiinas. upiisakiis, and uptisikiis, are excluded.

211

although he or she may be only an upci.rakci or an IIpfi.l'ik(i . Thus it is said in the Dhammapada; A/mikato C(' pi .I'llmmi careyyo sallto dallto niyalo hrahmaciiri, sabbe.lu bhatesu nidhiiya dOfJcjam, sa samafJO, sa briihmafJo, sa bhikkhu. -Dhammapada 142.

[Though dresscd in gay and festive clothes, if hc practises an cven mind, if his passions arc subducd, if his senses are controlled if he is confirmed in the four Paths, if h~ p;rmanently observes conduct that is chaste and pure, that person is a recluse (samafJa), he is an ariya (briihmaf,'w), he is a Bhikkhu.] This passage shows that a person who practi ses the dhammiinudhammapatipatti, which are the bodhipakkhiya dhammas, and lives with pure mind and body, can be called a Bhikkhu even though he dons the clothes of an ordinary layman. This shows tb:! nobility and high status of the heirs of the Sasana. In the matter of the heritages of the Sasana, there are two kinds of heritages, namely, go od and bad. There are also two kinds of heirs , namely, good and bad.

I shall here show the essentials in the Dhamma Dayada Sutta ****, Mula Pannasa Majjhima Nikaya. .. , Dhamma diiyiidii me bhikkhave bhavatha mii iimisadti)'tidii. Atthi me tumhes~ anukamll..ii. Kinti me siivRkii dhamma dti)'tida bhaveyyuri!, no iimisa dtiytidii Ii.

(Bhikkhus: Let you be heirs of the Dhamma. Let not you be heirs of the material requisites. I have compassion and anxiety fot' you. How do I have this compassion and anxiety? How can my disciples bec<;>me heirs .of thc .ohamma; how can they aVOId becommg hCIrs of the material requisitcs? It is thus that I have compassion and anxiety for you.)

A person who practises the dhammiinuThe meaning of this passage is as follows: dhammapa{ipatti, which may also be called the bodhipakkhiya dhammas, is called sama~ta The Buddha's heritage consists of the two and brahrnal)a in the Suttanta discourses, kinds of iiflli.l'(l h~ritage and dhamma heritage, ~----~--~--~--~~-----* Four mogf{o.l', four phalar and Nibbana •• See Nanamoli's Visuddhimagga, page 236 el. sl'q. Samyuua Nikaya, Maha·vagga Sarhyutt!l Polli, I. Magga Salilyutta,

*••

.... I.

SVft. Edn . Mnlaparjy~ya.vngga,

3, Sekhn Sutta, p. 12, 6th

3. Dhammaday!lda Sutta. p. t5, 6th Syn. Edn,

....

-.~

'fIPAKKHIYA DIPANI

.lmisa heritage is of three kinds, namely, (I) pac;:ayiimisa, (2) lokiimi.l'a, (3) valtii-

misa.

Th~ ben<!fits con i'it ing' of nlms-food, robes, dwelling place and medicines. are called paccayiimisa. Wurldly renown, grandeur, dignity, power, worldly posilions, such as teachers and mentors of kings, ministers, persons of wealth and influence, and possession of followers and retinue, arc called 10kiimiscJ. Pleasant rebirths such as rebirth in high stations, fl:binh III afllucnt families, or rebirth in circumstances where one's wants and needs arl: fulfilled, are called vattiimisa.

hav~

already expounded dhamiimisa.

The Buddha foresaw that after his attainment of parinibhiill(/ the SJsana would be overwhelmed bv the excessive I11crease of the three categori.:~ of iimisa hcritage, in just the same way as islands within tht: ocean art: overwhelmed and submer~cd by the three waves of rising floods, Hl:nce did hI: ka\e behind the exhortation: Dhammadiiyadii me bhikkhave bhavalha, mil iimisadiiyiida. Anukompa means th~ an:(Icty or concern nurtured by the Buddha. The Buddha's anxict)- was that, just as when the flood wakr, l)f thl: oCean rise the people inhabiting the 1,1,ln(\s al'l: submerged and cast adrift. His disciples in the Sasana would in time be sllb!llcrg~d and C;lst adrift by the rise and eXpal1S1011 of timisa heritag.:, thus sewrinÂŁ! th.:m from the invaluabl<.! heritaÂŁ!e of th.: 1111,11/11/111, fkn~l: did He leave behind th.: exhortat ion:

me s(irllk,i him ve ),ywiJ,

Kin Ii

dl/lll/ll/llliltiYCI,hi

no iimisa diiy.i(hi. The three iimisa heritag.:s arc therefore heritages whleh caused anxidy .tnd concern in the Buddha, and thus arc heritages which the Buddha discouraged. Hence, these three iimisa heritages are bad heritages. On the Qth"r hand the thirty-seven boclhipakkhlya dhammas, sueh as Stllipa{{luina are lierlta,es which the Buddha extolled with a cl~r mi'nd free from anxiety, and thus are ,00(1 herItages. !Y..t~ shaWl) good and bad heritngcs, .ftCl ,t)od heir hould 01 0 be examined.

In p:lrticular, it must be remembered that there are certain heritages in the am;sa category which the Buddha extolled. They ar_e pifJdiyiilopa (morsel) alms-food, pamsukula robes (robes made out of rags and cast away clo_th such .as from dust and heap), rukkhamula dwelling place (dwelling place constructed in a lonely place at the foot of a tr~e), and plilimutla medicine (strong smelling urme of cattle used as medicine). These four are calkd BUddhadiiyojja. They are the ff)llr great heritages which the Buddha approvt:d. If that is the case, it needs to be explained why the Buddha permitted the acceptance of atireka lcibha (surplus acquisition) iimisa gm.:n by lay donors, as when He said: Alireka lobho vihiiro arjrJhayogo, etc. (Surplus monastery, dwelling place, etc.) The pariyalli S(isanii* consisting of the Tipi~aka is the base-the foundation-of the pa{ipalli (practice of the Dhamma) and the pa{ivedha (rt:alisation) Sasanas. Onlv when the pariyalti Sa sana stands firmlv established can the other two Sasanas be- also firmly established. The burden of preserving the pari),alli Siisallii for 5000 y..:ars is indeed grea t, since these are times of a waning kappa (world-cycle) when the life-span of men is also on the wane. The physical and mental strength of the members of the s(/fighii, who are the servants and caretakers of the Sasana, are as a result on the wane too. The Buddha thus foresaw that it would not be possible for thesl: servants and caretakers. in the future, to shnuldl:r thl! burden of pre erving the pariya/li and at the same time live in lonely plact:s ullLler trc:es-without thl! concession l)f ofircka l,iMa. This is ont: r.:ason. In t he cases of those persons whose ptiramis arc yet immature, thl: Buddha fore aw that the opportunity afforded them or practi ing the works consisting of acquiring the pari,rolli, performing deina, ob erving sila and giving paccayeillugga!Ja (a i tance in kind) extensively, would ecure for them escape from the apiiya lokas in the ne t birth. and enable them to obt,lIn relea from worldly ill during the ne t Buddha anl. This i another rea on. It may be argued her that If wh t h aid above i true, it w uld amount t Buddha him elf ha mg ntn t ub merge being and en t th m d,dl In m

o\'del' that anell·" tlllA OIltetilltelr& bf the pllrijlltlt $and h ha 0 to associate thems fes na oid bly h IIflt;CO)l,dmis4 al).d lokdmisa p1&y not be 0 erw~l~ and submerged in imisa lQ(fhti. Hence if. uch persons ride the ship which con ists of the wisdom arising out f paccayasannissita sila cetanti according to the prescription in paccavekkha1,la suddhi that is free from the association of the two kinds of timisa I~ha. they cannot become submerged and be adrift in the ocean of timisa although they are obliged to live in association with timisa tQ1,lM. The meanings of the expressions "submerged" and "adrift" are as follows: The non-appearance of tidinava-iia~la (awareness of blemishes) in the three iimisas of paccayiimisa, Iokiimisa valtiimisa, is what is meant by "submerged." To be non-aware of blemishes for a lengthy period, and to derive joy and pleasure in the three iimisas throughout the whole of the three periods of life, is what is meant by "adrift". Hence, in order to prevent being so "submerged" and "adrift", the Buddha said in the Dhammapada: Ti1}1,Iam annataram ytimam patijoggeyya POl}f!itO.

-Dhammapada, verse 157. (The wise man should purify himself during one of the three periods of life.) This means that if one is "submerged" and be "adrift" in the first period oflife, one ."nn,"'" aJlternpt to . oneself the

in Bhavantirtima-deriving jO)l tlon

The Buddha said that if one r~ "submerged" and "adrIft" within the 6tnftll heritages during the whole of tbe tb~. periods of life, one will be ca~t iilto the apliya lokas. Thus in tbe Dhammapada, He said: Ayasliva malam samull haya, tadutlhaya tameva khiidati. evam atidhonaciirinatn, tlini kammiini nayanti duggatim.

-Dhammapada, verse 240. (Just as rust springs from iron and eats away that self-same iron, the deeds arising out of amisa ta~lhii of a person who lives without reflection lead him to the apliya lokas.) This discourse * was delivered by the Buddha in connection with a Bhikkhu who dies in the Jetavana monastery. and who was reborn as a louse in his erstwhile Bhikkbu's robes, because he harboured an attachment to those robes just before he died. If the attachment to a set of robes can cast one in the apaya lokas, what more need be said on greater attachments? The robes were received as a share from sarighika property ~property belonging to the Order of the Sangha), and hence were dhammika property (righteous or lawful property). The Bhikkhu in question was also one who scrupulously observed the 227 sikkhas of the Vinaya. Thus it may be said that a set of lawful robes cast a Bhikkhu endowed with the 227 sikkhiis into the apdya lokas. What more need be said about properties acquired with lust and ~ by ordinary layfolk endowed with only five sikkhiis? It is thus that 0 sAould c9.nte11l,Plate and acquire agitation ($.amyegq')•• *

ilU!!!iatli&.J!caC:lv usc.

*lthy. man has six sons. On his the six heirs divided the properties ~ !hemselves in six equal shares. The ~pertres buried beneath the earth were also ewJladyallocated. These buried properties could be secured by the heirs only if the owners personally dug them out of the ground. One of the sons was full of greed. He was !lot ~ntent with the property he could Immediately use. He was satiated with the desire for the buried property and could not bear to wait long in order to get it. He therefore exerted himself and dug up the property, thus becoming a wealthy man. . One of the sons was full of enerllY. He did not look on the prosp.!ct of having to exert himselffor days and months as burdensome. He therefore put forth effort and applied himself to the work of un ear thine: the buried treasure, thus becoming a wealthy

man.

One of the sons was strong in his attachment. From the moment he received the heritage, his mind was always on the property. Sleep and food are of no consequence, so greatly was his mind attached to the property. He thus put forth effort and dug up the buried property, becoming a wealthy man. One of the sons was clever and ingenious. He contrived to construct machinery and du.8 up the buried property, thus becoming a wealthy man. One of the sons lacked greed. He i ....neld himself to be well-off with even ten :1ftftI.aH worth of property. He had no tG the buried property. He property that he receiv~",.fmmediate. use

Those persons who possess the iddhip6t14 of viriya (effort) resemble the second son who was full of effort. Such persons are happy and easy in mind only when they are engaged in the attempt to acquire the higher achievements which they do not as yet possess. Those persons who pOllsess the iddhipidll of citta (attachment) resemble the third son who possessed strong attachment. Whenever such p.!rsons come to know of work productive of great benefits, they invoke great attachment for it, and their minds do not wander to any other matter. Those persons who possess iddhipiliJa of

panna (wisdom) resemble the fourth son who

was clever and ingenious. Such p::rsons attain happiness and ettse of mind only when they are engaged in the attempt to acl:(Uire great knowledge that is difficult of acquisition, de~p, and productive of great benefit.-. do not Dossess lilm

In these words the Buddha urged all beings iddhip~das such as chmuJa, etc. Then only can new desires and new thoughts arise. In the Buddha Siisanii, layfolk and Bhikthus who are defective in their moral conduct l'C6emble the sixth son. Among layfolk, those persons who are defective in the establishment of the Ti-saralJ,a, and the nicca Irlas of ponca silo and iijivauhamaka sila, do not possess the qualities of an upiisakii or an upasika, who only are the heirs of the Siisanii. Among Bhikkhus and siimalJ,eras, those who commit the piiriijika* offences do not possess the qualities of a good Bhikkhu or a good s6mat)era, who only are the heirs of tbe S4sanl. Iflayfolk vow that they would keep the panca sila or the iijivatthamaka sila from today, they can immediately become upasakas and upiisikiis who are heirs of the

to strengthen their weak

Sisani. This illustration shows how of the many persons who are truly in the line of heritage of the one Father (the Buddha), only those who p:>ssess one or other of the four iddhipQda3 as foundation can enjoy the full benefits of the heritages. Persons who do Dot possess one or other of the four iddhipiidas get the opportunity to enjoy only some of the superficial benefits of the heritages. They d9 not.get the opportunity to enjoy the real epenqe pf the heritages. Some persons do ~ot let the opportunity of enjoying even the SW'er~ benefits because they squander tim.. kedtag<:s and thus become severed from tp ~~.s and the Sisana's heritages. the SUanI m~ alsO be

and ~11tro'V BUddha. the prej~t ...,,~~.., are persons who have ~b8lP..~ from the ;Buddha Slsan! to ~:Maallwho scorll and undermine 'the SlsanA. How easily they can. c~ death in another birth can be imajiDecL One can be a disciple of the Sabbalftllta Buddha this month, and the disciple at another teacher next month. One can be the disciple -of the Sabbafinuta Buddha this year, and the disciple of another teacher t1le next. One can be the disciple of tne Sab.. bannuta Buddha in the first period of life and the disciple of another teacher in the second, One can be the disciple of the Sabbaiiiiuta Buddha in the second period of life and the disciple of another in the third. One can be the disciple and their of the Sabbaiiiiuta Buddha in this life and the disciple and heir of another teacher in the next. Thus in the Patisambhidii Magga, the Buddha said: Niiniisalthlir.iinam puthujjanii. *.

mukham

ullok~lItUi

(Aputhujjana is so called because he lodb up to the faces of various teachers.)

The meaning of this passage is tbat in the infinite past samsara, puthujjanas have never been constant in the choice of the teachers in whom they have taken r-efuge. It has beea one ~acher today and another tomorrow. One teacher tbis month and another the next. One teacher this year and another the next. One teacher this life and another the next. ne number of occasions on which they haVe alfproached and taken refuge in the Sabbalfluta Buddha during the infinite past la1iuftJj is very few indeed. Sometimes, they lut1lO ta'ken refuge in the Brahmii, sometime~ DrdMiJ sometimes in the various dew, biit~ sometimes in tfle

216

BODHIPAKKHIYA DlpANI

·.vhich plltiilljjanas h~\10 approached and II refuge in these false teachers IS also . , v num~;ous SJmct r,' ~ thL'y han lake, rduge. 111 t.ll\! n<lgao. som~lim:::s in g,.1"Ui, " S0l11~tlm~s Il1 fivers, sometimes in mou;1t~i ..,s som~tim~s in forests. sometimes III crees ., m~c !.r'lCS in. hillocks, som<'i;mes in fire, sometllnes In water.* Thus III nature. the I.lumber and kinds of teachers which pu{hlljJanas. afflicted with sahkava-dil/!zi have approached and taken refuge in, arc'extremely numerous. The more they appro:tch and take refuge in these false teachers the more do they sink into the apllya and l1l:U.1'iI iokas. ;1

and

If furlher b~ginning \V ith this life. they continu;; to wander and drift in smiz,iiTa replete w'tll f:ll,t: attachments of sakk(l)"a'/'IITI' tl',:~ ,>"ii! con,inue LO change the 't he"" whol'] they ,!pproach and lake r~fusv .ii. H)w frightru 1 t\..rr:bk, and naslY ,s th-:: st,j[e of a plI!hufialla'. . Tlis is the rneaning of the passage, "niilUls(j/[h:ir(lnali: liwkhmil ullokcli/lli put/zujj([l1(i .. , On every occasion a plIlizlliian(J changes his t<:achers and refuges, a change also occurs in the doct rines and principles that he depends on for his guidance .. Sometimes pUlilllijallas have depended on the adhisTla dhamma (purified morality) expounded by the Sabbaiiiiuta Buddha; som~times on gosila gorala d!zal11l17a or the practices of c:lttle; sometimes on the practices of dogs; ,;ometimes on the practices of horses; and som~til11es on the practices of elephants. Thus the moral practices which they ha ve adopted and dt'p~nded on are also very numerous. In the matter of dillhi (views), the number of existences in wlii'ch they have adopted and depended on samllUIdi!!hi (right views) are extremely few. On the olh<.:,- hand the numher of existLnces in which they h"." adopt .,1 llld depend..:d on micc/I(l di!rlii (\"r,mg \:cws) arc extremely numaous. The l110re they have adopted and depended on these wrong views and practices, the more have they sunk-deeper and deeper-into the apii)'{/ and niri)'a lokas. Of the countless and infinite number of errors and p~rv.:rsities p.)ssessed by plllil1li;allll.> , wandering and drifting in S(lIilSlira, the error of seeking refllgc in wrong protectors (tL'achers) is onc of the grc:I!est L'rrorS enntillcivc of causing 1hem great harm Thi~ i, b,:c:lllse lht! t!ITor orscelung refuge in • Cf [)itamlllap'lda, vcrse J 8~ . •• .. Wi!.hing tree " -

wrong teachers leads to wrong moral principles and prac' ices, and the difficul, achievc:nen! of ret',j, us hum:!'l bc:ngs (mr::Jlussatta dulil1bil(1) , ,~lt mdY be compared to a great ]h7dnii" mee producing the fruits of oood rebirths, n,:col11cs in its entirety a "'trce produCll1g the evil fruits of rebirths in the niriya regions. This shows the future path of aniyata heirs of the Sasanil. Those persons who perceive the allicca and anatta characteristics in themselves are freed from the kingdom of sakkiiya-di!{hi. They become the ni)'llla heirs of the Sasanii. Niyata means that they are freed from :he suscept:bility of approaching and seeking refuge 1n '':ITon:::ous teachers throughout futurc ·,.jj'l,t· sadlSara. They become the true chtldrVl ,he Sabba;1I111ta Buddha throU.:;lhlU[ th '1 llre succession of rebirths They becolD.! mrmbers of the "bon-sin-sG.'l" family, and though they may pass through many rebirths and many world-cycles in sarnsiira, their views of the unbounded and incomparable qualities of the Buddha, the Dhamma, and the Sangha, become clearer and brighter from one rebirth to another. The three siisalliis of sila, samadhi, and parl11a, the seven ViSliddhis, such as slla ViSliddhi, and the thirty-seven bodhipakkhiya dhammas of satipa!!/uilla, sammappadhana, iddhipada, illdriya, bala, bojjhanga, and magg(//iga, are dhamma heritages that prosper and increase in their minds from one rebirth to another. The three siisunas of the pariyatti, pa!ipatri, and the pa!ivedha, become perm:tnently established in them throughout the succession of rebirths and the succession of worl'd-cycles. Although they continue to wander in

smilsiira enjoying the joys and pleasures of humans, dl'vas, and brahll1iis, they are no longer beings of the world who change theIr teachers and refuges frol11 one existence to another. They continue to wander in smnsiira as being of the lokuttara, or the region of the ari)'as. They are no longer beings of smizslira liable to the miseries inherent ill the round of rebirths, and who thus arc subject to being submcrged, suffocated, exhausted, and cast adrift in smilsara's great whil"lpool. They have become the true beings of the first stage of Nibb:ln:\ called :·i,,-lIl'iidisesa Ntbbt7;/G. They ar

211

HERITAGB OF THE SASANA

beiqs who ill invariably ascend to AllupiicIisua ibbdna through the joys and pi a ur f "bon-.~in- an" existences.

heritages, but because it was their desire to become heirs of the niyala heritages. Taking thes facts into account, and taking heed or the fact that the Buddha disapproved of the bad heritages of the siisana, those persons who have in this existence become the disciples and heirs of the Buddha should not permit themselves to become bad heirs. They should not permit themselves to become temporary unstable heirs. They should attempt to become heirs of the good heritages which are the bodhipakkhil'a dhammas. They should attempt to bcconie stable heirs.

In infinite sarilsara, all wise humans, devas, brahmiis, desire to become niyala beings who only are the true children of the Sabbai'li'luta Buddhas, and this they hope and look forward to encountering the Buddha, the Dhamma, and the Sangha . They have to perform many acts of diina and establish the wish that such act!i may lead to such encounter. They have to perform many acts of sila and establish the wish that such acts may lead to such encounter. They have to ~rrorm many act s of bhii''(lflii and establish the wish that such acts may lead to such encounter.

In the lengthy period of the series or rebirths known a~ smiIsiir<l, whenever acts of diillq~ sila and blli/vat/a, arc plO!rformed it is ususally bccause beings desirethat by virtue of these good acts they m:!) in :1. ruture existence as a human being encounter a Buddha and attain release from worldly ills, or attain the Path knowledge, the Fruit knowledge, and Nibbiilla. Thus it is usual for them to wish for the heritages of tht: ,Ihamllla. It is Hot usual for them to desire that by virtue of these good acts t hey may in future existence encounter a Buddha and attain worldly riches and worldly posi t ions. It is not usual for them to wish for these iimisa heritages. It is not usual for them to desire the gaining of opportunities for the performance of good acts leading to bhal'a sampatti, bhoga sampatti, and issariya smizpatti.

This shows the undeviating path of niyata heirs or Sasana. It is to reveal this path th.lt the Buddha, in several places of the Suttanta and Abhidhamma Pi/akas, said: Tif,l1)am samyojaniitlatil parikkhayii sotiipanno hOli, avinipiila dhammo niyato sarnbodhipariiya1)o.* (Because the three Satilyojanas cease, the person becomes a Sotapanna. He becomes free from rebirth in states of suffering. He becomes confirmed as heir of the hodhipakkhiya dhammas. He finds rest and support in the higher Paths and Fruits.

But, at the present day, the bad heritages ta~lhii, /oUilllisa ta1)hii, and vatliimisa tG/:zhfl, constitute to be ruling factors. Modern men and women do not like to hear the mention of the rour aril"; vatilsa dhammas which are the antitheses '01' the three tanhas mentioned, The four arirll l'atnsa dhal/;mas are, as has already bc'e n mentioned previously, being easily satisfied with almsrood, robes, and dwelling place. and deriving joy and pleasure in the work of bhiivanii. They are called ariya ~'amsa dhammas because they are dhammas on which Buddhas, the disciples of Buddhas, and the heirs of Buddhas, should not release their hold.

Note: The three Satilyojanlls fire sakkiil<1 dit/ hi , vicikicchii, and silahbaiapariimii Âˇa. Of these, sakkiiya di{{hi is the essential or ruling factor.) This ends the part showing the aniyata and niyata heirs. .

of pllccayiilllisn

Good and virtuous persons who perceive what constitutes good heritage and bad heritage, what is fixed or niya.ta heritage and what unstable or aniyata hentage, what are good heirs and bad. heirs, what are ~eirs of fixed heritage and heIrs of unstable hentage,these good and virtuous persons did not put forth effort in past successive existences and successive worlds because they desired to become heirs of bad heritages of the Buddha Sasana. They put forth effort b~cause it was their desire to become heIrS of the good heritages. They did not practis.e diilla, Ilia and bluivana, because they deSired to ~me heirs of the unstable temporary

This is a reminder to those persons who possess wisdom. As regards persons deficient in wisdom. the mere performance of many good and meritorious, acts has to be extolled as good.

â&#x20AC;˘ A-bhidbamma Pitaka. Puaaalapaliliatti Pili, P. 120, 6th Syn. E<lD.

- .... -...-

~...

_...-

218

BODHIPAKK HIYA DIPANI

Those persons who are endowed with wisdom, however, should, if they desire to become heirs of the njyala dlzamma heritages either in this life, or in the next in the deva tokas, establish the iijil'alllzamaka slla, set up kiiyagarii sali, and try (for at least three hours a day) to achieve perception of the three characteristics of existence in the five aggregates of the body. If they perceive

either of the three characteristics in the five aggregates, they can become niyala heirs and achieve the status of a "bon-sin-san". For this purpose, see my "Lakkhal)a Dipani," "Vijjamagga Dlpani," "Ahara Dlpani," and "Kammatthana DlpanI". For the path of niyala "bon-sin-san" individuals, see my "Catusacca DIpanl", and the Chapter on Nibbana in my "Paramattha Sankhitta".

THE MANUAL OF THE CONSTITUENTS OF THE NOBLE PATH by

MAHATHERA LEDI SAYADAW, AGGAMAHAP~QrrA, D.LIlT.

Translated into English bY' U SAW TUN TEIK, B.A., B.L.

RnI.Nd tIIfd EdIted by THB SNOUSH BDITOIUAL BOARD

UNION BUDDHA SASANA COUNCIL LUA-AYB, IlANGOo~t B1JDU...

Reprintedfr om " The Light of fhe Dhamma ..

Vol. VI, No.3, (pp. 1-13) Vol. vm, No.1, (pp. 9-25)

PRINTED IN THE UNION OF BURMA AT THE U'iION BUDDHA SASANA COUNCil PRESS.

DI A f th constituent of the Noble Path By Mah 1thera Ledi SayadCllr, AKgamal"ipa~I<lita, D. Litt.

nunl

Trun lated into Engli~h by lJ Saw I un 'I cik. B.A.. B.1.. Namo laSsa bllll~al'''/o cJI'allCl/o ,1(//llIllIi Samhuddl/(/,HtI

n r:lli,ln 1\) Him. Ihe Most Exalted. Ih,' Pllrifkd. th,' llprcmc1y Enlightened Buddha, ~'iohlfllld

(n .

Right View.

l.:!) amma (//ik0I'I'(/- Right thought. (3 Saml/ltl l'iic(l - Right Spee.:h, (4) Sal/lmi; ka1ll1llt/llla- Right Actioll, C-) ,'aIll1llii l~iira - Right Liwlihootl, ( ) .\al1llll,-j 1'.7,1'1/111(/ -

C I .'It/lll1ilti {c)

soli Sall/IIHI sall/adi

Only the whole,ome and unwholc~')m.: a~tiOiL of b';Jngs ~ -" lhr.- origin of theIr wall(knllg~ 111 mallY a becoming or \\orld

'oblc Path:-

/lilli/a (/fulri

Kli JI 1111") '(III i:-

Ri'ght EIT,HL Right Mintlfulne~. Right Concentration.

1 SammiidiHI'i 3 kind

01 Right Yit'w or Right Undcr~tanding ( ) Km7/111t1 \ol.:alii S(JJ}I~l1acli!!hi: Right "iew or -l1dcr~tanding that in th~ cas -01' beings. only t\\'o thing;: whoksom and um' !hlk,oll1c actions performed by them, are their ,)\\11 properties tll:ll al\\,lYs acconlpany them \\ herevcr they may wander in man) a becoming or world-cycle. (R) Dasamllhuka Salllllliidi{{hi:- Righ( underst:mding 01 ti,e ten kinds C'[ subjects. (C) ea/u-sacca Safll/lliidiU hi : Right undt!f t~lItlillg of the Four Realities or the Four Truths.

A. Kammassakatii Salllmiidi({hi Sahbe satta kammassaka knnmltldiil'iidii, kammayolli, kammablilldha, ka/llllwPl'arisaranii, rwil kammanl karissllllli klll,1'iil/(lln 'ra pii/~ak(ifil I'ii Ia;,sa dayada hhal'isslIllli. SaMe Salta ka/llmassaka:-

Onl\' the wholesome and 路unwholesome action路s of all beings an.: their own properties Ihat always accompany them wherever they may wander in many a becoming or worldcycle. Kammadiiyiida : -

Only the wholesome and unwholesome actions of all beings arc their inherited properties that always accompany th~m wherev,r they may wander in many a becoming or world-cycle.

r.ycle. Kllllunabandha : -

Only the wholesome and undwholesoml: actions of beings an: their relatives and true friends that always a<.:company them wh<.:n.cvcr they rpay wander in many a becoming or world cyclC. KaJ/lmllppa!il'//'fI'JtI:-

Onh' th: \\ilolcsome and unw!10ie,om' ~cti()n~~ of being..; arc thl ir real refuge wher..:ever they may wander in many a becomil!g or world cycle. }-mil kallllll(lJil karissanli kaiyiillaJil flllkGln I'll I(/s'sa dc/yadii bhal'issallli.

I'ii pd-

If bodily, verbal and mental actions b,~ performed, whether wholesome or unwholesome, that kammQ of theirs they will inherit throughout their many a becoming or worldcycle. (B) Dasa

vat/hukasammiidi{flti

At/hiciinIlGlil, Qllhi)'iflhaln. alliti hUlaJiI. at/hi sukalQ dukka!cll/(llil' kal11l1liinaJiI pltalwi! I'ipiiko, allhi 111111,/. lllfiti pitii, alliti .'tI([,/ opap(ltikti. attlti aYelll1 10k", lillhi f/t/rola!.;,). Gulti Ivk1' S([lIlal/a h,.iilmwl/(1 StlIIW"V(l{ I samJ1l(/pa{ipalll/ti ,i'e illlaiica iokGJil {Ja;;~!lnt lolal/il sayGJil abltiJilic7 sacchik(l/vQ pllI'1'lkllli.

(I) Allhi dillflGJil:-Therc r.::allv e\ists Jlnbgi\ing (Di/;Ill) as cau.'e (Kallll1/a) and its result ( vipiika)

(2) Auhi yil!hGlil:- There really exists offering on a large scale ,IS caus.:: and its result. (3) Atlhi hutanl:-ther.: really exists otrering on a small scale as caus~ and its re ult. (4) Atlhi suka!a dukka{iilladJ kamll/(;IImil phalaril vlpako:-thrce really exist wh le-

222

MAGGANGA DlpANI

some and unwholesome actions as causes and their results. (5) Atthi miitii:- ~here really exist the good and the evil deeds done to one's mother as causes and their results. (6) Atthi pitii:- There really exist the good and the evil deeds done to one's father as causes and their results. (7) Atthi satii opapiitikii:-There really exist beings who are born by apparitional rebirth such as beings in purgatory, petas, de vas, sakkas and brahmas who cannot ordinarily be seen by men. (8) Atthi ayam loko:-There really exists this world which is under our very eyes. (9) Atthi paro loko:-There really exist the other worlds or planes where one may arise after death. In another way, there really exists this human world (ayan"1 loko) and there really exists the other worlds (pal'o loko : 4 lower worlds, 6 deva worlds and 20 brahma worlds. In another way, there really exists this universe consisting of the human world, 4 lower worlds, 6 deva worlds and 20 brahma worlds (ayam loko); and there really exist other worlds which are infinite in all 8 directions (paro loko) (10) Afthi loke samalJabriihmat;1I1 samaggatii sammii pa{ipannii ye imailca lokam parailca lokam sayam abhiFIilii sacchikatvii pal'edenti:There really exist, in this human world, persons like the Omniscient Buddha, monks and brahrruns who practise the true Dhamma and possess tranquillity of mind and who, having seen and realised this very world and other worlds through their own insight, impart their knowledge to others. (C) Catusaccasammii dif{hi (I) Dukkhe iliinam (2) Dukkhe samudaye fiiiam (3) Dukkha nirodhe iiiinm11 (4) Dukkha Nirodhagiiminipa{ipadiiya iiiinarn. (I) Dukkhe iliilJam:-Penetrative insight into the truth of suffering. (2) Dukkha samudaye ililllaliJ:- Penetrative insight into the truth of the origin of sufferfering.

(3) Dukkha nirodhe iianam:- Penetrative insight into the truth of the cessation of suffering. (4) Dukkha nirodhagiiminipatipadiiya iliinam:-Penetrative insight into the truth of the path leading to the cessation of suffering. II. Sammii Smikappa 3 kinds of sankappa (a) Nekkhama sankappa:- Right thought free from greed and sensuous desire, aiming at an escape from the round of rebirths. (b) Abyiipiida san/wppa:-Right thought, for the welfare of all living beings. (c) Avihimsa sankappa:-Right thought hr the non-injury of all living beings.

III. Sammii Vaca. Right speech. 4 kinds of Right speech. (1) Musavada virati:- Refraining from telling lies. (2) PisulJavaca virati:-Refraning from backbiting and calumny. (3) Pharusavacii virati:- Refraining from using abusive language, harsh words, speech hurtful to others. (4) Samphappalapa virati:-Refraining from frivolous talk such as telling legends and fables or which is fruitless for this world and the next. IV. Sammii kammanta 3 kinds of Right Action. (1) Piiniitipiita virati:-Refraining from killing and injuring living beings. (2) Adinnadalla virati:- Refraining from taking property which is not given. (3) Kamesumicchiicara virafi:- Refraining from taking intox.icants and from unlawful sexual intercourSl: with those who ar~ still in thc care of par~nts or guardians.

223

EXPOSITION OF RIGHT EFFORT mmtJAjCva 4 kind f Right Livelihood. 1) DII "itn micchcijil'(l viral; /- In the case of laity refraining from wrong livelihood by means of immoral physical and verbal actions. (2 Am'sana micchiijiva virati:-In the C(1se of monks and hermits r('fraining from wrong liveliltood, e.g. by me3n~ of giving truits and Dowers to the laymen to curry favour. (3) Kuhaniidi micchiijiva virati:-Tn the case of monks and hermits refraining from rickery and deceptions by means of working wonders. (4) Tiricchiina vijjii michiijiva virati:-In the case of monks and hermits refraining from wrong livelihood e.g. by means of performing base arts such as reading signs and omens, which are against the rule and practice of the order. VI. ~ammii vtiyiima 4 kinds of Right Effort. (1) Anuppanntinam akusaltinam dhammtinam

anupptidtiya vtiyiimo. anuppiidiiya viiytimo. Making effort in the practice of the Eightfold Noble Path so that those vices that have never arisen during the present existence may not arise even for a moment in future existences. (2) Uppanniinam akusaltinalil dhammtinam pahiintiya vtiytimo. Making effort in the practice of the Eightfold Noble Path so that those vices that have already arisen or are arising during the present existence may be dispelled and may not arise even for a moment in future existences.

(3) Anuppannifnam kusaliinam dhammiinarh uppiidiiya v1lyamo:-Making effort in the practice of the Eightfold Noble Path so that the 37 bodhipakkhiya dhamma (factors pertaining to Enlightenment) that have never ar i sen during the present existence may arise here and now. (4) Upppannanam kussaliinam dhammiinam bhiyyo bhiivtiya vayfimo. Putting forth effort in the practice of the Eightfold Noble Path so that the virtues sueh as morality that have already arisen and are arising during the persent existence may develop unceasingly until the attainment of Anupiidisesa Nibblina. VII. Sammfisati. 4 kinds of Right Mindfulness. (1) Kiiyiinupassanii satipatthiinam:-Application of mindfulness to the contemplation of the Body-group, such as in-breathing and out-breathing. (2) Vedaniinupassanii satipatthiinam:-Applica tion of mindfulness to the contemplation of the Feeling-group. sueh as painful and pleasurable feelings. (3) Cittfinupassanii Satipatthiinam:-Application of mindfulness to the contemplation of Consciousness-g r 0 up, such as consciousness rooled in lust sariiga, or in anger (sadosa) etc. (4) Dhammiinupassanii satipauhtiIlGfn:Application of mindfulness to the contemplation of mind-objects, such as sensuous lust kaml71acchallda. vnr. Samma Samiidhi 4 kinds of Right concentration. (1) Patthamajjhiina samiidhi:Concentration of the! first ]hana produced by fixing one!'s attention

.-.. -

MAGGANGA DTPANI

224

on one of the objects of s(llI/alfla tranquillity such as kasill[l.* (:.) DlIliyaijhiina samiidhi:-

Concentration of the second iMina produce'l by Ilxing one's aUent ion on one of the objects of sOl/wtila. such as kosinll l~) Tali),ajjliiin(l sall1iidl1i:-

Concentration of the third ihiina prodllecd by fixing one's attention on one of the objects of salllalfla such as kasina. (4) C/!!lIl1f1ajjhiilla sallliidfli.- Concentralion of the fourth Jlllha produced by fixing one's altention on 0n.; of the objects ot somalfla. such as kIlSin([ . [xposilion of Ill'! 3 kinds of SalJlll1iid it!hi 3 kinds of Sammiidit{hi:(A) Kalllmassakalii sOl11l11iidi Uhi (B) Dasaratthuka samll7ii di hi (C) Call/Sacca sal11l1u[di rr hi

Explanation of (A) Kaml11assafwl![ SalJlm([ditthi

Sabbes(l/lli

dciy([ric[,

Ii O/lltlY0I71.

kamnw.lOk{[, kO/l1/11ok (/IJ1/11ah!lndllll kalliYiIIi! I,OIl/IJ/{/liJ karissal/ti po{'aka 111 ro tassad{[widll

iI1appa!isar((Ju[, kai:'iinarn rii hh(;ris.wlIl i.

~'ahhe Satta kal11massakei:1'hcl'c cxist such proper I ies as elephant,.

!lOr~es, vehicles, ca t tic, lields, bu iId i ngs, gold, ',ilv.:r, Jewels etc. Those properti;s can be <,lid to belong to us in thc present existcnce h:fore we pass away. Hut whcn \\e pass ;twuy lhose properties do not accompany us heyond death. They arc like properties \' hich we borrow for ~OI1lC time for our U'l'. I hey arc liable to destruction during the

• KASI .V ,1

lh" name for "\

pur~lv

present existence. As those propc;tics which beings possess do not accomnany Ihem to their ncw cxic;lences. they cannot b·,: cla'rnA as propert ics belonging 10 those b!mgc;, I;',: Buddha (11crcl0rc said, "Suhl'" S.I/i.i I. 'I,ll' l/1{/ss'Ika." The only proncrty 1)1' ~~:l b:, ' th;1.t accompanies them is their <)':n vo"tio" I aclion. Oiil) ihe mental. verb:tl d'ld Pl' ,(. ,I

\-o:itiop:tl actions oi~ h.:ing:; ah\~tJ" then1 in this a:.; \V~n tt', :n ru

p;JJ1\!

,lCCOI'\"Ijl'\,;

t.:.' 1')-

le\lC'~S.

ThCI: :,Ie not liable to Ll"L!ctio 1 by I1re. '-",[ll ':;: , thi,?VCS, robbcl's eic: He,'cin. ni1'·,ical tction means all mo''':ments of sucll p~~rts of the body as iJ:l.nd:; and legs etc; "I del /(al/1ll1(l" verbal actio '1 means al! verbal cxnrcssions 111,\\1c: hI: mnns of the mouth, tOIl~lle and throat. -" \1(f11O !,,~I1IIi1{/" 1111';1t,·1 ac~Ton mC:lI1slh,; functioning of the mind . These physic,d. ,'crb:!l lnJ 111entai :lction...;

(ll"'?

ki!o\vn rh lhr!"~-' i':,

1Jt11a,

in thc Buddhiq lc:,\cil,n!l'. All bcil1'!'i 1)(1 form tl~,,:,e :l /"'111111" it nil waking hour;;.' All their work g:'I'al Dr sll1l!l is pe!'forl1lecl by mea,1,) of theie 3 kOlIl'I1'IS. These 3 k{fJIIlJlols b2come inert when a i1"r-;oll is aslcep. I a 111": ca')e or a d·;ad !1cr,on t h,; 3 (umllw, cca~..: 10 function as far as [hat !))d'" is concerned. . This is how the 3 kOl11llUS oper:lk in all beings. Th~se 3 kallli/WI' ha\·~ T\VI) a'iD:::cts: (l) 3 good /(al1lIllIlS and (2) 3 bad kliIII III.H. Thl'e~ good 1,lImlllos arc of 2 kind". (I) G.)od kalil/IIi! which hilS its result ripening during the pre-;cnl existence ancl (2) GOvd kam'wl which has its re,ult rip~ning during the future cxi,tcnces. 'I'll'.' lin:'" bad kammas are of (We) ki'1.j, (I) lLd 1\,1111111./ ha\ ing its result ripening in thi~ exi~kI1C-: :lnd (2) Bid :,t/Ii/IIl,/ hal'ing ih result ripening in future existence.;. Analysi~ of the Good and Bad !., "lilli/a " Ten kinds ill1n1l)r.d condu;t (I) Pjn.Hip,lt:t :-Injuring and killing liVing beings.

0,'

exlern.1i ucvice 10 produ.:c an,l :lcvdop conSlllralion or mlnJ

and allain the _I rranceS (j/tlillfl). II consi,l, In ,')l1ccnlr;llil1g 011,'\ l"tlll amI und"'I\IcJ 'llICllll,ln \'11 ,1I1C vislhle "bjl:l..'l ~I~ I'rt.:p~\ral(}ry Imagl.! (');lI'ild/"1IJ1(I~lIiJ}/j(((/). I~l LIS sa.\', a colullr~J :\I'()t or diSt;, or~' l'k",~ 01 callh, Ilf a [HlnO al WIl1C d,slance etc, unlil al Llsl Iln: l't!r~cl\'t!" t!,·t!11 wllh lh; t!yes ch)St:J, a tnell\,ll f~'1~X. Ille ~o-c(llied ACqllifl!O Imagc 111.t!1'"t,"'lIilllilltl.) Now, \\hilc c,'nlinLl'''~ 1\1 dll'c,l "11,,0, ;\lI~·Il.\'n , 1 I', IS image, lhen: may arise the srotless anu imll1ol'ahlc ",.,·,llk,1 (~OUlllcr-!-t1 let.:) 11,1f/I'iI.I';,:" ." I", and IOgdher Wilh It the Nell..;hbourhlllld.Ct)II~enlr.lli:lI1 tllfl".-,i,·,,-,.<'II d',q Will hl\\; b:C11 rc',I;.'he,1 \\ lIile slill pcrsevertlll.: In the ctlnccilirali()n 011 Ill: Oh)C,I, nne li:ull\' '\'111 I'~ I~:I .1 \1.llC 01 ,nln,1 W·I:'·.' .tli ,""¢acllvllY IS suspenJed, where Ihen; is no m,lIC s;cing "II I h; I""I'~, i\ I 'l\ II'\! P:I·.;c,H!nn "I' l"l,lil' imi'I,'"I\'" ~I)d fe.lint:. i,r llle sl.,l": or lhe lsi II1CnlI1\[',.)r ,)I,i"lI, or (;/,.ill,', I'f.I'I"'. rhe 10 1':'I 'ill.II 1I1:III;on:<I in 1h~ SIIII" Mc; _1:l rlh _~''''I/",Wll:I.. llr,', Wlnl , ILIC. Ydh11l, Rel. White, S[')itCC, :tnd Con'\~ioll"nc~" "rher..: an: II) 1\,'\"JI( I • .."ph~rl.!" '~l.!'rL\il\ \l!\':: ..;.~.:, ti.· ·:Htil .. A,I\1I4,I, "bIJVC, beloW. on .tl1 ~hk , IIlhllVld I unl''h)ull,I:\t ... \ .:rl,u n Hl": \1.,j.!S lh: \\.. \h.~r •.~.~\ 'r,~, .\bl\'", l", '\\' Cl

' (I)

'IJ.

(Nyjllotlil"~ I'~ 111,,1111,,1

II I. 11,111,11 vI

KAMMASSAKATA SAMMADITTHI )

( ) (4) (5) (6) (7)

( ) (9) (10)

dinnAdllna:-TnkiDiZ or de. troying animate and inanimate properties wl\ich are not given. Kamt IImicchiiciira: Committing sexual misconduct. MIL~ii\'iida:- Telling lies. Pisll(1Ql'llc(i: Backhiting and calumny. Pharuw\'(Jc(i:-U. ing ahu ive language. anlphappaliipa:-Taking part in frivolous conversation. Abhiijlrii:-Covetousnl:ss. B)'cipadll:- "t-.lalcvolence. Micc!uidi!thi:-- Wrong views.

I. All kinds of r.hysical. verbal and mental actions that arc free from these JO kinds of immoral conduct. comprising all kinds of livelihood. acquiring wealth and seeking knowledge arc good volitional actions which haye to be performed for this very exixtence. 2. All kinds of physical, verbal and mental actions that involve thes~ 10 kinds of immoral conduct and that comprise all kinds of livelihood. are bad volitional actions which are performed for this very existence.

Two Kinds of Kamma for future existences The types of kamma performed in this present existence, physical, verbal and mental, with a view to ripening in future existences, are also divided into two kinds. (1) 3 Good kammas (having result in future existences). (2) 3 Bad kammas (having result in future existences)

1. All kinds of physical. vel bal and mental kammas that are free from the 10 Kinds of immoral conduct and comprise almsgiving, fast-day observance, conduct, practising meditation, taking refuge in and paying respects to th; 3 gems: Buddha, Dhamll7a and Sangha, are known as good Kamma done in this present life with a view to ripening in future existences, to being reborn in a good abode. If anyone of the 10 kinds of immoral conduct be performed, whether for ripening in this existence or in the future, that kamma leads one to the lower planes in future existences. So it is known as bad kamma having its result ripening in future existence. In this way one should differentiate the good and bad kammas and contemplate all the 3" kinds of kammas which are performed everywhere on land, in water, and in the sky.

Having seen with our ey~s the 3 kamma.' which are performed in this world we can also comprehLnd that all beings, on land in water and in the sky have been performing thrse 3 !,(llI/mas in their past existences of endless world cycles and will al~o perform Ih~m in the futur~. Like this universe there arc in the four directions. infinite univer es in which all beings in water, and land and in the sky are performing these 3 kamma.\路. Having discerned all these, it is quite apparent that all beings live by th.;se 3 kalllmas done by themselves. They enjoy happiness by' virtue of these 3 kammas. By performing the 3 good !cammas they enjoy various heneficial results and by performing the 3 bad kammas they encounter various kinds of misery anci suffering. The 3 kammas are their own property which can never be destroyed by fire. water, thieves, robbers and so forth. Though one may own nothing, not even a single coin he can achieve happiness if he has mental kamma in the form of knowledge and wisdom. So, the Buddha declared: "SaMe satta kam/nassaka." All beings hav<! the 3 volitional kammas as their own property. The Result of Present Kamma Those who wish to acquire worldly gains sueh as wealth, governmental standing and honour in this life can achieve thcir wish if they exert themselves to acquire education and knowledge. If it be that such worldly gains can be had without acquiring education and knowledge and by merely worshipping God. the believers in God may not perform physical. verbal and mental kammas such as trading, farming. learning arts and sciences. Instead, they may perform only the act of worshipping God. As a matter of fact it is not so. Like the Buddhists the Christians, Mohammedans atc., are performing the 3 kinds of kamma and for this reason. they acquire worldly gains. It is not God but three kinds of Kamma (hat gave these to them. The Result of Past Kamma Just as we can sec with our eyes that in this life the worldly gains arc not given by God but arc acquired by onc's own kamma, similarly we can rcali~e that benclkial results of being rehorn in it w.'althy family or in the (/拢'1'(1 world arc not by virtue of worshipping God but by virtue of pa t kammas such.as aim giving, ob erV8nce of

MAGGANGA DIp ANI m<?rality and so forth performed in previous eXls~ences. One who is reborn in a wealthy famIly becomes the owner of the riches of that family. That is, all his possessions are due to his past kamma. Here, the analogy of vegetation should be given. The process of the formation and growth of vegetation is commonlv ascribed to the seed. According to the 'Ahhidhamma, the element of kinetic energy (Tejo-) which is known as caloricity (ldU) is said to b~ the cause. The seed is nothing but the element of kinetic energy. That element of kinetic energy is the real seed. At the beginning ot the world, before the existence of seeds, vegetation grew from Tejo. Later that vegetation produced fruits and seeds from which trees grew successively. In the same way all beings have kamma as their seeds of becoming: whol;:some kamma as almsgiving, morality, etc: and unwholesome kamma as taking others' lives etc:â&#x20AC;˘ The process of becoming as men and animals is due to the past kamma in previous existences. On aCC0unt of the wholesome kamma etc, they are reborn as man and deva; and because of the unwholesome volitional kamma they are reborn in four lower worlds: ,hell, animal world, peta world and asuraka world. Previous vegetation produces seeds from which fresh vegetation rises. Thus seeds from the tree and trees from the seeds appear successively: a cycle of seeds and trees. Similarly, beings have seeds of kamma in their previous existences. From these seeds of kamma new existences appear. Thus beings perform kamma which in turn gives rise to new becomings successively. Trees have physical phenomena only. A tree yields many fruits from which many trees are grown. In case of beings, they have two kinds of phenomena: physical and mental phenomena. Of these two, the mental factor is th;: chief. One mental factor can produce not more then one new mental factor (i.e. the pa!isandhiviiiFiana rebirth consciousness). Therefore although beings have many seeds of wholesome :l.nd unwholesome kamma in one existence, one mental factor of the previous existence i.e. volition (alana) produces in the next existence only one mental factor. Since many new mental factors an: not produced, one corporeality-group of the past existence

gives rise to not more than one corporealitygroup in the next becoming. Earth, water, sun, moon, stars, and ~o forth, come into exislence from the seed, of kinetic energy which go under the name of caloricity. It is not that they were created by God. Beings such as men, animals etc come into new successive existences because of the seeds of their past kamma performed in previous world cycles of existences. Such view is known as Right View (sammadi!!hi). To' hold that God creates them is wrona view (micchadi!!hi). It is the wrong view of those who not knowing fully the operative. power of kamma and utu, imagine that they were created by God. Thus with a view to making people abandon wrong .view, and rely upon !camma, knowledge. and wisdom the Buddha said "Sabbe satta kammassakii" Now there are such things as legacies and heirs. These legacies can be called our property only before we die; but when we pass away we have to leave them behind. They do not. accompany us to the next existence. They are also liable to be de3troyed by fire, water, thieves and robbers before our death, or they may be exhausted by us.

As for the three kinds of kamma, performed by beings, they are always theirs in their future existences. They are never de.troyed by fire etc. For this reason, kamma is said to be the only property inherited by beings. Beings are sure to reap the results of their own kamma in future existences. The wholesome kamma performed by feeding dogs, pigs, fowls and birds can result in a hundred happy existences. The wholesome kamma performed by feeding virtuous monks can give rise to a countless number of happy existences as man and deva. Giving alms worth about a quarter of a kyat in this present life can yield beneficial results worth more than a thousand kyats in future existences. If a person kills an animal such as a fish, fowl or pig, he may be killed in more than a thousand future exiscences. In this world, if a tiny banyan seed is planted, a big banyan tree will grow up bearing innumerable fruits in more than a thousand years; similarly if a mango sc.:d ,)r a jack-fruit seed is planted, big m II1g,) tr.: '5 and big jack-fruit trce, will grl)\V and l>;:ar morc than a hundn:d thousand fruits for many year,.

227

KAMMASSAKAl

Tim' in the case of trees, a small sel'd . ' able to yidd more than a hundred tllOu;,I ,ld fruit" kaws, branches and twigs. Similar \' a ced of wholesome /.;al1l11lÂŁ1 such as alil1~Â giYing, morality, meditatioll, practised at olle timc, can yield more than a hundred thousand good results in successive future existenccs. A seed of unwholesome kamm'l by killing a being can yield evil and painful results in numerous following exixtences. Such banyan seeds, mango seeds and jackfruit seeds may be compared to the seed of physical, verbal and mental actions., A small seed from which arise numerous leaves, fruits, branches and twigs may be compared to a seed of kamma that produces many effects in the foll wing successive existences. If a person performs one kamma, the effects always accompany him in many existences yielding good or bad results at the opportune moments. One can never get rid of that kamma but he has to enjoy or suffer its results under appropriate circumstances. So the Buddha declares "sabbe satta kammadayada" .

Sabbe satta kammayoni:There are several causes for the growth of a banyan tree: The banyan seed, the earth, and the water. Of these causes, the banyan seed is the primary cause; the earth and water are the secondary causes. In the same way, in getting wages by working as a labourer, the present kamma i.e. working as a labourer, is the primary cause. The place for working, the spad.!, the basket and the employers who pay wages are the secondary causes. The wholesome past kamma i.e. almsgiving, morality etc. which causes one to be reborn as a human being and the unwholesome kammas by taking others lives etc: which cause one to be rcoborn as an anima! are the primary causes similaT to the banyan seeds. The parents are Jhe secondary cam~s, just as the earth and water are for the growth of a banyan tree. In the same way, with regard to the present good and evil results, one's .own kamma performed in the present eXlst~nce. With wisdom and knowledge or otherwIse IS the primary cause. So also, one's own wholesome kamma as almsgiving, morality etc: and unwholesome

:1'1" 0 , I . ~ ;

performed in pre, ar.: tll.: rrimary Ciluses of good II'd evil rl'suils . The parents are not (h~ prtmary callses; nor is it anything Lo do with God. For this reason, the Buddha said "Sabbe satta kammayoni"

AI ' " ' /1 ' v l I \ J,

Sabbe sattel kamIllClbCllldhu:Now, there are parents, brothers, sons, relatives. teachers and friends whom we love and rely upon, b~t they can be loved and relied upon only for a short peri<1d, i.e. before our death. However one's own' physical, verbal and mental !camma are constant companions who accompany one and give happiness and prosperity to one in future existences. So the wholesome !camma alone is one's real relative or friend who should be esteemed and relied upon. Therefore tl1<: Buddha declares "Sabbe satta kammabandhu ."

Sabbe satta kammappatisaralJa:In this phrase, 'refuge' means reliance upon or taking shelter for protection against troubles and dangers, In the world those who wish to enjoy long life have to rely upon food and drink. Food and drink protect persons from the danger of starvation. The danger of starvation cannot befall those who have sufficient food and drink. Similarly it is necessuy to rely upon doctors and medicine for protection against ailments and diseases, and to rely upon weapons for protection against enemies; in the same way ali kinds of refuge are resorted to for different purposes. 'Refuge' do<!s not mean only worshipping. It also has the meaning of reliance upon and taking shelter of protection as mentioned above. We take refuge in the Buddha, Dlzamma, Sangha, teachers and those who are nobler than us by paying homage to them. In this life a man without property will soon get into trouble. Fearing that trouble, we have to rely upon kamma by doing such work as will give us money and property. Lack of wholesome kamma will lead to the lower worlds where one has to suffer greviously. Fearing such suffering, one has to perform wholesome kamma which can lead one to be reborn as man or deva in the existences to come. The present kamma of working with knowledge and wisdom can save us from danger in the present life and the wholesome kamma such as almsgiving

.228

MAGGANGA DIPANI

and morality can save one from the lower worlds in the future existences. We have to rely on the present kamma of working for avoiding dangers in this present existence. We have to rely 'on the wholesome kamma also for avoiding sufTering in the lower worlds in future existences. The Buddha therefore preaches "Sabbe satta kammappatisaranii." Herein we should analyse several kindS of refuge. In Buddhism there are four kinds of taking refuge for the future. (1) Taking refuge in the Buddha. (2) Taking refuge in the Dhamma. (3) Taking refuge in the Sangha. (4) Taking refuge in one's own wholesome kamma. For example, there are in this world four kinds of refuge for sick persons. (1) Refuge in a chief doctor. (2) Refuge in good medicine (3) Refuge in assistant doctors (4) Refuge in followil.lg their directions with faith. Of the above-mentioned four refuges, the chief doctors and the assistants, are the refuge of the patient as they are cpable of prescribing good and suitable medicines for particular diseases. The medicme is the refuge of the patient in that Jt can cure him of his disease. The patient's sensible action in following the directions arc also his refuge as without such actIOn on his part tht: other three refuges would be ineITective for th-: cure of the disease. So all the four are the real refuges of the patient. Those who commit evil deeds and indulge in sensual pleasures rcsembk: sick persons. The Buddha resembles the chief doctor who is expert in curing diseases; th. monks rt:semble the assistant doctor; and the lJ/rtlll/l/U/ resembles the medicine. The physical, verbal and mental wholesome I(IIII/IIW resemble the sensible action of the patit:llt in following the directions. In this way there arc four kinds of refu 'e in Buddhio;m. 1 he three refuges ortht: above four: I.e. Buddha. Dhamma, lind ."'I/IIK'III xist only during the BuddhasaWIIU, '{ hey til) DOt exist outside it. The refuge of wholesome ',utl/ma c ists both within and out Ide the Budtlhastlsana, W. CIA DIVer be free from kamma which i

operating all the time in this universe as well as in other innumerable universes. This discoune of "Sahbe wtta kam1w/Hakii is also appl!cable to all the universe> both within and outside the 811~/dh(l sliwila. It is for this reason that the refuge of kamma alone and not the three refuges of Buddha, Dhamllla and Sangha is dealt with in this discourse. These are the four kinds of re:uges to rely upon with a view to acting wisely in this existence and being reborn in happy existences. Sarallarn, uS:Jally translated "Refuge", means that which can save, give support or protection. Thus food and drink are the support of beings for long life. Medicines and diet are the support for the cure of diseases. Kings or rulers are protection against the danger of dacoits and robbers. Buildings are the refuge for living comfortably and safely. Boats and steamers are for sea and riverine voyages. The earth is for support; similarly water, fire and air are th'~ supports for respective purpJses. In this way lh~rc :lre namcroUS refug..:s in this existence, This is the expusition :lbout the different kinds of refuge in Buddhism. In other religions only O'1C r'~i"tlgc, the refuge of God, is known. S0 wlHtC\ ,::" ';Jm.: into existenc..: or is de,troyei is atllibut~d to God.

KAMMASSAKA'l'A SAMMADITII God 8 only those who perform such deed but not tho e who do not do so; but the do not reali that such deeds are really "kamma' In those religions also, as in Buddhism, there are four kinds of refuge. In Buddhism, they arc th(' Buddha, the Dhamma, the Sangha and Kanuna. But in those religions they are: (I) Rcfuge in God.

(2) The commandments of God. (3) Prophets such as Christ and Mohammed and priests. (4) their own kamma in the performance of their religious rites and duties. The priests and missionaries of those religions do nol realise that ill their religions also there are several kinds of refuge. So they regard God as their only refuge and disregard their kamma. Consequently they believe that good and evil, prosperity and ruin, happiness and suffe~ing of all beings are created only by God and not due to any other cause. They do not know that there are various and different causes for these. In this world, is it simply by worshipping and praying to God ihat the poor who desire wealth can get it or would they get it by the present kamma of working diligently as a labourer, farmer, trader etc:? The ans .....er is:-Wealth is not usually obtained by worshipping and praying to God. On the other hand acquisition of property by performing the present kanl1n.a i~ quite. evident in this world. Therefore It IS beheveable that acquiring property in this life is due to the present kamma and has nothing to do with God. God has no power to give property to anyone. Only the present kamma can do so. If God had such power to give wealth, his faithful followers would have no occasion to perform the present kamma. they would be enjoying riches given by him; and those who are not his followers would not get any property although they were dili~e~tly performing the present kamma. But It IS not so. The devout followers of God have to perform the present kamma in order to acquire wealth and property; and those who are not his followers also can acquire it, if they desire, by performing the present kamma. For this reason the acquisition of wealth in this life is the r~sult of the present kamma. It is not the sift of God.

Similarly, if one desires路 education and knowledge one can get it by performing the present kamma of studying and 1eamins. They can not as a rule be acquired by worshipping God. If one wishes to be a government officer. one will have to study gove~mcmt rules and regulations. Government posts cannot as a rule be obtained by worshipping and praying to God. Thus we can see with our eyes that all the worldly gains are obtainable only by the power of the present kamma and not by the power of God. The believers- in God believe that by worshipping God faithfully they are freed from a-11 their sins and evils. However as Ii rule the sick are not cured by taking refuge in God only. On the other hand we have seen with our own eyes that the present" kamma of medicine and diet has cured them. What' a surprising thing it is to hold that they would be freed from the result of their sins in the next existence by worshipping God while even a disease such as ringworm, is not usually cured by praying to God in this life. Again, since even trifling wealth cannot as a rule be acquired by merely praying to God in this life, it is also surprising that they believe they would by praying to God go after death to heaven, where they can enjoy a life of eternal happiness. Now, having seen with our own eyes that wealth and happiness that have not previously been attained in this life is achieved by virtue of different kinds of present kamma and not by favour of God, we can fully believe that there is no other refuge than the present 'karruna for acquisition of wealth and happiness in this life. In the same way we can believe that attainment of the higher plane of existence after death is also due to the wholesome kamma. It has nothing to do with God. God cannot make one who is without such wholesome kamma, to be reborn on a happy plane of existence. Those who have such kamma can attain the higher states of existences although they do not pray to God. Various beneficial results in the next existence means either rebirth as a member of a well-to-do or ruling family, or rebirth in the deva and brahma world as a powerful deva, sakka or brahma and so forth. Hence the Buddha declares .. Sabbe satta kammappalissara(lii."

230 Appendix

MAGGANGA DlpANI

,,'t' Kamll/(/titiycidci

A being has two k/wl1dhas. rupakkhandhii and ntilllokkl/(/ndhii: (Corpor~ality group and mind-group). The corporeality group consists of head. hands. legs etc: Mind group means thoughts and consciousness. Of these two, the corporeality group comes to dissolution once in each existence; it has different shapes or forms in each existence. As for the mind group there IS no break in its process. It continually arises in succession from one existence to another. Good kamma causes it to arise in ~ueeessive happy existences. Wherever the mind group arises. there a new and different corporealitygroup comes to be formed. The Bad kamma causes the mind-group to arises in lower states of existence. Here ends the discourse on "KammassakatiJ. Sammac/it [hi" (8) Exposition on Dasavatthuka SamIIltidifthi. Ten kinds of right understanding : (I) At/hi dil1llan1:-Right understanding th:!t almsgiving. if performed with benevolence. in a previous existence. yields beneficial results in subsequent existences. (2) Atthi yi!!hOlil:-Right understanding that liberality. if extended with belief in past kamma and with faith in and respect for the virtuous qualities of recipients. yields beneficial results in future existences. (3) Atthi hutaril:-Right understanding that gifts. even on a small scale, (ahulla. pahulla) if made in previous existences with good will, yields beneficial results in future existences. (4) Atthi sukata dukka{iill(lIil kalllllUll1mil pha/mil vipiil,o:-Right understanding Ihat cruel decds done to beings in previous c.\istcnces yield bad results in subsequent existences. and that refraining from such evil acts yields ben~ficial results.

(5) Atthi miitiJ.:-Right understanding that "ood and evil deeds done to one's mother yield good and evil results respect ively in subsequent existences. (6) Atthi Pit{j:-Right undcrstanding tInt good and evil deeds done to onc's father yield good and evil results respectively in subsequent existences. (7) Allhi Sa/lli Opap{ilikii: Right understanding that there really exist hcings by upparitionul rebirth who lIrc invisible to human eyes.

Beings by apparitional rebirth means those that do not take conception in the womb of a mother. Due to the force of their previous kamma they are born complete with the limbs and organs of the body which will not develop further but remain as they are. Beings suffering in eight hell~; petas arurakas earthly de vas, ogres, nagar and gal'u/as; devar of the 6 heavenly worlds, the brahmas of the twenty hrahma plan~s consisting of three planes of the first jhana, three planes of the second ihiina, three planes of th,e third jhiina, seven planes of the fourth jhjna, and four arupa planes; all these beings are kl10wn as "beings by apparitional rebirth". Of the twenty brahma plan~s, the brahma of great power lives in the lowest three planes of the first iha,w. That bra/lina is regarded as God in other religions in which higher planes existing above th03e three are not known. The sun, moon, slars and constellations in the sky are the heavenly mansions of devas. By seeing those heavenLy abodes one can visualise the existence of higher planes of the devas, sakkas, and brahmas. E\en when men Me close to those beings, men are unable to see them with their human eyes. Only when those beings make their forms visible, then only can men see them. They ale invisible to human eyes like the God, angels and devils ill other religions. The belief that there reallv exist such beings by apparitional rebirth is called salllllllidi{ {hi.

(8) Alfhi Al"lIilloko (9) Att},i para /uko. Right und ' .. .;tanding that this world (aya,iJ 101.0) is the human world. and th'~ adler w0r1d consists of th~ 4 low.::; w )';d; (hell. t\l: ,vo 路Id. oj' animals. f1('ta~ and lISllI'i1', H), the d.!I'<1 worlds and the bra/lIlla worlds.

In other religions. hell, the w,)rld, ,)f petas and (/.1'1//'(/1\(/\'. and the higlwr d:v I and hrczlllllC/ planes are n')! known properly. Another interpret,ltion i' that:- ther' arc in this universe. the human wOlld. the 4 lower worlds. and the heaven\ 1t'1'0 and hmhma worlds which arc lermed a 'tl I'ClliIlo/.:. 0". Simi\;Hly to th' cu 路t. w t. S~llith and north of thi' univ'r' th inlinitc unh'I" whi h lr t rm d "paro 10/.:.0". The,e uni rsc nn: not kn wn in oth~r religion.

DASAVATrHUKA SAMMADlTTHI (10) Atthi lake sama(fabrtJhmafJtJ samaggala sammopalipflMii ye imailca /aka,;, parailca taka';' sayam abhiififti sacchikarl'a pavedenti

Th re

are

higher

spiritual

knowledge

(abhiiiiiii) and omniscience (sabbaiiiiuta iial;la).

Monk and hrahmins who exert themselves diligently in fulfilling the perfections (pfiramitfi) and practising samatha and l"ipassanfi bhiil'anfi in this human world can achic\c such iio1:/(/s. Personages who have achieved such nal)a, appear in this world from time to time. Of Ihese two kinds of nona, some are capable of gaining only abhifl;:'ii and they can see with this iiiil)a the four lower worlds, the six del'Q worlds, and some of the brahma worlds. as if with their natural eyes. Some are capable of achieving both abhinnii and sabbaiillfa iiiilJiI and they can see clearly all of the countless beings, infinite worlds and universes. Personages who have both niilJa~ are called "Buddhas". These two kinds of personag('s appear in this human worM from time to time and impart th('ir knowledge of this world and the other worlds. but it is only a Buddha who c<ln explain the round of rebirths, and existence of universes. Three kinds of belief, namely: (I) belief that those personages of higher spiritual knowledge and omniscience appear in this world from time to time, (2) belief in them and their teachings, (3) belief in the existence of the other worlds, constitute the right understanding or view. Those who have this right understanding entertain no doubt that the Buddha appears only in the human world, and not in the heavenly worlds. In other religions where there is no .such right understanding, they imagine that the all-knowers, the all-seers, the Omniscient ones appear only in the highest heavens and not in the human world. However lhere are two kinds of power; the power of kamma and the power of iiiilJa. In the case of kamma, the power of jhiina is most effective. It can cause one to arise in the highest plane as a braillna with a long span of life. It cannot, however, cause one to become an Omniscient Buddha. That brahma has no nOlJa with which he can see aU and know all. Only in this human world can one work for sabba;,;,uta ;'QlJa and only one who perseveres

diligently to achieve that nol;la can omniscient.

become

It is only in the Buddhadhamma Ihat profound, sublime and wonderful teachings exist, and it is because they belong to the sphere of fJiil;la (Knowledge and wisdom). In this life, to strive to become a wealthy person is one way and to strive to acquire insight-knowkdge and thu') b.:come a teacher of beings is another way. To strive to become a great braillna is similar to striving to become a wealth'/ man. and t:> strive as a bhikkhu or hl'rmii for acquiring Insightknowledge is like striving to become a great teacher. Anoth,:r example is: bird s hav..: wings to fly about in the sky but they do not possess knowledge and wisdom like man. Men have knowledge and wisdom but they have no wings and arc unable to fly about in the sky. The brahma's kamma of jhalla resembles the wings of birds. The insight-knowledge of the monks and hermits resembles the knowledge <lnd wisdom of men. The brahlllas and the devaj', live in the highest planes ot existence due to th'~ power of Jhiina amI kal/lllla but they have no Insightknow1cdge and omniscience. Thus the right understanding Nii(lIl. Knowledge or wisdom, which enables one to believe :-( I) that the Buddha who see') a II and knows all appears only in this human world and not in the high<:r planes of existence; (2) that only the monks and brahmins of the human race who are endowed with abhiiiiiii and sabbmiiiuta, can clearlv discern the condition of the kappas an(\ universes, the beings who arc funning the round of SQlilsiira and how the wholesome and unwholesome kammas operate; (3) that the teachings of those monks and brahmins in the sutta, vinaya and abhidhamma arc true, is known as "Atthi lake samana bn7halllllii sammii di!/hi".

The

wrong

understanding

belief

(micchiidif{hi) is that the God, who knows all

and sees all cannot appear in the human world but only in the highest heavenly abode. and that there can not be many gods but only one, and that God being the highest and noblest, must be eternal and free from old age, disease, death, etc. Detailed explanations of the wrong views, are given in our "SammadiHhi Dipani" thc Manual of Right Views.

MAGGANGA OtPANI

232

APPENDIX 2

APPENDIX 1. Thirty two Kinds of talk obstructing fruition and rebirth in higher planes.

Twenty-one kinds of wrong livelihood for bhikkhus.

(I) Riijakathii-Talk about kings. (2) Carakathii-Talk atlOut robbers. (3) Mahiimatta kalhii-Talk about ministers of state. (4) Seniikathii Talk about armies (5) Bhayakathii-Talk about dangers. (6) Yuddhakalhii-Talk about battles. (7) Annakathii-Talk about food. (8) Panakathii-Talk about drinks. (9) Vatthakathii-Talk about clothing. (10) Sayal/akathii-Takl about dwellings. (11) Mliliikalhii-Talk about garlands. (12) Gandhakathii-Talk about perfumes. (13) Natikathii-Talk about relations. (14) Yiinakathii-Talk about vehicles. (15) Giimakathii-Talk about villages. (16) Nigamakathii-Talk about market towns. (17) Nagarakathli-Talk about towns. (18) JanapadakatMi-Talk about districts. (19) Itthikathii- Talk about women. * (20) Stirakathii-Talk about heroes . (21) Visikhiikathii- Tal k about streets. (22) Kumbha!!hiinakathii Talk about watering places. (23) Pubbapeta-kathii Talk about relatives who have passed away. (24) Niil1attakathii- Tittle-tattle. (25) Lokakkliii),ika kathci-Talk about the origin of the world. (26) SamuddakkhiiyikakathciTalk about the origin of the ocean. (27) (Numbers 27 to 32 are knownas ltibhav[lbhava katha) Talk about Eternity belief.

(28) Talk about Annihilation belief. (29) Talk about Worldly gain. (30) Talk about Worldly loss. (31) Talk about Self·indulgencc . (32) Talk about Sclf·mortilication

* Talk

1. VejjakammalYl karat i-Medical practice. 2. Dutakammam karat i-Acting as a mes-

senger. 3. PahilJa kammaril karali-Doing things at the behest of laymen. 4. Galldam phii/eli-Lancing boils. 5. ArumakkhiilJalYl deli-Giving oil for medical applicalio'1. 6. Uddhcurl virecanam deli-Giving emetics 7. Adha virecallarY! deli-Giving purgatives 8. Natthule/aril pawti-Preparing oil for nose-treatment. 9. Pivallale/alil pacali-Preparing oil for medicine. 10. Ve{udiinalil deli-Presenting bamboos. II. Pattadell/alY! deli-Presenting leaves. 12. pupphadellwliJ deli-Presenting flowers. 13. Pha/adal/alil deli-Presenting fruits. 14. Siniil/a(hinalil deli-Prescnting soapclay. 15. Dantaka!!lwdiil7CIliz deli- Presenting tooth-st icks. 16. Mukhadakadiillaril deli- Presenting warer for washing the face. 17. OI(l(la/1WllikadliI/ Ol il dCli- Presenting clay-powder 18. Ca{ukaJ11),alil !,arati-Using tlattering speech. 19. Mugg asli piyr/lil !wroti-Acting like half cooked bean soup. (speaking \df-truths)

20. Pliriha!.l"ClIil kawli .-Fondling children. 21. jalig ha fll'S(1I1iYlllil karoli -R u n n i n g errands. Appendix 3. Kllh011 cldi lIIi("ch<ijfl'o. -Wrcmg li\ ing by means c)f trickery nnd dccepl iclll.

about men is omitted in a.:.:m.tan.:e with Ma jhima pal)I.)'lsa a\\hak.III,,1. p.

edition. Majjhlma Nik,!vlI Hail'li.'1I

IP'I!/(/lm arrll:lki/(It:i

tth. Synod Edition pg. 4.

(\) (j.llltll •. /Ii

\"(lgg.l.

(1\

\5\1

1\,/11.(,,"</'

\lIh. S ·",ld

<I'~"'</\·'I(I("/ll<l.

233

APPENDIX I. J:ulwfla.

Making peoplc haw an unduly high opinion of oneself to get alms ÂŤ(I) by pretl!uding that one docs not want to receive alms, but accepts only for the sake of the donors. (b) by pretending t~at one has attained jlltina, magga and phala. (e) by feigning deportment so as to make

people think one is an arlya. 2. Lapafla. Talking to please donors with a view to acquiring gain, honour and renown. 3. Nemittikatii. Inviting offerings by giving all kinds of hints. 4. Nippesikatti. Harassing so as to induce offerings. 5. Liibhenaltibhath nijigfsanatii Giving something with a view to getting something more.

The Exposition of Right Understanding of the Four Noble Truths: Right Understanding of the Four Noble Truths means:(1) Knowledge of the real suffering. (2) Knowledge of the true cause of suffering .. (3) Knowledge of the cessation ofsuffering. (4) Knowledge of the right path leading to the cessation of suffering. (This is only a brief explanation of the Four Noble Truths. For a detailed explanation see the author's "Catusacca Dipani" and its English translation in the Light of the Dhamma, Vol. V. No.4 and Vol. VI. No.I.) Right Understanding of the Truth about Suffering:

The Horrors . . The Eye of human-beings, gods and brahmiis immensely oppr~sses ~n.d harasses those who are attached to It; so It IS most frightful and is the real suffering. In the same way, Ear, Nose, Tongue, Body and Mind to which human-beings, gods and brahmiis are attached greatly oppress and harass them. They too are most frightful and are the real suffering. Mode of oppression: Of these six, the ~~e opprc:sS4~S through sankhara actIVIty). and In another way, sankhiira (kammu Wil./lt(lIp"jj,'(blU'hiDBf), and lipOrtfliima also, it ti,.,(J~J:ljr.tP'-}!,. jard

ceit, wrong view, mental defilements and iisavas* (mental impurities), by developing the evil conduct such as taking life, etc., and by generating the fires of rebirth, old age, sorrow, lamentation, pain, grief and despair. Oppression through Kamma activities: Possession of the eye of man, god or brahmii is produced by good deeds done in the past life, without which only the eye of hell-being, animal, ghost or demon would come into being instead. Thus the eye of a higher being oppresses that being through the good kamma-activities which create the eye. And these same kamma-activities oppress him in the next existence, because he has to protect and sustain them so that he will not lose them. Thus, the eye of the higher being oppresses that being through the kamma-activities which produce suffering. Then the eye of the higher being perpetually oppresses that being. Because the eye of the higher being does not arise independently of the kamma-activities, it is said that the kamma-activities invariably oppress the possessor throughout the beginningless round of rebirths. Oppression through lDstability: "Oppression through lnstability , means "op~ pression by liability to immediate destruction whenever there is a cause for destruction." of a From

THE FOUR NOBLE TRUTHS Oppression through III of Suffering: ~ll of sutl'i!ring means physical and mental pam. The pain experienced during the period of coming int 0 being of the Eye of heIIbeing, ghost or demon is plainly evident. When there is the feeling of unpleasantness in coming into contact with the unpleasant object or when one inflicts bodily pain out of bad feeling, there is oppression through ill of suffering. When the Eye contracts some disease or \vhenever there is physical or mental trouble in the preservation and protection of the eye one is oppressed by the HI of suffering. Thus the Eye oppresses the beings through the ill of suffering. Oppression through Burning: Thus the Eye, which gives so much pain to the beings and which is a source of suffering, is an alarming factor for one who has to wander through the beginningless round of rebirths because of that eye. So it is the real source of suffering. Ear, Nose, Tongue, Body and Mind are to be regarded likewise. Thus the knowledge that enables one to see and understand the immense suffering and the characteristics in any of the three spheres of beings (i.e. the Sensuous sphere, Form sphere and Formless sphere) such as the eye, etc., is the smnmiidi!!hiiiii(la, the knowledge of the right understanding. Right understanding of the truth about the cause of suffering: The truth about the cause of suffering: Throughout the round of rebirths, as long as there is attachment to the eye as "It is mine, it is my Self", so long its continuity and its oppression throughout the existences in the round of rebirths, be mointaincd. Therefore, the craving and greed that is attached to the eye is the true cause of the development of suffering. Ear, Nose, Tongue, Body and Mind should be regarded likewise. This knowledge which secs and understands the true cause of suffering is sammiidi!!hiilo(la-路 -knowledge ot the right understanding of the cause of suffering. Right understanding of the truth about the cessation of suffering: Real cessation of suffering: When in any existence the la(lhii-/oblw (craving) that is attached to the eye 1inally

235

ceases, the eye does not arise again but finally ceases; and so also the oppression by the eye does not arise again and ceases finally. Ear, Nose, Tongue, Body and Mind should be regarded likewise. This knowledge which sees and understands the real cessation of suffering is sammiidillhi-nii(la-knowledge of the right understanding of the real cessation of suffering. This is the end of the exposi tion of Nirodhasacca-sammiidiflhi. The right understanding of the truth about the real path l~ading to the cessation of suffering. The real path leading to the cessation of suffering: When as a result of practice of the Dhamma and development of mind thrcugh m(ditation the true nature of the eye and the oppression by the eye are seen and understood, craving attached to the eye ceases in this life; it does not arise after death and consequently the cppressicn by the eye ceases too. Ear, Nose, Tongue, Body and Mind should be regarded likewise. This knowledge which sees and understands the true path leading to the cessation of suffering is the samm(7di{{hi-no(lG, knowledge of the right understanding of the path of conduct leading to the cessation of suffering. This is the end of the exposition of maggasacca-sammiidi! !hi. Here ends the brief exposition of calusaccasammii-di{!hi. In the matter of the Noble Eightfold Path this right understanding of the Four Truths is the most essential. Exposition of Right Thinking. There are three modes of Right Thinking. Theyare:(1) Thoughts free from lust (Nekkhamma salikappa). (2) Thoughts of good-will (A byiipiida salikappa). (3) Thoughts of compassion, Non-injuring (Al'ihimsa smikappa). Thoughts free from lust: There is a state of absence of greed which is capable of

236

MAGGANGA DIPANI

renouncing the five sensual pleasures such as pleasant sight, pleasant sound, pleasant amell, pIeasant taste and pleasant touch and of abandoning attachment to the five constituent groups of existence or the mind and matter. Thought arising out of such absence of greed is Nekkhamma sarikappa. . Ifhoughts of good-will. There is lovingkindness for all beings, be they men or animals and the wish for their goed and welfare. Thought arising out of such lovingkindness is Abyopiida s(//ikappa. Thoughts of compassion. Thought arising out of compassion and sympathy for all beings who are afflicted with suffering is Avihirhsa sankappa. This is the end of Sammiismikappa_

Exposition of the Right Speech There are four types of right speech. They are:(1) Abstinence from falsehood. Musiiviidavirati. (2) Abstinence from back-biting. PiSU1:Wviiciil'irati. (3) Abstinence from offensive and abusive language. Pharusaviiciil'irati. (4) Abstinence from frivolous talk. Sarhphappaliipal'irati. Abstinence from falsehood. Speaking untruth so as to make it appear as truth and speaking of truth as though it were untruth, mean speaking falsehood. Abstinence from speaking such falsehood is Musiiviida virali. Abstinence from back-biting. The kind of talk which makes two friends lose confidence in and regard for each other, which creates dissension between two persons or which slanders another is back-biting. Abstinence from such back-biting is PisuT,laviicii viratl. Abslinenec from offensive and abusive words. Speaking with anger and using abusive language affecting race, families, individuality, occupation, etc. amounts to using offensive and abusive words. Abstinence from such mode of speaking is PharusaYiicci viraa. Abstinence from frivolous talk. In this world there are such plays and novels as Eoaung aod Ngwedaung, which contain no words relating to alllia, dhammll and vinaya (Ot the betterment of those who listen to

them; they contain only those words that are meant for the sheer entertainment of the listeners. Attha, Dhamma, Vinaya. Words relating to Altha are those that could bring about in this present life such things as long life, health and righteously acquired wealth and in the next existence the good result such as being reborn as a human being, etc. Words relating to Dhamma are those tbtl.t relate to ways and means for attainment of the above-mentioned good results. Words relating to Vinaya are those which relate to the rules of conduct for both men and monks, instructing them for the destruction of greed and hatred. Such words relating to attho, dhamma and vinaya are not found in the above-mentioned types of plays and novels. Narr ting su~h plays and novelsto others amounts to frivolous talk. Avoidance of such talk is samphappalopa viraa. The thirty-two types of "tiracchana katha"* (spiritually unbeD('fidal talks) are included in the satilphappaliipa.

Those who are desirous of developing their wisdom in allha, dhamma and vinaya should abstain from wasting time in indulging in such tbrity-two types of talk. As regards those who are building up the practice of acquiring mental Calm (samatha) and development of Insight (vipassanii), they should know the limit even of speech which is associated with a"ha, dhamma and vinaya. This is the end of the four types of sa"..

miiviicii. The Exposition of Right Action. There are three kinds of Right Action. Theyare:1. Pii~liitipiifa 1'irati. 2. Adinniidiina virali, and 3. Kiimesumicclziiciira virali

1. PiiQiitipiita virati: PiiT,liilipiifa means intentional killing or destroying beings by physical action or verbal incitement. ranging from causing abortion. destroying eggs of lice and bugs to killing und destroying living beings.

â&#x20AC;˘ SGC the l.ijht of the Dbamma, Vol. VIÂˇNo. 3, p. 12..

RIGHT LIVELIHOOD At tinencc from such deeds is

\'Irati.

P(iniitipiita

• Adinnlid1ina virati:

Aclilll/(i.l.'illa means taking with the intent jIm of stealing any animate or inanimate pn'p rty in the possession of the owner, .lIch as grass, fuel, water and so forth, withOllt ~he knowl~dge of the owner either by phY'lcal exertIOn or verbal incitement. Abst incncc from such deeds is adinniidiina virati.

3. Kamesumicchiiciira virati: Kamesumicchiiciira means improper sexual intercourse of a man with a woman such as intercourse with the woman und~r the guardianship of a father, mother, etc., or improper sexual intercourse of a married woman whose husband is still living, with another man. It also includes the taking of the five kinds of intoxicants, and gambling with cards, chess, dice, etc. Abstinence from such deeds is KiimesumiccJuiciira virati. This is the end of the three kinds of Sammiikammanta. The Exposition of ~jgbt I.ivelibood. There are four kinds of Right Livelihood. Theyare:1. Duccaritamicchiijiva virati,

2. Anesanamicchiijlva viraa, 3. Kuhaniidimicchajlva virati, and 4. Tiracchiinavijjiimicchajiva virati. 1. Duccaritamiccbajiva virati: Duccaritamicchiijiva means earning a livelihood by committing any of the three-fold evil bodily action, such as killing, etc., and four-fold evil verbal action, such as speaking untruth, etc. Earning a livelihood by selling the five kinds of merchandise* which ought not to be sold is also included in this. Abstinence from such wrongful modes of carn~g livelihood is Duccaritamicchiijiva

237

gifts and offerings by any or tbe twenty-one i mpropcr means (anesana-wrong livelihood for Dhikkhus), e.g. by giving fruits and flowers, and so forth. Abstinence from-such acts is Anesanamicchiijiva virali. ** 3. Kuhanndimicchiijiva virati: Kuhantidimfccltiijiva: There are five improper ways of earning nf livelihood under this head, namely, (i) kuhana, Oi) lapalla, (iii) nimitta, (iv) llippesana, (v) liibhena {liMa

nijiglsana. ( i) Kuhana means trickery and deception by working wonders. It means fraudulently obtaining gifts and offerings by making people think that one possesses extraordina'ry qualities such as high virtues, although one does not possess it. (ii) Lapalla means impUdent talk in connection with property and gift. (iii) Nimitta means making gestures and hints to invite offerings. (iv) Nippesana means harassing with words so that one is obliged to make offering. (v) Liibhena laMa nijigisana means giving a small gift to get a bigger one. Abstinence from such wrongful modes of livelihood, is Kuhaniidimicchajiva virali.

4. Tiraccbiinavijjii miccbiijiva virati: As the worldly arts such as prophesying from the signs of the constituents of the body, palmistry, etc. are contrary to lsi's and Bhikkhu's practice of Dhamma, they are called tiracchiinarijjii. Earning livelihood by Isis and Bhikkhus by means of such arts is called tiracchiinavijjii micchiijiva. Abstin~nce from such wrongful modes of earning livelihood is called tiracchiinavijja

micchii}iva virati. Thisis the end of the four kinds of Sammiiiijiva. Tbe Exposition of Right Effort. Of the four kinds of Right Effort, the first two, namely, the two unwholesome volitional actions (akusala)-one that has arisen (uppanna) and the other potential (anuppanna) -constantly casue anxiety, moral corruption and debasement to beings. The next two

virati. 2. Ancsanamicchajiva virati: Anesallamicchiijiva means earning a livelihood by Isis and Bhikkhus by acquiring * WC.1POns, liying beings, meat, inioxicants and poisons-these fiye

------~

kinds of merchandise ought not to be traded in.-Anguttara. ~ikaya, Paficaka-nipata, Catuttba Par;lt;liisaka, Upasaka-vaaaa. 7. VAoijja suna, pp. 183, 6th Synod Edition . •• See the Light of the Dhamma, Vol. VI. No.3, p. 12• ... Sec the Light of the Dhamma. Vol- VL No.3, p. 13, Appendix 3.

238

MAGGANGA DlpANI

namely, the wholesome volitional actions (kusala) that have been acquired (uppal/a) and that are yet to be acquired (al/uppal/I/a) always give peace, purity, nobility and progress to beings. Of the ten kinds of evil conduct, such evil conduct as has arisen or is about (0 arise in one's body in this life is called Upanl/a· akusala. Such evil conduct as has never arisen, nor is about to arise, but will arise in future in one's body in this life is called AI/uppanna· akusala. Of the seven kinds of Purification-(l) Purification of Virtue, (2) Purification of Mind, (3) Purification of View. (4) Purification by overcoming Doubt, (5) Puri· fication by Knowledge and Vision of What is and What is not P~ath, (6) Purificati on by Knowledge and Vision of the Course ofPractice, (7) Purification by Knowledge and Vision -such visuddhi (Purification) as has arisen or is about to arise in one's body in this life is called Uppanl/a·kusala. Such visuddhi as has never before arisen in one's body or has never been attained by one in this life is called Anuppanl/a·kusala. Thus both akusala and kusala have two kinds each, namely, upanna and anuppanna. Power of Maggailga : If the Noble Eightfold Path be practised and developed in this life, by virtue of its power, the uppanna duccarilas which have arisen in one's body in this life will not arise again till one attains anupiidisesa I/ibhiina (Nibblina without the constituent groups of existence remaining); and by virtue of the Noble Eightfold Path, the anlllippanna duccaritas which have never before arisen in one's body in this life, but which Illay arise in the future, will not at all arise in onc'S bcdy, till one attain~ (/Ilupiic!isesa I/ihhiil/a. By virtue of the Noble Eightfold Path, the two duccaritas Upanno and AnuPPwlI10 arc eradi· cated and brought to an end.

Established as Niyiima:* Similarly, if the Nohle Eightfold Path be practised and developed in this lire, hy virtue ofit5power, <lny Purificat ion out of t :Ie ~CVl'n • ColI&tancy •

Thr~·fokt

kinds of Purifications \Ihic:h arisf's in onc's body in thjs life, becomes indestructible and constant till one ,~tt;'iI1S (/nlll'iidise.sa nihbiina; and also by virtue of thc Noble Eightfold Path the I'isuddhis which ha\c ncvcr before arisen in one's bcdy, or \Ihirh have never bl'en attained by onc, or \\hich one has never reached, arise in one's bcdy, or are attained by one, or arc reached by one in this very life, One's own real benefit: For these reasons, those devout laymen and Bhikkhus who are fortunate enough to encounter the Buddha Sa5ana should be convinced of the fact that only the practice of Right EffO! t ill the practice and development of the Eightfold P"th is, in reality, their welfare and wealth, Mundane affairs shculd be transacted only \\ hen they arc absolutely necessary and unavoidable, This indced is the elucidation of the Right Effert whi-:h is the fundamental factor in Buddhism. (In explaining uJJpanna and anuppanna, people can easily understand akusala by way of the ten kinds of evil conduct,** an d in the case of kusala by way of the seven kinds of Purifications,) 1. In the matter of akusala : Practice of the Eightfold Path with the intention of preYenting the duccaritc7s from arising at all in this vcr; life and the following existences, is a kind of Right Effort.

2. In the matter of akusala : Practice of the Eightfold Path with the intention of prcventi~g thc dllccaritas that havc not yet arisen in onc's bedy in thi . lifc but are liable to arise in thc futurl'. fnm arising at all till onc attain. Ilfll1f'll<iiY,s l/ibMl/a, is a second kind of Right Etlt'rt.

3. In the matter of kusala : Putting forth dfort to praeti'c thc Nl,blc Eightfold path in such a \Iay a. tl' :l!t:lin l'r realise without fail tho.: higher Pllritkltions which havc not yet bl'cn attained \>y l ne in this vcry lik is tho.: third kind l)f Right Effort. 4. In the matter of kusala : Putting forth cfillrt in such n way n to kecp unbroken the Purilicali n ll( \ irtue

bodily aClion:killing. stealing, se~ual misconduct. POUr·fold verbal nClion: lying, slanderlnlt, rude speech. foolish bllbble. TblK·(old mCDllIl1I lion: UVilfll:8, iII,wlll, wroDi view,

RIGHT MINDFULNESS su h a.th Fiv~ Precepts nnd A.iil'alfhamaka in this very life, till n ~ttam NlbMna and to make it perman nt. I the fourth kind of Right Elrorl. ~he e are the four kinds of Right Effort which have been expounded in such a way a ,to make the people understand them ea dy. They are enumerated as 4 only with referen.ee to the four kinds of functions. In reahty, there is only one relevant dhofl/fl/o namely. ririya (effort), for the simple reaso~ that when one tries to achieve anyone l'isuddhi. the l'lri),a so exercised covers the said four functions automatically.

"fla hI h 0!lc I ~b, erving

Here ends the exposition of the four kinds of Sammiil'iiyiima. The Exposition of Right Mindfulness. The mind of beings is never steady, but is always fleeting. They have no control over their mind so as to fix it steadily on any object of meditation. When they cannot control their mind they resemble mad or mentally deranged persons. Society had no regard for such persons who have no control over their mind. Similarly, those who have no control over their mind so as to keep it steady in meditating, find that they resemble a mad person, whenever they attempt to fix their mind on any object of meditation. They are aware that they can not control their mind when they try to fix it on an object of meditation. To eliminate the unsteady and fleeting mind and to fix it steadily on an object of meditation, one has to practise the Four Applications of Mindfulness (Satipalthiina). Four Applications of Mindfulness : 1. Kiiyiinupassanii satipatthiina : (Mindfulness on the Contemplation of the Body)

It means that one's mind is firmly bound up with one's Corporeality-group by means of the rope of Right Mindfulness. It means constantly looking at, or concentrating one's mind on physical phenomenon, such as exhaling and inhaling and so forth. When this practice has been repeat'.:d for three or four months, the unsteadiness of the mind will disappear. Then one becomes capable of constantly concentrating one's mind on one's Corporeality-group, such as exhaling and inhaling for one hour, two, three, four, five or six hours every day. Then one has tbe control of the mind to fix it on any object 01 meditation.

239

2. Vedaninupassani satJpafthlna (Mindfulness on the Contemplation of feelings) . It means one's mind is firmly bound up by n;lcans of the rope of Right Mindfulness with onc's Fccling-group, such as agreeable feelings and so forth, which are conststantly taking place in one's body according to circumstances. Repeated fixation of the mind on thcse feelings will put the restlessness of the mind to an end. Then one has the control of the mind to fix it on any object of meditation. 3. Cittinupassanii satipatthiina : (Mindfulness on the Contemplation of Consciousness) It means one's mind is firmly bound up by means of the rope of Right Mindfulness with the other types of consciousncss which are associated with greed and hatn:d which are alternately present in one's mind-continuum according to circumstances. When this is repeated many times, the restlessness of the mind disapp~ars. Then one has the control of the mind to fix it on any object ofmeditation, 4. Dhammiinupassanii satipatthiina : (Mindfulness on the Contemplation of Mental objects) It means one's mind is firmly bound up by means of the rope of Right Mindfulness with such mental objects as sensuous lust, ill-will, torpor and langour, restlessness, worry and sceptical doubt and so forth, which arise in one's life-continuum. When this is repeated many times, the mental restlessness disappears. Then one has the control of one's mind to fix it on any object of meditation. Bind up with the rope: Satipa!!hiina means the meditative work of getting rid of the mad, deranged, hot and burning mind that has accompanied one's life-continuum from past successive becomings, by binding up one's mind by means of the rope of mindfulness with the four groups of the body, namely, corporealitygroup, sensation-group, consciousness-group and mental-objects-group, for a prescribed period of time, so that one's mind does not go astray to external objects of thought, but is confined to the said four groups only.

240 (For details, see Sutta*.

MAG GANGA OJPANJ Mahasatipatthana

As regards the 'practice of exhaling and inhaling, Anapfinadipani by Ledi Sayadaw may be retferred to.) This should be practised for a fixed period of two or three hours every night according to circumstances. This is the end of the four kinds of Sammiisari.

The Exposition of Right Concentration: Only when tIte mental restlessness disappears:

In the world in learning how to read, one has to begin from alphbets. Only after one has mastered the alphabets higher education can be acquired. Similarly in the process of mental development, application of mindfulness is to be practised first. Only when the work of satipatthiina is in order, mad and deranged mind will be got rid of and the higher stages of meditation can be practised with steadfastness. So when the work of satipauhiina is in order and when one is ableto concentrate one's mind undisturbedly for a period of one hour, two hours, three hours, etc., daily on one's own body, one should practise cittavisuddhi bhiivanii (Contemplation of Purification of Consciousness) which is otherwise known as the four kinds of samatha-jhiina-samiidhi, ** just as the higher studies like MaIigala Sutta, Namakkara, Parittas, Grammar, Abhidhamma-sangaha, etc., are prosecuted after having thoroughly mastered the alphabets. or these four kinds of Samadihis : Pathama-jhana-samiidhi (First Jhana Concentration) : There are twenty-five kinds of kammalTheyare:I. ten kinds of kasitJa (meditation devices) .................................... 10 2. ten kinds of asubha (loathsomeness) ... 10 3. 32 parts of the body ..................... 1 4. Elthaling and inhaling ..................... 1 5. the three kindS of brahmavihiira (sublime states), namely, (0) metra (loving kindness), (b) karUI,Jii (compassion). and (c) mud/ttl (altruistic joy).

thana.***

And this palhama-jhiina-samadhi is attained by intense practice of one of the said meditation subjects passing through the three successive bhiivaniis (mental concentration) of parikamma bhiivanii (initial concentration), upaciira bhiivanii (access-concentration) and appanii bhiivanii (attainment concentration). Meditation by the exercise of fixing mindfulness on exhaling and inhaling merely to get rid of mad and deranged mind is included in the First Jhtina Concentration. (It should be noted that the practice of fixing mindfulness on exhaling and inhaling serves both the purpose of establishing Mindfulness and attainment of the First Jhtina. For full explanation of the four samiidhi-jhiinas a reference may be made to Visuddhimagga Atthakatha (The Path of Purification). This is the end of the four kinds of Sammiisamiidhi.

This is the end of the full explanation of the Noble Eightfold Path. Three kinds of vaHa**** (round) relating to 4 kinds of sarhsiiras respt'Ctively. Nowadays during the Buddha Sasana if p ; ople practise and develop the Noble Eightfold Path, they free themselves from ~'a{{a-dukkha. I shall expound them. There are throe kinds of mlla-dukkha. Theyare :(i) Kilesa vatta (round of defilements), (ii) Kamma val!a (round of volitional actions), and . (iii) Vipiika l'atta(round of resultants). They are also classified as (a) Three vallas relat ing to Apiiya sari/siira. (b) Three vauas relating to Kiimasugati samsiira, (c) Three vauas relating to Rapa samsara,

and (d) Three vattas relating to Ariipa samsiira.

(A). In the case of the three vallas relating to Apiiya samsura: I. Kilesa valla means Personality-belief

and Sceptical <touht.

â&#x20AC;˘ Dr... Nlklya, 9 MablllatiPAllhana Sutta, p. 231, 6tb SYD. Edn. COiicieDtratloa 8:CQulrod &broui/l practilina Calm. Mdtatkm .ubjectlâ&#x20AC;˘ ...., lit .... Uabt or tbo DIiamma, Vol. VI. No.4, root-noto OD pap -t. M

I'iIRbE KINDS OF VATTA

, 1\ 1/1'1/1 1"'U,1 III ·.111~ tht: f\)lIo\\illL; ten n tlcI)ursl's \,1" /let il)lI:

2. Kamma valla means wholesome volit iOllal actions leading to nnd practised in the I'orm and the Formles6 Spheres.

{i) killing,

t ii) ,(\.. t1ill~, im \\':\\1,11 misl'~)nd\lct. ~i\ l)illt'. ~ \) had-.:.biting. \\ i) rude ~pel'ch. (\'ii) idll talk. (viii) cowtoumc , (i\.) ill-will. and (x) wrong view.

241

J. Viprika vat/a means the five vipiika ka(at/ri khandhas of the ROpabra!lmiis, and the fOur vipiika niimakkhalldhas of the Anlpa-brahm!s. It should be understood that there are three

3. I "ipiika mffa mear.s the five vipiika k7(atrii khandhas* of hell-beings, animals,

va/{as-rupa IGlJhii, rupa kusala and Tupa bra/una khandha in the rupa samsiira, and that there also are three va!!as-ariipa tal)hii, ariipa kusala and arupa brahma khandha in the ariipa samsiira. This is the end of the exposition of the three vallas with four subdivisions in each.

gi10"ts and demons. A.ny p~l"on who h:ls not got rid of PersonaI i t\"-b~1 i<::fand ScC!pt ical doubt, though he may b~· rep~:ltedly r·~born in the highest plane of exi tence for inc:llculable number of times, l ' \'~t d~stin'd to fall rep;:atedly into the spl{ere of evil courses of action to be reborn as fisherm1.n, hunter, thief and robber, or as one of the beings- of the Four Lower Worlds. And vatta l11::!ans wandering in the samsara (round o't:rC!births) without being liberated. (B) In the case of the three vattas relating to Kamasugati sariIsara : I. Ki/esa vatta means desire for sensuous pleasures, such as taking pleasure in and attachment to pleasant sight, sound, smell, taste and touch. 2. Kamma vatta means the 3 'Domains of m~ritorious Actions' ** consistting In dana (Almsgiving), sfla (Morality) and bhavanii (Meotal Concentration). 3. Vip aka ralla means the five vipiika kalalla (resultant) kh~ndhas o~ human beings and of devas m the SIX devaplanes.

(C&D) In th~ C:lSCS of the three vallas relating to Rupa samsiira and the three vallas relating to Arupa samsiira: l. Kilesa va/la means attachment to Form and Formlessness in the Form·sphere and the Formless-~phere respectivc:ly.

Interrelations Between MaggaJiga and Vattas : Ths Eightfold Path explained hithertofore is again subdivided into (1) Eightfold Path pertaining to Stream-winners, (2) Eightfold Path pertaining to Once-returners (3) Eightfold Path pertaining to Non-returners, and (4) Eightfold Path pertaining to Arahats. The "Stream-winner" Eightfold Path completely extinguishes the three vaf(as relating to apaya samsiira. As regards the three valfas relating to kamasugati samsiira, it completely extinguishes only such of them as would otherwise come into existence after seven more rebirths. ** * The "Once-returner" Eightfold Path completely extinguishes the two vaf(as-kilesa va!fa and vipaka vaffa relating to the Sensuous Sphere which would otherwise come into existence after two mOre rebirths. The Anagami Eightfold Path completely extinguishes the three va/las relating to the said two Kamasugati rebirths, leaving only rupa-bhava and ariipa-bhava. The Arahatta Eightfold Path completely extinguishes the three )'QUas relating to rupasatilsara and anipa-sarizsara. All defilements are completely extinguished. Here ends t he exposition of the interrelation between 'Maggmiga and Vallas.

-------

----------

* The five constituent groups of existence as the result of kl/lIlllla . ... I. dtilla (almsgiving), 2. situ (obscrvJng the precepts). 3. blli/vl/llu (mental concentration), 4. Opol'iI),oll(J (respecti~g the eldl:rs), 5. veYJliivarrl/ (~erving or !lclping others). 6. pallicilinfl ~sh(l~ing one's mer.its with otllers), 7 palliinumOi!,lIIii (R~Jol~lng In others. merits) 8. rlltamml.I.l(ll'1I1U1 (hstenmi the doctCloe), 9. dhammudr'1u/I(/ (delivertng the doctrtne), 10. d'!lllijukaf/lma (holdIng right view). See the Light of the Dharnma Vol. III. No.4, p. 20. '. . **. So a Stream·wlnner will hav!! yet to undergo seven mOre rebirths 10 the Sensuous Sphere.

242

MAGGANGA DIp ANI

The First, Second and Third Stage of DiUhi (Wrong Views) Of the four kinds of samsiira with the three l'a{!as in each, the three apiiya vat/tis relatiag to the apiiya samsiira are basically most important for the Buddhists of the present day. When a person's head is on fire the important matter for him to do is to extinguish it. The urgency of the matter permits of no delay even for a minute. And it is more important for those who happen to be within the Buddha Sasana to completely extinguish the three apiiya vat!as than the aforesaid person's extinguishing the fire burning his head. For this reason, in this book, I shall deal with the Eightfold Path which is able to cause the extinction of the three apiiya va!!as. Of these two thingsPersonality-belief and Scep(ical~ doubtPersonality-belief is the basic. Extinction of Personality-belief naturally implies extinction of Sceptical doubt as well, and the ten courses of evil actions also disappear cempletely. Finally, apiiya samsiira also becomes completely extinct. Sakkiiyadit!hi means atta-dilthi (Delusion of Self). The eye is regarded as "I" or "Mine". This view is held firml) and tenaciously. The same remarks apply mutatis mutandis in cases of ear, nose, tongue, body and mind. " I-ness ": The expression "the eye is t(naciously regarded as '1' or Mine" means that whenever a visible object is seen, peeple filfnly and tenaciously believe" I see it", "I see it". And the same remarks may be applied mutatis mutandis to the cases of sound, smell taste, body and mind. These explain how Personality-belief is held by one in respect of the six Internal Bases.

To the First Nibbana : In former existences beings committed foolish mistakes, and all those old evil kalnmas through Personality-belief attach themselves to and continuously accompany In future the life-continua of beings. existences also foolish mistakes will be • •• ... .... .....

committed by them and new evil kamma~ will also arise from the same Personalitybelief. Thus when the Personality-belief is extinguished, both the old and new evil kammas are utterly extinguished. For that reason, apiiya samsiira is utterly extinguished, and by the extinction of the Personalitybelief, all his foolish and evil deeds, all his wrong views, and all his apiiyabhavas*, such as rebirths in Hell, Animal-world, Ghost-. wO:ld a.nd Demon-world, are simultaneously extlJlgulshed. That person attains the First sa-upiidisesa-nibbiina** which means utter extinction of the three valfas relating to apiiya samsiira. He becomes a Holy One in the ariya lokuttara bhl1mi (Noble Supramundane.Sphere) who will be reborn in successive higher planes of existence. Match-box, match-stick and nitrous surface: Personality-belief is established in three stages in the life-continua of beings. (1) The first bhilmi is anusaya bhumi (the latent stage). (2) The second bhami is pariyutthiina bhilmi (the stage when the mind is perturbed by dit(hi). (3) The third bhumi is vitikkama bhiimi (the stage when ditthi becomes transgressive).

Three-fold bodily action*** and four-fold verbal action**** are the vitikkama bhUmi. Three-fold mental acticn***** is the pariyu!thiina bhumi; and the anusaya bhumi is the di{{hi. (wrong view) which accompanies the life continuum of being in the beginningless round of rebirths. and resides in the whole body as the seed (potentiality) for tl1e three kammas before they are actually committed. When objects which can cause the rise of evil kammas come in contact with any of the six Doors, such as Eye-door and so forth, unwholesome volitional 2cticns actuated by that ditthi rise up from the allusa)'a bhlimi to the pariyutthiilla-bhumi. It means that the stage of manokamma (mental action) is reached. If not suppressed in the mallokalllllla stage, these akusalas further rise up from the

Rebirth in the Four Lower Worlds . Nibb:ina with the constituent groups of existence still remaining . 3-fold bodily action: killing; stealing; sexual misconduct. 4-fold verbal action; lyiog; ~landering; rude speech; foolish babble . J.fold mental action: covetousness. ill-will; wroDK view.

SAK KA. YADITTHI puri)'IJ{{/zelllll b/aillli to t hc

l'flikkallla bflLil1li. It means that kiirakal/1/11a and l'acikamma stages arc reached-.

DiU hi aliI/soya bllullli may be compared to the element lying latent in the nitrcus head of a match-stick and pariyu{{hiina dUliyabhiimi (second stage) to the fire burning at the head of the match-stick, when struck against the nitrous surface of a match-box, and vltikkama tatiyab!Jumi (third stage) to the fire transformed from the match-stick and consuming up such as a heap of rubbish. The six external objects, such as pretty appearance, sweet sound, etc. resemble the nitrous surface of the match-box. This is the end of the

explanation of

pathama-bhumi dutiyabhUmi and tatiyabhilmi of ditthi. Forming the Noble Eightfold Path Into Three Groups 1. Silakkhandha (Moraiity-group) comprises Right Speech, Right Action and Right Livelihood. . 2. Samadhikkhandha (ConcentratlOngroup) comprises Right Effort, Ri?ht Mindfulness and Ri IChl Concentration. 3. Pan;,akkhandha (Wisdom ?roupl comprises Right Understanding and Right Thinking. The three constituents of the Moralitygroup, when considered in detail, become ojivatthamaka_sila in the following manner:1. I will abstain from taking life. 2. I will abstain from stealing. 3. I will abstain from indulging in sexual misconduct and taking intoxic:lnts. These three comprise Right Action. 4. I will abotain from telling lies. 5. I will abstaill from settinp: one rerson against another. 6. I will abstain from using rudt! and rough words. 7. [ will abstain from talking frivolously. These four comprise Right Speech. 8. Samma-iijil'lI (Right Livelihood) meaDS livelihood without resOlting to taking lives .etc. Thus the three constituents of the Mor<1iitygroup become fljira!{hamaka-sila. Nieea-silas (Permanent Morality). such as laymen's Five Precepts, the Ten Precep ts

243

observed by Isis* and paribbajakas (wandering mendicants), the Ten Precepts observed by sClmalJeras and the 227 Rules of Yinaya observed by Bhikkhus arc within the domain of iijil'a//hamaka-sila. And laymen's Eight Precepts are nothing but improvements on and polishings of the Five Precepts and

iijll'a! (hamaka-sila. To destroy the three stages of sakkiiyaditthi : Right Sp~ech, Right Aeticn and Right Livelihocd-the three ccnstitucnts of the MoraJity-group-are the dlzammos to destroy the third stage of Persona lity-belief. It means that they are the dhamlJlos to destroy the three evil bodily actions and the four evil verbal actions. Right Effort, Right Mindfulness and Right Concentration-the three eonst itucnt s of the Concentration-group-arc the dharr.mas to destroy the second stage of Pers o nalit)belief. It means that they are the dhammas to destroy the three evil mental actions. Right Understanding and Right Thinking -the two constituents of the Wi sdom-group -are the dhammas to destroy the firs I stage of Persona lity-belief. It means that thlY are the dhammas to destroy the G/lUsora-hhiimi which has been lying latent in the'l ife-cOllt inua of beings in the beginninglc 5S round of rebirths. Here ends the forming of the Eightfold Path into the three kllandhas.

How to Establish the Morality-Group of the Eightfold path Exposition of the Eightfold Path in relation to the stages of diHhi:In order to get rid of the three evil bodily actions and thc four evil verbal actions, the three constituents of the Morality-group of the Eightfold P;l th must be eqablished, me-aning thereby that iijllaf!!/(//I/(/ka-sila must be accepted and observed. In order to get rid of the three ('\ il mental actions conditioned by Personality-belief. the three constitulnts of the Conccntr3tiongroup ortlle Eiphtfold Path must be established. meaning thereby that iil1iipcil1il kallllllal{hiinCi (exercises on exh<1ling and inhaling), allhika kalllmarrhcina (meditation on bonc~). kasi(1Q kallllllarr17iina (exercises on meditation devices) must be practised at least one hOllr

â&#x20AC;˘ Rishis; hermits.

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2-14

MAG GANGA DlpANI

d.lily, so th路lt steadiness of the mind may be achieved. How to take and Practise AjivaHhamaka Sila In order to get rid of the third stage of Personality-belief p~ople should establish th'!m~e1\'es in Purification ofVirtuc by taking, observing and practising ajll'a!!hamaka-sTia. Thev can either of their o\\n accord recitt' it a;d then obscrvc it, or make up their mind to abstain from contravening the Eight Precepts, such as piilJ(itipMa (killing living beings) and so forth from that day throughout the life, and successfully abstain from them accordingly. If one observes it of one's own ac::ord, there would be no necessity to accept it from a Bhikkhu. It is (Jlough if on~ makes up one's mind as follow~.1. From today throughout my life, I will

abstain from taking iife. 2. Fro'm today throughout my life, I will abstain from stealing. 3. From today throughout my life, I wil abstain from sexual misconduct, as also from the five kinds of intoxicants. 4. From today throughout my life, I will abstain from sp~aking untruth. S. From today throughout my life, I will abstain from setting one person against another. 6. From today throughout my life, I will abstain from abusivc and rude words affecting the caste and creed, etc. of any person. 7. From today throughout my lifc, I will abstain from speaking things which are not eondueivc to thc well-being of the beings either in the pre,cnt life, in the sG/nsiira, or in the Supra mundane Sphere. 8. From today throughout my life, I wiII ahst3in from imp;op;:r livclihcod. The kinds of nicca-sila (Permanent Morality) : Once it 11'15 becn tahn, it remains good till it is viol'ltcd. Only the precept that is hrokl'n ,houlu be t"ken again, but if th'~ one that is not viol"tul i~ taken a!!:lin, thL'l~ would be nothing wrong though ther~ is 110 Ill'l'essity to do so. If l)lIe preclpt whit'h h:IS 1I0! bl'CII violat(;u i~ tak<.'n again it bCCOJllc~ strengthened t herehy.

rt is hetter tn tah the whl)l~ (If "fjil'o((llIImuka-ji/a eYl'ry day. 1f;路il'lI{(hlllllClkll-.Ii/Cl

like panca-sila is a nicca-slla (Permanent Morality). It is not the kind of Morality (sila) that is taken and observed on uposatha (Fasting) days. SamalJeras, Isis and paribbiijakas, \\ho havc to observe always the Ten Precepts, and Bhikkhus who have to observe always the 227 Vinaya Rules need not specially take Ajirar{hamaka sTia. This is the end of the explanation as to haw Ajil'a{rhamaka-sila is to be taken.

INGREDIENTS OF THE SEVEN KINDS OF WRONG DOING Five conditions of paQatipata : 1. The being must be ~live. 2. There must be the knowledge that it is a live being. 3. There ill ust be an intention to cause death. 4. An act must be done to cause death. 5. There must be death. as the result of the said act. If all the said five conditions are fulfilled, the first precept is violated and should be taken again,

Five conditions of Adinniidiina :

1. The prup2rty must be in the possession of anither p~rsC'n. 2. There must be the knowledge that the pr. per'!y is in the possession of another p~rson.

3. There mus t be an intention to steal. 4. Thllfe must be an act done to steal. S. By tha t act the pr( perty must have been taken.

If all the said five conditions are fulfilled, the second precept is \ iolated and should be taken again. Four conditions to kiimesumicchiiciira : 1. It must be a man or a w~)man \\ith whom it is impropL'r to have se;l.ual intercourse. 2. Th.:;rclllllst be :In intention tLI have such sexual misconduct with such m;ll\ t r woman. 3. Then: must be an :Ict ULlnL' h' h~\w SU,"I inhn:oul'Sl', 4. There must hL' l'njl'ymellt the CLlntact (,f the llrgans.

l,r

If nllthe said fourcL)nditilm iHt fu\l\lkd. Ihe third pr~l'lpt is ,"oilallu ,IIIU h ulu be takt'n olguin,

HOW TO ESTABLISH THE CONCENTRATION-GROUP Four conditions of musiivnda:

1. Th~ thing Slid must be untrue. 2. Th('.re must be un intention to d.eC'eive. 3. There must be an effo.rt made as a result of the said in'ten tion. 4. The other must know the meaning of wha t is said. If these conditions are fulfilled. the fourth precept is violated and should be taken again. Four conditions of pisul,laviica :

. 1. There must be persons to be disunited. 2. There must be an intention to disunite two persons. 3. There must be an effort made as a result of the said intention. 4. The other must know the meaning of the thing said. If these conditions are fulfilled, the 路fifth precept is violated and should be taken again. Three conditions of pharusavacii :

1. There must be some one to be abused 2. There must be anger. . 3. Abusive language must be actually used. If these conditions are fulfilled, the sixth precept is violated and should be taken again. Two conditions of snmpbappaliipa : 1. There must be an intention to say things which bring forth no good benefits. 2. Such things must be said. If these conditions are fulfilled, the seventh precept is violated and should be taken again. "Things which bring forth no good benefits" means such plays and novels as Enaung, and Ngwedaung. Nowadays we have numerous plays and novels which satisfy all the conditions cf smi/phappaliipa. The foregoing conditions about musiil'iidii, pisu1)aviicii, and samphapplapa relate to violation of the respective preCEpts. They become conditions for Kammapatha, i.e. kamma which leads rebirths in the lower planes, if the following conditions are added: Kammapatha takes place thus: 1. In the case of musavadii, another person mus t suffer loss or damage.

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245

2. In the case of pisu1)avacii, disunion must be brought about. 3. In th'~ case of samphappaliipa, others must think that the plays and novels are true stories. And in the case of the remaining four precepts, namely, piilJii1ipiita, adinnadiina, kiimesumicchiiciira, pliarussal'aca" the said conditions relate not only to their violation, but also to the respective kamma amounting to the kammapalha. Th::se are the conditions relating to the seven kinds of wrong doing which should be known by those who observe ajivanhamakaslla every day. Thi sis the end of a brief explanat ion of the way to establish the three constituents of sllakkhandha of th~ Eightfold Path.

HOW TO ESTABLISH THE CONCENTRATlON-GROUP OF THE NOBLE EIGHTFOLD PATH For a person who has well observed the three const ituents of the Moral ity-group of the Eightfold Path and \\ho has thereby established himself in the Purification of Virtue, micchiijira (wrong living) and the seven kinds of wrong doing, namely, the three kinds of phys ical wrong doing' nd four kinds of verbal wrong doing which are born of Personality-belief are entirely extinguished. Then, in order to destroy the second stage of Wrong Views, namely, the three kinds of mental wrong actions, the constituents of the Concentration-group of the Eightfold PathRight Effort, Right Mindfulness, and Right Concentration must be establi,i,ed. Establishment of the three constituents of the Concentration-group of thc Eightfold Path means practice of one of the forty subjects路 of meditation, such as kasilJa (meditation devices), etc. Anapiina Practice: In this connection the practice of iil/apal/akama!{hiilla (Breathing exercises) \\ ill be briefly described. If those who arc still h::)Useh:;ldcrs hwe no time to p~rform these excrcises in the day time, they ~hould always practise about one or two hours before going to bed and about an h0ur before rising from bed in the morning. ~

* See the Light of the Dhamma, Vol. V, N.J. 3, page 14.

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MAGGANGA DlpANI

The method of practice is as follows; According to the Buddha's Teaching "Satova assasati satova passasati" (Inhale with mindfulness; exhale with mindfulness), during the p~roid already fixed, one's mind should be entirely concentrated on inhaling and exhaling and not allowed to stray elsehere, and in order to do so, kayika viriya and cetasika viriya should be exercised.

Kiiyika viriya means effort to practice for a fixed period every day without a break. Cetasika viriya means extreme care to concentrate the mind on inhaling and exhaling, so that it may not stray elswhere, and intense application of the mind on inhaling and exhaling, so that sleepiness, torpor and langour may not come in. LeI the mindfulness be constant: Fixing the mind on one's nostril continuously, one should always notice that it is Exhaling, when the wind exhaled brushes against the nostril, that it is Inhaling when the wind inhaled brushes against it. And Right Effort means these two kinds of effort, namely kiiyika vfriya and cetosika viriya. Applying the mind in this way for fifteen days, a month, two months, etc., one's mindfulness becomes fixed on exhaling and inhaling. That mindfulness is designated as Right Mindfulness. Once the three constituents of the Moralitygroup of the Eightfold Path have been established, the mental restlessness disappears day by day. It is apparent to every person that he has no control over his mind, when it comes in contact with the object of miditation ( i.e. when he starts practising meditation). In this world, mad people who have no control over their mind are useless in worldly affairs. In the same way, in this world, even those who are said to be sane, are, as regards the practice of kamma{{hiina (practice of Calm and Insight), in the same pJsition as mad people who have no control over their mind. They are useless in the matter of kammollhiina. For these reasons the three constituents of the Concentration-group of the Eightfold Path should be established with a view to getting rid of the mental restlessness. (For other particulars of R ght Concentration, the Bodhipakkhiy., DIp. nI and Anapana DipanI written by me, may be referred to.) .--.

How the mental restlessness can be got rid of: Even though "Access Concentration" and "Attainment Concentration" are not yet reached, if the mind could be fixed on the object of meditation (kamma({hiina-aramma~a) during a fixed period of one hour or two hours every day, it would become e.asy to concentrate the mind on any other object of meditation. For a person who has attained the Purificatio.n of Mind after having succeEded in establishing the three constituents of the Concentration-group of the Eightfeld Path, three evil mental actions, such as Covetousness Ill-will 路 .and Wrong Views born of Pers~nality-belief become entirely exti~cl. And the second bhumi (stage) of di{fhi 1.1'. manokamrna also becomes extinct, and the mental restlessness caused by five Hindrances路 also disappears. This is the end of the explanation of the way to establ ish the three const itucnts of the Concentration-group of the Eightfold Path. When to establish Paiiiiakkhandha (Wisdomgroup) : Once the three constituents of the Moralitygroup of the Eightfold Path are taken and observed, from that very moment they become established in that particular person and from th~t very moment. so long as there is no violation by him, he is said to be replete with the Purity of Morality. On the very day of observance of the precepts, Concentration-group of the Eightfold Path shculd be practised. Persens ",ho are sufficiently diligent wi1\ not take more than five to ten days to get rid of the mental restlessn~ss, and h~ving attained a steadfast ~once!ltratJOn of the mind on exhaling and mhalmg, the three const ituents of the Concentration路路 group of the Eightfol~ Path will become established in him wlthm five to tcn days. From that day he is said to have established himself in citla-l'isuddhi (Purification of Mind). and should st:lrt to establish himself in the Wisdom-group of the Eightfold Path. How to Establish the Wisdom-Group of the Eightfold Path To establish right from the beginning: Whoever has thus succeeded well in establ ishing the Purific:a t ien cf Virtu~ :'nd the Purification of Mind should try to cst(lbli~h

------------------------

-See the Light of the Dhamma, Vol. V, No.3, p. 14.

.. INCREASE" .. DECREASE" him,df ill RI 'hI llmkrstanding (lnd Right hmkin' pt Ih \\ isdom-group of the l'ightt\ l,i P,ltl~, \\111t a yil'\\' to destroying the first ,t,Ii!' ,'I P'rsl'lulitY-bdid. btabli5hmcnt '1: Ih;,' I.:\'l' l'\'11" It uen'ts of tht' Wisdom-group \ I I hl' b !!ht t ,)Itl P:l!h 1ll~ans thl! establishmenl in Md~r \)1' th~ live kinds of paiiliiil'isuddhis (Purific;l( ion of Wisdom), ~uch as ditthiI'I\uddhi (Puri ficat ion of View), k011kl;lil'it ra~1 -1'i.\II"dlli (Purificat ion by Overcoming l)0uh (), lIIogg iillloggo-liiil)(ldas'sol1a- visuddhi (Puriticatil)11 by Knowledge and Vision of wh;lt IS and \\h:!t is not-Path), pa{ipadiiniin,ldasS<7I1i1-risllddhi (Purification by KnowkJgl' and Vision of Course of Practice) and 10k IItt<7ra-iiii~ladassal1a-visuddhi (Purification by Supramundane Knowledge and Vision). In th2 wh0le of our body, solidity and softness-these two comprise the element of extensIOn (parhol'/); cohesion or liquidityth~se two comprise Ihe clement of cohesion or liquidity (apo); heat and cold-these two comprise the element of kinetic energy (tejo); and supp)rt or motion-these two comprise the elemt:nt of motion or support (l'ii),o). The whole of the head is nothing but a collection of the four Great Primaries(i.e. the said four elements). All the parts of the body, all the parts of the legs and all the parts of the arms are nothing but colJections c f the four elements. All hairs of the head, al\ hairs of the body, all nails, all teeth, all skin, all flesh, all sinews, all bones, all marrow, kidneys. heart, lymph, fat, lungs, intestines, stomach, faeces and brain are nothing but collections of the said four clements.

I. Hardncss is the strong form of pathavI, and softness is the weal:: form of it. 2. Cohesion is the weak form of iipo, and liquidity is the strong form of it. 3. Heat is the strong form of tejo, and cold is the weak form of it. 4. Support is the weak form of viiyo, and motion is the strong form of it.

(1) Softness or hardness : Sealing-wax' in its original form is the strong form of parhavi. Its hard parhavi is compicuous; but when it comes in conlact with fire, sol it! pathm'l disapp~ars, and soft pathal't app~ars. Again, when the fire is taken away, soft parhavi naturally disappears and strong pathavi naturally appears again.

247

(2) C'ohesion or I i fluidity' In the sulling-wax in its original form Illcre is a weak form of lipo. So cohcsicJn is conspicuolls. When II comes in contact with firc, coh(;sive iJpo disappears and liquid lipo app ears. Again, whcn the fire is taken. away, the liquid apo disappears and the cohesive GpO appears. (3) Heat or cold : Seal ing-wax in its original form is a weak form cf re;o. Coldness is conspIcuous. When it comes in contact with fire, cold tejo disapp~ars and hot teJo appears. Again, when the fire is taken away, the hot tejo disappears and cold tejo appears.

(4) Support or motion : Sealing-wax in its original form is a weak form of viiyo, Support is conspicuous. When it comes in contact with fire , supporting viiyo disappears and moving viiyo appears. Again , when the fire is taken away, moving viiyo disappears and supporting viiyo appears.

Udaya means "appearance", and vaya means "disappearance"; udayabbaya is a compound word of the two. Now with a view to enabling people to think of and understand the meaning and nature of udayabbayQ which in Vip3ssana means "appearance" and "disappearance", the example of the "appearance and disappearance" of the elements which are evidently present in the sealing-wax has been given.

"Inerease"-udaya; "Deerease"-vaya : The head, thc bcdy, the leg and the hand may be dealt with in the same way as the sealing-wax has been dealt with, Heat and cold , the two aspects of rejo, are always taking place alternztely. Heat increases stage by stage in the whole bcdy right away from sunrise to 2 p,m. and cold decreases stage by stage accordingly. Hence forward cold increascs and heat correspondingly decreases. This is the pers onal experience of l wry person. From one explanation num~rous inferences can be made. The increase of heat in the parts of the body, such as Ihe head, etc. resembles Ihe coming in contact of 1111' scaling-wu:-. with fire; and when Ihe cold increases in the body, it resembles the scaling-wax from which the

248

MAGGANGA DrPANI

fire has been removed. The .heat or the cold increases or decreases hour by hour in the Course of the day. Heat ;ncreases when cold decreases, and cold increases when heat decreases. Increase comes under "udaya" and decrease under "I'aya". In the two things-heat and cold-increase and decrease fomi one natural pair.) Increase and decrease in the four pain of elements:

and vayo; and ap1rt from these elements there is no such thing as the thead: Know: note: think: see: Those persons. who cannot differentiate the four elements in the head and who do not know that solidity. etc. in the head are dhalus (elements). know the head as such only; they note it as the head only; they only think that it is the head.; and they see it as the head only. To know that it is the h.~ad is a delusion of mind.

Two kinds of pathavI, n:lm~ly, softness and hlrdness increase or decrease in ~ccor颅 dance with the rise and fall of temp路rature. Two kinds of apo, namely, liquidity and cohesion and two kinds of vayo, namely, motion and Support also increase or decreClse in the same way.

To note that it is the head is a delusion of Perception. To think that it is the head is a delusion of mana (conceit). To see that it is the head is a delusion of di!!hi.

The said four elements in the p:lrts of the body, such as the head, etc., resemble thl" numerous small bubbles fastly appeClring and disappearing on the surface of boiling water in a big pot. The whole body resembles a lump of foam. Vapour appears in each small bubble and it disappears every time the numerous bubbles disappear.

Knowing, noting, thinking and viewing the four elements of the head is knowing, p2rceiving, thinking. and viewing them as p2rmancnt and as alia. Thus to consider the four elements as the head is a fallacy of taking what is iIT,p'::rmanent as permanent and what is not-selras self.

Anicca, Dukkha, Anatta :

Delusion:

Similarly, Seeing, Hearing, Smelling, Tasting, Touching, and Knowing-all these mental phenomena which dep~nd on the said four elements vanish simultaneously with them. Therefore, the six kinds of l'iiiiiii/:Ia (Cnnsciousness) - eye-consciousness, earconsciousness, nose-consciousness, tongueconsciousness , body-consciousness, and mind-consciousness , together with the four elements are anicca (impermanent), because they are not permanent; they are dukkha (suffering), because they are associated with the danger of incessant arisings and. vanishings; they are analla, because they have no pith or substance in them.

The said four elements, which by nature disappear more than a hundred times in an hour are really anicca and analla, in accordance with the Buddha's Teaching "kha),atIhena aniccam asarakallhena anat/ii" (rt is Impermanent. because it is vanishing; it is Soulless, because it is without any soulessence). The head of a man does not disintegrate at his death, and it remains as such till it reaches the cemetery. So it is regarded as nicca (permanent) and alia (soul).

Sakkliyaditthi and the Head : Sakkayadi!!hi (Personality-belief) and Right Understanding with re~pcct to the four clements in the head arc explaIned below: The hair and bones in the head arc solid, and j ts skin, flesh, blood and brains arc soft, and these two, namely, solidity and softness constitute palhal'l dhcIIU (clement of extension). The whole of the head is completely filled with the said two kinds of palhavi, and so also with apo, le)o, and 1"0)'0. The palhavj is not the head, nor arc the upo, tejo

Therefore, out of the conception that the four clements are the head arises the misconception t'-tat what is imp~rmanent to be permanent and what is not-self to be self. Because they do not understand: As regards the composite parts of the head also, to know, perceive, think and view the four clements as hair, teeth. skin, flesh. muscles, bones, and brain. is to know. perceive, think. and view the four elements which arc imp~rmancnt and without soulessence as permanent and "ith soul. It i, sakktiyadi{{hi (Personality-bclid) to tbink and view the clements of hardncss, etc., as the head, hair, teeth. skin, flesh. vcin, bone

.. BON-SIN-SAN" INDIVIDUALS and br,lin, in ignor,mcc of th.:ir being m<.:rc ~kJl1c)\ts.

the c:nntcmphtion on the aflsmgs and or psycho-physical elements in all p3rts of the body, in eonjuction with their agricul t ura I works. val\ishillg~

Right Understanding: Th.:: hlrdncss is pathal'i (the elcment of ext('nsion). It is nc>t the h~ad, hair , skin, flesh, muscles, bones, nor the brain. Coh '~sio n is apo-dhiiiu (the element of cohesion or liquidity). Heat and cold are tejo-dhatu, and SUPP:Ht and motion are l'IiJ'o-dhiilu. Thev are not th;! h~ad, hair, tee路th. skin, flesh~ musclcs, nor brain. In th~ ultimate analysis. lh:re is no such thing as the h~ad, hair, teeth, skin, flesh, muscles, bones and brain. Such undastanding is called sallll1iidi//hi (Right Understanding). (The Personality-belief and the Right Understanding of the head and it p.lrts are also applicable to the remaining parts of the body.)

Like the hand that aims at the target with an arrow: To think out ways and means so as to understand th;:se four elem~nts is Right Thinking. Right Understanding may be compared to an arrow and Right Thinking to the hand that aims at the target with an arrow. This is the brief expJsition of the way to establish Right Understanding and Right Thinking which are the two constituents of the Wisdom-group of the Eightfold Path. (For detailed explanation. see Vijjii Magga Diapani and Bhavana DIp3.ni wfltten by me.)

Must be persistent: W-hen the two constituents of the Wisdomgroup of the Eightfold Path have been estabbIished by thinking and meditating deeply on udayabbaya (arising and vani~hing) i.e. the incesseant arisings and vanishings in concatenation of the four elements existing in all part of the oody, such as head, .etc., and consciousness, such as eye-conscIousness, ear-consciousness , etc, just as the small bubbles in a pot of hot boiling water, and when the Characteristics of Imp~rmanence and Imp~rsonality have been successfully realised, one must try to continue this realization throughout one's life, in order that upward development may be achieved successively. Agriculturists should practise *Bon-sin-san:

249

To become "Bon-sin-san" individuals: By rep.::ated and p~rsistent practice of that meditaticn the Knowledge of the Right Understanding of the arisings and dissolutions of the psycho-physical elements permeats through the "",hole bcdy. The first bhumi (stage) of Personality-belief in regard to the whole body disapp.::ars. The first stage of Person:tlity-belicf ""'hich has accompanied one's I ife-cont inuum throughout the beginjngles~ round of rebirths is completely extinguished. The whole body is thus transformed into the Sphere of Right View. The ten evil actions are totally destroyed and the ten good actions are firmly installed. The apiiya-smilSara (round of rebirths in the 4 Lower Worlds) bt:comes completely extinct. There rem:1in only rebirths in the higher round of ex isll.nces, such as rebirth as men, dems aDd Brahmas. That person reaches the stage of a " Bon-sin-san" Noble One.'" (This is the full explanation of the practice of the Noble Eightfold Path comprising the three constituents of the Morality-group, the three constituents of the Concentrationgroup, and the two constituents路 of the Wisdom-group of the Eightfold Path.) Here ends the exposition of the Personalitybelief in regard to the head, etc.

A SHORT EX PLANA nON OF THE ESTABLISHMENT OF THE NOBLE EIGHTFOLD PATH: Proper and full observance of ajiva!!hamaka-sfla constitutes the practice of the Morality-group of the Eightfold Path which comprises Right Speech, Right Action and Right Livelihood. Practice of Exhaling and Inhaling constitutes the practice of the Concentration-group of the Eightfold Path which comprises Right Effort, Right Mindfulness and Right Concentration. Contemplation on the ansmgs and vanishings of tre four elements as exist in the head, etc., and the six kinds of Consciousness, constitures the practice of the Wisdom-group of the Eightfold Path which comprises Right Understanding and Right Thinking.

Beings who are botmd to attain Nibbana through higher and higher stages ofexistencc.

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MAGGANGA DlpANI

Only when Wisdom and Effort are strenuous : According to the method of sukkhavipassaka-puggala (One who practises Insight Only), f'-(samatha (Calm») and anapiina l Exhaling and Inhaling), etc. are not practised separately. After observing the three constituents of the Morality-group of the Eightfold Path, the practice of the Wisdomgroup of the Eightfold Path is undertaken. The three constituents of the Concentrationgroup of the Eightfold Path come along together with the two constituents of the Wisdom-group of the Eightfold Path, and these two sets are termed Pancarigikamagga (the five constituents of the Eightfold Path). These five form one group and together with the aforesaid three constituents of the Morality-group of the Eightfold Path, they become the Noble Eightfold Path. The mental restlessness disappears. However, this can be achieved only with great wisdom and strenuous effort. UDderstanding reality whenever contemplated: After sammiidi!lhi-nat.la (knowledge arising from Right Understanding) has become clear in respect of the whole body-whether in this existence or the next-, it becomes clearly evident, whenever one contemplates that there, in reality, are no such things as puggala (person), individual, woman, man, 'I', some body-else, head, leg, or hair. When such knowledge arises in him, the sakkayadi{{hi by which he delusively takes the hardness, etc. in the head as the head itself, disappears for ever. Whenever he contemplates, there arises in j,im the Right Understanding of the real fact

that there is no such thing as the head, but only a collection of elements. (Apply the same principle to the other parts of the body). Enjoying the three kinds of Happiness: When, Right Understanding and Right. Thinking, the two constituents of the Witdom-group of the Eightfold Path, have been established in the whole body, the three va!fas of the apiiya sari/sara (round of rebirths in the Four Lower Worlds) completely disappear forever. That particular person is from that instant completely freea forever from the va!fa-dukkha of the apaya sari/siira (the misery of being born in the Four Lower Worlds). He or she has reached and is established in sa-upiidisesa-pathamanibbana (the first stage of the Full E!l:tinct. ion of Defilments with the Groups of Existence still remaining) (i. e. he or she has become a sotapanna or one who belongs to the First Stage of Holiness). However as he has yet to acquire the knowledge of the characteristic of unsatisfactoriness (dukkhalakhat.l a ), there still remain in him taT;lhii (craving) and mana (conceit) which make him take delight in the pleasures of men, devas and Brahmas. So he goes on enjoying those three kinds of pleasures as one who will be reborn in the higher plane5 successively;* i. e. (A Bon-sin-san). This is the end of the brief expOSItion of the way to establish the Eightfold Path. This is the end of MaggaIiga Dipani .

• The soliipamlo (Winner of the Stream, or Attainer of the First Path) will have as yet to undergo seven more rebirths at the most, in the ktima·/oka, or universe of fuIl sensuous experience.

LI -KYAN AN EXPOSITION 0 ~ VE KINDS OF LIGHT b, MAHATHERA LEDI SAYADA W, AGGAMAHAP~QITA, D.LITI.

Translated into English by THE EDITORS OF 'THE LIGHT OF THE OHAMMA '

Edlud by THE ENGLISH EDITOR(AL BOARD

UNION BUDDHA SASANA COUNCIL KABA-AYE, RANGOON. BURMA.

1965

Reprinted/rom ,. The Light of the Dhamma "

Vol. VIII, No.3, (pp. 47-49) Vol. VIII, No.4, (pp. 13-21)

PRINTED IN THE UNION OF BURMA AT THE UNION BUDDHA SASANA COUNCIL PRESS.

ALIN-KYAN (An exposition of five kinds of Light) Writtell in Burmese by The Venerable Mahiilhera Ledi SlIyadlllv, Agga Mahii ParpJila, D.Utt. (Translated by the Editors of th:: Light of the Dhamma) CHAPTER I Five kinds of Stark Ignorance and five kinds of Light A) The five kinds of Stark Ignorance are:(1) Kamma-sammoha (Stark Ignorance of Kamma). (2) Dhamma-sammoha (Stark Ignorance of Dhamma.) (3) Paccaya-sammoha (Stark Ignoranee of Causation). (4) Lakkha1)a-sammoha (Stark Ignorance of Three Characteristics of life). (5) Nibbiina-sammoha (Stark Ignorance of Nibbana). ~ 8)

The five kinds of Light are:(I) Kammassakatii-fiii1)a (Knowledge of the fact that all beings have kamma only as their own property). (2) Dhamma-vavatthiina-niil)a (Analytical knowledge of the Dhamma). (3) Paccaya-vavatthiina-fiiil)a (Analytical knowledge of Causation). (4) Lakkhal)a-pa{ivedha-fiiil)a (Knowledge realising the Three Characteristics of life.) (5) Nibbiina-pafivedha-iiii7;la (Knowledge realising Nibbana).

(A) I.

and

(8) 1. Kamma-sammoha Kammassakatii-iiiiJ.la

and

I shall now expound the first pair-Kammasammoha and Kammassakafii-iiiina. Of these kamma-sammoha means the following:-

( i) Not understanding kamma, and (ii) Not understand the resultant of kamma. understanding kamma: 0) Not (a) Not understanding the fact that all beings have kamma only as their own property; that all beings are

(b)

(c)

(d)

(e)

the heirs of their own kamma; that kamma alone is their origin; that kamma alone is their relative; and that kamma alone is their real refuge. Not understanding which of the actions done by them, bodily, verbally and mentally are unwholesome. Not understanding the fact that unwholesome actions would give them bad resultants in their future births and would drag them to the Four Lower Worlds. Not understanding which of the actions done by them, bodily, verbally, and mentally are wholesome. Not understanding the fact that wholesome actions would give them good resultant in their future births and would cause them to arise in the Happy Existence of the human world and the world of devas.

"Not understanding kamma" means not understanding the nature and characteristics of kamma in the above manner. (ii) Not understanding the resultant of Kamma: (a) Not understanding the fact that the lives of beings do not end at their bIOlogical death, but that they would arise in another existence where their kalllll1a assigns them. (b) Not l'nderstanding the fact that there exist immense number of beings in hell, pefas, asurakiiyas, (which are invisible by the naked eyes) and animals. (c) Not understanding the fact that if they perform unwholesome volitional actions, they will have to arise in those Apiiya regions.

254

ALlN-KYAN

(d) Not understanding the fact that there exist immense number of human beings who are visiblc by our naked eyes, and that there exist immense number of bcings which are invisible by our naked eycs, s uch as good and bad del'O.~ and also thosc inhabiting the six dera-planes and higher and higher planes in the Form Sphere and the Formless Sphere. (e) Not understanding the fact that when beings give alms, practise morality and develop mental concentration, by virtues of their wholesome deed they will have to arise in those various planes. (f) Not understanding the fact that there exists the beginningless and endless sari1Slira* (round of rebirths). (g) Not understanding the fact that in this samsiira beings have to wander incessantly wherever they are assigned by the wholesome and unwhoksome deed performed by thrm. All the above kinds of ' not understanding' are called kaml11a.I'ammoha.

R ( I)

Kammassakata-fiiil}a :

Kammassakalii-iiiilJa means the following:

( i) Understanding kamma, and (ii) Understanding the resultant

kamma.

Uoderstandi og kamma and its resulta nt:

(a) Understanding the fact that all beings have kamma only as their own property; that all beings are the heirs of their own kal11l11a; that kamma alone is their origin; kamma alone is their relative; and that kal11l11a alone is their real refuge . (b) Understanding which of the actions done by them bodily, verbally and men ta ll y, are unwholesome; that they woul d give bad res ul tants in the ir fut ure bi rths; a nd that these unwholesome decd wou ld drag thcm to thc Fo ur Lower R egions.

action, are wholcsome: thal t hese would give good resultant in their ,uccess ive births, and these deed would cause beings to arise in the Happy Existencc. such as human world and thc \\'orld of deras. are

All the above kinds of 'understanding' called Kamll1C1ssakafii-iiii(7a. ~

This Stark Ignorance of kamma is very dreadful. In the world all micchiidif!hi (wrong views) arise out of this Ignorance, Kammassakafii-iiiilJ{J is the refuge of those beings who wander in this beginningless round of rebirths. Only when such Light of Knowledge exi sts, beings perform such wholesome volitional action s as giving alms. practising morality, and developing menta l concentration and attain the bliss of men, cleras and Brahmiis. Such piiramf-kusala (wholesome voloti o nal actions leading to Perfections) as Perfection leading to Buddhahood, Perfection leading to Individual Buddhahood ,** and Perfection leading to Noble Discipleship originate in this Light. In the innumeraol e number of universes this Light of kal1lll1assakafa-niilJa exists in those men and del'as who maintain Right Veiws. In this universe too, even during the zero world-cycles where no Buddhas arise this Light exists in those men and devas who maintain Right Views . This word "Sammiidi/thi" here means this Light of kammassakatii-iiiilJa. ~ At present in the world , this Light exists in Buddhists and Hindus. It does not . exist among the people and in the animal world. It also very rarely exists in hell, asurakiiyaworld and peta-world. Those beings who do not possess such Light remain within the sphere of kammasammoha. Those beings who exist in this sphere have no acce s to tl;c path leading to Happiness in the smiJsiira and also to the path leading to rebirths in thl' higher abodes of mcn, daras and Brahmas . Thus the door is closcd to these higher abodes and only the door to the Lower Abodes rcmain open. Thollands, tens of thousand, hundreds of thousand existences may pass, allll yet they will Ill)t be ab le to comc ncar to the sphere of Light even flW oncc.

• 11 should however be noted tba t when one attaln~ Nibblin;I, the con tin uit y of rebi rths ceases . •• Pacceka-budd ha: Indivi du al Buddh n. lie is a n Arnhnt who has r,'lI liscd N ibb;i nQ witho ut ever in hi~ li fe h.vina heard fro m others the Budd h ll'~ doctr ine Ilr doc~ not PO\SCSS Ihl' f;leu ll), to pr "aim Ih" doctrine to the world, and to become a k~d'~1 'If mnnklnd

LIGHT OF THE WORLD sakatii-Fia~w-samll1a-dlllhi

I h Light of th~ World: I : t~)r ~mbryo Buddhas who have rec~ived c~)ntinnation und~r prevIous Buddhas, ~'\'~n if th~y arIse in the animal-world this

Ignorance cannot overcome them. This Light does not disappear in them. Although mention has often been made of this kammossakofii-li(ina-sammii ditthi in many Buddhist texts, as th'is Light also' 'exists 1\1 other numerous universes where Buddha do not arise and in the world-cycle where a Buddha does not arise, the Omniscient Buddha arises in this world not to expound this Light, but to expound realise& the Four the Light that "foble Truths. So this Light of kammas-

~)r kOllll1/assokofii-liii~w

255

does not deserve the epithet of the Light of the Buddha Sasana. It cannot be termed so. It can only be termed as the Light of samsiira or the Light of the world. Those wise people who encounter the Buddha Siisana now, should not be satisfied with the mere attainment of the Light of kammassakata-iiii{la-sammii-dillhi which is not the Light primarily intended by the Supreme Buddha. This is a very good point for the wise peolpe to note. Here ends the exposition of the first pairStark Ignorance of Kamma and the First Light.

ACINTEYYA SVITA ( The Discourse on the Unthinkables)

Bhikkhus, there are these four unthinkables, not to be thought of, thinking of which would lead one to madness and frustration. What are the four? 1. Bhikkhus, the realm (gocara) of Buddhas is unthinkable, not to be thought of, thinking of which would lead one to madness and frustration. 2. Bhikkhus, the range of Jhiinas attained by one who has practised Jhiinas is not thinkable, not to be thought of, thinking of wh1ch would lead one to madness and frustration. 3. Bhikkhus, the resultant of kamma is not thinkable, not to be thought of, thinking of which would lead one to madness and frustration. 4. Bhikkhus, loka-cifita (evolulion of the world) is unthinkable not to be thought of, thinking of which would lead one to madness and frustration. Atiguttara Nikiiya, Catukka-nipiita, Apa~~aka-vagga, 7. Aciiiteyya Sutta, p.329, 6th Syn. Edn.

(A) 2 and (B) 2.

Stark Ignorance of Dhamma and the Second Light: Dhammasamlnoha:

I shall now expound the second pairDhammasammoha and Dhamma-J'al'atthananana. Of these Dhammasammo/w means the following:( i) Not understanding the dhamllla -as dhamma, and (ii ) Not understanding the fact that nallla and nipa (Mind and Body) comprising the five consti tuent groups of existence are neither person, being, soul nor life, but, in reality. they are mere physical and mental phenomena. Out of this Stark Ignorance of Dhamma there arise three kinds of Errors, namely, (i) Erroneous Perception, (ii) Erroneous Thought, and (iii) Erroneous Belief. (i) Saiiiiii-vipalliisa (Erroneous Perception): Safifia-vipallasa means perceiving erroneously. Dhamma is not perceived as dhamma, but as person, being, soul, life, woman or man. (ii) Citta-vipalliisa (Erroneous Thought): Citta-vipallasa means thinking erroneously. Dhamma is not thought of as dhamma, but as person, being, soul, life, woman or man. (iii) Ditthi-vipalliisa (Erroneous Belief): Dir!hi - vipa Ilasa means belicvi ng erroneously. Dhamma is not believed as dhamma, but as person, being, soul, life, woman or man and being influenced by such wrong beliefs at all times. Here ends the exposition of the three kinds of Errors which arise out of the Stark Ignorance of Dhamma.

Out of these three kinds of Errors there arise tcn kinds of evil, such as p(1)atipata (killing living being) and all other kinds of evii and Wrong Views. Dhamma-vavatthiina-iiiiJ.la: The Light of Analytical Knowledge of the Dhamma means the following:(a) Realisation of the fact that in the world there is no person, no being, no soul, no life, no woman and no Illan apart from mere dhammanama (mental phenomenon) and rapa (physical phenomenon); (b) Knowledge to differentiate between nama and rupa; (c) Knowledge to differentiate between one physical phenomenon and another; and (d) Knowledge to differentiate between and one mental phenomenon , another. This Light is nothing but the Light of Right Understanding called dirrhivisuddhi (Purification of Views). This Stark Ignorance of Dhamma is very dreadful. Only when (beings) encounter a Buddha Siisanii, can they clearly comprehend that physical and mental phenomena comprising the five constituent groups of existence are, indeed, real dhamma. Otherwise, even after a lapse of hundreds, thousands, tens of thousand, millions and an aSG/ikheyya* of existences, they do not understand the dhamma as dhamma. The Light of the Analytical Knowledge of the Dhamma has no opportunity ever to arise in their lifecontimla. Nowadays, those Bhikkhus and lay persons who encounter the Buddha Siisana and yet

" A,ar\kheyya: unit rollowcd by 140 cyphers.

257

PA CAVA 1"'\ 'I ',lrh Ull kr~I,llld rll/'<I.1 I'1/ 1I/II/,1 ,I, I I" 1,"11 I'h"lh'I1I"II,1 ,llId 1//i'"i/-"h"lIl/l/{/ III '1l1,lIl'h 'lh'!I"'Il,I. r,'lll,lill 1\ II hill I hl' Sphl'rl' \\1 Illls \ '1"\ dr,'adflll SI,lr" Iglh)l'allc\; of I h,lI11 III ,I , III ') h,II,' I,. Il'lllalll h,'lpkss III tillS sph,'r' \,1' SIMI\ IQl1nrancl'. '\s Illl:Y h,lH' I,) rClll,lill III liI,11 sphere or Star" Il!lll'r,lll'l' alld ,\lnlwl allall1 thl' Llghl or till' \n,II\II,'al Klln\\ Iedgl' l)r the Dha~nma, the Ihr' '\lIlds l)r i"rrM,: the len kllHh of evil and llUIlY "illds of \\rollg Vil'\\', arc devclopll1g 1111 hl'lr IIfe-colltinu.l; tlK) arc far from release frl)l11 smils(/ra. and oilly the path of smiwlm remains 0PCIl for them to drift... sink and get drl)"ncd in the whirlpool of smi/srIra. It i.... Iherefore. proper for the 'vise and mindful I'crson. 10 stri\e to attain this Light or the \nalytical Knowledge of the Dhamma, '>0 that they Illay be able to analyse and deterI11l1le the phy ical and mental phenomena.

.1,

Here ends the e.xposition of the second pair-Stark Ignorance of Dhamma and the Sec<\nd LI (!!l\. ( .\ 1 3 ,lilt! (B) 3. Stark Ignorance of Causation and the Third Light.

I shall now expound the third

palr-

Paccnrn-snfl/II/oha and Pacc{[ya- \'a rat t hOl/aI/(//W. - Of these Pacc{[va-sammoha means Ihe following: -

1'\ot undcrstanding the Origin or nama and nipn (Mental and physical phenomena); and (b) I ot understanding the Dependent Origination as declared by the Budd ha th us: (a)

"Through Ignorance Kamlllaformatiolls arise: through Kammaformations Consciousness arises: through Consciousness Mental and Physical Phenomena arise; through 'vtental and Phy~ic.tI Phenomella the six Bases arISe: through the ~ix Bases Contact arises; through Contact Sensation arises; through Sensation Craving arises; through Craving Clinging anS(!S; throu~h Clinging Volitional action and rurther eXI~tenee arise; through existence Volitional action and further Rebirth arises; through Rebirth there arise Old Age. Death, Sorrow, Lamentation, Paill. (inef' and DespaIr. rhus arise~ the unalloyed mass of Su fferi ng." Karaka-di~thi :

Kiiraka-dillhi arises out of this Stark rgnorance of Causation. It means the

\Vnlllg View thilt lillII/O and riiJlu only wlIl'n then: I~ a Creator.

C:III i1rJ~~

PaCl'a) a-va v:! t thana-oiil):!: p(/CC(/yo-"(/I'a/l/wt/a-l1a!J(/

means the folio\\<-

ing:(a)

Under~tanding

thl: ongln of nam(/ and nipa; and (b) Understanding the twelve linh or the Dependent Ongi nation --

"Through Ignorance Kammaformations arise: through Kal11maformations Consciousness arises; through Consciousness Mental and Physical Phenomena arise; through Mental and Physical Phenmena the six Bases arise; through the si x Bases Contact arises: through Contact Sensation arises; I hrough Sensation Craving arises; through Craving Clinging arises; through Clinging Volitional aeti on and further existence arise: through Volitional action and further existence Rebirth arises; through Rebirth there arise Old Age, Death, Sorrow, Lamentation, Pain, Grief and Despair. Thus arises the unalloyed mass of Suffering." Out of thi~ Stark Ignorance of Causation there arise the three kinds of Wrong Views. namely, (i) AI7elllka-dil/hi, (i i) Visall7ahellldi!! hi. (i i i) Puhhekala-hetu-di f!hi.

( i ) Ahetuka-di(!hi means the Wrong View that nama and ritpa came into existence of their own accord and are uncaused and unconditioned. (il) Visamahelu-di//hi means the Wrong View that nama and rilpa which arc lInclUsed and whieh cannot arise ofthei r own accord. arise on account of a cause and that all beings. all formations and all physical and mental phenomena arise and remain in existence, e.g. on account of the power or the Eternal God. Such Wron~ View as maintains the noncause -as cause is called Visal//a/u.'llIdiffhi.

Pubbckata-hctu-:H! thi: /Jllbbef..ala-helll-dit/Iri l11eans the ruJkm ill~: View that /lall/a and' nipa do not arISe witho~lt cause or condition, nor by the power of the Almighty G0d. but, in fact, they are cau cd :.Inc! conditioned by the wholesom..: and unwholesome actions done by being. in their past existences. View that the past voli路

1.58

ALINl--KYAN

}i9nal actions (jf .b~.in~ are, the. §olc aauscp, I s called Plibbeka,l.a-ly~tli-di!!hi, Of these three Wrong Views, Ahetukadirrhi is a highly err-Me-O:UsA6iew;:imd so too is.. V(sCf/na-helll-dillhf. .. ~\l-t PlIbhekata-heluiii/rIll IS partially 'rlght, and so it is h;ss erroneoLls than the other two. . , I I J 1 How it is partially right: How it is partraJly. J'igl:un nmy bel explained . as foll<llws ,:h',. I' ,

, , (Ii) Ah'eluka.ditrht (View (if lJl1c\\us'ednessofexi sten co) , (1'1') Visa1hci-hetu-df!lhi (VieWar \l1aking non-'cause us cause) 'anr,! . ~0ji) I PubfJt!kla:-~lel!l-ai!!jli." (Vlcw .lbaf file past volitionalactiQnS,9f Oeingsare the sole causc'~), , ltissaidin tM COnllt:l<li1Ull'ie~that(i)oew'ho

,·LhQIK!. are J1iirna and nlpa produced by

, possesses this Light of Analylica l' Khowleage of Causation b;:c6me~v! a Cu(l1JfSofaptinno

(oubwhosc future i..s ensu\Jed 'l\v'theI$O'I1stHi1ut ilLs .·, next .existencd ' will 110t' b'l'llnarr AI)ii,1'a region). H is much to be:striveI'l 'fol'.

'( i ) pelSl kdfl/';'ps,

(ii> paccup~lGnII~-citta (<;::onsciousnes<;

111

tne pcesent: life)" ' (.iif) pacclippanna-lIIu (Temp~ratllrc in the present life), (iv) pacctljJpanna-ah(ira (Nutriment in the present life). .

tIereiq, in regard to nallla(tne! I'llpa wl1iGh accQullt of Nst volitional actions. ,thip View is partially righ~; but il~ r,egard 10 'lama and,Jlifla produced by Conscioll~ne.s'5. Temperiltur~ and .>i'\utril}lent, lhis Vi<;.w is wrong. Lf we ex.an)ine it ~ with ;'efcl'l:llce to the prInciples of b~pcndent Originatlqn, ~his View is right in respect Of those lin,ks out of the twelve links of the Dependent Ohginalion, which an~' caused , by past kommas: but in regard to the 'othor 'in~s, slleh as } ~gnora.nce, Kamrnarorma(ions. Craving. Cljnging and kamtnq;-I1/tor.a (volitional actiolls Wl1iqh C~lIl bril)g ;:.bqut repirtl~)" "'{'1ich are , Pr0,OW:yd by .cal\Ses 1I1.\t]lS preser t lIfe, this

II ari~e on

YJew if

y.'(sng.

wC e"amine( it

, r with I'eference to the

prirlGiplcs of PO{{/7iit/(/ (R~la~ions). this View accepts .only Niinakkhatli/m-konllila-paccaya (the rclatio.!lship of pa1)t karll/no to its effects) and rejeots the other 23 Relations including the-- Sa!lajiitl;-/!,m]]ilw-paC('aya Athe relationship of pr.esen~ kaml11(1 to co-existi I\g dlwl1lllla). Thus Pubbekclta-helu-diuhi is !)<lfJially right and generally wrong. These three kinds of Wrong Views. other Wrong Views:and Sl::eptical Doubts arise out of thi$ Star~ Ignoranse qf Causation., \

Cu!a s oU lb i1m'! :

The reali$<ttion ofihe qepcndcnt OriginJ)'O,l\11 ,(he I.Jghr qf I he f).na lYI,Ci\( Kn.owkl:lge I pf Causation c,!n overcome l)le 1~)II(1Wlilg Itpree W,1'ong VjC\vs:-

(At 4 and (B) 1. Stark 19notllnce of Three Charaeteristi~~ of life ~nd /1the fourth Liglit:

Isnal\ now expound the StaJk! l.gl~oralil:c: of Thrc~ Charactcri~tjcs of )ife "ne! the Light £f Knowledge reali~ing th~ three CharacterIstics of life. or tllcse , /okkha!l()saJn'l1l1lia means the following:-

.. ·C.i )

'Notm~alising , lhe

f'act of1 Hnil-c1a (fmpcrmahen:cc) in ,that n\Tmaand l'Iipa which are thc outcome of lhe O~p~n,lcnt Orl¥in~tiJn [\re ' rapidly aI'1~'ing and vanI5lil11g: . " . (li) Not re:lIising the fact of dltk'kha wh'ich is vcry dreadful: and -'\ ,t (iii) Not realisln'g the fa<:t oPtinafltl (not j . ', self)~ that (m'imh alld rTtpa) are not substance 1101' e\iscI1c~ nh"life of anv f'b bclng. , ,I . Jf.t

LakkhaQa-pa~ivedha-fial,1a :

~akktl(!!IChpa{i}'(''/h/H1(iM _I n,eal15 > th~ f9J,pwin~.;.,.. ' I , ; ", ' (i) Realising the fict p'f onicca in i1ht ~,.qt:(t nii~11a and ,.'a/ia Which a\r.~ the outcon;e of the Dcp~na~nt Odginati'on;\re nipidly arisir1g a11d \'anrsTiin!!; ~I: (ii 'i R~a{isil~ thelactnf d.d,'t;h~ "'whi.;h j, very drcildful;' .an,u , ,(iii) Repli?ing tile fact ql' 11I1(IIW ill IJwt (n(//II(1 an9Tlllla), arc neither ,\lbl'\;1ncC nqr C~~"PC n.o~ lifll nt' all,)' being., ~I

. PI,1Iy ",\~lim '~~I?dhi\~. I I;di\ld'\I~al Buddhas ,lilt!. A r'lh~t: alt,lIl) thiS L!S,l1l <1 rtl/.JM~ll'" porll'edha-llll!ll1. diU they gcr n(101' all Odlkmc nts. all Fdler" the entangkmenl <'t" /(/!l/i,j which 11il1 lb b<:ll\g~ hI S{{/il~(j ...(/ (r\llll1d ~)r rebirths) and rrom all kindt>. )[' A\lI g,<'I" and dllHl!a, ThQ~: Bh\kkiJlI' ,\ }1' I hl\'

259

NIBBANA ~

'r"'lh \\ h) dl) I)('t attain this 1 ioht cannot 't rid l'( all Defikments, all ' I~tters, thc 'll1angl'ment l,r ICII/hci which binds beings I,' swils ira and froni all "inds of dangers al~d Il//\~",I. Onl~ when tlK} atta111 this Light anJ l)\ erc"me t he Stark Ignorance of thc t hI'," Characteristics of Iii\:. can they get rid af ,,1\ Dctilements, all !-·etters. and till' ent,ln~kll1ent l,r /CI~"1(/ and attain '\ibb:ina. l.!.

1-1<'1--: el1li- the c\p0sition of thc Fourth Surk Ignorance and the F0urth Light. ~ ,\ I

5 and t B) 5:- The Fifth Stark Ignorance and the Fifth Light:

I shall now expoulhl the Stdrk Ignorancc nf I\lbbi\n:t and the Light of the KnO\\lcdgc rcalising >-Jibbuna. ~ "ibbiina-sammoha:

The Stark Ignorance of Nihh(illo-.lolllllwha may be explaincd as f0 II ()\\, : While the beings arc wanciering in the ,iciou<, circle of c,istencc, they do not under~tand that by practising s-uch and such dlwlI1lJ1os all Defiicments, all F.::tters. th c cntanglcl1l.::nt of ii/Uhii and \arious "ind, of dukklw would COIll ~ tll complet.:: cessation \\hich i<; thc state ofsollli (Absolutc Pcac.::). Whcn the ti\e ki ds or Light arc attained one after anoth.::r after owrcOllling the fi\c "ind< of Stark Ignorance onc after another and as soon as thc Fifth Li(!ht is attained. thc fi\c kinds of Stark Ignorance comc to completc cessation. Complete cc,sation of the fi\'c "ind~ of Stark Ignorance ne\er to ari,c again. i'i the statc of Willi. Such complete cessation includes lite ce~satlon ()fall e\11. all \\rong bclicfsand ,111 dukkha\' in th~ Four Lower Workh. '-libbana-pa!iH~dha-fijl.la :

Rcalhatilln of the fact that ~uch ~tate: of re:all J cxi ... " and exp~'ricncing it. i, (allcd the Li!!ht llf \. ih/>iilltl-f}il{lJ'cd!lCI-iiii(lu (KllO\\ Id!lc l::ali~I\)Q. '\,IPoJna). The four Kno\\ Icd.!-::~ of the-Four Ht,ly P:lth~ Me called th: Light of thc Kno\\ ledgc r.:::t1i,ing 0!ihb[lna. HLic cnd, the cxp0siltlll1 of the ~~ifth Stark IJlnorancc and the Firth Light. Hcr" (;nd ... the brief ':\POsitlOl1 Dr the Ii\..: "inds of Slark Ignorance: and thl' !i\~ kind, of LIght

.1(/1/11

CHAPTER

Of thcse fiye Lights the hrst Light of is not yet the Light of the Buddha Siisan<1: it is only th'.! Light ofwllilliil'll or the Light of tile World.

Kaml11a~;sakatflsa\l1l1lii-diHhi

(I) Dhalill//(/-I'O l'illl" iiIlO-lliil1(/ - S ceo no Light. . (2) Paccoya-t'{/\'{/II!/(illo-!ii/UO-- Third Light. (~) L(/Hha~la-pa{il'('d/;a-iit7!la-rourth Li ght. (.:j.) Vihh(IIlO-poril'cdl/(f-rUlua ~ Fifth Light. Only the above four Lights arc. in reality, the Light of the Buddha 5asanii. Sl) I shall n.)t e,i)llUnd the Flr,t Light, but shall exp1un j the truth of the ,aid four Lirhh of the Bl"ldha S:banii at moderak Ien-gtll. Six kinds of dhiitu (elements): /\, rc.eard~ th~ Light of the Analytil'al Kno\\ led~~ of the Dhal1ll1la. with refercllc to th~ qllcstinn: - after attaining how much intuiti\'c I,.I1 G\\ ledgc of rtip{/ and lIallla (Body and :\lincl) C-ln lln.: attain the Second Ligl1t o r f)ha 'III11 :!-l'{!l'l/lfhr/ I /(/.moq hricfly speaki71g. o n-:: allain, tlti , Light \\ h~n he attain, th e intllltive kn()\\'lcd g~ of the followill!! ~i, elements: J

(I) Palhar;-dhiilll(Elel1lcntof E\tcn·,I,)n). (2) ./!)n-dh:illl (Element or Cohesion (H Liquidity), (3) Trio-,II,7./11 (Elemcnt 01' Kinetic [ncll!'. ). (4) Vilro-dhiilll (Element of Suprort or Motion), (5) Akilso-dhrllu (Ekm~nt of SpaccL anJ (6) Vi/i/lii~w-dhalll (COI1<;cl()lI~nC"; Element). /\ltllOugh 'in ordinary parlance \\c ~ay 'indi\i:lual'. 'b-:in\( , ~clf". 'SOLII'. accordllH.! In Abhidhamma iHiQher Doctrine) Ih~rc i~ !lO ,uch thin!! as indi\ idual. being, self or soul. In r.:ality. lGerc cxist only such clement, a, l>at/IlI)'i, ~tc. Only In mundane conc.::ptual [,:1'111, \\e ha\e to l'dll such thing, as 'indi\llIlt:II·. ·helllg·. '~cli" or ',oul' a~d these ~Ire: For c'\ample: In the' \,nrld th.:re ,Irc "ari()lh ohkcl S \\ hich arc mad.: of tlmh.:r a:1(\ hamboo. Ther.: ar.: tbing~ calbl ·hOlh':'. 'monastery'. tcmple. 1'C"t-l1oll,e and 1':lndal. H ..'rc'l11. thc nam.: '\t;lll''';' j, Ilcithl'r thc namc or tlmb:r !lor that oj' bambl)o. but It i" a IHlmc !!i\.:n to an ohject which is constructed In l~)I'I'-:-

260

.ALlN-KYAN

spond('n(';e with a particular form. While timber and bamboo remain in the standing tree~, they a:e not c~lIed 'house', nor do they receive the name house'. Only when an object has been constructed in the form of a house, the temporary name 'house' appears as if it suddenly falls from the sky. So accordip.g to Abhidhamma there is no such thing as 'hC'u3e', but, in reality, there eXist timber and bzmboo only. In regard to 'house', as it is a forillal conconcept which appears after the house has been constructed, it is not a reality. If this house be demolished and a monastery be constructed in the monastic compound, the form of the monastery appears and it has to be eallt:d 'monastery'. The form of the house disappears and the name 'house' also disapears. Again, if that monastery be demolished and a temple or a steeple be constructed in front of a pagoda, the form of temple or steeple appears and it has to be called temple or steeple. It is not to be called 'monastery' and the name 'monastery' disap'pears. Theil again, if that temple be converted into a rest-house, the name temple disappears and the name rest-house app::ars. Next, if that rest-house be converted into a pandal, the name rest-house disappears and the name pandal appears. When forms are destroyed, names disappear. Only when forms appear names also appear. As regards timber and bamboo while thev are in the standing trees they are timber and bamboo; even if they are in the forms of 'house', 'monastery', temple, rest-house or pandal, they are still timber and bamboo. When the pandal be demolished and the building material be heaped up, they are called heaps of timber and bamboo. So the forms such as 'house', 'monastery', temple, rest-house and pandal which appear only when timbers or bamboos arc constructed collectively, are not the things which come into existence as such from the beginning. As for timber and bamboo they came into existence as such from their first groVvth. So according to Abhidhamma there is no such thing as 'house', 'monastery', temple, rest-house, or pandal, there exist only timber and bamboo. According to Conventional Truth even if we say "house cxists", it i~ not musclviida (telling lies). Why'? Becau se it is the term conventionally accepted hy the people, it is not that it docs deceive any body. According to Abhidhamma if we say 'house,

exists', it is wrong. Why? Because it is a formal concept which appears only when the architects have constructed the house, and people cqnventionally call it 'house', 'house' only conventionally. When one asks another, "Which is called 'house' '1", the latter will point his finger at the building and say 'This is "house". According to convention it is correct, but according to Abhidhamma it must be said to be erroneous. How it is erroneous is as follows :-If it be asked whether the pointing finger touches the house or the timber and bamboo, 'house' being a formal concept and it being not a reality cannot be touched by the pointing finger. Only timber and bamboo being objects which really exist can be touched by the pointing finger. He~e it is misconception of timber and bamboo as 'house'. It is misapplication of the name of the form 'house' to timber and bamboo. If 'house' be the name of timber and bamboo, they must possess that name while they are standing uS trees; and even if timber and hamhoo be converted into any other kinds of objects the name 'house' must always accompany them. But such is not the case. Only while the form of the house exists the name 'house' can exist. Apply thi~ prinCiple to the case of 'monastery', temple, rest-house, and pandal and analyse, examine and understand the difference between Convention and the Abhidhamma. Of these two, convention has to be used in the mundane sphere, 'which it cannot get over. Only the Abhidhamma can get over the mundane, and cause one to reach the supramunda ne sphere. In the construction of couch, throne, bench, boat, cart, etc., accordll1g to convention there exist couch throne, bench, boat, cart, etc. But according to Abhidhamma, there is no couch bench boat, cart, etc., there exist only rr:aterials: In making earth into pots, basins, cups and vessels, accordmg to convention there exist pots~ basins, cups and vessels; but according to Abhldhamma there are no pots, no basins, no cups, and no vessels; there exists ea,rth only. (i) In making iron into various objects,. (ii) in making copper, gold and silver II1tO copper-ware, gold-ware and silver-ware. and (iii) in making yarns into \,anous kl11ds of coats, towels, ladies and gents' apparels, according to convention th~re exist those various finished a ritides' but according to Abhidhamma the abo\'c~ mentioned objects do not exist; only there eXist timber, bamboo. earth, iron, copper

261

PROOF .1111 .trll. AIl.t1),l'. l'\:\mlnt' ,Inti 1Ilhkr,land .\1\ th' 'dilr'rt II- " , In. th' ,l',l c. {)f 'lIldi\ ILillal'. 'bclng', ',cll' :tlll~ \)ul, ac:'\)rdlllg to con\'cntion thcrc arl' III IlIldual. lh'lng, self and 'Olli. 8111 aeeordIll!! tl), Ahhidhamma thl'rc arc n0 indi\ idual. Ih) beIng, so self and no soul, but only such c:t'~ncnls as par/Illl'i. etc. Thcre arc no dna 'W Sak.k.a. no Brahm;1. no eauk, no buffalo: Ih) elephant and no horse. but only such ekments as par/wri. etc. There are no \\oman. Ill) man. no 'so and so', no • I ' and no . h~' but only such clements as palh(ll'i. etc, fhere are no head. no legs. no hands. no eyes. no nose. but only such elemcnts as I'ar/wri. clc. There are no head hairs, no body hairs. no nails. no teeth, no skin, no tlesh. no sinews, no bones. no bone-marrow no kidney, no heart. no liver. no pluera, no spleen. no lungs. no intestines, no mesentery, no stomach. no faeces, but only such clements as pal/wl'i, etc. If we analyse with knowledge concepts of all forms big and small which have always been wrongly perceived throughout th~ smi!S(]ra as variolls kinds of objects, we shall find that there is nOlhing but a heap of elements, a mass of elements, a collection of elements or a lump of elements. Such knowledge is called the Light of the Analytical Knowledge of the Dhall1ma. Analysis of Pathavi :

I shall now briefly expound the Four Great Elements such as pathavi. (1) Pathavi (Element of extension) or (Earth element): Palhari has the characteristic of hardness or softness. Such softness or hardness is the Earth clement in the Ultimate sense.

(2) Apo (Element of cohesion or liquidity) or (Water element):

Apo has the characteristics of cohesion or liquidity. Such cohesion or liquidity is the Water element in the Ultimate sense. (3) Tejo (£lein2ilt of kinetic energy) or (Fire element) : Tejo has the characteristic of heat or cold-

ness. Such heat or coldness i'i the Fire element in the Ultimate sense. (4) Vayo (Element of mlltion or r,upport) or (Wind element) : Vilyo has the characteristic of 1110tion or

!iupprot. Such Illotion or slIpport is Ihe ,Wind element in the Ultimate sense.

The me:lnings of"lhese I'our Greal Elements he Ihr(lllghly ~[lIdied <In<l learnl hy heart.

~holiid

I shall now cxpound the said fnur clements ,Earth, Wakr. I. Ire. Wind in such a way tha t I he Llgh t 01 f)/J{fIllIlW- \{/ mil hiil1({-tiiil1({ Illay be fllily cOlllpn::hcnded. .

Earth clement in the Ultimate sense means the mcre property of hardn·::~s. Ifan "Jtom" of a particle be divided into one. hundn:d thousand pariS, there will not be any hard substailce whatsoever (in the Ultimal<.! sens.::) cyen to the extent of one hundred thousandth part of an atom. In Ihe very clean water of the river, of the creck, water that oozes out from the earlh and spring water, or In the lIght of the sun, moon, stars, and ruby, or in the sounds that travel far and near such as the sounds of a bell or a brass gong, or in the gentle breeze, soft wind, gale and storm. or In the smells that float in the ~ir in all directions far and near, such as fragrant smells and putrid smells-in all these there are Earth elements in the Ultimate se nse. 1. Proof by mean, of the Text: (I) The four elements co-exist and are

inseparable. (2) There is the following declaration:

., £~a..m

ma//[/-bh?~lmiz pa!icca layo mahOb/7Ma. layo ma/za-blllile palicc'a ekalil mahiiblllltGln, dl'e I/laha-b/Ilile pa{icca dre maln/bhzila."

(Depending on one of the Mah:/bhl~la the remaining three arise; depending on th'r~e of the Jvf~hiibhl-Ua, the remaining one arises; depending on two of the AfahiiiJInila the remaining two arise.) , (3) The Commentaries say: Palhal'iEarth element has the function of receiving Water element, WlI1d element and Fire clement. ,(4) The characteristics of Water, Wind and

~Ire ele.ments are such that they cannot come

Into eXIstence without depending on Earth clement. Judging from the above facts, it should be understood that various kinds of water colours, sounds, winds and smells mentioned above, arc replete wilh Earth elements. This is the proof by means of the Texts.

26)

ALIN-KYAN

II. P roof by means of characteristics: It is evident that in a mass of water or in a mass of wind, the lower layers successively support the upper ones. This state of su ppOrl is not the characteristic of iipo, because cohesion only is the characteristic of iipo. It is not the characteristic of lejo, because heat or cold only is the charactel istic of tejo. I t therefore concerns the characteristics of pathm'i and riiyo. The state of support is possible only when it is combined with hardness.. Of these two, hardl/ess is called Earth in the Ultimate sense and support is called Wind in the Ultimate sense. Here, support called Wind element has to depend on hardness called Earth element. It,cannot come into existence of its own accord. Try and see the difference between hardness and support . Thus it should be understood as follows:From the fact that the characteristics of hardness (kakha!a-IakklwJii) are present in the above-mentioned Water and Wind, it is evident that Earth elements are also present in them. Although the characteristics of hardness exist in the Light such as the light of the sun, etc., in the sounds sllch as the sound of the' bell, etc., and in the smells such as the fragrant smells, etc., these objects according to their nature, as they are so weak that proof by characteristics is impossible, and their presence can only be proved by means of the Texts, The examples of clean water, wind, moon-light, sounds and smells are given here just to make the following clear:(I) That tarlh element is the mere inherent property of hardnesS. (2) That in the Earth element there is no hard substance whatsoever even to the extent of one hundred thousandth part of an "at0m." Although Earth element is me.re hardness without any substance some of It IS comparatively hard and some of it is comparatively soft. So, keeping the hardness found on the blade of Vajira (Thunder-head) weapon at one extreme' and the hardness found in the corporeal-groups of moonlight at the other extreme the variolls grades of hardness and softnes5 between the said two extrelT' _s in whi ch the Ear t h clement exists should be u ndc r ~tood. The characterbtic of hartlnc>, in this Harth clement should be contemplated a\ an U ltimate Truth find not in accordance with cOlll1.:ntillnal perception, Il ardness

in the moon light etc. cannot be detected by contemplation in accordance with conventional perception. When crores, hundreds of thousands and tens of thousands of Earth elements which are mere properties of hardness, arc held together by means of iipo (Element of cohesion), a name of a form-"atom"-comes into existence. When crores, hundreds of thousands and tens of thousands of such atoms are held together, the names of such forms as lice, bugs etc. appear. Thus,. it should be understood that, if the bulk be gradually increased, in the case of beings the names of beings ranging from the smallest to that of Asurinda (King of Asuras) whose height is 4800 yojanas, come into existence; and in the case of external objects, the names of the smallest object, to that of Mt. Meru which is 168000 yojal1as high and that of the Great Earth which is 240000 )'ojanas deep, come into existence. In all groups or lumps of corporeaJities contained in such objects as lice, atom, etc., the Earth element (hardness) is the basic. Except this Earth element there is no other element which has the property of hardness. Water element, Wind element and Fire element also have to depend on it. Thus the greatness of the function of this Earth element should be understood. I f you desire to contemplate Earth in the Ultimate sense only in either Mt. Meru or the Great Earth, you should pick out the mere property of hardness which is devoid of any substance even to the extent of an "atom", and contemplate it. Then it will be seen as a reflection in a mirror or in a mass of clean water without (mixing with) any substance even to the extent of an "atom." If any substance of any dimension even to the extent of an atom appears in your mind. it is not Earth in the Ultimate sense. it has been mixed up with the 'Concept of form. In contemplating arisings and \'ani.hings of phenomena, if pictorial ideas are mixed up, clear comprehension of characteristics cannot be achieved. With reference to the practice of contemplating clements, the Venerable _ PUl)l)a Mahathera* tallght the Venerahle .-\nanda with the example of a rellex image III a mirror and the Yencrabk Ananda became a otapanna with the ait! this e\ample only.

ANALYSIS III ,'<.lilt 'mpl.~ting all t)bj\l~b (bulh nnilllal0

:lllllllattl) Induding11. ,Meru and thl:: ) l n\'Jt eJrth, if. a p¢rSQI1 '(;an cloar ly rCOlll- I pr~hend t h~ prQl 'rty of hardne~wtlhtl Eart.h 1/ clement (in thl' Ultimate scnse) without m/:'Iillg It with any 'ubstance even t6 thl: ~,tcnt vf lin "alom". it will he:easy for {lilll tv clearly . ctllllprehelld. the ~ Earth c!eI11e-nt<; I in ull I,c.ssenunimatc ulld inanimate objecf'. rJ Evcn It the reflection in l t.he ' mirr.()r. r the l rdlccLion ill thG ' watcr. the ShadGw ' of' a tree. the shadow of u' mountain . and so forth b~ , as large as · Mt. Meru. wtll!:lll ,l here is 0pporlunlty for them to dic;uppear)oi- be destroyed, they CJn dIsappear 01' be destroyed for mbr~ than a hundred times tluring the peciod I occuplcd by a wink 0[ U flash of lightning, a<,. , they arc dcvold of $LJbstan~c even to th,: c.\\cnt or an "a(om", ) rn tl 1 c"Jl11e WU\' he will be able to grasl,J III h;~ contcl1lrlatiqn that the Earth C1emcnts, which arc Il~ lan::e:a\ ' Mt. Meru and which penade ill1n~cpsely iiI ~III directipns, arc devoid ofary substa:1Ce or lump III the Ultimate sensc. l'lien l~i the extent of an "atom". and that Wrlell ther.: is l' opportunity for them td disappear or tie destroyed, they c.:1.n disappear or bc destroyed morc than a h.undred times l. dul"lng the reriod occupicd by it rwinkJlor a flaqj, of lighLtliqg. onim :;d ( J lTi'Jrll lIolIl> II u Liul r, bus ~ i, ,fTno"l ,'111 0 If.' 10 dfj:;J[lfJ'J ' IJ

,ItILl

~..,

IrW~~J

,PFrrpqnrlJ ;'te.JiJnllat~IOi&1lJM1 b tiH 1~ffi\J h~ I1)~M a~~illn ~WrJ ~g9t i h1frrID9. u ~FG'ntftlBP)~ts hi~), '1Ij '1

C~l}~nt rml;~i,V)bYllr1rP

b~M~Pjlr~, 6y[l~M~ I~O ~-\W l'_m~y, R6,'!~~e ~f'I J cs~mLe~R'AjlPJlftr I l~cI}AUT ~~I11r ' ~~ ~tPer~~Hfi\1,J<¥').f1s~'1il rfll§r.j1~\

s!1eIlW)- fi9'W~I11RJilJ.rrJI-t, ~~rtnro~h ~h

flH '

ffih-

~Q})~J~'!1h!.I5m 1?/1})YMI} ,~l!frfiX}5r~.W: iW~ t !Iii

I~\%!l J:'!~~~" ll§\f.a~b ~<'m~1NM¥-HPR) ~ 'l;

s.,~

~ vc~tlfiar~. ~ fa~y

c. ..q~:) ~lW t Hm~:/9n! ~ )':!ay, p-.llde rNI:) y) ExerCIse your lJltefte tua ':) 0 r I I I~ n Irll n lilq I n J I 1~ Itogal'(ls dbiCsiqIMOfnpatMuofi tM b~l:J~ dawn tl8tbt-IIOId. ht.u""co~bm1plaAtJ hi$ body part by part, s9 that he may be abJi~

iieaCh i~fter he has s e af~ eBRle t tMl.iJ oW~ , iIllfuritp parts of the body down to the soles siIWJipd

1 0

rmt he>~a~

16If'88t~p

number, or 11I1il'ers~~ Hnt! '~(lrld"<.,cI\!~. When a pl!rson, rl!a";.!<!~rthis' Jlat/1(1I1 (ilarlh { clcment).n thc U0IllPI'~ItQl1si()n . 1'01' ' Waterl elcll1cnt. 1WintLelol11ont will be ver:{ ctH,Y.' "

H~n: ei,lt"'''i'hc' brief' <\nal;~('\ 0'1' pilI/ita I!;.

; "

I,··

the

Analysis of ,~po : I '

tlllUI\.:

Sl'Il'>C

)r'

{

'" 1,1 "I

,I I ""Ib~ r ~atn t eklllcnt

Illc~atis \hc, 'men: pl\.ip.crty qf" l~)hc~i~li.'

Whc11 this c6.hc5ion -Watcr' clement 'Ill t)lC ,

L itim,!"!c sen 'sL~ is sll\)ng. 1'li i~' Water c]cllle(lt (' ha\ i ng Ihe charr.dcri,tic f 01 paggl/{(r'a~l([ (wetnc," or liquiditv), I . " .. , J II ~

fhis W,ltcr l'kmcilt ill tl1e 1'ltrmatc; sensc, which is merc prop~rty or Ct'lhcsi(}11 tibaii./. II //{ina kiririi dl)l':i' 1l11[ COlltiliil :li1)SubstiII1CC I e\'l'll tq tlJC.C,tCllt OPC, hllliorco lJ]()u~ilndth partnfan"alOIIl,"1i As ,Wa f cr, e!cll1t:/lt billd., j tile, othefj, <!)ellll'nh ·IHllllcl:.'. Earth elemen!. Wind clcm<?'ll. Fire dell1:!JlL ' w hich co~exi~t. 11 with it in 1I1l',!iI'!l1C,cc)qh)real gr'-'l1pofclcI110!Ilt, II theYJ qln , tand togGther ,alld depend On OllC r another,.. fWhl'n ,Water clement which holds (f them togeth~r, . di"appear~, the other three J ellln~nts a lso disappear in,tantancously. • ,I

This iS l about th~, lIs~rulllcss of WuCh ',fll bm; IJI:)M ' ~" \i.6rf J:fl (f' I, 1)[1~rI ;Iego.( ( (J! 'f W 10'1 :\{11,) . ol/ , !!" 11~~'16ftrr?~Rs 1? f t./?IS 1 ~R~\r'ln In ar~Hs ~rnsllsl:ffl~( flllu ~llVGfl~Ni'P T.1~-

c1arrwnt l ill ' a 1 ooqrbruIIJ-g,oojY.

rsm,!" xn

1¥rJ.r9:1t',(~t;9~I,p~V(~'l>~C" ~jpiR~~rlatpliiJ~ ~~~ I

11~f1/J'Jf, 'i )tIW J r.tll'rt!~.fllfLW1 ''JR).~\W i dJ?'ltl'. b ~tn~sl ~hu 0 J..M r· 'n~WI fr~~· hA PW am and ' ,dl'e ~breat I Eart~1 In ftlt ex lerna ~ ' rid: I on ' licco~trt bf! l'h'iS'f Wd~ ' el~nt! A t

friiffl' tWiS Whierol!llftl'rehr: lthQ\"! 4S element wMet( eUff; r htlltiJ ' m@ ) together. If 168000 yojanas

ri~ J

rl'

eq I'IW which is that Mt.

,......".... rr "·t~CWjll, ~i!ifij)~lIr '~lsUn~i1'~I" I'fnJ'rn:§;wn

i.... MJ. ",..,"""'".. tl1,a."..'~0'1~

r'lfflifJ"~)' '$VJ~IJ'.r' hf

' rl*tulJIU1

264

ALlN-KYAN

dl/{/!II!11a (Real dhan1!!las) which have the haracteristics of format ions cannot remain ven for a period occupied by a wink or a lash of Iightning, without support or help. If onc desires to contemplate the Water lelnent in Mt. Meru, Mt. Cakkav~lla and the .Jreat Earth. one should coiltemplate :ohesion-only witllOut confusing it with lardness (which is the Earth element). -:::olour and pictorial ideas arc prone to stand n the way. If colour and pictorial ideas lbstruct the analytical Knowledge of the Dhal11ma, one m:ly not be able to see (realize) he becomings and vanishing when one conemplates them later. Real anicca, Real :Iukkha and Rcal analla C1n be realised only when one clearly com prehends the para!llCillha dhammCls (the Ultimate truth). As has already been explained in relation to Earth element. in this Water element also, when one clearly comprehends that water element is mere cohesion. one will realiz~ tl,at there is no substance whatsoever even in Mt. Meru and the Great Earth,just as there is no substance in the images of rain, clouds, sun. moon and trces in the mirror or in the water. If one can comprehend thi~ element in Mt. Meru and the Great Earth, it will be very easy for one to comprc' hend it in men, de\'(/s Brahmiis and all other beings: and the essential thing is to comprchc,{d it in living being~. I begin m)' explanation with Ml. Meru and the Great Earth. just to pa\e the way for comprehending it in li\ing beings. Only after thorough eomprclH:n sion of this eicm:':nt in one's body fre)m head to ~oles. one should contemplate it in other b:ings. !/(/

Analysis of Tcjo :

Fire clement in the Ultimak sense means the mere property of heat or cold. Heat or cold is what makes th路: other three coexistent clements mature and strong. Both heat and cold have the powCJ' of imp~lrting heat to the other clements which consist with them in the same corporeal gr(1up~ ,0 that each of th.:m may get mature and st mng. In the case of eggs laid hy a hcn ill her nest only if the mother-hell constantly broods them by imparting her heat to them, the eggs can ma ture and ehi<.:kcns can come into cxist-:nce. If the mother-he'll dnes nllt br(1(1d them a:HJ

givc them heat, chickens cannot comc into existence and the eggs become rotten as soon as the heat received by the eggs while they were in mother's womb is exhausted. Here,/this element of Tejo resembles the mother-hen, aild the remaining three Elements resemble the yolk of an egg. Only in combination with Fire element. can hardness (Earth element) come into existence successfully; only in combination with Fire element, can cohesion (Water clement) come intc existence successfully: and in combination with heat or cold (Fire element) Can vibration (Wind element) come into existencc .successfully. They cannot come into c,(lstence successfully without Fire element. Water in the great ocean, water in the seas, water that supports this Great Earth are dependent on the (cold) Fire element; they have to continue their existence subject to its control. Mt. Meru, Mt. Cakkavil!a and the Great Earth also are dependent on the (cold) Fire element. In contemplating Fire element only, without mixing it up with the other elements, one should contemplate only coldness in cold articles and heat in hot articles and onc should not allow them to be mixed up with the concepts of colour, form, size and dimensions. The fact that this Fire element docs not contain any hard substance even to the extent of an "atom" is evident. For this reason, when Fire element is clearly comprehended, onc will clearly comprehend that this element does not contain any soild substance of any dimension whatsoe\.::r, just as the reflex images of sun. moon, clouds. rain sc~n in the mirror or water do not contain any substance, although theSe subjects appear to be large in your perception. In contemplating this clement in one's o\o\n body, one should contemplate only such part of the body as one's knowledge can grasp. When one can ckarly comprehend thi$ ekment in tht: whole bod;. onc will be able to comprehend it in innumerable other beings. H.::re cmh the analysis of Tejo. (10

('Ol/Iilll/cd)

APPENDIX I. Five Questions on Kamma

II. Anattiinisamsa - A Concise Description of The Advantages Arising Out of The Realisation of Anatta

Reprinted/rom" The Light

0/ the Dhamma"

Vol. l, No.3, (pp. 16-19) Vol. VIII, No.2, (pp. 7-10)

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261

APPI:NDIX I

Five Questions on Kamma By TlIb

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Th~ \1~)(1\\\,1 I t'dl '.1. adaw wa' arrro.It路hcd b\ ;1 ~rtHlp or I'rench thinkers. ~)r P,lri.. \\ Ill) suhmitted certain questions on l-".1l111l1tl :lnd kindred suhjects.

The follt)\\ing is an English translation of the questIOn: 路 - the in number and of the \ encrabk <I) adaw' replies thereto. The translator from the original French and Burme -e text frankly acknowledges the difficulty of his task, taking into consideration that the subjects dealt with are of the deepest metaphysical import.

HI acknowledgments are due to U Nyana, the learned Patamagyaw, of MasoyeinKyaungdaik, whose wide reading of the Buddhi t Scriptures and deep knowledge of Piili have been of much help to the translator. Tamo tassa bhagavato arahato samma sambudhas a . 1.

Q.-Do the Kammas of parents determine or affect the kammas of their children? (Note-- Physiologically, children inherit the physical characteristics of their parents). A.-Physically, the kammas of children are generally determined by the kammas of their parents. Thus, healthy parents usually beget healthy offspring, and unhealthy parents cannot but beget unhealthy children. On the other hand, morally, the kamma of a f('ther or mother does not in any way affect or determine the kamma of their child. The child's kamma is a thing apart of itself- it forms tbe child's individuality, the. sum-total of it1 merits and demerits accumulated In its innumerable past e.xistences. For example, the kamma of the Buddha to be, Prince Siddattha, wa~ certainly not infiucll(;ed by the joinl kammas of his parents, King Suddhodana and his Spou~e, Quecn Maya. The glorious and powerful J..amma of our Buddha-to-be tran~cendcd the kammas of his parents which jointly wer~ less potent than his own.

LEDI I!. Q.

SAYADAW

1f lhe bm mas or parel1(~ do not influence those ofthcir children, how would the fact be explained that parents who suffer from certain virulent dIseases arc apt to transmit these evils to their orrsp~ing?

A.-Where a child inherits such a disease it is due to the force of the parent's characteristics because of the force of the latter's utu (conditions favourable to germination). Take, for example, two seeds from , a sapling; plant one in inferior, dry soil; and the other in rich, moist soil. The result, we will find, is that the first seed will sprout into a sickly sapling and soon show symptoms of disease and decay: while the other seed will thrive and flourish, and grow up to be a tall, healthy tree. lt will be observed that the pair of seeds taken from the same stock grow up differently according to the soil into which they are put. A child's past kamma (to take the case of human beings) may be compared to the seed; the physical disposition of the mother to the soil; and that of the father to the moisture which fertilizes the soil. Roughly speaklllg, to illustrate our subject, we will say that, representing the sapling's germination growth and existence as a unit, the seed is responsible for say one-tenth of them. the soil for six-tenths, and the moisture for the remainder, three-tenths. Thus, although the power of germi nation exists potentially i 11 the seed (the child). its gro\\ til ispo\\ erfully determined and quickened by the soil (the mother), and the moisture (the father.)

Therefore, even as the conditions of tlfe soil and moisture must be taken as largc1 responsi ble factors in the growth and con-' dition of the tree, so must the influences of the parents (or progenitor~, in the case oftt1e brute world) be taken into account in respect to the conception and growth of their issu~ The parents' (or prQgonitors') hut:e ill lbe Kamm<l determining the physical factors of their issue is as follows:-If they are human beings, then their offspring will be a human

268

APPENDIX

being. If they are <:attic, then their ISSLIe mllst be of thcir species. I fthe h um:tn bei ngs ,Ire Chinese, then their offspring must be of their (ace. Thus, the offspring are invariably of the same genera and species, etc., as those of their progenitors. It will be seen from the above that, although a child's kamma be very powerful in itself, it cannot remai Il wholly uninfluenced by those of its parents. It is apt to inherit the physical characteristics of its parents. Yet, it may occur that the child's kamma, being superlatively powerful, the influence of the parents' joint kammas cannot overshadow it. Of course, it n.::cd hardly be pointed out that the evil (physical) influences of parents can also be counteracted by the application of medical science. All beings born of sexual cohabitation are the resultant ~ffects of three forces- one, the old kamma of past existences, the next the seminal fluid of the mother, and the third, the seminal fluid of the father. The physical dispositions of the parents may, or may not, be equal in force. One may counteract the other to a lesser or greater extent. The child's kamma and physical characteristics, such as race, colour, etc., will be the product of the three forces.

III.

Q.- On the death of a sentient being, is there a 'soul' that 'wanders about at '" ill') A.-When a sentient beln~ leavcs one exist<.:ncc, it is reborl~ eithcr as a human beinf'.. a Deva, a Brahma. an inferior ,1I1imal. or as a denizen or one of the regions of hell. The sceptics and the ignorant people held that there are intermedi ate stages-Antarabhava-between these; and that there are beir>gs who are neither of the human, the Deva or the Brahma worlds, nor of

anv llne of the stat;;::; of e-:istences recognized in the Scriptures;-but arc in an intermediate stage. Some assert that these transitional beings are possessed of the five khandh".s: * Some assert that these beings are detached , souls' or spirits with no material envelopes and some again, that they are possessed of the faculty of seeing like Denis and further, that they have the power of changing at will, at short intervals, from one to any of tl',e existences mentioned above. Others again hold the fantastic and erroneous theory that these beings can, and do, fancy themselves to be in other than the existence they are actually in ; thus, to take for example one such of these suppositious beings. He is a poor person-and yet he fancies himself to be rich. He may be in hell-and yet he fancies himself to be in the land of Devas, and so on. This beliefin intermediate stages belween existences is false, and is condemned in the Buddhist teachings. A human being in this life who by his Kamma is destined to be a human being in the next will be re-born as SlIch ; one who by his Kamma i destined to be a deva in the next, will appear in the land of devas; and one whose future life is to be in hell, will be found in one of the regions of hell in the next existence. The idea of an entity or .. so~i! " or spirit .. going ", .. coming ", "changing" "transmigrating" from one existence to another is that entertained by the ignorant and the Ill.!tcrialisti<:, and is certainly not justified by th..: Dharnilla : there is no such thing as "going", .. coming ", "changing", etc., as between e.\istences. The con<:eptlOn which is in accordance with the Dhamma may' perhaps be illustrated by the picture thrown out b~' the cinematograph, or the sound emitted by the gramophone. and theid relatIOn to the film or the sound-bo:\ anr

.KHANDHA: The 5 'Groups', are called the 5 aspects in which the Buddha has summed up all the physical and mental phenomena of existence, and which appear to the ignorant man as his Ego, or personality, to wit: (I) the Corporeality-group (rtipakkhandha), (2) the Feeling-group (vedan i-kkhandha), (3) the Perception-group (sailna-kkhandha), (4) the Mental-formation-group (Sankhara-kkhandha, (5) the Consciousness-group (viill\anakkhandha) ... WlJatt'ver there exists of corporeal things, whether one's own or external, gross or subtle, lofty or low, far or near, all that belongs to the Corporeality-group. Whatever there exists of feeling... of perception ... of mental formations , â&#x20AC;˘. or consciousness ... all that belongs to the Consciousness-group" (S. VIII. Sf) " Buddhist Dictionary" Nyanatiloka.

APPENDIX 1 cti~l'

rl'.l'l'cti\c!y, flH exampll', a human b 'ing dk's and is reborn in the land of devas. Thou!!h I hese t \\0 existences are different, yet the link or continuilY between the two al death is unbroken in point of time. And so in the case of a man whose future existence is to be the nethermost hell. The distance between hell and the abode of man appears 10 be great. Yet, in point of time, the continuity of "pass~ ge" from the one existence to the other is unbroken, and no intervening matter or space can interrupt the trend of this man's kamma from the world of human beings to the regions of hell. The <, passage" from Ol1e existence to another is insta11t~\neOus, and the transition is infinitely quicker than the blink of an eyelid or a lightning-flash. Kamma determines the realm of rebirth and the state of existence in such realm of all transient beings (in the cycle of existences which have to be traversed till the attainment at last of Nibt ana). Kammas in their results are manifold, and may be effected in many ways. Religious offerings (Diina) may obtain for a man the privilege of rebirth as a: human being, or as a deva, in one of the six deva-worlds according to the degree of the merit of the deeds performed. And so with the observance of religious duties (sila). The jive jhanas or states of enlightenment, are found in the Brahma worlds or Brahma-Iokas up to the summit, the twentieth Brahma world. A.nd so with bad deeds, the perpetrators of whIch are to be found, grade by grade. down to the lowest depths of the nethermost hell. Thus, our kammas, past, present and future, were, are and will ever be the sum-total of our â&#x20AC;˘ de;ds, good, indifferent or bad, accordirrg as our actions are good, indifferent or bad. As will be seen from the foregoing, our kammas determine the changes in our existences. " Evil spirits" are theref?~e not beings in all intermediate or transItional stage of existence but are really very inferior beings, and they'belong to one of t.he following five realms of existence, whIch are naI!lely World of men; World of devas; The regIOns of hell ;-Animals below men; and PetasÂˇ They are very ncar. ~he .world of human beings. As their condItIOn IS unhappy, they

269

arc popularly considered as evil SPJrlts. It is not true that all who die in this world are reborn as evil spirits, though human beings who die sudden or violent deaths are apt to be reborn in these lowest worlds of devas. IV. Q.-Is there such a thing as a human being who is reborn and who is able to speak accurately of his or her past existence? A.-Certainly, this is not an uncommon occurrence, and is in accordance with the tenets of Buddhism in respect to kamma. Such a person is Galled a jatisara puggalo from jati, existence; sara, remembering; and puggalo, rational being. The following (who form an overwhelming majority of .human beings) are unable to remember their past existences if, and when reborn as human beings. Children who Those who die Those who are drug or drink

die young. old and senile. strongly addicted to the habit.

Those whose mothers, during their conception, have been sickly or have had to toil laboriously, or have been reckless or imprudent during pregnancy. The children in the womb being stunned and startled lose all knowledge of their past existences. The following are possessed of a knowledge of their past existences, viz;Those who are not re-born (in the human world) but nroceed to the world of devas, of Brahmas, or to the regions of hell, remember their past existences . Those who die sudden deaths from accidents, while in sound health may also be possessed of this faculty in the next existence, provided that the mothers, in whose wombs they are conceived, are healthy, clean-lived and quiet women. Again,. those who live steady, meritorious lives and who (in their past existences) have striven to attain, and have prayed for this faculty often attain it. Lastly, the Buddha, the Arahants and Ariyas attain this gift which is known as pubbenivii,sa-abbhififili,na.

â&#x20AC;˘ See Pall Glossary.

270

APPENDIX I

V. Q.- Which a,re the 路five Abbhii'in1i.na ? Are they attainable only by' the '-<" Buddha? {~ A.-The ii've Abbhifififll).a (Psychic powers) lP1i.li Abhi, excelling, nana, wisdam) are: lddhividha Creative " TIL power; Dibbasota Divine Ear; Cittapariya-fial).a-K nowledge of others'-thoughts,' Pubbeniv.lsanussati; Knowledge of one's past existences ~ and Dibbacakkhu-The Diyine eye. The five Abhifii'ial).a are attainable also by Arahants and Ariyas and not only the above, 'r

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. If bne can '~Iddy p!rceive the characteristic of at/tltta: bne atlilins the stage of the kn.owl¢?ge of sotapatti mlilfga (Path (jf the Streamwrnner) whueln attaditthi (ego-delusion) br sa.kkiixa di!tlzi· ~ p~rsonality belief) is totallv eradicated. .. ' : Al1atta Realisation and Past Kammas,

I All b~ings who drift and circtllate ill the long and b ~ginningless rouo,l of rebirths c:llkd sali1:>iira rarely encq unt~r a Buddha Siisana . They do n b t enc()'unicr a Buddha Sasancl during the Sp ~tce ofewn a hundred thousand world-cycles. They do not gh the opp:>rltmity of' meeting a Buddha S0.5al1li even once though an infinite numbe r 61' world-cycles elapse. The number of . c;<isLencesand the nl101.qer of world-cycle s in which they have peen affl,icted by evils and ,errors p~.::dorilinate. Hence. in the menIal make-up, of a bdng . the.re are at aU time s an Infinite number o( kall/II/as th ·\t 'c;in re~ ult in cast in t h;; al'ici hell. In the •. that' being being ~ h ' :;sgme way, t ere are. at all ~il11es in infinite f'n~)l1bcr pf ktllllll!as that, c:1H result in that belllg bemg cast m the S{lIljira and the rest of the otller hells . "or in th:lt being b:ing re born in the \'ariouS' kinds or [Jala , O~Urtlt. kti)'u, rund ,animal r cxistences, '" , , 'I dlU I , ~

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272

APPENDIX 2

the asurakaya worlds, and the animal worlds. It is benuse these b~ings do not know that the tendency towards these lower and misery-filled worlds is for ever present in their mental make-up that brahma kings and deva kings can afford to derive pleasure and enjoyment from those existences as such. All the old akusala kammas which have for ever acc:)mpmied beings throughout the long and beginningless round of rebirths called sam sara are completely extinguished as soon as sakkaya di{{hi, which is their head, disappears entirely. Not to say of these old akusala kammas that have accomplnied beings from previous existences and previous worlds, even in the case of the infinite numbers of akusala kammas committed in the present existence, kammas such as killing and stealing, their resultant tendencies entirely disappear as soon as sakkaya di{{hi is completely extinguished. There may remain occasions for such beings to fear the depredation of lice and bugs, but there no longer remains any occasion for them to fear the resultants of the infinite numbers of past akusala kammas. B~ings whose mental make-up is entirdy freed from sakkaya di{!hi have their heads turned towards the higher planes of the deva and brahma lakas even though they may be living in the human world. Although they may be living in the lower deva and brahma planes, their heads are thence for ever turned towards the higher deva and brahma planes. They resemble the vap:)Urs that are continuously rising upwards from forests and mountains during the latter part of the rainy season. This shows the greatness of the advantages arising out of the extinguishing of sakkiiya di!!hi so far as they relate to Plst kammas.

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Anatta Realisation and Future Kammas. Human beings, devas and brahmiis, who possesssakkaya di{{hi in their mental make-up may be good and virtuous beings today, but may commit an infinite number of the duccarilas, such as the great palJatipiita kammas of matricide, p1tricide, or killing Arahats, or the adinnadiina kamma of stealing, etc., tomorrow, or the day after, or next month, or next year , or in the next following existences. It may happen that today they live within the fold of the Buddha sasana,

but tomorrow, or the next day, etc., they may be beyond the pale of the Buddha sasana, and may even become destroyers of the sasana. Human beings, devas, and brahmiis, however, who well perce,ive the characteristic of analla, and who have thus extirnated sakkiiya dirrhi entirely from their mental make-up cease to commit the duccarilas and other akusala kammas even in their dreams from the moment they get rid of sakkiiya dilfhi, although t hey may continue to circulate in samsiira for many more existences and many more world-cycles to come. From the day they are free from sakkaya di{!hi and until the final existence when they attain Nibbana, they remain within the fold of the Buddha sasana permanently and continuously during successive existences and successive worldcycles. For them there no longer exists any existence or any world where the Buddha Siisana has disappeared. This shows the advantages arising out of the extinguishing of sakkiiya di{!hi so far as they relate to future kammas. How rast Kammas Become Inoperathe. How the infinite numbers of past kammas become inop~rative the moment sakkaya dif{hi is extinguished may be illustrated as follows: In a string of beads, where 'an infinite number of beads are strung together by a strong silk thread, if one bead is pulled all the other beads follow or accompany the one that is pulled. But if the silk thread is removed. pulling one of the beads does not disturb the other beads because there is no longer any attachment between them. A being who possesses saHaya diHhi harbours a strong attachment for the series of khandhas during p.lst existences and past world-cycles by transforming them into "I". Thinking "In P:lst existences and in nast world-cycles I have been on manv occasions a human being, a del'a, or a b~ahllla." he acquires the thread that is sakkiiya dilt hi. It is thus that the infinite number of 'P:lst akusalakmllll1as committed in p~lst exi tences and P:ls t worJd-cycl.:s. and which have not as yet 'Produced resultants accompany that being wherever he may be reborn. The 'e past aliI/sola liall/llJQS re emb\c beads that

APPENDIX 2 an: 'trung and b und together by a strong thread. Being' who clearly perceive the (/llattll c'l:lracterist ic, however, and who havc rid t helllsel\'es of .I'akl\(1)'11 c1i{!hi, perceive that the nipa and 1Ic1l11llkkhllJ/l/!ws which arise and disappear even in the short coursc of one sitting as sepcrate phenomena and not as a bonded continuum. The concept of "my at/II", which is like the thread, is no longer present. Their khalldhas app~ar to them like the string of beads from which the thread has been removed. They clearly perceive that the akusa/a kammos which' they had committed in the past are not 'persons', or 'beings' or T, or 'my kammas', and that they are which arise and disappear in an instant. That is why these past akusa/a kammas disappear entirely as soon as sakkiiya di!{hi disappears. Here, it is to be observed that only the akusa/a kammas disappear. Past kusa/a kammas do not dis~pp'ear through the mere disappearance of .y6lkkiiya di!{hi. It is only when the stage of the aral/alta magga is reached, and when . tanhti is completely eradicated, do l(Usa/a kammas also totally disappear. The Evil of Sakkaya DiHhi Sakkiiya di!{lzi as an evil is extremely deep and far-reaching.

A person who commits the kamma of matricide, and who thus is extremely agitated and worried over the prospect of being certainly reborn in the A vlci heII, transforms that kamma of matricide into "atta" and becomes greatly distressed by such firmly attached thoughts as, "I have indeed committed wrong, I have indeed erred." If such a being fully comprehends and realises the characteristic of aI/alta (aI/alta pariiiiiii) and can thereby relinquish attachment to such thoughts as "I have injeed erred," that kamma of matricide can no longer have the power of producing resultants so far as that being is concerned. But, beings do not discard their attachment to such thoughtS. Although, as it were, that kamma does not desire to accompany that being, and does not desire to produce resultants, it is forced or coerced to do so by tne fact that that being takes possession of it through the habouring of such thoughts as " It is kamma I have

273

commitled. It is my kall/II/a". Because (I' this forcible possessive act that /.:WIIII/(/ is obliged to produce its resultants. To this extent are worldlings possessing sak/.(iya c1i!!hi deluded and erring in their ways. It is the same in the case of the remaining akusala kammas. It is because of the forcible possessive act of sakkiiya di!/hi that akusala kammas accompany beings throughout samsiira, wherever they may be reborn, and produce resultants.

Beings find that they cannot discard their akusa/a kammas even while they are being oppressed by their resultants and are thereby in the process of suffering great privations. These beings regard such akusa/a kammas as "akusa/a kammas I have committed", and thus take possession of them even though they may be in the process of suffering in hell through the resultants produced by the kammas. Because beings cannot discard or relinquish such akusa/a kammas, these \ kalllmas cannot help but produce resultants. . These kal1lmas continue to produce resultants such that these beings are unable to achieve their release from the hell existences. To this extent is sakkiiya di!!hi profoundly evil and erroneous. In the same way, beings extremely dread the dangers of disease, old age, and death. But, even though they harbour such dread, they become attached to the past incidents of disease , old age and death through such thoughts as "I have for many times in the past suffered disease , suffered old age, and suffered death." Thus, they find it unable to relinquish and discard even such fearsome phenomena. And because they are unable to relinquish and discard them, the phenomena of disease, old age, and death, accompany them, as it were, against their own will, and continue thus to cause oppression. It is thus that the phenomena of disease, old age, and death, are obliged to appear. To this extent is sahlya di{!hi profoundly evil and erroneous. In this present existence also, when external and internal dangers are encountered, and beings become greatly oppressed by diseases and ailments, they develop an attachment for these diseases and ailments through such thoughts as " I feel pain. I feel hurt. I aM oppressed by burning sellsations", and thus take possession of them. This act of takmg possession is an act of bondage that lakl'

274

APPENDIX 2

prevents the riddance of themselves from diseases and ailments. It is because this act of bondage of sakkiiya ditfhi is strong that in the lengthy beginninglesssalnsiira beings have found these diseases and ailments to be tlie,r inseplrable companions right up to tr,e present day. It is thus that sakkiiya diUhi develops an attachment and takes possession of even those diseases and ailments that greatly oppress beings at the present moment. Even though those great dangers and sufferings do not, as it were, desire to accompany those beings. they are unable to remain so, but are obliged to accompany them continuously fromexjstence to existence because of the pull exerted by sakkiiya dit/hi.

In future existences also, the attachments engendered by such thoughts as "We shall experience diseases and ailments. We shall encounter old age. We shall encounter death", are acts of sakkiiya di!{hi that takes possession of the future eventualities of disease, old age and death from the present moment and binds them to the beings. So long as this act of bondage is not destroyed, therefore, it becomes certain that bemgs will in future encounter those eventualities. To

this extent is sakkiiya dillhi profoundly evil and erroneous. Tbis is a brief description of how sakkliya dilfhi is profoundly evil and erroneous. Superficial aod Deep Attachment The attachments of lal)hii and mana are not attachments of di/thi. Tal)hii develops an attachment for all the phenomena Jll the three spheres of existence Jll the form" It is my property". Mana develops an attachment for them in the form "It is II>. In the case of beings possessing sakkaya-dillhi tal)hii and mana follow the lead given sakkiiya-dluhi. In the case of str.!amwinners, once-returners and non-returners who have rid themselves of sakkiiyii difthi the tal)hii and miina follow sQlina vipalliisa (hallucinations of percept jon) and ci/ta vipalliisa (hallucinations of consciousness). The attachments produced by sannii and citto vipalliisas are superficial. Attachment producedb sakkiiya-diUhi. are deep. 'f This ends the description h()w akusala kammas totally cease with the disappearance of sakkiiya-ditfhi.

INDEX A Abhijjh5 (covetousness), 13 Abhinivesa, 5 Abode o! men, 7 accomplIshed, 32 Actions (sankhara), 128 actual cause, 66 Adhimokkha means decisions, 13 adhipaccatha. 40 adhipati, 40 adosa,37 Ages of Doom, 113 Ahara, 18, 54 Ahara rupa, 16 Ahetuka路ditthi,4 Ajatarupani or non-genetic material qualities, 10 Akiriya-ditthi, 4 Akusalamula-main immoral roots, 13 alambal).a,38 alambitabba, 38 allegory, 3 alobha, 13, 37 amoha, 13, 37 Analysis, 261-4 anantara, 43 anantarattha, 43 Anatta, 27-8 Anatta'pariiiiia, 22 Anicca-Iakkhal).a, 24 Aniccata -impermanence. 17 annihilationist error, 125 Anottappa,13 Anusayabhiimi, 30 anxiety-wory (kukkucca), 13 Apayadukkha, 29 Apo,103 Applications of Mindfulness, 176 Arahants, 32 arammal).a, 40 arammaQa-relations, 38 archer, 56 arising and ceasing, 44 Ariya-gati, 7 Ariyan State, 8 arts, crafts, etc., 77 as the leader of all, 105 asamikatthena-anatta, 93 a!'evana, 51 Asaociation,57

asynchronous karnma, 60-1 atta, 27-8 atfaniya, 94 Attainment of Happiness, 128 Attainment of the Path and of the Fruits, 32 Atthi-Paccaya, 57 a vasavattanatthena-anatta, 93 ay.oniso-manasikara, 19

B bases-the six bases, 10 Beings, 120 . Benefits-three kinds, 79 Bhavallamaya-iiaQa, 20 Bhumi or Stages,S bhaveti, 51 Birth (jati), 132 brahmal).a, 74 Buddhist philosophy of relations, 35 buoyancy of mind, 14 Burden of Dukkha in the Brahma World, 147 Burden of Dukkha in the Deva World, 148 Burden of Dukkha in the Human World,149 Burden of Dukkha in the lower planes, 149 C Calm and Insight. 180 Caloric energy, 124 Caloric Order, 104 caral).a-dhammas, 171 causal genesis, 127, 133 cessation, 32 cessation of ill, 127 cessation of the world, 106 cetana-volition, 12 'cetasika-fifty-two kinds, 11 chanda means desire to do, 12 characteristics of Dukkha-sacca, 146 characteristics of nirodha-sacca, 147 characteristics of samudaya-sacca, 146 characteristics ofl ruths, 146 cinematograph show, 31 cintamaya-niil).a, 20 citta-muduta-pliancy of mind. 14 citta-paguiiiiata, 14 coalescence, 57 co-Existence. 44 communications, 10, 16 composure of mind, cittapassaddhi. 14

276 conceit (mana), 13 concentration, 169 concentlation-Right concentration, 12 concepts, 48 conditional things, 48 conduct, 170 consciousness (viiiiiiil.J.a), 128 -transcendental consciousness, 39 -six classes, 10 contact, 130 contact-phassa, 12 contemplation of the body, 179 continual flux, 44 control, 55 conventional truth, 9, 108 Consmic Orders, 49, 103 Craving, 130, 155 Creator, 81 creature of hell-heat, 183 crowded in Avici Hell, 154 Cu!a Sotiipannas, 258 D Death, 133 Decay and Death, 132 delude ourselves, 3 Delusion of attaniya, 94 Dependence, 45 descendants of their own kamma, 80 dhamma, 38, 107 Dhamma-abhiiiiiana, 20 dhamma-niyama, 107 dlslnterestedness-alobha, 13 Dissociation, 57 Dinhi, 13, 184 uominants,41 dosa, 13,37 Dukkhadukkhata, 26 dust upon my finger nail, 7

E Effect, 52 Effort, 181-2 Ekaggatii-concentration of mind, 12 elements, 259 clements, the four great essential elements, 10 enter. ibbana,48 envy -h ii, 13 Epoch, III (~quanimity of the Sublime Abode, 14 erroneous views, 4 eternal and immortal. 28 eternalist error, 125 Ever-cxi ting kamrnassakat, , 95 Evil kamma and two kinds of dlcet, 84

INDEX Evil rules the world, 82 sun, 44 a candle, 45 Example of an iron bowl, 97 Example of the bullock, 178 Existenc~ (bhava), 131 Existence as (resultant) rebirths (upapattibhava, 132 Exposition of Atta-Di~thi, 86 external fetters, 126 Example~the

F fact of III, 127 fait h (sadd ha). 13 Fantasy is of three kinds. 4 Fear-prOducing iII, 21 feeble-m:nded,41 Feeling (vedana), 130 fire in a match-box, 184 fitness of work of mental properties (kayakammaiit'iatJ', 14 Four Applications' of mindfulness, 239 Four material qualities of salient features, 64 Five kinds of light. 253 Five materi:t1 qualities of sence-fie!ds, 63 Five periods, 18 five senses. 46 Five sen~iti\'e n;aterial qualities, 63 Food, 54 Force of alta-din hi. 86 Four essential material qualities, 63 Four Great E'isentials, 15 Four \1ahJbhutas, 15 Four Origins. 50 Four Sense-Fields. 16 G Gaha-Three Holds, 5 Gati-thc two Gati, 5, 6 germ, 124 Germinal Order, \04 God, 72-3 Grasping (upiidana), 131 Great Elements, 104 great kappa. III Great Periods of Tirn~. III Great trc,ltis~. 60 (,reed is. indeed, m,lr.: in(~lIti'ln, 40 'rowth-and.decays. 2J

11 Ililbitll d Rn'llI' 1\'11(,', ~ I hallllclIl.Lti,IIl.4. 110 hallucin,l(i,lll (If \ i<:\\ s,

ixn\'CrfllI

til<

277

IN EX ht h.lllu.n lion,

KOtnlllllj. ti,

kllmnlll uk

k!lIllIl1I\S~ Ikli

76 I) etc. in

rcilltion to prc!.Cnt klll1lrnas, !W KantJ.lii, 14 Kaya-Iahula means buoyancy of mind, 14 Kiiya-muduta, 14 Kaya-pagunnata, 14 Kiiyapassaddhi mcans compo~ure of mental propertics, 14 KaYllju kata, 14 Knowledge, 170 Kukkucca means worry, anxiety, 13

I iddhi-\.ompklent'SS, 189 ~.--.,VYhip;-ldn. 190 a:-mUnkl?n.3 r Dukkh:l. 26--7 mitables,14 dl-wiJI (Byapada). 13 Immediate Contiguity, 43 Immorals.48 Immoral actions, 51 Impermanence, 30 '2 inpregnation,42 meluctable calise, 66 Incalc-ulable fpochs, 111 uded Era. I J odi\ iduals - four Classes, 165 ndriya, 55, 192 Inhabitants of Ariyabhumi, 94 InsIght. 29 ' "ntentlOfJ is more powerful than greed, 41 nlernal fetters. 126 - envy, 13

J JatarOpani or g.!netic material qualities, 10 Jati hirth or reproduction, 26 Jatis~rasattas, 43 jhiina, 56 jivita .lifc of mental phenonena, 12

K Kalayanajatika-the twenty five morals, 1 I ala}ana mOla--the three main moral root.~, ) 3 Kama lust, 13 Kamma, 52,225 Kamma is like the seed, 18 Kammadllylldfi, 79

L life-material quality of life-the vital force, 10 life-continuum, 38, 42, 46,50 life-span, 112-3 lifetime, 36 Light of the World, 254 limitation, 16 limitation-material quality oflimitation 10 limitation-the element of space, JO ' lobha means greed, 13. 37 lobhaviveka-!>ukha, 37 looking down, 8 love and e1>teem 'Good Conduct', 80 loving-kindness, 13 M macchariya meanS selfishness, 13 mad man, 176 magga, 204 magic, 3 mana-conceit, 13 manasikara-attention, 12 manly enterprises, 41 maniiana-the three mailiiana, 4 mark of Ill, 26-8 mark of Impermanence, 25-8 Material Quality of Life, 16 men of the indolent class, 41 Mental Phenomena-Fifty four kinds, 10 Mental work, 52 Middha = Slothfulness, 13 mind is predominant, 45 mind-door, 19 misery-rounds of misery, 37 misleading road, 3 Moha, 13,37 momentary decay and death, 26 moment of conception, 36 moral,48 Moral actions, 51

278

INDEX

Moral and immoral, 60 Morality, 169 Moral Order. 105 most agreeable objects, 39 Mudita, 14 N

Nakhasikha Sutta, 7 nama-riipa, 129 names-and-notions, 48 Natthikaditthi, 4 Natural Phenomenal Sequence, 107 Nature of the result of action, 116 Neyya, 200 Nibbana, 10.14.18,28.58 Nibbana-attainment of Nibbana, 88 nimittavattha, 53 Nirayas or realms of misery, 6 Noble Eightfold Path, 8 No more death, 88 no real happiness due to atta, 87 No-soul, 28. 30 nutrition-material quality of nutritionEdible food. 10, 16-nutritive essence, 50

o oja, 50 Omniscient, 114 Oppression of Dukkha, 147 Organic World of Things, 123 Origin of Ill, 127 Origin of beings, 144 Origination of repeated birth, 144 Origination of the world, 106 originator, 18 origins, 18 Ottappa, 14 owners of their deeds, 3 p

paccayas,35-6 paccaya-dhammas,43 paccayuppanna dhammas, 43 Pagul)abh ava,51 Pahiina-parififia, 22, 30 pakinnaka, the six particulars, II, 13 Pain-feeling ill, 22 pafina, 170 pafifiatti, 59 papa-jiiti-the fourteen Immorals, 11 Parifina, 20 Farivaso, 51 Pariyunhiinabhiimi, 30 passing away of beings, 145 Past Kamma-three kinds, 77

Past kamma and secondary effect, 86 Path, 56 Path-of-the Stleam, 32 PathavI, 103 Patigha-repugnance, 13 Panhana,66 Permanent practice of morality. perplexity-vicikicchii, 13 Personality belief, 86. 182-3, 190 Phassa-contact, 12 philosophic Truth, 109 Physical Universe, 119 Pictorial ideas and concept of continuity, 92 PHi-pleasurable interest of mind, 12,56 planes-miserable planes, 7 plant has five period , 17 plasticities the three plasticities, 10 poles asunder, 9 pre-eminent cause, 66 Pre-Existence, 49 Presence, 57 present causes, 48 present kamma-subdivided into three kinds, 77 Present kammas and two kinds of effects, 84 PI esent kamma and secondary effect, 85 Primary effect and secondary effect, 84 Producers or Generators of Material Phenomena, 18 Proficiency of mind, 14 properties of their beings, 79 Psychical Order, 107 Psycho-physical Elements, 14 Pubbekata-hetu-diHhi, 71 puthujjana, 215 R radical change, 25 raga-sensual passion, 13 range of a Buddha, 114 range of iddhi, 115 Real Refuge, 75 real Refuge of all beings, 80 realms-four realms of misery, 7 Relations between Past & Present Kamma,78 real relative, 75 real relative of all beings, 80 Reciprocity, 45 rectitude of mind, 14 Refuge, 227-8 Refutation, 72-3-4- 5 related to causes, 59 relations-24 species, 35 Relation by way of rOQt, 36

INJ)J~

279 Sot.lpann:ts, 157.1()0

9,1!17,206

Soul, 2' Sound, I X St Irk 1 'nor InCt!, 253

or 1)hamma. 256

s\lb\~qunt challge, 25 "ucces~rul pr,lct il:c, i 74 \ucce~srul seeds, 174

kinds, 231

Sufficing Condition, 47 SupramunJane ConcentratIOn 187 Supreme Brahma, 72 --3 ' SupL'r-knowl.:dl!c~, 20 sLl~t;\lncd c~s';H-ion, 44 Sutamaya-ilfit:\a, 20 Synchrony of Relations, 59 Sychologil:al Order, J06 synchrony of Relations, 59; 61-2 synthesis of relations, 58

T Tanha- craving. 13 Tatramijjhatta ta is balance of mind 14 Tejo,104 ' temporary putting away 31 Things, 120 ' Things not wit.h}n the Range of Thought, 114 things uncondItIOned, 48 thorough immediateness, 43 Three causes or conditions 84 three mate~ial qualities of plasticity, 64 three Papancas or Three Multipliers 5 Three plasticities, 17 ' Three Worlds, 119 TiraI).a-pariiifiii., 29 tortise-blind tortoise, 7 Total Destruction of Atta-Ditti 87 training in the Knowledge, 3(' , of ecstatic thought, 31 " of morality, 31 tree as an illustration, 37 Truth-Conventional truth, ultimate truth, 8 Two Bhiivas or Sexes, 15 Two Standards of Truth, 108

cian,3

~~liWfIman who has lost his way, 3

U Uddhacca means distraction 13 ultimate facts, 14 ' ultimate things, 14 ultimate truth, 9 unconditioned, 59 unintelligent men, 41 universal prc,perties, 12 un-mora!:', ) ), 49 Unoriginatcd, 88 unshakeable faith, 195 Utu,103

280

INDEX

Vayo,104 Vedana-feeling, 12, 56 Vedayita-dukkha, 2 , Vicara-sustained application, 12 Vicikiccha means perplexity. 13 View of the Inefficacy of action, 71 View of the" Uncausedness and Unconditionality of existence", 71-5 Views-Right Views, 3 view which is deprived of all, 76 view which is deprivad of both sides, 76 view '.vhich is deprived of one side, 75 vijja only, 171 vipaka, 53 vipakavattha, 53 Vimissaka (mixtures), 13 Viparinamadukkhata, 26 VippaJlasa or hallucination, 2, 9

Viriya- -effort of mind in actions, 12, 191 virtuous people, 74 visuddhis, Purifications, 172 Vitakka-inital application of mind. 12 Vitikkamabhiimi,30 void of becoming, 59 volunfary actions, 129 W wholesome and unwholesome <1\l~.'" wings as the Noble Eightfold World of Beings, 124 Worlds-four miserable worlds. 7 worry is of two kinds, 13 wrong views, 3, 71-3

Y yoke of a cart, 7 Yoniso-manasikiira, 19

CORRIGENDA P:l~'C

Column 1 Line

-2

78 80

2 2

87 88 91 92 95 99

I- - -

43 31 41 16 7 40 37 20

( foot note)

264

what should done

what should be done

in their ormal

in their normal

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Omniscient

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exist

KammaatissaraQa

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veda-niggaha

viida-niggaha

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clement

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Printed and Published by Wunna Kyaw I-1tin U Ch it T in , Chief Executive Officer, (0122/0106) for the Buddha S:isana Counci l at the BuJ dh3 Sasana Couoci ' Press, YCb U, K~h2 - Aye P.O., Ranl! oon. BURMA.