‘A discourse on SILAVANTA SUTTA i by _ The Venerable Mahasi Sayadaw of Burma Translated by U Htin Fatt (Maung Htin)Buddbasisani Nuggaha Organization Mabas! Thathana Yeiktha Rangoon ‘A DISCOURSE ON SILAVANTA SUTTA by THE VENERABLE MAHASI SAYADAW os BURMA Translated by U Htia Fatt (Maung Htin) First printed and published in the Sociatiot Republic of the Union of Burma July 1982 RA aFist Punuistey 1982 Religious Publication Permission No. 916 Cover Permission No. 51 First Impression, 1000 Cover by-Aung Thar 15-Kyats reprinted in Kuala Lumpur May "1968 For Free Distribution The contents of this publication may be reproduced ‘or reprinted in part or tn whole afier the prior permission of the Publisher. Published by — U Nyo Maung (Permission No, 01670) Buddha Sasana Nuggaba Organization, No. 16, Hermitage Road, Bahan, Rangoon, Burma, Printed by: Majujaya Indah $i Tel: 03-4566001 ‘A DISCOURSE ON SILAVANTA SUTTA contents No. PART 1 |. Foreword. . Introduction Maha Koithika’s question The Round of Suffering Sariputtera Thera’s Answer Two Main Upidanas Self-love i Five Aggregates of Clinging 9. Clinging to Visible Objects 10. Clinging to Sound Objects 11, Clinging to Smell Objects 12, Clinging to Taste Objects 18. Clinging to Tapgible Objects 14, Development of Insight 15. Rise and Fall of the Belly 16. Clinging to Mental Objects 17. Meditation on Anicca 18, Anieea 19, Its Characteristics 20. Insight into Antcea © Poe SSSREES EF oesennK® 25 26 26 27(CONTENTS Now PART IL 1, Knowledge Defined 2, Insight cannot be Gained through mere Learaing 3, Dependent Origination 4. Meditating on Ripa as an Aggregate of Clinging 5. Change due to Cold 6, Change due to Heat 7. Change dus to Hunger and Starvation 8. Change due to Insect-bite ete 9, Not Every Rapa is Ever-changing 10. How Upadanakkhandsas Arise LL. Meditating on Dukiha 12, Ripa as a Disease of Wound 13. The State of a Stream-winner PART I 1. The Doctrine of Atta 2, Meditation on the Three Marks 3, Seize the Moment of Occurrence 4. The Four Postures Conceal Dukiha 5. Apparent Solidity Covers up Anata 4 Page 28 a1 38 39 40 a 42 0” 44 4 aa 48 50 57 58 60 61 No. 6 10, ue 12, ‘CORTENTS Page Santati Ghana Ge Samoha Ghana be . Kicca Ghana 65 Krammana Ghana 6 ‘Anatta, Real and Apparent 68 Advantages of Meditation 70 PART IV . Thana Sutta 72 Anicca Sutta 15 It is Imperative that Disgust must be Developed 16 Ignorance of Upidanakkhandbas to Sense of Disgust Motivated by Insight knowledge 7 . The Fisherman and his catch 81 Meditation leading to the State of a Sotépanna 82 What Milinda Panha Says 63 To Smash the Core of Kilesd a4 Virtues of Sotapatti Magga 85 ‘The Path dries up the Ocean of Samsira #8 ‘The Wealth of the Noble Ones 89contents No, Pose ms ne 13 The Story of Suppabudaha 92 a consting Bae a7 14, Why Suppabuddha became a Deva 95 4, Fruition of the Path 118 18, Gotrabhu Cetana 96 5, Method of Practice to Realize 16. A Sotipanna is Nobler than a Brahms 97 Sakadigam-Froition 19 6. The story of Mabinima 120 PART V 7. What Sakadsgimis Reject 122 8, Towards Anigami state 124 Seema ans wrong, 2) 9, What Anagimis Reject 125, 2 A Sotipanna Knows no Enmity and io. The EGHOURUHE 125 Fear ao 11. The Example of Visikha 126 8. True Progeny of Buddha 107 12, The Example of a Woman Yost 11 4. Blessings 108 18, Tobacco and Betel 123 5, Paceavekkhana Sina 108 14, Jhina Aaigimis + 1238 6, The first Mabipaccavekichans 109 7. The Sacond Mahipaccavekkhant 110 PART VIE 8. The Third Mahapaccavekkhans 110 9, The Fourth Mahapaccavekkhana 1. 1, Kilests that Attack Anagamis. a1 on, a ct 2. Ashin Koemaka and Sixty Elder Monks 132 11, The Sixth Mabipaccavekkhana 112 & The Expestiion ao 12, The Seventh Mabapaccavekkhana 13 4. Distraction and. Igaaaagens uo » Reiner Path ent ee Beare YE: ‘6, Poceavekkhani for the Arahat 136. 1. Three Types aL 7, The First Strength of an Arshat 133 Bee ulip) baseyacottpanne a8 8. The Second Strength AkconTENTS. No. 9 The Third Strength 10, The Fourth Strength 11, Cultivate Mindfulness {rom the Time One Embraces the Stsana 12, Threefold Vedanas 1°, Cittanupassani 14, Dhammanupassana 15, Sekkhas also Practise Satipayhana 16, Arahats also Practise Satipayjhina 17, Practising Satipaybina on Uped nakkhandhis PART ViIL 1. Benefits Accruing to Arahats in meditation 2. Achievement of Happiness 3. Constant Mihdiulness 4, The Fifth Strength 5. The Sixth Strength 6. Tho Seventh Strongth 7. The Eighth Strength 8 The Ninth Strength 9. Sati Sambojjhanga 10. Dhammavicaya Sambojjhangs h Page 144 146 1a 151 153 155 156 187 192 163 164 165 167 168 175 176 177 7 contrasts. No. LL, Viriya Sambojjhanga 12, Piti Sambojjhang 18, Passadhi Sambojjhanga 14, Samadhi Sambojjhanga 15, Upekkba Sambojjhanga PART IX 1, The Tenth Strength 2, Khemaka Satta Sona Thera's Avgwal 4, Sariputtara’s Avowal 5, Ariyas are Unknowable 6. A Briet Resume Page 179 179 180 181 181 187 194 195 198 200 201SILAVANTA SUTTA on Discourse on dhamma concerning full accomplishment of morality FOREWORD It would appear appropriate and proper to regard the Silavanta Sutta Dhamma as a standardized Rule of Procedure to be invariably Practised by those who are either meditating ot are inclined to take up meditation practice with seriousness of purpose for the attainment of Mogga-Phala-Nibbana, The reasoo being that ir this Satta, i¢ has been fully and precisely preached that am ordinary worldlng accomplished with the virtues of morality will undoubtedly become a Sotspanna, if he contemplates with earnest “devotion the nature of UpidinahRhandhas and. truly. realises them as Anica’ Climpermanence), Duta "Cau fering), and Anaiia (Not Self)” Ta the Same manner, i'4 Sotapanna (Strea with the practice of insight meditation dtigenty, realization of the truth of the dhamma will Bs achieved which will slevate bien onto the stage of Sagudagami. The Once-Returner (Segdigamt) will again move up t2 the next stage as BOB kFOREWORD Non-Returner (Anagami) if he continues to go fon with the practice of insight meditation with all heart and soul. Then again, an Anaga: continuing the practice of meditation with Proper mindfulness will, if teue realization. is developed, become an ‘Arahat. Hence, it is Obvious that one cannot even aspire to become @ Sotapanna if the procedure or guideline stated is not strictly adhered to. More sigai. ficantly, if morality or rule of conduct is not Properly observed, or, even with the full accomplishment of morality, if no contemplation is made with mindfulness on the conspicuous Upédanokkhandias at the moment of —secing, hearing, etc. or, if there is no knowing of the fact or awareness that they are in reality Anica, Dukkha and Anatte, the stage of Sotapanna cannot possibly be reached. The salient feature herein emphasized is to note with constant mindfulness on the reality Of the nature of Five Upddinatkhandhas by which the truth of the dhamma with the characte. istics of Anica, Dukkiu and Anatta will be distinctly inown leading to insight-wisdom of of varying degtees, Mention has been made in this Sutta that if bent upon contemplating the dhamma with an all out endeavour, a person should first of all, be accomplished with Sila Vinuddhi ( purified conduct), which out of the seven kinds of vonswoRD, Visuddht; is initially the fondamental requisite for the purpose of insight meditation. The light has been shown in this Sutta by way of imparting knowledge relating to the erroneous concept which goes to say in con tradiction as: “It is not at all necessary to meditate and contemplate since Anleca, Duthha Anatia have been known to us. It would be sheer misery if contemplation is made, and only if the mind is given rospite without resorting to contemplation, mental peace and tranquility can be achieved.” The elucidation given by the author in respect of such an irrational concept as being definitely wrong amounts to giving a firm ruling. in consonance with the noble wish of the Blessed One. The decision given is a dire necessity particularly at the present day as there has been a number of dissentient views entertained by different sects that had sprung up from the time immediately after the conclusion of the Third Great Buddhist Council — Sangayara. For lack of such a ruling in the distant past, Ashin Mabimoggliputtatisea Thera had, at that time, preached the great Katha Vutthu Dhamma eradicating Mlccha-ditthi of all sori ‘the doctrine of Individuality for the like deep in the heretical view of Atta, etc. In those old days however, no false beliefs had appeared that prohibited ‘the method of practising the Noble Eightfold nFOREWORD Path and the practices connected with the Samatha Vipassani. Now that false doctrines hhave gone to the extont of probibiting or Preventing the practical exercise of meditation oa the lines of the Noble Eightfold Path. Honce, if such heresies cannot be doterred of nipped in the bud, the three divisions of Sdsana, ‘namely,Poriyoyt (pursuit of seriptural knowledge), Fatipoti (Practical exorcise of Vipassana medi. tation) and Potheda (Iasight Knowledge leading to Magga.Phala) may soon bo faded out. As contained in its original teachings, Stla. vanta Sutta reveals, in particular, the right method of practical meditation and is preven ting the springing.up of these false beliefs and heretical concepts. This Sutta Dhamma ex- pounded and written by the Venerable Mahist Sayédaw will no doubt prove to be an asset to those who are honestly desirous of following the true and Noble Path leading to Mozga-Phala. ‘Nibbana, ‘The Discourse on Silavanta Sutta is the Dhamma that was originally delivered by the Venerable Ashin Ssriputtars, the First Apostle of the Lord Buddha in response to the query made by the Vencrable Ashin Kothika, an emi- nent Thera endowed with the special kaowledge of Patisambhidha to enable such noble-minded prople to distinguish between right and wrong. ‘The Sutta Dhamma is now elucidated and pre- FOREWORD, sented by the Venerable Mahist Sayadaw adorned with beautiful expressions couched in pithy, simple and easy language, In especial, the peculiar feature of this Sutta is the strikingly rare revelation of the noble, and distinctive qualities inherent in a Sotépenn: This would not only benefit yogis in many ways but will make it possible for them to measure ‘up the degree of their own respective spiritual attainments and reject any fallible misgivings ‘one might have inadvertently entertained. This indeed, a blessing. Moreover, it is a magni ficient exposition of the practical Dhamma in accord with the Mab Satipatthana Sutta, relating to the basic exercise of contemplating the mank- festations of the Five Upidinakkhandhas, aggregates. of clinging or grasping; the development of ‘mental consciousness of the marks of anleca and aukkho; the Law of Dependent Origination; the behaviour of rapa seen realistically through mind's. eye; the doctrine of anorta; cause for appearance of sonse of cravings and the way to eradicate craving instincts ‘by means of insight-wisdom achieved through the practice of Vipassan; and how, with the application of right concentration and mindfulness, Sotapanna and higher stages of progressive insight can be achieved. Briefly put, this Sutta inspiringly discloses the undoubted reliability of the Method of Mindfulness contem- plation on the phenomena of the Five Upddd. 7Foanwoap nekkhandhas for the dramatic achievement of the Gifferent stages of insight-wisdom upto Arohatia. Maggo-Phala after having equipped oneself with the purity of good conduct or morality. Furthermore, a variety of strength of a saintly Arahat have been vividly described, eg, a9 to what kind of mental disposition he is endowed with; how his physical behaviour can be judged; and how he is devoid of asevas, depravities of the mind. An Arahat who has automatically wept away all nvaranas, obstructions in the way Heading to higher consciousness and insight wisdom, always rcmains mentally alert. The fevelation of such noble attributes of an Arahat is really informative and interesting. ‘The guid. ing principles mentioned in this book are authori. tative and precious for those who'are really Keon in practising Vipassana meditation. May you all be able to inexorably contem- Plate on the right lines of Vipassana meditation in the present existence foreseeing the unavoida- ble perils and miseries that lie ahead in the incessant rounds of life existence, Semsard, and expeditiously attain spiritual enlightenment lead. ing to the blissful state of Nibbina, Min Swe (Min Kyaw Thu) SECRETARY Buddha Stsana Nuggaha Organization Mabast Sisana Yeiktha Pe Ll ‘A DISCOURSE ON SILAVANTA SUTTA PART I (Dellvered by the Venerable Mahisi Saydtew on the Mth. Waning of Tabodwe, 1928 BxE.) My discourse today will be an exposition on Silavanta Sutta of Knandhavagga in Samyutta Nikaya to which Silavanta Sutta is compicinea- tary. In speaking of the one, the other will be relevant, INTRODUCTION Once Siriputtara Thera and Mahi Kotthika Thera were spending their days tog-ther uader the tulelage of Buddha residing in Mizadavana monastery or Decr Park at Isipatana in Bardaasl. Siriputtara is too well-known as. pre.eininent for wisdom among Buddha's disciples to. need: any introduction. Maha Kotthika is less known. But among Buddha's 80 senior disciples ite was) unrivalled in the knowledge of dialectics or Patisambhidi-naya for which he also gained pre-eminence. Patisambhida is an analytical or dialectical science which generally speaking, inve into the meaning and purport of word used in the scriptural texts with a view to accuracy. Ra 14A DMCOURSE ON SILAVANTA 4UZTA ‘There are four divisions of this science, viz., (1) Attha patisambhidd, which enables a student ‘of the Dhamma to get at the true meanings of the words through proper etymological analysis. (2) Dhamma patisambhida, which enables him to Understand the text properly, (3) Nirutti pati sambiida, which teaches him the method of gram. ‘matical or syntactical analysis and (4) Pati. ‘hana patisambhida which endows bim with faci. lity in the appreciation of literary compositions or disputations, All Arahats are deemed to be proficient in this knowledge; but Mahi Kotthika Was an outstanding scholar in this respect. So Buddha declared him as the first and foremost ‘among the Arahats excelling in Patisambbids ina. ‘The two Theras took up cesidence it a rectan. gular brick building, called Catusala, which tacloued an open yard in the middle of which there was a well. having spent the whole jon, rose from the jhanic trance, approached Sariputtars, and broke into @ friendly conversation with the latter to whom bbe put the following question, Friend Sériputtara! How should a Bhik- Xb, accomplished in morality, devote him wisely and well to the practice of the Dhamma? MAWK KOTTHIEA’S QUEETION First we must understand what a Bhikthu is. He is defined as one who foreseeing the dangers of the round of existence called Samsara, strives after emancipation from it. When a layman seeks ‘admission into the Order he makes the request that he be ordained im order that he may become liberated from this samsard, But what ie this somsera? All sensations arising from the six bases of eye, ear, nose, tongue, body and mind cause dukkha, ‘suffering or misery. But under the spell of arifja oF delusion, an individual regards them as pleasurable and become attached to ‘them, encouraging ‘anhd, craving, to arise. It then makes it cling to the sense-object when upadina operates. Then the triumvirate, oii, ‘apha and upddina conspire together to create the round of filesd, defilement of the mind, Once under the influence of desire, a form of kilesd, a man becomes blind to everything except the fulfilment of his desire which works up kamma, action that causes new becoming. This is life for bhava which arises out of the ashes of the past existences, But in the course of life @ being is liable to become old and sick snd finally death overtakes him with sorrow, laioentation, suffering, etc, attendant upon it, These are the results of actions or kamma that I have spoken, of and they are called vipaka, Now we have the three rounds of Ailes vatta, kamma vatta and‘A DucousE ON SmAVANTA. sUTTA ‘ripaka yatta and these three constitute the rounds of rebirths called samsira, ‘THE ROUND OF SUFFERING Samsara is the most frightening, An indivi- ‘dual gets born and then dies to be reborn and to die again ad infinitun till the world ends. But there is no way of knowing when it will fend, for, existeace has no end nor beginning. ‘Having been bora, a maa grows up into an adalt, full of kaowiedge and experience. Then he dies and gets conceived in the womb of a young woman. Looked at trom his past existence that young woman who is going to be his mother might be about the age of his gcand daughter, What an irony of fate; "Albeit he has to ges. tate in his mother’s womb, bereft of intelligence and capability that he acquired in his previous existence, at least till he sees the light ot day and lives through the first yoar of dually he grows into a man. Life, however, is hhard for him, for he has to work with the sweat of his brow for the basic necessities of food, clothing and shelter. Ducing his struggle ‘may suddenly fall sick. This is dutkha for hia, In the struggle for existenco he may be victi- mized by his rivals, This is another dukkha, Hore, dutkhas visit him when ho is unable to attain what be cherishes, and eventually old age overtakes him, Then comes illness which 4 mF ROUND oF SURFING brings his life to an end. In this way dulkhe prevails. The same dukkha is more conspicuous in the animal world. Animals rarely die of aatural death. Chickens, ducks, cattle, pigs and the like are killed for human consumption. The lot of beeves is far more heartbreaking. They first, render service to humanity as beast of burden to become meat in the end. Life in the jangle is also not secure, to say the least, for animal for, there the weak is also meat for the strong. Besides animals there are other beings that haunt the abodes of suffering called apaya and ‘maroke of the nether worlds, ‘There are also beings of the peta-world and of the asuras (oho are usually dascribed as fallen angels). ‘There suffering is at its height, ‘Those iortunate ‘enough to be reborn in this human world coasider that they have nothing to do with those ia the abodes of suffering. But considec it wisely. If humans do not believe in Kanms, Kama result, Kusala (wholesome actions) and Akussla (unwholesome actions) they wout! certaisly be free to do evil at will. It is people like them ‘who rush in to get a place for themselves in any of tho abodes of suffering. One may say that one can find happiness in the world of devas (deities). But there too fone may find cause to be sad whea oue cannot get what one desires. When a deva dies with, 8‘A DiScouREE OR SILAVANTA, sUSTA unfulfilled desires, be may have unwholesome thoughts as he dies, and such thought may drag him down to the nether worlds. If fortunate hhe may, perhaps, get reborn in a better world like the world of the humans; but still he cannot escape suffering due to ageing, disease and death. Such will be his lot for many an uncountable existence; and if he fails to practise vipassana, he may repeat falling into this lot for eons to come, wandering endlessly in the samsara. This is said not in a blind faith in the doctrine of rebirth, but in deference to the law of cause and effect as shown by paticca. ‘samuppada, the law of Dependent Origination, If one truly studies the cause and the result of actions, one may come to the realization that the round of rebirth is suffering indeed, It is because of this realization that a lay man ‘enters the Order with a mind to get emancipated. from wors and miseries of samsara, When one becomes a bhikhhu, one is required to practise sila, morality. A’ newly-ordained ‘monk is held to be pure and innocent for at this stage no opportunity can arise to pollute his mind. His verbal or physical behaviour is usually sound. It will be well if he tries to maintain this state of innocence by establi ig himself in Sila by observing precepts and codes of ecclesiastical conduct. Once in a while he might come to think that he hae SARIPUTIARA THBRA'S ANSWER failed in the observance, in which case be should make a confession and get instructions from his superiors for moral rehabilitation. ‘Then he will be absolved from all blame and his Sila- remain unblemished. If ho is thus accomplished in morality, what shall he do next to show his devotion to the dhamma? That is the question posed by Maha Kottbika, In the introduction Ihave made a reference to Sutavanta sutta. In that sutta too Mabi kotthika asked how a bhikkhu, accomplished in learning, should devote himself to the dhamma, Taking these suttas together, it may be asked: How should a bhikkhu, accomplished in Morality and knowledge, devote himselt to the practice of dhamma? For the present discourse, 1 shall deal witu the ticst part of the question relating to a bhikkhu accomplished in morality, SARIPUTTARA 1HEEA"S ANSWER This question is ans the following manner. Friend Kottaikal A bhikkhu accomplished in morality, should bend his mind wisely to the five upadanakkhandha, aggrogates of clinging. He should observe them as impermanent and unsatisfactory, like unto @ disease or a canker or a thorm in the side. They are maleficient. They afflict fone like ague, They behave like strangers. ‘They tend to dissolution, They are void. Ud red by Sariputtara inA piscounss on AVANTA SUYTA They are nonego. With this correct mind. fulness a bhikkhu must meditate on the five aggregates of clinging. ‘These IL ways of looking at the aggregates of clinging as expounded here by Sariputtara agrees with the teaching of Buddha in Jhana sutta. First, however, the aggregates now mentioned need be properly understood, ‘There are four aggregates, namely, kamupadana, clinging to sensuous objects, ditihupadana, clinging to ‘wrong views, silabattupadana, clinging to wrong teligious practices and attavadupadana, clinging ro the idea of self or ego. Inthe world of the senses, sensations are created by sense-objects coming into ‘contact with the six sense-bases. ‘The result is the growth of attachment, It is the work of Tashi, craving. ‘The other three modes of iin. ing atise from wrong views. Of the three, the basic is attavadupadana which recognizes the five aggregates of mind and matter as self and permauence. The sccoid typ, silabattu. padana goes contrary to the practice of the Noble Eightfold Path. For details please study hho seventh chapter in tho second part of my discourse on Paticcasamuppada. The last type, ditthupadana,, lates to the falss religious ideas which gate the law of kamma and. its fesults, All tuese four Upadanas in the final analysis boil down to craving and wrong views. TWO MAIN UPADANAS, 11Wo MAIN UPADANas ‘Thus craving and wrong views form the two main types of clinging to the Khondhas, the five aggregates of mind and matter. When Rapa or form, the object that wo sve appears om the oye-basis, we say that we see, We then assert that the eye-object, the eyebasis and the form are all tangible, being the product of a living personality. The eye is living, the object is living and the physical body that sees and recognizes the object is living. It gives up the impression of the existence of "I" So everyone of us says, “I see.” Everyone of us clings to that "I". To test yourself whether clinging. to tho "I" or self exists, please ask yourself the simple question, “Whom do you love best 2” ‘This question was answered in the time of king Pasenad! Kosala, The story goes like this. Mallika was a flower-girl, One day she met Buddha on her way to the garden, Moved by faith, sho offered some cakes to the Enligh- tened One, who told her that because of her ‘meritorious deed she would become a queen. ‘At that time king Pasenad! was fleeing his kin- dom for naving lost his battle with king Ajata- satu. By chance he attived at the flower-garden ‘and was received by Mallika who cared for him well, When peace was restored he made her his queen.A Discourse ON SILAVARTA SUTTA Not being a courtier like others in the palace, Queen Mallika was lonely. Knowing this the king asked her a question in the fond hope that hher appropriate reply would justify his showering ‘more favours on her. “Do you” he asked, “have any whom you love more than you love’ me?” Queen Mallikt thought to herself, “No doubt the king wants a negative reply signifying that T love him more than I love anyone else. But T cannot tell him lies just to please him.” "Your Majesty, I love myself none whom { love more than This failed to please. the Kingr So Queen Mallika posed the samo question that the King Posed to the King himself. “Do you, she said, lave anybody whom you love more than you. ove yourself ?” ‘The King had to admit that he had none, Next day the King related’ what passed be- tween him and his Queen to Buddha who then told him thus. "Go forth to all the points of the compass and find one who loves others more than one Joves oneself, You shall find none. Since all sentient beings love their own selves, one should be wary of doing harm to others, 10 FIVE AGOREGATES OF CLINGING This incident shows that clinging created by craving grows in magnitude when one's self is involved. Tam citing this example just to refute the claims of those who maintained that as the had realized the knowledge the three marks of anieca, dukkha and anaita, they had cut off all clinging to the aggragates of the Riandhas, My Point is that they still love themselves the best. ‘The five handhar aro also called the five upadanakkhardhas ecause whoa ripatthandha is involved, all other Khanhas get involved, ‘The eye is a sense.organ belonging to ripatthandha Woen it sees, vedon’, sensation, rat, perception, santhara, mental formation and w/tiina, conscious. fnoss are involved. When upidinatkhandhat acise one is led to think that what one sees belongs. to ons who sees and says: Elam mama (This 14 mine). Then one becomes grasping. And thi is tarha. When one asserts that his ego, I, ‘exists, this assertion arises out of the concept of atta or solf. This amounts to clinging 9 the wrong views or dij, FIVE AGGRHGATE OF CLINGING There are five aggregates of clinging, namely, (1) ripupadanakchandha the aggregate of cliazing, to material body, (2) vedanupddinakkhandha, the aggregate of clinging to feeling, (3. sannu padinatkhandho, the aggregate of clinging to per- ception, (4) santharupadinakkhandha, the aggro. Ra Byy‘A DICOUREE ON SILAVANTA fUITA gate of clinging to mental formations and (6) ‘tivarup. danatkhandha, the aggregate of ciinging You need not go anywhere in scarch of these segregates. Tory are within you! Gareise 79 visteLe opecrs Rapuoedinckkhandha arises at the time of seeing when the eye-basis and the eye-object meet. Ripa or orm produced asa result of that contact ‘may spect to be aggreeable or disaggrecable, producing pleasure or displeasure. Such feeling. th 1 eine constitute vedamupadinakkhandha. ‘Tie rapa that bas been seen is immediately rrcolloc. ted, when perception occurs. It constitut:s sunnu padinaskhardia. 1¢ is followed in ity wate by isental formations which exert to form or creaty the phenswnrnon of seeing, They are collectively Koown as sankhdrupidinakkhandha, In the end eye-consciousness arises and it is called vinaime ‘padunakihandha, As you fail to note seeing the object with reference to the three marks of ance, dtihe and anata, you might miss reality and think «hat matter, feeling, perception, mental formations ‘and consciousness aro yourself or yours. Higuly pleased with this idea uf wef, you cling “gic This view of self brings about the rise of phd, AAs clingiog is thus worked up, the individuel ‘tries to do things for the satisfactions of desires: 12 ‘cUINGING Te YiNBLE OnmECTS that arise in him. While bowing to these desires hhe happens to resort to actions which may be ‘wholesome or unwholesome. When these actions are good, he may be transported to superior abodes in the planes of existence; but if they. are bad, he may go down to the nether worlds. Whatever be the case, he will be oppressed with suffering throughout the rounds of existence. Clinging will subside each time seeing is recollected with mindfulness. In Satipathina Satta this method of establishing mindfulness io mentioned. It says: Gacchanto-rd. gcechdmitl know that you go when you go). Note the four postures of walking, sitting, standing and lying down just as they take place. Know that you are bending yourself as you bend and stretching yourself as you stretch. Note every physical beha- viour which occurs. When your power of con- c2ntration gets developed, you will come to realize that ia the act of sesing the eye aud the object are quite distinct, and so are the eye-consciousness and the mind.consciousness, ‘These phenomena arise together in pairs and get dissolved together, Whatever comes up anew passes into dissolution, This transcience polls dutkha, What one actually seen is not evia or self. It is only the manifestation of a pheoomenon.This way of thinking dispels the tense of clinging or attachment; and once this attachment is severed, no new becoming or »A DUCOURSE ON SWAVANTA. suTTA rebirth can arise. For that particular instant ‘when one is meditating in this manner suffering. ceases, This means that Nibbina has been act fed albeit for a brief moment, When insigl knowledge becomes strengthened by constant Practice of meditation, the round of suffering will be brought to a standstill by dint of the application of the principles of the Noble Path to Vipassana clinging to sound objects. ‘The same remarks apply to clinging to objects that can be heard, Tho ear-basis and the sound conspire together to create a sound object wnich falls under rapu. padinakkhandha, Then clinging arises; and on accqunt of this clinging to the material dbject, pleasurable or lunpleasurable feelings arise. Taey constitute vedanupiddnakkhandha, Thon perception of the sound occurs and remembrance or recollection takes place. It is ‘grouped under sanmpidanokkhandha, Alter this stage santhirupiudinokvhandha,clinging to mental formations arise. ‘As consciousness is finally established, it is grouped under viiianupadanatkhandia, Every time you hear a thing, note thes» aggre- gates of clinging with mindfulness and as you note them constantly, attachment will become severed. 1“ ‘CLINGING TO TaSTE oprECTS CUNOING To sMRLL OMECTS Every time you smell, meditate on the nose. basis and the smell object as ripupadanokkhandha, When you get the smell and feel pleasant or unpleasant because of it, note that yedamupade. nakkhandha has arisen. When you got the smell and recollect it, note that sommupadinakkhandia is being brought into play. Note that mental formations or volitional activities oxcite clinging. Note them also, as sankhorupadénakkhandha, Note the arising of consciousness of the smell that you get; it constitutes riniupddanakkehandha, ‘CUINGING TO TASTE ODILCTS Here too, meditate on tho tongue-basis and the taste-object which give rise to ripudanatkhan. dha, ‘As you note the taste as pleasant or unplea- sant, you are meditating on feeling which con- stitutes vedonupadanakkhandho, As you remember the taste, note that as sannupadinakkhandha and meditate on it, Clinging to volitional activities connected with the process of tasting constitutes santhar. padinakkhandha, 15A DISCOURSE ON. SILAVANTA SUDTA Ultimately eonsciousness of the taste is esta. blished. Clinging to that consciousness consti tutes vitidmupadinakichandho, ‘cusaine To TANOMLE OnrECTS Sense of touch is present everywhere in the body. You touch and know and there the body: basis lies; and there is not one tiny space in the body where touch-consciousness is absent. Sensitivity relates to things both inside and ‘outside the body, which ia conscious of the pre- ‘sence of the four primary Dhatus or elements. Tt knows hardness or softness, the characteristics ‘of pathari, earth clement; heat or cold, the charac- teristic of fe/o, fire element or temperature; mo. tion or resistence to motion, the characteristic, of ¥ay0, air element or force, .Tuach-censciousness is therefore the most ubiquitous of all forms of consciousness. When it is not taken note of with due mindfulness, reality may not be known When we see beauty, we recognize it as such land feel glad. Whea we see ugliness, we feel Fepugaaut to it, Whou we hear pleasant sounds, Wwe say that they are sweet. ‘But jarring sounds fate considered unpleasant, In this manner we ‘make distinction between pleasure and pain. As ‘we see, of hear, or smell, or touch an object, we recognize it as sukha ‘or dukkha, as the case ‘may be, But such pleasure or pain are not real, fn the paramay/ia or abstract seuso of the Abhi- ghammi. They are merely the results of actions, 16 wholesome or uawiolesome. So they may be viewed with equanimity for they are merely concepts or pannuyii, It is only when a medi- tating yogi notes the phenvinensl world with mindiuiness that he can discover reality. ‘Then he will get the true knowledge of sukha and dukkha, As ho is noting yedand, seusation, be becomes aware of the consciousness of the touch ‘and the mind that is conscious of it as well a: sankhurupidanakkhandha which bends the mind to that consciousness. We must be able to note upadinakkhandha the moment tucy arise. Lf We Lali to observe, comeame ber, cecoilece wad note the aggregates of clinging, the’ idew of afta will get the better of us. So meditate on the body-basis and tne tangi. ble object which go to make nipupadanakkhandna, Note the tendencies to cling to pleasant of unpleasant feelings a8 vedanupadinakkhandha, Perceptions of those teclings gives cise to the emergenc: of sanupuddnakkhandha, which 13 also to be noted, Clingiay to volitional activities that produce contact ant its consequences must aiso oe aoted as sankhirupidanokshandha. Clinging to consciousness is wanypidinakkhan. dia which cust also be noted likewise. ae aw‘A DISCOUREE ON ILAVARTA SUTTA Mahisatipayjbina Sutta instructs that one must note going a one goss, standing as one stan sitting as one site and lying dowa as one lies down, A meditating yo! who bas developed the power of concentration by constant practice fof this method of meditation will even be able to become conscious of the will which causes hhis movements as he tries to walk. When he walks, he is setting his nimathandhes (aggregates Of feeling, perception, mental formations and Consciousness) to work. Pleaaute of sutkha vedond arise when he fecls delighted with walking. If he is indifferent about it upeliha vedand arises. If he recollects that he is walking, sannd arises, If he makes efforts to walk, sonthira, volitional activities will take place, When greed and anger get involued in the process of walking -- for instance, when one wants to beat others in the race of when ove gets frustrated for not being able to overtake others.-the volitional activi ties that we are now talking about are more apparent. If one is conscious thal one is taklog walk, vinine comes in. If one becomes tired and stiff or relaxed, ons may br sure that 1230, element of motion is playing its part. If one fails to take note of all these phenomena con. nected with the aggregatcs of clinging, one becomes obsessed with atfz, “I am walking” fone might say. ‘My body is walking”, one might think, Now the idea of I and Mine has ‘gsined ground. But a meditator notes the act ISH AND FALL OF TAM BELLY of walking while contemplating the three marks fof anicea, dukkha aud anatia which expel all atta, DEVELOPMENT OF InstOHT Insight-knowledge can be gained through the practice of meditation on walking. ‘As one goes on takes a walk, the inten. tion "I want to go arises. It prompts the element of motion, iy, which sends out an intimation tovdpa, matter, that the sub- ject has willed to go. Then it gets posses. sion of the entire body of the subject who is madw to move according to instructions, And this phenomenon is called going. What this exposition suggests is that there is no aria or self that gues. It is mot ! who go; it i citta, mind, servea and supported by 1ayo that causes going. Going is only the machina. tioa of the mind, ia its various manifestations, that urges the element of motion to serve its will, So it is only a process of arising and dissolution of citta backed up by 7230, It is, however, transient and therefore highly unsatis- factory. It is also unsubstantial, Instructions to note the rise and fall of the belly are made with a view to let the yogt know the work of ye. When the chest or the belly is inflated with air or deflated, one clearly 19A Drscounse ON SILAVANTA. SrtA feels the rise or fall. In other words, one focls the body being contacted by vdyo and the ¥dyo itself that makes the contact. It is felt so finitely that a non-meditating been led to think that the body that receives the contact belongs to him. Parti. ularly the rising and falling belly is his, s0 he thinks, In fact the aggregates of clinging ‘are persuading him to think so, But with a ‘meditating yog!, whose power of concentration hhas developed through the continual practice of Vipassant, all these phenomeas of rising and falling of the belly denote the actions of the aggregates of mind and matter, Once this idea is realized, clinging ceases. It is therefore for this purpose of enlightening on the idea of non ego that you are being to'd to note the rising and falling of your belly or abdomen with the appli ight-nowledge, ation exercise is simple and easy. You need not go at length in search of a mind. object to dwell your mind on. It is conducive to the casy attainment of the powers of con. centration. 1 this method of meditation you first concentrate your mlad on the rising belly. Meanwhile the belly sags and falls, Then you shift your attention from the rising to the falling phenomenon, As you have to exert only the two phenomena taking place in succession, there will be no occasion for you to overdo 4, NS ‘CLINGING TO MANTAL OBsRCHS concentration, Your effort to concentrate and the act of concentration will rema in perfectly balanced, enabling you to gain the power of concentration quickly. With its development ‘you will eventually be able to dissect Namaripa, the aggregates, into Nama mind and Ripa, matter. This ‘analytical knowledge is called ‘Namardpaparicehedaeiand When you arrive at this stage you may be amare that, as you are sieditating on standing, the act of standing is quite separate from the act of noting it. When you meditate on walkiog, the phenomenoa of walicing is one and that of noting is another. When you stretch or bond your body, you may be conscious that the foting mind and the noted object are not one and the same, but that they are two distinct things. So what is there in this body of mine? Nothing except Nama and Rap. There is no living substance in it. If you continue practising. insight-meditation in this manger, you will come to the realities of the three marks of Anicca, Dukkha and Anatta, CUINOING To MENTAL onmcrs ‘The process of thinking-knowing, as we say in Burmese relating to mental activity, is the ‘most extensive. When one is awake one begins to think or ideate. The soat of cons the physical body. Mind-basis exi ng a‘4 ucouns oN snavanta surra Corporeal frame. When one thinks of pleasant things, one feels happy. This happiness sukha vedana, When one thinks of unpleasant things, one feels dukkha vedaoi which means sadoess. At times one may feel indifferent to all what one is thinking about. Then upekiha Vedana arises. But it is not #0 conspicuous as Vitakke, Vicara, Lobhe, Mana, Stddka and Sati, ‘Vitakka is the initial application of the mind aud its fanction is to direct the mind to its object. Hictra is sustained application whose function is to enable the mind to concentrate on the object, Lobha and other qualities of the iniud need no sBplanution us they are fairly commonly met with when we talk about the dhamma, They all belong the category of 52 cetaatkas, mental Properties, under which comes the least’ notice able upekkha. But if you are mindful you cen Rotice it. When one's attention is directed tc an object, one may perceive it and that percep. tiog, sanas, is also very conspicuous. Tics one iway make efforts to bring the process i mind-consciousaess to completion throug the exeiclse of mental formations or volitionst Activities. We now have Sankhara which slee is quite conspicuous. It prompts the subject to Go things. Because of it things come ito being. We speak, we work, we sit we stand, He bend or stretch our bodies as dictated by a. Batting Vedana and Sanni, the rest Of etasikas, 50 im number, are vasily noticeable, 22 cuNaIG TO MENTAL OMRCTS All behaviours of the mind, sprech and action are Santhire and so are all senseobjects and mind. Consciousness,” “They. can be observed. and now, IE one fails to note the obj i ideation accars, the reality of the law of imper- tanence of conditioned ‘Rings can. be. misved and one will be led to think that aggreg of clinging to seatations denote elf or, ego fod that all mental formations and thelr ate Butes belong to that eelf or ego, Clingiog to material quality, wherein lies mind-consciousness. when Ideation Takes place is: Rapupadinatthonda, he deaton cane pin or plese, Yi mupadonabthendha arses.” When perception. takes place in the process of ‘Meation, Senmpdnak= Ehandia ariven. Volitional activities that exert in. the process of Ydestion constitate Santharpidinakkhondh, Mind-consciousness gives tise to. Vinanupd- dinakthandho, Sommarising all that has been said, the flowing pits ae woty ot ai, A bhikkhw accomplished in morality anomie mast practneingfatn” with regard othe five Upidinatthandbay aggregates of clinglag to matter, feeling, perception, ‘mental formations and consciousnessA piscounss ON SILAVANTA. surta Clinging gives impetus to the idea of Self that suggests tho existence of 7 or all ato of lingiog moy be cine ato two. main. clases of Dit roe views, and Taphd, craving. ar = ‘The five aggregates of mind and matter, Khandhas, are to be noted with mindfulness ith a view to enjoy the benefits of the realization of a state where there is no clinging. Jom before concluding this part of the discars,'a word about the method of noting OF meiitatiog with aferones to mistobiee Be you contemplate the site and fall of belly your mind may sray ato object oxeaseons to the subjects of meditation, Note thon eret time your aod’ strays ino’ thems tek have the experienc of encountering sus netal delight, anger dejection, hatred, repugnance, feat, shamey pity, faith, coro aad Se seat You mentally watch the movements of your tly When ulslbeyeaion, knowledge of teen fal of aggrogates, 4d thange to, kasticins Of aistolition, get “developed inthe cours ot ution Yo wil cone to unierstnt te ef the aggregates of minds snd yore sedition will become facie,” °R4 MUDIrATION Om ANTOCE Remember that all wpddanakkhandhar are witht you and that you teed not look for them olse- where. When you note the phenomenal world, you are to note it correctly; that is, you must apply Tiglt mindfulness to the practice of meditation. Tt means that yon must contemplate the three marks of aricea, dukkha and anotia, MEDITATION ON awccA ‘As a yogt's power of concentration gets deve loped with constant practice of Vipattand, he will gain a personal knowledge about the rising and passing away of the mind.comsciousness and the mind-object. He will be ale to recognise the noting mind and the noted object. This will ‘make him convinced of the reality of aniéea; ‘and when anicea is known, dukkha and anatta will also be known. ‘The commentaries say that there are theoe stages in the realization of the knowledge of anicea, (2) First one understands what anleca is, (2) Then one gets familiar with the charac. teristics of anicea (3) Finally one gets possession of Ini knowledge about anicea, a 28‘A DISCOURSE ON SLLAVANTA SUTTA anicos Arleca, impermanence, embraces all the five ‘aggregates of clinging. Your belly or abdomen becomes inflated as you breathe in and deflated 5 you breathe out. You note them. You sit, you touch, you see, you hear and you think. Note them also. You feel hot or painful. You ‘must not relax noting that feeling. As your power of concentration gains strength, you will Personally come to understand that all Khandhas, wre in a state of flux, now arising, now dissolving. Now you see anicca in action, 17s cuasacrunisnics ‘Commentaries say that the arising and passing away of the noting mind and its object are the characteristics of anicco.. Things which were neither here nor there before come into being and at the next moment they cease to be. Whi fever arises anew gets dissolved into the past. A meditating yog! gains personal knowledge about the origination and dissolution of the pheaomenal world. Uniindful persons are not, ware of them. They think that the “1” ‘who has been in existence long before, has been Be se cbrsces Since hat hace alo bon jong before. They fail to recognize the y a When a yogi reaches the stage of the know- Jedge of dissolution, udayabbaya-hapa, he becomes fully aware of the state of flux which is so 26 RNORT mkTO ANICCA sharply focussed in his mind that he senses that “becoming” has poked its head through the mind- door to be snuffed out like a flame instantly So soon ss it appears, When lightning flashes, the flash disappears as soon as it has appeared. Such transience is the characteristic of anicoa, instant 1eT0 ANICCA ‘When characteristics of anicea are understood, a yout may be said to have attained anicea- fupassand-pa, insight into the character of imper- manency. When you come to understand the state of flux mentioned earlier, you may be sure that you have reached the stage of wisdom. ‘This realization is attained not throaga lear ning the texts, but through practical experience moment of noting things with One should, in obedience to Sariputtara’s instruction, devote one's attention with right ‘mindfulness to the impermanent nature of the five aggregates of clinging. May the audience who have listened to tis discourse with respectful attention know cor- ectly the state of anleca, so that the five aggre gates of clinging can be discarded, enabling them to gain enlightenment in insightknowledge fand kaowledge of the Path which pave the way. to Nibbini where all sufferings cease. Sadhu! Sadhu! Sadhu! anPART IT (Deltered on the Pull Moon dey of Toboun 1328 BLE.) seer setae F oem, To my last lecture 1 mentioned Sariputtar’s admonition that a Bhikihu, accompitaned ia Knowledge or wisdom, should also devote his attention to meditation on the five suuregates Of clinging, Tt is but meet that morality be Strengthened by knowledge, for, at times, yon Might have the occasion” to’ mediate withon the benefit of a teacher, oWLEDGE cf : Visuddha Maggs says that a yop! in search of insight-kaowledge would do well il he is well Yersed in the knowledge about Ehondhes, apqre fates of mind and matter, ayutnas, sence-bore ‘hats, elements, Inriyos, organs of the sense 4uccd, Truth and Paticeasamuppida, Lav of Dopes, dent Origination, for, thie Knowledge will stood him in good stead fa the determination of whet is ight or what i wrong in cave contusion arises regarding the practical application of the Dhamma to his exercises in mins.culture, | Those who practise meditation und meditation under the ropes supervision of instructors acting as "guide, NOWLEDGE DEFINED philosopher and friend”, will undoubtedly gain a fundamental knowledge about the fact tha: all compound things are made up of mind and matter, that all Dhammas relate to cause and effect, that the phemomental world is subject to the law of Anieca, that the truth of suffering Dukkha sacca, and of the cause of suffering, Semudaya sacca, can be discovered within our physical bodies and that the realization of the truth about liberation, Nirodka sacca and the ‘truth about the Path, Magga sacca, can be achieved on contemplation of the nature Dukkha and Samudaya. One who posseses elementary know. Iedge may be regarded as well-equipped for the attainment of insight. Once the king of Devas requested Buddha to ‘expound the dhamma in the most concise manner so that he can readily understand it and reach Nibbana where all sufferings cease. Buddha ave him the following piece of advice, © King of devas! If in my sisami, a bhikkha realizes that it is wrong to adhere to the idea that this world of conditioned things is permanent, satisfactory and substantial, he is deemed to have gained the higher knowledge of the dhamma, This, briefly, is what knowledge means in the preseat context, If the meditating yogt knows the three marks of Anleca, ete, our‘A DISCOURES ON SILAVANTA suTTA urpose is served. To try to know them, i ‘susence, the task of the practice of mindfulne towards all phenomenal world. This in ‘Agreement with what has been laid down in ‘Mabasatipatthai defined as follow: Abhinna panit meass higher knowledge that directs one to understanding all that there is to understand relating to the nature and characteristics of the aggregates of mind and matter. Sutta, There Abhina paiiia in It means Knowledge directed to Upadanak- khandhas which are to be noted with mindfulness, Patting it simply, one must note secing as one Sees and hearing as one hears. Eveutually one's Power of concentration will get streugthened with the result that one will come to know the characteristics of Namarapa, When you concen trate ‘on hotness, you will know the characte. tistics of hotness. But here you must remember that hotness is one thing and the mind that Rotes it is another. if you can distinguish the matter denoted by its hotness from the mind that takes note of it, you should have gained Namaripapariccheda fiina, ‘As your power of concentration gets streng- thened furthermore, you will come to realizo that ou see because you have eyes to see, and that ‘Your body bonds because there is the will that 30 re INKGHT CANNOT DE OAINEO THROUGH MERE LAARRING fictates it to bend. Now you have come to iknow the cause and the effect. This knowledge about cause and effect is Paccayapariggaha Apa, When these two fidyas of Namardpaparlecheda and Paccayoparlggahana arise in unison we say that Abhinna panna is revealed. INSIONT CANNOT DE GAINED THROUGH bem LHARNING 1e bas boon shown that Abhi is higher_or supreme taowledge According to te comment cs'on Viauddht Maggs, there are other kinds of Knowledge called, Stmeyey_Enledge fheough learing from information supplied by others, Chiamaye, Knorodge gained through the brocess of thinkiog or rawoning,.Bheondmayo, the knomiedge gained through the execs of id development and alte pes, nowindge gained through the acqullton of eubene wan, Ths tater of Ninarpe te known by latng. What otters (each uo Tile 1s ae think deoper into it Bhownamaya going through ental uci, Bt 4h po fa abies somivdge obtained by such. mana. A await. ting yout howeves, aunt begin with Sutmaye Xsoedge "that cam ative a Casas fan kaowledge ot the. ise snd fall Thowhas, snd lana Ngo, Knowledge of Slescle. tion, Of this Buddha has this to 84 a‘A pmcoomse ON SHAVANTA sUTTA The bhikkhu who has gained wisdom relating to the nature of conditioned things will eventually come to realize that all dhammas are subject to the law of Anfcca, below the salient points tion of Sutamaye Ada in preparation for the attainment of insight. knowledge. stantial. (@) Possession of that knowledge just suffices for a yogt practising insight-meditation. (@) A meditator should direct his intellectual and Ripa which are to be noted with mindtulness, (@&) A meditator should realize that all dham- mas are but manifestations of the imper- manent and unsatisfactory nature of things. The basic knowledge for a meditating yos! relates to the recognition of the khandbas as Dulkkha sacea, and of tapha, craving, as Sanudaya sacca, Taph is the cause and the Khaudhas ate the effect. This knowledge is enough for 4 yog! practising Vipassand to realize the dhamma, Mi, having realized it, he knows the law of 32. DermENT onoMATION cause and effect, be may be regarded as accomplished in’ the knowledge of paticca- samuppada, the Law of Dependent Origination, which, put’ briefly, run as follows. Ye dhamma hetuppabhar, esam hetwn athegato aho, Tesanca’ yo nirodho, ‘eran: vod! mohizamano, All dhammas proceed from a cause, The Tathagata reveals the cause and the cessation of that cause. This is the Teaching of the Great Samana. This passage occurs in Sihanada Sutta of Samyutta Nikaya in extenso, There it says: ‘Through avi/ja, delusion, are conditioned sankharas, rebirth-producing volitions; through. sankharas’ is conditioned viniina, rebirth-link= ing consciousness; through viaidna is condi. tioned ndmaripe, mind-and-iatter; through nimarapa are conditioned salayaiane, the: six sense-bases; through salayatana is conditioned passa, contact of sense of touch; through phassa is conditioned vedand, feeling; through, vedand is conditioned hava, the process of becoming; through bhara is conditioned Jatt the process of rebirth; and through at! are conditioned old age, death, sorrow, lamen- tation, pain, grief and despair, 33A Durcounss om STLAVANTA. sUTTA Al those causes and effects are shown succinctly few words beginning with "Ye dhamma,” Tn the commentaries it has been shown that this gata (staaza) reveals firstly, dukkha sacc; secondly, samudaya saecé; and lasily nirodha and tmagga sceds. Dukkha roveals the cause and samu diya the effect. Magra saccd lays down the Path, and nirodha saced is the result of treading the Path, So when we speak of the Four Noble ‘Truths, they embrace the Law of Dependent Origination and vice versa My purpose of going at some length on this subject is to counter the efforts of detractors in their attempts at demoralizing meditators with their asseveration that ons should not prac. tise insight-meditation without the understanding of their version of the Law of Dependent Origi- nation. They base their teaching on Channa Satt It may be recalled that after Buddha’s Pari. nibbina, some monks inflictid Brahma-punish. ‘ment on Channa Thera who, becoming very much agitated, went into meditation under the super- vision of senior monks. They taught him to note with mindfulness tho true nature of the Khandhas, “Matter”, they taught him, “is imper. manent.” So are feeling, perception, mental for- ‘mations and consciousness. Matter is not “self” and not substantial, So are feeling, perception, DEFENDER ORIGINATION ‘mental formations and consciousness. But Channa had previously been so rooted in the concept of “self” that he started reasoning in own mind that it would not b2 possible for accumulations of actions to produce the result of actions if nothing is substantial. This is how clinging to ditthupdddna, wrong view of self, arises in ordinary individuals. The Commentaries Not accepting the law of causality, Chanaa ‘Thera practised meditation: but his weak insight failed to shake off the idea of self giving him the impression that if all voli- tional activities are extirpated, they would be rendered void. Thus be became obsessed with fear that existence would end with death, Here as this type of weak and ineffectual insight fails to overcome craving for self, an ignorant wordling would be highly apprehensive of his self vanishing He would therefore reason within shall be cut off from existence! I shall not come into being again! Ho thougt he was about to fall into an abyss. ‘He was very much like a certain Brahmana overhearing a thera reciting the Dhamma, Once Culanaga Thera, learned in the Three Baskets of the Law, was reciting the three marks of anicca, otc, in the ground floor hall of @ tower-like monastery built in bron. 35‘A DUSCOURSH ON MLAVANTA SUFTA ze, An unknown Brahmana who happened to be listening to the Dhamma at that time came to the knowledge that all sankhdrar are empty and void. Comprehending this, he felt like one thrown over an abyss. So he ran past the door of the monastery and got to his house where he took his son to his breast and said, “Son! Having reflected fon the doctrine propounded by Sakyamunt, T felt like being lost and destroyed!” Now a word about this comment. It is quite clear that Channa Thera failed to note mimaripa ith mindfulness. Had he done so he would wve concentration developed and been able to distinguish mimo from rapa, Ultimately he would have discovered tie trutk about the‘ erigination and dissolution of conditioned things which are ‘subject to the three marks of aniccs, ete. But in his case, his thinking had been so superficial that he had not watched the flow of the khan. dhas with mindfalness, The kiad of meditation that he practised is called Dubbalavipassana or Pseudo-vipassans which the commentaries speak of im the story of the Brahmana who fled from truth. Insight-meditation conducive to the dev ya. parse true vipassana, which, in its initial stage is usually called Tarunavipassand. So it is highly improper for detractors to cite the example of Channa Thera and d yogis doing correct meditational exercises from thelr ight path by suggesting that vipassana is not to be practised without 8 knowledge of Paticca. samuppads, A yogi in the habit of meditating on ndmarapa ‘acquires the power of concentration and becomes: able to distinguish nime from rapa. He cognizes the sense-bases and the sense-objects. He sompre- hhends volition that prompts actions, He realizes, that failure to note the phenomena results in the upaurgence of craving rendering him unable to appreciate re It drives him to the ful- filmont of his desires which subsequently produce actions. Wholesome actions give wholesome results and uawholesome actions unwkolesome results, Wlen all three causal relations are known, his conviction in the three marks of anicea, etc., becomes firmly established. It would be presumptuous to say that that conviction can be gained at one stride without going through all the stages of development of knowledge. If one starts with the basic knowledge and proceeds step by step to higher knowledge one may not get thrown into confusion as Channa Thera did, even though one may not be well- grounded in the compendium of Paticcasamup- ida philosophy. It may be noted here that Channa Thera, with all his failings, attained at long last to the fruition of the Path the moment he heard a7Anands expound the Law of Dept tion. So even when a meditating yogi is ill- equipped in his knowledge of the dhamma, he ‘will Become proficient in it under the guidance of his teacher in kammathana. So Sariputtara answered Kotthike Thera’s ‘question in the following manner. “Friend Kotthika! One who is accom. plished in wisdom should bend his mind fightly and well to the five aggregates of clinging as Anieca, Dukkha and natta. Silavanta sutta emphasizes morality while Sutavanta sutta wisdom or knowledge, Drawing fan inference from these two suttas, it may be safely taken that a bhikehu practising medita. tion would do better if he is accomplished both in morality and knowledg: eprrATiNa ON RUPA ‘3 AN AGOKEOATE oF cumcixo. Aggregates of clinging comprise Nama and Ripa as components, When ‘rupa is presented ‘as a senso-object, it is considered as form or colour and is translated as such. When its intrinsic qualities ace to be shown it is gcnerally translated to ite nearest equivalent ds matter. Visible objects, audible objects, smell objects, taste objects and tangible objects are all rapa. In Khajjaniya sutta of Khondha-vagea it is dofined as follows. CHANOE DUE TC COLD Kinca bhikkhave rupam vadetha, ruppatiti kho ‘bhikehave tara rapantt vuccati.” Kena, ruppatl. ‘Sitena pi ruppatt; unhenapl ruppatt; ighacchaya- pirappatl; plpasayopi ruppatt; damse makasa vidtapasarisopa sammassenap! ruppatl. Ruppatltt Tho bhikkhave tasmaruppantl vuceatl, (© bhikkhus! Why is Ripa so called? It is so called because it is liable to change. Why docs it change? It changes either because of cold or of heat or of hunger, of of thirst, or of flea-bite, or of mosquito. bite, or of exposure to elements, or of solar radiation, or of snakebite. As it thus subject to change it is called Rapa. ‘The root meaning of Rapa is to change or to perish. It changes at the bhange st Pf the thre phases of the thought-moment, Gamely, arising, development and dissolution. But it does not mean that every type of matter is perishable all the time. Tt changes its character only when it comes into contact with factors that run counter to its stability. ‘OmANGE DUE TO COLE ‘The scriptures cite the instances of change bility of rupa coming into contact with extreme cold. One of the nether worlds is Lokentarlya, 30, called because it occupies space just beyond this ‘orld. It is so intensely cold that snyone Aestined to fall headlong into it will st once get frozen. We know this not from practical‘A DISCOURSE ON SILAVANTA SUTTA experience but from what the texts say, How. ‘ever Ishall try to give you some sordid examples from life. In Mahimsaka Province in Southwest India, men die because of falling snow. Mahim. saka is modern Poona, which, 1 am informed, is very cold due to snow, perhaps, during winter. Tt is about 6,000 feet above sea level, In Burma, ‘Taunggyi, Mogok and Kyatpyin, 4,090 feet above sealevel, are also inteasely cold. People living there, if they are insufficiently clothed, die of cold. It has also come to my knowledge that ‘old people in the Kayah State usually die of cold in winter. They are mostly Padaungs; ‘and among us we used to say wintec is the Season of death for those indigenous people. Water and coconut-oil; freeze in cold climate, mostly in central Burma, This proves that ‘matter changes with temperature, When it is fubject to sudden changes in temperature, it becomes unstable. CHANGE DUB TO NEAT The commentaries speak of destruction due to heat in Avici the lowest of the nether worlds. Im summer we sweat copiously due to heat. Burns and electric shocks are examples of ‘suffering due to heat. When you take broth piping hot, you experienc: what heat is. Sweating itself is the result of heat. So matter undergoes change when subjected to heat, = a -7 A TS oi CHANGE DOE TO HUNGER AND STARVATION ‘GANGS DUE YO HONGER AND STARVATION. ‘This change due to hunger and starvation can be found in the world of petas, departed apitits unsble to get reteased from a state of futforing. Huager is most acutely felt in thmes Of facine in this human world. It brings ‘bout chaage in the stamina of the physical body. In the world of Asuras, gloomy spirits, water is unknown, Kalakancika, an Asura, went ja wareh of water to slake bis thirst. He found the waters of the Ganges flowing; but ‘when he got to the river the entire expanse of Water turned into a sheet of stone-slab. He fan about the place the whole night in the fond hope that he would ab least get @ drop of water to dcink, When it dawned, a monk in his daily rouad for almsfood met him, and discovering that the poor spirit was unable to each for the water he sought, be poured it into bis mouth, Whea it was time for the ‘monk to go he asked the thirsty being if be twas satisiied, Rafe as he was, the Asura said, Swearing, "Not one drop of water got into my mouth. ‘That is the truth. If, what 1 said is funtrue, may 1 continue to suffer in this Asura. world.” This is what the scriptures say. If Jou want to get @ personal knowledge about Thirsty conditions, go to villages where water fe scarce, A little distance far off from my dhative place, Seikkhun village, there is @ hamlet Reg aé ‘A pmooumsh ON SUAVAWTA sL1TA called Khunnakhaukkon where the story till uns current of a man who actually died of thirat. ‘CHANGE DUB TO INsRCT-BITHS BTC. Everyone, I think, is aware of the effects of insect-bites, The bitten will feel itchy. His wound will swell. This is because Ripa has ‘suffered a change. Regarding change brought about by disease, everyoue has his own experience. Change brought about in the physical body by the work of the sun is quite famili There is the story of a woman th her child in a desert, One day she got parted from ber companions and she hhad to go alone. It was usual for travellers during the night, resting (during the day under the tents or shelters. As she was alone and having no shelters, she sat on her basket carried along with her child. When the unbearably hot, sho was constrained to sit on the back of her own child for r:lief. From this incident comes thy Burmese proverb: “When she cannot help it, a mother fails to regard her own child as her ownest own.” NOT AVERY OPA 18 avBL-onAnoiNc Some imaginative people would like to think that, as Rapa means “change”, what changes is apa, and that solidity o: hardness, Patharl is not ripe, heat, ieJo, is not ripa and that ‘4 4a vIn CHARGING NOT AVERY RAPA what one sees is not rapa, They are but Pomattis or concepts and are not real. Such is their way of thinking, the result of their intel- lectual exercises. It has come to my knowledge that a layman teaching kammathina used so far as to assert that the material body, the subject of contemplation is in itself changeable Of perishable, suggesting the futility of Sati- pawihina exercises in mindfulness. This shallow interpretation stems from not understanding the commentaries properly. Ripa changes; but. it is not changiog all the time. The change takes place only when there is a sufficient cause which disturbs its stability. When cold or heat destabilizes rape, it changes. Visuddbi- magga Mabstika says; ‘Rapa has the characteristic of change. It signifies change. But change here mea what takes pluce when opposing force come into conflict revealing the fact that new Rapas arise out of the old. ‘Then how ir it that Rapa that changes applied to the world of the Brahms ‘There, too, ripa is subject to change when two opposing factors confront each other. This nature cannot be dispensed with even in the world of the Bra But in the world 2f the Brahmas it is very rare to have two opposing ferces, such as heat oF cald, each working against the other. Hence, 43A Divcouess ON SLAVANTA. suTTA riper tha go to ako th Beahass appear femia unchanged fromthe vmeat “of tae tcirhllkiogComeousne te tant of eee dtathcomtiotucre However” tke. tans aialty af eatcr ste mh tom sie ime, Teny ot be freer chaapog cone ‘moment, but it changes when conditions set out Sore te pret, new orowsacenavones nse The reltin of th : ini can be Seon when tes mains of emaroucaes Mating to eng, hang wine soa foehiag od hake wi. At spate moment of stings fine na tine feos Boted with rare tothe lee ote” ot Balesyta ate on isnt tcrne nh teal i the ith of the hee ot ar tien clinging or atachnent, cit ase eeretieea ent re cay cones arrest the flow of Kamma, actions and Sankhara, tata formatouy, Inthe sescce of wih few becoming can ae Wire arcrntt sane ageing and disease cannot come up and all ‘etetogs met nea MEDITATING ON DUREEA Whe hin power uf concentration yes d 4 meditating you! will cons to uuivestand eee Causes and effects relating to conditioned tl able to see iawardly for himselt ther “a ft MaprrATING ON SUEKHA fall of Namarapas, Things come into being and perish to become again and also perish, ad Infinitum, If he thus sees inwardly this stat of continual flux, he would have mastered “Aniccanupassaro, insight into the nature of imper- manence of the phenomenal world, But one’ conviction in the reality of this nature must be deep-seated, for, only then will one truly realize that Dukkha is baneful and that all beueful things aro fearful. This conviction I lead one to the development of Nibbida ‘icgo; knowledge which reflects on the aggregates: as disgustful. Finally wisdom relating to the Path and its Fruition will arise. This reflection fon dukkha is Dukkhdmypassan All dhamma are inpermanent. — What is impermanent is unsatisiactory. But what exactly is Dukkha? Being oppressed again and again by the inevitableness of arisiog to perish the next moment is indeed duckha, Oppression itself is the root of all ills, The characteristic of dukiha, therefore is oppression. One practises Dukkhomupassond why n one is constantly mindful that all conditioned things are arising and passing away. One may think that becoming is not to be considered as unsatisfactory. But perishing is certainly unsatisfactory, Things come into exis: tence to perish. You might have noticed at the beaches small crabs digging holes in mud flats “5‘A DICOUR. ON SILAVANTA 8 TTA at low tide. At high tide these holes are washed away and destroyed. When the tide recedes the little ex start digging them again, but they are washed away at high tide as before, Don’t you think that it is dutkha for them? A woman wanted to have a baby but she wi childless for some time. Eventually she gave birth to a child. She was highly pleased, But the child died afterwards. How sad! She beat hher breast and cried, “Woe the day the child was born. It were better for me not to hav. 1 Worse than her case would be ‘mothers bearing children now and then and losing them every now and then. The nature of origination and dissolution ‘oppresses us constantly. A yogi notes this cha. Tacteristic of dukkha with mindfulness every ime it presents itself at the six sense-doors, ‘Thereby he attains dukkhinupassand Aapa, It may not be possible for a yogi to know all the roots of suffering; but when he is noting conditioned things, he will rave a personal ox, Perience of the appearance vf suffering which stems from his material body and consciousness, A sense-object generating unwanted sense-im. pressions will certainly produce unpleasurable feelings that are disgusting. This is suffering. ikkha generates fear and anxiety needs ao explanation. Depending cn the material body for succour while that material body is subj ee 4 / Fe OPA AS DINEASE OB WOUND to dissolution is like living in a delapidated building which might come down at any moment to trush the resident to death, OPA As sASE_ OR WOUND Ripa is like a disease or wound, A sick man loses appetite and sleep, unable to do what he like to do as a healthy individual. He is depen. dent om others who nurse him. If he is bed- ridden it will be all the worse for him. He will have to be helped to be bathed, clothed, fed and led to his toilet. He will be compelled to take physical exercises whether he likes them of not. When he wants to scratch himself, he will be obliged to let someone do it for him. ‘Thus he is always derendent on others. Rapa is likewise dependent. ‘Rapa is also like a festering sore, Kilesas like greed, anger and delusion are verily pus flowing out from that sore of the six sense-organs. A meditating yogi s).ould note this comparison while contemplatirg dukkha, 180 like a thorn in the side. It pieress One cannot Rapa is the flesh and remains tuck thes take it out all by oneself. All evil actions produce uxwinciscome results. One pays for the e:ime one commits. When worlds. ‘Rapa is also compared to fever. There may be many prescriptions for its cure. But there will hardly be any such for the cure of the fever of ndma and ripa which is constantly attack ing you, You cannot escape from the onslaught of these aggregates of m'nd and matter wherever you may be, whether in the nether worlds, or in the animal world, or in the world of men or of devas, They aro all made up of suffering. and even when you happen to be reborn a man, you will be subject to old age, disease and death, ‘TU STATH OF A STREAM: The “round of sufferings is endless. But insight-meditation on the aggregates of clinging as subject to the three marka of anicco, duktha ‘and anatio 22: >=" the way to the 1 of the Path and its fruitivn as befittin anna, stream-winaer, Alluding to this Sa said: 48 AE STATE OF ATRL aewnoeme Dirt rn ead ice lam sacchikareyya, as eae Friend Kotthikal A. bhiktha, accom plished in morality, should meditate om the five aggregates of clinging. as subject to the law of ances, autthe and natn orfee that he comes face tc face with the, Fruk tion of the Path of a Streamwinner. He then knows that he can re se eaat td Which, in short, mans that he ean agpice to the state of a atceamwinner if he. practises insight-meditation on the aggregates of cing! in the manner above proscribed. “a 1 conclude this discoucee with the aoual pra that this audience attain Nibbiaa’as gulch oo possible by virtue of their wholesome action ta listening to this lecture and meditation os the five agacegates of clinging. Sadhu! Sadhu! Sadhu tPART UI (Delivered on she 5th of Taga, 1928 B.B. and (on the 14th waning of Tagu, 1329 ByB") My last lecture dea s with meditation on nime, mind and on raps, m.tter, aa subject ta the law of anieca, impermanence, dubthe, suffering. I shall now speak about the same subject in rela. tion to the law of anatia, unsubstantiality. But before going into the matter, let ms explain to you what atte, self or sg0, is. Tan bocraiNs oF aTr4 The doctrine of Avia, self or essential self, idely accepted in India. It is mentioned scriptures that the living atta arises in the body of an irdividual by the time hhe or she is conceived in k's or her mother's womb. Our own couatry.men are influenced by this idea of a kind of animus or living spirit Fesiding in our bodies, acting as a. moral governor of the world and a dispenser of the Sfesita of sax aciisas. It is belioved that it hhas the power to regulat. our actions according to our wishes. This kind of atta is call’, TuE Docraina oF arta Sami means owner or overlord. The self, as an overlord, commands things to happen. When L the self, will myself to go, I go. When I Will ‘myself to eat, I eat. When I will myself to sit, I sic, amd soon I am tho stir. The amr belongs to me. This notion recognizes viduality which is termed Satkaya from which, ‘aed the compound wird, Sakkaya dipht, the heretical view of individuality. It accepts’ the existence of ego; and 40 it is also known as Ata dit, Bat Buddha aught us as follows in Anata Lakkhana Sutta, fupam bhikkhare anatia, — Rupanca hid um bhikkave atta abhavisca, nayldam rupam abadhaya samvatteyya, Labsh.tha ca rupar; exam me rupam hotw, exam ‘me rupam ma ahosit, Yasma ca tho bhikthave rupam anatta, tasma ‘rupam abadhaya samvattati Na-ca labbhati ripe eram me rupam hot Eran me rupas ma akosit, - Saya U Pe Maung Tia's Translation So matter, ia roality, cannot satisfy our Wishes and desires regarding what we weat—ar Ne or what we do msc want to be. Even so, feeigg, perception, mental formations aud com: Ke ot‘4 owcounse ON saavanra surTa Sciousness are not the self to whom one can Pate the request: “Let matter behave tht for me; let matter not behave thus for me. They ail tend to sickness or decay unable to Give satisfaction to our wants and desires. Anatta is a compound word consisting of Na and tia, meaning n>t-self. But our learned teachers of old remiler it as “Incapable of Soverning, “following the Burmese usage. It fas been rendered thuy because they would like fo stress the meaning conveyed by Sam! arte, the self that behaves like a lord who governs, Earlier I told you that matter should be requrted as an utter stringer to you. This is in agreoment with what Silavanta Sutta has to Say. It emphasises the fact that a devotee should understand the nature of Rapa which €annot be overlorded becausn it is Anatia, it you have a friend, you iay request him to do Something for you; and he will certaiuly oblige Sut you cannot do this to a perfect tranyer: ‘hose believing in the doctrine of S117 assume that a living substance takes up its ‘perpeisal abode inside their bodies till they die, When Geath takesnlace the spirit leaves the’ body vf the deceased either throuch the nose or through the mouth, This view of s!{ or Arta is termen Nivast atte, a Tar DocramNE oF ATTA ‘The egoists also believe that when the materi body is destroyed, the resident self discards its ‘old home to finda new one, It is so infinite. simal that it can pierce through thick walls, they say, Buddha enjoins us not to look for it in matter, feeling, perception, mental formations and consciousness. Only when this notion of ego making matter or Rip: its home is thrown overboard, can a devotee see reality. ‘verbal and physical activities is another form of egoism known as Karaka asta. An egoist of that category thinks: “I see, I hear, I go, I stand or I sit, because I am being all’ the time prompted by the self.” But a mecitating yogl who note with mindfainess the phenomena of seein hearing, ete., as they arise understands that no self exists that prompts anybody, Actions just take place as matter and mint corselate each other, the one being th+ cause while the other the effect. It is with ¢ view to let the yogt realize the true nature of ‘the phenomena that be is encouraged to meditate on conditioned things. Remember the instruction: Note that you are Boing when you go and apply to sll your physical actions like berding or stietching your body, etc. When you are feelt=g miserable or happy, you aseht think that 2c is yourself that is feeling misesxble or happy. This stems from a sense 53.‘A uscounse ON SILAVANTA suTPA of clinging to the ides of self; and this kind of egoiam is calied Vedaka arta, Buddha taught us meditation on the ‘three Vedands or feslings of pleasure, pain ind indiffe- reuce which are all subject to the law of Anicca, fete, because he wanted us as his devotees to break ourselves away from. Vedaka atta, But deviationists, during heir flights of imagination, propound that medita ion must be directed only fon indifference or equanimity of the mind and that the other two Vedanas should not be subjected to meditation. This teacring goes against the tenets of Buddhism, Those who accept this way of thinking will be deprived of the know ledge about the reality of pain and pleasure. Upekkhd, equanimity, is . state of mind which cannot be easily felt and uaderstood. So the meditator may not be a able to contemplate it. The result will be that he will be at sea Duffetted by Anusaya kilest, predisposition for defilements. Under such cirumstances be will tuowittingly be depriving hiiselt of che benefits bestowed by the Sisand. ‘A serious study of the above four categories of belief in 4fta will reveal that only insight. ‘meditation on conditioned things or Ndmorapa ‘wists seieronce to the three marks of Anica, Dudkkha and Anatia can bri: about the eradice tion of wrong views of self, A casual analysis of this material body into its ~pone.ts is cy ‘THE DOCTRINE OF ATTA Bot enough, The discovery, while meditating, of the apparent dinappsarance of Ripa, form, 1 Also not enough; for although the, concept’ of Materiality set to. be abnegated. the mind il keeps stronghold on its ebjch, “dita still cemaine at The bottom. In such a ease the Beditator woke to thinks” “Ie whe ieditate, Te is who gan Kaovledge, 1 feel happy.” This means that ho is. atl’clinglog to feling, perexption, tontal formations ad oasciousnias ab his sell To do away with the idea of sclf aad gai proper knowledge of Anatta, weditation om “the lines hitherto suggestd ‘s essential, In conteiplatiog th, five aggregates of cling. ig, with an awareness of their being subjees torihe law of dnics, cfc, 4 yogt most. wew them as (DNimpermanent aad thetefore (2) anette. factory. ‘They must. alo be. lovked wpon ao @) a disease oF (J) a festering tore, fle must now that they giv’ pain (5) a6 thorn io the Side" does, that they ave (0) comiuclive, 40, tae mtholesome actions ‘which produce. uuwholesome Teeults, that they ebave (1) like uter strangers and that thereto, ate ungovernable, and that they ate) lige an ague ther mencoees the Patient, and that they ate, (@)_catasifopBie What they ate aubjeced ty perpetual decay’ and dea,s. It must also be remembered also that 55,‘A bigcoURE: ON SLAVANTA. SUTTA they are (10) void and useless and (11) not. self. Every individual considers himself a living being possessing a physical body which is so tangible and real that no amount of s+1fanalysis entailing dissection of its entity into tiny parts can dissuade him from the notion that Aifa or self or living substan: does not exist. I think, so Tam, be maintain. But with a meditating og! firmly convinced in the impermanent nature ff all compound things, the idea of siIf subsides Every time he notes the mind-object and 1 noting mind with duo awareness, he discover that both dissolve at the very momcat of hi noting them. He now sees Anatta, ‘This knowledge of onat.s grows in shres stages. Firstly, tho recognition of the aggregates. of dlingiog 8 nowego constitutes the realization of the truth about Unsubstantiality, anti, Second. Ty, this will give rise to the Knowladge that, {this phenomenal world, things hapyen of their own accord, without any ag:ncy thot controls or governs theta. Thia is called anata ltkhand, hetacteistic of anata, Having discovered this fy OF imperaonality a you! Continues usdivating on the five aggregates. of clinaina on the leven ways by cn ona in oe cots mated and cates, lly, anttanupanaand hia, ine oto the natur” of non-ego. * vn 56 MEDITATION ON THE THREE MARKS All things considered, th in connection with meditation enumerated in the foregoing will convey to the meditator the meaning of the three marks of anicca, dukkha ‘and anatta, But the idea of anieca, impermanence, is hard to be assimilated {or the following rea- sons. Firstly, it is very se dom that one becomes. mindful of the rise and fall of nimardpa, Every. ‘thing in the phenomena’ world appears to be contioually happening. Ip other words, all becom. ings are continuous, conceals, the true fact that all conditioned things are in a state of flux. Under such circumstances the ‘characteristic of Anicea remains submerged under tho falsoviey’ of eternity. It is only with the «a of rand santart OnANA fad matter dominates the nature of onsubtene taluy of al condoned hae, Ghone soma concept of veidty, manifnte ius fn oat way, namely, (1) Sv none omit gin, "(3 fer i Arammana ghina, Matas saerart ona 1 have dealt with the concept of contau called Sani ati pannatti whi felated to santa if shina “When ‘one’ looke at ‘ao obec on na its image for the space of ons thenghtinoae after which it dsapprais and rece aon past, ‘Then the ‘ext image immodlay tine the vacuum thus cause] giving aoe tae fags sion that Cie past le inked Sith the Saeeete to form a chain of cantiulty, thus vig nas to the appearance of the samtusay offi sbhe under study. Thi leads tothe Welle thatthe Bhenomenal world ‘i unchangiog cad arabe This is san/ati ghana, ae ; When we see a taing, hear the sound it makes and think about it, the acts of seeing, hearing and thinking are separate and distinct. What we have just sern or heard or thought about is quite dif erent .rom what we are seeing or hear. ing or ttinkirg about ne~. Sut to am ordinacy individual the entis~“process of seeing, ete, is ceatinucus and he object appears to exist as ‘entity ~ “aghout the time, From this nature.‘A DICOURSE OR SILAVANTA. SUrTA fof the process the assumption of the, existence fof self or ego that tees, hears or thinks arise Hence we say, "I sec; Ihear; I think,” as if this I remains stable and permanent t iroughout. Sach an assumptior stands in the way of a non-meditating indivifual in the realization of the trath about anaitc, But a yog! noting the arising and passing way of nimarapa gains a clear knowledge of mpermanence and unsub. stantiality. The exerc se of the knowledge about this anicea and anatt dispels all :oncepts of continuity and solidity SanData onana Alll factors of consci(usness combine together to give us an impression »f wholenes or entirety. Bye-consciousness, ear-ci nsciousnest, nose-con— sciousness, tongue-consciousness and’ touch.con— sciousness conspire together to give us the notion that they collectively go into the making of an individual who stands whole and solid. ‘That js to say that all nimas anc rapas in the domain of sankhdra, volitional activi ios, constitute indi- duality or personality. An orlinary man without insight-knowledge thinks, “I see; I hear; I think,” however much he has learned from books that fis divisible into its co:iponen's. When 2 “indful cuseive. looks at hiuself he comes to the understanding tint the eyc-basis, the ege-object, the eye-consciousu:ss and the feoli.g of pleasure derived from seoing ICCA naa and distinct from one another functionally. One who fails to note seeing as its occurs would rather pref r to formulating the idea in his mind that all these functions combine to produce the solid state of atte; and he ‘would say to himself, “This physical body whith possesses the eye constitutes I; the hands and feet that I now see are mine; the subject who experiences plea- sure of the sight is also jayself.” Matter cow lesced into a mass gives us the impression of wholeness or entirety wich them is mistaken for solidit that is indentified as an individual. ‘This is called samuha ghine, ‘A meditating yog! whe has acquired the know. ledge of udyabJaya and bhaiga can understand correctly tIat the eye. oasis, the eyeobject and the eye-consciousness are separate and distinet and that they aro subject to change or decay. When the coucept of entity or individuality is destroyed, the trat'i about anatia is revealed; and the ¢alightenrent is called arattdnupussond ICCA GHANA Eye.consciousness does the function of visual tior and ar-consciousness of aural cogai- Bat nvumeditating indiwiduals take it that it is thee own se! cat does these functions ssa consequence r2 which they see things. The ‘al pervad!' 7 igea of 1 works them up to the 65.‘A DI¥COCase ON SILAVANTA. $0774 rise of ego. which the which they regard as the prime Peers) in thn chenomenon of sala, the ere sciousness takes ove" to do the job if scera: ea” Whe thew een anions are viewed gether ay t. whole, the concept of ego-atl that enjoys the sigite and sounds daring the phenom aris atti ‘on i eld ‘tions that merge toge her. eget sud Wigtnt yout ca deren thew fone ions performed by tho sense basi, Object snd the mine-ccnacioconem fail what takes ole, “Aw concn tration atv ops, be i able to distingulah nia rom rane b such diffe- Fentation of fanctions and ventualy he azives Ath understanding tat aie all toy leave together, This shows tb» ftilty of aa. All oaditioned things af ta aerial or austen, {ial thie way aoring tn ns analytes owledge about not-slf, is develope ABAMMANA GHANA Seeing occurs when th when the mist dvetie on the eyeobjects Bearing when it dile oc the car —GPjets saline: Shane dels ‘on the aowe aod ‘thinking when it t=" on tho A ys KnAMMANA OF mind.object In all these phenomena the sense Objects are varied and many; bat the subject Gppears to be one and the «aly individual fos ati the acticns relating to seeing, etc., are created: by him. ‘This is the comccpt of solidity com Jared. up liy a combined force of many diffe: pent sense-cbjects, It is cilled dramimana ghana, ‘A. yout who has develop d insight knowledge is fully aware that accing and hearing by one Ledividual are two differen, phenomena although daeces th. object simu'taneously a8 be hears Raking he sound, Cr nfining himself to only: fone phenoinenon --seein), for instance-—he is Qble to appreciate the act that what he smomvat aro is not the same as that he is now secing., What is moro, he is able to understand that ihe ey -object th't he is meditating upon Gissolves at the very .noment of his meditations Fe hin, thercfore, the many processes of seeingy hearing ete., are not attributable to am indivi; suet. They are just ‘he manifestations of various Gspects of “he phencmenon. This way of thinking Sintally iestroys the notion of solidity, and fads one to the snowledge of aratia, Let me say if on the authority of Visuddhi — Magga Mabatikr that the characteristic of anatta becomes appar-nt when the concept ot solidity Created by ements t=: combine to maim = compound ir shat “a. The dhammas of namo fica acto szact on one another to combine XN oT me 4‘A DISCO" wal ON SILAVANTA SU: A themacivs Into sold mast. One who bee. a¢ background Eaevltge abs vswlloaal Seiten a compovnl mise Soleo eng, This tied of notice i ead Tesh, ty mune” oa hammer the con bi taciosly ifretiing Breese lee Te ersiale theo ahi athe reer este ed Mainet"Ondaary sedis howe, ake Bigiee auc? states ay oly comin Thole ris Sncept iy Hse shi Dine are Bette et ad comet oe wmick can be classified into »asic qualities "aint of er eeeectia bet occas pe vee eer cercctnc pitasianah tate tom seen ety. Ths Wet os orogig fom ash ato ican es bree aces Sesteaierts cated te aa Mla eautyce wll bras op, buvtog tke a fete tueicd by bibl Toon voltae ses sl hos i pn he oe ree errtany az. deren ina tira and that they just take place ty dissolv . She se Be etiincsciidrcapus vosaner Be ipiey tac, aot win tirana Io Pipes e cistctana’ upg of anatia becomes known, \ te salen matter is analysea, and sroken dowr into its components, the idea af “materiality 68 > NATTA REAL AND AL, ENT: tasually dis ppears. Some would ike to tH war thon tais knowledge of ¢isappearance arises spette napa. established. But this casual know, fedye cannct lead one to th> conviction of the Tontige of unsubstantiality for although mate: dpiity ia its physical sonse has been discarded Feuer clinys to the indivilaal in ite spiritual ff te idea of materiality atill remains Consciousness, be ill not be able to visualize ancita, In the fo mless realm Brahmas Jinsess no hysical body; Eat as they still retain. pomejousne sc, they regart, it as their self. So {hey camno\ conceive an? fa, One may be able too away with the idea of body but one still Sfinge to th> idea of mind, It must be remem, be ponnatt of concsptu'1 knowledy» about ana fre become firmly estiblished in the paramattha ve treal knowledge about it. It is only whem one Steditates on the rise and fall of the khandhas, The aggregates of mad and matter, to gain & personal an practic‘ experience of their nature PerMngoveraability that one can say with cst Chiaty thar be kacws what ansobstantislity is. Guise the Sasa, rishis like Sarabbanga, = Bodbisatta, coulé expound anicca and dukkha bat set anaity, ast is very difficult to explain, Buddba h tmself had to explain ~-7"‘3 to the group Bitive moakr by firs’ antroducing the subject ‘oS anicea and dukbhs,A DMCUORSE ON MLAVANTA SO>TA Bat the law of ‘micea that people outside this Sasani know is highly elementary. When a pot is broken one is reminded that it is subject to ‘the law of imperm:nence. When ore stumbles and gets hurt, one would exclaim to himself that Wife is all suffering, But such re'clations sre all pemott! knowleds+ which can hirdly be im. Proved upon unless the absolute truth about ‘nicea and dukkho is visualized through insight- ‘meditation. But one should n0 lose heart, In the first Sutta of Nava Nipata of Anguttari, Niksya it hhas been said that oie anicea is recognized, atta can also be kavwa. The ‘ommentaries ‘also explain that once mieco is kiown, dukkha and anatia can be recog.\ized. ADVANTAGES OF MAOITATION What, it may be asked are the advantages of meditation on the threy marks? Regarding this, note what Sériputtars said: Friend Kotthika! Whily a Bhitkbu, accom- Plished in morality, is nosing the five aggre. gates of clinging with pindfulness with {elerence to their inherent vature of imper —manenes, oufcing and unsuhstan iality, he ‘comes within sight u! the Frvition of Sot pati 22. Meditation therefore offre ‘him the opportunity to becou- — iotapanna, 8 ) DvANTAGRS OF MED .F10% my. cent lect shall deal with this peas Bees Now I conclude subject about streamwinners with the utual prayer. May you all, who have I course on Slavanta Sutta ati realized the nature of the five aggregates of clinging the,dgh the practice of insight-medi— tation! Sidi! Sadbe Sadhu t ’ aPART IV \Delered on the {11 moon day ond Sih, wo ef Mee gg fief day and Sih, wontng My last lecture rel tes to the sub oct of medi. tation on the five agregates of clinging with Keference to the thre marks of onast., tobe applied to it in the eleven ways stguested by Buddha. In the pressit lecture 1 pr pose to 29% something about Jhans Sutta of Nava Nipsta ia Angattara Nikky whecein it has seen show that, when a Bhikkhs arises from his tiny fhanie ‘trance, 4 i usu for him to look peck, In fetrospect the five lAindhar oper ting at ack time of the trance from the point of view or impermanence in the eleven aspects that hack just been mentioned, o ee WANA suTTA AM extract from Jhina Su'ta runs thus: A Bhikkhu who abides in the first Jaina dissociates bimself from tensuality and im. morality with due reflectica and ‘nvestiga, tion (of the mind and matter, and establishes imself in joy ox pit, Afte: ris og from the trance, he conteniplates also matter, feeling, perception, mentay fo ~>tions and 2 mana surT,, operated during bis ion that they are impern anent and cond icive to suffering vory much like a disea'e, a festering sore, or a tlorn in the side, tending to produce ‘unwhol some actions, #5 ungovernable as an Lutter st anger, as troub! some as ague, catas- trophic, egoless and voi, He therefore reviles from thim and brings h.msolf together to the clement of Nibbina wh re all mental forma. tions cease to operate, where all substrata of, existen © come to aa end, where all cra- vings ‘re abandoned and where all sensual desires are extermijiated. His mind now dwells cpon the reality, peace and transcen- deptalit, of Nibbasa. As he thus medi tates he reaches th» final stage of Fruition (Arahatte-phalay whee all dsavas, moral deprs vities are uproote 4 In substarce this pa sage means that a Bhikkbu who bas arisen fron. the jhanic trance reflects on the five sggregat‘a of clinging that persisted feven in hi, jhanic mood with an awareness of the eleven aspects of anieca, The Bhikkhu meditated with jana clita or the mind bent on jhéna whi he vas in his jhanic state. When hhe rose rom .t to revert to the state of an ordinary ndiv.dual, he meditated with mindrui 1n.ss bent on ripassrd citta or insight which can be acquit-? ough kama kusala, wholesome 3A pucou ov siLAVANTA. | UrTA actions appertaining to a man of the sensual world, Tt mans trat the jhanic Bl ikkha exer- cises jhina cltia an’ the ordinary Bhikkhu exer- cises kiima citta, ‘The Commentarie; give an explanition to the assay. Dring oneself tothe clement of Nibbana,” that uccites in Jhana Sutt 1 as follows; ‘A yogl may get inclined to Nibbina through hearsay, os through a troper study of the scriptuces or through th: acquisition fof Pannatti or conventional kno¥ ledge with: fut being 4d! to appreciate the fact that Nibbana is peace par excellence. But intui- ely ve tay hive come to know the characteristic of Mbima, A bl ikkhu esta. Dlishes i the kaov ledge of NiSbina_means that binktu who as establiched nimself in insiar through tas ght-meditation keeping the Parse Marks of Anicea, etc, as his aind-oojres. Arahatta ifoggu, the Noble Path feuitifies when he fo1r Ariya masgas are accomplished ia their correct ovier. Hore the miwd becvines bext on Nivbana when, the yogi gets truly convinced of the unwhole- someness of ail Santharas or neutal formations ‘and when he tries to get away from ihem and embrace Nibhiaa, encouraged by the 1 nowledge &i sie Path, It must also be noed Lere that fone cannot gain the know'sdge of the Path. without the practice of insight-mer tation, u a AnICcA sUTTA anicea surre I shall now toll you wha! Anicea Sutta of Khandhave jga Samyutta bas to say abcut meditation that leads to the enlightenment of ‘Wibbina fag, knowledge of the khandhas as being disgu iting: © baikkhus! Mat er is impermanent- feeling ia impermanent ; perception is imper; ‘manen’ ; mental forma ions are impermanent; and coasciousness is impermanent. When fone giins convictioa in the impermanent nature of these aggregates of mind and matter, one develoye revulsion in them, getting bored and disgusted with matter, feeling, perceptions, mental formations and conscio isness. Disgust generates desire to get libirated fron human passions. In the absenci of passirns a yog! comes to -the realizasion that ae has become emancipated. So he now says: “There will be no new becom ng for m 51 have become accomplished in th: noble conduct of the Ariyas, Worthy Ones, all thre is to be done has been done ‘and po-hing remains undone.” ‘These are th words of Buddha when he was explainicg the dhamma relating to Paccavekkhana ‘daa, kav wled ge of self-appreciation, Disgust i, der oped when one meditates on the khan ~and gains intuition that they are 8A Discor a ON smavANTA surTA all void and useless. Yet some would like to belittle insight.med tation by maint. ining that since one has understood imperman acy, it is ity to meditate upon it Such inot lead one to /ibbine Apa cates pasions and paves the way to the Path, In the Khandhavigga, Dukkha Sutta and Anata Sutta follow Anica Sutta, and the samo observations apply, A WS twraRArive Tat piscusT aust ox >EvELoPED Disgust can bo truly developed o1 ly when the faults and foibles of he khandhas are fully realized. Those living in the diy tone are oblivious to the unfavot rable cond tions uder which they live, Only \rhen thirst and hunger assault them as a result «f drought, they realise their shortcomings and ‘eave th’ place in gust. All sentient beings are ust ally pleased ith their bodies of tho ‘handhas that they cling to them without giving any bought to the three marks of Anicca, Dukkhe a1d dnarta, ‘They lack conviction and fait in the teaching, For them the road to Nibsina 15 closec. IGNORANCE OF UPAOZNAKKHAMDIEAS Everyday we are secica, hearing, ‘smelling, tasting or touching sensehject Bat re itate on them mindfu~ ~~ law of sense oF pI0G Anleea, etc. We 1ead in tiv’ seriptures about them, ‘nod ubt; but we hard y know that seeing, hhe-ving, etry aucke up Opn akkhandhas, so ake yermanence tor impermanence, Pov ‘er pliasure and subst atiality for unsub. antouty. We think that ‘his is a world of Nisa, sukta and Atta, Belabouting under such, notions we fail to arrive at Nibbida fdga and ‘Magga Adna, knowledge of he Path. Whea insight Knowledge is gained, one becomes weary of th> batéen of tbe’ Khaudhas. | When One's power of eoucenraiion, get stronger and Stronger thrcagh the pretce of toight med tion, one be otes fully aware of the fact that the Ripe, th object, Wat is known, ati and passes away along. wit1 ima, tho subject, that Knows, and that the former 1s the ‘cause Bl the latter i the effet. ‘This. phenomenon. af Coatnes sa on) pawsing aay tase tad spells uisery ©” lk, A BO) sgeaey, eam conta! oie t at cue felt is aftr ail ursubstantal and. Void, Thi Knowledge indiries. the dawn’ of reston_ oF the birth af the lavestigative. tendency called Sammasan Roa, ‘the yout continues to practise meditat Sil peeg lig uae een ee A Wphog moments daring whleh the Po oe a ME a‘A DlNCO! BON SILAVANTA SU TA ise and fall of thi, Kiandhas take place with ‘Singular speed, rev aled by lights and colours that thrill him wits a sense of Pitt joy. But both his body and mind are at reaco while femaiaing alert all the time. Me norie perceptions arite in him at break: eck This condition is apparent when he gets to the stage of Udayabbaya vides, knowledge of the rite ‘and fail of the aggr: gates of mind ind matter. Having mastered ‘his knowledg:, the yout faves aside Pill and oes on with hii meditation till be clearly sees in his mind's ey the pheno. enon of origination and dissolut on of the aggregates, especially the speedy dissolution of the noting mind and ti noted obj ct together in pairs. At this stage he may be noting the rise and fall of bis belly without ving aware Tn the sime mannir when be fact of walking, extending of stretching his limbs, by is unavare of the shape of his Himbs or the manner o his move ments. Now he has gained ."haiga do’ knowledge Of dissolution of the aggrega es, here represented by his noting mind and he notd object, Grommanaka and Arammane ryspectively. This, Stage of Knowledge is descrived in Visuddhi magga as follows: Nane sik: ~shaste sankharsu lanim upot- thahantesu ppadam ve thitim a prratiam vs himittam ya. nasampipu.ctl, Khayerayabhed iirodheyeva sat! santtthatl. iT (Whim _Bhenga Adpa arises) the intellect is rengered ao sharp thit its performance appear) to be almost #itomatic in setting Yolitio tal activities in 120tion in all clarity, ‘under vhich circumstance the mind skips over tle Uppada stage’ of origination, the Pavatta stage of establishment and the Nimtta ‘of imprinting in agery of the pheno. 3 only its destruc: tion, dcay and disin’egration. When Ud iyobbaya Ada arises, Uppada, origina tion of Nam and Rapa becomes clear and evident. When Samm nosana jiea arises, Thiti, static stage of the thought-process, presents itself cl fa reault if the law’ of continutyy Standing its recognitior of the nature of imper- ‘manence of mind ani matter. But in the beginning, jist before coming to this stage of investigating Knowle igo only Paratta or esta. ‘ment 0. the pher omenon is rendered obvious fas the rise and fall of the aggregates are yet to be expe ienced. Here, however, even Nimitt, imagery 0! the phynomenon, can be seen. But when Bher ga fae arises, neither the origination, for the e.tablish-nent nor the imagery are clear, What is «lear row is only dissolution every time the yheno aenon is acted Tsis agroes with che persoual «xpetienr> gained by the yogis. that Visuddhi Magga, written store has stood the test of time, ” N‘A-DINCK SHON MLAVANTA §1TA The following triet passage oce irs in Pati. sambhida Mogga: Arammanance pattsankha, bkanyanca anupas- soil; sunato ca ‘upatthonam, adhi annavipastona Having got enlightened on tJe dissolution with regard to the mind.ob ect, a yos! continues medivating on the dissolution of mind that take: note of the object. He then comes t¢ the realizat on that all Sankharas, menta’ formations aie empty and void. This realization is the highest form of insight-knowledge. Here the idea of self is totally wiped out by the knowledge of dissolution. Wher all dhammas are known to decay at any time, ear sets in, The knowledge of tht fear is Bhayo Aaa This prompts one io arvive at t+ knowledge Of the five aggregates ot clinging a8 evil, and this knowledge is callee Adina na, ‘When looks at them in disgust, ibbida dna When this serse of ‘evulsion is one abandons all desire ¢> keep them a8 one’s own possession. ne loots forward to dispensing with them aitogetier, This knowledge as regards the wish to es:ape from the shackles of the khandhas 5 called Muncitu. kamyata fda, If you really want to e.-ape from the burd.a Of the khandhas you must make ‘s-cher unde, — = > —_E ‘1; FISHERMAN AND CATCH yours in the practice of meditation. In fact you must make a special offert to reflect on the Contemplation of the five aygregates of clin. ging as subject to the law of Anicea, Dukkha and dnatia; and this knowlecge of reflection is, called Patixcnkha fdna. When this knowledge becomes stringthened, a sense of equanimity towards all vonditioned.things will be developed; and it is called Sunkharupe tha fdya, Visddbi Magga coments on this yith the parable of fisherman, ‘THE FISHERMA ¢ AND HIS CATCH While fishing a fisherman caught something big in his tryp. Much d lighted with the catch, hho put his hind in the trap and grappled it. When he withdrew his sand, he discovered that hho had caug’t a big suake by the neck which hhad three m rks by wiich its poisonous nature is to be kno rn, Much alarmed, he attempted at throwing vay the poisonous snake; but it would be d ngerous co throw it away under the conditicas obtaiaing. So he waved it three times over his hear, and flung it away. As it was flying in the air he ran for his life A you! uaaware of the Three Marks of Auicca, et, as he meditatcs on his seeing, hearing, ¢ic., considers the phenomenal wor +s pleasaiit and deligoful. He is very much ike that tsterman Who was pleased with his BE aLA pmcor on suavanrs sons cath whch bo thug was fish, Then tho lence ta wat Sets ea nora eb to he Ths Naso eran, duteiog’ aad wae nto. bee much trigenes auth fiherta opine sate Dither wih hag tts anes ef pa Skatenybe wes the light of eto Say Beoratine Aivainuise, Thc ie, veces Aigtned ith Bay ot te aren ot Bind and matter, e'wante fo AIR ewe ia be pos imperative that you must Practise insight meditation with reference to the Three Marks of Avicca etc. If you are misled into the beliof tat contemplation of the Three Marks are superiluous sinc> you have understood already, you can neve! reach the stage of | Muncitukamyata dns w thout which emancipation is not possil le, The kinds of insight thet I have enumerated are in accordance with what has bec) expounded in Patisambhida Magga. MEDITATION LEADING TO THE sTATE OF A SOTKPANNA Meditation on the five aggreyates cf clinging, keeping an ey on the eleven aspects of the Characteristics of impermanence, a8 pointed out throughout this discourse, ‘ads the og! t0 tc path and fruition pertaining to a r*e-m-wiun ! WHAT MILINDA PARA SATE When insight grows into sankharupekkhd dpa, equanimity of the mind is established which looks at all volitional activities with indiffe- rence--uniffected by eithor pleasant or un- plea ant odjects. On reaching this stage of knowledge the arising and passing away of objects just come up naturally to the meditator who noeds no special effyrt to make to note them. The may be good or bad, but that dots not matter to him, He cam note them at stretch of in hour or two just as every pheno- ‘menon occt rs, ‘The mind, mellowed by equani- mity, is quick to assimilate all phenomena and aligns himself with the peace.element of Nibbana to abide in the path of a stream-winner which, in course of time, frui.ifies. Both magga and phala are now duly ace smplished and the yog! becomes a fully-fledged sotjpanna, WHAT MILIND, PARRK $438 The following is what Milinda Panos has to say about fae matte. ‘The mind of a yog! who cultivates atten- tivene.s progtrssively functions beyond the contijuum of repeated occurrences to enter into a state where such occurrences are absert, When this state of nonarising is achie red, tie yog! sers Nibbana, . When santharupekth= doa geta strengthened, the yogl jets to ths next stage of anuloma hava, knowledg:~“adaptation to Nibbana, in ite vigo-A DewouR! ON mLavANTA wrtA that he gain the know Of fhe Path and its rutin whee he ees 2 stipe, the fuidanental sttge Saye ot Buttars explained to tthe tke” YO SMASH THE OoRE OF KiLESi Visuldhi Magge says that once the a Adverts tothe lems t of Nibbane eat ena worldling comes face to face with si i aco with pleasant things, Be wants to. possess thom, and anna anes Ais, “But when he comes ini MerbY, szeed Unpleasanines, he divelops sesacenn Bitied by ferationtiguranc oh ae ae eludes hia tnto tating’ eat aioe, Wholesome is not wholes tic nate ere in passing, lot te polat the taper aiving eharity publicized by entutamocne Muse and dancing. Ths coane ney fate of with thie manner of alin eioge se eet actions live develping grat es It must bs bore ia Se 9 that when gred ares, aner ncnnt antoe i dacce deveepss is too Person becomes highly possessi e and if Me tai ‘get what he wants he becom:s ange ae ty. Greed v (oP aATIPATTHLA)sA MAGOA Observance of morals can d) away with defile- ‘ments caused by words and ‘eeds; but it cannot wipe out gried, anger and ignorance inherent in one’s mad. It is only through meditation that a yogi can dispel them. Even then it is hard to get rid of atta dighi, view of self, Nina. ranas, obstructions, like lust, ill-will, ete, may also be congvered by a med tating yog! but this ‘conquest ca be achieved only when he hes attained jhan? and remains in the state of Jhina, Attachment to wrong views and desire for exis: ‘tence can bi very persistent. They cannot be easily shaken off and so they dwell even in the minds of those achieving jhina or attaining the status of a Brahma. Samatha, concentration, ‘cannot extin;uish anger, greed and ignorance, only Vipassa is can, VIRTUES OF 8/TIPATTHANA MAGOA Meditatio:. on the ajgregates with due regard to the Thre Marks Jf anicea, ete can eridicate all tendencis to defil-ments called anusayas. But even then ‘t can birdiy cau do away with that kind of disposition inherent in the concept of continuity called santananusaya, Only Ariya Maga (Noble Pa'b) can wipe it out. Hence the saying that Sotaj atti Magga (Stream.w~ning Path) can break the rocks of deiilements. But here defile onts refe- to satkav. diyhi, view of individuality, wieikieea, 4"t, and silabbataparamasa, false relichat _pave the way to the world of miserable existen c, If a yog! continue practising insight medita- tion, he will always be mindful of al, compound things as being made up of nama ard rapa and nothing else. This means that there is no living substance called atta. But if he neglects to meditate, the view cf self will rvcur leading hhim to the wrong belitf in the existeace a spiri- Perhaps, this belief ma be absent int existence, but it miy re.ascert itself later in the next existence. ‘This cannot hhappen when he attains the Path of sotipanna, A sotdpanna is firmly established ‘n the faith. Since he has acquired wisdom thro: gh personal Practice and experience, he recognizes rapa and ‘mime as the cause and offect respec:ively of the phenomenal world, always subjected to the law of anieca, ete. The more he realize: the nature of conditioned things the sore his :aith in the Enlightened One grows, and when u timately he visualizes Nibbina, his faith n Buddha, Dhamma ‘and Sangha becomes unshakadle. When all doubts about the three yems at dispelled, he develops confidence in thi practice of sila, ‘morality. samadhi, conventra ion, and anda, knowledg Now he has become estabiished in right co: duct, doing away with all false re ~'vus pra: 86 , oe rs ‘YUAUEE OP EATIPATTHL NA MAGOA tices which negate sila, sornadhi and pala well as the Noble Eightfold Path. He now dis- dains the {eaching that agelessness and death. Isssness cat be achieved when he goes to heaven without the advantage of the Four Noble Truths and the Noble Eightfold Path. Silabbotaparamésa relates to cattle-practice and dog-practict. and other p/actices that imitate animal beh viour. It als includes the worship fof nats and devas, the king of the devas, and those who iro believed to be creators like Brah- ‘mis in the fond hope that they cam liberate mankind from sorrows and miseries and give it ‘These religious practices teach that siiould be ket at rest without over- burdening i; with insight-meditation which en- lightens oni) with the Four Noble Truths. The mind at “rest” they maintain, gains peace. Not discovering the right conduct, worldlings go after false teach yrs and secept their teachings. The term for ¢ worldling is puchujana which means many teachers, Tot exactly, knowing who a true teacher is, a worldling goes in search of one among many whom he encounters. But a solgpanna knows tle true Teacher and his Teaching and rejects all false religious practices which negate Vipassami and merely looks askance at silabi~: arimasa, ‘At th ne of Buddha there was a devotee Hes father-indaw a‘A DINCOURK ON SILAVANTA torTA worshipped naked heretics, Once he threw a feast for his pseudo. saints and invited his. daugh- ter-in-law also to the feast. When she dis- coveied that they were all false, shi left them in disgust, saying, “Fie upon you! Sotdparnsare free from the bonds of false views, doubts and false religious practices. This is according to the Pali canon, ‘The commentaries go fuither then that and say that they are free from the bond of macchariye, envy, Visuddhi magga says that the Path, Sotapatti nepga, drirs ap the ocean of samsdra, the endless round of suffering, beside bringing down the stone- wall of greed asunder. Tlie word “end es” denotes that the rounds have no beginning. This means that somsdra has a long, long ast; and so far we have not yet been able to alicnaje ourselves from it, That we cannot help. But we must try to cut it off so that it canrot arise in future. If we fail to dosso, .t will cr ate endless suffering for times to corre. It im only be arrested with the practice of the Noble Path. ‘The volume of water on the ocean cin be me: ut the magnitude of samsara is immea- surable, If, therefore, the Path is no\ realized now, the samsa-- will flow on! Unwholesome actions pve the way to Apaya, abode of miseries. Of all su‘ferings, suffering in that abode is the worst. The uentarior » a= 18 WEALTH OF THE 1OBLE ONES say that it ie the nearth a4 home of evildoors tho ae always aegigent of the dhamma. They Tray leave thet hearth and home for a time, Tet going out for a bret vale isewhere; but Steaulelly they tetura-te tele original hovel Xougunna. has nothing to worry about stich Thiserable habitat for he has oaly” seven exis fonces to gov alter which he will ative at Nibbana ‘There is a saying that for an riya accom- plisted in he Path ll gates to apoyo are coved. Ro doubt. a sofipamna cannot be held to. have Slacardod gree anger and ignorance altogether, but stil be has closed all doors. to uowholesome Seton: Mace the following. polats are given ava gist of what has ooen sald (41) A sctpanna realizes that there is 0 atta it nina andre (2) He gover doubte about the three gems of suddba, Vhamme and Sangha. (4) Wik bie the ocean of the rounds of fulfering bus been rendered dry. (4) All doors to the four opyar are clowed te him, THE WEALIH OF AE NOBLE ONtS = “rhe Neble Path sings wealth to the Noble Ones, ané there ace seven kinds of them. But vasir' we > is alike the material wealth of 8‘A DISCOUn.1 ON SILAVANTA SU TA mankind, A garde)er’s woalth is his vegetables, and a jeweller's hs gold and precious stone ‘They ate tery usef tl to them throughout their lives and for that matter, they are ‘ery pleased with them, But when they die they cannot carry them away to their next existences. Their use- fulness ends with their demise. Such material ‘wealth pales into insignificance when compared to the spiritual or moral wealth of the Noble Ones which proves bin-ficial to thom through. ut their rounds of existence, Pcssessing it, ‘they know not suffering; und this absence of suffering constitutes the highest form of happi- ness for those who have become soldpannas, ‘The seven kinds of vvealth of thy Ariyas are enumerated belo Saddhadhana siladhinam, hit etapplyam dhanam; suadhanamea cagoca, paifa ve sattanam dhsnam tassa ete diana atthi, sstlya. pursassa Yay adaliddott tam hu, umogham tatsa’ filtar. Faith, morality, sense of stame (to do evil), sf (of doing vil), ku ywledgeable- good conduct, aid wisdyn are the seven categories of wealth possessed by the Noble Ones, Those possessing such wealth, whether men or women, sce to te consi red as rich, Their lives at> wort) living. Faith in tho three gems or Buddbe, Dhamm= ‘and Sangha is made possible by Sotap: ti Magua. This subject has been dealt earlie 90 Cy t ‘THs WEALTH OF THE» LH ONES Regarding morality, sila, the scriptures say that a layman observing the five precepts can prosper in life and can nevir be committed to the four ajayas hereafter, Ills life would be all the more «mobled if he obsorves eight or ten precepts. \Vith sotdpamas the five precepts are never broken, and so there is no occassion for him to go down to the world of misery. In the course of bis teachings, Buddha has said that one wio has established bis faith im the three gems of Buddha, Dhamma and Sangha, having acc plished himself ia morality, may declare himself as a sotdpanna, Hiri, sense of shame, and ottappa, feor, are two wholesome dispositions of mind that guide People towerds absolut’ purity, @ne poss:ssing. these two virtues would hesitate to do evil or commit crimes. Such a one will be regarded as abstaining from evil actions or ducarlias that bring about okusala kammas, unwholesome actions. Knowled;e, suta, 's of two kinds, one derived from what one hears at second hand {rom others and the olaer at first hand from his own per- sonal observation, A yogl in the habit of prac. 1g dhamma is deemed to have possessed both kinds of ‘knowirdge, aga, charita sleness or good ~~aduct, is usually practised by all Buddhists either in a huable SF a gmerous vay. A sotdpanna practises it freely a4 without restraint, giving away allA DISCOUA ON SILAVANTA SUT A that b- has io his follow men envowed ‘morality. This vir ue of a sotgpanna has been, explained at Iengit in my discourse entitled “To Nibbiua via the Noble Bightfold Path” and Saraniya Dharma”, Wisdom, poita, is the seventh attibute of @ satopanna and it is of three kinds, namely, wis- dom gained irom what one hears from others, wisdom detived from the exercise of one's intel feet, aud wisdom derived from bhi\ana, mind. culture, Lay ‘evotees, whether male or female, who possess the seven noble attributes shown herein, are held to be wealthy although they may be ‘materially poor. Such wealth always proves beneficial to them, (oE stoxY OF sUpraRUDDuA At the time of Buddha there was a leper Sorm with unold suifering, When bis mother voncrived bim, she was afflicted wich starva. sion. Whru he wa> born shy had t beg both ot herseIf an tor her newly-born baby. But shen he eam’ of aye sue abandoned him giving fim her beggiog bowi. So the leper wandered the siseot abeyging in the day and sleeping 4i night whimpering because (f his disease, #50 disturbed his ncighbours that th y named ‘him Suppabuddha-- the mau, yho awakoas others at night. ‘mm stony of SUFF BUDDHA He became miserable in this existence because in one of his pre a Pai “qho is tht leper roaming on the streets wearing regs?” Tis unwholesome action gave him un- wholesome result, and he was reborn time and again in the nether worlds to be returned to earth in the present existence as @ leperous: beggar. One day he met a gathering listening to the sermon del vered by the Buddha as he made his daily round for alms-food, At first he thougbt that the crowd had gathered because some one was throwing a feast to passersby. But dis: covering that it was ap informal religious meet- ing, he gav> a respectfal ear to the preaching when Buddlia deliberately selected a discourse that suited to the beggat’s intelligence, knowing that he possessed potentialities that would go to make him see the light of the dhania, As @ result of his Supyabuddha attained Sotapatti ‘magga, thy path of a stream-winner, He thus became a stream-winner for two sons. Firstly he had reached the stage of per- fection that stood him in good stead for the realization of the path and its fruition, and, secondly, he had been moved by samvega, feelin af fright or repent?.ice for previous misdeeds People ir affluence are seldom so agitated by Shis sep fright, and so their faith is weak,— A Discouss. ON SILAVAR! om He (sailed behind Buddha to go the monastery and left him in the ead to go his own way. Mean. time the king of devas had come down to earth with intent to test the faith. “Look her Suppabuddha,” he said, “if only you do what I say I will cxre you of your diseave and make you rich. Say that Gotama is not really on- lightened and that his teachings are (alse, and that his sanghas are spurious. if you jast declate that you will have none of them, I will give you all the riches that you wat.’ Coming to know the stranger as the King of devas, Suppabuddaa was very much mortifed and said. "You, the King of devas are foolish and unabashed. It is rot worthy cf me to got into conversation with rou, You ‘ay that I am Poor. Bat possessig the seven kitds of wealth ‘of the Noble One, am indeed the richest man on earth, ‘The King of devas left him aid went to the monastery and related \he incident to the Buddha who told him that 10 woul, never be fable to shake tho faith of Suppabuddia. After this incideat Suppabuddha was gored to death by a stray cow. This was due to his bad Kamma or actic... I one of his previous exis. fences he was the son of a rich man He ant hhis three companions killed a prostitete for her ‘money after they had had their '> re, The cy fr WEY SUPPABUDDIEA BB! AME A DEV dying woman swore that ste would be avenged in the existences to come. Whenever the four miscreants got reborn as m+n, she appeared fan orge e: ting them up one by one, Now it 0 happened that Suppabuddha was reborn a man along with his friends, Pukkusatl, Daruciriya ane Tumbadathika, while the ogee was algo reborn 98 a cow. She gored them to death one hy ono under different eitcumstances. I would like to point out in parenthe the woman s vengeance was to her own vantage, for Kammaresults would overtake her throughout her future existences. But for the four who were gored to death they are to be considered as fortunate, in ordinary parlance, for Darui ya entered parinibbana as an Arabat, while Pukkusati bocame a Brahma in Suddavasa, destined to become an Arahat later, whoveas Tumbadathika became a deva in Tusita. Snppabuddha who died a sotapanna was reborn in Tavatimsa, released ircm suffering as a leperous beggar of this humar world. Had he not met this. kind of fate, he would have to continue to be misers able throughout his life as a beggar. WHY sUPP/BUDDMY, BECAME A DEVS Udana ali ‘ext gives res-as for Supa buddha b:ing transported to Tavatimsa ou bis death. Having hexed Buddha's teachings, he became e* tablished in faith, morality, knowledge,‘A DINCOUK ON SAVANTA. #37TA charitabloness and wisdom, So after his demise hho was reborn in a better and nobler plane of existence. ‘The Cormentaries elaborate on this, Points, mentioning ais great faith in the Three Gems and defining Caps us contribu or abandonment of defileauen volitional activiti to insight kaowled Faith, morality, knowledge, _charitableness and wisdom are, therefore, the five wholesome actions that lead Suppabuddha to tie abode of devas. But my personal view is tlat insight, Vipassana, might have played a larger part in Wy, for it can bring about cessation Of suffering. How is this cessation brought about? When a yogi meditates, mindful of Anica, Dutkha and” Anotia, all aitechments to the idea of permanence, pleasure and. substan. tiality subside, as insight eradicates all tenden. cies to defilements. when defilements are dons away with, wholesome or unwholesome actions 80 opportunity to arise. In Sup sabuddha's €ase the wholesome Cetana cr volitiin in the exerciso of insight meditation determines his destiny for Supat! bhava, a highce and. beter form of existence, OOTHABAU CETANA Sotrabha cetana is that kind of volition which inclines towards the Path, its Fruition ‘and Nibbana, (Gotrabhu transcends the Sense 96 > = ‘A SOTA ANNA IS NORLEK THAN A. BRAIIMA Sphere lineage to aspire to he sublime linea, In Vipassana it is the highest stage of knowledge which can bring about the most exalted Kamm, results, uppabuddha was reborn a deva because of his Gotrabhu cet When he gained his place in Tavatimsa, he was more powerful than other devas who preceded him by dint of their wholesome actions. done outsid> the domain of Buddhasisani, As euvy got the better of them, the veterans made unfévourable remarks about the new arrival saying that he was only a leperous baggar in his former existence. The King of devas restrained them saying that Suppabuddha Was superior to them because he was accom. Plished in morality, kuowledge, euaritablenses and wisdm, { hope the story about biu would encourage the yogls to try to accumulate Wholesome actions through the practice of insigut-inedita ion, Buddhs has sai Pathabya ekorajjeno, soggasta zamarona tas Sibolotathipaceena, sora2attiphalom vara, he life of a Sotaponna is far nobler tia that of a Univ-csal Monarca, of of a deva or a Brahma, or ot the King of all Br ”oY ADISCOUR OW SILAVUMTA SUT, Is on this subject ploase refer the Nature of Nibbana” Teconclude by drawing your attention to the fact that knowledge leading to Sotopanna magza ) fends asunder all defilements, (2) dries up the ocean of Samsara, (3) closes’ all doors to pay’ and (4) endows one with the seven kinds af wealth belitting an Ariya, the Noble One. May you all attain to the stare of Nibbana 45 quickly as possible by virtue of yur practice of insight-mevitation in accordance with the teachings of the Enlightenrd One regarding meditation on the five aggregates of clinging in relation to the three marks of Anlcca, Dutkha and Anatta, Sadhu! Sadku! —Sadnu PART V (Dales 1d on the 14th, Waning of Nayon and the 8th. Waning of Waso, 1329 B-E.) This is tho seventh lecture in the series entitled "4 jurse on Silavanta Sat rearrangec here as Part V. Previously I have enumeratec the four virtues of the Part of a stream-winner and now 1 propose to tell you the remaining virtues. RIGHT VERSUS WOSG Visuddhi Magga says that Sotapatt! magga Fenounces the eightfold wrong path, namely, Wrong views, wrong thoughts, Wrong speech, wrong actions, wrong livelihood, wrong efforts, Wrong mindfulness and wrong concentration. 1. Sammidiyhi, right views, dispels Miecka. dight, wrong views, namely, Attadifhi, view of self, Sakkdyadiit, view of individuality, Sassata. dight, view of eternity ot self, Ucchedadihi, view of existence terminating with death and Natthikadl (hl, view of nibilism, Vipass.ini insight is incompatible with the view of eteenalism, Those who believe in this wrong ww fails to get insight knowledge that‘A DISCOURI: ON LAVANTA 54 FES Regates afta and brings one to the path of the Arahat who realizes Nibbina where mdma and rapa cease. ‘Those rooted in the belief thac or ¢ lives only. ‘one life which becomes annihilated after one’s death consider the accumulation of wholesome actions and abstention from evil as fruitless ‘and therefore unnecessary. With them there is ‘no kanma, wholesome or unwholesome, nor kanma. results. ‘Of all the wrong views, tis view of annihilation is the most damaging. Sammadighi dispels this wrong view. It enlightens on» to appreciate insignt-know— edge about riya and nima as cause and effect Of the phenomenal world being subject to the Taw of anicea, etc., and ‘is‘A DINCOUREL ON SEAVANTA sUria this conceit is allied with craving, it is also called Dighi min. A man belabourlng under this kind of conceit usually asserts, “I am. Tcan do. I know.” This is called smi mina or selfconceit. After the group of fire monks became Sordpannas after hearing the Dhammacakka sermon, Buddha preached them Anattalakkhana Sutta, ‘the discourse on Not.stlf, because he Would like them to got rid of self conceit born of the wrong view of ego-entity. 1 would urge all yogis to practise insight-meditation contic ually till perfection is attained, for one's achievement is likely to fritter away without fepeated exercises which can lead one to Sankha- rupekkhd fdea with the least effort. But he may find it rather difficult to cross the Rubicorn for higher knowledge in the absence of right exertion, If a yogi repeatedly and continually practises insight-meditation ho will gain the knowledge of equanimity towards conditioned things which will lead him further to the realization of that ‘stage when both mental formations that cause knowing and the known cease altogether, Here hho enters the Path and its Fruition apper- taining to a Sakadigami, once-roturner. On entering the Path and its Fruition, Sakedégim! is bound to reflect on cessation, "on Kilesds tbat he has dispelled and on Kilesis that remain undissipated. But it is said that 120 It ‘Ww stony or MaMhNiuA only those who are Warned in the Law cam leok back into the dafilements of the mind in retrospect. ‘up SrOaY OF NABKNAMA With regard to this statement look at the case of Mahanama, one of Buddha's cousins. Buddha’ father Suddhodana had four younger brothers, namely, Sukkodana, Sakkodana, Dhotodana and ‘Amitodana. Mahtnama and Auuruddha were the sons of Sukkodana, the former being older than Buddha while the latter was younger. ‘Anands, also younger than Buddha, was the ‘ton of Amitadan: Once Mabimama asked Buddha: “I have long realized that greed, anger aad delusion, atways burning like fire, are the result of an, impure mind. Although ‘most of us are aware of this fact, it so happens that our wholesome ind is overwhelmed at times by them. Why mould that be so?” Mahanama asked this question because it accursed to him that there might be other kilesas which a Sakadagami could not get rid of although it was an accepted fact thet Saka. digimi Path does annihilate thy defilements af reed, anger and delusion, Regarding this tho Commentaries make the cbsorvation. It is quite gatural for the Arix4 disciples to eptertain such doubts because they r 321| DICODASE ON SILAVANTA S774 are not well-grounded in the knowledge of the Teaching. He may be wavering in bis mind whether it is possible for a certain Path to annihilate a certain kind of Kilesd, No doubt hhe might have made a self-appraisa! of himself using Paccovekthana ipa. But his application of this knowledge may not be adequate. One Ariya (Noble One) may examine within himself a8 to the presence or absence of Kilesd which he is trying to expel. Another may examine ‘only as to how much of the defilements are still remaining within himself. ‘itil another may be occupied with the examination of the ina, As tions do not cover all aspects, an riya, unskilled in the Teaching, may have doubts about it. He might have failed to reflect effectively on the kinds of impurities of the mind which he has succeeded in eradication and which he has not. Only those skilled in ‘the dhammas can discriminate, Visuddhi Magg> therefore says that there are some who make a If-appraisal of themselves in relation to whether kilesas are still lurking in them or not, and also some who do not. WHAT SAKADAGAMIS xUJeor ‘A Sotapanna is able to eradicate wrong views about individuality, doubts and false religious Practices. Ho also rejects greed, angec and Me fertnomllc ewer eo gern" i a ‘wnAT skoxDKoxMIS xarecr ‘woeful abodes hereafter. A Sakidsgami bas not only severed the three bonds of wrong views etc., but also reduced to a minimum the passions of Riga, lust and Vyopada, malevolence. With worldlings ‘these passions are not controll- able, often arising violently. Because of this violent passion Ajatasattu murdered his father. Devadatta tried to sate Buddha when this vile pastion was aroused, Normally a Sotapanna rejects these passions; but he can hardly breal: himself loose from them completely. until be is raised to the state of a Sakadsgami. But at this stage also he has to make further attempts at reduction of these undevirable passions in order that they get weakened. ‘The Sakadsgimi Path, says Dhammasangeni, reduces the degree of intensity of Komardge and Byapada to a bare minimum, With Sakadagamis defilements do not recur frequently as with. worldlings. Depraved human passions may arise at times, but they come severally, one hhere and one there, and unconspicuously, like seedlings sown sparsely in a nursery-bed. Even when they make their presence felt, they are neither oppressive nor pervasive nor overbearing. ‘They can exert their influence only in a small way. In fact, they are so thin in volume that the commentaries employ the similo of a whiff of a vapou or a wing of a fly to describe it, So when a sakadagimi gets angry, his anger is, Eerdly r ticeable, When it comes to lust it ir ~ _[A DISCOURSE OW SILAVANTA suTTA ‘usual for critics to ask if he finds satisfaction Of his desites by a mere touching of the body or by actual carnal Knowledge. Sakadagimis do not, I think go to that length, But there are other points of view in this respect. Judging from the number of offsprings a Satidagimi eget’, some would like to presume that he is able to suppress for quite a good length of time and that, however, when they burst. he is lunable to stem the tide. Some would like to suggest that procreation is possible for a Sakidigimi by mere contact between the senso. basis and the sense.object. But this may not Blease Western science. Levas, however are Known to have derived sensual pleasure out of contact between the sense-basis and the sease- object. But these are all asides. What is to hhe noted is that a Sakadagami works for the Feduction of human possions and that he is destined to come back once only to a plane of ‘existence before he enters Nibbina. For instance, a Sakadigami of this human world may be reborn in the deva.world and como back again to bis original world where he Arahat. He comes back only once. TOWARDS ANKOAMI stare For a Sakadsgimi to become an Anigimi the same principle that requires meditation on tho five aggregates of clinging applies. But here Concentration must be perfected just as morality WHAT ANKGKMIS RBVECE ANO THE RAMPLE OF UGCA in perfected in the case of a Sakadégami. This, however, is not easy of achlevement as is evi- dent from the case of the brick monastery at Natika village in Vestll, Buddha personally enumerated the number of devotees there and discovered that more than 60 of them were Anigimis, more than 90 Sakidigimis and more than 500 Sotapannas. ‘This proportion shows that it is hard to re lige the state of an Anigami, Incidentally, t population ot Ariyis in the time of Buddha ‘most encouraging. Today it is rare to find yogis seeing the light of the dhamma within two oF three months after the practice of meditation. But when we actually have them among us some unholy persons would like to discredit them saying that it is too much for too many. This is unworthy of an Upasaka (devotee). ‘HAT ANKORMIS aEIRCT ‘An Anigimi totally rejects lust and malevoe ence. Not for him are the five constituents of sensual pleasures, nor sex, nor such, sensual objects as form, sound, smell, taste and touch. Released from kimaraga, lustfainess, he ests Dlishes himself in absolute happiness, ‘TH EXAMPLE OF UGGA When the rich Ugga became an Antgimi at the time cf Buddha, he called up his four wives 125‘A DISCOURSE OR SILAVANTA sUTTA and said: “I have now become a celibate ob. serving the precept of Brahmacariye, noble con. duct. You can live here in my house, if you lease, enjoying all the wealth and comfort that "a and doing meritorious deeds. Or, if Seta Ree tines please say so.” The eldest of the wives said that she would take a new husband of her choice, Unruffled, Ugga sent for the man and wedded him to his eratwhile wife, ‘He BxAMPLE OF VisiKHA On his arrival at Rajagaha for the first time, Buddha was welcomed by king Bimbisara, There be preached the dhamma to an audience of 120,000 among whom being Visskha, the millio- naire, who at once became a Sotapanna. From then on the rich man frequented the monastery to listen to Buddha preach, Subsequently he was raised to the state of an Anigimi. Rerurning home, the Anigimi was met as usual by his wife Dhammadinna who at once noticed the change in her husband when the latier neglected her presence. At bed time the hus. band retired to another room to sleep there alone. After two or three nights the wife could con. tain herself n0 longer and demanded him to say either if he he found another mistress or if she had been unwifely. Dhamma: plained, “since I have had the advantage of becoming illumined by the dhamma, } cannot 126 THE EXAMPLE OF A WOMAN Yoo have a man.and wife relationship with you. Lown, 40-crore worth of property and you own likewise. Now take both my portions aad yours and be the lady of this house, But do look after me. T shall be content with what you nurture me. If you want to marry again, go back to your arent with all the property that you now possess and do so. If you want to remain hero, just please yourself. { shall always rogard you as my own sister, nay, as my own mother.” ‘Then Dhammadinoa asked him if it would be possible for a woman to abide in the dhamma like all men, On being assured that it was uite possible, she, with her husband's permis: sion, got berself ordained. She then became an Arahat in no time winning pre-eminence as the best preacher of the Law. Visakha’s case is cited here to show that an Anagimi eradicates lustfulness in toto, Years ago I came to know a woman in her late forties who took up insight-meditation, After she had realized the dhamma she deve. oped a sense of ennui in relation to her home life with her husband. So she persuaded him to take her younger sister as his wife so that hhos could be free to lead a religious life, She came of an affluent family efficiently managing her household. Yet she wanted to renounce her all and “ucceded in doing so. 197[A DISCOURSE OW SILAVANTA SOTTA OACCO AND REYEL Sense.objects comprite not only those that ordinarily sustain sensual pleasures called raga but also those that satisfy one's tastes and Comforts, like entertainments, soft bed, good food and other forms of luxurious living. Addi tion to tobacco and betel is addiction to the ‘sense of taste. One who has developed no attach. ment to liquor or opium should be able to Fadicate the habit of smoking and betel-chewing. An Anagimi is free from anger and malevo. lence, He is never beset with anxiety: He is never sad. He has no fear, no ill-will and no envy all of which he bas discarded while in the state of a Sotipanna. Nor is he troubled by remorse. When dosa, anger, is abandoned, all other passions subside. An Anigami is destined for the pure abodes ‘of Suddhavasa in the realm of form or for higher abodes in the formless realm. He never returns to the sphere of the senses; and so he is known as a non-returner- Jukxa ANKoiuis When Sotapannas and Anigamis reach the fealm of form or ‘ormless realm they attain to the state of the higher Path and its Fruition and enter pariaibbana from the respective Realms, Such Ariyas are known as jhina andgdrds, 128 SHANA ANKOKMIS Sotapanna established in the first and is reborn in the world of Brthmas, he can aspire to the state of a jhina ‘andgami, ‘as is shown in the case of Unnabba. One ‘day he came to the monastery and listened to the sermon propounded by the Buddha. He t once became a Sotpauna winning the first ian sing this, Buddha said: “If Unnabha, who has just left’ the monastery, dies before reaching home, the bonds of Samyofinas which entangle him ‘to this kamaloka, sense-sphere, Will be severed.” Here note that the emphasis is on “Before reaching home.” The the possibility that if he reached home his jhana might be disturbed by his home surroundings including his wife and family---which are all sense-objects of pleasure. Before getting home hhe was abiding in the first Jhina, and if he died in that state of Jaina he would be transported to the world of Brahmas where he could aspice to the state of a Jaina Anagami. If he fails to become an Arahat in the plane of the first Jhina, he would attain Arabatship in the plane of the second Jhdna and failing there he would do so in the plane of the third Jhina, Were that not possible, he would become an Arahat at Vehapphala abode in the world of Brahmas, There are also other categories of Anagimi. Usually he is reborn in Suddhavasa which has five aboder of which Avita is the lowest one. If an 129‘A DISCOURSE ON SILAVANTA sUrta Anagami fails to become an Arahat abode, he can go up to the next higher one called A‘eppa where he can also become an Arahat. Failing there, he goes up to. Sudassa, OF to Sudassi the next, or to Akanittha ulti. ‘mately where his Arahatship is assured. Such a2 Ansgimi who has to go through all these stages is known Uddhamsota akanlyhogomi ‘adgim!, that is, an Anagimi who ascends the abodes of existence in regular succession till hie reaches Akanittha where he lives out his term to became an Arahat and enter Nibbana, He goes through all these existences five times ‘but they are all counted as one as they ars in the same plane, ‘May you all who have listened to this dis. Course attain the Path and ite Fruition by ‘Virtue of your insight-meditation on the five aggregates of clinging and finally get to ‘Nibbana, Sidhu — Sadhu! — Sad PART VII (Delivered on the 8th. Waning of Wagaung and the Full Moon day of Tawthalin, 1329 B.E.) Having Cealt with success achieved by Ant ing their passions of Kamariga, ‘and ¥ydpada, ill-will, T shall now discuss some of the Kilesas, dofilements of the mind, that still remain lurking in the inner selt of am Anigimi. ‘An Acaqaai iv incapable of breaking Wa chains of" Ripovage coveousneee forte merit Saknay ine relay of form 2) Aripigacovetcustens forthe woe Sruitae fa the formless realm; 2, pele cr conceit, (4) Uadacce, mental Satraction and (®) anise \goot ance or alu. ‘That an Anngimt commen ines hala world of Bethuas dn theron ata formosa cosa i enough root that he ha not yet been ble. co get aid of covetouaneas for the life of a Brthota in thee scala So 131‘A DISCOURSE ON SILAVANTA sUTTA T will not elaborate on this subject: But Mana may need explanation. It is of two kinds. Ariihara and Vathara, tho first being pure conceit that rankles the soul of a backward individual ho likes to measure himself up to those superior to him (as in the esso of a sinner having the effrontery to cousider himself a saint); while the second relates to the pride of satisfaction of ove who considers Himself as equal to others of jhis own kind (as in the case of a man of feligion who likes to think himself as pious 8 any other fellow devotees.) Both Kinde ot onceit go under the category of Asm! mina which hhave explained before, This Mana’ relishes the Team. Iam above others.” ASHIN KMEMAKA AND SIxTY ALDER Monks Asm mina was once the subject of discussion ter told them through their inter. mediary, Dasaka, that he could not discover atte self, or its attributes in any of the upddonathnen dias, ageregates of clinging. The elders then concluded that he had become an Arahat ‘and asked him if he was. This called for further elucidation and #0 he said, “I cannot as yet owa myself an Arahe*, but I'havo the notion thet Tam still in the realm of the five aggregates of clinging (asmit! adhigatem), although I would hesitate to say that this particular thing is "1", 132 ae exrosti0N, en the elders again enavired, “Does 1 exist in tela compiles of mental formations Tan mre ‘This drove Ashin Khemaka to the pretence of the elders so that he could offer a persons explanation ‘hich runs ae follows “rothera! I cangot sty 1am mater: oe can I say I am fecling or petception of ment formation: of consciousness or any other beyond the five aggregates. But there still clings to tae the notion that Lam stil in the realm of the five aggregates. But a¢ the same time cane ot say, "Thies 1.” Ashi Koma dd not conider any oon of the upadénatthandhay as zomi ta. the conventtonal tense, Tha. term sugges. that he. thought, “I'koow. I can. I'am great”) This ip elf conceit which grows cut of the accomplishment ot irae that bo ha tay achieve Conier the fragrance of waterily, Dowsit orgiaate from its stem? Prom ite petels?. From its authers? ‘One can say tly conventionally that I emenates fom th i bat one cannot Hd any rp matter that produces tregranen, Th nation of aim there; but T cannot say, "This a Ashin Khemaka then continued, “An Ariya (the Noble One) destroys the bonds of indivi. Guality, doubts, fale eligious practices, lust 133‘A DISCOURSE ON SILAVANTA sUTTA ‘and animosity. But at this stage he canaot break away from atmi mins, asmi chinda and amuses mina, They are subtle kinds of attachment to , desire for self and inclination toward self, If, however the Ariyan di falness the arising and passing away of the five aggregates of clinging, such subtle passions will subside, “Consider this metaphor of a washerwoman, She washes clothes with soap and water and they Become clean-white, Still they smell of soap. Only when they are kept ina scented Box they lose their odour, If one continually Meditates on the five aggrogates of clinging, all these subtle passions will be washed away clean and one can remain without any vestiges of such passions. Heating this elucidation all the sixty clders became Arahat: DISTRACTION AND 10NoRANCE Aa Anigimi is usually held to be accomplished in samadhi, concentration. Distraction of mind therefore hardly troubles him although it is Possible that it may be present in a subtle form, With an Anigimi ignorance may not be very Sxtensive. Delusions, however, may work on him, When he wrongly perceives that the realm of form or formless realm can give him eternal happiness he is sald to be deluded by Mpaltise; and when he wrongly realizes th>t those 134 DHAWWARKGA HAMPERS two realms are the seat of eternal happiness, ho ia said to be deluded by civtarpalasa, When an Anigimi practises insight meditation ‘as ropeatedly urged by Striputtra he attains to ‘Arahatship. But here one must be wary when fone gains sankhirupekihd Adsa in the course of one’s meditation. It can so happen that an Anigami, at this stage of insight knowledge, becomes too much enamoured of it that he becomes partial to dhammariga or dhammanandi, fondness for the dhamma which, in fact, is akin to craving. If he can override it with the acquisition of anuloma and gotrabha flea, he can finally realize the goal of Nibbana. DHAMUARKGA HAMPERS PROGRESS JO ARAHATTA PATH AND. ITS FRUITION Although a yogt fails to reach the state of Fruition of Arahatta Path because he has too ‘much penchant for concentration as wel ‘meditation, he may be destined for the worl of Brahmis in both realms for it is no longer possible for him, now that he is an Aadgimi, to get to the sensual world. This is mentioned the Jhana Satta of Nava Nipata in Anguttar Nikiya. A practising yog! must, therefore, be careful to avoid undue attachment to his exer. cises in conceatration for they an award only the state of Anggimi, Samatha is only a basic ‘Jhana, while Vipassana is the highest stage of ‘wisdom as, for instance, in the case of sankhiru. 135‘A DISCOURSE ON SILAVANTA. sUTTA pekkh’ fda, In this Silavanta Sutta, therefore are more concerned with insight-meditation, than with concentration. Hence be it noted that lundue attachment to santhirupehthd dno, “when ‘one cam look upon mental formations with equ nimity of mind, hampers the meditating yogt's Progress to the Path and its Fruition of an Arahat, Anuloma and Gotrabha nape, knowledge of adaptation and supreme wisdom leading 10 the Path and its Fruition, are far more felicitous than the knowledge of equanimity. But there Will be mo opportunity for a medita.or to g attached to them for they get developed wit the greatest velocity. So when dhanmardge” or ‘hammanandi arises, note its arising and reject i When his goa han been achieved, an Arahat looks back in retrospect to cxamise withig that self about bis stsionents, ‘This tas ener in sellictive Knowsdgo As be fcc tse Amare of the cessation of spidinatthethar a tantra, flection on thes, "twor states nd Tellection on the Path and ito FesiGon’ oa the Ome hand aud Nibbisa on the oiher: ienaite Feflets on the otal and" flea tersinatog ay his rebirth ia the following, manson With mo ncw “becoming” is now exhausted, I now abide in the noble conduct of Brah- mocariya. I have done what is to be done: ‘and nothing remains to be done, cay PACCAVEEEHANA FOR AN ARAHAT It is also a reflection on Kilesas that have been. totally uprooted, I would like to recall you to mind that fishermen who, discovering that he had grappled a poisonous snake in his hand instead of a fish, flung it away, and yet looked back a3 he ran away from it. Here reflection, on cessation as it takes place is reflection on Fruition, and that on Santhdra is reflection on Nibbina. Reflection on the Path, its Fruition Nibbina and uprooted Xilesas constitutes four Paccavek- khanos (self-examination) for an Arahat. Since no Kilesas can reside ia him it would appear that it is superfluous for him to reflect on those that remain unextinguished. But it is imperative for the three lower stages of Ansgimi, Sakidigami and Sotapanna to look within them. selves the presence of Kilesos that might have beem lurking in him in case they “have not been discarded, There are five Paccavekkhanas for cach of these Ariyas.. Now there are 15 for them which may be added to the four for the Arahat, making a total of 19 At this final stage all these 19 categories of self-appraisal are also carried out, so says the Commentaries. I am going into all these deteils just for your information. For a layman to become an Arahat is not easy. In fact it was never easy in the time of the Buddha, there being only a 137‘A DISCOURSE ON SILAVAWTA SUTTA of such an instance as in the cases juddhodana and Minister Santati. THE FIST sTAENGTH OF AN ARABAT Once Buddha asked Sariputtra about the po of strength possessed by a bhikkhu who is able to declare himself that Asaws, depravities of the mind, have become extinguished in him, ‘The Maha Thera then described the ten kinds of strength as related in Khinasavabila sutta as follows: In the realm of this Sasana, Reverend Sir, there are bhiklebus who, having declared themselves to be free from all dsavas, gain Possession of ten kinds of strength, A bhikkhu in whom drow have become extinct, comes to the realization correctly through Vipassani wisdom that all Sankharay are impermanent, An Atava-free Arahat Possesses that strength of conviction of this law of Anieca, Te means that the strength of an Arahat lies in his firm conviction in the impermeneney of Ripa, matter, Nama, mind and Senkhara’ mental formations or volitional activity. Besides an Arahat no other Ariyas gain this knowledges Perfectly and well. It is conceded thet even Ordinary worldlings can realize this knowledge {HUE Ping ATKENGTU OF AW ARAWAT if they meditate strongly to cultivate Bianga fidng; but with thom this knowledge will be only transitory, lasting for the moment of its revelation. As’ soon as they forget to resume meditation after the bloamiag of the knowledge, their conviction in the law of Anica sags, With a Sotapanna it is different. He is das cribed in Visuddbi Magga as one who bas @iscarded the theee deviational tendencies Saita- vipallase, inconsistency ia preception,; Cit inconsistency. in mind and Dijivpalasa, incon. sistency in views. From this it can be adduced that he is incapable of deflecting from the view of Anices. Even then, however, he is not free from Asmi nina, conceit derived from the view Of the existence of ‘1’. It is because of this ‘that once Buddha had the occasion to chasten Ashin Meghika, In order to uproot conceit which asserts, “I am. I know,” one should cultivate the practice of reflecting on impermanency, Meghika! One who recollects Anicea all the tims becomes: established in the knowledge that all is not. self. Once this idea of unsubstantiality gets firmly rooted, dsmi mana will be eradicated, and Nibbins, where all sufferings cease, will be drawn nearer to one in one's present existence: In fact, Mana is unstable, uppish now and debased the next moment, It dominates in one who thirs that all things are permanent and