Professional Documents
Culture Documents
Ledi Manuals of Buddhism
Ledi Manuals of Buddhism
Ledi Manuals of Buddhism
(THE EXPOSITIONS OF
THE BUDDHA-DHAMMA)
by
1965
Reprinted/rom" The Light 0/ the Dhamma"
BIOGRAPHY OF
The Venerable Mahlithera Ledf Sayadaw, AggamahlipG1:u!ila, D.Litt.
Known fo scholars of many countries, the Later, he toured in many parts of Burma
Ven~rable Ledi Sayadaw, Aggamahiipat)Qita, for the purpose of propagating the Buddha
D.Lltt., was perhaps the outstanding Dhamma. In towns and villages he, visited
Buddhist figure of this age. With the he delivered various Discourses on the
increase in interest in Western lands, there Ohamma and established Abhidhamma
is a great demand for his Buddhist Discourses classes and Meditation Centres. He com-
and writings which are now being translated posed Abhidhamma rhymes or Abhidhamma
and reproduced in "The Light of the
Dhamma." Sankhitta and taught them to his Abhidham-
rna classes. In some of the principal towns
Bhikkhu Nyat)a who was later known as he spent a Yassa imparting Abhidhamma and
Ledi Sayadaw was born on Tuesday, the Vinaya education to the lay devotees. Some
l3th Waxing of Nattaw, 1208 Burmese Era of the Ledi Meditation Centres are still
(1846 C.E.) at Saing-pyin Village, Dipeyin existing and srill famous. During his
Township, Shwebo District. His parents itinerary he wrote many essays, letters; poems
were U Tun Tha and Daw Kyone. Early and manuals in Burmese. He has written
in life he was ordained a siimanera and at the
age of 20 a Bhikkhu, under the patronage of more than 70 manuals*, of which eight have
Salin Sayadaw U Pat:\c;licca. He received his been translated into English and published
monastic education under various teachers in "The Light of the Dhamma". Vipassana
and later was trained in Buddhist literature Dipani (Manual ofInsight) was translated by
by the Venerable San-kyaung Sayadaw, his disciple Sayadaw U Nyat)a, Pathamagyaw
Sudassana Dhaja Atu!iidhipati Siripavara Pauhiinuddesa Dipani (A conc1se exposition
Mahiidhamma Riijiidhi-riija-guru of Man- of the Buddhist Philosophy of Relations)
dalay. was originally written in Pali by the late
He was a bright student. It was said of Ledi Sayadaw and translated by Sayadaw
him:-" About 2000 students attended' the U Nyat:\a. Niyama Dipani (Manual of
the lectures delivered daily by the Ven'ble cosmic Order) was translated by U Nyal)a
Sankyaung Sayadaw. One day the Venera- and Dr. Barua and edited by Mrs. Rhys
ble Sayadaw set in Pali 20 questions on Davids. Sammaditthi Dipani (Manual of
Parami (Perfections) and asked all the Right Understanding) and Catusacca DIpanJ
students to answer them. None of them (Manual of the Four Noble Truths) were
except Bhikkhu NyaQa could answer those translated by the Editors of "The Lig~t of
questions satisfactorily." He collected all the Dhamma." Bodhipakkhiya Dlpani
these answers and when he attained 14 Vassil (Manual of the Factors Leading to Enlighten-
and while he was still in San-kyaung monast- ment) was translated by U Sein Nyo Tun,
tery, he published his first book, "ParamI LC.S. (Retd.), and Maggailga Dipani
Dlpani". «Manual of Perfections). (Manual of the constituents of the Noble
During the reign of King Theebaw he Path) was translated by U Saw Tun Teik,
became a Pali lecturer at Mahil Jotikarama B.A. B.L., and revised and edited by the
monastery in Mandalay. A year after the English Editorial Beard of the Union Buddha
capture of King Theebaw, i.e. in 1887 C.E, he Sasana Council.
removed to a place to the north of Monywa
town, where he established a monastery He was awarded the title of Aggamaha-
under the name of Ledi-tawya Monastery. paQQita by the Government of India in 1911
He accepted many bhikkhu-students from C.E. Later, the University of RangcOIl
various parts of Burma and· imparted conferred on him the degree of D. Litt.
Buddhist education to them. In 1897 C.E. (Honoris Causa). In the later years he
he wrote Paramattha Dipani (Manual of settled down at Pyinmana where he died in
Ultimate Truths) in Pali. 1923 C.E. at the ripe age of 77.
--------------_. . _-------
iv
THE VIPASSANA-ulpANI
PAGE
Prera..:\: I
Th Thr~~ ViP,lIlAs:t 2
The Three t\ lannan;} 4
The T\\o Abhiniycsa 5
The! Two Bhiimi or Stages 5
The Two Gati - 5
akha:ikh:l-Sutta 'I
Ka D:l kaccha pa-Sutta 7
The Two Saccas or The Two Truths g
Twenty- Ight kinds of Material Phenomena 10
Fifly.four-kinds of Mental Phenomtna 10
Con<ciousness 10
Fiftv-two kinds of Cetasika 11
Nibbana 11
The Four Mahabhiitas or The Four Great Essentials 15
The Six Bases 15
The Two Bhavas or Sexes 15
Jivita-Rupa or the Material Quality of Life 16
Ahara-Riipa or The Material Quality of Nutrition 16
Goeara-Rupas or The Four Sensc-Fields 16
Akasa-Dhatu or Material Quality of Limitation 16
The Two Yififiatti-Riipa or modes of Communications 16
The Three-Vikara-Riipas or the Three Plasticities 17
The Four Lakkhar;a-Riipas or the Four Salient Features 17
The Four Producers or Generators of Material Phenomena 18
Causes or Origins 18
The Two Abhififii'inas or the Two Super-Knowledges 20
The Three Parifiiias 20
Exposition of 1 iral).a-Pariii5a 24
Pahana-Parifi5a ·30
PATTHANUDDESA DIpAN!
Preface 35
Hetu-Paccaya or the Relation by way of Root 36
ArammaDa-Paccaya or the RelatIOn of Object 38
Adhipati-Paeeaya or the Relation of Dominance 39
Anantara-Paccaya or the Relation of Contiguity 42
Samanantara-Paccaya or the Relation of Immediate Contiguity 43
Sahaiata-Paecaya or the Relation of Co-Existence 44
Afifiamafina-Paccaya or the Relation of Reciprocity 45
Nissaya-Paccaya or the Relation of Dependence ... 45
Upanissaya-Paecaya or the Rdation of Sufficing Condition 47
Purejata-Paecaya or the Relation of PI e-Existencc 49
Pacehiijata-Paccaya or the Relation of Post-Existence 50
Asevana-Paccaya or the Relation of Habitual Recurrence 51
vii
. . . . . --- --
--.- y-- . . '
.- -
viii CONTENTS
PAGE
SAMMADITIHI DlpANi
Part I. Three Kinds of Wrong Views 71
Refutation of Pubbekata-hetu View 72
Refutation of Issaranimmana View 72
Refutation of Ahetuka View 73
Three Wrong Views 73
Refutation of Pubbekata-hetu View 73
Exposition of the word-" Kammassaka -, 75
Three Great Spheres 76
Exposition of" Kammassaka etc." 79
Part II. Refutation ofTssaranimmana View 81
Refuta tion of Ahetu ka View 2
Further Explanation of Kammassa kata-Vada 84
Exposition of Atta-Dinhi 86
Benefits Derived from the Total Destruction of Atta-Dittbi 7
Part III. Alta and Anatta .. 90
Pictorial Ideas and Concept of Continuity n
Asamikat thena-Anatta 93
A vasa"attanatlhena-Anatta 93
Brief Exposition of Altaniya 94
Five Kinds of Sammu-ditthi 9-
Example of an iron bowl 7
How to acquire namarOpa-pariggaha-fiul)a • 9,
How to attain Insight-Wisdon 100
NIYAMIl OIPANt
L Of the Fivefold NiY;-l1na (Cosmic Ordcr)
II.Of thc Two Standards of 'I ruth
III. Expo itions Of Jreat Periods of Time
IV. Of 'J hin not within the Ran~c of Thought
1 he nature of the fl; ult of flCtlO1l (K amm'!)
V. f:xpo~itjon Of the Three Worlds
VI. J~xposition 0(' Caus d {, n' i
()haIlllllll.Niy.lllI(\ (A Di II sioll)
ole 011 Dh 11Il1lli!· Iy 1111,\
~UN1~NI~ --------------------------~-------------
CATl) A TA-DlpANI
P,\OI
1 rt
Th \\ h' :atan:!' (btls s) 143
I r:, ,It -phy -j at E\cml!nt 143
1h me.lnin' l1f 16 charact~ristics of Truths 146
Th Hurd '\1 f Dukkhtl in thl! Brahm:! World 147
Th Hurd 'n of Dukkha in I!VIl World ... ]48
Th H\lrtkn f Dukkhu in th~ Human World 149
'1 h' Burd¢n of Oukkha in th¢ Low~r Planes 149
Hl)\\ 'in" hayc to wonder in the Round of Rebirths 152
Part Two
Thl' E\.po,ition of the meaning of Samudaya Sacca 155
The Four Inttrprctations of magga-sacca 156
BODHIPAKKHIYA DlpANI
Translator's Preface 165
Three Types of Individuals 166
Necessary Conditions of Practice for Neyya an'd Padaparama 168
Two Classes of Ind.ividuals 169
Vijja ( Knowledge), and Caral).a ( Conduct) 170
The Essential Point ' ... . .. 171
Order of Practice and those who Await the next Buddha 172
Loss of Opportunity to attain the seed of Vijja Through ' Ignorance
of the Vale of the Present times 173
Adhika.ra (Assiduous and successful practice) 174
Dhammantaraya 175
Chapter I The Bodrupakkhiya Dhammas 176
Chapter II Tht; Four SatipaHhanas 176
Chapter III The Fgur Sammappadbanas 181
Chapter IV The Four Iddhipadas 189
Chapter V The Five Indriyas 192
Chapter vr The Five Balas (or Balanis) 197
Chapter VII The Seven Sambojjhailgas 182
Chapter VIII The Eight Maggatigas 204
Chapter IX How to practise the Bodhipakkhiya Dhammas 208
Chapter X Heritage of the S5.sana .. ~ 208
MAGGANGA DIPANI
Sammaditthi 221
Kammassakata Sammaditthi 221
Samma Sailkappa 222
Samma Vaca 222
~amma Kammanta
222
Samma Ajiva 223
Samma Vayama 223
Samma Sati 223
Samma Samadhi 223
Exposition of the 3 kinds of Sammaditthi 224
Analysis of the Good and Bad kammas 224
The Result of Present kamma 225
The Result of Past kamma 225
---
-- -------- ........... ....,-----,~, ~-- ---
x CONTENTS
PAGE
Sabbe satta kammassaka 226
Sabbe satta kammayonI 227
Sabbe satta kammabandhu 227
Sabbe satta kamml! ppatisaral)ii 227
Exposition on Dasavatthuka Sammadighi
Appendix 1,2 ...
The Exposition of Right understanding of the Four Noble Truths
230
232 .
234
Right Understanding of the Truth about Suffering 234
Oppression through Kamma activities 234
Oppression through Instability 234
Oppression through 11l of SufTering 235
Oppression through Burning ... 235
Right understanding of the truth about the cause of suffering 235
Right understanding of the truth about the cessation of suffering 235
Right understanding of the truth about the real path leading to the
cessatton of suffering 235
The Exposition of Right Thinking 235
The Exposition of Right Speech 236
The Exposition of Right Action 236
The Exposition of Right Livelihood 237
The Exposition of R iglit Effort 237
The Exposition of Right Mindfulness 239
Four Applications of Mindfulness 239
The Exposition of Right Concentration 240
Three kinds of Vatta 240
Interrelations Between Magganga and Vattas 241
The First, Second and Third Stage of Dinhi (Wrong Views) 242
I-ness 242
To the First l"ibbana ... 242
Match-box, match-stick and nitrous surface 242
Forming the Noble Eightfold Path Into Three Groups \
243
To destroy the three stages of sakkayadi(thi 243
How to Establish the Morality-Group of the Eightfold Path 243
How to take and Practise Ajlvatthamaka siia 244
The kinds of nicca-siia (Permanent Morality) 244
Ingredients of the Seven kinds of wrong doing 244
How to Establish the Concentration-group of the
Noble Eightfold Path 245
Anapana Practice 245
Let the mindfulness be constant 246
How the mental restlessness can be got rid of 246
When to establish Pannakkhandha (Wisdom-group) 246
How to establish the Wisdom-Group of the Eightfold Path 246
,. Increase "-udaya; "Decrease "-Vaya 247
Anicca, Dukkha, Anatta 248
Sakkayadinhi and the Head '" 248
Know: note: think: see: 248
Delusion 248
Because they do not understand 248
Mu~t be persistent
249
To become" Bon-sin-san " undividuals 249
A Short Explanation of the Establishment of the
Noble Eightfold Path 249
Understanding reality whenever contemplated '250
CONTENTS xi
ALiN-KYAN
APPENDIX
1. Five Questions on Kamma 267
II. AnaWinisamsa-A Concise Description of the Advantages
Arising Out of the Realisation of Anatta 271
THE VIPASSANA-ojpANI
THE MANUAL OF INSIGHT
by
Edited by
THE ENGLISH EDITORIAL BOARD
1965
Reprinted from" The Light of the Dhamma ..
Vol. I, No.4, (pp. 16-21)
Vol. II, No. I, (pp. 7-14)
Vol. II, No.2, (pp. 14-18)
Vol. II, No.3, (pp. 19-31)
Thes tlm~e kinds of fantasy arc also called main ~lIpp\lrt, their standing ground:
thl! three Gahas, or thrcc Ilolds, to illdil'ate "'Ilic~'l' is in 1l1l; or in my body something
t}~eir pt)wer ()i' holding tightly alld Ii I'1ll Iy. til;lt IS I'crmaIH.:nt, good and essential."
lIlec abo tlh.'Y lllultiplv CITOI1COUS, mistakcn
I he Dit. t hi-I11;~Ij."1 :1' [i or fantasy through
act~ons which telld graLi"ually bul COllti.1UOlhly
to lllcreasl.: past all limits and ncver illclinc error, the i)lt t.llIgah,~ or elTOllCOUS hold, the
to ceaSl" thcy arc abo called thrce P:lpancas Ditt hi-papaiku or nlL'ltiplier of error, and
or Tlnce :Multipliers. the Dillhi .. :tbhil1ivcsa or strong belief in-
d ueed by error, arc also the landing stages,
the supports, the resting places, and the
The Two Abhiniv('''a stanciinp: grol!nds of all puthujjanas. Hence
.Abhinivesa means strong belicf set in the they will ncver be released from thc state or
mllld as firmly and immovably as door- existence of a puthuijal1a, so long as they
posts, stclIle pillars, and monuments so take their lir:n stand on the ground of the
that it, cannot be moved by any mean's or said many-titled error.
expenditure of effort. It is of two different As (0 the Ariya-bhiimi, it is a state of an
kinds to wit :- Ariya, a noble and sanctified being, in whom
I. Talfhabhinivesn: Firm belief induced ~allucjnat,ion is eradicated. 1t is, speaking
by lust. 111, the ult,lmate sense, nothing but this Right
View, thiS Right Apprehension, the Right
2. Dit t hibhinivesa: Firm belief induced Understanding: "There is in me or in
by error. my body \1othi::g permanent, good, and
Of these, tanhabhinivesa means the firm essential ". As an Ariya lives making Right
and unshakable belief in what is not my own View his main footing, this Right View may
body, head, hands, legs, eyes, nose and so re call.~d the stage of the Ariya. Upon
th~ attainment of this Right View. a being is
forth, as being my own hody, my own head
and so forth, throughout a Ion\! succession s,nd to have transcended the Puthujjana-
of existences. ~ bhii ni, and to have set foot 0.1 the Ariyan .
stag~.
Diq hibhinivesa means the Ii 1'111 and un-
shakable belief in the existence of the Soul Amol,lg the i,lnumerab e ordinary beings
or Self or Separate tife in a perSOl or creature (PutIHlJpna ', ) \\ho have 'b~en treading the
which is held, in accordance with this belier' groLI'ld of Puthujjallaship during cou71tless
~'\ist;'::'lce> ,lllat have no known beginning;
to be an unchanging S~lple1l1;; thing that
governs the bocly. These two kin-ds of If a ccrl,ll n PCi"OIl trying to eradicate the
h:1l1L1ci!~:ll~O:l .of error to implant the Right
belief are also called tanhalissaya a,id
yle\~ wllhlll h'I1l>'~lr, on a certain day succeeds
ditthinissaya respectively. They may also
111 hiS attempts, I~e is said to have set foot
be called the Two G re:tt Rerosers upon the
the Five Aggregates, and on Body-and-Mind; tInt self-s,lllle day upon the ground of the
or as the Two Great R("ting'pLlccs of AriY;1, and to have become an Ariya, that is
puthujjanas or ordinary men of the world, a sJnct!fieJ bei'lg. Even if there should
remain t:1C liallucin<,tions of mind and per-
ception In some of the Ariyas, they would not
THE TWO BHOMI OR ST \GES commit sue!: evil deeds as would produce
Bhumi means the stage where all Ci'catures for them evli effects 111 the worlds of mis-
fortun~, for they have eradicated the weighty
find their footing, generate aild grow. It
halluc~!1al~O'l of error. The two remaining
is of two kinds, to wit: halluclnallOns w()uld mercly enable them to
1. Puthujjana-bhum i enjoy such worldly pleasures as they have
lawfully earned,
2. Ariyabhiimi,
Puthujjana-bhiimi is the stage of a put- THE TWO GATI
hujjana, an ordinary or Ilormal heing, anri, Gati mcans transmigration. (Here it does
speaking in the scnse of ultimate truth, it not mean th8t 'Transmigration of Soul'
is nothing but the hall'lci;',ation of views. so called, which is current in non-Buddhist
All creatures of the ordin:.ry worldly kind philosophies. I have adopted the word
live in the world making this Dit t hi·vipall;J.sa " transmigration" for Gati which literally
or erroneous view their resting place, their means" going ", merely in order to indicate
- -
- - -' .: ~ -. :.- ~
- - -
. - - : - - . ---=-- - -
6 THE VIPASSANA-DlpA~I
the idea while dealing with it from the stand- any of the Nirayas or realms of misery.
point of Buddhist philosophy.) It is the Whether far or near, there is no intervening
change of existences. It is of two kinds : period of time. He nlay be reborn as an
animal; as a Peta, a wrdched shade;
I. Puthujjana-gati.
or as an Asiira or Titan, an enemy ofSakka
2. Ariya-gati. the king of the gods, in the wink of an eyelid.
Of these two, the former is the transmi- The like holds good if he dies out of any of
gration of the ordinary person which is the upper six realms of the Kamavacara
Vinipa tana or dispersive. That is to say: Devas. But when he expires from the
one cannot transmigrate into whatever worlds of R iipa-loka and Ariipa-loka, there
kind of existence one might wi~h, but is is no direct fall into the four realms of misery,
liable to fall into anyone of the 31 kinds but there is a halt of one existence either in
of abode or existence, according as one is the abode of men or in those of Devas,
thrown by one's past kamma. Just as, in wherefrom he may fall into the four worlds of
the case of the fall of a coconut or of misery.
a palm-fruit from a tree, it cannot be Why do we say that every being fears
ascertained beforehand where it will rest; death? Because death is followed by dis-
so also in the case of the new existence of persion to any sphere of existence. If there
a Puthujjana after his death, it cannot be were no "dispersion" as regards existence
ascertained beforehand whereunto he will after death, and one could take rebirth in
transmigrate. Every creature that comes any existence at one's choice, no one would
into life is inevitably laid in wait for by fear death so much, although, to be sure,
the evil of death; and after his death he is sometimes there may be thirst for death when
also sure to fall by " dispersion" into any a being after living a considerable length of
existence. Thus two great evils of death time in one existence, desires removal to a
anci dispersion are inseparably linked to new one.
every being born.
By way of showing how great is the
Of these two, "dispersion of liCc" after dispersion of exi ste nce which is called
de:lth is worse than death, for the four realills Puthujjana-gati---the Nakhasikha and K ~ 1.1 a-
of misery down to the great Avici Hell, kacchapa Suttas may be cited. However,
stand wide open to a Putliu!;an<l who only an outline of each will here be
departs from the abode 01" n". en, like produced.
space without any obstruction. As soon
as the term of life expir~s, he Illay fall into
THE ALL
, Brethren, I will teach you the All. Do you listen to it. And what, brethren,
IS the All ?
It is eye and visible object: ear and sound: nose and scent: tongue and taste:
body and tangibles: mind and ideas. This, brethren, is called the All.
Now, brethren, he who should say, " Rejecting this All, 1 will proclaim some
other All, "---such might be the substance of his talk, but when que 'tioned he would
not be able to make good his boast, and he would come by disappointment besides,
What is the cause of that? Because, brethrcn, it would be beyond his power to do so.'
S. N. il·. 15.
- .,~ Jr-.:-T - - _ _ ~
'" . ",. ...... . '- -- '. - .. : ... :'.. -.=-:-.. .", .' .. .
NA KHASIK HA-S UTT A 7
. (By wa~ of showing how great is the disper- is carried away in all difections by tide, cur-
IO~l of e\'lstenc~ which is called Puthujjana- rent and wind. Thus these two go on thfough-
gat!, the Nakhaslkha and Kanakacchapa SLit- out an incalculable space of time: perchan -
tas ~1ay here be cited. However, only ,Ill ce it happens that in the course of time the
outlme of each will here be produced. ) yoke arrives at the precise place and t ime
Nakhasikha-Sutta. "At one time the where and when the tUft le puts up his head,
Buddha, showing them some dust whieh he und yokc:s on to it. Now, 0 Bhikkhus, is it
had taken upon the tip of his finaer-nail add- possible that such a time might come as is
ressed the disciples thus: "J f, ''0 Bhik'khus, said?" .. Tn ordinary truth, 0 Lord,"
these few grains of dust upon my finger -nail replied the Bhikkhus " it is impossible; but
and all the dust in the universe were compared time being so spacious, and an aeon lasting so
long, it may be admitted that perhaps at some
in quan.tity, which would you say was less,
time or other it might be possible for the two
and whlch more?" The disciples replied:
to yoke together, as said; if the blind tortoise
" Lord, the dust on your finger-nail is less,
and that of the universe is more. Surely, lives long enough, and the yoke does not tend
Lord, the dust on your finger-nail is not to rot and break up before such a coincidence
worthy . of mention in comparison with the comes to pass. "
dust of the universe." THen the Buddha Then the Buddha said, " 0 Bhikkhus, the
continued; "Even so, Bhikkhus, those who occurrence of such a strange thing is not to he
are reborn in the ahodes of men and Deva s counted a difficult one; for there is still a
whence they have expired, are very few even greatef, a harder, a hundred times, a thousand
as the few grains of dust on my finger-n a il ; times more difficult than this lying hidden
a nd those who are reborn in the four realm s from your knowledge. And what is this?
of misery are exceedingly man y, even as the Jt is, 0 Bhikkhus, the obtaining of the oppor-
dust of t~e great universe. Again , those who tUIiity of becoming a man again by a man
have expired from the four misera ble world s who has expired and is reborn once in any of
and are reborn in the abodes of men and De- the four realms of misery. The occurrence
vas are f~w even as the grains of du st on my of the yoking of the blind tortoise is not worth
finger-nall ; and those who are repeatedly thinking of as a difficult occurrence in compa-
reborn in the four miserable world s are rison therewith. Because those who perform
innumerable, even as the grain s of dust of the good deed s a nd abstain from doing bad alone
great universe." can obt ain the existence of men and Devas.
The bein gs in the fouf miserable worlds can-
What has just been said is the substance ot not discern what is virtuous and what vicious,
the Nakhasikha-Sutta. But, to sa y nothing what good and what bad, what moral and
of the beings of all the four realms of misery what immoral , what meritofious and what
the creatures that inhabit the four ore~ t demeritoriou s, and consequently they live a
oceans alone will suffice to make evidenthow life of immorality and demerit, tormenting
great is the evil of Vinipatana-gati, that is, the one another with all their power. Those crea-
dispersion. the variety of possible kinds of tures of the Niraya and Peta abode in parti-
existence after death. cular, live a very miserable life on acco unt
Kii1)llkacchapa-Sutta. "At one time the of punishments and torments which they
Buddha addressed the disciples thus: "There experience with sorrow, pain and d istress.
is, 0 Bhikkhus, in the ocean a turtle, both Therefore, 0 Bhikkhus, the opportunity
of whose eyes are bliRd. He plunges into the of being reborn in . the abode of men is a
water of the unfathomable ocean and hundred times, a thousand times harder to
swims ahout incessantly in any direction wher- obtain than the encountering of the blind
ever his head may lead. There is also in the turtle with the yoke. "
ocean the yoke of a cart which is ceaselessly According to this Sutta, why those crea tures
floating about on thl! surface of the watef, alld who are born in the misera ble pbnes are fa r
. ".The way, Cunda, to get quite and rid of those false views an d of the do mains
111 whIch t~ey arlse and crop up and obtain, is by seein a wi th right comprehension
tha t there IS no 'mine' no 'this is I .' 110' this is myself. ';, ,
Sallekha- S"utta.
8 THE VIPASSANA-DIPANI
from human exi~tcll\.:e i~ beeaL:~e they nevcr Path to make the sky their resting-place,
100" up but always look down. And what transmigrate after the dissolution of their
is meant by looking down? Thc igrorancc ~rcs~nt bodies into new ones! they fall tumb-
in thcm by degrees becomes greater and llIlg Into the bcnds of the eVIls of dispersIOn,
stronger from one existence to anoUlI!r; In tIllS wc,rld ordinary men who climb up very
and as tile water of a river always flows down high trees fall tumbling to the ground when
to thc lower plains, so also they are always the branches which they clutch or try to
tending towards the lower existences; for make theJr resting place break down. They
the ways towards the higher existences are suffer much pain from t];e fall, and sometimes
closed to them, while those towards the lower death ensues because they have no other rest-
existences are freely open. 1111S is the ing-places but the branches, neIther have
meaning of "looking do\\-n ", Hence, from they wings wherewith to fly in the aIr, It is
this story of the blind turtle, the wise appre- the s?me with men, Devas and Brahmas who
hend how great, how fearful, how terribly have the. hall~ci[latlcn of Wrong Views,
perilous are the evils of the-Puthujjana_ when theIr restll1g-place of Wrcng Views as
gati, I.e. the .. disperslor. of existence ". regards self is broken down, they fall tumb-
What has been said is concerning the ling into the dispersion existence. For their
Puthujjana-gati. Now what is Ariya-gati? resting-places are only treir bodies; and they
It is deliverance from the dispersion of have neither such a resting-place as Nlbbana,
nor such strong wll1gs as the Noble Eightfold
existence after death. Or it is the dis-
Path to support them. As for the birds,
appearance o~ t.hat "disper~ion of existence"
which is conJollled WIth tne destIny of In- though the branches they rest on may break,
evitable death in every existence". It is they never fall, but eastly fly through the air
also the potentiality of being reborn in to any other tree. For the brancl:es are
not their permanent resting places but only
higher existe.nces or .in existences accord~ng
to one's chOICe. it IS also not ltke the lall temporary ones. They entirely rely on
of coconuts from trees; but it is to be their wings and the air. ]n the same way,
compared to birds which fly through the aIr men, Devas and Brahmas who have become
to whatsoever place or tree on whieh they Ariya and are freed from the hallucination of
may wish to perch. Those men, Devas Wrong Views, neither regard their bodies as
and Brahmas who have attained the Ariyan their Alta or Self, nor rely upon them. They
state can get to whatever better eXIstence, have in their possession permanent resting
i .c. ;s men,- Devas, Brahmas, they may wish rlaces, such as Nlbbana whIch is the entire
to be reborn into, when they expire from the cessation of all 1t!mbling existence. They
particular existence in which the) have attain- also posses~ the very mighty wings of the
ed such Ariyan state. Though they cxpire Noble Eightfold Path which are able to bear
unexpectedly without aiming to be reborn them to better eXIstences.
in any particular e:ostence, th.c) are d.estllled What has been said is concerning the
to be reborn in a beller or hIgher eXIstence, distinction between the two Gatis, i.e., the
and at the same time are entirely free from Puthlljjana-gati and the Ariya-gati.
rebirth Into lower and miseracle existences,
Moreover, if they are reborn again in the
abode of men, they never become of the THE TWO SACCAS OR THE TWO
lower or poorer classes, nor are they fools or TRUTHS
heretics, but beccme quite otherwise. It is
the same in the abodes of Devas and Brahmas Sacca or Truth is the constant faithfulness
They are entirely set free from the Puthu- or concordance of the term whIch names a
Jjana-gau . thing, to or with that thing's intrinsic nature.
What has been said is concerning the coursc It is of two kinds, to wit ; -
cf Anyas. Now wc will explain the two 1. Sammuti-$:\cdi. cOI;n:ntional or
Galis side by side. When a man falls frcm relative truth.
a tree he falls like a coconut because
he has no wings with whIch to fly in the air. 2. Paramattha·sacca, or ultimate Truth.
In precisely the same way when men, Devas Of the two, comentional truth is thl'
and Bn:hmas who are Pullhujjana, rivetld trllthfullH:S~ of the customary terUls used by
to thl: halluclIlatlOn of wrong vIews and the great majority of people, such as .. 'elf
having IHI wil'gs of the Noble l:.ightfold eXIsts ", .. a living Sl ul e. Isb " .. men c. 1St ".
... ~~,,-,
- -
",.....~.,. - .
THE TWO SACCAS OR THB TWO TRUTHS 9
• D e L t", .. 'akkas it.... elep- According to conventional truth, a person
hant i,t ", .. hend exist .. and'so on. exists, a being eXIsts; a person or a being
Thi ' I l \ ntionnl truth is the opposite of continually trantimigrates from one exbtence
untruth. and so ca n 0\ efcome it. It is not a to another in the ocean of lIfe. But
Ii Of \1\ untruth when people say: to ultimate truth, neither a person nor a being
exists, and there is no one who transmigrates
"There [Tl hably exists an immutable, from one existence to another. Here, it
pc~mnn~nt, O~lC continuous self or living soul may be asked: "OG' not these two truths
WI11C.h IS neIther momentarily rising nor seem to be as poles asunder?' Of course
pas l11g away throughout one existence" they seem to be so. Nevertheless we may
ft),r this is the customary manner of spee~h bring them together. Have we not said:
?t the. great majority of people who have no .. According to conventional truth" and
lnten110n whatever of deceiving others. But " according to ultimate truth"? Each kind
according to ultimate truth, it is reckoned a of truth accordingly is truthful as regards
Vippallasa or hallucmation which erroneous- its own mode of expression. Hence if one
ly regards impermanent as permanent and man should say that there exists a person or
n~)Il-self as. self. So long as this erroneous a being according to conventional truth,
new remalllS undestroyed, cne cal, never the other to whom he speaks ought not to
e cape from the evils of Sams2ra the wheel contradict him, for these conventional terms
of life. All of the foregoing alike holds good describe what apparently exists. And like-
when people say" a perscn exists " and wise, if the other says that there exists neither
so on. a person nor a being, according to ultimate
Ultimate truth is the absolute truthfulness truth, the former ought not to deny this, for
of assertion or negative in full and complete in the ultimate sense, material and mental
accordance with what is actual, the elemen- phenomena alone truly exist and in strict
tary, fundamental qualities of J:~en G mena. reality they know no person or being. For
Here stating such truth in aftirmatlVe form , example: Men dig up lumps of earth from
on.e may say: "The element of solidity certain places, pound them into dust, knead
eXIsts", ,< The element of extension exists", this dust with water into clay, and from this
.. the element of cohesion exists ", "the clay make various kinds of useful pots, jars,
element of kinetic energy exists", "mind and cups. Thus there exist various kinds of
exists" "consciousr.ess exists ", "contact, pets, jars and cups in the world. Now
feeling and perception exist ", "matenal when discussion takes place on this subject,
~ggregates exist" and so on. And express- if 11 were asked: "Are there earthen
mg such truth in a negative form, it can be pots and cups in this world?" the answer,
sa~d: "No self exists "," no living wul according to the conventional truth should
eXIsts ", .. no person exists ", "no being be given in the affirmative, and according to
exists", "neither does an elephant exist" the ultimate tr uth, in the negatIve, Sll1ce this
"nor do hands, nor legs, nor any members cf kind of truth admits only tbe positive exis-
the body exist "," neither docs a man exist tence of the earth cut of which the pots and
nor a Deva" and so on. In saying here: so forth were made. Of these two answers
.. No self exists" .. no Jiving soul exist~" the former requires no explanation inasmuch
we mean thar there is nc such ultimate entltv as it is an answer acccrding to the established
as a self or living soul which persists UI{- usage: but as regards the latter, some explana-
changed during the whole term of life, without tion is needed. In the cbjects that we
momentarily coming to be and passing away. called" earthen pots" and " earthen cups ",
In the expression: "No being exists" what really exists is only earth; not pots ncr
and so forth, what is meant is that nothing cups, in the sense of ultimate truth: because
actually exists but material and mental the term <. earth" applies proj:erly not to
elemer.ts. T.hese elements are neither per- pots and cups but to actual substantIal earth.
sons nor beIngs, nor men, nor Devas etc. There are also pots and cups made of iron
Therefore there, is no scparate being or person brass, sIlver, and gold. 1hese cannot be
apart from the elements. The ultimate truth called earthen pots and cups, since they are
is the diametr:cal oppcsite of the hallucina- not made of earth. The terms .. pots"
tion, and so can confute it. One who is thus and "cups" also arc not terms descriptive
able to confute or reject the hallucination can of earth bu t of ideas derived from the appear-
escape from the evils of Sa,nsara, the evolu- ance of pots and cups, such as their circular or
tion of life. spherical shape and so on. 1 his IS obvious.
10 THE VIPASSANA.-DTpANT
because the terms "pots" and" cups" (VII) One species of material quality
are not applied to the mere lumps of earth of limitation, viz :-
which have no shape cr form of pots and (!9) Tl:e element cfspacc.
CL'pS. Hence it follows that the term" earth"
is not a term descriptive of pots and cups, but (VlIJ) The (\\0 communications, viz.
of real earth; and also the terms .. pots' (20) I ntimation through tIle bcdy
and ., cups" are not terms descriptIve of (21) Intimatien thrcugh speed.
earth but of pictorial ideas (santhana-pannati
which have no separate elementary substant.e (IX) The three plasticities, viz:-
other than the dust of clay, but are mere (22) Lightness
conceptions presented to the mind by the (23) Pliancy
particular appearance, form, and shape of (24) Adaptability.
the worked-up clay. Hence the negative
btatement according to the ultimate truth, (X) Th fct;r salient fcature~, viz:
namely, that "no earthen pots and cups (25) Integration
exist" ought to he accepted without question. (26) Contil1l!apce
Now we come to the analysis of things in (27) DW1Y
the ultimate sense. Of the two kinds cf (28) Imper mu nenec or death.
ultimate phenc mena, material and mental, TI:cse last ten species are callcd Ajata-
as mentioned above, the former is of twenty- riipani or non-geret:c materiel qualities,
eight kinds: as they do not po~sess the power of pro-
(1) The four great essential elements, viz:
ducticr;.
(I) The element of solidity
(2) The element of cohesiC'n, or the FifTY-FOUR KJNDS O.F MENTAL
holding, the fluid. PHENOMENA
(3) The element of kinetic energy.
(4) The element of motior.
There :,re 54 kinds of mental phenomell(J.
(II) The six bases, viz:- Citta: mind or consciousness;
(5) The eye basis Cetasika : mental properties or concomi-
(6) The car basis tants, fift)-two in r.umber and
(7) The nose basis
(8) The tongue basis Nibbana: Getting out of the cilcle cf
existences;
(9) The body basis
(10) 1he heC1ft basis. (Nibbana is here reckoned (lS a mental
phencmenon, 110t from the subjective, but
(Ill) 1hc two sexes, viz :- frem the objective point of view. Tr)
(II) The male sex Citta me211S the faculty of investigating 11n
(12) The fenlale sex. object (aram8na) or the faculty of taking
(lV) One species of material quality of possession of an object, or the faculty of
life, viz:- knowing an ubject, or the faculty cf being
(13) the vital force. conscIous of 211 object.
Cetasikas are characters of conSCIOusness,
(V) One species cf material quality of cr mental properties born of mind. or ccn-
nutrition, viz :- comitant, of mind.
(14) Edible food Nlbbana" means freedom from every kind
of infelicity.
(VI) The four sense fields, viz :_
(15) Visible form (I) CONSCIOUSNESS is divided into
(16) Sound ,ix c1asses:-
(17) Odour I. Cocsciollsncs> 01' ~ight
(18) Savour. 2. " sound
_ These eightecn specics <lrc called hta- 3. .• ~mcll
or genclic material qualities, (1S they
rllp;i111
4. ., taste
pos~c~.s thl.! powcr of production. 5. " tOllch
6. .. nllnd.
$ r "_~..:r_.. ~ 10 ~,. __ ~ ~ __
:~~'~;~'.-'t . . . . .
. .' . '. .
FIFTY-FOUR KINDS OF MENTAL PHENOMENA 11
1: fhe COil Clousncss ansltlg at thc e)c- Rupa and Ariipa. It is of'two kinds, thus:
ba'l$ IS Ca lied the consciousness of sight, and Noble consciousness in the Path, and Noble
has (he fUllction of 'ccing. consciousness in tlie fn itlon.
2. The Con 'cic-usness arisirg at the car-basis II. FIFTY-TWO KINDS OF CETASIKA
i- called the consciousness of ~oulld, and has Mental properties are of 52 kinds.
the function of hearing.
(u) The Seven Common Properties (Sabha
3. The Consciousness arising at the nose- cittaka), so called on account of being
ha~is is called the consciousness of smell, common to all classes of consciousness,
and has the function of smelling. viz:
4. The Consciousness arising at the tongue- 1. phassa (contact)
basis is called the consciousness of taste, 2. vedana (feeling)
a nd has the function of tasting. 3. san. fi a (perception)
4. cetana (volition)
5. The Ccnsciousness arising at the body- 5. ekaggata (concentration of mind)
basis is called the consciousness of touch. 6. jivita (ps)chtc life)
and has the function of touchil'g. 7. manaslkala (attenlion).
6. The consciousness arising at the heart-
basis is called consciousness of mind. ln (b) The SIX Particulars (pakinnaka) so
the Arupa-Icka, however, mind-conscious- called because they invariably enter into
ness arises without any basis. The mind- composition with conSCIOusness, viz:
consciousne~s is again subdivIded into four 1. vitakka (initIal applicatIOn)
kinds . 2. vicara (sustained application)
(a) Kama-consciousness
3. vlri) a (effort)
(b) Rupa-consciousness 4. piti (pleasurable interest)
5. chanda (desire-te-do)
(c) Arupa-consciousness
(d) Lokutt,l[a- onsc1ousness. 6. adhirr:ekkha (deciding).
«(I) Of these, K~ma-consciousne~s is that The above thirteen kInds (2) and (b) are
whic h lies within the jurisdiction of desire called Mixtures (vimissaka), or better, as
prevailing in Kama-Jolia (Kamu-tal)ha and rendered by Shwe Zan Aung "Un-morals",
it is fourfold, thu,.: Moral (kusaJa) as they are cemmon to both moral and
Imm ornl (akusala), Resc1t znt (vipaka, and immoral consciollsneess in composition.
Inefrective (kriya).
(c) The fourteen Iml110rals (papa-jati), viz:
(b) Rilpn-cGnscious ness is the jhanic or I. lobha (greed)
ecstatIc mi nd wbch has become free from 2. dosa (hate)
Kama-desire but still remains within tte 3. moha (dullness)
jurisdiction of the c1esire prevailIng in Rilpa 4. ditthi (error)
loka (Rilpa-taDh5). and i( is threefold, thus: 5. J1l~na (ccnceit)
Moral, 6 issa (env))
Resultant. 7. macchariya (selfishness)
J neffective. 8. kukkucca (worry)
(c) Arupa-consciousness is also the jhanic 9. ahirika (shameJe~sness)
or ecstatic mini wr.ich has become free from 10. anottappa (recklessness)
R upa-desire, hut still remains within the II. uddhacca (distractIon)
jurisdiction cf the d~sire prevailing in the 12. thina (sloth)
ArLipa-lok<~ (Arupa-taQh3), and it also is 13. middha (torpor)
three fold, thus: 14. viciklccha (perplexj~y).
Moral, (d) The twenty-five Morals (kalayana-
Resultant, ,iatika) viz:
Ineffective.
J. alobha (disinterestedness)
(d) Lokuttara, or transcendental conscious- 2. adosa (amity)
ness is the noble mind (Ariya-citta) which 3. amoha (reason)
has become free from the tl'reefold desire, 4. saddha (faith)
and has transcend -·d (hc tllfee rlanes, Kama, 5. sati (mindfulness)
2 THE VIPASSANA-DIPANI
"I have preached the truth without making any distinction between exoteric and
esoteric doctrine; for in respect of the truths, Ananda, the Tathiigata has no such thing
as the closed fist of a teacher who keeps something back."
M ahiiparillibbiilla SWla
16 THE VIPASSANA-DJPANT
.T\vita-RUpa or Material Quality of Life. gible aiso we thus get five sense-fields in all.
Of these, visible form is the object of eye:
(13) J,vita means life, that is, the vital sound, of ear; odour, of nose: savour, of
force which controls the material qualities tongue; and the tangible, of body.
produced by Kamma and keeps them fresh
in the same way that the water of a pond Akasa-Dh:-ltu or Material Quality of
preserves the lotus plant therein from decay Limitation.
and so informs them as to prevent from (19) Akasa-dhatu means the element of
withering. The Common expressions of space. 'In a heap of sand there is a space
ordinary speech, "a being lives" or "a between each particle of sand. Hence we
being dies" are descriptive merely of the may say that there are as many spaces as
presence or absence of this material quality there are particles of sand in the heap; and
oflife. When it ceases forevc.r with reference we can also distinguish the particles of sand
to a particular fOl m, we say" a being dies" from one another. When the heap is
and we say" a being is living." so long as it destroyed the particles of sand are scattered
continues to act in any particular form. about, and the space enclosed between them
This also locates itself by permeating the disappears also. Similarly, in very hard
whole body. lumps of .stone, marble, iron, and metal,
Ahara-Riipll or . the Material Quality of there are JIlnumerable atoms and particles
Nutrition. of atoms which are called kala pas or groups.
Into every finest, smallest particle of an atom
(14) Ahara-rupa means element of there .enter.s at least these following eight
essential nutriment that chiefly nourishes or qualities of matter, i.e., the Four Essentials
promotes the growth of material qualities. and colour, odour, savour, and nutritive
Just as the element of water that resides in essence. And each group is separated by
earth or that falls from the sky, nourishes the element of space which locates itself
trees or plants or mainly promotes their between them. Therefore there i1' at least
growth or helps them to fecundate, develop as much of space as there is of the matter of
and last long; so also this material quality the lump. It is ov.ing to tile existence of
of nutrition nourishes or mainly helps the this space that lumps of stone and iron can
four kinds of bodies or matter produced by be broken up, or cut int0 pieces, or pounded
the four causes, namely, kamma, mind, into dust, l)r melted.
temperature and food, to fecundate and
grow. It is the main supporter of the mate- The Two Yiniiatti-Riipa or "lodes of
rial quality of life, so that undertaking Communications.
various kinds of work in the world for the Vinnatti-rupa means mode of communica-
sake of getting one's daily food, is called a tion or sign employed to communicate the
man's living or livelihood. willingness, intention. or purposc. of ('nc
Gocara-Rupas or the Four Sense-Fields. person to the understanding of anL1ther.
Gocara means sense-field or object of the (20) K1iya-\iMlatti is that pc,'uliar n1l1\'e-
five senses. ment of body by which one's purpl'se I'
(l~) The object "visible form", is the made known to others.
quahty of colour or of shape of various (21) VacI-vinii;lIti is that peculiar n1<)\','-
objects. ment of sounds in speech by which \)nc'~
(16) The object" sound" is the quality purpose is made known tl) L1t her. .
of sound itself. Those who canlllll sec the m111ds l,r ,)ther,
(17) The object" odour" is the quality know the purPl)SC. the intention. thl' \\ illin~
of scent or smell. ness, of others thnHlgh tIll' USt' ,)f thest'
(18) The object" savour" is the quality two modes of l'PllIllIunil'ati,)n \'r Viiii'uui-
of savour or taste. Mention is not nUll'e ril pas. Tht'st' two arc <'mplt))t'd I1I1t \ml) III
~ere of touch or the tangible, a~ it consists comnlllllicntint\ nne's purP\'St \)1' int 'nti\,,, tl'
In the Great Essentials or Elements. It is th.: understand in ' l)f ;I Illlt her, hut ,lis" III
of three kinds, Viz., Pathavl-potthahba or mo\'ing the parts llf tht' ht)dy whill' \\,Ilkln~,
extension tangible, Tejll-potthahba or and so (\)rth. al'Cortiing 1\' t)nl"~ 1'\1 n \\ ill :
temperature tangible. Viiyo-potthabba or IS al 0 VI h:arning by heart. rl'.ldin~ t ' <'n ,-
movement tangible. Counting in the t:\I1- self, 'Intl \1 forth.
THE FOUR LAKKHANA-ROPAS 17
rht:' fhrt't:'-Yiklira-Rupas or the Three (27) J<lrata is Ihe ~tatc of growing old.
Plasticities. of" decliJle, of" maturity. rirenc~s (in the scn~~
YI\...i\ra means the peculiar cxprcssion or of being ready to fall), decayedness. cadUCity.
dl~tincti'econdition of the Jata -r upas, thc rottcnness, or corruption.
genetic material qualities: en) Aniccata mcans impermanence,
(22) Lahutii IS the lightness of the death, termination, cessation, brokenness:
material qualit). or the state of disappearing. (It is our Ledl
Sayadaw's style in writing to express an idea
(23) l\1udut:i is the pliancy of the material by means of as many synonymous terms as
4ualit) . he can collect, and a translator, such as I.
who has not fully attained the mastery of
(24) Kammaiio.ata is the adaptability of the language in which the treasures of Bur-
the two media of communication. When mese literature are to be deposited, can WIth
one of the Four Great Essentials falls out difficulty furnish the translation with a
of order and becomes disproportionate to sufficient number of appropriatc terms).
the rest in any parts of the body, these
parts are not light as usual in applying them- A pIa nt has five periods, the Acaya period.
selves to some work, but tend to become the Upacaya period, the Santati period, tht'
heavy and awkward; they are not pliable Jarala period, and the Aniccata period. It
as usual, but tend to become hard, coarse is first generated then grows up gradually
and rigid; they are not as adaptable as usual or develops day by day and after the cessa-
in their movements in accord with one's tion of growth it stands for sometime in the'
wilJ, but tend to become difficult and strained. fully developed state. After that it begins
Likewise when the Essentials are out of to decay and al last it d.,es and disappears
order, the tongue, the lips, are not adaptable leaving nothing behind. Here the prlmar\'
according to the wish in speaking, but generat ion of the matenal qualities is called
become firm and stiff. When the Four amra period; the gradual growth or d.:\clop·
Great Essentials are in good order and the mei1t, the upacata period: and their standiJlY-
parts of the body are in sound health, the in their fully developed state, the .Iwl/uli
matter of the body (rupa) is said to be in period. However, during these three
possession of these qualities, i.e. lightness, periods there are momentary decl) S I khal}lka
pliancy, and adaptability, which are called jarata) and momentary deatil~ (khaf)lbt-
I he. three plasticities (vika ra-ru pas). aniccata), hut they arc not COIISpICllOll~,.
The four Lakkhal;a-Rupas or the Four The declining t,r til..: plclJlt is calkd . i~lrat t
Salient Features. pcriod. Durinf: the periud or d~cI ;11C tiler,-
Lakkhana means salient featurc Dr Illark arc momcntar\, bir~hs (khar.li~'I.i.;ti) and
bv means ~)f which it is decisively kncwn that momentary d~:lths (kh:lf)ikam:tr~!Jta). hlil
all material and menta! qualities are subject they are -also inconspicllolls
tll impermanence. (Thc COIllI1lCnt,ltO!' of the ··Dhll11ll1<\sal.-
!!.C1n\" in his Athasidin\. e\flf:lillS this b~ <111
(25) Upacaya-rupa means both integra- illustration of a well ' illl!. our nn the hal1~ ..
tion and continuance of integration, of which of a river. The first gushing Ollt of water
two the former may be called Acaya (initial in the well. )1(' ~avs, j, lIke the .'\ c,lva PI" the
integration) and the latter Upacaya (sequent material phenom·cnoll : the Aushilig up or
integration). the gradual incre,1sing or tile rising up of
water to the full. is like the Lfpacaya : and
(26) Santati-rupa means continuance. the flnociing i~ Iikc the S:lntati. Tr.)
From the cessation of sequent integration
10 the commencement of decay the pheno- The death of thc plant :Int! the tinal di~
menon continues without any inc-ease appearance of all its con'titu-.:nt i~ called
or decrease. And such a continuous state the alliecal :1 period. Durin,,- whal we call
of material phenomenon is called Santati ' or death there arc ai~(l 1ll0111l'l1l<1ry births dl1d
Pavatti (Prolongation). The produclion decavs bUI tlte\' ~tre invisihk. Till' fih'
(jati) of the groups of material qualities alone, peri~;ds ,llIotled "10 \\ hat i, ,q-p:lr~nt I,") th-
is described by the three name~ of Acaya, vicwarc shown here only in llrd:r tn he!"
Upacaya and Santati. ont' to grasp the idea 01" i akklt'lT.u r\1p:I'. '
'2
THE VIPASSANA-DIPANI
18
In a'similar manner we mav divide. in the ~,pperrain severally to the four classes of
life of a fruit tree, the branches, the Je,lI'cs, phenomena produced by the {our ca\lse~.
the buds, the flowers. and the fruits into five There are no phenomena that enter into
.periods each. A fruit can be divided into five composition without these. Material
periods thus: the first period of appearance, phenomena enter into composition with
the second period of growth or development these, forming groups of eight, nine, and so
the third period of standing, the fourth ferth, and each group is called Rupa-KaHipa.
period of ripening and decaving:, and the fifth As to the two salient features, decay and
.period of falling from the stem or total impermanence. they exclude themselves rrom
destruction or final disappearance. the material qualities born of the four causes
Just as we get five periods in the life of as they di sorganise what has been prqduccd.
plants so is it with all creatures and also with
all their bodily parts, with their movement s CAUSES OR ORIGINS.
or bodily actions such as going, coming, Of these eighty-two ultimate thing' ,
standing, sitting, with their spcech and with Yihblillu. in a~ lI1ueh as it lies outside the
their thought. The beginning, the middk. scope of birth (.Iati), does not need any
and the end are all to be found in the exi.,tence originiltor for its arising: neilher does it
of every material thing. need any cause LOr its maintenance since it
The Four Producers or Generators of Material
Phenomena.
There are rour kinds of producers which
also does not come within the range of decay
and death (Jara-Maraf)a). Hence Nibhlillll
is unconditioned and unorganized. BUI,
I
with the exception of Nibbana, the eighty-one
produce material phcnomena :--.. phenomena , both mental and material.
being within the spheres of birth, decay and
l. Kamma,
dt'ath, a re conditioned and organized things,
2. citta,
Among the four causes already dealt with
3. utu, in connection with the material qualities,
4. ahiira. KOl)ill1a is merely an originator and Cilia
Kamma means moral and immoral aclion s (mind) is simply a stimulus. The physic;;!
committed in previous cxistences. body develops, stands, and is maintained by
the power of the warmth-element called U/II
Citta means mind and mental cOllCOlllitants and by the power of the essence of nutriment.
existing in the present life. I f the force s of the latter two come to an end,
the forces of the former two also can no
Utu means the two states or Tejo-ci hli t lI.
longe:' operate but cease simultaneously
the fire-element, i.e., heat (unha-te!p) and
cold (srta-tejo). . In thG ose of trees, for example, the seeds
arc only their origin~; . They grow, develop.
Ahara means the two kinci,. 0' nulriti\'e
and arc maintained hy means of the clements
essence, internal nutriment that obtain s from
of earth and water. If these two principk~
the time of conception and exterl~al nutri-
fail them, the power 01' the seed also fail~
ment that exists in edible food. along with them. Here the physical body
Out of the twenty-eight species (,r 11l~lterial is like the tree: K(//1/lI1a is like the seed:
qualities, the nine species, i.e., the ,!X bases, the warmth-element, or what is called LIlli
two sexes, and life, are produced only by is like the earth; the nutritive essence is like
Kamma. The two media of cOllllllunica- the rain-water, which falls regularly at proper
tions are produced only by Citta. seasons: and mind is like the ~ltmosphere
and the heat of the sun, both of which give
SOllnd is produced by Citta apd lItu. support from outside.
The three plasticities arc produced by Citta,
lItu. and Aha ra. Of the remaining thirteen. With regard to the causes or mind and
excluding Jarata (decav) and - Aniccata lI1ental properties, three things ~lre needed
(impermanence), the 'eleven -(l\mprising for the ;Irising ur Resultants; a past "alllllla,
the Four Great Essentials, nutriment, visib le a basis to depend upon. and an object. rhe
form, odOllr, savour. tile elelllcnt or space. lirst is like the seed of the tr;;c. the hasis i,
intrg~ati on, and continuance arc produced
like the carth. and thc object is like thc rain-
by the four causes These cleven ,t/ways water.
--------__----__--______ .. ~ ~~MR------~--~ ..~ .~ ~=~.-------=·
CAUSES OF ORIGINS 19
Two things are necessary for the arising of and A[ollasika.l:a. Here Akasa means the
each of the mental phenomena of the Morals, space th rough which sound i~ communicated
the Tmffiorals and the Ineffectives, :- a basis to the ear. The function of hearing can
to depend upon, and an object. However, take place only when it is present; the process
to be more detailed, full rational exercise of ear-door cognitions also occurs onlv when
of mind (yollisomanosikara) is needed hearing takes ~place. -
for the Morals, and defective irrational For the arising of the consciousness of
exercise of mind (ayoniso-manasikara) for smell, there is needed Ghand.-vatthu (nose-
the lmmorals. The 1neffectives which have basis), Gandh"9.rammaQa (object of smell,)
apperceptional functions have the same Vafa and Manasikara. Here' Vafa means
causes as the Morals. As for the two classes the air in the nose or the inhaled air. If
of consciousness called" Turning towards," this is not present, odours cannot come into
if they precede the Morals they have the same contact with the nose-basis, and consequently
causes as the Morals, and if they precede the function of smelling and ·the nose-door
the Immorals they have the same causes as cognitions cannot taKe place.
the Immorals. Here yoniso-manasikara For the arising of the consciousness of
means proper exercise of reason, and ayoniso- taste, there is needed .1\ vha-vatthu (tongue-
manasikara means improper exercise of basis), Rasarammana (object of taste), Apa
reason. These are the ~nctions of the and Manasikara. Here Apa means wetness
two classes of consciousness called Avajjano, of the tongue. If the tongue is dry, the
"Turning towards." On seeing a man, if savour or sapidity cannot come into contact
the manasikara be rationally utilized, moral with the tongue-basis, and consequently the
consciousness arises; and if the manasikara function of tasting and the tongue-door
be irrationally utilized, immoral conscious- cognitions cannot take place.
ness arises. There is no particular object
which purely of itself will cause to arise only For the arising of the consciousness
a moral consciousness, or only an immoral of touch, there is needed Kaya-vatfhu body
consciousness. The process of the mind basis). Photthabbarammana (object of touch),
may be compared to a boat of which the Thaddha and Manasikara. Here Thaddha
Avajjana-citta or "Turning-towards-thought means the quality of the object of touch, i.e.,
is the helmsman. As the course of a boat the degree of coarseness of it. Only a some-
lies entirely in the hands of the helmsman, what coarse touch can make an impression
so also the occurrence of the moral and the upon the body-basis. If the object of touch
immoral consciousness lies entirely in the is too subtle, it cannot impinge upon the
hands of Avajana. body-basis. And unless there is impinge-
ment, neither consciousness of touch nor the
What the seed is to the tree, that the body-door. cognitions can arise.
Manasikara is to the Morals and the Immorals
What the earth is to a tree, that their "Basis" For the arising of the consciousness of
is to the Morals and Immorals. While mind, there is needed Hadaya-vatthu (heart-
what the r~in-water is to a tree, that their basis), Dhammarammana «object of thought)
" object" is to the Morals and Immorals. Manodvara (mind--door), and Manasikara.
Of these, Dhammarammana means all objects
We wiII now set forth the causes in another comprising all material qualities other than
way. the five-fold objects, all mental qualities, all
Each of the six classes of consciousness ideas, and Nibbana. As a matter of fact,
has four causes. For the arising of the the nve-fold objects (form, sound, smell,
consciousness of sight there is needed taste and touch) are also the objects of
Cakkhu-vaHhu, Ruparammana, A/oka and consciousness of mind, but in order to set
Manasikara. Of these, Manasikara is the forth what is not related to the five doors.
name of the Avajjana-citta which turns the or five senses, only thought-objects are
process of mind in the direction of the object mentioned here. Mano-dvara or mind-door
of sight. Aloka means light. Unless there means the continuum of sub-consciousness.
is light, the function of seeing will not take Though the heart-basis is the place where
place, nor the process of cognition. Cakk !1lI- consciousness of mind arises, since it does
vatthu means eye-basis; and Rurarammona not possess the appropriate kind of sensuous
means object of sight, literally, form-object. organs, the impressions of objects cannot
For the arising of the consciousness of appear in it, hence they have to appear in the
Sound, there is needed Sota-vatthu (ear-basis) mind-door only.
Sadda-rammana (object of sound), Akiisa
THE V1PASSANA-DIPANT
20
The Two Abhinnanas or THE TWO The last of the three is again subdivided
into two :-
SUPER-KNOWU.DG ES
I. Anubodhu-n ana.
Abhiiinana means super-knowledge, or the
2. Pativeda-nana.
faculty of knowing pre-eminently beyond that
of nrdinary mankind. I t is of two kinds, Of these last two, the rormer is the triple
SO/llallta-abhinn 'ana and Dhaml11a-abhi- insight into Impermanence, Infelicity, and
nn 'alia. No-soul, or it is the insight into things with
all their characteristics as they truly arc.
SWllalha-abiiin ~na means super-knowledge The latter is the transcendental knowledge
acquired through the carrying out or the of the Four Paths. By this knowledge, which
exercises in Calm (SaIJlQ;ho). It is of five can dispel the darkness of the defilements
difi"erent kinds :- (ki/esa) such as error, perplexity, and so
l. Jddhil'idha-ahhinn an:1. forth, those who have attained the Paths are
2. Dihbosola-abhiii nana. brought into the light.
3: Celopariya-ahhinnana. The Three Parinnas
4. Puhbellivasa-abhinn alia. Pllrinna Illeans profound knowledge. It is
5. Yalhakammupaga-ahhinn alia. of three kinds, viz :-
The lirst is the supernormal power, ni' I. );ftla-parinna (Auto logical know-
pas~ing through the air, sinking into the earth, ledge).
by oneself creating wonderful things, trans- 2. Tirana-parinn a (Analytical know-
forming oneself into different personalities. ledge).
The second is extreme sensitiveness of 3. Pahfrna-parinn'5. (Dispelling know-
hearing sueh as is possessed by Celestial ledge).
beings. :t\:ata-pari?ii'ia means a profound and accu-
The third is the supernormal knowledge of rate discernment of mental and material
phenoillena with all their proximate causes,
others' thought. and also of Nibbana, as shown in the previous
The fourth is the supernormal knowledge sections on the Truths and the Causes.
of previous existences. Jt discerns things deeply by means of Dha-
The fifth is the supernormal knowledge of mma-ahhi?in. ana (philosophical knowledge)
living beings and of the kUlIIlJla,l' in accordance in their ultimate aspects, dispelling all merely
with which they are thrown down into the pictorial ideas or representations (sanlhana-
various spheres of existence; it resembles pan?ia/li) such as hair, hair of the body, and
such supernormal vision as is possessed by so forth. Even if all of these are not dis-
Celestial beings. cerned, ir only the Four Great Essentials
DholJlma-abhin fiana means the insight by out of the twenty-eight mat"rial phenomena
which are discerned all the things or ultimate are discerned accurately in the aforesaid
truth mentioned in the sect.ion 011 the Truths, manner, it may be said that the function of
together with their respective characteristics N;ila-parinna as regards Rupa (rOfm), is
beyond the range of conventional truth. accomplished. As regards Nama, the mental
It is divided into three kinds:- side, ir only rour of the mental things, i.e.,
mind, feeling, perception, and volition, are
I. Sutoll1aya-nana, knowledge acquired thoroughly discerned in the aforesaid
by learning. manner, it may also be said that the function
2. CinrufIlaya-nana, knowledge acqui- of Kalapari1i na as regards .",'al11a is fulfilled.
red by reasoning. Jf NibMlliI can also be discerned as shown
,. Biz a ranalltaya-n a /la, kllowkdgc: ac- abuve till: i'ullctiOLl or Naltl-parinna would
qUired by contemplation. be fully n:ali/ed.
'Thus monks, the Tathagata, being such an one in things seen, heard sensed, cognised.
is "such". Moreover than "He who is such" there is none other greater'or more excellent,
I declare.'
Anguttara Nik1iya. ii, 23. IV, lIt. 24.
THE THREE PARINf'lAs 21
'II j',II/'I-/'clrtil:i ,\ llle~IIIS a prOr~llllld a lid Ilefe is <In illustration to ~"()w thL:
:l(l ur:lIl.' dl~ll~rIlllll.'llt llr 1l1~lllll'lltary phello- difference betwn:n till' vec!ayiw-t/ukkllil and
lll(ll In ('lh melltal and 1ll:lt~rl"l) \\ Ith Illsil..dlt b"UI'(/tI/IIH!Il/,!,//(/. A man has a dangerous
illtll \\,I\ill!,!. and \\aninC!, b\ sh.ilrull" dis~~ec disease. I!e Iws to live on a simple dict, slich
til:!,!. Ille I.'pnlinuil\ llr 1;I~nl~ds and in:Ilerlals as vegl'lables and rruit, so as to kL:ep hil11seli
l \Ilil/a and /'UpcI}- illio momentary ultimates. healthy and the disease in a subdued
It is l1! three h.inti<. :- condition. II' he takes rich diet, such as
1. All icca-/Je/r,fl na. 2. Dill, k I/(/-/illri- poultry, fish, meat, and confectionery, evcn
nnn. 3. AlIllll([-llarin na. though a sense or comrort and enjoyment
may accompany such a dainlY l11L:al, ancr
or these three, . llIicca-/i([l"Inna means either p~Htaking or it he will suffer all110st deadly
a rer\Cd or a qualified kllowkdge or the law pain for the whole of that day or maybe for
of death (1I111/"{/QU). Here by de:lth i~ Illeant many days from indigestion, which will
the t\\U kinds of the same, conventional cause to arise again in full force the disease
death ( .I(llIllIlllliIlW/"{IQ([) and ultimate death thal was subsiding. The more dainty the
(flllrGIIICllI/wIIWntoa). or these two terms, meal was, the longer will he suITer. Now
by conventional death we mean that kind or suppose that a rriend of his, with a view
ueath conccrning which we are accustomed to acquiring merit, brings him some nicely
to sa), according to the conventional truth, cooked, buttered rice, lowl ,nsh, and meat.
th~lt "to die some time is unavoidable 1'01' The 111 a 11, fearing the agony of pain which
":\CI") living person or every living creature." he will have to undergo if he ~hould eat
l3y ultimate death we meall the momentary of thc l11eal so well prepared, though only
ueath of mental and material phenomena for a lew 1110l11cnts, has to thank hi~ fricnu
\1 hich occur~ innull1erable tillles even in one but decline it, telling him that thc l11eal is too
u'ly. The ronnel' neither pOSSC~SC$ the real rich lor him, and that should he partake of' it
salient ICalure vI' Impermanence, nor docs it he would be sure to sutler. In this instance,
lic properly \litI1in the domain or UllicC(J- the richly prepared food is, or course, the
jJllJ"inn a, hut only or the n t:allection of' pleasu ra ble object (l'cdayiluslIklw- valthu), for
death (lIIuJ"(Joallllssuli). In f~lct, it is only it will probably furnish a nice savour to the
the lattel, ultimate death, which exhibit:, the palate whilc it is being ealen, which feeling of
salient feature of Imperillanence, and lies pleasurc is called Vct/al'itasukha. But to
within tile uOll1ain or Allic('([-l'urinn.fi. him who lorc~ccs that it will causc him ~uch
Duk/,/w-fJurinn.a means either a perrect or pain as may break down his health, thi s sal11e
a qualitied kllowledge or tile illtrinsie cilar,tc- food is really an unpleasurablc object. I-k
telistic III or infelicity. lIere III is or twu shrinks 1'1"0111 and rears it, ror he knows that
kinds :- the better the savo ur the longer he must sulkr;
I. Vcd([.I"ila-dll/,;;'h!l (Pain-feeling ill). hence the pleasure his palate will derive rnlln
the luod is to hil11 a real lear-producing iI!.
2. B/1I/.1"([1 t/w-duk/, II([ (I :C<I r-prod uci ng
j 11). In the world, he who has not got rid or the
Of these two, hy Vedoyilu-dllkk/IU, bodily error or Ego ,1 nd become salC agai nsl the
and mental pain, arc meant; anti hy bodily danger or the dispersion or life (vinipa/ww-
pain is meant the unbearable, unpleasant hhayo), and its pas,age to realms or misery is
like the aforesaid man who h;ls ~he dange,:~us
p~lin that comes to the various rarts of" the
hody; while l11ental rain mean s ~uch pains disease. The n;stel1ces or mel1, Devas and
a'; Soka (sorrow), ParidCl'{/ (lamentation), Brahmas, and the pleasures experienced there-
j)oll/anassCl (grief), L/I ~)'asa (despair), "hich
in, are like the richly prepared rood al1d the
lCeiing or pleasure deri\ed rrom it. .] he
arc experienced by mind. Blwm!/ha-dukk-
flus are those pains which rail within
state or being reborn ill dilTerelll e\i,tcncc:,
the sphere oi Bhu)'f/-n. ana (knowledge of after death is like the agon) 'Ahieh the man
things as fearful), an J of the Adi lIara-n. ana has to suffer aner the enjoyment of the food.
(knowledge of things as d?ngerou<): J2li- Here Veda.rila-C/ukkha is synonymous with
dukkha (ill of birlr), J(!Jd-dukkha (ill of Duk/,!7a-,·('dol.a which is present in the
decay), Marary.a-duf.:Uw (ill of death). I /('d~na Triad at' ,)'lIkhaya-l't?dallaya-.I'([III/Ja_
.<';ul1khara-dukkha (ill of conditionality), anc! .1·/llIa -d"rlllllll 'J , Dllk I, kfJ yo - I'edallaya-.\·{/III/'(/-
I if!ariIl21I1a-dukkha (ill of" changeability), .1 1111 a - dhClI1/1l/rl, and Adllkk//(/IIIII.llIkhu 1"11_
v, hich will bc explai.1ed afterwards. l'cc!Cll/a)"i1-.lwlljlU)"IlIlU - ii/iii III III a. j]llII)"a lIill/o
. .
. _. ..:'. .~ .
----..,.- ~ -
22 THE VlfASSANA.-DTPANT
duld/III is synonymous with /)lIl-kh(/-.I'(/('('(/1ll 1 h~!t is to say: III i<; crroneou~ly perceiv-
and with DIII,klwlII, which is present in th..: ed. thought, and viewed as pleasure.
three salient features, Anicca, DIII,kllU, anti T:·.e three Suhlw-vippallasas are:-
Alla/la.
J. AsuMe suhhanti san navippallaso,
Hence, the perreet as well as the qualified 2. A sliMe sllhhanti cillavippal/aso,
knowledge of the intrinsic nature of the ill
or the existences of men, Devas and Brah1l1as, 3. Asubhe sllhhanti dit thivippal/aso.
as of the pleasures experienced therein, is That is to say: I mpurity is erroneously
called the Dukkha-parinn ii. perceived, thought and viewed as purity.
Anatta-parinn a means the perfect or the The three If lIa-l'ippallasas are:-
qualified know\t:dge or things mental and
material as possessing the characteristic !. Anal/ani aUdt! oiann
avippa/laso,
of" No-soul." By thi, knowledge or things 2. Anattani ullati cil1al'ippal/aso,
as no-soul, the Allal/a-nana, all the mental '3. Anallalli II/tali £Ii! (hivippa/laso.
and material phenomena that belong
to the ultimate truths are discerned as having That is to ~ay: No-soul is erroneously
no-soul. By it also is discerned the non- pl:rceived, thought, and viewed as souL--
personality of the" person" of conventional End of Note By Translator.)
truth. Neither are persons and creatures Here Atta or ~oul is the 'Llpposed under-
discerned as the soul or personality of mental lying essence cr a rictoriul idea (srllltha/w-
and material phenomena; nor is it discerned I'(,nnal/il, and ljva or lifc is the sllpro,eli
that there exists, apart from these, a soul or undcrlying essence of an aggregate-idca
personality which ncvt:r dies hut transmi- (yallial i-p(,n ila II i)
grates 1'1'0111 ont: existencc to another. If this
knowledge attains to its highe,t degree, Of these two delusions, the former may
it is called Allal/a-jiarinn 2. The triple Pari- bc got rid or by a knowledge or thc two kinds
nn ;-1 (of Allicca, Dllkkl/(/, and Anal/a), is of trllth, the ultimate and the conventional;
called Tiralla-parill//(/. but the latter can be got rid of only when the
Anic('(/-Ilarinna rcaehcs its summit.
Pah:itw-jiarinn a means the perfect or the
qualified knowledge which dispels hallucina- Here, by Santali is meant the cOl/tinuulII or
tions. It dispels the three N!cca-l'i/!pal/asa.l· aggregates orthc ~all1e kind, and by Nallii.-
by means of the in~ight acquired through the sail/ali is meant the cul/lilllla of aggregates
contemplation or Im[1crmancnee, the three of different kinds.
SlIklw-l'ippal/a ,ms and the thrce Suhlw-I'ippal/- This sal/lati is or two kinds mental and
asas, by means or the insight acquired through Ill<ltcrial. And the con/inlllllll of the material
the contemplation or JII, and !he t\tree variety or aggregate is again sub-divided
Al/a-vippal/asas by means or the insight into rour classes, namely, into those pro-
acquired through the contemplation or duced by Kamma, by mind, b) temperature,
No-soul. bv food. Each of thc e four kinds of
(NOlI' Ii.!' Trall.l'lalor.---Here the three C;'lllillua is liablc to change ir the respective
Nicca-vippalla.m.\· arc :- causes of each changes. When ehanlZt:s
take place, the change of the contillUl;/11
1. Anicce niceanti ~ann.a vippallaso, of the Kall1ma-produc~d class is not apparent
2. Anic:ce nie('{/I//i cillal'iPlwll5. \() but that 0"
the mind-produced class is \Cry
apparent. In the one ~inl!le act of sitting
3. A niece nic('(Int i dih! t il'lil/'tl/I':LI'U
dO\\n onl), many mo\cmcnts of tht' ditferen't
That is to say: Impermanence is crJ'll- p.lrts or the body arc to be obsel'\'Cd. The c
neousJy perceived, thought and viewed as movements and actions ar~ nothing but the
pcrmanenee. change, In the ('()llIil/l/(/ or
aggrL,gates. In
each <Jggregate there are tinCt' pL'fit)ds:
The three SIII,lw-I'il'/,{dlJ. II/~ aI''' :- birth. gl'llllth·:Ind·dl't'<IY, and J . til. Birth
J. Dukkl!e .I'I/I,I/{/Illi wdi [I :11'lfII'(lII;1 In, is c;tlled .Iuli, grn\\th-and·dL'l'<l\ i, called
.lara. alld tk;lth IS t\tlkd ,I/ol'lln;/ 1n L'ach
2. Dukkl/(, .Ill" llil/If I I'i/la I'i/'jl{dlh In,
,tep t:l~l'll III the :It·t llr \I;ilkmg Pl1stllll',
3. Du""I!e .\lI/..lulI/l i dit. tIll VII,/wlhISO. theft.: ,lfe begllllling, lludtlk. ,lilt! end. IlleSt
. " '., ': ... ::.'.. ". . ' : ., . . : ' :.-.-.:. .'- ..- .
~ . . . ,
- - - ~ - ~--~ -- -
24 THE VIPASSANA-DlpANT
is recognised by everyone. Ench process of but it is not fire. We observe that the flam"
thought has its birth. decJ),. 8nd death. is uninterruptedly continuing in its normal
Everyone knows oneself thus: "Greed is state. This is the continuance of the
rising in me now," or "Ibte is rising in matcrial phenomenon; hut it is not fire. We
me now',; or "Greed has ceased in me"; observe that the !lame is dying down. This
or " Hate has ceascd in n1c." But it cannot is the decay of the material phenomenon;
be said that it has' ceased forcycr or thnt it but it is'not fire. We observe that the flame
has come to its tin:ll end, for this is only is dying away. This is the death of the
the tempornry cessation or tk8th of thc material phCntllllenon: hut it is not fire.
process or continuufI1 of thoughts. If circulll- The pronerty of hotness is, of course, tire.
stances are favourable, thcy will rise again The flame quivers merely on account of the
instantly. What has just been said is in presence of these five salient features.
exposition of the decay and dcath of thc Sometimes it may quiver when the lamp is
mental continuulI/. removed, and in that case it may be said that
thc quivering is due to wind. These five
]\J"ata-parianna is relevant to T; ralla- salient features are therefore the sub-
parinnB., which in.turn is relcvant to Pallalla- sequent changes (a'i'.nath'abh'ava) of the flame,
irarnna the one sole necessary thing. called the Marks of Impermanence. By
observing and taking note of these five
Exposition of Tirana-parinna. salient features, it can be understood that
the flame is an impermanent thing. Simi-
The three sJlient marks or features are: larly it should be understood that all moving
I. Anicca-lakkhalla: The Mark of things arc impermanent things.
Impermanence. The mobile appearances of the most
2. Dukk/w-Iakkhalla: The Mark of delicate atoms of matter which are not
Ill. discernible by the human eye, are discovered
by the help of that clever revealer of nature's
3. Analla-Iakkhana: The Mark of sccrets, the microscope. Through the dis-
No-soul. covery of these moving appearances, it is be-
Anic('(/-lakl,/IOIIO or the Mark of Impcr- lieved nowadays by certain Western people-
mJl1encc, is the characteristic of the ,p:lere I eibnitz and Fechner, for example - that
of ~ ·ipariliB.m(/ and of An [wllaNifJ. ro. these material phenomena are living cratures.
But in truth they are not living creatures,
Viparin~ma menns metastasis, that is, a and the moving appearances are due only to
radical change in nature; a change from the the reproduction of the material phenomena
present state inl0 that which is not the present through the function of the physical change
state Anii athf1hhal'a means subsequent change «((Ill). By reproduction we here mean the
of mode. If the spheres of Vipurillalila and Acara-rlipa. I n some organisms, of course,
Annathahh~l'a arc exposed to the view of thc thcre may be living creatures in existencc.
mind's eye, it will be distinctly discerncd that
the mental and material phenomena which When wc look at the flowing water of a
are within the spheres of these two, Vipar- river or a stream, or at the boiling water in
illama and Afiflathabh~ra, are really imper- the kettle. we discern moving appearances.
manent things. Therefore wc have said: These are the reproductions of material
"The {/Ilicca-Iak" hana or the 1\1 a rk of phenomena prod uced by physical cha ngc.
impermanence, is the characteristiL of the And in water which seems still or quiet to
spherc of Vi/vJrinal11a and of Afin([/h~bha I'll. the nakcd eye, moving appear:lnees will also
When we closely observe and analY/c in be seen with the help of a miscroscope.
mind the flame of a lamp burning at night, These two are reproductions of materi.l1
we take note of the !lame together with its phenomena produced by physical changc.
five salient features, i.e. birth, growth, Here, .. reproductions" mean the constant
continuance, decay, and death. We notc i;llegration of new phenomena which arc
that the fire is momentarily arising. This is called ~ca.l'a-riiJla.l". l3y discerning the in-
thc birth of a l11ateri,il phcnomcnon: but tegrations or new phenomena. the SlIbscqucnt
it is not lirc. We (lhserve that the !lamc deaths or disappcarances of the old pheno-
aftcr arising, is constantly devcloring. This mena which are called the 4I1iccIIIlI-riil'lIs.
is the growth of the material phenoillenon: arc "Iso di~<:ernibk. When th~' integr;lIi,)t)
':~.~
.
..~,,,'.
.
.
-"
,-'.,
of new matter and the death of the old matter the dark, no source of light is praent,
tak place side by side, the Sanlati-rupa is sight-consciousness does not arise upon the
di. cernible. When the reproduction is ex- eye-basis; it i!j temporarily suspended. But
ce i e, the Apacaya-rftl'a is discernible. it will arise when the light from a fire, for
When the death of old maHer is C'xcessive, instance, is introduced. And when the light
theJaral9.-rUpU is discernible. We have shown is put out, sight-consciousness abo again will
above that in every tree, root. branch, leaf. ccase. As there arc five salient marks present
prout, flower, and fruit there arc these five in the the flame, if the light comes to be,
. alient marks. So, when we look at them seeing also comes to be, sight also arises •
with the aid of a microscope, we see that they If the light develops, seeing also develops.
are full of very infinitesimal organisms moving I f the light continues, seeing also continues.
about as if they were living creatures; but If the light decays, seeing also decays. And
in fact these are mere reproductions of jf the light ceases, then seeing also ceases. In
matter produced by physical change. the day-time also, these twin terms "seeing ..
,. not-seeing" may be made use of. If
As regards the bodies of creatures or there is no obstruction, one sees; and if
persons, these five salient marks are also there is obstruction, one does not see. As
discernible in every member of the body, regards eye·lids, if they are opened, one
such as, hair. hair of the body, finger·nails, sees; and if they are shut, one does not see.
toe-nails, teeth, the inner skin, the outer Whut has Just been expounded in the Jlipa-
~kin, muscles, nerves, veins big bones, small rinal1la and Ai1nathabhflva of sight-conscious-
bones, marrow. kidney, heart, liver, ness through the occasioning cause, light.
membrane, lungs, intestines, entrails, undig- ] n cases where the destruction of the eye-
ested food, digested food. and the brain. basis occurs after conception, sight conscious-
So, when we look at them with the help of ness also is lost for ever. I f the visual form
a microscope, moving organisms like very is taken away out of view, sight-consciollsness
small creatures are seen. These are the also ceases. While sleeping, as there is no
reproductions of matter produced by Kamma, attention, so sight-consciousness subsides
mind, food, and physical change. There may for some time. The genesis of all classes of
of course be microbes in some cases. Thus, consciousness that take part in the process
if we look with the mind's eye, the mark of of eye·door is to be understood by the term
impermanence in all the matler of the whole .. seeing"; and the suhsidence of the same
body will clearly be discerned. i~ to be understood by the term" not-seeing:'
What has just been expoupded is the mark Similarly in each function of hearing.
of impermanence in the matter. ,melling. tasting, and touching, a pair of
expressions (exi~ting or otherwise) is obtain-
In mental phenomena, i.f!., mind and its able, and these must be dealt with as to
concomitants, the mark of imrermanence their impermanency, i.e., Vipr/rinfJma and
which has two distinct features, the radical AnnatMthh'J\,{/, in the same way as sight-
change (l'ipllriI12I11a) and the subsequent consciousness. With regard to mind-cogni-
change (anna!haf>hava), is no less clearly to tion, it has many difTerent modes, and each
be seen. I n the world, we all know that is apparent in'its nature of Viparin2111a and
there are many different terms and expressions An.nath~"MJI'lI through the changes of the
which are applied to the different modes and different kinds of thought.' Among the
manners of the elements of mind and body mental concomitants, taking feeling for
which are incessantly rising and ceasing. example, the changes of pleasure, pain, joy,
For instance, there are two expressions, grief. and hedonic indifference, are very
.. seeing" and" not-seeing," which are used evident. So also, the changes of perception,
in describing the function of the eye. Seeing initial application, sustained application,
is the term assigned to the element of sight- from good to bad an~ vice versa, are very
consciousness; or, when we say" one sees." obvious. It may be easily noticed by anyone
this is the term applied in describing the that in the single posture of sitting alone
arisir1g of sight-conSCiousness from the greed, disinterestedness, hate, and amity,
conjunc(ure of four causes, namely, eye-basis, are each rising by turns.
visual-form, light, and attention. And when
we say," one does not see," this is the What has just been e pounded j
phrase we use in describing the non-existence
of !ught-consci6umesll. When, at night in
impermanence of mental phenomen
much for the Mark of Impormal. . t_.. :"..~.~!
26 THE VIPASSANA-DIPANI
. .
E POSITION OF TiRA~A PARl~~A 27
Of the Kar"",aifi fi, immoral actions of Sepl1r,llioll from persons, creatures, things
b~ d., Sl (ch. and thought arc the develop- and objects which one always wbhc\ to meet
TIl nt· or the defilements. Therefore they or be united with, from which OIlC never
ar equally as fierce as the defilements. wishes to he parted in Iifc or by death-
Hence thi:; I\ammaia/i is also a real" III ., this is PiYlIvippayogaduf.. kilo.
to he feared by ;\11 Ariyas. Just as the To strive hard, but all in vain, to obtain
villages where thieves and robbers take up anything is Icchavi1:Hatadukkha.
their quarters arc feared, and good people These" Ills" or Dukkhas are very numer-
do not \enture to approach them, so also the ous and very evident, and arc al~o frequently
existence. of men, Devas and Brahmas arc met with in the world. Hence the existences,
feared, and no Ariya dare approach them or the bodies of men, Deva~ and Brahmas
with such views as .. Myself" and .. My are real" Ills." Of these eleven varieties of
body:' ror they are the birth-places of the Dukkha, birth, decay and death, are the most
said Kammajali. important.
So much for the Mark of .. 111."
Of the I ipakaja/i, owing to the dreadful-
ness of Kilesa;ali and Kal1ll11a;ali, Vipakajati Anatta.
the rebirth into the planes of misery is The mark by which mental and material
likewi5e always a terrible thing in the revolu- phenomena ilrc to be understood as No-soul
tion of existences. is called the Antltta-Iakkhana or the Mark
of No-soul. In considering the word Allalfa,
Therefore the existences or men, and so the meaning of ' Itt a ought-first to be under-
forth, to which the Vipakajafi together with stood. Atta in 0rdinary sense means essence,
the Kilesa;ati and the Kamajati are joined, or substantiality. Ry essence or substantia-
are real .. 111." The moral actions and lity is meant, as we have already explained in
the fortunate realms furnish food for the connection with Ultimate Truth, the earth
defilements, fuel for the flames of the defile- which is the essence or the substantiality of
ments, so that the birth of moral actions pot. The word " POL" is merely the name
and the birth of results therefrom, are all by which is indicated a certain pictorial
obtainable in the Kilesaiali. So much for the idea (santh'dnaf/(dio.atti); it is not a name for
Jatidukkha. . earth. And a pictorial idea possesses no
essence or substantiality as an ultimate thing;
Concerning the Jaradukkha and Marana-
here earth alone is ultimate thing and
dukkha: these are the momentary decays possesses essence or substantiality. -If the
and deaths which follow a being from the
question is asked: " Does such a thing as pot
moment of conception, and are at all times
exist in the world?" those who are un:lhle
ready to cause him to fall in decay, death, or
to differentiate between the two kinds of
unfortunate realms whenever opportunities
truth, tdtimate and conventional, would
for the same occur. They also ohtain in
answer that the pot exists. These should
connection with Viparinamadukkha; and
then be asked to point out the pot. They will
since they dog the steps of all living beings in
now point to an earthen pot ncar at hand,
t!very existence from the moment of concep-
saying: .. Is not that a pot?" But it is not
tion, the existences of men, Devas and
correct of them thus to allege that earth is
Brahmas are real" III ". So much for the
pot; it is a false allegation. Why is it a false
Jaradukkha and Maranadllkkha.
allegation? Simply hecause earth is an
,<"'·okaduf..kha, Paridel"adukkha, Kayi/,adu- ultimate thing and has essence or supstan-
kkha, Cctasikadukkha, and l 'paya.laclllkk/w, tiality; while pot is a mere conception
always rollow the existences of men and having '10 essence or substantiality. and
Devas, ready to arise whenevcl an opportu- thus, like space, i~ \()id. To allege of carth
nityoccurs. The realms of the Nira)'a and that it is pot, is in effect to try to makt
the Peta worlds are the realms of sorrow. out Ihat essential earth constitutes the essenl'e
lamentation, pain, grief and de~pair. or substantiality of pot, whil'h is actual lal't.
seeing that pot as a mere representation 01
So much for the five kinds of f)ukkha. the mind, possesses no suhstantial es~cnce
To come into union with persons, creatures, whatever. Here, what actually is non-exi,-
things, ob.iech with which one does not wish tent pot hecollles c\istent pot, and earth al,o
to unile or doc'; nol wish evcn to sec, i~ nccomes Alfa or the earth, S\1 that e~II'!h and
Apiya.ronrpayoga Dukkh(~, pot become onc and thc ~alllC thing, th'
- ...
- - ~ . - '.-
. """- ----- .~ '""""" --
28 THE VIPASSANA-DIPANI
iuentlty or 1he o ill' is ~onilised With tile bein)! reproduced many times beyond possi-
idenlitv of the orh",r. ror this rea,nll it i, bility of bting numbered, even ill olle day. the
that we call this a false allegatioll. In this which i, the mark of that killd of imperman-
i!lll~tralioll, .. earth" corresponds with th.: e!lce known as Annathlibhava.
five Aggregates or their constituents, mate- In Buddhist philosophy there are three
rial and mcntal phl'llomella ; while .. pot .. things which are" eternal and immortal ",
corre~ponds with pcrsons and living creatures. in the sense in which that phrase is here used
]u~t us e~lrth becomes the es,ellce of pot in ill the text. These three things ilre called in
the staknlcnt that tile earth is the pot; Sl) lhe Plili,pannalti (plural, pan1i,atliyo), iikasa,
also the Fivc Aggregates or their l'oll~titlll'llh and nihbana; that is : Concepts (or ideas),
become the A IIl1 or the essence or perSOI1S Space and that which supervenes when
and creatures, when it is said that thl' Aggrt'- Craving, Hate and Delusion are completely
gates are persons and creatures. This is til,' wiped out. Of these three things it is held
meaning of Alia. that their existence is something which has
Now'· for AI/Il11a. I n the expression nothing whatever to do with time, never
"earthern pot"; if one is able to uiscern thar enters time, is never limited by time The
earth is one thing, and pot another, and law of Rise-and-fall, of arising and ceilsing.
that earth is an ultimate thing and pot a which applies to all things else, does not
Illere conception of the mind; and again, apply to them. They exist independent of
that earth is not pot, and pot is not earth: whether any particular being thinks them or
anu also that it is false to call earth a not. I n other words: they are eternal and
pot, and to call pot, earth: then the earth immortal and the independent of time, not
becomes not the essence or A IIa of the not. in any sense of being unbrokenly continuous
but becomes Allalla: while at the same time in time. Nibbana is distingllished from
also, pot is seen to he void like space, since the two other "eternal and immortal" things
jt is a mere conception of forl11. A like in that it has Santilakkhana or it is
result is ohtained if on(' is abie to cIisccrn the Santibhliva, a word which may' be rendered
Five Aggregates and the material and l11ental qllite accurately in English (if not literally.
phenomena thus: The Fivefold set of at least in accord with its spirit) as "The
Aggregates are ultimate things; persons and Great Peace" and all that this implies. (Trb,)
creatures are ideas derived from the forms Bl!t in the ideas (pafin atti) of persons and
and the continua; hence the phenomena are creatures no marks of Viparinama and
not persons and creatures; and persons and Ann athli hha va are to be seen. If such marks
creatures are not the phenomena. If the were to be found in the ideas (pafiii atti) of
phenomena are called persons and creatures. persons and creatures, then, of course, the
this is a false naming of them: and if persons ideas of Pann. attiyo would also be subject
and creatures are called the phenomena, this to births, decays, an deaths, and would be
is false too. Accordingly the phenomena ~eborn and decay and die many times even
become, not (he essence of persons and in one day. But. these marks are not 10 be
creatures, but become Anal/a, or the reverse found in the Pann atti or ideas: we discern
of suhstantial essence. And also, persons these marks only in the mental and material
and creatures become quite evidently void phenomena. Therefore it comes to thi~,that
and empty. inasmuch as they are mere ideas the mental and material phenomena. that is,
derived from the forms and continua of the Nli ma-ru pa-dhamlllB. are not to be regarded
phenomena. as the essence or substantiality of persons
What has just been said is in exposition and creatures. It is in this way that the
of the meaning of Analla. mark of " No-soul" becomes the mark of
The marks of Impermanence and III impermanence, in accordance with the Text:
expounded in the foregoing pages are also " A.I'lirakallhena analta," or •. On account of
the marks of No-soul (Anal/a). How? being without a core, the word Anatta is
It is supposed that the ideas (panuatti) of used:"
persons and creatures are eternal and immor- How does the mark of 111 become the mark
tal both in this existence and in those that of Impermanence? The marks of III are
fOllOW, and it has been explained that the vcry evil, very disadvantageous, and very
phenol11ena are not eternal since they are unsati~factory : and all crcatures desire to be
subject to momentary decays and deaths ill good state', to be prosperous, and to be
which are the marks of impefln:lllenCl' ; ;tlld satisfied. If mental and material phenotlwna
also becaus(.' they arc wnstalllly cC:lsing and arl' thl' true cSSl'nCl' of )X'rSlltlS and neature~
·
- - --- ------- --
,
" Aniccasann ina Meghiya anallasai'infl odours, and su lonh I rom among the m,ltl'riai
sanllia Ii anattasann ina samugxhiitam papunati ljualities, which are eXlraordilHlI'y may he;>
ditthe'I'a clhamm a Nibbanam." "To him, 0 taken as objects for the c \t:rci~e. as they will
Meghiya, who comprehends 1mpermanence, quickly enable it meditator to acquire with
the comprehension of No-soul manifests case the In,ight of Impermanence.
itself. And to him who comprehends No- However, from the philosphical point 01
soul, the fantasy of an' I ' presiding over the view, the Insight is acquired in order to dispel
Five Aggregates is brought to destruction; such notions as "creatures," "persons,"
and. even in this present life he attains "soul," "life ", " permanence, .," pleasures,
Nibbana." There is no need for us to and to get rid of hallucinations. The acquisi-
expatiate upon the truth of thi~ text for we tion of Insight also mainly depends on a
have already shown how the mark of Imper- sound grasp of the Triple Marks. which ha ve
manence can become the mark also of been sufficiently dealt with already.
No-soul. So much 1'01' the exposition of Tiranllpari-
The Insight exercises can be practised not nil a.
only in solitude as is necessary in the case of PAHANA-PAnINNA
the exercise of Calm or Samalha, but they
can be practised everywhere. Maturity of 1n Buddhist philosophy there are five kinds
knowledge is the main, the one thing required. of Pahana which it is necessarv to deal with:-
For, if knowledge is ripe, the J nsight of I. Tadangapahana, .
~mpermanence may easily be accomplished 2. VikkhamabhanapaMna.
while listening to a discourse, or while living a 3. Samucchedapah'dna,
householder's ordinary life. To those whose 4. Palipassaddhipahalla,
knowledge is developed, everyting within and 5. 'Vissaranapahana,
without oneself, within and without one's In order to make them clear, the three
house, within and without one's village or periods of the Defilement!> which are called
town, is an object at the sight of which the Bhumi must here be mentioned.
Jnsight of Ipermanence may spring up They are :-
and develop. But those whose knowledge 1. A nllsayuhh umi,
is yet, so to speak, in its infancy, can accom- 2. Pariyullhanubhu,im
plish this only if they practise assiduously the 3. Villikkamuhhumi,
exercise in Calm.
The consideration of the momentarv deaths or these three, Anusal'ablrllmi means the
which occur innumerable times even' during period during which the 'Oefilements do not
the wink of an eye, are only required in dis~ come into existence as mental properties re-
cus~ion upon A bhiclhamma. Rut in meditat- presenting themselves in the thrt:e phases of
ing or practising the exercises in I nsight, all time, i. e., nascent, static, and arrested, bur lie
that is needed is consideration of the San- latent surrounding the lire-continuum.
la/ivip"rinama and 1he San/a/iunn mhaMfJ. I'll, Paril'UllhallahhulJli means the period at
that is, of the radical change and of the sequ- which ' the Defilements come into e>..istence
ent change of the coa/inua, things which me from the latent state as mental propertie;>~ at
visibly evident to, and personally experienced, tht: mind-door when any object which has
by, every man alive. power to wake tht:111 up produce, perturb:1nce
The exercises in Insight that ought to be at nne of the six doors.
taken up are first, the Four Great " 'j likka/}/(/bhUIlii means the period at which
Elements from among the material qualitics, the Defilements becomt: so fierce and un-
and the six classes of cognition from among governable that they produce sinful :lclions
the mental qualities. If one can discern the in deed and word. rhus, in the revoilltion of
arisings and ceasings ofthc Four Elements in- e,istcnces that have no k \lown heginning.
numerabe times in one clay alone. tht: changes, every Greed that follows a creature's IIfl'-
or the risings and ceasings of the rest (i.e .. contiulll1l has three bhuillis. Similarh. thl'
upad~rilp;ts: the derivativt: material qualities) rest of the Dcflicll1cnh. crror. tllI'!lIll>".
are also discerned. Of the mental qllalities conct:it, and ~o rorth, have three periods l"ll'h.
also, if the changes of consciousncss art: In BlIddhist ethiCS, there an: three .\'iJ...J...hill.
disccrned, those of the mental concomitants namely, Sl/lll'ikJ.../lII. the training or moralt1~.
are simultaneously discerned. In particular. S("lIaclhi-\'i"kh~, the training or ecstatil'
feelings, perc;eptiollS, volitions. and so I'ort h. thought: and l'tl11rlll-.I'iA J... 1111. the trailllll!-' of
from among the mental qualities, amI forms, Insight. or these three, the first training. th,\!
PAHANA-PARINNA 31
is the training or moralily. is able 10 dbpcl all the Dclilclllcnls that respectively belong
or put :l\\ay only the thild (I i lildllll/(//JIJIIII/i) to eacil Path, '1 ill' knowledge pCltaining to
~)r the Ddilemenh. As thl.'ll.' Il.'lIlain two till' ,\'()tal'lI/1il//(/g~lI, the First Path, di\pels
Bhtllllil lIndispdlcd. the Defilelllcnts wllicll arc IIllcrly alld eradicates all erroneous views and
got rid of by ,\'iill would "gain (lrisl' and ~()lln pl'I'p/exllies. II also dispels all immoral
fill up till tht:y reached till.' I Illkl\(//lllIhln-lIl1i. actions which would result in lifc in the real-
Therefole. the pUlting :Iway hy .\'1 III is called ms of misery, so that they do not rist;! agalll.
the liICllIlIgllflll!tfwlI. wllidl IllI."lIh tht' tempo- TIle knowledge that pertains to Slikadagami-
rary pUlling away. IIIl1l.{g(f, the second path, di~pels all coarse
Iust a nd hate. 'r hc knowledge periailllllg
The ~econd training, that is, the training of to AII'dgallli-lJwgga, the Third Path, dispels
ec. tatic thought in thc first Jhiina, thc second all subtle lust and ill-will whieh have been
Jhallu. and so rorth, is able to dispcl or put lert undispelled hy the Second Path. To him
away only the ~econd, the Parirullhanu-hhllllli (the AJ1agallli·IIlI.~1i([lo, Never-Returner) the
of the Defilements which have 'been lert \Indis- link of kinship with the world is broken, and
pelkd by SUa. As there still remains the lhe Rrahma-Ioka is the only sphere where he
An uS{fya-hhumi undispelled, thc Defilements may take rebirth. The knowledge pertaining
which were put away by J17al::1 would SOOI1 to the Arahalla-lIIagga, the Fourth Path,
arise and fill up till they reach the V1tikkal71a- dispels the Defilements which are left undls-
bhumi if obstacles to the JhfJlla were enco un- pelled by the lower paths. And he (the
tered, Therefore the putting away by SUII/a Aru/tatla-pligga/o, one who kills all Defile-
dhi is called VikkhaJl7plwna-paMJlla, which ments), becomes the Ara/twli, and escapes
r11eanS the putting away to a distance. Here from the three Loka~ or worlds. In our
Jhana can dispose of the Defilements for a Buddhist Religion. this Samu(,cheda-pahana
considerable lime so that they do aris\! is the chief' thing to be accomplisht;!d.
again ~oon, ror it is ecstatic moral culture and So much for the Pahana-parinn a.
more powerrul than the sf/a.
Now I will indicate the main points neces-
The third training, that is, the training in sary to those who practise the exercises of In-
the Knowledge that belongs to lnsight and in ~ight. Of t!le three knowledg.es of Insight.
the Knowledge that pertains to the Trans- the knowledge or Impermanence must first
cendental Path, is able to dispel or put away and foremost be acquired. How'? If we
the first Al7u\'a~'a-bhllJlIi of the Defilcl11enh carefully watch the cinematograph show, we
that have been' left undispelled by SI/a :.lnd will see how quick are the changes of the nu-
Sall/adhi. The Defilements that are entirely merous series of photographs representing
got rid of throu.flh thc said knowledge, le,l\ ing the wonderful scene, all in a moment or time.
nothing hehind, will never rise again. Therc- We will also see that a hundred or more photo-
fore the putting away by Panna is called the graphs are required to represent the scene of 3
Samucchedapahi1l1a, which means. literallv, moving body. These are. in fact, the func-
the "Cutting-off, Putting-away." The know- tions of liparil1ama and AnnathaN/al'a.
ledge that pertains to Transcendental Fruit- or the representation or Impermanence or
ion puts the Defilements away by tranquilli7- Death, or cessation of movements. If we care-
ing the same Defilements that have heen put fully examine the movements in a scene, such
away by the knowledge that pertains to the as the walking, ~tanding. sitting, sleeping.
Transcendental Path, and this putting away bending. stretching, and so forth, of Ihe parts
is called the Palipassaddhi-pahalla. The put t- of the body during a moment of time. we will
ing away by entering NihhfJna is called the see that these are fui! of changes, or full of
Nissarana-pahana,which means the utter re- Impermanence. Even in a moment of walk-
linquishment of an escaping from, the ties of ing. in a single step taken with the foot, there
ex.istences for ever and ever. Now we have are numerous changes of pictures which may
~een that knowledge is of three kinds. Know- be called Jmpermanence or death. It is also
ledge of Insight, Knowledge pertaining to the the same with the rest of the movements. Now
Transcendental Path and Knowledge pertain- we mllst apply this to ourselves. The I mper-
ing to Transcendental Fruition. Of these. manence and the death of mental and material
though the Knowledge of Insight is able to pul phenomena are to be found to the full ill our
away the Anusaya-hhllmi, it i~ not able to put bodies. our heads. and in every part of the
it away completely. Only the knowledges body. If we are able 10 di~cern c1earlv those
pertaining to the Paths are able to put :lway function~ of impermancnce and' death
I
32 THE VIPASSANA-DIPANT
which an: always operating in our bodies, 01 the latent pel iod of the Defilements, some-
we shall acquirc the I nsight of the Destruct- lin1':~ think themselve~ to be atlainersof Path-
i,)I1. the bre:lking-up, falling-off, cessation, of-the-Stream, while as yet, their erroneous
and ehanges of the various parts of the body views and perplexity are only pClrtially. but not
in each second. in each fraction of a second. completel'l, put away. Iferror _,nd perplexity,
That is to say, we will discern the changes of wi!h all their latent states. are eradicated by
every part of the body small and great, of the Samuccheda-pahana, they wOlild become
head, of legs, of hands and so forth and so on. the real allainers of the Path-of-the-Stream.
If this he thus discerned, then it may he said The meditators or practisers of I nsighl. how-
that the exercise on the contemplation of ever, for the whole term of life, must gladly
impermanence is well accomplished. And if continue in the exercise on the contemplation
the exercise on the contemplation of imper- of Impermanence until the exercisc IS ~yste
manence is well accomplished, then that of matically worked out. Even the Arahant~ do
the contemplation of Non-sou-! i~ also accom- not give up these exercises for the securing of
plished. If this is thus discerned, then it may tranquillity of mind. Jf meditators practise
be said that the exercise on the contemplation these exercises for the whole term of life, their
of Impermanence is well accomplished. By knowledge will be developed till they passed
the word .• accomplished, "it is meant that beyond the Puthujjana-bh5mi and arrive at
the exercise has oeen properly worked out the Ariya-bhumi either before death or at
so as to continue a permanent possession, the time of death, either in this li1C or in
during the whole term of life: but i: is not the life following, in which laller they
meant that the knowledge of the Path and of will be reborn as Devas.
Fruition, has been attained. The attainment
of the knowledge of the Path and Fruition, * /Ii
. .
. ... ~ -
- ~- - - -- ~ - - ~ -- . "-.... . -~--"---~.-- -_ .....
by
Edited by
THE ENGLISH EDITORIAL BOARD
1965
Reprinted from" The Light of the Dhamma ..
Vol. II, No.4, (pp. 27-34)
Vol. III, No. I, (pp. ll-15)
VoL III, No.2, (pp. 21-27)
Vol. 111, No.3, (pp. 1-14)
B lI)I)IHS\1 \lC\\ S the \\ orld, \\ ith the C\CCP- (II) PUC( /',ijliltl cau,al relallon or po,t-
tit)n Ibb:\nil and Pai'lIlatti, to he Il11per-
l)i' eriorll\ In tll11e.
\ll~lnenl. lIable to suffering, and \\ithout ,oul- (12) /\('\,w·w habitual recurrence.
essence 0 Buddhist philosophy, to elaborate (13) Kal/ll//{{ k;\l11ma or action.
the impermanency as applied to thc Law of ( 14) I.iPli/\{[ effect.
Perpetual Change, has rrom the outset ( 15) I/llira food.
Ji,sohed 'all things, all phelH)fllena both (16) /I/ilrimcontrol.
p ychical and physical, into a continuolls (17) J/llil/a jhana or cc,tacy.
suece~lon of happenings, or states (sabh[\\'a) (IX) Magga path.
'or mind and matter, under the Fivefold L\\\ (19) Salll/ 1ul'lIl/aassociation.
of CO~l11ic Order (Ni yallla) . And the (20) l ·iIJPUrllll([dis~ociation.
happenings are determined and determining, (21) AI/hi presence.
both as to their constitlJent states and as to (22) Val/hi absence.
other happenings, in a \'ariety or ways, whieh (23) I\~a/(/abeyance.
Buddhist Philosophy e\presses by the term (24) 4\'i~ula continuance.
'paccayas' or 'relations'. One comple\ These ~4 ~peclcs or relation~ are extensively
happening of mental and material states, :Ind rull) expounded in the seventh and last
with its three phases or time gene is or birth, or the analytical \\()rk~ in the Abhidhamma
cessation or death and a static interval Pitaka or the Buddhist Canon, called the
between, is followed by another happening, Pa'qhana 'the Eminence', or the MahJ-
wherein there is always a causal series or
Pakarana 'the Great Book'.
relations. Nothing is casual and fortuitous.
When one happel;ing by its arising, persisting, The \\ell-kno\\ n Ledi Savada\\ Mahathera,
c;!ssation, priority, and po~teriority, is D. Lilt., Agg;lI11ah;lpal)~lita, has \\ ritten in
determined by and determining another Pali a concise e.\ po,ition of these relations
happening by means 01' producing !janaka), known as Paqh;lnudesa-dTpan!, in order to
supporting (upathambhaka), and maintaining help those \\ 110 \\ ish to study the Buddhist
(anupalana): the former is called the relating philosophy or relations expounded in that
thing(paccaya-dhamma), the latter the related Great Boo". In introducing these relations tn
thing (paccayuppanna-dhamma): and the the studenl \)1' philosophic~tI research before
determination, or the inRuence, or the specific he takes the opportunity of ma"ing himsL:!f
function, is called the correlativity (paccaya- acquainted \\ ith the methodological elabpra-
salti). As the various kinds of innuence are tion or correldtions in the Paqhana. the
apparently known, the relations are classified El11inent Great B(1o", the M;\hathera deals
into the following 24 specie,: \\ith the subject under three heads:
(I) The Paccayattha-dip.lna or the
(I)Hefu condition or root.
Anal) tical E\po~ition l)i' Relations
(2)AramJnWIG-object.
\\ ith their denotations and conllota-
(3)Adhipali dominance.
tion,:
(4)AI/anta/'ll contiguity.
(5)S(Jmallal//(/ra .. immediatc contiguity.
(2) The Paccay<l-sabh[u~asangah() or the
S\ Ilthesis ;)1' Relati~ns: -
(6) Sahajil/i co-exi~tence.
(7) Aiiiirimaiiiia reciprocity.
(3) ['he Paccaya-gh'l\ana-na~ 0 or the
Synchron) of Rclatiom.
(X) lI.;iHa \CI dependence.
(9) ('pal/issa,ra sufncing condition. r he follo\\ing translation has been under-
(10) P!ll'ej(ila pre-existence. taken \\ith the- hope or renderIng. the Ledl
.36 PATTHANUDDESA DlpANT
j_.,.!iWtiiII~~~~1
Of 11'-' ha and
- . -. . .
-
- -'. . - . -- -
--_...-----=--
. ~ - .-
38 PATIHANUOOESA OrPANI
40 PATTHANUDDESA DIpANI
* Truth here means the sincerity of the promi e he had giv<.'n. TI'tII,sl.,IOl'.
** Mind, here refers to one of the apperceptions which arc u~u:llly fifty-livc in aIL but 11\
this connection we must exclude the two classes of dull consci~HISne$S ;IS wcll a' ae$thetic
plca,ure. 'I he other three dominunts are their own concnmitants. Tralls/alol'.
*** In no rna, ., or curth, water, fire, or air, do thc\e . demcnts' e\ist ill a sLlte l)f abs\,llutt'
purity, '1 he other' clements' ,Ire always present, but In u wry subordinute propllrtion.
DHIP Tl·p CCAYA OR THE RELATION OF DOMINANCE 41
\Hlt thl: lildhl)ds \)l' renunciation. lind the casc the grclt task will ccrlaillly rcach
Illllll thl.: cirel' \,1' misery'? But, its Cl1U olle day.
h 'au: intef tion is more IJl)\\'cI:ruI IIHin
grl:l'd. therdcre tlwse people will) arc in Ihc
hand: \11' grl.: 'd arc ahle 10 give up the replc-
tj\ln \If happ) existence and wealth, rulfil thc Let us lake the case 0(' the fl:chlc-minocd.
ml'ans \ll' renunciation. and cscape from the They also turn a way when thty scc such a
l'ir'le llf misef\. Hence, intention is a truc great task. Thcy will ctrtainly ncver think
d 'minant. ~1I1d Ih)! greed. Thc like should of it again. But it is quitc differcnt with
he bMne in mind-ln~the samc f~\shion ·when the strong-mindcd person. Whcn he sces
intenllon is contrasted with hate, and so such a task he becomes highly intcrcstcd in
rllrth. it. He is quitc unable to dispcl thc thought
of it. Hc is all the timc wrappcd up in
Let us e\.plain this more clearly. When thoughts about the task, and at its bidding
there arise great and difficult manly sets himself to it for a long time, enduring all
enterprises, the accomplishment of such kinds of bodily and mental pain. The
enterprise necessit.1tes the arising of these remainder should hereaftcr be explained in
rour dominants. How? When iII-inten- the same manner a, Ihe dominant intention
above.
tioned people encounter any such enterprIse,
their intention recedes. They are not willing
to undertlkc it. They leave it, having no
inclination for it, and even say: "The task
is not withon the range of our ability". As Again a few words about unintelligent
to well-intentioned people, their intention men. Whcn they are confronted with such
becomes full of spirit at the sight of such a a task they become blinded. They know
great enterpris::!. They are very willing to not how to begin nor how to go on with the
undertake it. They m:tke up their mind to work nor how to bring it to its end. They
accomplish the task, saying: "This has feel as if they h:td entered the dark where
been set within the orbit of our ability," A not a single light ot' in::linJtion towards its
person of this type is so persuaded by hi performance has becn set up to guide them.
intention that he is unable to give up the On the other hand-to take the more
enterprise during the course of his under- intelligent case- when a person of this type
taking, so long as it is not yet accomplished. has to tackle such a gre:lt task he feels as if
And since this is the case the task will some he were lifted up to the summit of his
day arrive at its full accomplishment even intellect, whereupon he discerns whence to
though it may bc a very great one. start and whither 10 end. He also knows
what advantagc and blessing will accruc to
him from its p;!rformance. He ill\ents
Now, let us turn to the case of men of the many devices ('or its easy accomplishment.
indolent class. When they come facc to He continues on with thc "\ork for a long
face with such a great task they at once time; and so on and so forth. The rest
shrink from it. They shrink from it because should be explained in the same manncr as
they foresec that they will have to go through the dominant effort-only inscrting the
great hardships and also undergo bodily and words' with an enormous amount or inycs-
mental pain if they wish to accomplish it. tigation' in place of ' unswerving etforts '.
As to the industrious man, he becomes filled
with energy at the sight of it a nd wishes to
set himself to it. He goes on through thick
and thin with the performance of the task Thus, whcn there arise greal and dillicult
for any length of time. He never turns manly enterprises, these fOLlr dominants
hack from his exertions nor does he become become predomin,lI11 among the means l)f
disappointcd. What hc only thinks about thcir accomplishmcnt. 0\\ ing ttl the
is that such a grcat task cannot be existence of these fllur dominant> there e\IS(
accomplishcd without unswcrving cfforts d isti ngu ished or d ign ilied perSl)I1S (per'llJ1:l ~l'S)
every day and cvery night. And th is heing such as the Omniscient Buddh,ls. -th<.'
- ,--.-_. - - - - ..
42 PATTHANUDDESA DlpANT
Pacc<!ka Buddhas*, rhc most emil1<!nt as general articles of furniture to suit and
disc.iples, the grcilt disciples and the ,crve human needs and wants under the
ol:ullwry disciples. Owing to the appearance canopy of civilization.
01 slich personages, there also appear, for
lI!e gencral prosperity illlU welfare of m"Il- End of the Adhipati-relation.
killd numerous *. arts and sciences, as well
the time of ' sustained cessation' * (Nirodha- and the related things, being incorporeal
samapatti), the preceding consciousness is qualities having no form whatever a?d
that of Neither-Consciousness-Nor-Uncon- having nothing to do with any mate~lal
sciousness, and the succceding consciousness quality of limitation (space) mterveDing
is that of the Ariyan-Fruit. Between these between, are entirely without mediacy or
two classes of consciousness, the total sus- cavity. If this be so, how shall we believe
pension of thought occurs either for one the occurrence at every moment, of the
day, or for two, or three, ............... , or even arising and ceasing of consciousness, which
for seven days. Also in the abode of has been explained in the arammQ/Ja-paccaya
unconscious beings, the preceding conscious- by the illustration of the sound of a go~g
ness is that of decease (culicitta. the dying- and of a violin? We may answer this
thought) from the previous Kamaloka; and question by asserting the fact, which is quite
the sllcceeding one is that of rebirth (pa{i- obvious in the psychical world, that. the
sandhi-c(lta) in the following Kamaloka. various classes of consciousness are m a
Between these two classes of consciousness, state of continual flux, i.e., in a continuous
the total suspension of thought of the uncon- succession of changes. It has also been
scious being, occurs for the whole term of life explained, in detail, in the essays on Citta-
amotmting to five hundred kappas or great Yamaka.
reons. Hence, is it not correct tol say that End of the Samanantara-relations.
the two classes of preceding consciousness
are without the faculty of causing to arise
something similar to themselves in an 6. Sahajata-Paccaya or the Relation oi
immediately following instant? The reply Co-Existence
to this is: No, they are not without this The classifications of the paccaya and
faculty. The faculty has only been retarded paccayuppanna-dhammas of this relation
in its operation for a certain extended will now be dealt with. All coexistent
period, through certain highly cultivated classes of consciousnes and their mental
contemplations and resolutions made. concomitants are, each, mutually termed
When the preceding thoughts cease, they paccaya and paccayuppanna-dhammas. So
cease together with the power, which they also are the mental aggregate~of rebirth and
possess, of causing something to arise similar the basis of mind, which coexist with rebirth;
to themselves. And the succeeding thoughts, and so also are the Great Essentials,
being unable to arise in continuity at that mutually among themselves. All the material
immediate instant, arise only after the lapse qualities born of Kamma at th~ moment 0f
of the aforesaid extent of time. It can not rebirth and all the material qualities which
be rightly said that they (the preceding are born of mind, during life, at the nascent
thoughts) do not possess the faculry of instant of each momentary state of con-
causing to arise something similar to them- sciousness (which is capable of producing
selves, or that they are not awntara-relations material quality), are merely termed the
only because of a suspension of operation paccayuppallna-dhammas of that coexistent
of the faculty. For, we do not speak of a consciousness. All the material qualities
king's armies when they are not actually in deroived from the Great Essentials are,
a battle or in the very act of fighting, or however, termed the paccayuppanna-
while they are roaming about, not being dhammas of the Great Essentials.
required to fight by the king, who at such I n what sense is sahajala to be understood;
times may say, "My men, it is not the and in what sense, paccaya? Sahajata is to
proper time for you yet to fight. But you be understood in the sense of coexistence;
shall fight at such and such a time." We and paccaya, in the sense of rendering help.
do not then say that they are not armies or Here, coexistence means that, when a
that they have no fighting qualities. In phenomenon arises, it arises together with
precisely the same way, the relation between its effect; or, in other words, also causes its
the two aforesaid preceding thoughts is to effect to arise simultaneously. Such is the
be understood. meaning of coexistence implied here.
Here some might say: It has been just For example, when the sun rises, it rises
said in this relation, that both the relating together with its heat and light. And when
* Ha~ been rendered as 'sustained ccsntion·. Here the cessation is that not only of consciousness but
also of mental concomitants and mental qualities, born of mind. (Translator.)
NI 'AY -Pt\' 'AVA OR ·TIIE RELATION OF DEPENDENCE 4Jc:'
. ~ndl i- burning, it burns together with wrrdative. we will support this view. They
1t: he'll .uld light. So also. this relating (menta I properties) arc concomitant factors
thing. in arismg. IHis~s tog~(her with related of conseiollsness; therefore consciousness
things. al$o is not able to arise without its accom-
In :hi cample, the sun is like each of the panying mental properties. In a similar
mental states: the sun's heat like the way are the four Great Essentials to be
coe.-isting mental states: and the sun's light understood. But the mental qualities derived
is like the coexisting material qualities. from them should not be counted as
Similarly, the sun is like each of the Great concomitant factors, for they are only
Essentials; its heat, the coexisting Great derivatives. Then, are the material qualities
Essentials; and its light, the coexisting of life and those born of food, not con-
material qualities derived from them. In comitant factors, seeing that they can
the example of the candle, it should be exercise, individually, the causal relation of
understood in a similar way. control and that of food? No, they are not.
They may be taken as concomitant factors
End of the Sahajiita-relation. only when the development is in full swing;
but not when things are only at the state of
genesis. In this relation of reciprocity the
7. Aiffiamaiiiia-Paccaya or the Relation of arising of concomitants at the stage of
Reciprocity genesis is a necessary factor.
What has been spoken of the paccaya-
dhammas in the classifications of the End of the Afifiamafiiia-relation.
relation of coexistence, is here (in this
relation) the paccaya as well as the
paccayuppannadhammas. All states of
consciousness and their mental concomitants 8. Nissaya-Paccaya or the Relation of
are, reciprocally, the paccaya and the Dependence
paccayuppanna-dhammas; so are the The relation of dependence is of three
coexiting Great Essentials; so are the mental kinds, 'coexistent dependence,' 'basic pre-
aggregates of rebirth; and so is the basis of existent dependence', and' basic objective
mind or heart-basis which coexists with pre-existent dependence.'
the mental aggregates of rebirth.
Of these, what is the relation of' coexistent
As to the sense implied here, it is easy to dependence'? The relation of 'coexistent
understand. However, an illustratIOn will dependence' embraces all those that are
not be uninteresting. When three sticks are already comprised in the relation of coexi-
set upright leaning against one another at stence. Hence the classifications of relation
1heir upper ends, each of them depends on, and related things ought here to be under-
and is depended on by. the other two. As stood in the same way as those that have
long as one of them remains in such an already been set out in the section on the
upright position, so long will all remain in relation of coexistence.
the same position. And, if one of them
falls, all will fall at the same time. Exactly And what is the relation of' basic pre-
so should this relation of reciprocity be existent dependence' ? There are six bases
understood. ·-eye, ear, nose, tongue, body and heart.
Here, if anyone should assert that the These six bases, during life, are causall)'
mental properties are not able to arise related, by way of 'basic pre-existent
without consciousness rendeJing them service dependence', to the seven elements of
as their base, we would acknowledge that cognition.
this is so. Why? Because the function of The material base itself pre-exists and
knowing is predominant among the functions serves as a standing ground or substratum,
of contact, and so forth, of the mental and it is therefore called 'basic pre-existent
properties, and, in the Dhammapada, as dependence'. Here,' basic' is so called
expounded by the Omniscient Buddha, because of its being a standing ground or
"mind is predominant" (Manopubbangama substratum for mind and mental properties.
Dhamma, etc........ ). And again if anyone 'To pre-exist' means to exist beforehand-
bolds that consciousness also is not able to one thought-moment earli.er than its related
arise without the mental properties as a thing.
46 PATTHANUDDESA DTpANI
Here the rebirth consciousness arises in of death, all sub-consciousness, all six-door-
dependence upon the heart- basis * that process-cognitions and consciousness of
coexists with it, for there is no pre-existent decC<1se arise in dependence upon these, their
physical basis at that moment. And the respective hases that came into being
first life-continuum arises in dependence together with the seventeenth sub-conscious-
upon the same heart-basis which coexists ness which has arisen previously to them.
with the rebirth-consciolJsness. The second This is the causal relation of 'basic pre-
life--continuum arises also in dependence existent dependence'.
upon the heart-basis which coexists with the What is the causal relation of 'basic
first life--continuum, and so on with the objective pre-existent dependence'? When
rest; that is the third life-continuum arises in one is reflecting and holding the view: "my
dependence upon the heart· basis [hat ::oexists mind locates itself in dependence upon the
with the second life-continuum; and so on matter \\ hich is mine, or myself, ormy alta",
and on, until comes the moment of death. through craving, conceit, and error; or when
Thus should be understood the 'basic pre- one is reasoning or speculating thus: "my
existent dependence' which relates to the two mind locates Itself in dependence upon
elements of cognition, the element of appre- malier which is Impermanence, III, and
hension and the element of comprehension. No-soul", there arise mind-door cognitions,
Just as a violin sounds only when tbe such as determining, and so forth. During
violin-bow strikes its strings, and not other- that time, each of the material bases
wise; so also the five senses awake only becomes the standing ground for, and also
when the five kinds of sense-objects enter the object of, each of the mind-door cogni-
the five avenues known as 'five bases', and tions. Therefore, such and such a heart-
not otherwise. basis is causally related to such and such a
The impression is possible only at the consciousness and its concomitants, by way
static period of the object and of the basis. of basic objective pre-existent dependence.
On account of the impression, the life- This is the causal relation of' basic objective
continuum vibrates for t" 0 moments. And, pre-existent dependence', Hence the relation
on account of the vibration of the He- of dependence is of three different kinds.
continuum, apprehension occurs. On Here, the dependence by way of Suttanta
account of apprehension, thc five sense- sho\jld also be mentioned. We know that
cognitions are able to arise. Therefore, the men, animals, trees, and so forth, stand or
five sense-bases (eye, ear, etc .. ), which have rest on the earth; the earth, in turn, on the
arisen at the nascent instant of the past sub- great mass of air; and the air, on the limit-
consciousness, are the 'basic pre-ex iste!)t less empty space underneath. We also know
dependences' of tht> five elements of sense- that men establish themselves in houses;
cognition. bhikkhus, in viharas or monasteries; devas,
Now, at the time of death all the six bases in celestial mansions; and so on with the
come into being only at the nascent instant whole universe. Thus ,hould we understand
of the seventeen! h sub - consciousness, that everything is causally related to some-
reckoned backward from the dying-conscious- thing: else by way of dependence.
ness. No new bases occur after fhat seven-
teenth sub-consciousness_ So, at the time End of Nissaya-Relation.
" Here ( hadaY,lm) is the se1t of l ci!ta, ) th:>~;ht.
THE RELATION OF SUFFICING CONDITION 47
T he rdalj~)[l of s.ullking: condi.tion i:-. ~f farm, by digglllg l,d,~,. pond" .. 1:<1 welis ; by
tlm::c KlI1ds--' obJective sut1lcmg condI- huildillg huuses; by making carri,lges :lnd
tion ", .' contiguous sliJlking condition" and cart;,: by build ing bLlhte,. steamers and ships;
., natural sufficing condition." or these three and by seeking for and accumulating wealth,
the first is the same as objcctivc dominance: such as ~iJva, gold, prccic'lJs STone" peads
and the second as contiguity. and so forth aild so on. Thus the world has
dcveloped unceasingly.
What is "natural sufficing condition" ? The future Buddh;1 (I\fctteYY:1), His Dham-
All past, present and future, internal and ma and His Fralt::rnity are natura! sufficing
external, classes of consciousness together conditIons, being causally related to the
with their concomitants, all material qualities, present generation, for thc acquirement of
Nibbana and concepts (panilalli) , are natural virtues, and the gaining of merit. Supremacy,
sufficing conditions, severally related-as the wealth, power, prosperity-which are to be
case may be-to all the presenl classes of gaincd in the fUlure--are also natural suffi-
consciousness and their concomitants. cing conditions, related to the present genera-
Here, the Buddha who passed away and has tion for the putting forlh of efforts of all sorts.
entered Nibbana, His Dhamma, the Frater- The acquirement of happy existence and
nity of His sanctified disciples, and the succes- wealth and the attainment of Path, Fruition
sions of the recognized Fraternity, are causal- «nd Nibbana, which an: to be cnjoyed in the
ly related to us, of later generation, by way of ruture, arc aL,o natur.:tl sunlcing conditions,
natural sufficing condition, for the cultivation related to the present generation of men for
of good. In the same way, our forefathers, the develormcnt of SLlch forms of merit as
in their respective capacities as parents, charity, virtue and so on. With the hope of
teachers, wise monks and brahmins, cminent reaping crops in winter. men tili the soil and
philosophers, and powerful and august kings, sow seed, in the rainy season; or do
are also causally related to the succeeding variolls kinds of work, which incLlr labour
generations by way of natural sufficing condi- and intellect, with the hope of getting
tion, either for the cultivation of good or of moncy upon their completion of the
evil, or for the experience of pleasure or of work. Now, the crops to be reaped and
pain. For which reason, they established or thc money to be got, are future natural
propounded various laws and sayings, moral sufficing conditions, related to the acquisition
and immoral, and also worldly institutions- of crops and money. Tn the same manner,
both for the welfare and otherwise of the most people in the present life do many good
succeeding generations. The future genera- deeds, realizing that they will reap the fruits
tions also follow their paths and adopt their of their deeds in some life hereafter. In this
customs by doing acts of charity, by observ- casc, the fruits which will be reaped in future
ing the precepts, and so forth; by practising are future natural sufficing conditions, related
the moral and social laws of the world; by to the deeds done in the present life. Deeds
ad hering to various religious beliefs; by done before are also past natural sufficing
taking up various kinds of occupations; by conditions, related to the fruits which are to
stud ying various branches of arts and science; bc reaped in the future. Thus we see that the
by governing hamlets. villages and towns ; by future natural sufficing condition is as large
being agriculturists in the field and on the and wide as the past.
" Just as a stick, brethren, thrown up into the air, falls now on the hutt-end, now
on its side, now on its tip, even so do beings, cloaked in ignorance, tied by craving
runn ing o n wandenng, go now from this world to the other world, now from the othe;
world to this."
48 PATTHANUDDESA DIPANI
The living Buddha, His Dhamma, and so The Moral is causally related to that which
on, are present natural sufficing conditions, is moral by way of sufficing condition. A
being related to the present living men, Devas clear exposition of this is given in the
and Brahmas; and so are living parents Panhana, where it is said: "Through faith
to living sons and daughters, and so on. The one gives charity, observes the precepts
present natural sufficing condition is thus and so on." Similarly, that moral is causally
obvious and easy to understand. related to immoral-and unspecili:d ** or
Internal natural sufficing conditions are unmoral to unmoral-, by way of sufficing
those that exist in an animate person, such as condition, is made clear by these exposi-
the Buddha, and so forth_ External natural tions :-" Through lust one commits murder,
sufficing conditions are conditions, such as theft and so on" and" Through sui table
lands, mountains, rivers, oceans and so on, climate and food, one enjoys physical health
which serve as resting places for the existence and so forth." The Moral is also causally
of life (sentient beings); or such as forests, related to that which is immoral by way of
woods, trees, grasses, grains, beans and so more powerful sufficing condition. This is
forth; or such as the moon, the sun, the to be understood from the following exposi-
planets, the stars and so on ; or such as rain, tion:- "One may give charity, and there-
fire, wind, cold, heat, and so forth, which are upon exalt oneself and revile others. In the
useful and advantageous to life in one way or same manner, having observed the precepts,
other. All these are the more powerful having attained concentration of mind, and
sufficing conditions, either for the accomplish- having acquired learning, one may exalt
ment of good or for the spreading of evil: oneself and belittle others."
either for the enjoyment of pleasures or for The Moral is also causally related to that
the suffering of pains. which is unmoral by way of more
Those with an earnest desire to enter powerful sufficing condition. All good
Nibbana in the present life, work out the deeds done in the four planes (these
factors of enlightenment. Those with an four planes are the spheres of Kama, Rupa,
ardent hope to enter Nibbana in the lives to Anlpa and Lokuttara), and all actions con-
come when Buddhas will appear, fulfil the nected with doing good, are related, by way
perfections. Here, Nibbana is the more of more powerful sufficing condition, to un-
powerful sufficing condition for the culti- morals of the resultant kind, producible at
vation of these tasks. a remote period. Those who practise for the
A large variety of concepts or names-and- Perfection of charity, suffer much physical
notions, commonly employed, or found in and mental pain. Similarly, those who
the Tipitaicas of the Buddha,are also sufficing practise for such other Perfections (Parami-
conditions for the understanding of many tas) as of morality, abnegation, wisdom,
things. perseverance, patience, sincerity, resolution,
love, and resignation, suffer the same. It is
In fact, all conditioned things here come to likewise with those who practise the Gourse of
be only when there are present causes or Jhana and Magga (" supernormal thought ..
conditions for the same; and not otherwise. and the Path).
And they stand only if there are presen(
causes for their standing; otherwise they do Immorals are also causally related, by way of
not. Therefore, causes or conditions are more powerful sufficing condition, to morals.
needed for their arising as well as for their For instance, some on this earth, having done
maintenance. However, Nibbana and con- wrong, repent their deeds and better them-
cepts are things, unconditioned, without birth selves to shun all such evil deeds, by cultivating
and genesis, everlasting and eternal; there- such moral acts as giving charity, observing
fore, no causes are nee<ted for their arising the precepts, practising Jhanas and Maggas.
and maintenance. * Thus the evil deeds they have done are
* That is to say, Nibbana and concepts (or more properly, concept-terms) do not enter time, and therefore
are not subject to time's nature, change. They do not" arise"; therefore they do not .. cease". They are
.. everlasting and eternal" in the sense of being extra-temporal, not in the vulgar sense of being endlessly
continuous in time.
*' Here abyakata is rendered as "unspecified" or "unmoral". It is explained in the commentary as
Kusala-akusalabhavena akathita, annabhavcna kathita; i.e., not to be called as moral or immoral, but to b~
called as .. apart-from-both"; i.e_, unmoral or unsp~cilied. The ahyakatadhammas are---<\11 ch~'es of
resultant and inoperative consciousness and all material qualities, as well as Nibbana. -Translator,
THE RELATION 01' PRE-EXISTENCE 49
w 'of:tnn rsuflicingcondition. Why is mwraflipolliu(J),(J so called ? ft is ~()
h) th III )r.l\ lcts th y cultivate tater. calkd hcc(tllse the preceding (;OnSClOll<;ncs
hnllll raL Me also causally related. by way acts as a main hasis for the arising of jtll
f III rc.; ~)\\wful sutlking condition, to immediate succecding conscioll,ncss. Thl:
\lnm r.li:. h)r instance. many people in preceding consciousncss is ju<,t like the
this \\ l)r1d. I\:\\ ing bt:l'n guilty Qf evil deeds, mQther ; and the sUl'ceeding one, the son.
rt J':lined h) fall into l)ne of the fQur planes Here, just as the mother givl:s birth to the son
l,f nl1:ery. and undergo pains of sutf!!ring who owes his existence to her in particular, so
\\ hich prc\ ail there. E,en in the present life, also the preceding consciousness gives birth to
:~')mc. through· their own misdeeds or the the succeeding one which owes its existence
mi:deed' of others. have tQ bear a great deal particularly to its predecessor.
f cli:tress. Some. however, enjoy a large Why is pakatupanissaya so cailed? It is
....uiety of pleasures with the money so called because it is naturally known .to
the\ earn by their misconduct. There are the wise as ·a distinct sufficing condition.
also manv who suffer much on account of Here, something further requires to be said.
lust. hate: error, conceit, and so forth. The influence of a sufficing condition in con-
l.:nmorals are also causally related by way tiguity, pervades only its rmmeCliate succes-
of more powerful sufficing condition to sor ; but that of a natural sufficing condition
morals. Having become possei>sed of great can pervade many remote ones. Therefore,
wealth, one gives charity, practises for the what in this present life has been seen, heard,
perfection of good morals. fosters wisdom, smelt, tasted, touched and experienced in
and practises the religious exercises in a sui- days, months, years, long gone by, takes form
table place, such as a monastery, a hollow again at the mind-door, even after a lapse of
place, a cave, a tree, a forest, a hill, or a a hundred years, if a sufficient cause is avai-
village, where the climate is agreeable and lable. And so people remember their past,
food is available. and can utter such expressions as "I saw it
Unmorals are also causally related by way 'before ", "I heard it before ", and so on.
of more powerful sufficing conditions to These beings, whose birth is apparitional ***,
immorals. Being equipped with eyes, many also remember their former existences;
evils are born of sight within oneself. A likewise, some among men, who are gifted with
similar explanation applies to our equipment the memory of their former existences, can do
with ears, etc.; so also as regards hands, so. If one out of a hundred thousand
legs, swords, arms, etc. It is thus, that suffi~ objects experienced before, be met with after-
ing condition is of three kinds. wards, many or, it may be, all of them reap-
Sufficing condition by way of Suttanta,* pear in the process of thought.
may also be mentioned here. It is found in
many such passages in the Pi takas as, End of the Upanissa-Rclation.
" Through intercourse with virtuous friends,"
"Through association with sinful compa- 10. Purejata-Paccaya or
nions," "By living in the village," "By Tile Relation of Pre-ExistcBce
dwelling in the forest" and so forth. In
short, the five cosmic orders (panca-niyama- The relation of pre-existence is of three kinds
dhamma) are the stronger sufficing conditions -basic pre-existence, objective pre-existence.
relating to the three worlds-the animate and basic objective pre-existence.
world, the inanimate world, and the world Of these, the first and the last have already
of space, to go on unceasingly through reons been dealt with, under the heading of N issaya.
of time. This also has been expounded at in the foregoing section on the N issaya rela-
length by us in the NiyamadipanL** tion.
Why is iirommw:zupanissaya so called? It Objective pre-existetlce is the name given to
is so calIed because the dominant object acts the present eighteen kinds of material quali_
as a main basis for subjects (iirarnmw:zika). ties of the determined class (nipphanna). Of
"That is "sufficing condition" as set forth in the manner of tne s.uttas or general discourses of the
Buddha as dislmguished from the maoNr in whic.;h it is dealt with in 'he AbhJdhanmla section of the Scriptutes.
~;Njyamadjpani was written by the late Yen. Lcdi SaY,idaw and translated IlllO tnglish by \'en. U Ny.ma
and Dr. I:larua .
...... Reing~ whose coming into existence takes place in any other mode than the ordin,try one of hirth fn'nl
parenb: what occidentals might call .. supt.:rnatural bcing~ ", though not all of trn.-m arc to bl' Ulldl'Ntl)0<.\ as
superior to man, in any vItal rC'lpec.t. M.any are IDfertor to man; If! power and f.tculty. ,L~ well as III tlK'
opportunities open to them of WIIVlII»g N,bbana. - TraD6la.-or.
50 PATTHA.NUDDESA DIpA.NI
these, the present five objects (visible form, dying-thought. And, by "prior corpo~~al
sound, and so forth) are causally related, qualities" are meant all corporeal qualItIes
always by way of objective pre-existence, to born of Four Origins starting from the gr~up
those thoughts which are capable of taking of material qualities born of kamma, whIch
part in the five-door processes. Just as the co-exist with the rebirth-conception.
sound of the violin only arises when it is play- The fifteen states of the life-continuum
ed with a bow, and the sounding necessitates starting serially from the first life-continu~m
the pre-existence of both the violin strings and which has arisen after the rebirth-conceptIon
the violin bow; so also those thoughts, whIch causally relate by way of post-existence to
take part in the five-door processes, spring .he group of material qualities.born of kam.ma,
into being, owing to the presentation of the which co-exist with the reblrth~conceptIOn.
five objects of sense at the five doors, which As to the rebirth-conception, it cannot be a
are no other than the five bases. The pre- causal relation by way of post-existence; for
sentation is possible only when the door and it co-exists with the group of corporeal
the object are in their static stages. Those qualities born of kamma. Similarly, the
five objects not only present themsc1~es at the sixteenth life-continuum cannot become a
five doors of the five senses at that statIc peflod, causal relation by way of post-existence; for it
but they also present themselve~ at the .mind- comesintoexistc;lce only when that group of
door. On this account, the lIfe-contInuum material qualities reaches the stage of dissolu-
vibrates for two moments, and then ceases; tion. Therefore, these are" the fifteen states
and the cessation of the life-continuum gives of the life-continuum" which causally relate
rise to a consciousness-series. This being so, as above.
the consciousness-series in any process cannot At the static moment of the rebirth-con-
arise without the pre-existence of the objects ception, there spring up two groups of
and of the bases. The eighteen kinds material qualities, born of kamma, and born
of determined material qualities are either of temperature**; and the same at the arrested
past, because they have ce~sed ; or future, moment. But at the nascent moment of the
because they have not yet ansen ; or present, first life-continuum, three groups spring up :
inasmuch as the are still existing. All of that born of kamma, that born of tempera-
,lem without di~tinction, IDay be objects of ture, and that born of mind. When oja (the
tie ~nd-door cognitions. But, among them, nutritive essence) of the food eaten, spreads
.)nlv the present objects act as objective pre- all through the body, the corporeal nutritive
xistence. And if a thing in any distant essence absorbs the stimulant, and produces
place, or concealed from ?ighl~ itself existing, a group of material qualities. From that
becomes an object of mmd, It also may be time onward, the groups produced by the
called a present object. Four Origins spring up incessantly, like the
End of the Purejiita-Relation. flame of a burning lamp. Leaving out the
nascent moment, so long as these groups
11. Pacchijita-Paccaya or stand at their static stage, everyone of the
The Relation of Post-Existence posterior fifteen classes of consciousness
renders them help by way of post-existence.
Every posterior consciousness th.at s~ri~gs Vuddhivirulhiyii means "for the gradual
",Ito being, causally relates to the stIll eXIstIng development' and progress of the series of
grf'up of prior corporeal q.ualities b?rl! of the corporeal qualities born of the Four Origins."
Four Origins* (Kamma, cllla, utu, ahara), by Therefore, if they, the four kinds of corporeal
way of post-existence, in helping them .to groups, are repeatedly related by (lit. do
develop and thrive. For example, the ram- repeatedly obtain) the causal relation of post-
water that falls every subsequent year, renders existence, then they leave behind them, when
service by way of post-existence to such their physical life-term has expired, a power-
vegetation as has gr0'.'m up in previous years, ful energy:-an energy adequate to produce
in promoting its growth a.nd devel?pment. " the development, progress and prosperity of
Here, by " every postenor ~onsclousnes~ the subsequent series of groups.
are meant all classes of conSCIOusness begm-
ning from the first life-continuum to the final End of the Pacchijita-Relation.
-""-;-l~i~;, the - origi"ns of material qualities are meant. The word" Origin" is used in the sense of Darwin
as in the .. Origin of Species."
.* Here, utu ( lit, season ) ha~, ~7en re!ldered a~,"}emperature" ... It may also be rendered by popular
acceptance, as ., physical change, calOrIC energy, heat and cold, etc.
J<AMMA-PACCAYA OR THE RELATION OF KAMMA 51
12. Asevllna-Pllccaya or The Relation. of .. Samntappadhiinarn bhaveti." .. one culti-
Habitual Rccarrcoce tivate:s the supreme effort ;" .. Sati-samboj-
Th fl)("t\,-~I.!\'en kinds of mundane apper- jhai&gafil bhaveti, " "one cUiltivates mindful-
ceptions comprising the twelve classes of ness, a factor of Enlightenment ;"" Dhamma-
immoral consciousness, the seventeen mun- vi ca va-sambojjhai1!(arh bhaveti," .. one cul-
dan..: classes of moral consciousness, and the tivates the' investigation of truth, 'a factor of
eighteen classes of inoperative consciousness Enlightenment; " " Sammaditthilh bhaveti, "
(obtained by excluding the two classes of " one cultivates the right view;" "Somma-
cOI1~ei,)usl1cSS, called ., Turning towards", sank a p pmn Maveti, " .. one cultivates right
iiraii(lIIG. from the twenty), arc here termed aspiration; " and so on. In these passages,
the causal relation of habitual recurrence. hy " bhiiveti" is meant, to repeat the effort
\\'11":11 anv one of these arrives at the apper- either for one day, or for seven days, or
ceptiona.!" process (i.e., the sequence of seven for one month. or for seven months, or for
similar states of consciousness in a process of one year, or for seven years~
thought) every preceding apperception MOLm and immoral actions, which have
causally rel:.!tcs itself .by ~,,;ay of ha:bi~ual been repeatedly performed or cultivated, Of
recurrence to every succeedll1g apperceptJ.on. many times done in former exist(nces,
The related things, paccayuppanna-dhammas, causally relate by way of habitual recurrence,
comprise the succeeding apperceptions as to moral and immoral actions of the present
~akd above, as well as the Four Paths. ey,;istence, for their. greater improvement and
1n v. hat sense is the term iisevana to be worsening respectively.
understood? [t is to be understood in the The relati(i)n which effects the improvement
sense of habituating by constant repetition and the worsening respectively of such moral
or of causing its paccayuppalll1a-dhammas to and immoral a ('tions , at some other distant
accept Its inspiration, [or them to gain greater time or in some future existence, is called
and greakr proficiel1cy, energy and force. sufficing cl)udition; but the one which
Here Pa<TlIlla.bhilva means profiClency of effects t bis only during the apperceptional
the sllccc~ding appercertional thoughts in process, is called habitual recurrence.
their apperccptive [unctions and sta·ges ;)ust In this world.,. there are clearly to te seen
as one who reads lesson many times always. many incidental results or con-
becomes more proficient with each new sequences following upon great achievements
readin!!. in art, science, literature, and so forth, which
Pafl~clso literally means perfumin.g, or have bee" carried out iu thought, word,
inspiring. Just as a silk cl~th is perfumed and deed, continuously, repea~edly and
wi th sweet scents, so also IS the body oil incessantly.
thought, so to speak, perfumed, or .inspired, As such a relation o[ habitual r .. C'lrrence
with lust. hate, and so f011h ; or wLth disIn- is found among all transient phenomena,
tercsledn~ss (amijaJ!a),amity (adussmla), and manly zeal and drort, exertcd for a long
so 011. ,\/though the preeeding appercep- period oj" tillle, have dcvcIop~d to stich a high
tion cease.-. its appcrceptimaal force does nDl degrec th<11 many great and difficult labours
cease; that is. its force puvades the succe~d have reached complete accomplishment and
ing thought. Theref<;Jre,. every . succeedltlg that even Buddha-boud has been attained.
arrerception. on commg Into e~lster,ce, be- End of Asevana-relation.
comes more vigorous on account of the for-
ma's habituation. Thus the immediate 13. Kamma- PaCCa}3, or
prec~ding thought habituates, or c~uses its Tlu! j~clalioll of KamAla
immediate successor to accept Jts habltuallon. The reialion of kamma is of two kinds,
However, the process of habitual recurrence coexistent kamma and asynchronous kamma.
usuallv ceases at the seventh thought; after or these two all volitions, m0ral, immoral,
whieh' either resultant thougbt-momli:l'lts OJ.f and unmoral. which consist of three tin'J:-
retendon follow. or subsidence into the tife- phases, constitute the callsl1 relation of
continuum takes pLace. coexistent kamma.. Their related things are:-
Here habitual recurrence, a~ dealt with in All classes of comr;iousness and their menl' 1
the Suttanta, ought to be mentioned also. concomitants i,u 'Jc,istence wi[h volition;
Many passages are ~o be found in. several material qualitie~ born of Kamma, which
part~ of th~ Sll~ta Pl!aka. " S.~ch are ~---:- arise simultaneously with the rcbirth-coIlCt;p-
"Satipu{fhiinnfll bhii,·VlZtl,. ,?f.1e cultrva~. lion ~ and material qualities produced by
the carJ:lcst applicatIons l.D mi.a.dfulaess ; mimd during. tile ten~ of life.
. .'. :. -. .
. . - .. - - ..:
I
52 PATTHANUDDESA DIpANI
Past moral and immoral volitions constitute resultant aggregates of mind and material
the causal relation of asynchronous kamma. qualities born of that kamma, which will be
Their related things are the thirty-seven brought into existence at a distant period in
classes of mundane resultant consciousness the future. Thus a volition, which is trans-
and their mental concomitants, and all the muted into a course of action entailing moral
material qualities born of kamma. and immoral consequences, is causally related
Why is kamma so called? It is so called to its related things by way of two such
on account of its peculiar function. This different relations, at two different times.
peculiar function is nothing but volition In this asynchronous kamma rdation, the
(or will) itself, and it dominates every action. kamml signifies quite a peculiar energy. It
When any action of thought, word, or body, does not cease though the volition ceases, but
takes place, volition (or will) determines, latently follows the sequences of mind. As
fashions, or causes its concomitants to per- soun as it obtains a favour&ble opportunity,
form their respective functions simultan- it takes effect immediately after the dying-
eously. For this reason, volition is said to be thought has ceased, by transmuting itself into
predominant in all actions. Thus leamma is the form of an individual, in the immediately
so called on account of its peculiar function. following existence. But, if It does not obtain
Or, to define it in another way, kamma is that any favourable opportunity, it remains in the
by which creatures do (or act). What do same latent mode for many hundreds of
they do then? They do physical work, existences. If it obtains a favourable oppor-
vocal work, and mental work. Here, by tunity, then what is called" sublime kamma,"
" physical work," is meant standing, sitting, takes effect, upon the next existence in the
and so forth; stepping forward and back- Brahmii-loka, by transmuting itself into the
ward, and so on ; and even the opening form of a Brahma Deva; a nd it is so matured
and the shutting of the eye-lids. Vocal that it exhausts itself at the end of this second
work means producing vocal sounds. existence, and does not go any further.
Mental work means thinking wisely or badly;
and, in short, the functions of seeing, hearing, End of Kamma-Relation.
and so forth, with the five senses. Thus all
the actions of beings are determined, by this 14. Viplika-Paccaya or The Relation
volition. Therefore it is called kamma. of Effect
Sahajiita is that which comes into being Thirty-six classes of resultant consciousness
simultaneously with its related things. and their concomitants, are the relation of
Sahajiitakamma is a coexistent thing, as well effect. As they are mutually related to one
as a kamma. Sahajiitakamma-pacciiya is a another, the related things embrace. all of
causal relation standing (to its effects) by way them, as well as the material qualities born of
of coexistent kamma. kamma at the time of conception, and those
NiiniikklzanikGiiz is a thing differing in point produced by the resultant consciousness
of time from its effects. That is to say, the during life.
time when the volition arises is one, In what sense is vipaka applied? It is
and the time when its effects take place is applied in the sense of vipaccana, which means
another' or, in other words, the volition is a change of slate from infancy or youth to
asynchrdnous. H~nce ~sync~ronou~ volition maturity. Whose tenderness and maturity
is a volition that differs 111 pomt of ttme from are meant? What is meant of the former is
its effects. So NiiniikkhGfJikakamma- the infancy of the past volition, which is
pacciiya is a causal relation standing (to its known as asynchronous kamma. By
effects) by way of asynchronous kamma. maturity, also, is meant the maturity of the
The volition which coexists with the Ariyan same kamma.
Path,. only at the m?ment of its ceasing, im- Here, it should be understood that each
mediately produces Its effect, and so It also IS volition has four avatr/ziis, or time-phases
asynchronous. -celaniivattha, or the genesis of volition;
Here, a moral volition such as predomi- kalllllllil'atrhii. or the continuance of volition;
nates in charity, for instance, is causally nimittiil'art/za, or the representation of YO lit ion,
related to its coexistent mind and mental and vipakiivattllli. or the final result.
qualities, together with the ,?aterial quali- Here. although the volition itself ceases, its
ties produced by the same mll1d, by way of peculiar function dl)CS not cease, but latently
coexistent kamma. It IS also causally related, follows (he series l)f thought. ['his is l'allcd
by way of asynchronous kamma, to the kammcivarthii, or the continuance of volition.
THE R 'lATION OF EFFECT 53
\\ h nil d : lill n f:l\l)lIl\lhk oPPMlunily The last one shows that the volition ha!;
(i rfruili )11. th !....\ll1m.1 rq)rl'SI'llls ilsdfll) Ih~ arrived ill maturity, and can effect itself.
1 1.1'11 Ib ul II' di,'. lhal is tl) say, he him- Therd'on:, as has becn said, viparrana means
,lit, 'Is ,\, if hI.' \\l'I'I' gh illg charilY, or obsl:rv- a change of state from infancy or youth to
In, Ih I'f "I'h, ,)1" perhaps killing some nea- maturity. Thus vipaka is the name assigned
tm:. 1r thi~ l.:.lmma fails to rcprl:scnt itself, to the states of consciousness and their con-
.1 :~ mbl,1 1'1 il is reprl'senkd. That is to say, comitants, which are the rcsults of the voli-
h him:df fcds as if he were ill possession of tions ; or to the matured volitions themselves.
Ih' \)lr'rin~s, the gifts, the weapons, and so on; Just as mangoes are very soft and delicate
M ,IllY thing with which he had committed when they are ripe; so also the resultant
'u('h kamma in the past. Or, sometimes, states are very tranquil, since they are inactive
ther(, is 1'1 presented to him the sign of the next and have no stimulus. They are so tranquil
('isten(" where he i' destined to open his new that the objects of sub-consciousness are
life. Th,lt is to say, such objects as the always dim and obscure. On reviving from
abL1dl'$ or palaces of the Devas, or the fires of sub-consciousness, one has no consciousness
the I ira) a-\\ orlds, or what-not; which-as of what its object was. For this reason,
it will be hi." lot to obtain, or to experience, there is no possibility of occurence of a process
such in the existence immediately following- of thought, which can reflect the object of the
enter the fields of presentation through the sub-consciousness thus: " Such and such an
six doors. These are called nimittiivatthii, object has been met with in the past existence,"
the representation of the volition. -although, in sleep at night, the sub-con-
Now, how are we to understand the sciousness takes for its object one of the three
).j riikiirarrhii? If a person dies with his classes of objects (kamma, the symbols of
attention fixed upon one of ·these three kamma, and the symbols of one's future
classes of objects. either on the kamma itself destiny), which had been experienced before,
or on the sign of it, or on the sign of destiny; at the time of approaching death, in the imme-
it is said that kamma has effected itself, or has diately preceding existence. Hence, it is,
come to fruition, in the immediately new that one knows nothing about any object from
existence. It has transmuted itself into a a past existence, either in sleep or in waking.
personality, and appears, so to speak, in the Thus the mutual relationship by way of
form of a being in the new existence. This is inactivity, non-stimulation, and tranquillity,
called the vipiikiivatthii, or the final result. is termed the function of Vipiika.
Here, in the first three avatthiis, the volition
is said to be in the state cfinfancy or youth.* End of Vipiika-Relation.
------- -----------
* Ledi Sayadaw has not explained the cetanavattha. But it is easy enough to understand, since it is the
commission of-the initial volition or kamma.
15. Ahiira-paccaya Contact is an ahara also, because it strongly
or the Relation of Food. holds up its coexistent things, and enables
them to stand firmly and endure long by
THE relation of food is of two kinds- nourishing them with the essence extracted
material and immaterial. Of these, from desirable and undesirable oqjects.
material food connotes the nutritive essence Volitional activity of mind, or (in a ward)
(or what is called edible food), which again is will, is an ahara in that it furnishes courage for
subdivided into two kinds-internal and the execution of deeds, words, and thoughts.
external. And consciousness is an ahara also, inasmuch
All the natural quaiities born of the Four as .it predominates in all thinking about an
Causes*, pertaining to those creatures who object. These three immaterial foods, in
supplying nourishment to the coexistent
live on edible food, are here the paccayup-
mentals, also affect the coexistent materials.
panna-dhammas related to the two kinds of
material food. Ahara here, may also be explained after the
Su;tanta method . Just as birds. ascertaining
As to immaterial food, it is of three where their quarters are, fly with their wings
different kinds;- contact, volitional through the air from tree to tree and from
activity of mind, and consciousness. These wood to wood , and peck at fruits with their
kinds of immaterial food, or paccayadhammas beaks, thus sustaining themselves thr.Qugh
are causally related to the coexistent proper- their whole life; so also beings-with the
ties, both mental and material, which are six classes of consciousness, ascertaining
their corresponding paccayuppanna-dhammas. objects; with the six kinds of volitimtal
activity of mind. persevering to get something
In what sense is ahara to be understood?
as an object; and with the six kinds of-contact,
Ahara is to be understood in the sense of making the essence of objects appear-either
• holding up strongly', which means" caus-
enjoy pleasure or suffer pain. Or, solely
ing to exist firmly". That is to say, a relating
with the six classes of consciousness. com-
thing nourishes its related thing so as to prehending objects, (hey avail themseives of
enable it to endure long, to develop, to forming, or becoming, body and mind. Or,
flourish, and to thrive, by means of support. solely with the contacts, making 0bjects
Though the causal relation of food possesses appear in order that feelings may be aroused
a producing power, the power of support is through the same, they cultivate craving. Or,
predominant here. committing various kinds of deeds through
Here, the two material foods are called craving accompanied by volitions. they
iihara, because they strongly hold up the migrate (so to speak) from existence to
group of internal material qualities born of existence. Thus should be understood how
the Four Causes, by nourishing them so that extensive the fUllctioning of the different
they may exist firmly, endure long, and reach foods is.
uncurtailed the bounds (or limits) of their
life-term. End of the Ahara-Relation.
* The Four Causes arc (1) Kamma, (2) Citla (Consciousness), (3) Utu (Temperature) and (4) Alnlra
(Nutriment).
.V~,~M'_
P~hI,j4fa A2&
• • • by
, Iiunct lonmg IS be tbat
of .mainta.ining; for if A did not exist B'.
prolongation would be hampered and its
continuity would also be brok:n. The
functioning of physical life will illustrate this.
thOIUg):lt : "1- Now, the two sexes dEl not execute anyone
....,,. ....... 'thcJh!ht •.~,. I-hlve-known." of the said three functions. Therefore they
pIl1~~YUI_!'UftIr-t(J.anlllUr$ ~their coexi- are I}ot taken as a paccaya-dhamma in this
stent mental and material. relation of control. If this be so must they
- l'b.e paccaya-d/J4l1imos of the ~nd kind still be called controls? Yes, th~y must be
are the live sent,ient or-gans-the eye, the ear, called ~ontrols. Why? Because they have
the nose, the to~e and the body. The somethmg of ~o~trolling power. They
pact:tIJIUJJlln-dhomm~ are the five senses ?o~trol the body In Its sexual structure (linga),
together with their coneomitants. 10 Its appearance (nimitta), in its characters
(~utta), and in its o~tward dispositions
The paccaya-dhamma of the third kind is (iikappa).. Therefore, at the period of con-
only one, namely physical life itself. And all cel?tlOn, If, the female sex is produced in a
kamma-born, material qualities, with the bemg, all Its personality, i.e., the five aggre-
Cl{.ccption of phySIcal life itself, are its gates produced by the Four Causes (kamma,
paccayuppanna-dhammas. and so forth), tends towards femininity. The
wh~le. body, indeed, displays nothing but the
femmme. s~ructure, the feminine appearance,
the femmme character, and the feminine
outward disposition. Here, neither does the
female sex p~od~ce those qualities, nor sup-
port, nor mamtam them. But, in fact, when
~he bo~y (i.e. the five aggregates) has come
mto eXistence, the sex exercises control over
it as if it (sex) were giving it the order to
become so and so. All the aggregates also
become in conformity with the sex and not
out of conformity. Such is the c~ntrolliDg
power of the female sex in the feminine
structure. In the same manner the male sex
exercises control in the masculine structure.
!bus the two sexes have controlling fu.nction
ill the structures, hence they may be called
controls.
56 PA TTHA NUDDESA DlpANI
* .. Certainly 0 KaccAna, '( The Soul) exists' is the one extreme, and' (Thi! Soul) docs not exist' is th e
second extreme."
This is a passage where the problem of Soul, Self or Ego is discussed as to its existence or non-c~stence
as a real personal entity.
TIle Relation of Abeyance, and val.mtl-purCJal'tl-avlgaus.
~he Relation of Absence, maJ}.apure-jatas are, arammal)apu~eja~, IIOme
The Relation of Continuance. arammaJ}.8, some arammaJ}.adhlpatJ, soqae
arammaI,la-arammal)iipanissaya, aramma~
The relation of absence is entirely the purejiitatthi, and iirammal)a-purejata-avigata.
relation of contiguity; so is the relation of The words .. kiilci" and .. koci" in kiilci
abeyance. The relation of continuance is arammanam and so forth, are used in order
also the sltme as the relation of presence. to take i"n only the present nipphanna-riipas
The words" atthi" and " avigata " have the (material qualities determined by kamma and
same meaning; so also the words " natthi " environments). The five vattharammalJa-
and .. v;gata " . purejiitas are vattharammal)a-purejata, vattha-
rammalJ.a-purejata-nissaya. vattharammalJa-
End of the Natthi-, the Vigata·, and the purejata-vippayutta, vattharammalJa-~~re
Avigata-Reilltion jatatthi, and vattharammal)a-pureJata-
avigata.
END OF THE EXPOSITION OF The relation of pacchiijata or post-
RELATIONS. existence may be specified as four kinds;
pacchajiita pacchajata-vippayutta, paccha-
jatatthi, and pacchiijiita-avigata.
PACCAYA-SABH.~GO OR THE The relation of anantara (contiguity) is of
seven kinds-anantara, samanan!ara, anan-
SYNTHESIS OF RELATIONS. tarupanissaya, asevana, anatara-kamma,
The synthesis of relations will now be natthi, and vigata. Of these, anantara-
kllmma is the volition which appertains to the
stated.
Ariyan Path. It produces its e!fect, i.e., the
The relation of saJtajiita (coexistence) may Ariyan Fruit. immediately after It ceases.
be specified as being of fifteen kinds-i.e., There are five relations which do not enter
four superior sahajiitas, four medium saha- into any specification. These are: The
Jiltas, and seven inferior sahajatas. The four remaining arammalJa, the remaining ar~mma
superior sahajiitas comprise ordinary I)iidhipati, the remaining aramml)t1~mssa,..
sahaj!ta, sahajatanissaya (dependence-in- all pakatupanissaya, and the remalmng kind
coexistence), sahajatatthi (coexistent pre- of kamma which is asynchronous kamma.
sence), and sahajiita-avigata (coexistent Thus the relations expounded in the Great
continuance). The four medium sahajlitas Treatise (PaUhina), are altogether fifty-four
ai'\i'lamanna (reciprocity), vipaka kinds in all.
(association), and saha- Of these relation • all speci of purejlta;
dissociation). all species of pacchijata, material f~
hetu and physicallife-contr 1are
.,..t
All species of ananla
art
YN HRONY OF RELATIONS 59
Th Dhammas-Nibbllna and happenings and becomings or, existence to
i'Ii'\ tti ( n pt)-are both tertr. d cau e and conditions; and none to the mere
ap Q) a ( id f causal relation), asank:'ola desire or will or command of creatures. And
un nditi ned)*. Why'l Because the' are umong all the things subject to causes and
.tb dut 1 \' id of Becoming. Those tl'ings conditions, there is not om: that comes into
~)r r h n mena which have birth or ge lesis being through few causes; they arise, indeed,
arc 1 'rll\~d sappaccaya (related thillgs), only through many. Therefore this exposi-
d7ll1d11t<l (conditioned things), and :Iat;cca- tion reaches its culminating point in reveal-
S 1II1U1'P IUlOS (things arising from a clmjllnl;;- ing the doctrine of No-self or No-soul.
lure of circum'tances). Hence th.:'! tWI)
dh,Hnma, being void of becomir and End of the Synthesis of Relations
happening are truly to be termed app(' coyas
.and a:a"klrmm.
Paccaya-Ghataniinaya
1110ng things related and conditioned,
there is not a single phenomenon which is or the Synchrony of Relations.
p 'rmanent, lasting. eterna I and unchangeable. The synchrony of relations will now be
In fact. all are impermanent, since they are stated.
liable to dissolution. Why? Because, in
The concurrence of causal relations in one
coming into existence, they are related to
related thing is called synchrony of relations
some causes, and their causes are also not
permanent. or paccaya-gIJa{anii. All phenomena are called
sa-paccayii (related to causes), sankha/(,i
Are not Nibbana and concept paccaya- (conditioned by causes), and paliccasamup-
d i 1l1mmas or relating things? Are they not panna (arising from a conjuncture of circum-
permanent and lasting? Yes, they are so ; stances) ; because, in arising and in standing,
but no phenomenon happens entirely through they coexist with, or have, or are conditioned
Nibbana or concept alone as sole cause. by, these twenty-four causal relations. What
Phenomena happen through, or are produced then are those pLenomena? They are :-
by, many causes which are not permanent One hundred and twenty-one classes of
and lasting. ~onsciousness, fifty-t wo kinds of mental
Thos'e things which are not permanent are properties, and twenty-eight kinds of material
always distressing and hurtful to beings with qualities.
the three kinds of afflictions. Therefore they Of these, the one hundred and twenty-one
are looked upon as ill by reason of their classes of consciousness may be classified
being dreadful. Here the three kinds of into seven, under the category of dhatu
afflictions are" dukkha-dukkhatii" (ill due to ('Iements), namely,
suffering). " sankhiira-dukkhatii" (ill due to
conditioning), and "vipari/:ziima-dukkhatii" (1) element of visual cognition;
(ill due to changeability). All things are (2) element of auditory cognition;
impermanent, and are dissolving at every r" element of olfactory cognition;
('+) element of gustatory cognition;
moment, even while occupying one posture**.
Therefore, how can there be any essential self (5) element of tactile cognition;
or core in creatures and persons, even though, (6) element of apprehension;
all their life through, they imagine them- (7) element of comprehension.
selves to be permanent? Everything is also Of these,-
subject to ill; therefore, how can there be the twofold classes of sight-consciousness
any essential self or core in creatures and are called the elements of visual cogni-
persons-who are under the oppression of tion ;
ills, and who nevertheless yearn for happi- the twofold classes of sound-conscious-
ness? Hence all things are void of self by ness are called the elements of auditory
reason of the absence of a core. cognition;
To sum up. By expounding the twenty- the twofold classes of smell-conscious-
four relations, the Buddha reveals the follow- ness are called the clements of
ing facts : - All conditioned things owe their olfactory cognition;
~ Here, the word appaccaya is not a Kammadhliraya Compound but of the B.lhubbihi ~ias~-thus: N,ltthi
paccayil etesam ti appacaya. Asankhata is a Kammadharaya Compound -thus: S.ll1lkariyantc ti sankhnt:l ;
Na sankhat4 ti asankhatli.
** There arc (our postures for all beings. namely, sitting. standing. walking and lying down.
60 PATTHANUDDESA DTPANT
properties, namely, moha (dullness), ahirika and effort-are adhipati relations. Aram-
(shamelessness), anottappa (recklessness of maQadhipati is also obtained here. Volition
conseq.uences), and uddhacca (distraction),- is the relation of kamma. The three foods
these four are termed the moha-quadruple ; are the relations of ahara. The five mental
loMa (greed), diUhi (error), and mana states: mind, sensation, ekaggata, psychic life
(conceit)-these three are termed the lobha- and effort-are relations of indriya. The
triple; dasa (hate), issii (envy), macchariya five jhana factors, i.e., initial application,
(selfishness), and kukkucca (worry)-these sustained application, pleasurable interest,
four are termed the dosa-quadruple ; thina sensation, concentration, are jhana relations.
(sloth), middha (torpor), and vicikicchii The four magga constituents. i.e., initial
(perplexity)-these three arc termed the application, concentration, error, and effort,
pakil),I.laka triple. are magga relations. Therefore only the two
Of these, the three roots-greed, hale, and relations (pacchajata and vipaka) are not
dullness-are hetu relations. Error is a obtained. The remaining twenty-two are
magga relation_ The remaining ten mental obtained.
properties do not become any particular
relation. End of the Synchrony of Relations in the
Here, the two classes of consciousness Immoral Class of Consciousness.
rooted in dullness are :-- Consciousness
conjoined with perplexity, and consciolls-
ness conjoined with distraction . With the Synchrony of Relations in the States of
first of these two, fifteen mental concomitants Mind.
coexist. There are the seven universals, There arc ninety-one ' radiant' classes of
initial application, sustained application, consciousness. They are twenty-four
effort (from the particulars). the moha- , radiant' classes of kama-consciousness,
quadruple, and perplexity (from the fifteen classes of rupa-consciousness, twelve
immorals). They make up sixteen mental classes of arupa-consciousness and forty
states in combination with consciousness. classes of transcendental consciousness. Of
In this consciousness, i.e., the consciousness these the twenty-four 'radiant' classes of
conjoined with perplexity, the relations of Kama-consciousness are :- Eight classes of
hetu and magga are also obtained. That is, moral consciousness, eight classes of
dullness acts as the hetu relation; initial , radiant ' resultant kind. and another eight
application and effort as the magga; and, classes of ' radiant' inoperative kind.
as to ekaggata, as its function would be There are twenty-five kinds of sobhana
interfered with by perplexity, it does not (' radiant ') mental properties, namely,
perform the functions of indriya and magga, alobha (disinterestedness), adosa (amity),
but it does the function of jhana. Therefore, amah a (indligence)-these three are termed
the three relations (adhipati, pacchajilta. moral hetus ; saddhii (faith). sali (mindful-
vipaka) are not obtainable; and the re- ness), fliri (prudence), allappa (discretion),
maining twenty-one are obtainable in this tatramajhallalii (balance of mind), kiiyapas-
con!;ciousness which is conjoined with per- saddM (composurc of mental properties),
plexity. In consciousness conjoined with cittapassaddhi (composure of mind), kiiya-
distraction, there are aJ.so fifteen mental lahutii (buoyancy of mental properties),
properties-omitting' perplexity' and adding cilfa-lahul(1 (buoyancy of mind), kiiyamudlltii
, deciding'. They also make up sixteen (pliancy of mental properties), cif(a-lI1udlitii
mental states together with the consciousness. (pliancy of mind), k(~rakal/1maiiiiaril (fitness
In this consciousness, ekaggata performs lhe of work llf mcntal properties), cittil-kam-
functions of indriya, jhiina and magga. mill/iiat(1 (fitn.::ss of work of mind), kilyn
Therefore, three relations are not obtainable; p(lglliiJ1atii (profiei,'llcy llf mental properties).
whereas twenty-one are obtainable. cit t<1-p(lgllliilmii (proficicncy of mind).
Seven universals, six particulars, the moha- k(7),lIjllhl/(i (r.:ctitude of mental properties).
quadruple, the lobha-triple. sloth and citrlljukat(1 (rectilude of mind). SGmma-l"ticii
torpor-altogether twenty-two in number (rigllt spce~h), SlIl11l11t:-k,lIllinallta (right
severally coexist with the eight classes of action). sal/lll1ii-lilll'll (right livelihood)-the
consciousness rooted in appetite. Among lasl thrcc are called the threc abstinenc s ;
these. the two roots-greed and dullness-- k{/ru~/(i (wmpassion) and muditii (,>ym-
are hetu relations; and the three mental patheti~ appreciation) these last two arc
states--desire-to-do. consciousness itself calkd the two illimilables.
. - --... _. - - .
as existing in
COD8C10USne8.
three If this be so, then why are
right action, right
1i1Jll:-.J11\'
consciousness more aupreme tran~·
magga relations. The dental than the KAma-consciouaneu 1
n n mental states are not Because of the greatnesa of laeva~ They
pUticolar relations. are fashioned by marked exerciaes, and 10
asevana is superior to them ; for this reaaon,
Thirty-eight mental properties enter into indriya, jhiina, magga and other relatioDl
mbination with the eight moral classes of also become superior. When these relationa
kimao(X)nsciousness (Kama = sense desires). become supreme-each higher and higher
They are :- Seven universals, six particulars, than the other-those classes of consciousness
and twenty-five sobhana. Of these, pleasura- also become more supreme and transcen-
ble intere t enters into combination only dental than Kama-consciousness.
with the four classes of con~ciousness accom-
panied by joy. Intelligence also enters into End of the Synchrony of Relations in the
combination with the four classes connected States of Mind.
with knowledge. The three abstinences enter
into combination only when moral rules or Synchrony of RelatiOWl in the Groups of
precepts are observed. The two illimitables Material Qualities.
arise only when sympathising with the
suffering, or sharing in the happiness, of The synchrony of relations in the groups
living beings. In these eight classes of of material qualities will now be stated.
consciousness, the dual or triple ropts are There are twenty-eight kinds of material
hetu relations. Among the four kinds of qualities ;-
adhipati, i.e., desire-to-do, mind, effort, and (A) Four essential material qualities-
investigation, each is an adhipati in turn. (1) the element of solidity (pathalli) ;
Volition is the relation of kamma. The three (2) the element of cohesion (dpo) ;
foods are the relations of ahara. The eight (3) the element of kinetic energy (tejo);
mental states, i.e., mind, sensation, concentra- (4) the element of motion (vdyo).
tion, psychic life, faith, mindfulness, effort the tangible (phollhabba): this
and intelligence are relations of indriya. The material quality is composed of
five jhana factors, i.e., initial application, three essentials, namely, the ele-
sustained application, pleasurable interest ment of extension, the element
sensation and concentration are relations of of kinetic energy and the element
jhina. The eight path-constituents, i.e., of motion.
investigation, initial application, the three
abstinences, mindfulness, effort and concen- (B) Five sensitive material qualities-
tration are relations Therefore, (1) the eye (cakkhu) ;
OIIlythe two and viJ)Aka) (2) the ear (SOIa) ;
ar6': l1dt classes of (3) the nose (ghana) ;
(4) the tongue (jillhd) ;
(5) the body (kdya).
(C) Five material qualities
fields-:
PATfHANUDDESA DTPPiNT
tE) One material quality of life (jlvita). sense-cognitions by way of vatthu-piirejiita,
(F) One material quality of heart-base by way Elf vatthu-piirejiitindriya, and by way
gt4daya-vatthu). of vatthupurejiita-vippayutta. And just as
(0) One material quality of nutrition a father is related to his son, so also the
(ahara). seven sense-fields are causally related to the
(H) One material quality of limitation five sense-cognitions and the three elements
(iikiisa-dhalu). of apprehension by WilY' of iirammal)a-
( I) Two material qualities of communi- purejiita. In the same way, just as a tree is
cation- . related to the deva who inhabits it, so also
(1) intimation by the body (kaya- the heart-basis causally relates itself to the
vififiatti) ; two elements of apprehension and
(2) intimation by speech (vaci- comprehension by way of sahajatanissaya
vififiatti). at the time of rebirth, and by way of vatthu-
purejata and of vatthu-purejata-vippayutta
(J) Three material quali'i;!s "r plasti- during life.
city-
(1) Lightness (lahuta) ; There are twenty-three groups of material
(2) Pliancy (mudutii) ; qualities. They are called groups, because
(3) adaptability (kammaiiiiatii). they are tied up with the material quality of
production (jiiti-ritpa) into groups, just
(K) Four material qualities of salient as hair or hay is tied up with a string.· Of
features- these, the eight kinds of material qualities,
(I) integration (upacaya) ; such as, the Four Essentials, colour, odour,
(2) continuance (santati); taste, and nutritive essence. make up the
(3) decay (jaratii) ; primary octad of all material qualities.
(4) impermanence (aniccatii).
There are nine groups produced by kamma,
Of these, six kinds of material qualities- namely. the vItal nonad. the basic-decad,
viz., the four essentials, the material quality the body-decad, the female decad, the male-
of life, and the material quality of nutrition- decad, the eye-decad, the ear-decad, the
causally relate themselves to the material nose-decad, and the tongue-decad. Of these,
qualities. Here also the four essentials the primary octad together with the material
are mutually related among themselves by quality of vitality, is called the vital nonad.
way of five relations :-sahajata, afifiamafifia, This primary nonad together with each of
nissaya, atthi, and avigata; and they are the eight material qualities. i.e., heart-basis
related to the coexistent material qualities and so forth, makes up analogously the other
derived from the latter by way of four rela- eight decads, i.e., base-decad, and so forth.
tions (i.e., excluding afifiamaiiiia in the above Here the four groups, namely, vital nonad,
five). The material quality of life causally body-decad, and twofold sex-decad, locate
relates itself to the co-existent material themselves in a creature, pervading the whole
qualities produced by kamma, by body. Here vital nonad is the name of the
way of indriya. The material quality of maturative fire (piicakaggi) and of the bodily
nutrition causally relates itself to both the fire (kiiyaggi). Piicakaggi, or maturative
coexistent and the non-coexistent material fire, is that which locates itself in the stomach
qualities which are corporeal, by way of and matures or digests the food that has been
iihiira. eaten, drunk, chewed and licked. Kiiyaggi,
Again, thirteen kinds of material qualities or the bodily fire, is that which
causally relate themselves to the mental locates itself by pervading the whole body,
states by some particular relations. These and it refines the impure bile, phlegm, and
material qualities are :- The five kinds of blood. Through the inharmonious action
sensitive material qualities,. the seven kinds of these two elements, creatures become
of sense-fields, and the heart-basis. Of unhealthy, and by their harmonious action
these, just as a mother is related to her son they become healthy. It is this dual fire
so also the five kinds of sensitive material (or that vital-nonad) that gives life and good
qualities are causally related to the five complexion to creatures.
• Ledi Sayadaw here makes the number of groups twenty-three instead of twenty-one. as in the Compen-
dillPl. cr. Compendium. page 164. He also makes the groups or material qualities produced by thought
number eight instead of six. as in the Compendium; thus they are here increased by two. cr. Paramattha-
cUpanI, page 273'. -Translator.
SYN HRONY OF RELATIONS 65
b( d -dt'~'lId 1Illlkcs !1\!Iil:lbk pka- plasticity), Now this hody of ours maintains
llnd ",linCul ('()Illact. IIhl' t\\'ll!l)ld itsdr right on throughout the whole life,
oil '.lds Ill,l].;., ,I\!Iil:lhk all till' fcrnininl' throlll'h a long cOllr~e of bodily postures.
'h r,l 'I 'ri:ti', tl) f m,l! 'S and !III tilt: m:1SCU- Hence. at every moment, there occur in this
l~n( I.'h,lr,lct 'rislics t() nl.lks. The femainine hody tile harmonious and inharmonious
t1\ d 'ads arl' termed partial decads. or workings of the clements, through cbanges
th", th hl':lrt-dccad, locating itself in the postur<:s; through changes in its
in th C,l\ ity ,)1' the heart, makes available temperature; through changes of food,
lll11n) \'.lri,)US kinds or moral and immoral air, and heat; through changes of the
th ughts, 1 he four d 'cads, i.e., cyc-decad disposition of the members of the body; and
:lnd :) forth, locattng themselves respectively through changes of one's own exertion and
III tht eye-ball, in the interior of the ear, in of . others. Here also, when working
th' interior of the nose, and on the surface harmoniously, two plastic groups occur;
of the tongue, make available sight, hearing, and when working inharmoniously, the other
m'lI, and taste. two primary· groups occur. Of the four
There are eight groups produced by groups, two sound-groups arise when there
mind-namely, the primary octad, the sound- occur various kinds of sound other than
l1onad, the nonad of body-communication, that produced by mind. .
the sound-decad of speech-communication. ' There are two groups produced by food
Taking these four together with lightness, -the primary octad and the undecad of
pliancy and adaptability, they make up plasticity, These two groups should be
another four-namely, the undecad of understood as the harmonious and inhar-
plasticity, the sound-dodecad of plasticity, monious occurences of material qualities
the dodecad of body-communication together produced respectively by suitable and unsuit-
\yjth plasticity,and the sound-tre-decad of able food.
speech-communication together with plasti- The five material qualities, namely, the
city. The last four are termed plastic element of space and the four salient featuf.es
groups, and the first four are termed of matter, lie outside the grouping. Of these,
primary groups. the element of space lies outside the grouping
Of these, when the elements of the body because it is the boundary of the groups.
are not working harmoniously, only the four As to the material qualities of the salient
primary groups occur to a sick person, whose featmes, they are left aside from grouping,
material qualities then become heavy, coars,e because they are merely the marks or signs
and in adaptable ; and consequently it be- of conditioned things, through which we
comes difficult for him to maintain the bodily clearly know them to be really conditioned
postures as he would wish, to move the things.
members of the body, and even to make a These twenty-three groups are available
vocal reply. But when the elements of the in an individual. The groups available in
body are working harmoniously-there being external things are only two, which are no
no defects of the body, such as heaviness and other than those produced by physical
so on, in a healthy person-the four plastic change. There are two locations of ma.terial
groups come into existence. Among these qualities, the internal and the external. Of
four, two groups of body-communication these two, the internal location means the
occur by means of mind or by moving any location of a sentient being and the external
part of the body. The other two groups of location means the earth, h111s, rivers, oceans,
speech-communication occur also on trees, and so forth. Therefore have we said
accoun~ of mitld, when wis!1in~ '0 ~pcak ; that. in an individual, twenty-three groups,
but when non-verbal sound is produced or all the twenty-eight kinds of material
through laughing or crying, only the two qualities, are available.
ordinary sound-groups occur. At other Now the rebirth-conception and its mental
times the first two groups, the primary concomitants are causally related to the
octad and the sound nonad, occur according groups produced by kamma at the moment
to circumstances. of concepti-on, by way of six different rela-
There are four groups produced by. phys- tions ;-the four superior sahajatas, the
ical change, namely, the two primary groups vipakas, and vippayutta. But to the heart-
(i.e., the primary octad and the sound nonad) basis alone, they are causally related by
and the two plastic groups (i.e., the undecad seven relations, that is, the above together
of plasticity and the sound dodecad of with the relation of annamanila. Amona the
5
SAMMAoITTHI-oipANi
THE MANUAL OF RIGHT VIEWS
by
Edited by
THE ENGLISH EDITORIAL BOARD
1965
~ ~-.-
72 SAMMADITIHI DIp ANT
kamma). This is known as Ahetu- what actions should be done and what actiuns
apaccaya-diHhi.' should be avoided, and live whithout the
application of mindfulness and self-restraint,
2. Refutation of Pubbekata-betu View. there cannot arise righteous beliefs that are
conducive to the cessation of defilements.'
In the Ali.guttara Nikaya, Tika-nipata, we 'Monks, this is the first factual statement
have the Omniscient buddha's words :- to refute the heretical beliefs and views
"Monks, of these three views, there are advanced by those samaJ)as and brahmans
some samanas and brahmans who who maintain that all sensations enjoyed by
hoid and set forth the following beings in the present life are caused and condi-
view: tioned only by the volitional actions done by
them in their past existences.'
'All bodily and mentally agreeable
sensations, all bodily and mentally 3. Refutation of Issaranimmana view.
disagreeable sensations and all
indifferent sensations enjoyed by The Buddha declared:
beings in the presem existence are "Monks, of these three views, there are
caused only by the volitional some samaJ)as and brahmans who hold and
actions done by them in their past set forth the following view:
existences l' 'All bodily and mentally agreeable
I approach them and ask: "Friends, is it sensations, all bodily and mentally
true that you hold and set forth this view: disagreeable sensations and all
'That all bodily and mentally agreeable sensa~ indifferent sensations enjoyed by
tions, all bodily and mentally disagreeable beings in the present existence
sensations and all indifferent sensations are created by a Supreme Brahma
enjoyed by beings in the present life are or God.'
caused only by the volitional actions done by I approach them and ask: "Friends, is it
them in their past existences ?". true that you hold and set forth this view:
'That all bodily and mentally agreeable
To this those samaJ)as and brahmans reply, sensations, all bodily and mentally disagree-
"Yes, Venerable sir." able sensations, and all indifferent sensations
Then [ say to them: "Friends, if that be the enjoyed by beings in the present life are
case, therc will be persons who, conditioned created by a Supreme Brahma or God? "
by volitional actions done by them in their
To this those samaJ)as and brahmans reply,
past existences,
"Yes, Venerable sir."
(1) will kill any living being; Then I say to them: "Friends, if that be the
(2) will steal; case, there will be persons who, owing to· the
(3) will tell lies; creation of a Supreme Brahma or God,
(4) will indulge in immoral sexual
(1) will kill any living being;
intercourse;
(2) will steal;
(5) will slander;
(6) will use harsh language; (3) will tell lies;
(4) will indulge in immoral sexual
(7) will foolishly babble;
intercourse;
(8) will be avaricious;
(9) will maintain ill-will against others; (5) will slander;
(6) will use harsh language;
(10) will maintain wrong views."
(7) will foolishly babble;
'Monks, indeed, in the minds of those who (8) will be avaricious;
confidently and solely rely on the volitional (9) will maintain ill-will against others;
actions done by beings in their past existences (10) will maintain wrong views."
and hold this view, there cannot arise such 'Monks, indeed, in the minds of those who
mental factors as chanda (desire-to-do) and confidently and solely rely on the creation of
viiyama (effort), as to differentiate between a Supreme Brahma or God, there cannot
what actions should be done and what actions arise such mental factors as desire-to-do and
should be refrained from.' effort, as to din'crentiate between what
'Monks, indeed, in the minds of those who actions should be done and what actions
cannot truly and firmly differentiate between should be refrained from:
THREE WRONG VIEWS 73
(All beings arc the descendants of their own (f) Kammassakii etc. in relation to pre-
kamma.) sent kamm{ls
So-called gods like Vishnu, Rama etc. arc A scientific explal1(1/ ion : -
called PJ~issaral)a because people go for
refuge to them and rely on them, but they By th·; D.xlar"l.ioll "Kammassakii satta
cannot be real refuges, for they themselves are kammaduyauu", the Buddha also meant
not permanent.* In [act, volitional actions the following: "" Wholesome and unwhole-
done by I:h~ings and which accompany their some act lOllS performed once by a being
life-continua for 110wcver many world- during his lifetime, may ripen after a lapse
cycle~ they may wander mol'':: in tillS ROlud of hundrds or thousands of c\istenccs or
of Rebirths and not any "God" whatsv..:ver worI-i-cycies or even a IO:lgCr p~riod. Thus
are the only real refuge. This statement the wlu)lesol1lc k-\,nl11:l lhal giy.:s r.:sullant
is true. People go for rcfuge to the elfect of su\';ila (l1.ap[1I11<:s5; and u:l\\;1<)k,l)I11C
Buddha. They do so to acquire wholc- kamma tllat givcs woeful rcsult always
some merit and also to acquire the r..:sult of accompany thc lifc-contlnUlll11 of a bcing .. ·
pailiHi-patisamyulla-kamma (volitional ac- Olle SllOlIld I hcrcl",)rc lovc and cstccm
tions connected with wisdom). In r..:ality, 'Good Cl)nduct' mM': than OIlC'S l)Wn lifc
only puiilH-kamlll<L (Illcrit of deeds) and a nu pn:serv..: II well. As r.:gards 'Evil COIl-
pai'iiiiikamma (result of acti,)ns eonnccted duct', one should drc';ld it Ilwre than the
with Knowledbe or Wisdom) which arc dallg~r ,)I\kath and rdrain l'fl)J~ll'\ il dceds.
attained by b(:ings in taking n::fllge in the
Buddha arc their real Rcfllge.
* AnJ thi~ appilcs or .:uursc tu all "glHl~" llnJ.:r wl\:lts,)~vcr It\lll~ thcyarc w.HslllPP<.'J anll whateVllI'
powc:rs arc allributc:d to Ihem by Ihe more devout or thcir fulio",'"
PART TWO
REFUTATION OF ISSARANIMMANA Those who believe in the creation of a
VIEW Supreme Being or God arc called Issaranim-
miina- viidi.
Notion of a Creator:
(The three modes of refutation of this
In the Ekaccasassata-viida (Eternity-belief Issaranimmiina View are the same as those
with regard to some, and Non-eternity- in the case of Pubbekata View.)
belief with regard to others) of the Brahma-
jala Sutta. Digha-nikaya; Brahmanimantana (b) One's own action only is one's own
Surta. Mulapal).lJasa, Majjhima-nikaya; and property.
the Brahma Samyutta of the Samyutta Those who hold this Issaranimmiina View
Nikaya, mention is made of the Great totally reject the Right View expounded in
Brahma who first resided in the First the phrase "Kammassakii satta kammadayii-
Jhana Plane. This Great Brahmii may be da". Though they reject this Right
regarded as the Supreme Being for the View, yet they do not realise that they have
purpose of explaining this Issaranimmiina unconsciously entered into the spheres of
view. "Kammasaka" and "Kammadayiidii." This
Those who hold this Wrong View maintain statement is tr'ue. Those who believe in
as follows: the creation of a Supreme Being or God also
become the "Owners of their kammas" and
'Indeed this being, the Brahma, the Great "Heirs of their own kammas." I shall clarify
Brahma, the Conqueror, the One who cannot the matter.
be conquered by others, surely is All-seeing,
All-powerful, the Ruler, the. Creator of the In the matter of Paccup pannakammasii-
three worlds-Okiisaloka, Sattaloka and dhaniya (Sphere in which present kammas
SalJkhiiraloka*-, the Excellent, the Almighty operate), those who maintain the Issaranim-
the One who has already practised Calm, the mana View earn their livelihood by cultivat-
Father of all that are and are to be. And he ing the lands. Simply by the act of cultivat-
has created us.' ing lands themselves they become the
'owners of their own properties-actions
This Issaranimmiina -View exists in this done by themselves.' It means that they
world on account of those samanas and have their properties in the form of 'Cultiva-
brahmans who held the Ekaccasas~ataviida tion.' Some of them earn their livelihood
the view held by those Brahmas who having by trading. By thc act of trading by
fallen from the Brahma Planes are reborn in themselves they become the 'owners
the planes of men and Devas, and are able of their properties-act of trading performed
to remember their last existence. This by themselves.' It means that they have
Issaranimmiina-viida has been clearly their properties in the form of 'act of
expounded in the Brahmajala Sutta. Before trading.' Some of the rest earn their
the rising of the Omniscient Buddha, this living by serving under a government.
Wrong View was maintained by many Simply for their actions in serving under the
brahmans. When the Buddha arose, He government, they become the '0\\ ners of
fully refuted all Wrong Views, and this their properties-act of serving undcr tl~c
Wrong View of Issaranimmiinaviida had no government perrormed by themselvcs: [t
chance to thrive well in India. means that they have their propertics in Ihl.:
- - - - - - - - - , -- - -- -- - - -
* Okasaloku.: World of space.
Satlaloka: World of beings.
Sal'lkharaloka: World of formations.
6
82 SAMMADIITHI DIP ANI
form of 'government service.' The same and without the operation of either past or
principle holds good for other spheres of present kammas.
actions, such as arts, sciences, etc.
(e) Evil rules the world:
There are some people who believe in an
Almighty God and take refuge in him. In the world there are the following types
of beings : well-bred people; low-bred people;
They are able to acquire wealth and glory
wealthy people; poor and neeedy people; long-
only when they work for themselves in
lived creatures; short-lived creatures; beings
various walks of life. On the other hand, by
who seldom contract diseases; beings who
simply having faith in the Almighty God,
often contract diseases; beautiful creatures;
they will not be able to acquire such wealth
ugly creatures; moral people; immoral
and glory.
people; educated people; uneducated people;
There are others who do not believe in God wicked people; insane people; thieves; robbers
and also repudiate him. They also will have leprous people; blind creatures; deaf crea-
to work for their livelihood and thus acquire tures; dumb creatures; persons who commit
wealth and glory. So the wise understand matricide; persons who commit patricide;
that only those actions performed by beings murderers; thievish persons; persons who are
themselves can bestow wealth and glory in the habit of indulging in sexual miscon-
and that no God can give anything duct; people who tell lies; people who
whatsoever to them. slander; people who use harsh language;
people who talk flippantly; avaricious people;
(c) HOII' beingsnre saved by their own kammas: people who have ill-will against others; and
people who hold Wrong Views. So, in this
Those who believe in God, take refuge in world there are very few people who are
him, have faith iff' him, and revere him righteous; but there are many who are base
throughout the whole of life. They believe and mean.
that only those who have faith in God will
be saved by him when they die, and that non- (f) Right Views of those who believe in
believers in God will not be saved whim. Kamma and its result:
Hcre, it is clear that only those who believe Those who believe in both past and present
in God, have faith in him and take refuge kammas and their resuitant effects maintain
in him will be saved by him, and not other- as follows : -
\\ise. This interpretation of /ssarallimmiina
View is perfectly clear. So. it is evident that 'Relating to the sphere in which past
only their actions in the form of 'believing kammas operate, because beings have
in God,' 'taking refuge in him' and 'revering performed wholesome actions in their past
him' can save them, and the Almighty God existences, they now enjoy the resultant effect
cannot save them. This meaning is quite in the form of becomi,ng superior types of
apparent. people; and because they have performed
unwholesome actions in their past existences,
(d) Furtitcr explanation: they suffer the resultant efTect of becoming
In this very world, all people believers and inferior types of people. Again, as regards
non-believers in God alike, have to follow the sphere in which present kamm<ls operate,
because beings work well in the prese,ll life,
various pursuits of life and earn their liveli-
they become superior types of people; and
hood. There is no difference for anyone
because they perform evil deeds, they become
in the 'Sphere in which present kammas
operate.' Thus we see with ollr naked eyes inferior types of people.'
that people work for thcnm:lves to earn their
li\in!!. thus themselves becoming the 'owners 11. Refutation of Ahetuka View
of'th~ir own kammas in the fori';; of volitional (a) (The View of the UnCGusedness of Existcnce)
actions ill the prescnt life. '
Those who hold this Ahetuka Vicw main-
In the sph~rc in which past kammas tain as follows:
op~,.atG ;;iso. thne is no difkrcnc~ whatso-
e .. .:r. \Vt; SI:C with our naked cves that con- 'rvcr) thing in this world slIch as the
d!l:"i,cd by their P;lst kall1ll1a" 'they ar~ also corrupt1H:ss or purit~ of b,ings is pr~'dcstincd
wo.l.in!; \0 maintain Ilk. We havc n~\cr by fate, :tnd not hy pa'it or P",',,'nt J...ammas
noticed that any otlH:r specific bcnefit comcs and cllcrg\' and kn(lwkdgc, and all L)j' this
into .:\i·;tG!ice ~il11ply by thl: agency of God has bl'en~'c\l'l:tincd in tllc ehapll'!" un the
REFUTATION OF AHETUKA VIEW 83
refutntion of Pllbiwkala View,· Or in other will he rendered useless and unproductIve,
wI)rds thl~Y
..,
Iwld that l'\'l'rythill"D in tIll' world because howl'ver lof'ly acts heings might
:~1I11l'S Int\, l'\lst\'lll'l~ of itsd!' and is llcitlll'r perform. they would not obtain any specific
':1l1Sl'd ,111'1" CI'HditiOlll'd hy pnst kammas, resultant effect. It would he just the same as
",t'm'ratl"" b11lllln and sustainl'd kamma. if they remained idle and did nothing at all.
rhe \,ari\)\ls physical and psychical phcno- In rcality, these Dhammas-Volitional
'1li.~na of c.\istCl1CC cOI1\'cnli-onally lermcd Actions, Knowledge and Energy-arc not
g~', PI'rsl'lla1it\" t-.tan, Woman, Al1ill1al, ctc. barren and unproductive. They arc the
.lrC :l 11l,'rc play of blind chancc, and not the Dhammas that will surely givc resultant
)Utc,)nH.' of causcs ami conditions. They ctTccts. It is apparcnt that the greatncss or
CI'I11C. into c\istence of their own accord with- smallness of present kammas depends on the
ut bcing created by a Crcator, nor caused degrees of Desire-to-do, Energy and Wisdom
and l'onditioncd by gcnerative and sustained exercised by the people.
knmmas. Such things as 'richness,' 'poverty'
'compIacenc),' 'destruction,' 'wickedness,' Owing to the variety of these kammas there
'cleverness: etc. come into existence of their exist a variety or resultant etTects.
0\\ n accord and not due to any cause or
In regard to this matter, the wise people
condition whatsoever.' maintain this Right Vie'.v in this manner:
(The three ways of refuting the Aheluka
View are the same as those in the case of 'In the sphere where present kammas
Pubbekata View.) operate, actions leading to "complacency".
"destruction," "richness," or "poverty"
(b) No action can arise of its own accord: experienced by beings ill the present life
Before the rising of the Omniscient Buddha, are termed the "root-conditions". This
this Ahetuka Wrong View was held by such state of affairs is quite evident in the
heretical teachers as GUT.lakassapa as men- present world, and in the future existence
tioned in the Narada Jataka. During the also, Desire-to-do, Energy and Wisdom which
lifetime of the Buddha, this fatalistic 'View of cause the richness, poverty complacency
Uncausedness' of existence was taught by and destruction of beings, and good
Makkhali-Gosala and Acelaka of India. conduct and evil conduct will not remain
Those who maintain this Ahetuka Wrong unproductive. In fact, they will give appro-
View reject the Kammasakata View- priate resultant effects. As these mental
"Owners of their kammas are beings"- which factors are not barren and will surely give
is the Word of the Buddha. Although they results, in the matter of the "Sphere in which
reject this Kammasakata View, they are not past kammas operate," beings, conditioned
aware of the fact that they themselves thereby by their various past kammas will attain
become the holders of the Kammasakata the various kinds of resultant effects in their
View- "Owners of their kammas are the future existences.'
beings." If, according to this Wrong View,
all physical and psychical phenomena of
(d) To determine the root-causes by seeing the
existence be a mere play of blind chance and
results:
not the outcome of causes and conditions, For example, by seeing the various kinds
then there will be no difference between the of plants and vegetation we can determine
'Sphere in which past kammas operate' and that they have different kinds of secds. In
the 'Sphere in which presl'nt kammas operate.' the same manner by seeing the various
Also there will be no difference whatsoever positions of beings. such as complacency,
whether one commits small offences, or grave destruction, richness and poverty. we
offences, or whether one acts wickedly, or should be able to judge the various kinds of
cleverly, because all volitional actions are not kammas committed by them in their past
the outcome of causes and conditions, but existences.
they come into existence of their own accord
or as a general rule. The Tathiigata knew all thcse. He had
realised and seen face to face the functioninQs
(c) Different characteristics of kamma, niit:Za of all kammas in regard to the spheres in
and viriya : which past and present kammas opcrate, and
According to this Ahetuka View, all also the resultant eO'ects. such as richness and
Desire-lo-do, Energy and Volitional Actions poverty-thc vicissitudes of life. For these
to View that all scn~ations en joy(~d by bein;~s in the present existence arc caused and conditioned onty hy
the volitional actiong dono by them in lht:ir past existences. '
84 SAMMADITIHI DIpANi
reasons He was able to refute this Ahetuka wise the crops will be destroyed. The
View. water in the river has to depend on the amount
of rainfall that takes place in the mountains
12. Further Explanation of Kammasakii-Viida in the up-country. If there be no rainfall
(<1) Three callses or conditions: in the up-country or at the source of the
river, the water in the river cannot rise.
The phrase: "Kalllfllasakii" has been Rain can fall only when the necessary causes
expounded in the chapter on 'Pubbekata- and conditions are fulfilled; otherwise no
veda-lliggaha' (Refutation of the Pubbekata rain can fall.
View,) Now, I shall explain those things
which 11:1\'C been left unt!xplained in that (c) Kammas and the above example
chapter. There are people who cultivate We now notice that even in the matter of
the lands. For thc fructification or the cultivation, there are thousands of causes
destruction of their cultivation, there are and conditions either for the complete success
causes or conditions. Theyarc:- of cultivation or its destruction.
(I) Hew (root-condition), The above is the brief explanation of what
is actually happening in the world.
(2) Paccaya (su;)porting condition) and
(31 Sambhiira (component conditions), (d) Primary effect and Secondary effect
Past kammas that cause the pleasures and
Of these three causes. sufferings of beings in the next existence may
(1) Paddy seeds and cultivators are have two kinds of effects, primary and
Hetu causes: secopdary effects.
(2) The nutritivc essence (o}a) contained (e) Presefrt kammas and two kinds of effects
In the soil of the land where cultiva-
tion takes place is Pacca;va condi- In this respe"'c t I shall first explain present
tion: a lid kammas. For example, a person learns a
great art or craft. Until and unlcss he
(3) The foilowingare Sambhdra causes:- finishes thii course of training, he will have
Rainfall; drainage; rivers and creeks to undergo various kinds of suffering on
10 Feed thc fields; clouds, moisture-
account of this art or craft. But at times
laden wind, sun. moon and constella- during the course of his training he may come
tion: and moral practices exercised across happiness. When he is successful in
by the people residing in the country. his training, he will earn plenty of money, or
(b) Concrete {'.\amp!.:!: may be able to enjoy a high position in the
Government service. He will then acquire
Here, if thc padG~' seeds are pure, the various kinds of happiness and wealth.
cUltiV:ttIO'l will be successful and the required Dcpending on this one man who is well learn-
crop will be obtained, If from the beginning ed, his other relatives and friends also will
the s~cd, he impurc or inferior, the cultivation be able to enjoy various kinds of pleasures.
will not be successful and a poor crop will
result. f~ven if the seed be pure and full of (f) Secondar), e.oeCI
pIth, the cl!:ti\~Jtion can be complete and The amount of suffering which a person
sliccessful only when the cultivator knows expericnces before the completion of his
when to break thc clods, till the soil, sow training, and the benefits enjoyed by his
the ~cl'd~ in the nursery, transplant the fricnds and relatives on account of his art are
young phwls ~trld do all that is necessary for not the primary effects of his training; but
cultiv'lti(}n. Altliouidlthc cultivator docs al\ they arc secondary elTects.
that j~ required rur 'the cultilatiun, a good
rainfitll IJrings a good liarVl~st and a bad
(g) Prill/oryeffects
rainf,t11 bring~ a bad IwrYest resulting in the Aft..:r th..: compktion of his tr;lining in any
destruClion or ti:-: cultivation. EWlI if the art ()I' craft, if a pcrson SlICt'cl'ds hc will he
rainC.tll he food. if tllere he 110 drainage or able to aequil'l': great \walth l)r cnjt))' a gOt)d
walcr-g:tt.:~ to feultlie lields wltll 1I':lter wilen position in the Govcrnment st'r\'il'C or enjl)
rcquir.-d :tnd to lei olll the \\at(:!' when the various kinds or
pleas\lrt's. Thl'SC arc Ih
field!; lire flooded. tht: !.'ulliv;ltion cannol hc primary t'lrl'd~ l)f his karning the art.
fiuccl.'~f,ful and will b;; llahle tl' he destroyed.
In the c(lse or tile field, wbkh :11'1: irrigated by (II) r'dl k(IIIIIIIII,~ IIlId t\l'll "illtis (II ,:O(('t
river w:ltcr. the cult ivrll (II' nllist kllow when Similarly thl'rc arc two kinds llf cn~ct in
to irrir,ate thc land, ;!I~'I whe:ll1ot to, Other- the ellsc of evil kllmmas also. For e~lImplC'.
REFUTATION OF AHETUKA VIEW 85
a man murdi.'r:; unoth~'t' person. Tht~ resultant effect and not :t bad onc, and bad
Ih'hlks orthe th'Cl'as~'d may honour th~~ kamma will give n had resultant effect and
ll\urdC'(\~r and ~'ste~'!l\ him; '01' they Illay not II good one. Primary effe<..t take') plac,:
'pr~'sent him with cash or kind. On the othl!r in the life-continuum of t/w docr of a volition-
hand. tht' rdathe$ of the deceased hate the al action and not ill the IIfc-Goflti.1Uulfl of
murderer, and they will kill the murderer in any other person. An'~r (;xpcriencing 'he
r~'\'enge, or set the 'whel'ls of iustice in motion primary effects of his kammH, jf a persoll
so that the murderer may' receive capital dies, that primary effect also is exhausted
punishment. These resultant efi'l!cts of the and no reaction of it ever rem:linc;.
murderer'S kamma-the evil action in killing
a living person-are called the secondary (j) Secondary effect
effects.
In the case of the secondary effect, it takes
This murderer, on the dissolution of his place in the life-continua of other persons.
body after death, will be reborn in the Lower So even when the doer of kamma dies, the
Worlds as the resultant effects of his evil reaction of the secondary effect remains
kamma in killing a man, and undergo either for the good or evil of others.
immense suffering. This is his primary effect.
I shall explain it more clearly. Suppose
If the murderer, conditioned by his past a virtuous and powerful being who had ful-
wholesome kammas, be reborn as a human filled Piiramitiis in his previous births i3
being, he will, wherever he enters into conceived in the womb of a woman of a
existence, be of short 1ife:have much sickness certain family.
and encounter enmity with his rivals. These
are the primary effects of his present kamma Since the conception of that supernormal
of killing a man. child, his parents will be successful in all walks
Due to his acr of murdering a man, his of life and find an increase in wealth, atten-
relatives wilJ. experience various kinds of dants and servants. If the family be a royal
suffering. These are the secondary effects. one, wise counsellors and valiant soldiers
or generals will surely exist. The locality
The same principle holds good in the case in which the child is conceived in his
of wholesome vS?litional aptions done by mother's womb will have sufficient rainfall,
beings. I
and the inhabitants of that country will
This secondary effect is also subdivided enjoy prosperity. The country in all will
into t');o kiq.ds. become prosperous. This is the reaction
of the effect due to that powerful and
They are: virtuous being.
(1) The one that takes effect at the time
of the commission of deeds; and In this connection the Dhammapada says:
"Dullabho purisajaiiiio
(2) The one that takes effect when the na so sabbattha jayati,
relevant kamma ripens in a future yattha so jayati dhi:ro
birth. tam kulam sukham edhati."
Of these the resultant effect which takes -Verse 193.
place at the time of the commission of an
action is not 'regular'. The person who The thorough-bred man (Buddha) is rare;
sustains the secondary effect due to whole- he is not born everywhere. Where that wise
some kamma may experience 'Suffering', man is born that family attains happiness.
while the person who sustains the secondary
effect due to an evil action may experience (k) Present kamma and secondary effect
'Happiness'. But when the relevant kamma Here, I shall explain this with an example.
ripens in a future existence, the secondary If an efficient person, by means of his man-
effect is 'regular', because evil kamma will power, wealth or technical knowledge, con-
give the resultant effect of 'Suffering' and structs arable lands, gardens, ponds, wdls,
good kamma will give the resultant effect of dams, canals and metal roads, these construc-
'Happiness'. tions will remain for a great length of time
(i) Primary effect for the benefit of many other people, and
depending 011 these establishments many
Primary effect takes place surely; because people will be able to reap many pkasllra~l.:
morally good kamma will give a good benefiti.
86 SAMMADITfHI OIPANJ
(1) Past kamma and secondary effect Conditioned by their wholesome volitional
Just as we see the secQndary effect of pre- actions, being; are reborn in Sensuous Sphere,
sent kamma with our own eyes, in the case of Form Sphere and even in N'eva-sanna-niisan-
the sphere in which past kammas operate, nayatana (Sphere of Neither-Perception
many people can depend on one virtuous Nor-Non-perception) in the Fine-material
supernormal being. Again, due to the spheres. Even then, when their span of life
reaction of evil kammas done by a being expires or when their merit is exhausted they
in his past existence, many people will are reborn in the Woeful Course of
have to undergo hardship and suffering. existence.
Thus wise men believe that every being As these Wrong Views, evil mental factors
possesses past and present kammas with and evil kammas accompany the life-continua
their respective· primary and secondary of beings, although they become Great
effects. Brahmas they are puthujjanas (wor1dling~);
The above is the brief exposition of how they are the inhabitants of the mundane
past and present kammas give various kinds sphere. Just as stones and spears thrown up
of resultant effects. into the sky fall down to the ground by the
force of gravity, beings are liable to be
13 Exposition of Attii-Diuhi (PersonaIity- reborn in the four Lower Worlds. As their
belief) life-continua are fully laden with hellish
(a) How beings have to wander in the Happy mental factors they are 'beings bound
and Woefui Courses of existence due to for (impermanent) Hades'; as the wicked
Personality-belief mental factors accompany their life-continua,
Various kinds of Wrong Views, various they are cvil-minded beings destined to do
kinds of evil things and various kinds of evil deeds; as they exist in the sphere
kammas lie latent in and accompany the life- where evil kammas abound, they are the
continua of beings who wander in the Round inhabitants of that sphere; as they exist in the
of Rebirths. On account of these unwhole- sphere where most beings have no 'Eyes of
some mental factors, the following con- Wisdom', they are the inhabitants of that
spicuously come into existence : sphere.
(1) Four Lower Worlds, and Which are kWlha-bhumi (plane where
(2) Various kinds of unwholesome voli- evil kammas abound) and andha-biila-bhumi
tional actions. (Plane where beings being blinded by folly
have no 'Eye of Wisdom')? The above-
Beings wander in different planes of exis- mentioned ptipadi{!hi (Wrong Views), piipa-
tence due to these bad mental factors. To dhamma (Wickcdness; evil habit) and ptipa-
say the least, even dogs and pigs etc. of the kamma (Unwholesome deeds) manifest in
Four Lower Worlds in the course of the these two planes (or spheres) kaf,lha-bhumi
round of rebirths may become Great and andha biila-bhumi. The next question
Brahmas. Sometimes they are reborn in the is: Why do even Great Brahmas exist in
higher Brahma planes, such as Abhasara, these two planes? Beceause they profess the
Subhaki!J.ha, Vehapphala and Formless Eternity-belief or Personality-belief-'1 am,
Spheres. Although they have opportllnity I am.'
to be reborn in these higher Brahma planes,
when their span of life comes to an end or (b) Force of attii-ditthi
when their merit i5 exhausted they have to be f "
reborn ill the Four Lower Worlds. This is The root-cause 0 all. Wrong VIC~S, ev~l
the way of the universe. ~ent.al factors and eVil ~amlT~as. IS . att~-
. dlllhi. So long as these papa-dl!thl eXist m
Vlbhanga says: * the life-continuum of a being, piipa-ditthi.
" Ukkhittli pUi'inatejena, piipa-dhamma and ptipa-kamma will
Kamanipagatim gatli, exist there also. So long as these piipa-di/lhi
Bhavaggatampi sampatta, etc. accompany his life-continuum, he will
Puna gacchanti duggatim." be termed as 'One bOllnd for Hell,' 'Evil-
'" Vibhanga has been translated as ' Distinctions' 'Classifications' 'Distribution '. The late Venerable
Nyanatiloka Mahilthera in his • Guide through the Abhidhamma Pitaka says: 'By reason of its first
three treatises, Vibhanga, in a certain measure, is supplementary to Dhamm1sangnni and, at the same
time,a foundation to the Dhiltu-Kathli (two other books of the Abhidhamma Pilaka). Those three
reatises are entirely devoted to an exhaustive investigation of three categories of the highest importance
or a real understanding of Buddhist Philosophy.'
TOTAL DESTRUCTION OF ATTA-DITTHl 87
docr'. 'Inhahitant of 1"lIllw-plane' and those beings who are renorn in the planes of
'Inhabitant of III1"habcil<l-plane'. Once this Devas and the world of men.
ottiidiUhi Cl'ases. all tllL'se three will be (Those who mail1tain this /.I'saranimmiina
extinguished ak)ng with all kinds of evils. View regard him as their Creator God. Con-
Those beings who cannol erndiC'ale alta- ditioned on the words spoken by that Great
chUhi will become heirs of papa-dillhi. In Brahmii, this View came into existence in
what manner? Because a being who professes this world).
at!ii-di{{hi (Personality-belief) cannot get rid (d) No reallzappilleH due to alia
ot these. untold ani uncountable plipa-di!{hi,
etc. which he has been holding for many So long as one is not able to get rid
world-cycles and existences in the round of of attii-difthi, although he may become a
rebirths. Great Brahma who declares himself to be a
Creator God, he will not be able to get out
Although beings whose life-continua are of the entanglement of piipa-di{{hi etc. that
accompanied by attii-di/thi are reborn in had already arisen in his life-continuum in
the Sphere of Neither-Perception-Nor-Non- the past existence, th'lt arise in the present
perception, these piipa-difthi etc. will give existence and also that will exist in his future
them appropriate resultant effects and births also; and he will surely be reborn in
undoubtedly drag them to the lower worlds. the Lower Worlds in his future births.
So long as beings cannot dispel this attii- They are thus the mere inhabitant~ of
dillhi, they will have to become, the victims of katzha-plane. just as fishes and turtle~
these piipa-diuhis etc. in their future inhabit the great ocean. As they do not
existences. possess 'Eyes of Wisdom" they are the
And in whichever future existence they inhabitants of andhabiila plane.
may arise, they will profess all kinds of Those beings whu are reborn at present in
Wrong Views that may arise, perform all the lower worlds due to their past unwhole-
sorts of 'Evil Conduct' they may have oppor- some kammas, anyone amongst them,
tunity to do, and commit such weighty may, in a future exi~tence, become a Great
kammas as matricide etc. Brahma who declares himself as Almighty
In the present life also, those who profess God, when his past wholesome kammas ripen.
attii-ditthi will generally have a tendency to Thus it should be bom.! in mind that, if attii-
profess Wrong Views, entertaining evil mental ditfhi lie., latent in the life-continua of beings,
factors and do evil deeds. they will not be able ;0 find happiness while
(c) How Issaranimmiina View arises due to wandering in the Round of Rebirths, and will
atta not be a ble to find an esca:,->e from the samsiira
(Round of Rebirths).
It is true that Issaranimmiina View comes
into existence on account of this 'attii-ditthi. 14. Benefits Derived from the Total Destruc-
On account of this altii-dif[hi the Great tion of Attii-DiUhi
Brahma who does not know whence he came
(a) No more rebirth in Hell
from and when he will fall from that Brahma
plane thinks himself to be permanent, immu- When the beings are able to eradicate
table, eternal, not subject to change and atta-di!{hi which is the root-cause of papa-
remain as something eternal. He thinks to di!{hi etc., these mental phenomena which
himself: "I am Brahma, the Great Brahma, had accompanied their life-continua in the
the Conqueror, the One who cannot be con- past, accompany in the pre~ent, and would
quered by others, surely All-Seeing, All- accomp:ll1y the life-continua of the beings
powerful, the Ruler, the Creator, the Excel- in future existences, will be totally
lent, the Almighty, the ( who has already de~troyed.
practised Calm, the Fath f all that are and They then become the h~irs of the whole-
all that are to be." Occ~~ionally he makes some volitional actions done by them in the
his appearance in the planes of the' Brahmas past existence, which are being done in the
who have shorter spans of life and says: present existence, and would be done by them
"I am permanent; I am Almighty; I create in the future existence. Once the beings have
you all". expelled attii-ditfhi, all Wrong Views, evil
When those Brahmas hear him say those mental factors and evil kammas which would
words, they believe in him and thus become lead them to the Lower Worlds will disappear
the holders of this View. Not to say of along with attii-dillhi. They will no more be
88 SAMMADITTHI DIpANI
reborn in the lower worlds, and will be out and become the inhabitants of that plane.
of the grip of the lower worlds in their future As they have passed the mundane stage, they
existences. As they will be doing no more are in the Supra mundane sphere and become
evil actions, they will forever be free from the inhabitants of that sphere.
all evil.
These people who have eradicated attii-
(b) Attainment of Nibbiina di!lhi will pass amongst heavenly and human
The Full Extinction of Defilements includ- beings only lIt most seven times more through
ing piipa-ditthi etc. and the total extinction the Round of Rebirths and finally attain
Nibbiina.
of Evil kammas with the groups of existence
still remaining is called Sa-upadisesa-nibbiina (Note - This refers to Sotapannas)
or the Supramundane Sphere or the Sphere However, there is no number-limit for some
of the Holy Ones. of these people who are reborn or who are to
pass amongst the Brahmas, because they
(c) No more death
have become uddhiigiimi-puggalii (beings who
Sa-upadisesa-nibbiina-the state of the will pass through higher stages).
Extinction of Defilements such as piipa-
They may pass amongst the Brahmas for
diUh etc., with the groups of existence still
hundreds, thousands and hundreds of
remaining, never gets spoiled, destroyed or
thousands of existences and world-cycles;
deteriorates in the world-cycles to come.
but they will never be reborn in the Lower
This state is permanent and eternal; it
Worlds, nor will they pass amongst Devas
never changes; it never decays; it does not
and men.
dissolve; and it does not disappear. This
state has no 'dissolving moment', and so it Conditioned by their past and present
is called Amata. wholesome kammas, the.se Holy Ones will
fare-on in the Happy Course of Existence.
(d) Unoriginatedness In the future also they will only perform
Those who have attained such state of wholesome volitional actions and never
Extinction of the Defilements and the root- dream of performing unwholesome volitional
cause-attii-di!!hi, will find that this state of actions. Attii-di!!hi which is the root-
Extinction is never destroyed in the future. cause of piipa-ditthi, piipa-dhamma and
Piipa-di{{hi etc. cannot arise in their minds piipa-kamma have been totally extinguished
again. The state of their total abstin€nce by them.
from doing Evil that would lead them to the These people who have dispelled attii-
Lower Worlds will never be destroyed, nor diflhi become the heirs of their. present
will it decay. They will no more be reborn. kammas. They possess wholesome kammas
This state of the Extinction of Defilements which will lead them to the Happy Course of
being Amata-dhiitu (the state where there is Existence and are bound for that Course only.
no more death or rebirth), it is called As they are endowed with exalted Dhammas,
Asankhiita-dhatu - (the Uncreated; the they become exalted Ones. As they exist in
Unoriginated; Nibbiina). the sphere where wholesome and pure
kammas abound, they become inhabitants
(e) Planes in which Sotapannas are to arise of that sphere. As they possess the 'Eye
Since the time attii-diflhi is extinguished of Wisdom' by means of which they can
in the minds of those people who have attain- realize the Four Noble Truths, they are
ed Sa-upiidisesa-nibbiina, they have passed Noble Ones. Tn whichever existence they
the stage of puthujjanas (worldlings) and are may wander i_1 the future, they will
no more within the sphere of worldlings. be endowed with ariyapanna (Wisdom
They begin to exist in the plane of Holy Ones pertaining to the Holy Ones) they are
TOTAL DESTRUCTION OF AlTA-nIITm 89
ariyas (Noble. Ones). As they pass the These Sotiipannas, being uddhamsota-puggalii
stage of those puthujjallas who are not (persons who are going upwards in the stream
able to dispel attii-ditthi, they become ariyas of life) will never be reborn in a Lower plane.
the inhabitants of the Supramundane sphere',
In the ten thousand universes within the
During the lifetime of the Omniscient Jiiti-khetta (Realm of Rebirth), there are
Buddha, in Savatthi, Banares, Vesali, Raja- decillions and decillions, an incalculable
gaha, there were many householders who, number, of Ciitumahiiriijika Devas who are
after having dispelled attii-ditfhi became Sotiipallllas. There is also an incalculable
Sotapallllas. number of Sotapannas in each of the five
It is said that Sanankumara, King of other planes of Devas and in the Brahma
Brahmas once revealed that there had planes, such as Brahmaparisajjii plane.
been a co~ntless number of Holy Ones. These Sotapannas being uddhagiimi-puggalii
(persons who are going upwards in the
Those people who became Sotapannas stream of life) will never be reborn in a
during the lifetime of the Buddha are now Lower plane.
conspicuously existing in the six Deva planes,
--- ---~------.~
there
constituent groups of existence-that . there
is no soul-will have no soul-attachment.
From that moment he will not entertain any
One may question: "Why is soul-belief evil thought or commit any evil action, by
the root-cause of evil views, evil thoughts means of which he has formerly preserved
and evil deeds and why is destruction of thi~ 'vhat he has considered as his soul and will
belief the origin of the cessation of these ? preserve himself only by acts of virtue.
It may be answered in this way: for He will never deviate from the path of
example, a certain king has a great attach- virtue to protect himself. As a matter of
ment to his kingship, pomp and grandeur. fact he will sacrifice himself dauntlessly to
To preserve his kingly status and glory, he preserve the principles of virtue. From the
will have to exercise all evil thoughts and above analogy it should be understood that
evil deeds in his power. Even a king, if he soul-belief is the root cause of all evil and that
has a great attachment to his kingly power destruction of this belief is the origin of the
and glory has to protect himself by entertain- cessation of evil.
ing all kinds of evil thoughts and performing
aU kinds of evil actions. A,1TA AND ~ ANA1TA
Some time later that king sees shortcomings A.tta means 'Self, Ego, Personality, Soul-
and blemishes in his kingly duties and glory. essence' ) Anatta means 'Non-Ego, Not-
From that time his attachment to his king- Self, Atisence of Soul-essence'. The word
ship diminishes, and he has a great desire to anattti is used to convey the foUoVring three
abdicate his throne and become a sama~a. interpretations:
Then he has a mind to keep aloof from all (I) ASQrakatlhena anQttti.-OD. " a~~unt
evil actions that are necessary for the preserv- of being without eaen.ce or sub-
ation and protection of his kingly power and stance it is called f!1'Iiltti;
jIOry, ' and henceforth will refrain from per- (2) ASiJmiki211henQimdttl.~GD::~t
..fp~ing evil actionsJ of not . ~ any.."Ownv"«I'. o¥er-
8&iH~ time later he will go forth from .lonI. it,is.c:alljd
Iw.~old life into that of .a samtlna.
~J;11!=l a SamD1)a, he deluSively
and body-the five
his
ATTA AND ANATIA 91
AWl in the ordinary sense means essence teak wood, it will be valuable according to
r substance. Those beings who are not th:: price of teak; if it be made of aloes
.lblc to discern the momentary arisings and wood it will be valuable according to the
dissolutions of the physical and mental price oflhat wood; ifil be made of sandal-
phelwlllena of the five constituent groups wood il will be valuable according to the value
of existence and thus ~\re not able to realise of sandalwood. As regards the ulility 100,
the characteristic of {/I/icca (Impermanence) a teak bowl will be used where it is fit 10 be
maintain: "The Corporeality-group is the used; and so too a bowl made of aloes
'~sence and therefore alia of beings; the wood or sandalwood. As regards the
,,~'n,ati\)n-group is the essence and therefore worthiness too, the teak bowl and the sandal-
alia ~)f beings; the Perception-group is the wood bowl will be worthy according to their
~'~sence and therefore G{(ii of beings; the standards. Thus when wr; say 'the wooden
Fl)rIll:ltk)n-group is the essence and therefore bowl', the wood is t he essence or su bs! ance
aWl l)f beings; and the Consciousness-group of the bowl. The same principle follows in
is the essence and therefore alta of beings." the cases of earthen bowl, gold bowl etc.
This h.i nd of view is known as soul-belief.
Analogy
Example of a bowl
Similarly a being is composed of the
I shall explain the above with an example. corporeality-group and has this group as his
There are such things as wooden bowl, essence or substance. What has this group
cart hen bowl. iron bowl, brass bowl, silver as its essence or substance is called a bei~g.
bowl and gold bowl. A bowl made of wood
has wood as its substance and is called a A being is composed of the perception-
wooden bowl; a bowl made of earth has group and has this goup as his essence or
earth as its substance and is called an earthen substance. What has this group as its essence
bowl: a bowl made of iron has iron as its or substance is called a being.
substance and is called an iron bowl; a bowl A being is comrosed of the mental-forma-
made of silver has silver as its substance and tion-group and has this group as his essencf'
i" called a silver bowl; and a bowl made of or substance. What has this group as its
gold has gold as its substance and is called a essence or substance is called a being.
gold bowl.
A being is composed of the consciousness-
Here, the word 'bowl' is merely the name
group and has this group as his essence cr
by which is indicated a certain pictorial idea substance. What has this group as its essence
(sant1u'illa-paFiFiatti); and this conventional
or substance is called a being.
term of 'bowl' possesses no essence or sub-
stance as an ultimate thing. Only the con- In brief, every being is composed of the
ventional terms of 'wood', 'earth', gold' etc. five constituent groups of existence and
possess essence or substance (at least for this has them as his essence or substance.
purpose). Bv simply hearing the sound
'bowl' one is able to understand the pictorial In this analogy a bowl resembles a being
idea of a bowl and not its essence orsubstance. and the substance of a bowl resembles the
Only when one hears the conventional terms five constituent groups of existence which
of 'wood', 'gold' etc. is one able to know the form the essence or substance of a being.
essence or substance of that bowl.
How attii-di{!hi is formed
A question may be asked: "Why is 'wood',
'earth' or 'gold' the essence or substance of Some maintain the following view: "So
the bowl?" long as the five constituent groups of
I shall explain it clearly. In calling a thing existence last, do not decay or dissolve,
'wooden', 'wood' is the essence or substance beings last, do not decay nor dissolve. They
of the pictorial idea of the bowl, and is there- live up to 100 or 1000 years without decav.
fore its alia. Without the substance of wood, death and dissolution, and for such periods
the conventional term of 'bowl' cannot exist. of time the five constituent groups of
Only a piece of wood that is made in the form existence which are their essence or substance
of a bowl i~ called a wooden bowl. This do not decay nor dissolve." This view is
wooden bowl will last as long as the wood is soul-belief.
durable, and it will be valuable according Some people understand that the essence
to the class of wood. If it is a bowl made of or substance of the wooden bowl is wood;
H~; ~,lhe " cmmnneiab~larriir>~'Wi
resembleithe :~OO. \Ie.otio,lIar.. i 1~i_.'"
.'
rellliso ~. the,follo~g manner; The . The corporeal groups cbritaiJfed;!1Ja~\i
state ofexten$jon ' is C()nspicuous "in .a piece resemble " .the . five cOnstituent
of wood which assumes the shape of a bowl existence. This is the analogy: .i
(As regards the Mentality-group it~~
and these elements of extension are
undoubtedly . the ultimate truth of patlulvi-
(}hat" (the element of extension), and not form. When an object contacts
'wood' at all. In the same way, the state of the body, then consciollsness
cohesion found conspicuously in that form disappears immediately. The
or shape is the characteristic of apo-dhatu sOlii 'the stream of subconsciotisiless~
(the element of cohesion); the state of heat santly arises and vanishes in the heart.
or cold found in that shape is the chara- !.tream of subconsciousness can be t
cteristic of tf'jo-dhiitu (the element of kinetic only when a new object coines irito' contl\it
energy); and the state of support or motion with it.
found in that shape is the characteristic of
,iiyo-dhiiIU (the element of motion). These PICTORIAL IDEAS AND CONCEPi"~
four elements are known as the four great CONTINUITY "
primaries or the four great essentials (Mahii-
bhula).
In like manner, the colour of that piece of
wood is va(l~ (the element of colour): the Mentality-group has no form hut
smell is called gandlul (the element of smell); santali-pa;,;,atti (concept of continuity):
the taste is called rasa (the element of taste);
and ~he nutriment is called oja (the element of The continuity of 'seeing'
nutril1umt).:. Thus some wise people pene- sanlali.
trate the truth and realise it. The continuity of'hearing' is called!Sd~'~
~Iw.n they have so penetrated the truth, santali.
P,\eY. ~; "Only physical phenomena roll The continuity of 'smellins'
'~I~d.~;.wood ·exists; and ·if there be no
~ .':IWw... -.-0• there be the. wooden boWl
ghliyana-santati.
The cOntinuity' of 'taStma' ~__ u_.
1(Ifthi1iltiinatO" sense?" santati. '\. . '.
.' . ' .. :, '''''iIiiJ-
"' ~'
The contanwty of thin .. .
santati
I',';
andso'on.
~.'"
, , "', . 1 (;.
'.
How PictoNaI
a~
PICTORIAL IDEAS 93
they are not able to realise the momentary ASAMIKATTHENA-ANAITA.
decay and death of these physical and mental
phenomena. They consider tr.ese concepts The meaning of the phrase 'Asamika/thena
of shape and continuity as the essence or anatta' is as follows:-
substance of beings and delusively take them
as the atta of beings. As these flashes of lightning which do
not last for more than a moment do not
When through Insight-wisdom, people possess any essence, there cannot be any
penetratingly understand the real nature of lord over them, nor can they be one's own.
Pathavi (elements of extension), the phenom- Just as one can not say that flashes of
ena of Eye-consciousness etc. and realise that lightning are owned by him and so they
these five constituent groups of existence are his, one should not say that the physical
are subject to momentary decay, death and and mental phenomena comprising the five
rebirth, it will dawn upon them that these constituent groups of existence belong to
five constituent groups of existence have him and are his own, or that one is the over-
no essence or substance and that they are lord of these phenomena.
very far from being the essence or substance So according to the phrase' Asiimikatthena
of beings. anattii', the five constituent groups of
existence are anattii.
I shall clarify the matter. People think
that beings live for a day, a month, a year, a AVASAVAITANATTHENA-ANAITA
hundred years of a thousand years, and that
during those periods there is no such thing I shall expound the phrase' Avasavattanat-
as momentary decay, death and rebirth. thena anatfli.
In fact, the physical and mental pheno- As these flashes of lightning do not last
mena contained in the five constituent, long and do not possess essence, they will not
groups of existence which people take as yield to one's wishes. Just as it is not proper
the essence or substance;. arise and' dissolve for one to say that these flashes of lightning
more than one hundred thousand crores * will listen to one's words and that one has
of times during a wink of the eyelids or the control over them, the physical and mental
period occupied by a flash of lightning. phenomena contained in the five consti-
tuent groups of existence being imper-
If it be alleged that the Corporeality- manent, will not yield to the wishes of any
group has atta (essence or substance), the one. So it is not proper for one to delusively
sensation-group has atta (essence or sub- consider that the five constituent groups
stance), the Perception-group has atta of existence will obey one's orders or that
(essence or substance), the Mental-Forma- one has sway over them.
tion-group has atta (essence or substance), The arising of these flashes of lightning is
the Consciousness-group has atta (essence due to the relevant causes and conditions, and
or substance), it will mean that beings decay, has nothing to do with the desire of any
die and are reborn through conditions every 'person', so these flashes of lightning do not
moment. Why? Because the essence or yield to the wishes of anyone. The arising
substance of beings are the groups of of the five constituent groups of existence
existence which are subject to momentary is due to the causes and conditions which
decay, death and rebirth. bring them about and has nothing to do with
the desire of anyone, so these five con-
In reality, just as it is not appropriate to stituent groups of existenct do not yield
reI v on the rapidly arising-and-vanishing to the wishes of anvbody. Just as it is not
flashes of lightning and use them as things of fit to think that these flashes of lightning will
substance, it is also not appropriate to rely yield to one's wishes, so it is not fit for one
on the momentarily arising-and-vanishing to thin'k that the five constituent groups of
physical and mental phenomena as things of existence yield to one's wishes and to
substance and to regard them as the essence regard them as one's essence or substance.
or substance of oneself. So the five con-
stituent groups of existence are purely So according to the phrase' A lIasal'attanat-
anatta (without essence or substance). rhenii-anattii', the five constituent groups
* Crore = Ten millions.
FIVE KINDS OF SAMMA-DITIHI 95
Establishl'd in that staf!~ thev will pass estahlish themselve~ in the rol1uwing five
tlm)\lgh brahm:i-planes t~)l' m~lllY world- cilh Is \)r SC/llllllii"ili{ (hi.
('yell'S, l'njoying themsdvsl' as great brahl11iis.
(1) Kallllll(/\'sakatci-sammiirli/!hi (Rig,hl
When t11l'Y desire to attain Al/ckc1l11i-magga View lilal beings arc the owners or
(Hoi\' Path of Nl)ll-Returner') they will ,trive their own kamma),
and attain that Holy Path and reach thc third (2) Niimarupa - pariggaha - samlrliidi!lhi
stage of s;lnctity. (R;ght View arising from full com-
prehension of the characteristics of
Established in that stage they will pass the physical and mental phenomena
through the plane, of brahma for many of existence),
world ·cycles, enjoying themselves as great
brahmiis. (3) Hetu-paccaya-parit;?gaha - sammaditlu
(Right View arising from full com-
prehension of the root cause and
When they feel that there is nothing to be other causes of the physical and
contented with or attached to even in being mental phenomena of existence.
great brahl11~s (when they detest being great
brahmas like sputum), they will strive ano. (4) Vipassanii-nii(lG-sammiiditrhi (Right
attain arahatta-magga, the fourth (l.nd final View arising from perception with
stage of sanctity and become Arahats. There Insight-wisdom),
they need not st~ivc further ber;ause they h~ve (5) Lokuttarii-magga- phala -sammiidi!!hi
become khilliisa\'a-dakkhinel'va - arahanta (Right View arising from the
(Arahats who have extinguished all defile- attainment of Holy Paths and
ments and are worthy of all alms and Fruitions thereof).
offerings.
Of these, Lokuttarii-sammiiditthi is
They will remain as Arahats in the fourth subdivided into the following:
stage of sanctity for many world-cycles; on
death thev will discard the five constituent (1) Sotiipatti-magga - phala - sammiidi{{hi
groups of existence and attain anupiidisesa (Right View arising from th~ Path
Nibb{ina. of Stream Winner and the Fruition
thereof).
In this connection, the asankhata-nibbiillfl (2) Sakadiigiimi-magga - phala-sammiidit-
(Nibbana-the bt'yond of all becoming and {hi (Right View arising from the
condi1ionality) is called sa-upiidisesa Path of 'Once-Returner' and the
Nibbiina. Fruition thereof).
The reason why it is called sa-upiidisesa (3) Aniigiimi-magga - phala - sammiidi!{hi
NibbclIl1 is that it is attained while the con- (Right Vi'.!w arising from the Path
stituent groups of mel, devas and brahmas of 'Non-Returner' and the Fruition
still remain. thereof,) and
(4) Al'ahatta - tnaf!,ga -pha/a - sammad{!hi
'Nibbana without the constituent groups (Right View arising fJ'0m the Path
of existence remaining' or the 'no-more- of Arahatta and the Fruition
continuing of this physico-mental process thereof).
of existence' is called anupiidisesa Nibbiina.
In the Buddha's Siisana the above four are •
These two are not diff'.!rent in principle and consolidated into one. So there are five
kinds of sammiidi!!hi only.
both are aSOl:zkhata (the Uncreated, the
Unoriginated) and amata (deathless).
Animitta-dhamma which has no beginning Ever-existing kammassakata
nor end, is of one kind only and not two.
The kammassakata - sammiidifthi has
already been expounded. It exists in innu-
FIVE KINDS OF SAMMA-DITTHI merable universes and world-cycles even
though an Omniscient Buddha does not arise.
Dliring the pr~sent time also, those
virtuous pef)ple whl> desire to reach the Owing to the compicuous existence of this
supra mundane sphere should strive to kammassakata-sammiidiUhi in the world, the
96 SAMMADIlTHI DJP ANI
:>
The owner of 1.he bow' wi..'ch has be(!n
previoLlslv pO'ishtd on the ou(e~ surface
then soaks It in aCid or ch,;:'nical water
mam limes, and p!jces ,t in ,\ ellcible heated
ttl " 11'gh kIl,pera:ur('; Tlwn thl' sub',,;:
impt..riucs contained I!1 t le iron bo\d 'lre
Dunficd: but the extremel, sui;de iPll)Uril1es
\vhich lie latent in the If(}il b~)wl do not
disappear and they rcm:iil' ,1\ ,I'ey were,
The bowl b 110t dc\ aid orall impUritIes, If
it comes in contcl"t with conditions w form
new lInpurities, a new layer of impuntIt.5 will
form on the ,urface,
Finallv the owner of that bowl whi 'h has
been somewk'tt purified before, soaks it
again in "very t)OWerflil acid or chemical
. water of a special [,'cipe fa seven days and
nights. and b,,;(es it again in a very great fire
for seven days and seven mghts. Then all
the extremely subtle impurities contained in
the iron bowl become absolutely removed.
From that moment there is no opportunity
for the lmp;.!rilieS to form again in the iron
bowl. The bowl now bc:comes a stainless
bowl posscssmg an ever-brilliant lu:;tre. It
becomes a bowl Which is magl1lflcent and
which is as bniliant as a moon or a sun.
NAMAROPA-PARIGGAHA-~A~A 99
mcnon, \\ hich is prominent amongst the BMl'allel-dJpOIlI b~' thc late Venerable
Ib~L'hic pi1C110111<?1\:\, which is also a principal Ledi Sayadaw.)
phcn,)m<?lloll, and which is inseparably
aSs('cl:.ttcu with all consciousness. In the chapter on Di!lhi-visuddhi in the
Visllddhi-/Jw{j,ga A !!hakalhii the process for
If Oll~' develops his menta'l faculti:::s by full comprehension of the characteristics
concentrating on a fundamentally important of physical and mental phenomena h'ls been
mental (actor, which is inseparably associated set out at greal length and in great detail.
With all consciousness, the ot ller mental But what has been set out there is only for
phenomena will be covered by this contem- those who are highiy intelligent and who have
piation, and they need not b~ separatdy C,)i1- specially gra"pcd the Abhidhamma.
templated.
It is not for the beginner in the practice of
This statement is true. Tn the Nidiina- meditation.
I'agga of the salllJufla Nikiiva, the Buddha
declared that if one is able to fully compre- This statement is true. The Omniscient
hend phassa-iihiira (the condition of sense- Buddha did not teach in the world of men
contact), he will realise the three kinds or this Abhidliall1l11C1 Pila/,a wherein He fully
sensation-agreeable, disagre'::abk indi- dealt with such d/7amll1{Js as wholesome
fercnt-anrl will achieve the Goal. volitional actions, the five constituent
groups of existence etc. He taught this
The l3uddh1 also declared that if 0,1':: fuJ:y only to the Devas in the Tavatim<a Deva-
comprehends mal1o-sance/aniihiira (the world.
condition of m..-:nLal volitian), he will realise
the thr;.:e kinds of Craving and achieve the In the world of men. the Omniscient
G,)al; a'\(.1 if one fully comprehend:; viifiiii- Burldha declared only such rhysicai and
~lii!zii"ll (the condition of consciousness), he mentat phenomena as will be suitable to
will rc.lIisc Mind and Malter and will achieve these beings, and as will enable them
the Goal.* to attain /okuttara-sall7l11e1di!!hi-iiiil)a by con-
templating the same. He did not teach them
(The exposition of these three kinds of
elha'a (causes) may bo': taken from the
all the physical and mental phenomena in
full.
A'II'ira-dTp.lili' by the late Venerable Ledi
Sayadaw.)
When on( is prosecuting his studies in
Buddhist I iterature, one should understand
In the J{,i/lii·ta(lhiilClllkhaya-slIlIa** also, all the Teachings in the Ahhidhamma Pi/aka.
the Buddha preached to Sakka, KlI1g of Howeve,' when one is contemplating mental
Deva, that if. on::: IS able to comprehend and physical phenomena for the purpose of
vedrll/a (sensalllJn), he IS able to arll1eve th(' acquiring I'ipassallii-iiiil)adassana-sammeidirrhi
Goal. (Right View of anicca, dukkha and anal/a
(Thc c:xposition of I'ce/allii may be takc.21 through Insight-wis,dom), .it is no~ nec~ssary
from Kamma{!!Jc7/la-dlpallf and Allalla- for one to know ~l, that IS contaJl1e~ JI1 the-
r - b th' I:1t..-: Venerable Ledi Sayad~~w.) Abllldhamma PI!aka. One should thJl1k out
(Ipa/ll y -, which Suttanta-method among the methods
Besides, thcre are many other Sutlas where deciared in the Maj;hima-nikiiya and Samyut-
the Btl ddl1a declared the method or ta-nikiiya, is best suited for one's purpose
contemplation bas:::d on just one mental and should try and attain niimarupa-pariggaha
phenomenon. iiiil)a by that method.
In th::: contemplation or physical phenom- In doing so he ~hould first get instructions
ena too. ir one COi1templates the Great- from a competent kammarthiina teacher who
Primaries which are conspICUOUS, the. other has already attained niimarupa-pariggaha_
physical phenomena also come wlthl11 the nal)Cl. Otherwise if he simply depends on
sco~e of this contemplatIOn. his intellectual power and contemplates
Thc Four Great Primaries have been dealt as he pleases, he may be able to achieve. the
.I . L I 1-11'ln1-dipanf Vi,','ii-lIl1lgga- deSIred gnal only after a very long peflod,
Witl
-
In
('
ClI(/, ' . ' '-" - • b bl e to ac,'h'leve llrat
'- 'I 1
1-
(ipalll, .JO!1WIl as"II/·wkl-hii-
.J >_ " chpal1l , and 01 may not e a goa
_ at_
al .
- -* SamVlIl,
II N·kCy' ~'I·d1na·sanyulla
I ,) ,I,,~ ~ \<1ahi-Vag.,a-Pu'lam'tnala
.. , Sutla.
M h-Charlha
I h' Sang1yani
. kh Edn.Ch
322.
** Majjhima Nikaya, Mulapannasa .... Mahayamaka-vagga ...... a a an dsan ya-SUlta. attha
Sangayana Edn. p. 323.
100 SAMMADITIHI DIPANl
By the cessation of the Mental anci
How to acquire paccaya-pariggaha-nalJ a Physical phenomena, cease the 6
(Knowledge arising from full comprehcnsion
of the root cause and other causes of the Bases;
Physical and Mental phenomena of existcnce). By the cessation of the 6 Bases, ceases
In trying to attain helU-paccaya-pariggaha- Contact;
sammaditrhi (Ri ght View arising frllnl full By the cessation of Contact, ceases
comprehension of the root cause and other Sensation;
causes of the physical and mental phenomena
of exi stence), one sho uld contemplate the By the cessation of Sensation, ceases
followin g in acco rda nce with such texts as Craving.
"iihara-sammudaya rapa samudayo" etc. Thus whenever the causes cease, the Gon-
(1 ) Because of Nutriment, Material sequences also cease.
qualities arise; According to the Declaration" Yadaniccam,
(2) Because of Contact, Sensation tam dukkham" a dhamma is really anicca
arises; (Impermanent), is utterly devoid of sukha
(3) Because of Mind and Matter, Con- (pleasure), and in reality it is dukkha
sciOllsncsss arises; (Suffering) pure and simple.
(4) Conditioned by the Eye-Base and
the visible object, Eye-conscious- According to the Declaration "Yam duk-
kham fadanatla", a dhamma which is Suffer-
ness arises; ing pure and simple should not be relied on as
(5) M ental and physical phenome;1a atta. This dhamma \,,:hich is Suffering pure
arise according to the principle of and simple should not be relied on as a
Dependt'nt Origination. dhamma which can be swayed by one's will.
How to attain Insight-Wisdom So it really is anaUa.
By the cessation or Nutriment, Material Here ends the exposifion of the five
qualities cease; kinds of sammiidi{rhi.
By the cessalion of Contact, ceases Sen-
salTo n ; Here "The Manual of Right Views"
By the cessat ion of Kammaformations comes to a close. It wa~ originally written
ceases Consciousness; in pi'ili by the Venerable Ledi Sayadaw and
By the cessation of Consciousness, cease the Burmese translation of it was carried
the Mental and Physical pheno- out by Ledi Pal)Qita U Maung Gyi, M.A.
me na; at Thaton.
- -
NIYAMA OIPANI
THE MANUAL OF COSMIC ORDER
by
Edited by
THE ENGLISH EDITORIAL BOARD
1965
~~~~-~~-
Reprinte~fr0l1l.c\ TJr~PI,h.t,~1 ~~e, R~ammll ..
V~l. ; ryd'lp~ 1.;" ~~: ,b~) ,~/
Vol. IV~ No. i. (pp. 1- 3)
Vol. IV, No. 3.(Pp. 1.;,13)
Vol. IV. No~ 4, (pp. . 1-14)
•
,,~ .. , . ,r
.. .. "..
1I
:'liiiiidit:au~M:!rCS:A~ ;.
:.-.rIltll'4W
~ '~".p~ ", =
'~" .
'
:. . . . ~ .~.rf. iaf.E
~
' .~fI.·~.·~~
.... ~ :t1i'''>-'the' nfOre obvious'fluid 6po
:~ .)...... .iJl.:tlPsJD.Uhat liquid. . • ..'
1.aii~" ·:~. '"·· . . ;
Id,:m~teR,~p:U~.1\n~~"
primal for~ of heat is Just· utu. Conversely,
. .(Ii) The "vi~us" form of opo denotes, as as we .have said above, ulu is the primal form
hJlS been said, moisture in organic form, such of fire; Now to return to the "CaloriC
·!rin an IInwithered tree or an undried body. Order." .
'({ii) .T he "ftuid", such as waters and juices,
if obvious. . Whatever conglomerates in the The Cal6ric Otder ik the fiXed process that
least atoms, all are impossible without the determines the four-fold· succession of evolu-
function of cohesion. It has therefore been tion, continuance, revolution (i.e. dissolu-
said that iipo is primarily the variable internal tion), and void of the universe. It is the
cohesion. of solids, fire and air. process that determines the · ordered
.By the third <!ssential quality "Tejo" we succ.!ssion of the three seasons-winter,
understand either (i) that constant element of summer and rains... It is again the same
heat, adaptable and pliant, which as "hot" process that determines the specific season
and "cold" functions in solids, etc., as that in which tr.:es, creepers, shrubs and grasses
which generates and as that which brings to bring forth flowers and bear fruit. And ail
maturity; or (ii) glowing heat, or (iii) flaming this order has been made and created by DO
heat. It is due to the action of this element "maker" whatever whether human, celestial;
that all material things when they have or divine. Inasmuch as it is accomplished
reached maturity are reproduced, and make entirely by the fixed (or natural) order that we
for growth or for maintenance. know as "utu", it is called Utu~niY/imll..e~
Caloric Order.· Thus we read in the I'IHi
By the fourth essential quality "Vayo" we texts: .. There comes, Vasettha, a time,
understand either (i) that constant element of when, sooner or later, after the lapse of ,
mobility, adaptable and pliant, which func- long. long period the world-system passes
tions as ftuctuation (or osciIIation) in solids, away. . . . In the course of time, Vasettha.
etc; or (ii) compressed or tense atmosphere; the radiance of those celestial beings vanishes.
or (iii) atmosphere in motion:-for instance Their 'self-radiance' having thus vanished, the
air in a pair of bellows and air inhaled and moon, sun, planets and .stars come into
exhaled. The mobile element (;) constitutes existence : nights, days, mOlldts, half-months,
the element of force, of resistance in co- and the year with its seasons appear, etc.··
existent essential forms ; bence all material
tb
. i' J \
" ssthrough this force and resisting power
~. out their functions.
, . Fbrthermore, all these elements, whilst
ilf*sjlting under the stated conditions, in-
. . . . in magnitude when there is an efficient
_ ..... 10r hlcrease and decrease in magnitude
otIIere is 'aR efficient cause for decrease•
. ...-mllIY·svch a cause·arise ?In the case '
_ ·. . .1dIt the c:ohesive element may obtain
;anct die solid · substanee be.n to
., J.. the case-of water, heat may pow':
.' ~.ive elenl!n~ :
. . .".1, ., "', ~he ~ ..
~~ i~' . _ .
THE MORAL ORDER 105
b,e .of the rose-apple species, type or family. Voluntary action alone is entitled to the
1111$ (,\.planation ,applies t9 all trees, creepers, name. And therefore was it said: "By
shrubs and grasses. Thi~, too, is not made, karrma Bhikkhus, 1 mean volition."
nor created by any Maker whatever. '. Inas- In all acts the word kamma denotes (a) that
much as it is accomplished entirely by the which all deeds have in common, and (b) a
fhed or natural order that we know as disposition to exertion. And once well form-
germinal. it is called Bija-niyama or Germinal ed in the present, through either a good
Order. Thus we read in the Pali-texts :- deed, or again through a bad deed, such a
.. There are, Bhikkhus, five classes of seeds, disposition serves later to call forth the co-
namely, those which are propagated from existent aggregates (psycho-physical states),
roots, from stems, from joints, from shoots* , when the deed is repeated. It is due to the
and from the seed proper. ** " reawakening of those aggregates that a man
The subject is treated in detail in the com- is said, e.g. to be liberal, or given to violent
ment:uy on the Vinaya, in the section devoted deeds. In its persistence this disposition
to behaviour towards plant-life. serves to produce the factor that leads to
(3) The Moral Order.- Kamma (action) the concatenation of existence by way of
is that by which men execute deeds, good or rebirth in a life to come. It is due to the
evil, meritorious or the opposite. What is origination of such a factor that a man, hav-
it? It is volition (cetana), moral or immoral. ing bestowed gifts or killed living beings, is
We are told in the Pali texts: " By Action, reborn into a state of bliss or of woe. This
Bhikkhus, L mean volition. It is through sort of disposition is therefore described in the
having willed that a man does something in Mahapatthana as the relation of co-existent
the form of deed, speech or thought." *** kammas, and ,again, of kammas at different
points of time.
Here volition (or conation) is the act of
willing (voluntary, or conative action). In The distinctive basis in different lines of
carrying something, good or bad, meritorious actions **** is attended with great con-
or the opposite, into effect:' it deliberates and sequences. Once made and established, in one
decides upon the steps to be taken, as the place and at one time, it continues to be the
leader of all the mental functi ons involved in cause of some peculiarity with regard to the
so doing. It provides the tension of those body or mind or both. For this reason,
functions towards the desired object. perseverance in reflection upon the order of
The expression "as the leader of all " things, or, in worldly matters, persever~nce
in reflection upon such bases, yields great
implies that in doing its own works,
fruit and reward.
as well as the works of all the other
psychic processes involved, volition Of the various forms of such bases, two are
becomes the chief and supreme leader attended with greater consequences in their
in the sense that it informs all the rest. adjustment and re-adjustment than in. their
Volition, as such, brings other psy- natural order. Of these, one is the conative
chical activities to tend in one direc- basis of subjective experience and the other
tion. This is the explanation of our is the caloric basis (utu) in things external.
statement: " Kamma is that by which As to subjective experience, the variety in
men execute deeds." conative tendency is accountable for the
It should, however, be borne in mind that variety in consciousness. As to external life,
the conative process informs other psychical the difference in variety of utu is accountable
processes only in the case of one's own works, for the difference in mobility.
not in the case of the works of others. By the Moral Order we mean the necessary,
Accordingly, the latter cannot be brought fixed, undesirable result in an evil action, the
within the definition of "volition as the act of necessary, fixed desirable result of a good
willing". Hence B's actions cannot be called action. The course of evil action results in
A's kamma, since there is as much difference rebirth into a state of woe. The way of meri-
between voluntary and non-voluntary actions torious deeds belonging to the realm of
as there is between a goat and a sheep. " Rupa " (Form Sphere) leads to rebirth into
Men i ····ted
~li&i~=~ "'!
=6ImaQ~
aocording)' ~ ' 4ke ". .
aftbr 'c:leatlvdte9. .. . .
ail the more; . SUcIi i$~ .
(4) The 1'sC1rl'Cd1~~~ ,
Th06ght (ella) i~tans I~J~~] . . .
(the act 'of 'thinldng)j ttle!/M,ea.m~t " tt
cognises , an 'object .. ..rt)~ay.~' at!9 '
investigates or e~pfote$ 'a8 olij~L " .
more, thought is, figuratw-ely, "' cililkf'
"varied" owing to . tlhevarying- , fo...<:rof
thinking of objeets;··. ·AccdrdiI'lSl~ft:*
said in the Piili ·texts: .. I see" Bhikkh1$.:boJ
Here the expression "The act of killing other thing which is so very varied:qlS
"
life makes a being short-lived"
implies 'that when a man has once
," .. . killed a human being. or a being of
Thought (mind). I see; Bhikkhus, 'ne ~
group (nikiiya) which is so vari~ as
of a lower order (beasts, ·birds;etc.) ·
.bel.
_!
,! 1 lower order. the act of killing beings of lower older ar~ · varied only ""
,. furnishes the cause of his rebirth mind." u But thought is said,~9 ' Bhikk_~
. in various ways into a state of to be still more varied than those .be~~
:.'.' : suffering. During the period when Thought becomes Illore'variecf with're'gai'dJ
he returns to the state of man, to immoral things than to such as.are moi'al.
" the same act as "life killing factor" It is said .. mind delights in .evil" ' .' n.
makes him short-lived in many beings of lower order . that' are .made. ~
'. . thousands of rebirths. This is created by mind are therefore more varied'
the explanation of the statement : than all other beings. . How is that ;1." .h.•
c. t·· : " The act of killing life makes a man said in the Piili texts:" I will ~;
,m.· ..; short-lived". The explanation of o Bhikkhus. how the world. originates;; ancL
!': .the rest is analogous. In many how it ceases. .What is the originatio,nM:
')::.) "') ,hundreds of other Suttas. various the world. 0 Bhikkhus1 Conditio~e,d. ~, the
•. " -:. . instances of fixed moral conse· eye and objects arises visuill .'1Q,inJtion.
, quences are to be found. Such is This triad is called ·co~tact"'. .~Se of
~ '.Wi the MoraJ Order. contact, feeling; because ,Qf,feeling.gaving,
;·.-e. ~ead itt the P!li texts: ,, " There is no etc. Such is the origination oC~~eQtire
...... Bbikkhus, no' room (in the conception bo~y of ill. Condi40ned :, by, :tjIi pp.,and
drilte1fr(bral order of thiriss)~ for a bad action obJects ...•........ by the . Jlos,e .. "l.~;,,;\})Yt~~
t1if>'f1cproaute1;: desirable, agreeable ." and tongue ......... by the b¢~.,, ~tq~~·;.... .
'0 ' results,etci'.~\I'* ' co.nditio~ed ,by . ~e ~~nlio~Wp~8i}.. "
...
&V"",,~: '~ 6dbees two kiridfof result: arIses. mmd-cognlttQIl.,,·.;this
Because ofcontae~;. " . . , ~
tfl (inbvltable): that which feeling, craving,etc.'. §i"
'ona'\ ' Here!' '-tbeorder of tqe entire, bOdy ~ri
rtfJj~p~~s:o'. :":V~h f..vi~.~c~nc:e
~~~M:If;: JWItcn We 'come
iswtiaf' is ··<:;tlled· ; 1li~,.
world~ :>" '" ' ;:H()~ 1', ,:}~~.
J
,' ', ;
f.~
birlb alid,tItlMIIlJiIift-.
~. t··
ne.~' tM false.nodoll!
tbe , ~tofaUiBtht'J "
" 11 .0 d '~l1Sider a 9()nditioned thing in by . ~irth only), he.' _
. , 8h~ of sOmethjng eternal. Such a thing
,~ . '"
-.-: -
can ,t,l9P come to pass, etc.
" . among the multitudes,d( hlbdlN
efforts, are wrought by ~t. ~==~
. t>1ft1lidi
'liut the character of the Dhamma-Niy4ma merely by birth), and finally ;.4 "
is best summarised in the formula:- ideal Brahmin. · Komma ',is sao.. ill·',
't,When that exists, this comes to be. From Sutta as the criterion of the , inferioritJ· qjt.
the arising of that, this arises. When that excellence of beings. It is kamma that . . . .
does not exist, this does not come to be, guishes beings with respect 10 wonb. Out-i
When that ceases, then this ceases, .. •• ward appearance is due to breed-variety,.
the parents. Born of bovine breed, one. ,.
Or again- "These, Bhikkhus, are the the bovine shape and appearance '; similiuiy
three characteristics of a conditioned thing ; as to horses. Hence in the Birth-Niylma a
perceivable is its growth, perceivable is its different procedure is called for when.treating
decay, perceivable is its changing whilst it of animals (paf;Ul) as distinct from higher
lasts. These, Bhikkhus, are the three charac- beings (satta).
teristics of the unconditioned : growth is not
perceivable, decay is not perceivable, chang- II
ing and duration is not perceivable." •••
It is the dhamma of birth that is born, the OF THE T.WO STANDARDS OF TRUTH
dMmma of decay that grows old, the dhamma (Dve saccini) •••••
of dying that dies. And herein is another
Niy4ma : that of birth. For it is said in the Our task here is to define the two categories
Pili texts :- under which all truths may be included :-:-
.. Then : '0 Vasenha' said the Exalted (I) The Conventional (Sammuti); and (2) the
On:, Philosophic (paramottha) •••••• standard.. ~
To both of you will I discourse upon (1) Conventional Truths.-By this is meant
The question of the breeds of living a truth or fact, generally received as such by
things, the common consent of mankind. What are
In due course, e'en as it really is. the modes of conventional expressio'Dll"
By breed, in sooth, the~ differ mutually. These are "self", "soul", "being", "person",
Grasses and trees ye know; albeit ye may woman, man, body, head, hand, leg. h84'. of
not ' the head, down on the body, nails, teeth, skin,
Discern it, birth-made is of each the type. ftesh, nerves, sinews, bone, etc.; the IiameS of
.
By breed, in sooth, they differ mutually such extern~1 objec.ts as tree, creeper,~~
house, chanot, carnage, bed, seat, etc. '
None of these are ,names of ~uCh "~
existent" dhammos (facts, p~nomeoa. attrL.,
butes) as mind, contact, ellte_n, ~.
etc. They are all names Whi , °ch cleD~
as connote only SOlDO pbysical ..
and ita persistence, as such. TbeIi " .
an<\. tboir connol,ation, thorof'~M
a ~~tional.~ip\1loQliIlII!...J·ua· 1lAIbIlIL:
of, . IOJl.YeIltioDll,: .l"',.~~
COIDlDQll UIO. vi:. .
What constitutes the achievement or of" not self" are taken as of" self". and
prcliicJtlOn of Conventional Truth? "The stated as such. From the philosophical
~elr is (c\.ists)"; "the living soul is"; " a being point of view there is nothing of "self".
IS" ; •• thc person is" ; etc. By adopting There are only dhammas. And none
such words in comlllon use a man becomes of these is of the nature of "self". They
a conventional truth-speaker. And these are, on the contrary, of the nature of "not-
are to be regarded as a correct mode of stating self", etc. And when a man speaks like
such truth. Why? Because otherwise con- this his words show neither falsehood nor
stant disputes would result from want of a hallucination. So we read in the Pali texts :
common language and common notions. "These, Bhikkhus, are the four cases of hallu-
cination. What are the four? The. imper-
This is what is termed "Conventional manen t is taken as permanent." This is the
Truth ". first floint involved in hallucinations of reco-
(2) Philosophic Truth.- This is a fact or gnition, sense-consciousness and illusory
truth recognised from the philosophic opinion. "That which is ill is taken as weal.
point of view. What are the modes of That which is not -self is taken as self. The
philosophic expression? These are: "mind,". ugly and offensive is taken as beautiful
"mental factor" "m:ltter" "Nibbana" and beneficial." These are the remaining
"aggregates", "s~nse-spher~", "elements:', three cases of the hallucinations of recogni-
and so on. tion, sense-consciousness and illusory
These are not merely common or collective opinion.
names, but imply something which really as
Here the expression "The Impermanent"
such (sabhiivato), exists. These are called
the modes of "highest' \ or "ultimate matters", implies the psychical and physical
facts and conditions that are summed
inasmuch as any import beyond that which
up in the term "name-and-form", ***
they possess is inconceivable.
and which are by nature impermanent.
What constitutes the achievement or The expression "that which is ill"
predication of philosophic truth? "Con- implies the facts of common experience
sciousness exists" ; "contact exists" ; "feeling that are categorised under the "Truth
exists" ; "extended quality exi sts" ; "cohe- regarding Ill." The expression "the
sion exists" ; "Nibbana exists"; and so on. not-self" implies all that which is of
the nature of "not-self". And the
By expressing things as they exist in reality, expression "the ugly and offensive"
a man is a Truth-speaker. * Such speech is implieS the psycho-physical conditions
also to be regarded as a correct mode of that fall under "the Truth regarding
stating truth. Why? Because it helps us to IJI" and are, therefore a fortiori
avoid falling into the errors of recognition, considered to be "ugly and offensive".
sense-consciousness and illusory opinions.
By viewing "name and form" in the light
This is what is termed "Philosophic Truth". of "being", "person", a man takes what is
It should be noted in this connexion that impermanent as permanent. Why? Because
"Conventional Truth" provides a safeguard "being" or "person" is nothing but a concept.
against falsehood, and "Philosophic Truth" And a concept, as we know, has not the
guards against hallucination. Thus when a atrribute of passing away or moving about.
man, from, the conventional point of view,
states, "The self, the soul, the being, the person On the other hand, when it is said that a
exists", etc., he is. not to be considered being, on coming into a form of existence, is
as uttering falsehoods, whether the import himself born, that at the end of life he himself
of what he affirms is really true or not, whether dies, that even before he took on to himself
it rests upon valid speculation or self. ** the present form of existence, he had come
Why? Because, in such a case, there is no from this or that form of first existence, and
fraudulent motive. But it comes within the that after death he would be re-born into this
province of hallucinations. Why? Because in or that form of future existence, it shows that
these cases the things that are of the nature the being is viewed as engaged in "going".
..- •..._--- - - - - - - - - -
* Saccaviidi,applied par excellence to the Buddha. Cf. Pss. of the Sisters, 121 n I, and elsewhere.
** Atta, Sanskrit at man. On the implications in this term, see Exposition I.
*** Approximately equal in sense to mind and body.-Ed.
.. ~ ~-
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.;, ,·.means
~~~!.· ~. v~~,
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iltlAllJiotie
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:~,.. '," 4",°, , ' i '
r',~'.,,:. ".• ,," I,
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"
• •
'Hete 'the Pili word for ·"tifldet""""",
anomota,' which is the sameastPtf#dtb', i1l&
c;»r '<~~t P~io~~~t' 1;im~
e shall nQW expo~ndQur ,system of the
syllable on being euphonic; Amato mealB'IhMt
which is unknown, unascertained. ' So' i.,..
said: "the past extremity" (or begi'nn1si8')'iI;
five time-periods called. kappas. They _are not ascertainable by calculatiQn: Or,'.t /mly
distinguished as (1)a great kappa, a cycle' or perhaps mean that which, like the "eelWrtgg-
aeon; (2) anincplculable kappa, four goiq.g ling" of the Sophists, ...... sets' itself no 'Jimit~
tQ each great kappa; , (3) anincluded kapia, In turning back to the proposition -·•..the
falling within Qneaf the prt:<ceding; (4) a past extremity ... .is not manifest," it 'is
life-kappa, or one life-span of any given indeed suggested that here the words, "is not
being; and (5) acatac1ysm-kappa, or age of manifest" mean "does not exist" in the same
way as, in the passage, "If there be, Ananda,
doom. no birth, are old age and death manifested?
(I) A "great kappa". - This is a notion
of a given time histQrically cut off, so to Verily they are not, venerable sir"; *"'*••
speak, and divided intQ some periods in: which the word "manifest" means "exist", and
many events happen (in a certain order, and "not manifest" means "does not exist".
which repeat themselves). It would follow Whether the one or the other be meant, we
from this that a "great kappa" is but a notion may conclude that the proposition "the past
.of time itself. To a kappa as such is given extremity .... is not manifest," means that the
the name "great" on the ground of its past extremity as to the succession of great
having been conceived as , the greatest in kappas in general d.oes not exist, while taking
duration. H.oW long, then, is the durati.on a kappa in particular, this may be said to have
of a great kappa? its beginning, its middle, and its end.
In order to f.orm an idea of its duration, Those who fancy that there was actually a
let us imagine a ·m.ountain, which is a single past extremity to the succession of all great
cube of rock. OGe league * in length, in kappas in general have certainly no other
breadth; and in height. If a person were to reason f.or it than their own fanciful thinking.
flick it with a piece .of cloth once at the lapse Those who reject the Ariyan mode pf inter-
.of every hundred years, the time that such a pretation cafIed "The Theory of Causation,"
mQuntain would \:require to Qe c.ompletely commit themselves to the error of the assump-
worn away would not be so long in duration tion ~f the uncaused, or to that of Theism.
as is a greaCJcappa; "'., - So much as to the nature and extent of·a
How)don.g-;in . duration bas been .the great kappa.
succession of great kappas 111 Jhe past ? (2) IncalcUlable Epochs.-- Such is the name
It· is ' said .irL the · t~~t: "Undetel'mined, of a kappa that is not capable of being defirti-
is
BbikkAus, .'the : beginning. of t~h's .• ' wp,rld,: tively enumerated, en\lmeratcd _ even ' by
taking hundreds of thousands of yearsas :a
the , past· ~ttemit.y - fpubbakoti) a~ . to 'tpe
ruiU1ing~n, Qf~i\lS~jll: . repirths _under the unit. . These are fo~r _kinds :-
:hind"n~lQfljgnpj1lJl~~"St: b<?Ad~ '¢,·cr!l;yi l1g (i.) TheEnveloping Epoch;
(ii.) The Envelop~ . Epoch;
~
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. '~J
~ :... "f""
.; \_> .,l"
:~ :
~.' ~.~'~·~t~:>/:
G
GREAT PERIODS OF TIME 113
(.5) A~('.\ 0/ [)OOIiI or ('(/1(/('/1'.1'111. In till' three years, sOl11etimes every five or six ycar~,
\\"rld I)"~ !1l~'n. ~'\~Ilts happen 'at tillll'S thnt somt.:limes every ten or twelve years. lhell
~ln~'I.'1 human lit~ :Ind :1I'~' t~rJl1cd disasters. comes a time when war breaks out between
rh\',,~' .lr~' \'1' thrl'c' kinds: war. r:lI11in~. :Ind one country and another. betwecn o Ill:
1'\'~likl1\.'l'. \\ l' r~ad in our te,ts: .• 1\ kingdom and another. and many people die
Br,dl'\1:1n ",lid t\, thl' Bk.""d One: ') havc in consquence. This is called a "doom-era"
h~.lrd II ~Jld. \cnerdhk Ciotama. of the of anarchy and war.
Br:lhm;\ns of \)Itl. of teachers, and thc "The Yakkhas" meant the commanding
:~al'h"rs "f teachers. that in Conner days this beings, placed by the four great rulers of the
\\orld W,ls . . . . penaded by men: \vithin four cardinal points as commanders of such
. the tlil!ht of a cock.' ,,\ere situated the bcings. "The ferocious" meant wicked,
\ illages.~th~ inhahited districts, and the royal savage, non-human beings, devils and goblins
c:ll'iwls. No", what is the cause, what is the of terrestrial, aquatic and ethereal origins.
reason that. at the present time, the "In consequence of which many people
numb~rs of men have dwindled, so that their die" means that the non-human pests, having
paucity in numbers is apparent. and that got the opportunity came upon the walks of
villages appear to be no villages, towns man in many hundreds and thousands, from
appear to be no towns, and inhabited seas or forests. They having caused many
countries appear to be uninhabited?' diseases to prevail and to seize upon the
.• The Blessed One said: 'Now Brahman, living bodies, devoured fat and blood .
bc:catlse men arc attached to immoral Hence they are designated as "blood-sucking"
p:1ssions. overpowered by lawless greed, and and "blood-thirsty". If they failed to seize
victims to false ideals. they with sharp upon men, they were said to devour fat and
weapons kill one another. This verily is the blood of cows and buffaloes, goats and sheep.
cause. this is the reason why the numbers of When this kind of pestilence prevailed once
men nave now dwindled: so that their in a country. it prevailed there even for six or
paucity in numbers is apparent. And fur- seven years, causing enormous mortality
thermore. Brahman, for them who are grown among the young in men and beasts. The
morally debauched, the sky does not pour remedies llsed for such a pestilence were the
down su fficient rain. the result of which potent formulas of spells and incantations,
is the outbreak of famine, on account of or offerings to the Yakkhas. In this
which man) people die. connection might be cited the story of
" And yet again, Brahman, for men who Sakabodhiraja of Ceylon, in the book of
are grown morally debauched the Yakkhas the Gn'a t Chronicle. **
let loose ferocious non-human pests, in This is called the doomful period of pesti-
consequence of which many people die.' ,,* lence. Many other types of eras of doom
Here the e"rression "within the flight of a also appear in this world. We have been
cock" signified that villages and towns were taught, for instance, that ill former days,
so closely connected lhat cocks might leap through demoniac agency, the kingdoms of
from the boundary of one and alight near that Dandaka, Majjha. Kalinga and Miitanga
of another.... "Vic,ims to false ideals" ceased to be kingdoms. Even in these days.
means lhat they have given themselves up to in countries, towns and villages. where
false idcals and ceremonies, by which are destruction of life goes on on a large scale,
meant covetol'sness, ill-will. as well as various many creatures meet with death from great
sacrifices accompanied with the slaughter of earthquakes or from great tidal waves. or
animals. from hurricanes, from floods of rain. from
"Many people die" implicd that. at times, volcanic eruptions, from shipwrecks.
in consequence of some matter of administra- When do these three eras of disaster
tion. or from atrocities perpetrated by thieves, mainly come to pass? From the time when
l;tC .. a commotion arises in the country, the life-span of men is five hundred years.
many people lose their lives, many properties We read in the Cakkavatti Sutta :***" Upon
and means of sustenance arc destroyed, and men who live to an age of five hundred years,
many villages, districts, towns and royal Bhikkhus, three things come to full
capitals . i'e all th"l account burnt by fire. florescence: unrighteous passions. Ia\\ less
Ard this ~ort of fear arises sometimes every greed and false ideals. "
" Anglltt,lra-Nik~y~, iii, 56, or vol. i., 159 f ** The Mahavamsa P.T.S. translation, p. 260 r.
*,.. Digha-Nikaya, iii., 70
8
'i, -:::"0' . J";1~it
';"'.
~, ' ,";.,
;;?~t
powers . of :hy':"';i';"~~';...
'iI~capaClty for .leaCntpg.
events that '
'tbet follow that in his case there hundreds of birt
is:, $)50 lloAuty .to . perform by: virtue of his envelopment and
S\iperior intellect . .' If ' this is so, it should world system.
fu~ht:r be inferred that, in his religion, the While going above, below t;r
functions,of teaching and of intellect are far thus began to observe: ' II! ~': {~~
to ~eek. ' this manner, in a !>ingle momeotNlj·
Concerning this statement, that by virtue measured so many leagues; '.
of his superiority in supernormal faculty a various configurations al'!d ma~
man is capable of doing all possible good to the systems of the world, in
the world-- 'is capable' means of course cosmic epoch w9uld become _........ .
a public, well-attested capacity, visible at any realised through this the perniei9lJs.n~_
time no less than moon or sun in the sky. sensual desires. they . renounccd~1
Otherwise the foolish person who draws beC<lme dwellers in the woOds,
conclusions from the loud-voiced professions meanwhile such things as meditation :on
of impostors gaining their living by such nature of material things and eu'tivafion
cunning and crafty talk, will in the end find the divine Brahma-life-of good-will,
himself sprawling in empty space under the passion. appreciation and equanimi~y-~)t
delusion that he is on broad earth. But which a man can attain to the Brahma-world
superiority of intellect can be absolutely and mastered five supernormal powcri.
relied upon, and he who, in great and From that time on they had nothing furth~
profound matters, does not seck it is foolish to do for themselves. At this stage thINl
both by nature and in the eyes of (he world. while living in this world, sought for . ma~y
hundreds. many thousands, many ,hundreds
The range of iddhi of thousands of years to do good to lhe world.
By iddhi we understand supernormal In so doing there would be revealed to them
faculties developed by special exercises. In very many kinds of various arls and sciene~.
ancient days, when life was long, recluses and
brahmans outside the pale of Buddhism As to these recluses and Brahmans we
reckoned five kinds ;-- (i.) supernormal told in Ihe BrahmajaIa-sutta.: •
are some recluses and Brahmans whd
will-power (iddhividhiibhinnii).. (iL) hype- rise with regard to what was before the' A!.'",!_;2:;·~
raesthesia of sight; (iii.) hyperaesthesia of
hearing; (iv.) discerning the thought of of time, and who speculate on wha't
after the aeons of time,etc.' ••
another (thought-rea.ding, telepathy); (v.)
we can see that their speculati'o n
hypermnesia, or reminiscence of one's own
come into the mnge of their
past history. These five, together with the
insight' known as, the conviction of one's Hence u" to a matter within the
idtiM thei( knowledge. al)d not
sC;lf, being free from the four "intoxicants" men was to be regarded l\~
~Q"kkhtij'ahlr;iiifa), are recognised among
And 'it was the bl~siness of
t~ ._iples:'oNhe- Buddha as six kinds of
to 'eol}lpte\1end tl1ose':.PoiIlJJto>
~onnar faCUlties as such.
~iv~n by .tho~~ ' i.eclus~s .
It . IS smd IiI theOasd~l~
d'iUhi ~ ···- 'Ttlc're
afl~ ~J)'n1hmans
ba\%g'rltud€ 'ttilAmw.,,-'t.t.,lfllll1U
4i.. .~~4""~
fhDU,afkdiriHtti".
,'st, 'be.' bOrnC' ,lD 1I111,~ .
~t'lI(iid ', : ' ,',' :• ,' ~.
tlfI<th~lti'bfdRbMntaiotQ.cror ' ..
8~oRnafi ·f~uMes, rli¥mltidBr 'Ii "
~kory
fh6ught~ bee" ......
of past Iive.c;.
-~i-"""tt~lover11c:iWing.leourse T.ne facultie~, as, ' such are of',m~i}y ;~IJ~
. 11. . . . , ~i\l'. . . .Bllftom 1his'. txtensive
tItnIi,_tOtItti~;efl Oloon, sun and stars, each realm of bemgs having Its/qwn .s upei-
n()rmal powers. . ..
whoJeteaJm df spaCe, and
->~,,"_'f: "IWU\C worJd 'oftrccs; etc; -under:. As regards the supernormal , powers of;the
mIni"'.,~ 1hecause of prosperity and Brahma-gods we are informed/ tin the S4ii..:
stRl!l.Bittg::that of 'adversity. It is then khlirupapatti-sutta, **.** of the: presence bB
that-Ute: life-span,. -beauty and ' health of men, one thousand to ten thousand Brahmas : that'
in....bi~l1Band, living in both of these worlds, of these, one thousand Brahmas permeate
undergo C:liminution. one thousand world-systems with , their
radiance, two thousand Brahmas permeate
'owadays . 'men . and trees appear two thousand world-systems, ' ahd so · on.
elc.ktmgly~ljn. But we are told, in the These are the Mahabrahmas living on the
~Su,t>that, in the days of longevity. plane of the first stage of Jhana-rapture. Now
~" ~' M::aBuddha was eighty cubits in the gods and men who live beneath this plane
~.'Whfleaceording fo the Sixth Book of imagine and recognise this or that MaM-
- ~~tafa the' height was ninety cubits. brahma to be the maker of the whole world,
11te DlUin'imikavagga ** tells us that in ancient the lord of the whole world, omnipresent,
riid.~ tlfe 'K.in~<; K.()rabya of the Kingdom of immutable. eternal saviour of the world. It
ti,.,'Ku'rus Kaa Ii banyan tree, named Suppa- is said in the MOla-pal:u)asa, ****** the first
t~ttHa. i t\ltt!IVeo i1eagues in ·circ:uirifetehce; its sutta of the Majjhima-nikaya: 'He ( i.e., an
~:~f~SSi~-~~,?j~ iice~jars ,<. ':, ordinary thinker who is not familiar with the
t~, 1Jie9;~~:)'i~tuoU&jn thought and Ariyan mode of thinking) apprehends
Ii~, ~1~la~ly',declared how; the ~ra~mli·,****~~ , as Bl'ahll1~. , Having
~pp,rehended8rahmli as Brahma, he fancies
hini ' to' ~the Brahm.a, conceives attributes
ie.' the ', Brlili,mil" , fan'cies :tnat , the :wQrld .is
fro~~th~ ,~[~~~,j~agjnes t~~i jt he BrFlhRji.
1~ ,pl~? , fl,0 4 exto~s . tile Br~hma,as such! ' :Wh~
is ,the. ,~ of., )~?, ., l ;say, . il- js. , ~u~.; tb,is
Wf!lt~ IS ;P'9~t~u1y u~~rs,~dl byh~: '
iJ~ltlt_~mns"ll5fl;tipp'teheti~$! .BkI~
r.•
) " ........ .
" f l......
M~ ...ldAId, . . .
.J(\B~ . ie::,',t.ijid1i'"
tJ ~~0I hlS:J'anc\.' 4S?to
.. ) tlIIri~~; , 9~js the. &Jip~
~. " ,m\thc,twQrld; ' ,. (c) Ilc:cording
: ~",ti~~, opinions, thinking: '"He
a.,: e --uniiliangeable, immutable eternal,
, :~alJd en~uring. for ever. '
~mie ,~pression 'he conceives attributes
ig~e ~hmi 'implies that he conceives such
~, such . light, such and such splendour, NevertheleSs .these racq1tiesar~' r:eaIly com-
ijaCh .-.a nd such supernatural powers in him. mon, speaking ~enerally; to ali beings. For
Tht; ,eXpression 'he fancies that the world is all beings, during their 'continual journey in
from the Brahma' signifies that he thinks that this endless series of lives, .may travel frem
this world is born of, i.e" emanates from, this the nethermost purgatories to the topmost
Brahtriii, comes into existence only in relation scale of existence, through all those that are
to him. The expression 'imagines that the intermediate. They may attain then to the
Brahma is his' implies that he considers the state of gods. to that of Sakka. Brahmis,
Brabma to be .our master, lord, and refuge. Mahiibrahmiis, and so on. Again from this
'Extols the Brahma as such' means that he highest scale they may be reborn into .the
praises him by saying, 'Ah! how majestic states of woe. He who is today the King of
is he! Ah J how powerful is he ! ' The Gods, or a Brahmii, • endowed with majestic
expression 'Because this matter is not truly powers, may become tomorrow a dog or a
understood by him' means that it is not hog. and so o'n in rotation.
discerned by the threefold mode of disc,erning: Other results of kamllla not within the
In the first place he does not investigate range of thought are such as C(lme into effect
it in the light of such an axiom of among infra-human being~. Besides, in the
knowledge as the Brahmii as such does not bodies of men and of the brute creation there
exist, the only existing things are the psychical are physical conditions of the sense-faculties.
and physical facts and conditions classed as resulting from past kammas. These, too, are
• name-and-form '. I n the second place of a nature not within the range of thought.
he does not investigate the matter by the For when in the case of a dead body, or a
light of higher reason. which judges the dead organ of sense, a man thinks • I will
psychical and physical facts and conditions bring it to life again ! • he only runs the risk
as such are by nature impermanent, involve of losing his reason, or of ruining his health
iUs, and are accordingly not of the nature of by his thoughts and efforts. And why?
$QuI or deity. Because he is striving against the inexorable
working of another's past deeds.
In the Mahlivagga-Samyutta, in the section
dealing with the Four Truths, the ten specu~
tive views, maintaining . that the world ~
eternal, that it is not .eternal. and so forth, ~
called technicallt "worI4~thO'ught" (/olc~
cI"ttJ). 'B\lt,hcre '!Ie ,a~U:'ing.·the teipa '~j
more compre~_~D~ ~lI .)VOr~~-'P.l
to be 'fo'Clf\'d .~ ;--' • -' ~7 ,. ~ '. . . .
name. .., ~t.>; ,~ L.·~
reQft:iW ly' ".l::t) . •. ..,.;~~
_ _lI
' ~I the-~~
. .~ t orid.thought ;'J•
••' ~~~~~ -,I}~ " Ga~~!1"
• ,c· A ""~f~~ev.anltsu.tta.:. n~ AmOng 'wit<:ncra :t ..
'. . ~ ~sJJ.per90rm,aphOP&ht
,'1'"
daR~ tlt~~h. ' ' ':,' ~".. ;':r .
. im(~e' flloughlof anothe,:
,
were'¢alIei.tN~ . t , ".'
~'Clct.iYlYLSce; . ~~d the, Gapdha~i..cult orders- !and ;ilt ,d~ I ~ .~..
. . .,~Tormal. powers of will," a
I ."
messengers' t(HM ;.~; . ; -, - .
f~'i e~~l;Itll1g vanous feats of super- formulas 'off
~nrS!er.such as ftoating through the
I.: .
. ~ ', :.:~' 1heliitter is manifold, viz., root-
C'
..a' nta.torY., nUmerical •. and metallic.
if fc)ot-:c:'ult is that which is rendered
. .... through medicinal roots; the incan-
verypowerful. i·They
gods, demons,go'bfins, :*
Men who have $upem8:ffirltri.-.
sometimes in our own'" cHUh,ffIiIiII;I'1II1Ii
t~Ty cult is that which is brought into play They repair to a forest. and h~vit'lg ;
tlitough formulas of spells ; the numerical regularly the occult :formulas:,.anci .
cUlt is .ttiatwhich is brought into play through themselves for days and nights~ ahHfAl!'"
eight and' nine series of numbers; and the success, many begin to tour in v"~_jJ,t
metaflic cult is that which is brought into ~istricts. Where~ertheygo, tMy: '\'. ' .,,'
pJay- by means of metals like iron and mer- Instantaneous rehef to thosewhd, ari'!iUQaiiiI
cury. And in the Patisambhidiimagga we come to them for help, TheyaJio :eJdM
read: 'What are the feats of magic? many other feats of wonderfuLmasicPfa\rd
A magician having recited his spells exhibits account for this or that fateful :event in!~
an elephant, a horse, a chariot, infantry. and life of men. But· the rulers probibit"'ftiM:
various arrays of the army in the sky ,in the occlilt practices, fearing lest they might~ gjV8
firmament.' In the Upali-sutta of the Maj- rise to violent commotions in the country..l
jhtma-pa!J1)3Sa we read; 'What do you
think, . householder? Is a recluse or a
Brahman, who is endowed with supernormal
ExPosmONS
faculty and has obtained mastery over will, v.
able ·to reduce Nalanda to ashes by a single OF THE THREE WORLDS.;
curse? He is able, venerable sir. ' •
·Here the clause 'who is endowed with Here we expound oursystem of the-. worW
supernormal faculty' means one who is said under three headings,
tOt be gifted with synergic iddhi applied to (I) Physical Universe, ; .(
th()ught about the external world. (2) Things, and
'Among the four matters not within the (3) Being (i.e., Person).
range of thought~ the powers of a Buddha (I) By Physical Unive.;se 'is ' inearit~"t1ie
stand highest in rank, iddhi proper comes world conceived inspatiil itlati'd:it~;(;m~
ne..xt, and the supernormal faculties born of loka),-as somethin~ in ' wlJicb ' t'hii\ ' ; '"1..,
t:Jlo')'csillt of kamma come last. This being beings have their eiCJsterlce.ThpSl ...:\.
_ _e'iAhose who are in the higher worlds thephrsicaluniy~i'~ea:~~c!~rB.~~f~~ ,
I;.-' ' .•..";\VI . s.u.pernorm.. al faculties bor~ of the
.'th
0{ kammo, wht;ther they are kmgs of
earth IS th~ physl~1 UtlJy~!'Se-l!-s I~
brutes, apd thlOgs , .ui . t#. . \
··:'iPt~jMahibrahmiis ~cognised as the purgatory is the ph~si~l "'it
.. . ..,rulcn of the world,
.
become in the
; o(mcJLattendilDts to Buddhas or their
regards infernal beings. n-
'(! ' ., .
great earth; the great-' ~.ltbe1lei·".
~n~ ,majestic PQ'Y~ of mou.ntains. *-: MoUPtSjlleJlpi~A '.:..'
.·,~lri.I.l :· :AD4" tbe • same .' 1$ the roudwJHeh ·: seveJl . sU-.a ' '
~Q{C~~~ . .' a11.4: B.rah~n.. s W.'.h. 0 : _ _t8i~sint~"".o~.~ · -• •
~, . bUtlia.w'~~d!t oeeans;9f.in.ensecoJdi~~
. facultiCi8~'of':~
:t==~I
. . ~. I'.. .%_~
1k_
_.'.fj"....'Y:.Fi
~r:;;/~.
w temted:' lI'i ...•, • .
;'" ~~X
IUDM~ _
·1.
'
,!J'here are also three other kinds of world- world of Space and the
~, (1) Ten-thousand-world system. are both included among .
which is called the Realm of Existence (joti- Things. But the things when classified
1cIiItla) and it means the Realm in which tinctly and separately under the .Iliunes
ihe Buddhas appear and all the Devas an~ Realm and Creature have special ~
\ Btahmis therein form the audience of the assigned to them, such as the 'Worid ~ or
, 'Buddhas, (2) Great-thousand-world-system Space', and the 'World of Creatures:.
which is called the Realm of Influence We shall now explain the mode ofexistence
(.l(ldkhetta) and it means the Realm where (san/hiti) in the physical universe. Accord-
the influence of the Parittas· and the Bud- ing to our theory, earth rests OR water beneath
dhas pervade, and all the Devas and Brahmas it, water rests on air. and air rests on optll
therein accept it, (3) Infinite-world-system space (aja/iikosa). This open space is infinite
which is called the Realm of Object (Visaya- below and on all sides. It is filled with air
khetta) and it means the one which serves without motion, which supports the grea'
as the object of the Knowledge of the volume of air (atmosphere) above it ; 'this
Buddhas_ supports in its turn the great volume ofwabir.;.
There are three others also, (I) Sensual and that supports this great earth. ' It is saicl-
Plane (Kamadhotu), (2) Material Plane (Rapa- in the text: • This great earth, Ananda;·,is
dhiilu), (3) Immaterial Plane (Arapadhiitu). established on water, water is establishecl.oJ).'
The first comprises eleven Realms of Kama- air, air on space. A time
the second sixteen of Rapa, and the third four when a mighty wind blow".
of Ariipa. causes commotion in the wat~rs, . ~MlO
waters being in commotion
quake' (Digha-Nikiiya ii.
114).
TilE THREE WORLDS 121
th~'rm (sitil-Icjo) also detl'l'min~'s thL' saille eaSily lakl~ plaee like gUll PCI\\~h:r, the
~nl'L't~ t hes~mallers. And it is IlOW not
III mUllition or till: klllg\ army, wllicil j~ apt 10
n~'ce~s;\r~ tl.) s;ly anything 0(" the hot-Ihcrm cOlllbust at the sudden cOlltacl with :1 IoJlark
(lI{dw-tt:io). It is quite clear. of fire. '1 hell tllis De\cloped J-pol'h will he
As it IS said 1\\ thc DIIIlI/II//(/.wlligul/[ in the destroyed by till! acllon of' flrl! in llie manncr
dmptcr ~)(" tvtlller: • That which is Ihe said 111 the Satta SGriya Sultant".l hl!re it is
!!ro\\ Ih of sen~e sphercs is tl~e !1c\elopmcnt of said: • Just a~. bhikkhus, there i~ nl) Irace
mailer. alld that which is the development of of ash nor of carbon pereepllbk, after
mailer Is the c~)l\tinuum of the same.' Birth the butter or the oil is burnt up, so also there,
may be classilied into four divi:;ion~. birth, bhikkhus, will no trace of ash nor of c<Jrbon
growth. development and continuum. Of be discernible after the earth and Sineru. the
these. birth means the first appearance of the king of mOllntain~, have been burnt ' up.
condi~ioned things. Gro\\th means the first Thus, bhikhus , all the cOllditionl!d things arc
tart of dcvelopment of appearing things. inconsistent und ullstable. It is advisahle.
Development mcans the gradual extension of bhik khus, to be disgusted with all the condi-
the developing things. Continuum * means tioned things , it is expedient to detach them,
the continuance of the developed and and it is suitable to break free of them. Here,
accumulated things. That is to say things who would know, who would believe that
continue in such quantity as they have this great earth and Sineru , the king of
developed and they neither increase nor mountains will be burnt up. will be destroyed,
decrease. After that, these matters, together will relapse into void, except those who have
with the element of fermenting heat (jiraIJa- realised Nibbiina ? '
tejo) which causes the coexistent things to It is said that the flames of the burning
decay, gradually diminish at the stage of fire reach as far as the realms of Brahma.
decay and disappear away at the final stage This world-destructive fire burns up every-
of death. 0
thing that exists between the mass of \\ater
The world is considered by us as a system below and the first realm of ilziina above.
or order in which everything happens accord- without leaving asingle atom of things behind.
ing to the laws of causality **. Because the When the rock-earth (sela-pathmi) is burnt
great earth is being all the time heated, burnt, up there in its place only remain the caloric
decayed, and matured by the twofold coexis- energies (ulu-dhiilU)'O) which \\ ill again
tent heat [ [ have elsewhere rendered it as become the germinal status of the rock-earth.
cold-therm (sita-tejo) and hot-therm (uIJha- Similarly when the dust-eanh(palilsu-pathori)
tejo),] it cannot overcome the six stages. is burnt up there also remain the caloric
i.e., birth, growth, development, continuum, energies which will again become the germiml
decay, and death. So with the Mount Sineru, status of the dust-earth. So the caloric
the circumjaeent mountains, etc. Therefore energies which arc the remaining d) namics of
in the Developed Epoch, all the earth, moun- fire fill lip the whole sphere. And the fire
tains etc. that come into being and appearance itself is entirely extinguished away. It is the
pass gradually from the beginning through the Enveloping Epoch. And the one that con-
four stages, i.e. birth, growth, development tinues in an enveloping state as has been just
and continuum. That is to say, they rise, explained, is called the Elneloped Epoch.
grow, develop and continue for a long time The duration of each of these Epochs is equal
till at last they arrive at the stage of decay in to that of sixty four Included Eras (an tara-
which the influence of all the heat will over- kappa). What has been now said is the
rule all others. From that time onwards exposition of the twofold Enveloping Epochs.
all the unessential things among them will at In the second epoch. these caloric energies
first be destroyed and the essential ones are carried about by the cxcessl\ely cold
alone will remain. Then even the essentials atmosphere and they remain in such condi-
will be consumed in the long run of process tion as they have been. But when they arrive
and only the fllore essential will remain. at the matured, proficient. and adaptabk
Thus continuing for an indefinite time, every- state for re-action, that is to say become
thing will at last arrive at the most extreme hot, then they transform into rollilig clouds
point of degree at which combustion may laying in great heaps and \olumcs. After
• "Nature ad lifo" : In tho author'. orlal"al Pdll • pavltti '; II staple term in tho d:
Buddhism. mean"'. on-rolllni. or procedure.
•• leeSec:tlon 11., "ortbeTwo Scaoclarda of Truth" p. 6 or vol. IV, No. I.
, .~~ J},~
, ~Jl\¥~~l
~~~1~~~J, .,piY,JifJ "~'I
Sit'HifttrJrfY-b'y J'!a'f beirig;'Uis fmpljed, ,...
sorB ~fl iftdiVidti&tl'eOIlSCiousnesslamil\i'iite'Ulf.:
gen~li ~ ThB:( !J this exists, and 'persisw.nioi
ttiliimugrating~.; , this is, adinittecll aail\' UlWi
frori1 :' the' coriVertt.j onalpoint of; VieW'.~. In:;
J.\bl1idliamma-knowledge,," orphilos~bi¢al
thlth,;hbwever; such a being is 'not .rectigJized,'
daes . not exist. Only mental and mat~rj!ll
phenomena exist. And they do not .persist
in a series of transmigrations. They, are
perpetually dissolving, now here; now: there...
Yet here again between the "exist"and-:. tJl<i
"does not exist" there is no real antagonism.
How is this? Because of the distinction drawn
between a being (conventional view) and a.
phenomenal compound of mind and matter
(philosophical view).
If by adhering to the belief that a being
persists in transmigration, we hold that mind
" By ; ~'cotitinu'i1ih"~;or 'continuity ·in time, and matter do the same, then this is eternalist
t..¢generally!lundei:'stood.. the continued ,life error (sassatadi!lhi). And if by adhering
or~fbeii1g 'passing from one form of existence to the belief that mind and matter do not
into another. But'since this being is a mere persist in transmigration, but break up
concept of" oqr mind, we cannot ascribe to and dissolve, now here, now there, we come
the · menta~fiction theinodes of physical to ' hold that a being does the same, this is
O,pgination and cessatiori. On the other the annihilationist error (ucchedadi!!hi) ***,
hand, ' ntind ;and:, matter, ;as real facts, can To maintain the eternalist view is to shut the
be concewoo 'as ·springinginto existence, and gate of Nibbana, How so? Because if
U1idetgoln~ : dissohiti()n. ; . mind and matter transmigrate. then it is to
be inferred that transmigration itself is
, A. ~ng is said, from the ,conventional eternal. And to maintain the annihilationist
slandpoint, 'tO .,bp born, to decay, to die, to view is to shut the gate of heaven. How so?
faU from ,oIte , $tate of ,e~istence and to be Because the working out of Kamma is
r~bo,l'n into ;AAotber~ , .Taken in: this sense, thereby suspended, ' Moreover both of
a ~ing, is ' P9rn.~ ,<!unngh)s.\wholelife-term, those, views maintain that the living
.i~,,11ce, ~,:tl\I\JUme ofpi~anp, 9ies ,0l'\c::e personality is a soul. And since the soul-
-..,. f~l:~,tQ~~~~~~;~fn4m~t,~r. theory is at the root of all false opinions,
. ,,~<'''....
' '~~~ ''·'··;~;'~;~trJ~ we, , ~h.all find ourselves lodged at that root .
~. ~!!
.! ~""\;.'~.,, "';~~f~}8a~ WJterefote. avoiding those two extreme
~ews,: :'llnd adopting the distinction' in
'\t~~~
s.J~
.A."'n.'~.....p'•..qjllb.~il
"'", '
. .f~~\1g' J.S.' d.~~ery,
e.scn·bed ab.ov. e, let u. s st!l. n.d.
in the world of Brahma (i.e. the first realm all the ordinary folks. Brahmaloka should
of Brahmii) and in the six abodes of Devas be understood in the opposite way. In fact,
are established. beings generally from the all these beings are pleased with, gratified
realm of Ahhassara come down to be reborn upon, and d~lighted in, the pleasurable things
in these places. Here some one would which are full to .the brim in the Kamaloka,
say, 'Why are they generally reborn in the while there are none at all in the Brahmaloka.
lower stages? As they have been there in Why do they all get to the Brahmaloka ?
the Abhassara Brahma-Loka for so long is Because there is no abode at all below that
it not convenient to them to cultivate higher when the world is destroyed. However,
Jhanas and ascend generally the higher realms through the agitation of the downward-
of Brahma ?' Thus it should be replied: tending-fetters which have not yet been shat-
In the Samacitta-Sulta, Anguttara-Nikaya, tered, the beings in the Brahmaloka are
vol. II, it is said that there are two kinds of always inclining to be back to Kamaloka.
beings, namely, a being with internal fetters, For instance, when a town is disturbed and
and a being with external fetters. Here the attacked, the people of the town take refuge
internal fetters are five in number: delusion in a big forest and stay there till peace is
of self (sakkaya-diUhi), doubt (I'icikiccha), restored. Now the big forest is a very
adhesion totheefficacy of rites and ceremonies pleasant place, without any danger, and full
(silabbataparamiisa), sensual desire (kamac- of shade and water. But the people are
chanda), and ill feeling (vyapada). They are always inclilJing to return to their town and
also called downward-lending-fetters (01'0111- they are not one moment happy however
bhagiya). The external fetters are also five pleasant be the forest. Thus should be
in number: desire to be reborn ill the Ritpa- understood here also. Therefore the beings
loka (ruparaga), desire to be reborn in the in the Brahmaloka descend generally to the
Arupaloka (aruparaga), pride (/IIClna), quiver- Kamaloka when the world re-establishes.
ing of thought (uddhacca), and nescience When they are reborn as men in the
(aviUa). These are also ealled upward- Kamaloka their rebirth is at first apparitional.
tending-fetters (uddhambhiigiya). Here They are like the Brahmas. Everything is
"internal"' means the Klima/oka, and "exter- fulfilled at the instance of their wishes. They
nal" means the Brahmaloka. Why are they live at first upon j hanic interest (jhiinapfti ).
so called? It is because nearly all the beings Their bodies are luminous and brilliant.
are reborn in the Kamaloka and \ery seldom They live and walk in the sky. Their life-
do beings take rebirth in the Brahma/oka. span is an incalculable one. And the rest.
And where there rebirth is most there lust such as the decreasing and increasing of their
for various objects is in great swarms. life-span etc. should be understood as is
Therefore Kama/oka is called "internal" of said in the Aggaiiiia and Cakkaratti suttas.
EXPOSITIONS
Now, what is the fact of Ill? In the Pa!i
VI. we are told that the five aggregates, or the six
organs of sonse are synonymous with the fact
OF CAUSAL GENESIS. of JII. ** But why should the matter-group
be comprised under the Noble Fact of III ?
From the standpoint of ultimate, or Well, are not the factors of the body, even
philosophic truth the order (or procedure, though the body be an angel's or a god's,
para({i) in the world of rational individuals subject eventually to birth, decay, death,
(sutra) is by way of causal genesis. Hence sorrow, mourning, pain, misery, and despair?
we state the law of that order in terms of the Now this quality "subject to birth" includes
formula called Causal G'.!nesis (literally liability to (re-) birth in purgatory, or as a
"happening~ecause-of" : pa/icca-samup- beast, or in such evil planes of life as those of
pada):-B('cause of ignorance, actions; Petas or Asuras. It includes the being
because of actions, consciousness; becallse of involved again and again in passions, in
consciousness. mind-and-body; because of wrong-doing, in diseases and infirmities.
mind-and-body, the six ~ense-spheres, (senses Hence rebirth in any material shape is a state
and objects); because of the six sense-spheres, of perpetual peril and liability to suffering.
contact; because of contact, feeling; because
of feeling, craving; because of craving, The second Noble Truth is described as the
Cause, or Origin of Ill. Here by the word
clinging; because of clinging, becoming;
origin (samudaya) is implied, that which gives
because of becoming, birth; because of birth,
rise to, or develops Ill. What is that?
decay, death, sorrow, lamentation, pain,
misery, and despair. This is the genetic Craving (ta1Jha, orR unregenerate desire).
process of the entire body of ill. Whoso does not put away sllch desires begets
and fosters all the ills characterising the life
of a mental and bodily organism.
(1) Ignorance, nescience (a-vijja). Let us
here take the positive form, knowledge, first. The fact of the cessation of III is kno'.'.n as
Knowledge is cognising, knowing. Knowing the third Noble Truth. We conceive cessation
what? The knowable. What is the know- as two-fold, namely, the cessation of what has
able? Facts (called truth). What is tr'Jth, already arisen, and the cessation of what has
or fact? That which holds good at all times, not yet arisen. When we include under
and is a fact (lit., has come to be), which is cessation the cessation of cravings not yet
"thus" which is not "not-thus," is not other- actual, we are really referring to ills that are
wise and not self-contradictory, is called not yet felt, since cravings are their cause or
Truth. How many aspects (vidha) of truth root. Hence the task of making to cease is
are there? There are four :-the Fact itself, immediately concerned with cravings, not
its Cause, its Cessation, the Means to its with suffering. And by cessation we mean
Cessation. For example, in the Four Noble not temporary removal, but final non-
Truths concerning Suffering or III :-The reappearance. Of two men who each cut
Noble Fact of 111, the Noble Fact of the Cause down a poisonous tree, only he Who cuts
(or Genesis) of !II, of the Cessation of Ill, of away the root ensures the impossibility of
the Means (or Path) leading to the Cessation regrowth.
of III. "Noble" truth here is equivalent to In the fourth Noble Truth, again, the means
immoveable (acha/a) truth. • or course referred to is in reality the Path
*
.. -_.-.-- ..
No etymology is here intended. It is simply a method of ancient edifying exegesis.-Etf.
_---_._- -------
** E.g. Samyutta, iii., p. 23 f.; iv., 2, ~tc .. etc.
(NOTE: Editorial footnotes are, unless otherWise stated, thr)sc of the ori&inaJ editor.)
.128 NIYAMA DlpANI
leading to the cessation of Craving, and thus i.e., the four Noble Truths. If this be so, and
of III ; of those ills, namely, associated, as we if Ignorance be rightly understood as the
saw, with mental and bodily organic life. opposite of knowledge, then it necessarily
Doctrinally, the Path generally denotes the follows that Ignorance is the act of not
Noble Eight-fold Path which consists of knowing what ought to be known, i.e., the
Right View, Right Resolve, Right Speech, four immutable Noble Truths.
Right Action, Right Livelihood, Right
EfTort, Right Contemplation, and Right (2) Actions (sarikhlirii). These are the
Concentration. plannings, the activities, "puttings-together,"
in virtue of which living beings accomplish
These fall into three groups: insight, something; that of which the moral conse-
cOllcentrative practice, and moral conduct. quence is either good or evil, meritorious or
Under insight come Right View and Right the contrary, attaches to this Iife or has bear-
Resolve; in the moral group are Right ing upon the life that is to follow upon the
Speech, Right Action, and Right Livelihood; present one. In our phraseology, we take
and in the concentration-group' are Right sarikhara to signify all those actions by way
EfTort, Right Contemplation and Right of deed, speech, and thought, which determine
Concentration. the modes of our existence now or in time to
come or both at present and in future.
It is worthy of note that by the Path we Actions so conceived fall into three grades
understand, from another point of view, the (or kinds) - the demeritorious, the meri-
carrying out of the act of comprehension torious, and those of an unoscillating nature
(pariniiii). The work of comprehension is
(anefija). Of these, demeritorious actions
three-fold, namely, penetrating insight into are bad deeds, words and thoughts;
the nature of reality and laws of things; meritorious actions are good deeds, words
illversligating comprehension of the three and thoughts belonging to the kama planes
charactcristic marks of phenomena; and the of life; * the third kind are acts of the mind,
comprehension which abandons hallucina- involving merit, done in the rupa planes of
tions attaching to things of temporal sequence life** and good acts of th<: mind done in the
thus inquired into. More strictly, the term
arupa planes of life. *** But how is it that
Path is taken to signify the fullest exercise because of ignorance, actions come to pass?
of the last-named work of comprehension. They who do not understand. do not know
For it is through work of comprehension that
the four Noble Truths; for them the three
we get rid, first, of belief in a soul; secondly,
types of hallucinations as to their mind and
of inherent craving for sensuous pleasures; body, thus conditioned by ignorance, come
and thirdly, of inherent craving for rebirth.
into existence. The hallucinations in their
Here it should be noted that, instead of a development form what we call craving-
negative name, such as Cessation of III, we materials, and these materials in their
might give a positive name, such as Attain- development form the modes of our existence
ment of Happiness, to the third Noble Truth. now or in time to come. It is thus that
Happiness is of two kinds; pleasure as experi- because of ignorance, actions come to
enced by the gods and average men, and thOl pass. ****
blissful tranquillity reached only by those (3) Consciousness (1'ii1;iii~a). This is our
who follow thc Noble Path. Pleasure is the term for knowing (i.e. coming to know) in a
experience of those who are victims to craving variety of ways. It includes awareness of
while the experience of blissful tranquillity cognition through sense and cognition
is only [or those who are masters of through work of mind. For example, we
knowledge. This realm of bliss we call cognise objects by way of sight; sounds by
Nibbiina, where the nutriment for craving is way of hearing; odours by way of smell ;
wanting. sap ids by way of taste; the tangibles by way
To slim lip : Knowledge is the act of know- of touch, and the cognisables by way of
ing, the knowing what ought to be known, thought. Accordingly we distinguish cogni-
* i.e. Life from purgatory up to the lower heavens.
** Life in the higher material heavens (Brahma-world. etc.).
"H Life in purely mental heavens. See Compelldil/m of Philosophy. Ed.
**** .. Come to pass" is not in the text here or above. The reoder will have noted that the forllluia of
Causal Genesis at the head of this section is a series not of propositions but of correlated terms; "because
of ignorance actions," etc.-Ed.
CAUSAL GENESIS 129
tion into six modes - visual, auditory, entitled to say that the seed contained in some
olfactory. gustatory. tact iii!, and mind mysterious way both the end to be realised
cognition. and thc active process that i~ eSJcntial to it.
Thus if we say that thc seed ceases to be in
Visual cognition is the mode in which the engendering the tree, we mean thereby only
process of~ consciousness takes place in that it has developed into a living force, so as
(connection with) the eye, etc. By mind- to reach its end.
cognition we understand the mode in which Now we conceive volition to be the germ
the process of consciousness takes place in of rebirth, a motive force in our conscious
connection with thoughts (as distinguished activity which brings rebirth-consciousness
from sense-perception). into play. Our underlying postulate is that
Again, cognition is distihguished into fruition marks the cessation or completion of
two kinds, according as it leads to moral or an act of volition. The Omniscient One, too,
immoral results. declared to the effect : "I declare, bhikkhus,
that no voluntary actions reach a termination
Our main question is, How is it that without making the accumulated fruits and
because of actions consciousness comes to results to be felt". (Anguttara-Nik., v., 292).
be? It is worth noting that in this case,
actions are but a name for the element of (4) Name-and-Form (niima-rupa).
volition (cetanii-dhiitu) given in a process of Name is that which bends towards (namati)
consciousness. The term consciousness, too, objects and Form is that which undergoes
is used in a limited sense for what is called change (ruppati), is transformed as conditions
resultant rebirth-consciousness (i.e, conscious- vary. Under name are grouped sensations,
ness in a newly-conceived embryo). perceptions and mental properti~s. Form
Hence the expression "Because of actions, includes matter and material qualities. *
consciousness" signifies that the rebirth- "Because of consciousness, name and
consciousness results, or emer3es from the form" :-by this we ml an that rebirth-con-
volitional effort in the previous birth. sciousness is the seed or principle of change
It may be asked, How is it possible that, as to name and form. In the series of causal
the r.ction done in the previous birth ceasing genesis, name and form denote no more than
to be, the rebirth-consciousness should now mind and body in a developing man. We
emerge from it? Here we ought to clear up must note that rupa (rendered here loosely as
the ambiguity that attaches to the expressi n form) denotes also a living body. an organism
"ceasing to be." In accordance with our capable of development from a seed or germ
conception, cessation implies the completion into a living, thin king individuC'1.
of an act. There are three stages - the will (5) The six sense-spheres (sa!iiyataniini).
to act (kamma-cetanii). the impulse and vim
of the act (kamma-vega, kammiinubhiiva), The term iiyatana ("going to") is applied
and the resultant state (vipiika-bhiiva). Let to the six organs of sense, because they serve
us take an illustration. as places (fhiiniini) in a living body, where six
external objects, COILing from this or that
Suppose a man were to sow a mango-seed. source, strike (produce stimulus), and thereby
He does so with a view to obtain mango- set up or occasion (i.e., bring into play),
fruits. Obviously, then, his action is pur- presentative functions (iiramma1.la-kicciini),
posive. The seed thus sown engenders a and where the mind and mental properties,
mango-tre~. But nobody can say until the with their six inward-turning doors, coming
tree bears fruits whether the seed was sound from this or that seat or basis, set up recep-
or not. In the course of time the tree bears tive, or "object-seizing" functions (iiram-
fruits . It is then, and only then we judge, ma1.la-gaha1.la-kicciini). The six sense-spheres
that what was so far merely potential in the are the eye, the ear, the nose, the tongue, the
seed, is now actualised in the fruits. Between body, and the mind. Here the sphere of the
the potential and the actual or resultant there eye denotes the sensitive material quality of
is the intermediate process, the stimulation the organ of sight; ear denotes the sensitive
and development of the potential into a living material quality of the organ of hearing;
force, represented in this illustration by the nose that of the organ of smell; tongue that
growth of the mango-tree .. On this we are of the organ of taste; body that of the organ
* Hence mind-and-body is the better rendering for most purposes-Rd.
9
•~
" ,',' :', ' " lnbJd::: :dl'nQtes I the ; 'org8n.ic
;NmA1RA.DIY.MI
E"
~,iJId1_ f(bhawinglf>odttl{m).
,
,- '~"
·''''i~ ~se1(se.si>heres ' 'a re ' t'ermed' al$9
' ', ~~e-doots, ,' or 'gates. because they
; , ' " 'slld fuatiyse'nsitfve media, through
., COntact.aa:-ilJgaroed alie) . 'Oifd"antlJllt
'the:four: ·tinda. of,:iilutritloO;:' q'akenihltMli
sense, Contact is ofsix kinds : visual; audiaM!y,
oJfactory, gustatory, tactile , and mental. .·
IfIatWthe' six' eXternal sense-objects arid the ' But how is it that of :i he six' ~ense-
because
spheres contact comes to '~ ''1 '
:i;ix' inte'rnal thought-processes (vithi-cittiini),
_~ring and leaving the six doors, mix as In the Pili we read ,:"Becauie of the eye
:..Q~ects and subjects (visaya-v;sayi-bhiivena), (organ of vision) visual cognition arise& wjth
;.'~dQQ.r~' meaning sensitive medium, and not regard to visual objects. THe'conjuncture of
tphysical aperture. these three is contact. The same holds true
; ,O f these, the organic consciousness, being of the other special senses." This means that
radiant as a pure diamond, is not merely based upon the sense-organ, and depending
a , sensitive medium. As it was said: on the sense-impression (n;mittam), sense-
"Radiant, indeed, is consciousness (cittam), apprehension comes to pass. This being
o bhikkhus."* - so, the intensity of impression, in the case of
In the case of moisture-sprung and con- each special sense, varies with the stimulus.
genital beings, the sense-spheres are rather (7) Sensation, Feeling (l'edanii). Vedanii
dull, but in the case of beings of "apparitional means experiencing the enjoying of the
birth," they are of a divine nature, - shining essential property (lit: taste, rasa) manifested
'and burning ..... . in the object by the contact-stimulus. That
Bu't how is it that "because of name and essential property is either pleasant and
form the six sense-spheres" come to be ? agreeable, or unpleasant and disagreeable.
The answer is to be found in the laws of Further, regarded in this aspect, l'edanii is
,embryological growth. In viviparous beings distinguished into six kinds, corresponding
the senses and sense-organs develop, as the to the six-fold contact, namely, sensation
embryo develops in the womb. The specific born of visual contact, that born of auditory
sel'isl:s and sense-organs develop at various contact, etc.
stages though which the embryo passes." Vedanii is also applied to feeling, distin-
. (6) Contact (phassa). guished into three types: joy, grief and
hedonic indifference. According to yet
Contact is the act of touching. Conscious- another classification, vedanii is five-fold:
ness cognises each several object. But pleasure, pain, joy, depression, and indiffer-
contact must be distinguished from such a ence. We hear also of these three kinds of
sense-cognition. For contact implies that experience: infernal (or infra-human), human
"concus~ion" which alone brings the func-
and celestial or divine (super-human). The
tiodalactivity of the senses into play. As lowest form of infra-human experience (such
.cOmmonly understood,contact may be a as that of hellish beings) is one of unmi-
mere physical collision or juxtaposition of tigated misery. Average human experience
bo' things. But in abhidhamma (or philo- is of a mixed character, while the highest form
'sOphy) ·touching denotes only stimulus of divine experience is one of absolute bliss.
(mngluiuana). Otherwise all material things But the difference is that of degree .... We
"ould ,be called tangible objects. But the have now seen thaUhe pbfase : "becauseof
r.rceoftheterm "'stimulus" is that there must contact, ,feeling", rjaelll)~contact or stimulus
"'1D1JiOQ, \ meeting. acting together of all is the necess.ary anteCCdet'lt of reeti!)g. .
:rhinp cOtlllfil:tcd with the stimulation. It is . , ... I . . . _..: . ~" , ..- " :
=,'
"
, J1) of$his actin& together that various
)!IOI1itiaDS· ta~ ';plaee ..•. In the Pili
!'j !! Due to contact,' and condi-
(8) Craving (ta(llui) This ,implies hanker-
ing, thirsting alwaY8· ~" thinp one d~ oot
possess, '. Craving. SO J'CPi.ded. ) inyO~
'~.,..•
!It i.' :::lest:~cer~~~~ naturally WO,rry,ina~, d pondenq
," , ,0 vcr
For instaoco"a t ~ .lIl• .h~ ' ~ ,
,' ',is '.
:'~Ii!~'·:'··'J: ,'"L ': \" "'!J OJ ,.', palt:"Thothina&,l;bli~~ili'_ I
.~rJilttAiK : N~.";~- ...;rx.;;.. ··~tWa~li~ "'-
'~" ~"'. ~~ .' ~.
"*'J 'tr;:JO;';",~",;" :/M\f. '~;"'I{j;:Jlo\~~t
(:IJ'\'JtT"OJ. ",!! ' J , .1
' -~ ' . ,
CA USAL G EN ESIS 131
have not"! He calculates thus about thc (10) Existence (Mal'a). By this we un-
future: "Should this happen in time to comc, derstand bccoming, or the attainment of
it would bc for my welfare!" Hc may individuali ty (li/: self-ness a//(ihhii~'a).
worry as wel1 ovcr the prcsent: .. The Existcnce is conceived by us under two aspects
things I havc now, I shaH not afterwards -(a) action, (b) result. (a) The active side
obtain! .. . of existence is for us the life of action (kam-
Cr~l\ ing is six-fold - for sight, for sound, mabhal'a), the present life in which a man
for smcl1. for taste. for touch, and for things pt'rforms various actions by way of thought,
cognisable or intellectual (dhammas) .... In speech and deed, moral and immoral, pious,
the SatipaHh5.na Sutta we read: "Sight is spiritual and intellectual, determining thereby
(looked upon) in this world as pleasant and his character (smikhiira). or shaping the nature
agreeable. If Craving arises it arises in of his future existence (upapattiblwva). Thus
seeing and settles there. And so, too, with the term action (kamma) includes, first ten
regard to sound, smell, taste, touch, and immoral actions:- the killing of living
cognisable objects". * beings, the taking of what is not given (i.e.,
not one's own), unchastity, falsehood, slander,
Because of feeling, craving comes to be. harsh language, idle talk, greed, hafe, and
This means that feeling (or, sense-experience) erroneous views. Secondly, the ten moral
is the necessary antecedent of craving. actions :-abstinence from killing, from
(9) Grasping (upiidiina). This means thieving, from unchastity, lying. calumny,
adopting. laying a firm hold on. Negatively, harsh language, and idle talk, absence of
it implies the inability to shake off a thing, greed absence of hate, and right views. And
even after experiencing great pain due to it, thirdly, the points of pious duty (puiiiiakiriyii
and perceiving its many evil consequences. va//huni):-liberality (diina) , conduct (sUa),
Grasping, so conceived, is said to be four- contemplation (bhiil'Qnii), civility, hospitality.
fold: sensuality (kiima), dogmatism (or, the giving of what has been won (distri-
orthodoxy, di{thi), belief in works and rites bution of merit). appreciation (anwl1odana),
(sf/abba/a). and the belief in soul (a//al'iida). and correction of erroneous views of others.
Of these, sensuality denotes an intensified
form of craving for all pleasant, agreeable, In judging each immoral action. we con-
and sensuous things. sider these four "fields of Kamma" : - (n as
one's own act, (2) as instigating another,
By dogmatism is to be understood that (3) as consenting to another's instigation, and
orthodoxy which leads a person to think: (4) as commending the act.
"This alone is true, and everything else is
false." In like manner, we judge each moral action,
By belief in works and rites is meant the according as (1) it is one's own act. or as (2)
fixed view, that the man is able to purify one inspires another to do it. or as (3) one
himself, to free himself from pain by means consents to another's instigation, or (4) one
of external, outward rules, or by means of commends the act.
self-mortification, self-torture, instead of Again. moral actions are distinguished as
religious meditation and philosophic con- (1) worldly (va{{anissi/a)**, and (2) unworldly
templation. (vil'a{{anissita). Worldly moral actions are
The belief in soul is described as the theory those which arc done with the object of
of animism, as the doctrine of a permanent bringing fame and reputation in this life,
ego, or the postulate of Being (sakkiiyadi{{hi). and of securing high rank and fortune in
He who is in the grip of this view, considers the life beyond.
this ever-changing world in the light of a And those which are unworldlv denote
permanent substratum or unchangeable J
which are preliminary (paramipakkhiyo), and physical generation). All the gods of the
(2) those which are perfective (hodhipakkhiyo). six kama-planes, and all the infernal beings
(b) Existence as (resultant) rebirths are said to be of the last kind. In the
(UpOpolli-hhava). These are snid to be nine- Developing period**. men \\ere thus born, and
fold (i ncl ud ing tIl 0* systems of clas,i fication). so. too. were animals, spirits, and earthly
According to the first system of classification gods. Subsequently men appear to have
the lowest in the scale are rebirths in the been*** vi\iparous, and even oviparous and
worlds of sentiencc (kama-hharo): the next moisture-sprung. The same holds true of
higher are rebirths in the heavens of form animals in genera\. All corporeal and incor-
(rr,pabhal'o): those higher still are rebirths poreal Brahmas ar~ of apparitional birth.
in the formless heavens (anipobhara): yet But how does birth come to be "because
above these arc placed the hea\'ens called of Becoming"? I n this way :- the life of
conscious (.Yanni), the u neonscious (asill/ill), action determines the type of future existence,
and the nei ther-consciousness-nor-u ncon- and that type of existence becomes manifest
sciousness (llerasaiilillliisotiill). According to by way of birth.
the sccond system of classification, thesc six (12) D,:cay and Death (jariJ-mora~lG). (a)
grades of existence are dilided into three :- Decay Corresponding 10 the nine grades
those endowed »ith one "mode" (ekavokiira). of e\istence. referred to above, decay is said
those endowed with four modes (catu- to be nine-fold. But it is considered also
roktira), and those with the (pGI/ca-vokilra). under these two I]('ads-mental (nama-jara)
Here those wit:, tive modes include the sen- and physical (nipll-jaul). Each of these two
tient and corporeal being" endowed with kinds of decay is further distinguished into
fi\'e <!ggr('gates; those \\ ith four denote those that which is momentary (kha(liko) and
-Hflconscious beings who <!rc endowed with late nt (apiikata), and that which is prolonged
four aggregates; and those \1 ith one denote (santali) and patent (pcikala). The latent is
the unconscious beings who arc endowed to be known (inferred) from the patent.
with one aggregate ....... . For were there no momentary change, there
But how docs cxistence (rebirth) come to would be, a fortiori, no change of a more
he "bccause of grasping" ? prolonged duration.
Those average or worldly persons, who But how docs the fact of prolonged mental
hnl'e not Pllt away the fOllr forms of grasping decay (i.e.. chang.:), (paril'ol/ana) become
or clinging, by the right means or Path, evident (or intelligible)? Jt becomes evident
indul~e in each of thc fClIr forms in their through the occasion of sensations in the
deeds~ words and tholl~hts. All their body ~ pleasing or painful; through feelings
actilitics ,!re in olle I\ay or ~lllother prompted of joy or grief in the mind; through the per-
by their clinging to sensuous desires. to ception of sight, sound ctc.; through such
opinions. to the efficacy of habits and rites, higher functions of thc mind as reflection,
to their belid in a soul. Acti\ ities thus discursive judgment. etc.; or through such
accompanied by clinging inelitably bring functions of the understanding as (cognitive
about, at death, some form of rebirth, some or intuitive) insight. hearing, etc. Here the
re-inst;ilement of khalldhas, or constituent meaning of the expression sankamali, "pass
aggregates. on" is that the old stream (of consciousness)
(II) Birth (jiiri). This c\pression is appli- disappears. and a new stream makes its
cd to the generation of beings, to the mani- appearance. But »ithout a priori admitting
festation of sGlikhiiras, that is to sa), the decay (parihiilli), it is impossible to conceive
apprearance as illdi\ iduals of what the nine such a disappearance. Besides, one must
above-named mcdcs of existence are poten- admit, the mind changes very quickly. The
tially. Sentient existence is di\ idcd into Master said: " I do not sec, bhikkus, a single
I hcse four types of beings :-(a) the oviparous; thing so quickly changeable as mind. And
(b) the \'iviparous : (c) the moisture-sprung; it is not easy to find an analogue for this
and (d) opopatika birth (;:PP;lritional. without quickly changing mind"**** Obviously, by
* The nine-fotd cxi,tcncc is chsslfkd und~r lhree systems and not under two as remarked by the transtator.
The firq three arc' classified ac~ording to rtancs, the second three according to perception or consciousness,
and lhe last thr~c acc-)rding to constiluent aggregates. U I\)w/U.
** Sec I:xposiri'ill, II
*** That is, passed through the evolulionary stage or.
**** Salilyulla NikJya, ii, 95
~--~.---".-
134 NIY AMA DIp ANI
(I) UIlI-l1i),iillla: the order of things in every moment. Nothing is abiding in this
relation to climatic ~eon world of transience, wherefore no eternal
ditlOns. peace can be found but on the other har.d, it
(2) Bija-lIiyullla: the order of things in can only be found beyond this world of
relation to germinal changes where no juli or becoming is found
condition. through lack of cause. And to reach that
(3) Kalllllla-lIi)'llmll: the order of things place where eternal peace abides we must
in relation to moral walk along the eightfold Noble Path which,
conditions. though it pertains to this world, leads to the
(4) Cilla-lIir(lma: the order of psycho- way out, and when we get to the end close to
genesis. the Outer-world, (let me say so.) or to NibbulIQ
and as soon as we draw away the lust
(5) Dhamllla-ni),iillla: The natural order foot, set on this world, we at once ascend
of things (other the Lokullara-Bhumi, the Nibbiina peace. So
than the above much for the Expositions ....... ' ... ,
mentioned.)
Mr. S. Z. Aung's rendering as "Natural With best wishes,
Phenomenal Sequence" is a good one but it I remain,
docs not, I think, cover the wide meaning of
the term, dhamma. Here dhamma is used Yours in the Order,
to mean the whole cosmos or universe (the 31 U NYANA.
stages or bhumiyo, from the Buddhist point
of view) with its inhabitants both animate and From Mrs. Rhys Davids to U N)ana.
inanimate. Hence the Dhamma-niyama is
t he whole ordered system of Ih~ cosmos.
..
", ..... Thank you for your note on the
And the first four niyamas arc only the Ni)'iillla. Personally I Ilnd either of the defini-
specific 'orders specialised from it, as each of tions of Dhamma-niy:lma unsatisfactory.
them is universally predominant among Any division must seem so to our
many other orders. So whatever order Western minds which is cc-ordinated lI'ilh
remains unspecified or unspecialised, it comes other divisions and yet claims to inell/de them.
under the heading of the Dhamma-niyama. It shocks our sense of proper c1assilication.
The Dhamma-niyama may be expounded in It would pass l11uster with us if it was a Sesa-
many aspects. The revelations of all the niyiillla 0111)" for uny orders not included in
branches of science may be cited for the 1-4. But then it should be so called, and
treatment of the cosmic order if one is capa- not Dhaml1la-lIi)'llllla. According to the
ble of doing so. But Ledi Sayadaw as a Burmese traditional interpretation the whole
philosopher is obliged to expound it from 5 ought to be called the PaiiCllka-d/llIl11l11l1-
the philos.ophical point. There are also, as ni)'uma and the 5th the Sesa-(or Paki~I~/(/ka '!)
you know, two methods in our Buddhist niyama. Or there should be a Sixth, the
philosophy in expounding the dhamma in the Buddha-I1I)·ul1Ia.
light of their causes and eO'eets, namely,
"Not knowing this traditional intcrprcta-
SUl/allla-naro* and A hhidhall1l11a-l1aro. **
The forme; is more adaptable to all classes tion, I, when I introduced the subject to
Western readers, in 111) Buddhism (1912) p.
of mind than the latter which is only suitable
117 foil:, judged that the 5th lIi,riillll1 \\as not
to those who have preliminary knowledge
Dh(/lIlmii. but Dhalll/lI11-lIirllllla. 1 noted
of Abhidhalllll1a, So the Mahalhera chooses Buddhaghosa's illustration 0'1' it on dhlllllll/(lIii
the Sullallla-nayo to expound with. And he,
in the rebirth and appearance of a Salll/'lIcld/1II
after treating the cosmic order pretty well,
on earth-, and it seemed to me a \\llnderful
takes the Palic('{/-samllflpiida for his context. comcept, and one necessary to the Buddhist
The whole of the Expositions is meant to idea of the Cosmos that among the 1:\\\5 {)f
reveal the following facts.
that Cosmos should be the IIflJl;l/li (-IIJI"J1<lIli
"There is no World-lord, no Creator who you S<I)-) from time to time {If a Sa/>/>aiilill
makes or crcatL!S tilL! universe; but the fivefold Buddha. You Buddhists IIIIISf eall this a la\\,
order of law. All is IhL! sum total of causes How othL!l'\\ ise do you e",plain the rel'UITellel'
and L!f1cets which are rising and ceasing of Buddhas?
• Sullanta.nayo; Ac<.:ordil1!! 10 the methods shown in the Sliitas .
.. Abhidhamlll;l-n,IYO: A-:C0l'1Jinil to the methods shown 11\ the AbhiJnumma.
DHAMMA-NIYAMA (A DISCUSSION) 135
"And to plnn: this wonderful law at the Buddha usually c;alms it with these
l'lHl with just any otherTli.l'cll//{/s that have not words: "Dhallltnatci eMi, bhikkJ/{/w""·" or
bel'n specilied ill 1-4 seems most unsatisfac- .. DIIll/1//IIatii" YClfn, bhikkhclI'e, etc.,,.,.. ... lest
tN\. How I wish I could discuss this in they should waste away their valuable
Bui'mese with the Mahathera, Western time in unfruitful research. From such
fashil)lI .............. . passages and from such data, BuddIJaghosa
after careful observation and speculation
Believe me, infers that there are five Niyiima'.\'. Now
Sincercly yours, to turn to our discussion of Se.l'([, it is
C. A. F. RHYS DAVIDS" only. used, I presume, when it is reg uired
for reference or summing up, but not in
~ This letter was translated iuto Burmese formal classification. I have never come
and sent to Ledi Sayadaw who in return across, as far as my reading is concerned,
wrote a long note on Dhamma-niyama which the word "Sesa," "the rest" used even by the
is also printed in this book at the end.) Western Analyst in enumerating his formal
. classification. As regards to the other
From U Nyana to Mrs. Rhys Davids. word "Paki!p)aka," it is preferable to the
" ...... With regard to our classification word "Sesa" as it may mean miscell<..neous
and definition of Niyiima, I agree with you in order, or order of heterogeneous types, or
your modification of the word " Dhamma" order of things not arranged under any dIst-
as "Sesa" or "Pakinnaka" for the fifth order inct class. But it is doubtful whether it
only in sense but' not in word-expression. has a wide and comprehensive sense as the
For we should not only look into the import word "Dhamma". Its proper use is only
of the word but we should respect the moral in particular case as we find in the "Com-
importance of J he word-expression as well. pendium of Philosophy" as "PakifJIJaka-
If we use the word "Sesa" for the last order cetasika," which is used quite differently
there should probably be a more definite from what Buddhaghosa wishes to explain
number of Niyiima's for it to refer and it in his classification. In Pali language no
should not have been stated as that there are suitable word can be found other than the
only five kinds of Niyiima's. The orders word "Dhamma" which is a philosophic
which the Dhamma-niyiima comprises are so expression applied to things in general. It
numerous in quantity and so variant in quality is neither an introduction of new expression
that even an analyst of intellect and extra- nol' his own invention that Buddhagosa has
ordinary gift like Buddhaghosa is sure to used the term" Dhamma" for the last divi-
fail in his bold attempt to get all into detail. sion of Niyiima so as to include all that has
And the Buddha even warns his disciples not been said in the previous ones. Jt is
not to too much contemplate upon the laws but an adoption. Let me invite your
and forces of the natural constitution of the reference to the classification of AI'Gtal1as
universe and of life reigning therein in these and Dhiifus. Of the twelve kinds of Al'atallo
words: "Lokacintii, Bhikkhave, ocinteyyii na and eighteen kinds of dhiitu, the last of each
cinfetabbii. Yam cintenfO ummadassa vighii- is called Dhammiiyatana and Dhamllladhiifu,
fassa bhiigi assa," as they give rise to insanity and each claims to include anything included
and fatigue to the vigorous pursuer after in the previous ones. According to the
research and as he can never reach, I dare definition "Sabhiiram-dhiirefl fi dhamlllo."
say, the triumphant goal of his profound every kind of Ayatana and dhiitu is a dlzalll-
research, however far advanced his observa- rna and yet each kind stands in co-ordinate
tion, experiment, analysis and classification rank with the last one. And the Dhall1l11ii-
of phenomena may be. It is the Buddha- yatana***** cannot include them as they ha\c
visayo, * and the entire revelation can only be got their special nan.: (laddha-l1iillla-risesa).
safely entrusted to one who is possessed of Here the connotation of the Dhallllllo IS
SabbannutaniifJa. ** When aspiration for limited and in Pali such term is known as
research after phenomenal occurrence even- "Pasiddha-ru{h!" and it has no right to extend
tually arises in His disciples' minds the its sphere of nomenclature oyer other terms
* The power of the Buddha.
** Omniscience.
*** " That is the Law of Cosmic Order, 0 Monks."
**** .. This is the Law of Cosmic Order, 0 Monks."
***** Mental object as Base.
136 NIYAMA DlpANI
receivcd special gratuity under the il1dividual of order, such as the Buddha-Nil'iill/a, etc.,
names of Captain, Engineer, Pilot, and to be included. However in ou'r Buddhist
Officer. Thus it should be understood here Philosophy, the word "dhamma" a"d its
also. So much for the word-description. scope of meaning are very important and
Moreover, among the six kinds of objects, extensive. How? it is an ample work for
the dhammii-rammana stands last. So also the word" Dhamma" to uproot and destroy
dhammiivatana and 'dhammadhiitu stand last all the false notions, such as fssara-kutta-
in the categories of 12 Ayalanas and 18 di!!hi, Brahma-kutta-di!!hi, Sakkiiya-di!!hi. etc.
dhiitus respectively. Here also the denota- Thewhole of the seven Books of Abhidhamma
tion of each should be understood according is composed with the expressed purpose of
to the method of word-description just as in disclosing the meaning of "Dhal1ll1la".
the fivefold Niyama. We will reproduce Particularly, the exposition of the fl\e-foJd
here a few lines from the Books of Vamaka Niyiima by the Scholiast is the attempt
which will serve as a means to obtain a clear to eliminate the unfounded notions of
knowledge of the method of word-descrip- Issara-kutta and Brahma-kutta. I t will be
tion. clearly shown later how it eliminates. Here
., Dlwmmo dhammiiyatanam? ti. Dham- the difference between the power of the
miiyatanath thapetvii, avaseso dhammo Great Brahma or the so-called Supprcme
dhammo, na dhammiiyatallam; dhammiiya- Ruler and the influence of the Cosmic Laws
tanam dhammo- c' eva dhammii-yatanan ca. should be shown. The Great Brahma can
Dhammii--yalanam hammo? Ii. Amanta." shed lustre over many thousands of world
Ayatana-Yamaka. "Dhammo dhamma- systems with his radiant beauty. He can
dhiilu? Ii. Dhamma-dhiilum thapelvii, see everything in those worlds. can hear
avaseso dhammo dhammo, an dhamma- sounds, get to any place and return to his
dhiitu; dhammadhiilu dhammo 'c' eva own at the instance of his will, and read the
dhamma-dhiilu ca. Dhamma-dhiilu dham- minds of men and gods. As to his super-
mo? Ii. Amanlii." Dhiilu-Yamaka. noromal power (iddhi) concerning creation
"Is dhammo a dhammiiyatana" Excluding and transformation , he can create or trans-
the dhammiiyatana, the remaining dhammo form either his own body or any external
is dhammo, and not dhammiiyatanam; but object into many and any forms. But these
dhammiiyatanam is both dhammo and dham- are only shadow-like shows and exhibitions
miiyatanam. Is dhammiiyalanam a dhammo ? which when he withdraws his power are
Ay." "Is dhammo a dhamma-dhiilu? sure to disappear away. In fact he cannot
Excluding the dhamma-dhiilu, the remaining create a real creature or thing, in the least
dhammo is dhammo, and not dhamma-dhiitu; louse or its egg, which will not disappear
but dhamma-dhiitu is both dhammo and away when the creative po\ver is discon-
dhammadhiitu. Is dhammadhiitu a dhammo ? tinued. In exhibiting gardens and trees
Ay." through his creative power. he can create
"Now I have dealt enough with, to respond and exhibit only temporaL unsubstantial,
to the critical observation :-"Any division unreal. and counterfeit shapes of. and resem-
must seem to our Western minds which is blances to, the desired things. A tree. a
co-ordinated with other divisions and yet real, substantial tree, even a blade of grass.
claims to include them. It shocks our sense he can never create. Because the appearance
of proper c1assification."- made by Mrs. of a phenomenon, the coming into being of
Rhys Davids, in her letter to U Nyana. a creature, or the growing of a plant. is not
With regard to her sound suggestion,- within the range of supernormal or crcatlYC
"It would pass muster with us if it was a power, but it is within the domain of the
Sesa-Niyiima only, for any orders not includ- Cosmic Orders, such as Dhalll/lw-.\'iyiilll a .
ed in 1-4. But then it should be so called, Kamma-Nil'iima and Bi;a-{\·il'/i/l/ll. The
and not Dhamma-Niyiima ...... And the things created only last \\hile the Iddhi is
fifth the Sesa - or pakilJlJaka-niyiima," -we acting behind thCli1, and they arc liable to
would say thus: disappcar as soon as the fddhi is withdrawn.
If the fifth order is called the Sesa-Iliyiima, Thc occllrrcnce of hot. rainy and cold
it would only mean that the above four orders seasons arc the natural procl's$ of climatie
did not involve in it. But if it is called the ortkr and not the \)pl'ralion l)f Idclhi. As
l'akilJ~/{/ka-Niyiim(l, it would not only 1.1ean regards I>hll/l/l/III-'virtl'"t1. the (lrl':\1 Brahma
that it did not mix up with the above four can transport thousands of l\\':ll in tlwir
orders but it would also allow various kinds presenl life 10 I kawll if he \\ish.:s, hut th.:re
NOTE ON DHAMMA-NIYAMA 139
h~ C;lIllWt mak~ th~m n~ith~r to become old for the formation and destruction of every
lWr t~) dic, and cven whcn they dic he cannot world; and these natural laws exist for ever
debar and save them from falling into or and go rolling on in the infinite space of
bdng r¢l'orn in the abodes of torture. time. Therefore the followers of Buddhism
for, t!'c ment,1l and material aggregates have no notion whatever of Issara and
constituting thc persons of men are under the Brahmakutta. So much for the refutation
wa) of natural laws (Dhamma-niyiima) of the two notions. It has also been
of birth, old-age and death. He cannot sufficiently dealt with in my Expositions.
also make men or any creatures to be born Among the fivefold Niyiima, tlTe dhamma-
in Hcaven after they die because the incep- niyiima is most important. Cakkm'atti and
tion of new life in new abodes after death is Agganiia Suttas of the Digha-nikaya are the
not within the sphere of the operation of fields for Dhamma-Niyiima. In those Swtas
Iddhi but it is within the domain of Kamma- we find the order of life-span, or, under the
lIiyama. In this world, anyone who kills common name, the dhamma-Iliyiima, which
and eats daily fowls, etc., and always drinks reveals the facts that the incessant rise and
intoxitating liquor, must fall, in spite of his fall of human life-span from a decade to a
daily prayers and attendance to church, myriad (asankhyeyya) and vice versa are due
into the planes of misery after death. The
to Kusala and Akusala dhamma. Besides
Great Brahma or the Supreme God cannot those Suttas, such kinds of order may be
save him in any way. Because it is within found in many places in the Text. In the
the domain of Kamma-niyiima and not within
Dhamma-hadaya-vibhanga of the Abhidhamma
that of Jddhi. On the other hand, anyone
Pi!akaand in the Uposatha Sulfa of the Eighth
who disbelieves in the notions of Jssara-
Book of Anguttara Nikiiya, the six abodes
kutta and Brahma-kutta, who is a strong
of Devas and twenty abodes of Brahmas and
believer in the laws of Kamma, and who
their life-span are definitely expounded. It
shuns evil actions and always cultivates
is also a kind of Dhamma-niyiima which in
gODd deeds, is sure to ascend the higher
other religions is never heard of, It may be
abodes of gods and Brahmas after death.
called the Order of life-span (Ayukappa-
And the Great Brahma cannot prohibit him
from coming up to Heaven. Because the niyiima) if one would like to particularize.
Or it would not be wrong to enter it under
influence of Iddhi can never overrule that of
Mo:al Laws. The Great Brahma, were he the heading kamma-niyiima.
to encounter the Cosmic Laws, cannot "Or there should be a sixth, the Buddha-
defend and save even himself from falling niyiima"-with this suggestion, we are quite
into their clutches, let alone others. So in concordance. Because in specifying it
much for the differentiation of Iddhi and separately, the great wonders of the Buddha
Niyama in respect of their influences. would be more conspicuous. I have also
Now to show how the notions of lssara written in my Exposition that there should
and Brahma-kutta are refuted. There are be a sixth, the order of birth (jiiti-Iliyama)
some people who think that there is only which we find in Viise!!ha SUlla (Sulla
one world, and who do not believe that there Nipiita, Mahii-vagga). Because it seems to
have been many cycles of worlds in the past be a distinct class of order from bija and
and that an unlimited number of worlds will kamma. With regard to the Buddha-Niyiima,
follow this present one in future. But they we cannot say that the appearance of a Bud-
do believe that this present world has both dha occurs in every world. Very few are
its beginning and its ehd. And in looking the worlds in which a Buddha or Buddhas
for the primary cause of its beginning they appear. We must then assign the Buddha-
utterly fail. However, reflecting upon the niyiima to the occasional occurrences of
houses and buildings and their designers certain wonderful and mysterious presages
and builders, they come to the conclusion such as the quaking of ten thousand worlds
that this world must have its originator and etc, during the infinite space of time while a
he must be the Creator or the Supreme Bodhisat is fulfilling the Buddha-dhammas,
Ruler, or the Great Brahma, or the God. that is, from the time a Bodhisat receives
On the other hand, Buddhism teaches that the ultimate prediction from a Buddha that
many cycles of worlds have been formed in he would certainly become a Saviour like
the past and many others will follow the himself, till he attains to Buddhahood and
present one in succession. It also teaches enters into the final goal, the Nibbana-dhiitu.
that the world has its beginning and its end, The marvellous occurrences of such wonder-
and there are causes, called natural laws, ful and mysterious presages are recorded in
140 NIYA MA DIp ANI
Buddavafilsa, in the chapter, known as circumstance favours. So the more are the
"Swnedllli's reception of DipGlikiirii's predic- evil existences, the greater is the immensity
tion." They occur also when the Bodhisat of evil deeds. There are evil deed~ which
in his last life enters the mother's womb, have given effects and which are to give
when he issues from it, when he renounces effects if they get favourable circumstances
the world, when he becomes the Buddha, in one's own personality. There are also
when he sets rolling the Wheel of Law, when many evil deeds which will arise in the world-
he appoints the time of his death, and lastly ling as long as he clings to self. However
""hen he enters into Nibbana. Such occur- he has also good deeds but they are as few
rences are called "dhamma{cl" by the Com- as the handful of sand while the evil deeds
mentators. There is also a kind of dhamma- are as much as the sands of the River Ganges.
ni),GlI1a which comes under the name of Such is the immensity of evil deeds in an
dhammatii in the Mahiipadiina Sulla, in the individual who clings to self. What is meant
Dighanikiiya. In the Majjhima-nikiiya, it by "the open door of the four planes of
comes under the name of Acchariya Abbhu(a misery"? A puthujjana, though he be
Dhamma. See Upari-pa/J/Jiisa, third chapter, fortunate enoug)1 to become a human being,'
third Sulfa. In the Commen'taries, these is always inclining to the miserable existences
wonderful and mysterious things are classed on account of the immensity of evil deeds
under dhamma-niyiima. and clinging to self. Generally- speaking
If the Buddha-ni),iima be specialized, the many are those who are reborn in the four
ScI>'Gka-niyiima should not be overlooked. miserable abodes after their death. It is
It should also !Je treated distinctly. And also the same with the Devas and Brahmas.
what then is Siivaka-niyiima ? It is the order When they die they gradually fall into the
of precept, elC., of the the disciples, com- tortured states. These facts are expounded
prising the laymen, devas and Brahmas who in the Nakhasikha Sulla of the Samyutta
have received deliverance from anyone Nikiiya , in the fifth Chapter, Amakadhaf1l1a-
of the many Buddhas, surpassing in number peyyiJIa of Mahiivagga Sari1yutla. If one
the sands of the River Ganges, who have once falls into the abodes of miserable ones,
appeared in the cycles of aeons that have no it is very difficult for him to be reborn again
knowable beginning. Before we proceed any in the abodes of men. This fact is also
further, we should here first show the puthu- expounded in Biila-pa/Jrjita Sulla, in the
jjanabhumi and puthujjana-gati. Of the two, Suiiiiata vagga of Uparipa!l/Jiisaka, Majjhi-
puthujjana-bhumi or the stage of worldlings manik iiy a. So much for the Puthujjana-
means the potentiality of kilesiis the gati.
immensity of evil deeds, and the open door "Rev: U Nyana,
of the four planes of misery, on account of
the strong hold of soul theory. The poten- Dcar Sir,
tiality of kilesas means the capability of I have been deeply touched by the good-
committing the five great sins, i.e., matricide, ness and great kindness of the Maha Thera
'parricide, etc., and the possibility of holding in condescending to answer himself. and to
strongly the three fixed views (Niya/a-di{fhi) , answer so fully the points I raise in my letter
i.e., natthika-di{!hi: nihilism, aheluka-diUhi: to you concerning your traditional teaching
anticausationism, and akriya-dif!hi: anti- of the fiycfold Niyama. He has certainly
moralism. The immensity of evil deeds madc it very clear that. under ,. Dhamma-
means that the innumerable evil deeds com- ni)'ama," we have to understand a cosmic
mitted in the past arc always following the la'w relating to causally-ordered c/hammii or
personality of the worldling wherever he phcnomena; and not a cosmic la\\ of the
goes, and that thc immense number of new Saddhamma, the second of the Rallll/a//t! )'a-
evil deeds arc also surrounding him to fall in dhammii which arc in Buddha!).hosa·s list,
at every moment. How? Bearing in mind "he/II" rather than "pari)'lIt1i," \\ ill you be
the difficulty of attaining a manhood life so good as to conyey my respects to him and
(manu.\·sattahhiivo), we arc to understand that my sincere thanks for this kind messag.e, my
a worldling has spent many myriads of great satisfaction at hearing that his health
existences in the abodes of misery before he is restorl:d a nd my best wishes I'Ll!' t hc rl'cLwcry
had a chance of being n;born in tlie world of of his sight and for his continuance in gOL)d
men. Similarly millions of miserahle live~ health ....... .
precede the fortunate lit'e ofa deva, and many Yours Sincl'rely.
ten-millions (koris) of life in miserable abodes
arc followed by a life of Brahnll\ only if C. A. F, lUll'S DAVlD'""
..
.:..:..:..:..:...:...:..:..:..:..: :.
- -
THE CATUSACCA-DIPANI
THE MANUAL OF
THE FOUR NOBLE TRUTHS
by
Edited by
THE ENGLISH EDITORIAL BOARD
1965
<L -I ·dd) " ·oN 'IA ·(OA
(1I-1 ·dd) 't ·oN 'A ·loA
.. rJllllU"'Ia 8Ifl fo 1'1817 a'I.L .. 11.;04 palu!.IdaN
MANUAL OF THE FOUR NOBLE TRPTHS
By AGGA MAHA PA~I)ITA, MAHATHERA LED! SAYADAW, D. LITT.
10
..•.. ~~_isbed:
nRM throU3h,the N4'D4h., ;nittam~"}'Plti~
~ ~F_irii,,···eRlving beoo'mes a~hCt,j lliankJiataUlio,; mtf! .~w.fII:£
th'e extinction~ "of
extinguished; Maggassaniyya'ilatiho, hetuttho,·~
of Grasping. Rebirth ,hot' a<lhip!lt~ya.UhO.r '0::'. -
lJ. Pa/ibodha{{ho
.i!l~.
telliltivJ06
tUieJilarc· aU
C~ _ _
adj~;, lfr_ _
'(f)pptessioD~'fj aad :J tJljs :.
., 'fI I4"".
.~ _
formed in thefollowin"~JlI~
J•.By , wayof ,~n"haI~ ";., , ""
2. By way ofsovitipa, . . .
. ·3.11y WIlY of vipari1,l/Jlntz; "
Any' causally-co~ditio.ried . 'J " p~Qm~
2. Pavivek4l1ho, burdens any being who clingsio . it iD:t.IiO
following manner:-
In the beginning, it burdens the beiag 'b,
3. Amatalliw -A state where there is no way of sankhata, in the middle, by. way, of
more death .or dissolu- sanliipa, and at the end, by way of vipari1)iima.
tion. These three methods of burden in the begin..
4. Asankhatallho .,-haNing the characteFistic ning, in the middle and at the end, manifest
of. the Unoriginated themselves as the state of pi/a,atlha.
(Nibbiina).
Th1,ls any dhammf! that has the above four I. The Burden of Dukkha in the Brahma world.
characteristics is called Nirodha-saccii. 1. By way of sankhala at the beginning
Nibblina alone has ·the above four means:-
characteristics, so it is all Nirodha-iaccii.
To attain the five khandhas of the brahma
The interpretation of Magga-sacci (Noble world (i.e. to be born in brahma world), one
Truth of the Path leading to the Cessation of has to practise for jhiina and samiipatti in
. Suffering) his previous existence. This endeavour to
The four inherent characteristics of attain such states is the heavy burden of
Magga-sacca are: sankhata at the beginning. Such attain-
ments can be achieved only by one who lives
1. Niyyiinanho -having the characteris-
in remote places such as in forests and on
tic of leading to release mountains, and takes severe austerities un-
or deliverance. bearable for an ordinary man.
2. Hetullho -having the characteristic
of being a cause for the 2. By way of santiipa in the middle means:-
. 'attainment of A rahat-
ship. . When a being achieves the khandhas of a
3. Dassanallho -having the characteristic brahma as the resultant effect of his having
of realization of the four reached Samiipatli (attainments) while in , th~
Noble. Truths, which is world of .men, his body and mind are
not even, dreamt of in incessantly burdened .by the Superiority-
. the ~ Rquq~s (If Samsiira. Conceit of 'I am' 'I am.' In the same
~nner, other evils, sucb as sassatadillhi
(Eternalist theory). t,lccheda-dillhi (Annibi
lationi~t theory), mada (intoxication with,
i
mind are the means of burdening him. As life in their present existence. The more they
long as that bralllna lives, the groups practiced dtina and slla, the better positions
(khandlza) which constitute his existence they will ::njoy in their present existence.
produce all kinds of ddllements and will So people have to practice almsgiving spend-
burden him throughout his life. ing a lot of money and also observe precepts
with great self-control, because they fear that
3. By way of vipariIJtima at the end means:- they may be low down in lower worlds in
The phrase "In the end the being is burden- their next existence. When they have to do
ed by way of vipariIJiima (change)" means the this merely because it is essential for their
death or dissolution of the Five Groups of future welfare, it is dukkha.
existence pertaining to that being, and that is
his vipariIJama-dukkha (suffering due to Anything that is performed compulsorily
change). Because there is the dissolution is dukkna. If, without practising dtina and
of that Braham's body, he will have to be slla, a bClOg were able to arise in the deve-
reborn in a lower plane-the Sensuous plane after his death, or if he were able to
plane. He may gradually go down till he arise in the brahma plane without practising
reaches Avid. He may be reborn as a calm, who wouid care to perform such whole-
dog, a pig, a fowl, a bird, a mosquito a gad- some deeds as dana, slla and bhiivanti. 2.
fly, a louse, a bug and so forth. Thus the Santapa dukkha? Once the beings obtain
five groups of khandhas belonging to that the bodies of devas in the deva planes,
great fire of passions rise up form the body
brah>na burden him by way of vipariIJama.
and burn that deva throughout his life.
Therefore. that brahma's body is known Dosa, moha, Soka Parideva, Dukkha,
as Dukkha-saccti inas much as it has the Domanassa and Uptiytisa, arise in his life
four characteristics- palina! fha, sankhatat- in the fullness of time. This is how a deva
tha , santtipa!!ha and vipariIJama!!ha. is burdened by way of san/lipa.
. .
':'t I... ~:t~r- ',,' .'~~
'~~!I~'
.1~~ottidt'~~Si C ·
,
~ftIti
'tfdiibtes J atislils ':6titcW . ',:: ~~
6f'sensuous plca~ures, Ute troubl~~ ,. n
or-'earning '"a livelihood' bt~rfoHb '.,
deeds, the trouble' of maintalniTli' Wi e'tiiilf
children, the trouble of b~0n:ihl~ " ~l~b
among people who pl'ofess a flnth InvO'ftJJ'I1
wrong views, thus dr:!gging him to the lower
worlds as long as he remains in that cJ,an IIf
nation, the trubles arising from self-mortifica-
m.W.Id:-
The BUrden ·of' ·Dukkba
.
in the Human tions by living near th~ fire during the .' hot
season and by remaining in the water during
the cold season etc., which are fruitless and
In.>tbe case· of men too, the mental and are the practices of people of wrong views,
physical-phenomena in their khandhas ~!ways the trouble connected with diseases, bruises,
burden them in 3 ways of sankhala, santiipa wounds and pains, and the immense troubles
and : ~ipllri(ldma. caused by external enemies, such as water,
1. Sitiik/f.ta Dukkha.
fire, thieves, rulers and those disliked.
Thus the burdens of santipa for human
As they have not to strive very hard in the beings, in the round of samsllra are various
field, of sankhata, their burden of santiipa is and heavy. The body of human beings
very heavy, and is a hundred thousand times burdens them in such a manner by way of
greater than that of a de va. Their time of santiipa.
destruction too comes to them very quickly,
Their span of life is an infinitesimal fraction 3, Viparil.liima Dukkha
of that ofa deva, The khandhas of men burden them by
2. Santiipa Dukkha vipari1.liima. To have become a man is one
of the rare opportuinties, and even when a
How heavily the khalldhas of men arc being arises in the world of men, he is liable
burdened by way ofsantdpa may be explained to die at any moment from the time of
as fol~ws:- ' conception in the mother's womb up to the
end to the span of his life. '
fh~ trouble of being conceived in the womb
o( .a .mother, the' trouble of having to be Thus at the embryonic stage immediately
bOrn. ;'! he . trouble of feeling warm when formed after conception, a being has the
residifig ih a warm region during the warm appearance of a little drop of butter-oil scum
weather, the trouble of feeling cold .when attached to a fine woolen thread. Then
residiflg: ina: \·cool '. regibh dtJrfftg 'the ' cold follows the abbuda (an oval shaped tiny mass),
weaiJter,' thetroubfeof living in the torrid then the pes; (the lump of flesh), then the
. . . . :~POSiDg· oneselflo .the,Iieatof the ghana (clot), then the pasakha (off-shoots),
sCoICfIiris 'SIlD,~ the blowjng' of, hot 'wind and in which later stage, arms, legs etc. are
·tJWiIIiirfg~ ;·ftt~ · 'and fteas~ th~imMense forming. In the whole of the Rounddf
'. . . . . rroJ,bC .undel1aken bya cultivator to Rebirths, ~ being arises and perishes countless '
~. hi&tands·'amidst those troubles ·for times 'in anyone of the abovementioded
t"~f his; JiveUl!ood, the trouble of stages of life. Thus khantlhos of men 'buriWl
.-.~. 'a ,tovemment, the ttou~ of them ' in the four ways;': ancl ' sO'! tids
. '" .. ...... ..eiwc ,duties, th,Urouble purely Dukkha-sacca. ., " ,: ":,.:1,
'; . ("cMinf:~r.OlI.bl&:of
IV. 11Ie . b*d.. Of' :·D.IIIl_;1,(i~~].l~,( ~
' "', badY\1~~l and \'-!/ ,I ,/J "I', lOwer ,1Iies{ ,\~lh~~W;fl.~~'~: '
, . ,' lil.~llt~_ublotit
<'
~,
'"
.~. \ t
,
J.J.
, ~.J)
.i<?fJl
tq
r,; .. ~, !.·~':lillA·
"
~illtH!tl'td'.' ~
!iii
:'i~
:<I
"Papasmim Even if they happen to be reborn in the
or beings take world of men for many a time, in one out
perform evil of a hundred of such existences would they be
wishes and do not abie to encounter the BUddha Dhamma and
while they c<;n enjoy practise it. They would hold wrong views
according to their inclinations, or be vicious p.'ople in a greater number of
burden of sallkhala consequences existences. EI'ii conduct in deeds, words and
said to be not very heavy; but by thought. done by any being in an existenl'e is
the severity of the resultant effecb, incalculable. So, among worldly beings
it may be said that its burden of sallkhata existing in the present life, anyone being
consequences is very heavy indeed. possesses myriads of evil actions done by
him in the innull1C!rable past existences that
could drag him to hell.
As regards the beings that ari,;e in the four Those beings who are destined to arise in
lower worlds, the BLdd:l<1 D.:claredthat it was the hells. in the pela world and in the asum
not possible to explain in ruli Il0W these world aiso pOs"c:S~ myriads of old accumulated
beings are burden..:d by salllapa. bccause they unwhok,OIl1;! volitional actions; and the
are numerous and it would OC'CUp)' a grcat same is ,he case with those who arise in the
deal of time. Tiley have been dJS<.;ussed planes oC clem:; and hrahmas.
generally in the Samvega-vallhu.
If a being who dies from the world of men,
Those who arise in hell will have the!r the clel'a piane or the hralzll1({ plane, happens
bones, nerves, flesh, hearts. lungs, brains, to be reboJ'll fo,' a lime in hell, all the
etc., all red-hot and tongue, of fire will unwholesome kallllll,ls done by him in his
spring out of their skins. Thuo, they wil! past existences will Ilave the opportunity to
remain for hundreds of thousands, bullions, play their parIs. One evil kamlna after
trillions. and decillions of years. experiencing another wl)uld cause him to be reborn con-
intolerable heat. So lon<:( a'; their resultant tinually in the Com lower wodds and he would
effects are not exhausted they will not be not have an dpportunity to arise i!l the happy
free from such misery. In like mallner there course of existence in anolll.:r one thousand.
are myriads of beings who arc arising in th,; ten thods,!l1d or a hundred thousJnd
various lower worlds, and who are sufTc"ing existences A being bound to be reborn in
there for decillions and deciilions of years. the iLlw~r worlds I)y having performed a
comparativelv sll1all a ~1"unt of cl'il action,
(The Sallll'.'ga-valllw abo describe" the could ari-;e ,iler~ continllously for a great
salltap:d!lkkhe relating to the pelas, ghosts, nUlnbe( of' aeons due to his successive past
asuras (Den1Jns) and anima!s.) !,-(/III'I/:/S. The;'e are decillions and decillions
of such b:::ings who become 'rooted ill hell'
3. VipariJ)ama Dukklza and who have no opportunity to arise in the
happy cOLlrse of existence.
Here ends tIl'.' brief exposition as to how
th.: being_ bdollging to the fOLlr lower worlds
are burdened by way of saillapa and
v//)(/ rtI /(/I/ W .
This aist) cxpl,\ins holV the khal1dlza of a
bcing in any one e\i;~enc~ is burdened by
S({IIk/w/a, S(//t/£I/lll and ripllri(lcilllll.
it is ple,!surable to the eye. When the When this sakkiiya-di!/hi ceases, those kam-
\ isible object is removed, the sense pleasure mas also cease. For example, in introduc-
to the eye disappears. ing a light into a room, the flame may be
compared to evil kamma. When the fire is
When the sound comes into contact with
strong, the light becomes bright, and when
the car-organ, it is pleasurable to the ear.
the fire becomes weak, the light also becomes
Whcn thc sound, is rcmoved, the sense
dim. When the fire dies out, the light also
pleasure to the ear disappears.
disappears.
The same principle holds good in the
cascs of nose and odour, tongue and taste, Although the beings with sakkaya-di{{hi
body and tangible object, mental element are bound for hell, they may know to some
and mind object-clement. extent the intensity of suffering in the lower
worlds, and they may perform evil actions,
Corresponding to the 6 sense-objects, there simply because they are tempted by their
arc 6 kinds of Craving: craving for visible hellish element. What can be said then of
object" for sounds, odour. taste bodily- those people who are either utterly ignorant
impressions, menial impressio ns; and also of this or who maintain false views? Their
6 kinds of feeling: feeling associatcd with hellish element will play its part completely.
seeing. hearing, smelling. lasting, bodily-
impression and mental-impression. While wandering in the samsiira, there are
very few existences where a being can under-
To feed the 6 kinds of craving, 6 kinds of stand what are evil actions and the dangers of
sense-objects have to be kept in readiness. the lower worlds. There are a great number
Those who arc following these sensuous of existences where they do not know about
pleasures cannot get rid 0' t hem. These it, or where they maintain false views . A
sense objects are also subject to decay. So person in one thousand of his existences
kelings such as joy and mentally agreeable might encounter only one existence where
kcling burden the bcings in all their existcnces he could differentiate between good and evil.
by sankhata, sail tapa and \·ipari~wllla.. 1 hey The explanation given so far is a point to
are not able to get out of tl1is pit of suffering judge how much greater a being's unwhole-
for many existences and world-cycles. Nor some volitional actions would be, though
arc they able to obtain the opportunity of there may be many wholesome volitional
practising the dhamma which can lca d them action!' done by him in his past existences,
to deliverance. They only deviate from this and while wandering in this round of
course and are tempted to follow the rebirths.
previously mentioned disadvantage o us ways.
Another point to consider is how much
The above is ti1e exposition as to how greater a being's unwhole~ome volitional
beings arc continuously burdened by the actions will be tl10ugh there may be a great
Five Groups of Existences at every hour and deal of w l1OIesome volitional actlons in his
at cvery moment. Highly obvious facts future existc!lces, whilc wdndering in this
have been sought and set out in thc above round of rcbi rths.
exposition. Further exposition of vipari-
(lama Dukkha.
How beings have to wander in the Round of
I ~hall now briefly explain the viparilJallla Rebirths.
dukkha alone.
Wholesome deeds such as almsgi\'ing.
In t!lis Sa/JISClra, suffering in the four lower morality and mental development p.:rf'ormcd
worlds is intcnsc. -I hose who know of it by worldlings are the action, don.: by
)!n:atly drcad to rail there. As 1'01' those who those who dread the dang.:rs of' hdl.
do nut know of it, they hav\: 10 sulkr there so that thl!Y may escape fron; slIch dang.:rs.
for tlll:ir ignorance. Evcn though they arise ill the plan.:s or mc'n.
Ul1whoksome volitional actiol1s which arc dem.l' and I>I'UIlIlIll.l' according tl) the quantity
thc sc\:(i-; of' birth in lh~ low~I' worlds cling to of wholesome \ olitional actions, tit':l arc'
\{//,Uil'(/-di!!iIi (th~ bl!lil!f in a p\:rmalll:nt always accompanied by my riads oi' old
p~r~ol1:dlty). Whl!n tillS .lIIk/"il·(/-cli{!lIi accllillulalc'd 1111\\ hok'l)rl1c' !IIII/IIIIII.I' \.'l)l1pkd
hl.'Ullll~S strollg.th\:sl: lIl1whokslll1ll.' vlliition- with .\{/f,JI/I·{/-di{(lIi. rhl, SIIf..ktiYII.dil!f!1I has
al acti()l1~ h~cOJlll: pow\:rful. WIll!1l th\.'y f'ad\.' al'L'llinpanlc'd a hC'ing thlllighout hisc',i,tc'nl'C's
aWilY. those bad !'lIlIlIl/iI.\' also nld\.' away. as man, clcl'II and hl'cllIlIIlI with the t\'solt l)f
- .- -
.. .' .
. , "... ,," ...... ..... .
ROUND OF RFBIRTHS 153
multiplying more evil kammas in whatever is a murderer, so too are vedana, sanna,
~\.isll!nce he may happen to arise. sankhiira and vinniina". According to this,
it is to be remembered that whenever beings
Th~ wholesome kammas such as almsgiving,
pass away, their respective khandhas play the
morality and mental development performed part of murderers. If we examine the causes
by anyone being in his past existences are of all deaths, we shall find that there can be
also subject to change (exhaustion-vipari- no death unless there are dislocation, displa-
~iima). They naturally fade away when they
cement or change in the body. If there be
cannot have any further effect. no such change, even if lightning were to
strike a person on the head, he would not
The Groups of Existence found in men,
del'as and brahmas are also subject to decay. die. That shows that the khandhas of a being
are really murdering him.
It is the law of cosmic order that they must
dissolve at the exhaustion of their kammas Another interpretation. As people call
and the expiry of their span of life. maccu the God of death which itself is Death
The groups of existences of those who are personified, the Law of Change (Vipari~iima)
enjoying sensuous pleasures in the planes of is again termed a murderer. The inherent
human beings, devas and brahmas burden quality of the Law of Change found in men,
them with death by way of vipari~iima. As devas and brahmas cause their death. Thus
soon as the vitality element is cut off, sakkiiya- the khandhas of men, devas and brahmas are
di{!hi latent in them causes them to be reborn alway receiving capital punishments, and
in the lower worlds. They then have to therefore are Dukkhadhamma (Suffering
sink in the ocean of suffering in hell which miserably).
they dread very much. As explained by the All human beings, who are trying to take
Commentators previously, these beings will refuge in the world of men because they fear
have no chance to escape the hells and arise the dangers of hell are killed and caused to
in a higher plane even after a lapse of one arise in the lower worlds from time to time
thousand or ten thousand existences. Only by the Groups of existence and sakkiiya-
after a very great length of time, will some di!{hi. The same holds good in the cases
have the opportunity to arise in a higher of de vas and brahmas. The khandhas
plane, the happy course of existence. of beings that are subject to change are
Some will only have a chance to escape murderers, and the unwholesome kammas
at the end of the world-system i.e. when it is together with soul-belief are constantly
de5troyed. Then they have to arise in the tending to drag them to the lower worlds.
planes of men, devas and brahmas; and again
they who enjoy the sensual pleasures in these In the cases of men , devas and brahmas who
planes are burdened by the Groups of have already got rid of soul-belief, although
Existence by vipari~iima. As soon as they they die through the agencies of their
die in that state their sakkiiya-dit!hi causes khandhas, they are never reborn in the lower
them to be reborn in the lower worlds. They planes, but in the higher planes of existence.
then have to sink in the ocean of suffering in This matter will be fully discussed when we
hell and have no chance to escape in a come to the chapter on magga-saccii (the
thousand or ten thousand existences. The Noble Truth of the Path leading to the cessa-
sequences in this respect are the same as tion of suffering).
mentioned above. A question may be raised at this point.
The above is the textual explanation as to "If what has been said be true, there should
how beings wander in the Round of Rebirths. be no inhabitants in the planes of men, dems
Here, men, devas and brahmas may be and brahmas. But that is not the case.
compared to victims, and the Groups of There are plenty of men in the world of men.
Existence to the murderers; the Law of many devas in the deva-worlds and many
Change may be compared to a very sharp brahmas in the brahma-worlds. So, it may
sword. be said that it is an unwarranted threat".
I n the khandha-vagga of the Samyutta- This is the kind of question raised by those
Nikiiya,* the Buddha declared: "Corporeality ignorant people who have not the slightest
... r"_ ._.~_._ ..... _ ,..,." __ _
- "alllY U Lla l ~l "a y a, I<nandhavlgga samyutta. (2) Riidhasamyu\ta, (2) Dutiyavagga, ( I) Marasutta.
6th syn. Edition. p. 159.
-~----"".----~- -
U4
CATUSACCA DlpANI
idea of the vastness therein of the four lower
worlds, and the density of population. can objectify a wholesome kamma at the
moment of death, will he be able to take
The. happy cou!'se of existence is very in the happy course of existence.
extensIve, but the mhabitants are very few.
An abode of a deva or a bra/ulla is as big as On the other hand, if he objectifies an
five or ten of our town ships. Their bodies unwholesome kamma at the moment of
are about 3 giivulas high. Each of the death, he will as a matter of course be reborn
planets we see high abo\'e the sky is of in the four lower worlds.
enormous dimensions. A countless number of acquatic and land
The woeful Course of existence is also animals pass away in one day in Burma alone.
extensive and the inhabitants there are im- Of these very few would be able to objectify a
mensely numerous too. The number of wholesome kamma at the moment of death.
people in the world of men, and the number
of inhabitants in the 6 deva-worlds and the There will be not even one in a hundred
20 bralllna-worlds cannot even be equal to thousand. The same is the case with all
the number of a single kind of insect, say beings in the lower worlds.
ants. living in our country of Burma. In our
country alone, even besides ants there are How can the beings who do not know
countless numbers of aquatic and Jand that is wholesome kamma, objectify such
animals. Just imagine how great would be kamma at the moment of death ? A being
the number of those aquatic and land animals who is reborn in the four lower worlds
residing in the big islands, small islands, usually takes rebirth there for many exist-
oceans. seas, mountains, rivers and lakes of ences, and when his old accumulated
the world excluding those of Burma. Thus, kammas wane, the aparii·pariya-vedaniya
if the number of occupants in the 27 planes kamma (kamma ripening in successive births)
of the happy course of existence be compared comes into play and he has no chanc,e to
with those in the animal world, it will be arise in the happy course of existence.
found to be very insignificant.
Crowded in A vici Hell. Those who are able to use logic and reason
and those who are ignorant, think that there
It is said in the Commentaries as follows:- are very many people in this world. By
"There are 8 kinds of Hells, each of which seeing the planets or constellations high
is as big as lambudipa and is about 1000
yojanas in extent. The lowest of these 8 above the sky, they think that there are
'hells is Mahii Avid where the inhabitants are many inhabitants in the deva-worlds. They
packed to the full like mustard seeds in a 'have not the slightest idea as to how difficult
bamboo tube. All those beings who have it is to have become a man. They have heard
committed the evils of the deepest dye the discourses about the blind turtle and the
usually take rebirth in Avici, the most
frightful of the many hells. If Avici alone yoke* and the comparison of the small piece
is packed so much, just consider how many of earth on the finger-nail and the great
beings there will be in the 7 other major earth itself, ** but do not realise their truth.
hells and many other minor hells. Thus,
if compared with the inhabitants of a single This is the answer to the question raised
hell, the number of inhabitants in the other by an ignorant person as mentioned above.
27 planes of the happy course of existence Here ends the exposition as to how the
is insignificant. Extend this to the cases
of Petas (Ghosts) and Asuras (Demons). beings who wander in this round of rebirths
are burdened by the groups of existence to
Only the three kinds of wholesome kammii- show that this is purely dukkha-sacca (the
almsgiving, morality and mental development
~an cauSe a being to arise in the happy
Noble Truth of Suffering).
cOurse of existence and only when a being Here ends the exposition on dukkha-saccl.
* Sillftyutta NikAya, MaMvagga Slrilyutta, Saccasarilyutta, PapAtavagga. Chiggala~ ~utta.
** Sarilyutta Nilcilya, Nidinavanasalilyutta, Opammasatilyutta (2) 6th SVll. Edition. p. 397.
Nakhasikhasutta. .
6Ua aya. Edition. p, •.1:.,•
PART TWO for tastes), ' phollhabba-lat)/W (ci.'Yifls f~r
E U,POSITION OF THE l\1EANING bodily impressions,)dhamma-ta1jha (cravmS
", , OF SA MUDA Y.A.. SACCA for mental impressions). i' These :cravi'ngs
having four interpretations',in eaeh,:;we 'hav~
CnTiDg: 24 interpretations in all. Rilpa-Io"hil means
I shall now expound the four different craving for pleasant visible objects. For
interpretations of the word 'Samudaya- these objects beings cannot be free from the
sacca'. 'Samudara' means 'the cause of burd::-n of sankhata, santapa and Vipo,t"iima.
ever continuing t'his psycho-physical process How? It is in this way:- This craving by
of existence'. It also means 'the cause of way of iiyuhana (the fever of unsatisfied
ever continuing the unsatisfactoriness of life', longing) forces beings to strive and find ever
Thert;. is no more continuing of this psycho- fresh delight. They have no desire to get
physical process of existence after the death rid of .stlch delightful objects; This craving
of an Arahat who has ovcrcome all kinds of is also expanded in the following ways:-By
craving, and there is no morc continuing of way of nidiina (foundation; origin; cause),
suffering in him. Therefore it ~hould be they incline to have more and more pleasur-
definitcly understood that craving is the able objects and enjoy more <lnd more. They
origin of ever continuing the arising of suffer- have no contC'ntment of mind. By way of
ing in the lives of all bein[!s, throughout all san/yoga (union; association} they desire
of their existence. In the world there is always to be a%ociated with these pll!asant
kiima-tafJhii (sensual craving), and those who ohjects. '/ he\' have not the slightest idea
overcome this era \ ing are free from sail/' hata to part with these pleasurable objects. By
(that produced by a combinatiQn of causes), way of palibadha (obstruction; hindrance;
santilpa (burning), I'ipari~/(il/l(/ (change) and impediment). they prevent beings from
suffering connected with the maintenance of parting with tllest: pleasant objects, and also
their wives and children. Those who strive obstruct the source" of tranquillity of mind.
for sensual pk'a5ures are burdened by the,e They do not allow beings to 8!t<lin calmness
til! their d~ath. Althoufh they have had of mind obtained bv not mingling with thrse
the rare opportunity of attaining manhood objects. Thus craving for visible objects
during the Bllddha's Siisana, to encounter causes beings to sustain suffering by
which, also, is another rare opportunity, they functioning in these four ways.
have no opportunity to add to the glory of 'fhe sam~ holds good for craving for
Learning of the Doctrine and Practice of the sounds, etc. Dhnmma-ta11hii means
Dhamma. As thev have sown this seed of craving for vedaniikkhandha (Feeling
craving, the off'-sh-;"ots and branches in , the Group), sannpkkhandha (Perception Group),
na~ure of 'desire t(l accumulate wealth', sankharakkhandha (Group of Mcnud
·desire to b\! handsome and good-looking', Formations) and l'iiiniilJ ·1kkhandh'a tCon-
'desire'to be wealthy', 'desire to COmpI'H~ with sciousness Group) found in a perSon's life 'or
others" . ~tc" which ,are but the expansion of in the lives of his dear ones.
.~viJJ~,~. !!pring f?rth , endless!y.These .. Another way Qfexpression:~ .There are
,.
4'1,pSi~ns .of crav1l1g haye , their relevant
~~f18 ~ththree. as~cts 111 each: '''flcnkhata,
',~d.. 'PiP.,a~!~",a.:rhis,.~ .thel ~Xpo. si-
alsothr~e kinds of cr~ving. They are , (l)
kDma-lal,lhD, (2)bhaJla-talJhii, ~ ,(~) ~;b"«'Q
la(lh,ii. .: ,KiimfiHqoha ·· 1,n:I~"~ , Q:aying' .fpr
II
. ' ,;.J~!e ,;~~\l~\Q"igil!,.of .~ff~jng,
U~. ill.'~"
, ~qycP7 'fa tb
,~R8 ;~n~JlW
t R~P.llIJ~
~~~~s., obj~1$;:' J~Q4;a!l ,f9r~~ /!~
~<:~,~ ,~Ht.Plg " dqll.(}I\_~
...
..,,~
.... -:mJ~~»~, ~ .; 'U"".) b~;. Qne~['~ I.iYMJrav~lJIICM1lPa
. ... ~~~in.~i".: 'Ra-vms delight ,in wro,. vjew-" Qf~""
j~ fdlati<n(' (fiCl'hed«~
.
·llt'fl. ·
~i
.
: ~~
156 C ATUSACC A nlpA NI
palatabk and not very easy to swallow. lower wor lds, discard their properties, become
When we add ghce, butler, fish soup or beef samana.\' and practise Calm in the ro~est S0
soup to it and when we eat it with pork or that they may be free from such suffering.
chicken, then only can we eat tastefully,
The ml!al that is cooked on the JOlipasiJlJo
In the same manner, the consciousness of (a burning glass made of crystal) used by the
beings of thc Sensuous Planes, having been Northern Islanders is very deliciou:; anu
incessantly mixed with such 'burning' things palatable. It is comparable to those
as sensuous lust, ill-will, etc. , arc very arid delicious dishes of ghec, butter, pork and
and hot. When thcy have no opportunity chicken found in our country, and if our
to come in contact with external objects, dishes happen to be mixed with that meal.
they at once bc,'ome monotonous, dr\)w~y the latter would lose its taste and delicacy
and devoid of interest. Just as a dog be- altogether. Thus the union of the two will
comes irritable and restless when an ulcer in have to be much feared. Similarly, one
its body is eaten by maggots, these cravings attains jhiina which is free fr ,~ m such
also cannot rest for a moment, and havc to hindrances as selhuality and ill-will.
run immediately aftcr an external object, or Detached from sen'will objects, detached
after one of their associates. Only when from unwholesome states of miild, he enters
these cr<!vings are constantly associated with into the first JhiinD, which is a,:co~:1panied by
external objects, can the agreeableness of thought-conception and discui'sive thinldng,
consciousness of beings become conspicuous. is born of detachment and filid with r"pture.
The more attractive are the external objects, External obiects are obstacles to him. The
the better will be the state of agreeablen~ss craving for 's uch jhiilla, or the arising in tht:
of beings. bruhmii plane in the next birth by virtue
of such ihiina , is called bhava-lil!lhrl, Under-
Thus, beings experience sensuous pleasures stand the Origin of Suffering in relation to
in association with external objects and enjoy the bhava-1alJlrii in the same way as has been
the status of Sakka, the king of de vas, explained in the previous chapter where the
worldly kings, wealthy persons, de vis, suffering in the cas~s of constituent Groups
women, etc,. in the Sensuous Planes. When of Existence contained in Brahmiis has been
they are kept away from these external expounded.
objects, they become drowsy and bored.
Then the craving which may here be compar- The ex.position of the origin of suffering in
cd to a burning fire, arises and longs for relation to the vibh[[l'a-lal1hii which is
external objccts. To satiate its hunger, it associated with micciIadi!!hi (wrong belief) is
has to be fed. So, in accumulating the com- not !!iven here, as it is not necessarv to be
bustible substances for this burning craving, expl;ined in the Buddha's S .lsa'lG. .
we find that myriads of cvil actions ~ind my- Here ends the exposition of S'Ill1Ildava-
riads of sufferings accompany the lives of sacca (the Noble Ti'u'h Gf th: Origin' of
these beings. This craving is called Sensuous Suffering.)
Craving. This sensuous craving always
murders beings by sinking them in the THE FOUR INTERPRETATIONS OF
ocean of suffering, while the beings of this MAGGA-SACCA (THE NOBLE TRUTH
Sensuou~ Sphere are striving hard for the
OF THE PATH LEADrNG TO THE
maintenance of their wives and children and CESSATION OF SUFFERING)
also to earn a livelihood. Just as water that
runs down the steep hills, into the river and Of the four asr~cts of Ni"ocll",-w(,(\7 (til':
carries all dry twigs, branches and leaves Noble Truth of the Ccs,alion of Suff':i'ii1!!)
down to the ocean, this never-satiateo and four aspects of ,H:tgga-sacm (th,: Nub!.:
craving carries to the Four Lower Worlds Truth of the P<lth leading to the Cess'llion of
all those worldlings and men of the Sensuous Suffering) both of which arc atlain:lblc and
Srhcre, who arc not living according to enjoyable by SOft/"OI/I/:/s (StreamwinIlCfs),
the Buddha, Dhalnlll(/. 1 his is the exrosition I shall now de:1I with the latter iiI'S!. ,\ $ has
on SelJsuous Craving of tl'e Origin of been eXj1lained ber,He there :Ir.:- f,)ur illl,'r-
Suffering. prctation~ of ,\/aggll-StI(\'lI. TIl.:-\ :lr.:-:-
'rhose wise reorlc .who understand the (I) lIil'dllllrlm (rekas.:-, ddiwr
work of thiS burning craving treat tillS Sen an.:,'), (2) h"(/I{(ht> (sllit:IOdity f,'r
~uous Sphere on the same level as the four the a ttainment of Ar:ll\;\t~hip)
MAGGA-SACCA 157
(3) das\'aI/t1{ho (reali 7 ation of the anupadisesa-nibbiina (the Full Extinction
truth), (4) at/hipalt'Y.J'a(ho (sover- of Defilements without the groups
eignty; ppwer). remaining, or thr 'no-more-continuing' ()f
this psycho-physical process of exi~tcnee).
Of thl:sc. 1 shall c\.pound how Sotiipanna\' This is the expo~ition as to bow Sotarwllllas
are able t{' attain and enioy the niy)'cI'lG{ho gradually risr till th~y attain anupiidi-se.w-
aspcct of the Nob:c' Truth of the Cessation of nfbbana. This is the definition of niy),all(l!hf).
Suffering. Whcn a person attains Sotapatti- The above shews the exposition of the as)1ect
magga (the P~l!h of Stream-\\ inning), mic( lla- of niyyana!(ho attained and cnjoyed by
di!!hi (WInng Undrrstanding) lind \'icil,icrha Sotapannas.
(Sccrt.cal Doubt) that ~Icc.) mran\ him c(·me
to an end. All his ar"lll1;lIlatcd old llI~whole 2. Below is the explaration of ~L~ asprct
some /.:allllll(lS and those unwholesome actions of hetu!/ho (having the charactcristic of being
that have been performed bv him in the a cause for the attainment of Arahatship)
pre~cnt life and :lre to take drect in Sl'CCI s,ive atu:ined and enjoyed by SOh7pm://t!.i. From
births or future birtll~ becom r ineffective. the mcment the Sotc7palll1aS attain the Path
He is thus free from falling to I!pcl)'o-Slltnsara of Stre~m-winning, the inherent qualities of
(rebirth in the Lower World s) for ever. At the Holy Ones ever exist in them. and they
most he will have to W311( I er in the Happ> become stronger and stronge .. in sl:cceecling
Course of Existence, SUC!l as the world of existences. The qualities of morality
men, del'a-p lanes and flrahlllc( planes. Even establi,hed by thcm b~come gr-::at, r llnd
in those planes, never wOllld he arise as one greater. So too are the pov,ers of their
who commits evil actions and who leads a samiidhi (Concentration of mind) und pG/i,ia
bad mode of living; nor \\ou!d h~ arise as (wisdom). So <llso are lhc powers of satipat-
one who is deprived of power, wealth and /hc7na-dliamma (Four Applications of Mind-
glory. He would only arise as one who is fulness). samapparlhana-dhamlJll7 (Right
endowed with wi~dom, gloJ") , v. ealth and Exertion), iddh i-pc7da-dhall1 111 a (Roads to
power. It;s the Law of Cosmic Order that Power), indriya-dhaml1lil (Faculties), hala-
such a being would never be rehorn in a dhamma (Powers), bojjhallga (the 7 lin ks
plane lower thnn he has arisen in, after his of Enlightenment and lI1aggallga-dhall1l11u
passing away from the pre,;"nt plane. If (the Noble Eightfold Path). The dcvelop-
he so desi:'es, he can take rebirth in the same ment of such powers in one existenec after
old plane, or hc can arise in :1 highcr rlane. another is known as hetuttho. The above ie,
the e\position of the aspect of hetllf/ho
Tn this manner he wantlers in the Happy (suitability for the attainment of Arahatship)
Course of Existence for many a worid-cycle. attained and enjoyed by Sotapallnas.
Although sotapanllas wunder ill the Happy
Course of E.\istence. unlikr the ordinary 3. Now comes the aspect of dassalla{ho
worldling, they d,. not drift nlong the (realization of the truth) attained and enjoyed
current of S(lIiIsi/··(I and arc not destined to by Sotapannas. From the moment the
take rebirth in tl'e Lower Worlds. From Sotapannas attain the Path of stream-\\ inning
the moment they attain thc Path of Strenm- up to the time of their attaining al/-upc7di-
winning. they are delin:reo fr<llll sllch e\ils as sesa-llibbana, while they arc wandering in the
saH aJar/if (hi (Personal i ty-l'el ief). ricik icchtl, Happy Course of Existence, they have 110
r/ucarita-durrljira (bil al"iion~ aJld bad liveli- perplexity of mind in regard to the ('xi~tence
hood), and i.para-dIlUl;a. and ha\c thus of the Four Noble Truth~- the Noble Truth
attnined sa-lipiidi-.Isa·/Jihhiill/!* (the Ful: of Suffering, the Noble Truth of the Origin of
ExtiJ~c.tion pf Defilements \\; 111 the Groups of Suffering, the Noble Truth of the C~ssation
E.\isknce sti'l r~:lllaiIiing). 1 he)- then wander of Sl.ffering anci the Noble Truth of the Path
ill til;! H,Ij~py ClilIr'e of Existence as Ar(J'as leading to the Cessation of Suffering. When-
(Noh!e Ones) ""ho bel('n~ to the Supra- ever they contemplate these Four Nobk
munen):\! Sphere. Aftcr \\ancieripp in the Truths, they at once reali~c them vi\ idly.
planes of human beings. Del'Gs and Bralimas just as one can distinctly see the pbnets arid
I\hen th..:\' d0 not de~irc to wander any morc constellations high above the sky. This is
in the H,.ppy Coursc of Existence, th.'Y attain the exposition of the aspect or" clm.I(/l/a/flo
---_.
* Tl':r~ ar~ tw.) int~rfJ~~uti : lOi in r~~,lrd to th~ U>~ of m-II.~a-lis('.~a-nihh()lw. In the lir~t ca~.: it is w.':<1 on1v in
r~sJl~~t of (//'0'/;11<' in til: s<=~onJ cas". as here by the Venerable Lcdi Savadaw. it is used in r~SP':Cl or "II r,,"r ,I '; ."C ~
of holin:ss. I fth~ word is usC'J only in respect of a"uhal< nihhalla-d~r/lll appears to be more suitable in n:spcct ()f
the remainin!, three.
Just- aihthe.,great:fisk~
Ocpan llCed not fcar.the~Va.tep,jK
of getting diminished: '. these:.Q1itipamiw l n~
Thus they are free - from the nCH r fea ~ losing thci.~ , aUrunmeritl ;.of.·-~tb~
'acciltrlUlatiofl, (i)f meriC' 'c-alkd pllill~(ibhisan Full Extinction of Defilements with ", the
kh'4ra! ·They have . attained the highest groups of. existence still remaining.... Just
ilmongstall the mundane wholesom'~ Kammas as the water of thaI Great Ocean is not warm~
Th~it : milldsbecome as eure as a highly ed by the rays of the sun, these Soldpannas
polished ' conch. These all help them to who have ,lttailJf!d SU-IIptidi-sesfl-nii>Mna will
attain anupiidi"seso"nibbiina. not be polluted Wilhll11Y Defilement ' ot
thi~ i~ the exposition of the aspect of threatened with the dangers of wandering -in
a4i1ipaleyra{/1O attained anJ enjoyed by the Saril.fiira, howe\ el Ion!! they .may have
SOliipann{ls. to wander in the Happy Course of Existl.nce,
and they need not fear thatP.:r-;onality-belief
Now I shall expound the four aspects of will accompany them any more.
Nirodha-sacc{J (the Noble Truth of the Cessa-
tion of Suffering), whidl itsdf is c~!Iled Just as thc fishes in the Great Ocean need
Nibbcina. There are four aspects of Nirodha-
not bc anxious about the water of the ocean
sacca. They are: (l) niswran{JI{JIO (h:lVing
getting \\arm at any time, tiles\: SOliipan~i:Js
also need not be anxiou~ about the defile-
the characteristic of being an escape), (2)
mcnt, which they haw alre~tiy dispelled by
pavivekattho (having the characteristic of
means of the P:lth and Fn:ltion of the streain-
being free from disturbance ), (3) amatal!hv winning. Just as th~ fishes in the G~eat
(a state' where there is 110 more d<'<llh -Of Ocean 'need not be anxiolls about the watet
dissolution); and {Jsallkhalil!ho (having the of the ocean gelling dirty, so also the SOlti~
characteristic of the Unorig:nated' Nibbana). pallllas need not be nnxi()us about their state
The supramundane sphere of such SVlti- being polluted with wrong views. sceptical
pannas as VisiikftiJ AnathapilJ(/it.a, and doubt, evil actions, bad livelihood and hellish
decillions .of Holy Ones in the Del'a-countries qualiti.:s.
of Calu-mahiiriijika, Tii.atill1sa, etc. may be
compared to the Great Silo Ocean situated
at tM foot of Mount Meru. Dl-cillions and
deCillions of such Noble One~ may be
compared' to decillions and decillions of
fishes · living in that gr('at ocean. In what
respect db they resemble them? It is in this
manner That Great Silti Ocean situated
theYuganda' Mountains is very
mmenselv deep. The water in that
diminished, nor is its
ray'Of the' suil. The
. even a .peacock's
otl~4in&teotfo'iJ.' will' sifSk to the bottom
W.memanne r ids the
n.~ kind' Qf: qlJcstioqis raised by one
who does not realise the greatness and
magnificence ofNibbiina." .
These Sotopailhas, artcr passing amongst 3. Asmikhatatlha " ,;;.;
heavenly and bllman beings for a great length
of time finally become Arallafs, and the Bi!low is the 'exposition of asmihhntattJia
Nibbiina they are then to attain after getting (having the chmactaistic of the '~Unorigjllat
rid of the grollps : of existence is called ed" Nibbdl/a). ·f
AnupOdI-sesa-nihb(lna. This Nibhiinu is not The Sa-lIp(u/i-I'esa-nihhiina attahed ' by
within the scope of 5,·otiipallll{ls. and so Sotc7pannas is nc\a destroyed and - <;0 it i"
in expounding the NibbOlla~ttained by eternal. That h~i(1!! the caSl', it is free from
SOUl pannas.. Anupiidi-se ,a-llir biilla is not the trouble of sc tti~~ it up anew. There is
meant thereby. and therefore not dis(;Usscd. no more trouble of diving into the pit of
l. The . nissara(1at{ho (having the suffering aga in to perform alm.,givirig · in
characteristi..: of being an escape) aspect the cndeav(lur to attain Nihhllnll. There is
attainoo and enjoyed by SOIc7pOlliJaS means no more suffering for them to practise
the following: (i) kilesa-Ya!{11 (escape t'r"om morality and also to kad the life ora sallial,lrl.
the circle of the most evil defilcm~' nts headed The state of thc UnoriQ'inakd. UncrcatecL is
by "Wrong Views" · and "Scrptical Do ubt" ), callcd the (Jsmikhil!lil!illi aspcct attained. and
(ii) karnma-valfo (escape from the circle of enjoyed by SOIl/I'll/lilliI'. Th-:y, Iwwever,
unwholesome kamma such as the ten kinds practise alm,;giving, morality and mental
of evil conduct in deeds, words, and thought, development for the rurpusc of furth~r
and also the bad mode of living), andCiii) dispelling some delilcments thal lie latent
vipiikal'af!u (escape from the <;ircle of being in them. They need not worry about
reborn in the ·Four·Lower worlds.) personality-bdief. sceptical doubt and the
ten kinds of evil actions which have already
As regards. WMiqlings, although they been extinguished.
wander in the round of rebirths a~ kings of
men, kings, of devas or kings of brahmiis, as Here ends the exposition of asatikhatattha.
they have not yet attained the state of escape 4. Amatat{/ul (a state where there is no
from ' the: round· of rehirths, t~ey havc to more death or dissolution.) '."
wander ' in ' it,entangling with wrong views,
sceptical doubt. evil t"onductand bad liveli-
hood • .wJUchwo.uJd cause them to arise in the
fOUr
" I
IQwet ·.wQd~. . ' ;'.. ;'.." - _0 . _~';:.I
" ,I, 1'J .• ".! " . : : , 1 1 1 ,
..' .
lHere eddalthe ~positioitof ,:";"'sa··anat(ho.
. - .J' 1 . _ "-
;~; I~~~j~~~~~~~t~.::;~~sj()~~;;:;
~ll(}iJ
_..•.. ~y~Jft~
."....'~~'.I' '., .~' ~~~I~cr.
, _ . " ' , . , ... ,-,, '''f~
.,J.: ;!;• .:··",'c ..
160 CAT US ACCA DIPANI
by
Edited by
THE ENGLISH EDITORIAL BOARD
a Buddha in person, and who is capable of and the Fruits, then release from worldly
attaining the Holy Paths and the Holy ills cannot be obt~iTI(d during the present
Fruits through the mere hearing of a short Buddha Sasana, \\hile release during future
concise discourse. Buddha Sasanas can be obtained cnly if the
A Vipancitannu is an individual who has individual {flccunters them. No relea,e (~n
not the capability of attaining the Paths and be obtained if no Buddha Sasanii is encoun-
the Fruits through the mere hearing of a short tered. It is only in the case of individuals
discourse, but who yet is capable of attaining who have secured niyata vyakarOlJa (sure
the Paths and the Fruits when the short prediction made by a Buddha), is an encoun-
discourse is expounded to him at some ter with a Buddha Sasanii and release frem
length. worldly ills, certain. An individu21 who has
not attained niyata vyakarOlJa cannot be
A Neyya is an individual who has not the certain either cf enccuntering a Buddha
capability of attaining the Paths and the Siisana or ~chieving release frem worldly ills,
Fruits through the hearing of a short dis- even though he has accumulated sufficient
course, or when it is expounded to him at paramfs to make both these achievements
some length, but is one for whom it is neces- possible.
sary to study and take careful note of the
sermon and the exposition, and then to The~e are considerations in respect of
practise the provisions contained therein fer those mdividuals who possess the capabilities
days, months, and years, in order that he may of attaining the P~ths and the Fruits by
attain the Paths and the Fruits. putting forth effert for seHn days, but who
have not obtained niyata l'yiikarOlJa.
This Neyya class of individ\1als can again
be sub-divided into many other classes Similar consider~tions apply to the cases of
according to the period of practice which those individuals who have the potentiality
each individual finds neces~ary before he of attaining the Paths and the Fruits by
can attain the Paths and the Fruits, and putting forth effort for fifteen days, or for
which further is dependent on the paramfs longer perieds.
(Perfections) which each of them h~s pre-
viously acquired, and the kilesas (defilements) A Padaparama is an individual v.ho,
which each has surmounted. These classes though he enccunt(rs a Buddha Sa~ana, and
of individuals include, on the one hand, those though he puts forth the utmost pNfirle
for whom the necessary period of practice effort in both the study and practice cf the
is seven days, and on the other, those for Dhamma. cannot attain the Paths ard the
whom the necessary period of practice may Fruits within this lifetin;e. All that he can
extend to thirty or sixty years. do is to accumulate habits and potentials ...
Further classes also arise, as for example, Such a person cannot obtain relea~e frem
in the case of individuals whose necessary worldly ills during this lifetime. If he dies
peroid of practice is seven days, the stage of while practising samatha (Calm) or ripassanii
an Arahat may be attained of etTort is made (Ins ight), and at trin s rebirth either as a human
in the first or second period oflifc,. \\hich no being or a dew in his next existence, he can
more than the lower stages of the Paths and attain release from \\orldly ills in that
the Fruits can be attained if etTort be made existence within the present Buddha Siisan!.
only in the third period of life.
Then, again, putt ing forth etTort for seven Thus did the Buddha say with respect to
days means exerting as much as is in one's four classes of individuals.
power to do so. If the effort is n()t of the
highest order, the peroid (,f fl(CCSf<q'y (tTcrt THREE TYPES OF INDIVIDVALS:
becomes lengthened according to the laxit) In the same Pi takas referred to above.the
of the effort. and seven days m:1y become Buddha gave another classification of beings,
seven years or longer. dividing them into three classes :;cccrding as
Irthe etTort during t his life is not sufficient ly t hey resembled three kinds of sick persons.
intense as to enable one to attain the Paths The t Ilree kinds of sick persons are:
* Three pn!lods of life are usually di~tinguishcd, Vil., youth, middl~·age, and old Ollie.
Please see page 721, Visuddhimagga by ~tll)amoli.
** Va.. nll: habits and potentia...
THREE TYPES OF INDIVIDUALS 167
(I) A pl;rson who is certain of regaining If such II Neyya individual, knowing what
health in due time even though he is good for him according to his age, discards
does not take any medicine or treat- what should be di~card(d, scanhes for the
ment. right tc,lehn, and obt<lins the rifht guidn:ce
from him and puts forth stIfficicnt dfcTt, he
(2) A person who is certain ef failing to can obtain release from worldly ills in this
make a recovery, and dying frem the very life. If, however, he becomes zddicted to
illness, no matter to \\-hat extent he wrong views and wrong ways of cenduct, if
may take medicines or trcatrr.(nt. he finds himself unable to di~card sensual
(3) A person who will recover if he takes pleasures, if although able to disc2Td ~emual
the right medicine and treatment, pleasures he dees not obtain the guidance of
but who will fail to recover and die a good teacher, if although obtaining the
if he fails to take the right medicine guidance of a goed teacher, he is un!1ble to
ilnd treatment. These are the three evoke sufficient effort, if although inclined to
kinds of sick persons. put forth effort he is unable to do so threugh
old age, if although young he is liable to
Persons Who obtained niy(1{a vYiikarcr;a sickness he cannot obtain relea~e from
(sure predict icn me.de by a Buddha) frc m worldly ills in this present life. King Ajata-
previous Buddhas, and "'ho as wch are sattu, .... the miJlionaire Mahadhana's
certain of obtaining rel<ase frem ",erldly son, ...... • Bhikkhu Sudinna, ...... are
ills in this life, resemble the first class e f cases of persons who could have obtained
sick persons. release from worldly ills in this present
existence.
An individual of the Padaparama class King Ajatasattu failed to obtain release
resembles the second class of sick ptr~cn. because he had committed patricide. It is
Just as this seccnd class c f sick p(H(n b :s stated that he will drift in future sarhsora
no chance of recovery from his illness, (round of rebirths) fer two aSGlikheyyas (unit
An individual of the padaparama class has follwed by 140 ciphers) world-cycles, after
no chance of obtaining release from worldly which he will become a paccekabuddha
ills during this life. In future lives, howevCf, (Solitary Buddha).
he can obtain release either within the The millionaire Mahiidhana's wn indulged
present Buddha Sa,ana, or within future himself so exceEEivtly in semml! pleasures
Buddha Sa,anas. The story of the youth during his youth that he was unable to attain
Chattamal)ava,* of the frog who becc:me tranquillity of mir.d "'hen he grew older.
a del'a,·· and of the ascetic Saccaka,"· Far from obtaining relea~e frem worldly ills,
are illustrations of persons who obtained he did not even get the opportunity cf
release from worldly ills in their next associating with the Ti-Ratanas ...... ..
following existences within the prrsent Seeing his plight at that stage, the Buddha
B~ddha Sasanas. said to Ananda: "Anandii, if this miJlio-
naire's son had become a bhikkhu in my
An individual of the neyya class resembles sosanii during his youth or first period of his
the third class of siek pc rwn. Just as a ]ife, he would have become an Arahat and
person of this third class is related to the would have attained Parinibbana ... *....
two ways of either recovering or dying frem in this present Iife. If, otherwise, he had
the sickness, so is a Neyya individual related become a bhikkhu during the second period
to the two eventualities of either ebt2ining of his life, he would have become an
release frcm worldly ills during the pru(nt Anagami, ••••••••• and on death
life, or failing to ebtain wch rcl(a~e. would have been reborn in the Suddhiil'osa
• Vimana Vatthu, p. 76, 6th Syn. Edn .
•• Vimana Vatthu, p. 73, 6th Syn. Edn.
*** Sllttanta Pitaka, Majjhima N,kaya, Mlila-pat:lt:lasa, pp, 288-299, 6th Syn. Edn.
**** Samaiii'iaphala Sutta published by the Union Buddha Sa sana Council. Please see the Light of tbe
Dhamma, Vol. V-No 1.
.... * Dhammapada Commentary, Book II, Story Q. See also Khuddaka-Nikiiya, Peta Vatthu, paiD
216, 6th Syn. Edn .
.....** Vinaya Pitaka, Piirajika, p. 13. 6th Syn. Edn .
..... ** Ti-Ratanas-: The Three Jewels, vi£., the BLlddha, the Dhamma, the S:ttigha .
........ Full Nibbana. The death of an Arahat is known as attaining parillibbaua .
•• *** ..... A Non-Returner to the Karna-Iokas.
168 BODHIPAKKHIYA DIpANI
hrahma toka, * whence he would ha\'e attained
dhana's son, it should be remembered that
parinibbiino. In the next alternative if he
ani),ata l7e)'ya individunls can attain relca~e
had become,a bhikkhu in my sasana ~t the
from v.orldly ills in this life cnly if they put
begll1nmg 01 the third pcrcid eflife, he wculd
fo}-th ~ufficlent efrort, (\(n if they p('s~e~s
have become either a Sahdagami ** or a'
paraml sufficient to enable them to cbtain
Sotapanna, *** and would have attained
such release. If industry and (frert rre
permanent release frcm r. birth in the apaya
lacking, the Paths and the Fruits cannGt te
lokas."****_ Thus said the Buddha to the
attrined within the present Bucdha SUfCna.
Venerable Ananda. Thus, although, he (the
m.!llro~alre Mahadhana's son) pcsses>cd Apart frcm these clas,es of pn,cm. tl·. (Je
paral111 Tlpe enough to make his pr.esent are ah:o an mfJnlte number cf C2ther beings
eXistence hIS last existence, net being a who, lIke the ascctlCs Alara ard
person who had. secured m)'ata I'Jiika rCIIJa, Uddab, ****** pos~ess wfFcieilt rare 1111
he f~z1ed to obtam release from worldly ills for re!case frcm v.orldly ills, tut \\110 :0
III 11Is present life became of the upheavals not get the epportunity. t(e< we they
caused by the defilements within him ('nd !1appen to be m one or the othn of the eight
this is despite the fact that he had the cpp'or- mepportune plrc(s (al/J-r.""h~;aJ) H***U
tunlty of encGuntering the Buddha Sa,ana. v.here It IS not possible to att,in the Prt1.s
If furt.her, his period of existence in the apiiya and the :fruits therecf.
tokas I s prolonged becau~e of evil act s dene (H~re ends the part showing the division
in this existence, he wculd not be able to rise of bel ngs In t 0 f cur and three classes 2cce rding
aga!n and emerge out of those apiiya tokas to Puggala Paiiiiatti of the Abhidhzrr,ma
III time for the siisanii of the future Metteyya Pi!aka and the Anguttara Nikaya of the
Buddha. And, after that, the large numbrr SuttiiJ1t a Pi la ka.)
of world-cycles that follow nre world-cycles
Necessary Conditions of Practice for Nena
where no Buddhas c:ppear, *.*11* there
and Padapararna:
being no world-cycles within the vicinity cf
the present world where Buddhas nre due to Of the four classes of jndividuals men-
appear. Alas! f8r indeed is this millioDoire's t ioncd, the Vgglia{itcfiiill and the VI/aiicitMiiiu
son from release from worldly iJls even classes can att3in the Sctapalti-rrrua (F,th
though he posscssld piircnii ripe en0ugh to ()f a Stream-winner) and the ether higher
make hiS present existence his Inst existence_ st2ges cfwisdorr-like Visiikhii ad Ar,atha-
The general opinion current at the prc Eent pil)Qika ********-threugh the mere hearing
day is tha.t, if the paramis 8re complete, cne of a discoune. It is net necu,alY fer !ouch
cannot miss encountering a Buddha Sa~ ana indi vidals to practise the Dharrma 2ceord-
even if one does not wish to do so, and that ing to the stages of pr~ctice such as sila
one'sreJease from worldly ills is ensurcd even risudclhi (Purification of virtue), cillal'isuddhi
though one may not desire such re1eaEe. (Purification cf Cemciomno~) ad EO en.
These people fail to pay attention to the Be it remembered that this is al,o the ea,e
existence of Ili),ata (cne who has obtained a when deras and brahmiis attain relc8se frcm
sure prediction m2de by a Buddha) 2nd worldly ills.
aniyata (one who has not obtained a ~ure Hence, it sheuld be noted that the courses
prediction m2de by a Buddha). Considering of practice, such as silo-l'isuddhi and citla-
the two texts from the Pitakas mentioned I'isuddhI, laid dov.n in the PaJi Canon, are
above, and the story of the million<:ire Maha- only fcr the Neyya and Padap'arama classes
* The 'Pure Abodes', are a group of 5 heavens belonging to the Form-Sphere, where only the Never-
Returners are reborn, and in which they attain Arahatship and Nibb5na .
.. The 'Once-Returner.'
*** The 'Stream-Winner.' See page 5, Ibid.
**** Apaya lokas: The four Lower Regions. They are: the animal wortd, the ghost-world, the demon-
world and hell.
***** SuiHia-kappas: "Zero" world-cycles.
* •• u* Suttanta Pilaka, MJjjhima Nik5ya, MiJlap:1ll1.dsa, PJsarasi Sutla. p. 220, 6th Syn, Edition,
........ Digha Nikiiya Pathika-vagga. Da~ultara Su:ta, page 248, 61h Syn. Edn.; Anguttara Nikaya III
Al\haka-nip5ta, Akkha~a Sutta, page 60, 6th Syn. Edn. (i) paccanraro-a border district "here
the Buddha SUsana doe~ not flourish: (ii) An;pillo -the four Brahma planes of th~
Formless-sphere; (iii) Vilalillgo - person, wilh congenital defeels such as idiocy, etc.' (iv) Amliliosallo
--a brahma plane of th~ Form-Sl1hcrc of non-comciousnc,~.: (v) Micch,idillhi-birth among pwpJc
holding wrong views; (vi) Pcla-th~ Peta world; (vii) Tiracchtlna-the animal world; and (viii)
Niraya--heJl.
******** Dhammapada Commentary, stories relattng to verses I and 18 .
Vip:lssana with such industry that it may sali, the unsettlement of their minds
carry kiiYllgafiisllli with it, they will succeed, disappear, do they become aware of the heat
provided that they really have the necessary of unsettled minds. Having attained the
wisdom :llld industry. The kc/yogaliisali state of the disappearance of that heat, they
that is associated \\; [h udayabbaya-fiii(w develop a fear of a relapse to that heat. The
lKnowlcdge arising from contemplation of case of those who have attained the first
the arisings and vanishing;; of mental Hnd shiina, or udayabbaya fiii(lG, through kayagalii
physical phenomena), which clearly sees salipa!!hiilla needs no elaboration.
t heir coming into existence and passing away,
is very v~luable indeed. Hence, the higher the attainments that one
reaches, the more does it become difficult
In the samalha (Calm) method, by practis- for one to be apart from kiiyagaliisa!i.
ing the kiiyagaliisali of out-breathing and in- The ariya pugga!as (Holy Ones) use the four
breathing, one can attain up to rtipiil'acara salipa!{itiinas as mental nutriment until they
callilfhajhiilla (the fourtl 1 Jliiina of the Forl11- attain parillibbiina.
Sphere); by practising Va(l(l11 /nallasikar61 * of
the kiiyagaliisati or the thirty-two parts of the The ability to keep one's attention fixed
body, such as kesii (hair of the head), lomii on parts of the body, Such as out-breath and
(hair of the body), etr., one can attain all the in-breath for one or lW0 hours, takes one to
eight samiipattis;** and by practisillg**'" the culmination of one's work in 7 d1YS, or
15 days, or a month, or 2 months, or 3
paliku!a manasikiira of the same kiiyagalii-
months, or 4 months, or 5 months, or 6
sali one can attain the first Jhana. If
months, or a year, or 2 years, or 3 years,
~'ipassanii (Insight) is attained in the process,
according to the intensity of one's efforts.
one also can attain the Paths and the
Fruits. For the method of practising out-breathing
Even if completion is not arrived at in the and in-breathing, sel" my "Anapana
practice of samalha and ripassanii (Calm and OipanI".
Insight), if the stage is reached where one There are many books by past teachers on
attains control over one's mind and the the method of the thirty-two parts of the'
ability to keep one's attention fixed on body. In this method , kesii (hair of the
wherever one wishes it to be, it was said by head) , lomii (hair of rhe body), Ilakhii (nails),
the Buddha that such a one can be said to be dania (teeth), laco (skin) are known as laca
one who enjoys the savour of amata paficaka (Group ending with taco as the fifth).
nibbiilla. **** If attention can be firmly fixed on th':se five,
"Amatam tesam paribhutlam, ***** the work of kii),agaliisali is accomplished.
Yesam kiiyagalii sali paribhutlcl." , For ca/U dhiilu vavatthiina (Analysis of the
These who enjoy kiiyagatiisali, enjoy Four Great Primaries), /'Ilpa vipassallii (Con-
all/ala (Nibbiina).
templation of Physical Phenomena). and
Iliima-vipassanii (Contemplation of Mental
Here, amala (Nibbana) means great peace- Phenomena), see my "LakkhaQa Dipanj",
fulness or tranquillity of mind, ****** "Vijja-magga DipanI", "Ahara Dipanj",
In its original natal statc, the mind ~s and "Anatta DIpanl".
highly unstable in i.ts ~ttcl1tiveness, and thus IS Here endsa concise e:\planation of kiiytlgta-
parched and hot In ItS. nature. Just as the sa/i Mill' lIlii. which is one of the four saripa-
insects that live on capsicum ~re not aware of {{//lilJas, and which has to b.:: established tirst
its hcat, just as beings pur!'uing the realm of in the work of bhiil'l1Ilii (Mental Contempla-
la/Jhii (Craving) arc not aware of f(/(d/(i's heat, tion) by Nl'YYIl and PlIdIlP:l/'tIllI(/ individuals
just as beings subject t~ an.g~r and pflde arc forthe purpose of attaining the P;\th~ and the'
not aware of thl: hl:at of pmle and ang.!l, so Fruits within a Buddha S;is:lml.
arc b~ings unaware of thl: heat of \Inse[tkd
minds. It is only whcn, through kcl,J'(lKlllii- Here ends SCllipa{{//(llltl.
-----
• Aovcrlcnce or mind to colour or appcaruncc. Part or the c~ercise of rcne,tion onlhc thirt),-two pMts
or the body.
*" 8 sustaincd consdOll~ness II I'ranees or the Form-Sphere.
and l'url11lcS Sphcre.
H' Contemplation 01 IO:tlh,olllcncss .
•••• /)Clllhlc5snCS~ a tcrlll ro~ Nlhhana, . . '"
••••• AOI;UlIIltii Nlk, yil, I;kuka-l\lp,lt.l. 20 AlIlatll·vaMiI SUII,\,I', 47, blh S}n. I.dn .
•• .... 'I his mean Kilc a Nibb"I1".
FOUR SAMMAPPADHANAS 181
HAPTER III that the cause (of the failure) lies in the nature
of the present times, or in one being dvi-
THE .'OUR SAMMAPPADHANAS hetuka (born with two root conditions only),
The definit ion of saflllll{/ppadhanQ is: or in one's lack of sufficient previously
BhusClln dlwhati vahatiti padhiinalil, accumulated pammi.
,i,
afllllladcl'a paC/hiina sammappadhiina,h. In this world, some persons, far from
(Can carry out exceedingly; hence it is putting forth the full scale of the effort
called padhiina. Dhammas that can carry prescribed by the Bhddha, do not even try to
out pWPt'r1y and exceedingly; hence they are set up ka)'agatiisati effectively in order to
ca Ikd sammapadhiina.) cure their minds of aimless drifting, and yet
they say that their failure to attain the Paths
Effort that has not in it any element of and the Fruits is due to the fact that these
unwillingness is called sammapapdhiina. are times that preclude such attainment.
It is also called iitiipa I'iriya. It is effort that There are others of the same class who say
can e\'oke the taking of great pains physically tha t men and women of the present day have
and mentally. It is effort that possesses not the necessary accumulation of piirami to
four characteristics. enable them to attain the Paths and the
These four characteristics are: Fruits. There are yet others of the same
class who say that men and women of the
.. KiimClln taco ca nhiiru ca, present day are dvi-hetuka. All these people
A tfhi ca Qj·asissatu. say so because they do not know that these
Sa~fre upasussatu mamsalohitam, are times of the Neyya class of individuals
Ya,iJ tam purisathiimena purisavfriyena who fail to attain the Paths and the Fruits
purisaparakkarnena pattabbam. because they are lacking in sammappadhiina
Na tam apiipunitva viriyassa salJ!hiinam effort.
bhavissati. ,,*
If proper sammappadhiina effort be put
(Let only my skin, and sinews, and bones forth with pahilatta intention, where a
remain, and let my flesh and blood in the body thousand put forth effort, three, four, or
dry up, I shall not permit the course of my five hundred of them can attain the supreme
effort to stop until I win that which may be achievement; if a hundred put forth effort,
won by human ability, human effort and thirty, forty, or fifty of them can attain the
human exertion.) supreme achievement. Here, pahilatta
These characteristics may be summed up as intention means "determination to adhere to
follows:- the effort throughout one's life and to die, if
need be, while still making the effort."
J. Let the skin, remain,
7. Let the sinews remain. The Venerable Sona Thera's effort con-
3. Let the bones, remain, sisted of keeping awake throughout the three
4. Let the flesh and blood dry up. months of the vassa (Rainy Season), the only
body postures adopted being sitting and
It is effort that calls forth the determination walking. The Venerable Cakkhupala's effort
"If the end is attainable by human effort, I was of the same order. The Venerable
shall not rest or relax until it is attained, until Phussadeva Thera**-* achieved the Paths and
the end is grasped and reached." It is the the Fruits only after twenty-five years of the
effort of the kind put forth by the Venerable same order of effort. In the case of the
Bhikkhu Sona** and the Venerable Cakkhu- Venerable Mahasiva .... * Thera, the effort
paJa.·.. . lasted thirty years.
It is only when the Jhanas, the Paths, and At the present day, there is a great need
the Fruits are not attained after effort is put for such kind of sammappadhiil/a effort. It
forth on this scale, as prescribed by the happens that those who put forth the effort
Buddha, throughout one's I ife, can it be said have not sufficent foundations in the pariyatti
* At'lguttara Nikiiya. Duka-nipata, 9 Upai'li'\iita Sutta p. 53. 6th Syo. Edn.
** Vinaya Pitaka, Mahiivagga, V 13, 1-10, 267, 6th Syo. Edn.
<iammohavinodani Atthakatha, page 262, 6t.b Syo. Edn.
*** f)hanvnpada, p. 2., 6th. Syo. Edo .
.... ** SJlakkhandha-vagga Atthakath:l, p. 159, 6th Syn. Edn.
Mula-pann:1sl Atthakathll, Satioatth<1na Sutta Vat:lnanil, p. 262, 6th SYn. Edn .
..... DJaha-niUya, Mabc!.vagga Atthakatha, Sakka Pai\IU Sutta, p. 319, 6th Syo. BdD.
182 BODHIPAKKHIYA DrPANI
n It I id thut sarilttira (round CJf This fire, the fire that is transferre4 to
r birth) I ry terrifying. it i because of the another object. resembles the coarse
duC'C'Oriltls (e il de d) of uppanna and I'ilakkama di({hi. The fire that bums the
onllppallllG .... hich have ditlhi (Wrong View) match stick resembles the middling
a th irroot. When it i said that there is no pariyu({hiina dillhi which is manifested in
hiding place. n hllv"n, nowhere on which one the mind every time it comes in contact with
n d p nd, it i b'cause of the self-same objects of thought. The fire that is latent
duccoritas and dil!hi. in the box of matches resembles the fine
anI/soya di(!lzi that resides in the p~rsonali.tie,;
When di{{hi i. extinguished. both old and of beings throughout the successIOn oflJ\;es
ne, duccaritns are also extinguished. When in nnnll1atagga SmilS(ira.
old and ncw till'caritas are extinguished.
r lea e from the snrhmrii of npiiya-lokas is This fire that lies btent in the box of
attained, and only exalted stnges in the of m1tches do~s not burst into flame so long
tate ofhumnn ,dcl"Os, and nrahmiis, rem:lin. as the nntch h:ad is not rubbed with the
Since b.::ing. have to cultivate the desire for ~n nitrous surface of the match-box. It does
enc unter with a Buddln-Sasana in order to not cause any harm even if it be kept in
secure release from the al'(iYll samsara contact with liighly inflanlln:lble articles such
together with old and new dllccaritas. now as gunpowder. In the . same way. t!Ie
that thev have encountered a Buddha S;isana (/Illlsoyn di{!lzi lies latent III the persc;mahty
in thise~xi·tence. it b~h yes them to make the and dJes not manifest itselfso long as It does
attempt of extingui hing the great evil of n,){ come into c0ntact with evil objects of
di([hi. thought or other causes of evil. When.
DiUhi i established in beings in three howeycr, evil objects of thought or other
layers, \ iz .• causcs impinge on the six ense:doors, the
Q111ll'oyn dilllzi is disturbed and b~gllls to. make
Vitikkallla. itself manifest in the mind-door, or '" the
Pariyu!lhiillo, and plane of thc 1"lriYIl!!/ziiI/(l thr~ugh the fun<:-
Anusnya.** tion of volition. If at that time the manl-
festat ions can be suppre sed by good
The e layers are the renlm of snHlira- dlxlrincs. Ihcydis:1ppcar from the pariyull-
dillhi. They may be c'llIed coarse, middling, '/(il/a plane and return to the allllsaya pl~ne
and fine dill hi. ami reside 111\:rc as latent natural tendeu~les.
I hall now how how the offspring of If tht.:v cannot bc 'uppr'''ed, t.hey co~~mue
dltthi, the ten du('carilas, enter into di/{hi. to IIn'nirc~t thernsdvc' dev'lopmg vohtlon .
If they an: furthcr di turbed (in tll pa~iyulI
The coarse dl{{h; of \ itikkmlla compri es }uilla plnnc). thcy. manifc t them 'l~e In the
the akusnla kammas commit! ed through overt \'ilikkClIIIQ plane III the form of e 11 pc h
acts and speech. The mid~ling di([hi <;>f or evil acts.
jHIrlYUIlht'Ino comprise the.evil tha.t occur.'"
thoushts. Anu.ra)ll dirthi I the evil that lies
Iateat 1ft the personnlttlC: of bing through-
out anamatagga sa,;,sara though it may not
result an m nife tat Ions of act • pee h, r
Yen '/.nufdIW (t"Uribcati(llns).
As Car as layfolk are concerned, sila means I shan now show .the method of Clivi,ion
AJi'raIlhomoka-sila which is nicca-sila based on tbis life as the starting point. In
for them.. The Allhairga-uposatha-sila and those who have never undertaken to keep
Dilsaliga-sila add refinement to nicca sila. the sila in this life, there is no upponna si/a.
It is a good thing to be able to observe them; In those who at one tjme or other in this life
but it does not matter much if they cannot be have undertaken to keep the silo, such sila
observed. For those people who assume the is uppanna. In the same way, in the cases of
yellow garb of Isis· the Ajiva/thamaka- sammiidhi and pannii, what was attained in
si/Il and Dasatiga-sila constitute sila. The the past is uppanna, and what had never been
Althatiga-uposatha-si/a is included in the attained in the past is anuppanna.
Dasai/ga-sila. For Bhikkhus, the Catupii- In the method of division based 00 past
risuddlU-sila** constitutes sila. samsiira as the starting point, there are two
The parikamma bhiivanii, upaciira bhiivanii, kinds of sila, viz.. Lokiya sila and Lokuttara
and appanii bhiivanii (also called the eight sila. Lokiya sila is UppOn/lQ, because there is
Samapallis*··), which arise out of mind- no being who at one time or other in the past
fulness in the body (such as in out-breath and samsara has not undertaken to keep the
in-breath), and in the bones of the body, /okiya sila. Lokutwra sila, as far. as puthuj-
constitute samiidhi. jhanas are concerned, is anuppanna.
The four lokiya (mundane) visuddhis .... Samiidhi, also, is of two kinds, viz., lokiya
beginning with ditthi-visuddhi, together with and lokullara. Since lokiya samiidhi had
Iokuttara (supramundane) iiiit;ladassana- been attained on many occasions by beings in
.isuddJri constitute paiiiiii. the past samsiira, it is uppanna. Lokutlara
~amiidhi, as far as pUlhujjanas are concerned.
Among the three planes of di/thi, sila can l~ lIfJuppanna.
destroy the vitikkama plane. This means
that if one possesses sila-visuddhi, upheavals Panna, also, is of two kinds. viz.. lok,ya
io acts and speech cannot occur. Samiidhi a~d IOk.uttara. Di'/~i-Visuddltt, kankhii-
can destroy the dilfhi in the pariYUllhlJna vlltlrat;la-Vlsuddhl, magga-magga Rii(la-dastma-
This means that if bhiivanii manasi- '1isuddhi, and pOfipadii-iiat;lo-dassona-visut!dhi
{concentration on the objects ofmedita- are lokiya pannii. These lokiya paliif. are
IS firmly established, upheavals in uppanna to hose 'Who have en erect
~~~lJht occur. Pannii destroys the Buddha Siisaniis in the past, and Oifft/ItHIItM
This t~at to those who have never encGUillered any
enti as Buddha Sisani,
and
186 BODHIPAKKHIYA DlpANI
I shall now show the four points of vfriya consists of sammiiviicii, sammiikammanta,
(Effort). and sammii-ajlva, which are comprised in
The opportunity of ridding oneself com- Sotapatti-magga and which have Nibbana
pletely of old uppanna akusala kammaJ as their object. This sila destroys the evil
arises only when one encounters a Buddha acts manifesting themselves in action, speech,
Sasana. The opportunity of preventing the and wrong modes of earning a living. From
appearance of new akusala kammas in the the moment that this destruction takes place,
series of existences that are to follow, is also the evils appearing in the form of actions,
one that can arise only when one en- speech, and modes of living, do not appear
counters a Buddha Siisana. Even though one's again even for an instant throughout the
samsara be infinitely long, if one does not succession of many lives and many world-
encounter a Buddha Siisanii, no opportunity cycles that follow.
of ridding oneself of these two classes of This class of lokuttara sIla is achieved only
akusala kammas can arise. This is because when anatla bhavanii is successfully practised.
the business of ridding oneself of these two Beings must attempt to achieve this anuppana-
akusala kammas is identical with the business sila while yet within a Buddha Siisanii. It is
of destroying the anusaya plane of sakkaya- meant by this that from the moment of
di!{hi. And, the destruction of the aflusaya setting up sila visuddhi (together with
plane of difthi is the work of anatta-bhiivana, kiiyagatii-sati) up to the successful completion
which appears only when a Buddha Siisanil of anatta bhavanii, beings must attempt
appears. (without rel&xation) to practise the thirty-
Those beings who are destined to be seven bodhipakkhiya dhammas.
Pacceka-buddhas (Solitary Buddhas) had Uppanna sila, which has often occurred in
acquired first the seeds of anatta bhavanii during past infinite samsiira, means lokiya sUa or
their encounter with a Buddha Siisanii. kiimiivacara sila.* When it is said that
When there is no Buddha Siisanii in the attempt must be made to attain the state of
world, even the mere sound of anatta is not fixation of that sila, it must be understood
heard. And, by 'the sound of anatta' is meant that there are two planes of lokiya sila, viz.,
the sound of rupa, nama, khandha, iiyatana, niyiima and aniyama.·· The state of an
dhiitu, and paticca-samuppiida. The whole ariya is that of the niyama plane, while the
of the Abhidhamma Pitaka is replete with the state of a puthujjana is that of the aniyama
sound of anatta. So is the whole of Abhi- plane.
dhammattha-sailgaha.
The kiimiivacara lokiya sila attains the
The work of anatta bhiivami consists, first, niyiima plane in the personalities of Sotapan-
of fulfilling sfla-visuddhi, then of setting up nas. Ariyas who are Sotapannas do not
kiiyagatii-sati, and after tranquillizing and transgress the Ajivaf{hamaka sila even if] their
controlling one's madly tempestuous and dreams throughout the series of lives and
unstable mind, of putting forth effort in the world-cycles that follow until the final
work of samatha and vipassanii. It is only attainment of parinibbiina.
when the plane of dif{hi anusaya is destroyed
through such effort that all the uppanna and In the case of puthujjanas, however, the
anuppanna micchii-dillhis and the duccaritaJ kiimiivacara lokiya sila is still in the aniyama
disappear. plane. These persons have been virtuous
The effort to cause the appearance in one's and moral lay individuals on an infinite
personality of kusala kammas which have number of occasions in the past. They have
not appeared before, and the effort to fix in also suffered in the apiiya lokas countless
one'S personality the kusala kammas that number of times. They have been virtuous
have already app~ared, consist of attempting Isis and Bhikkhus on other infinite
the successful completion of anatta bhiivanii number of occasions. In all their past
after the establishment of kiiyagatii-sati. existences, however, they have never been
free from the danger of liability to rebirth in
Uppanna and anuppann8 Sila: the apiiya lokas. Even now, the number
.A.nuppanna sila, which has never occurred of beings in the apiiya 10k as is infinite and the
to puthujjanas in the past infinite samsiira, number of humans, de vas and brahmoJ, on
~
klYGutil-Sati' and having done so, should
c1lse":" the bodhipakkhiya dhammas until successful culmination of analta bh6VlIiIJi.
function of anatta blliivanii is successfully Upallna samiidhi, which has otX:~ed
eompleted. countless number of times in infinIte past
This completes the two sila kusala kammas. satnsiira, consists of "iimiivaca,a lamadhl.
riipiil'acara samiidhi and arilpavacara samiidhl.
UppaDDa and ADuppanna Samii dhi: When it is said that attempt must be made to
make uppanna-samiidhi niyama, it must be
Samiidhi also has two planes, viz., niyama understood that there are two planes in
and aniyiima. Similarly, there are two lokiya samiidhi, viz., niyiima and aniyiima.
planes of pannii, viz., niyama and alliyama. The lokiya sammii-viiyiima, samma-sati and
Appanii samiidhi, which is identical with sammii-samiidhi, with which Ariyas are
the eight or nine samiipattis· as the case may endowed, are established in the "iyiima
be, becomes niyama only when one attains plane. The duccarilas such as abhijjhii and
the Aniigami stage. The panna that carries byiipiida do not arise in them even in dreams
the tiid;" quality becomes niyiima only at throughout the succession oflives and world-
the stage of an Arahant. cycks lhat follow until the final attainment of
parinibbiina.
I shall now show the samadhi and pannd
that Sotiipannas achieve. The group of lokiya samadhi with which
pUlhujjallas are endowed are in the aniyiima
Inaccordance with the discourse in the
Mahii Vedalla Sutta,··· wherein it is said: plane. In the infinite past sari/siira, these
persons have been men of samiidhi, Isis
II Yo ca Visiikha samma-vayamo ya co of samiidM, and Bhikkhus of samadhi,
sammii-sali yo ca sammii-samiidM, ime endowed with Jhanas and powers such as
dhammii samiidhikkhandhe sQJlgahitii." ability to fly through the air or go through
the earth during an infinite number of
Samma-viiyiima (Right Effort), SQlr..7Ia- existences. In the life-period ofevery world-
.all (Right Mindfulness) and Sammii- system, there are four kappas (world-cycles).
sDmiidhi (Right Concentration), which are each of infinite length. In three of these
comprised within sotapatti-magga (Path of a kappas, these pUlhujjanas have been brahmiis
Stream-winner) having Nibbiina as object, in the brahma-Iokas. In everyone of these
are called lokuttara samadhi (Supra mundane world-systems, there have also appeared
Concentration). the apiiya lokas. These apiiya lokas have
three samadhis can extinguish, once been filled by these self-same brahmas and no
is by samucchedapahiina,· ••• other. These puthujjanas have ~n
of abhijjha (covetousness) brahmiis, pelas, bei'1gs of hell, anima.ls ~d
wllich have micchii- asuras. In the infinitely long iams~a, ~lJI.fI
micchii-sali (Wrong life-period of each of these world-sy.s ii
(Wrong like but the peri~ of the twinkling ot III
s. From the eye.
the mental
188 BODHIPAKKHIYA DlpANI
many. countless occa~ions) to niyama, while thus established, and throughout the series of,
there IS yet 0ppJrtumty now when we are in lives that follow until they attain parinibMna
the midst of a Buddha Sasana. We must, they arc in possession of kiimmassakalii
after first setting up kiiyagalii-sati, practise sa.mmii-diu hi nii~lG, (Kno\vJedgc of Right
the bodhipakkhiya dhammas until the success- VIew of the fact that al\ beings have kammas
only as their own property), pariyalli iiiil;la
ful completion of anal/a bhcivanii.
(Knowlege of the Doctrine), pa{ipntli-iiiilJ a
This ends the two samiidhi kusala kammas, (Knowledge of practice of the Dhamma),
and Knowledge of the Four Noble Truths.
Uppanna and Anuppanna Panna: The lokiya pannii which pUlhujjanJl
In accordance with the discourse in the possess are, however, establi&hed in the
Maha Vedalla Sutta, wherein it is said: aniyama plane. In the series of existences
of these plilh/ljjanas wandering in infinite
.. Ya ca Yisakha sammadillhi vo ca sammii- samsiira, they have sometimes been learned
sOlikappo, ime dhammd paFinakkhandhe in the Dhamma, sometimes have acquired
sangahitii," fame in their learning, sometimes have been
Samma-di!!hi (Right View) and Sammii- great Theras and great physicians, while at
SOli kappa (Right Thinking), which are com- other times they hwe also been cockles
prised in Sotapatti-magga having Nibbiina as snails, worms, leeches, lice, bugs, maggots,
their object, are called Paliiiii. This Pannii ticks, etc.-creatures that could just be said
destroys the anusaya plane of sakkiiya-di{{hi to be alive.
completely, and dispels by samuccheda Hence, while the opportunity of an encoun-
pahiina every vestige of micchii·dir{hi and ter with a Buddha Sasana offers itself, effort
miccha-sarikappa,together with the duccarilas must be made to transform the aniyiima
and duriijfva,· once and for all. The old pan/iii (which is but a temporary or
store of duccarila kammas also disappear momentary acquisition) into niyiima pannii.
completely. Release is obtained from the This means that, starting with kiiyngalii-satl,
apiiya sarilsara. From this instant, the the bodhipakkhiya dhammas should be
evils of miccha-di!{hi and the duccarilas do not practised until the successful attainment of
make an appearance throughout the series of analla bhal'anii.
future existences and future world-cycles.
This ends the two panna kusala kammas.
This Panna appears only during a Buddha-
Sasana when anatta bhiivana app:!ars. Hence, So long as the realm of sakkiiya-diU hi
now that they have encountered a Buddha- (Personality-belief), which has been con-
Sasana, beings should endeavour to attain this tinuously I!stablished in our p~rsonalities
anuppanna panna before they become severed throughout I he p~1 t infinite smi/st'ira. is not
from the Siisana. This means that, 5tarting destroved, the derlkmcnts such as laMa
with kiiyagaliisali, they should practise the (Greed). daHl (Hatred), and //Iaha (Deillsion),
bodhipakkhiya dhammas until they attain the remain keen, numerous and Irong. As such
successful culmination of analta bhii\"Ollii. they may be said to be p:lrrnail~nt native
inlubitants resident \\ ilhin our bvdies. In
The kinds of Pannii that have often occurred such eirculll~tanccs. Silll (t-.lor;llity). s/lllJ.ldhi
in the past infini te sOIill'(lra are kamll/nss(lkalil (Cl)l1centration) and plllirill (\\,isdl)I1I). whieh
samma-diflhi, all kinds of kiill/iil'amra arc thc cncmies oflhcse ddikmt'nts. arc like
knowledge and wisdom, and Abhinlili.l·· such occasi()n:l\ alien visitors. Th.:ir \'i~itation
as Dibba-cakkhu (the Celestial Eye) and resc II\b1cs I he t respas,ing l)f ent'my ;llicns into
Dibba-sota (the Celestial Ear). the kingdnllll)fthc ogre A!;\\a\";I,··· inhahit-
When it is said that elTort must be made to cdhy wild amI rll\\'~rf\1ll)gre~. lkforc lon',
transform this Panna into niycill1li, it must be these alien in\'aders hl'come the flwll of these
understood that thcre arc two plancs in lokiya ogrc s , and lheir alien settlements are destroy-
pailila, viz" niyiima and alliyiima, ed. On onc occasil)n. li\'c hundred Isis
with Jh!\na atlainnll'nts callle frlllll the Hima-
The loklya sammii-dillhi and SClllllllli- layas rcgions tl) t he mansion llf Ala\' Ikn, but
.d;,kappa of Ariyas are established in the the ogre' s izcd them one by one b their legs
nly4ma plane. From the moment they are
• Wrona livelihood,
•• HII_ ",yehle pow.n .
... lilhyull Anb 1cA,h , Y"kkiu Sam/ulll, \h.1 1 ull' V.ll(ll:' , p. 2 l. blh yo, SdD,
, I
~ . ,.,..--.. ...
possess any of the iddhiptidas, they should endowed with the bases for the attainment of
attempt to acquire one or other of these such an aim.
]ltidas. They admit or plead inability only
because they ha,ve not th;,: desire to acquire Hence, wise persons of the present day
the higher benchl s of the S~sana, such as the should attempt to acquire the four iddhiptidas
salip.arr.Mnas . . They should regard this very so that they can destroy the great establish-
admtsston of mabrlity as a highway to the ment of s~kkti_vadit!hi (Personality-belief),
Apii)'a/okas. Thus, they should study, think and to at tam, wltlun the Sasana, the benefits
and ponder, over the Sutianta discourses of the higher attainments that can be
that can arouse chanda. They should attained according to one's ptirami.
approach a teacher who can arouse chanda
and rely on him. CHAPTER V
Hence did the Buddha say: THE FIVE INDRIY AS
Chandic/dhipiidlllil bhiil'et i,
Viriyiddhipiidllln bhiiveti, lndriya means:
Ciltiddhipiidlllil bhiil'eli, Indassa kammam indriyam.
Vil1lan'lsiddhip(7i/(fJil bhiiveli .....
(Indassa- of the rulers, governors, or
(One should put forth effort to develop controllers;
challda; one should put forth effort to develop kammmiJ-act, i.e. act of ruling, govern-
vlriya; one should put forth effort to develop ing, or controlling;
citta; and one should put forth effort to indriymn-hence called inc/riya.)
develop vlmwi1Sa.)
(The act of ruling by rulers. Hence called
Some persons, far from attaining the indriya.)
;ddhis, do not even try to attain the iddhipiidas.
If they do not possess chal/da, they do not , The act of ruling by rulers' means, where-
even know that it is necessary to acquire ver the ruler rules, nobody can go against
chanda. They are persons who admit and him.
plead in:tbility and defeat. The same is true In this matter, the control or rule that one
in the cases of riri)'a, cilIa, and I'llI1mi1sa. exercises over one's mind is the essential
Steady application of the mind to k(lyaga- factor.
tiisati amounts to setting up pl7da. Studying There are five indriyas. They are:-
the anecdotes de:rling with sali!Vl'ga,** apply-
ing oneself to dhu1miga*** and such other 1. Saddhindriya,
practices of the dhalllllla, is sett ing up vlriya. 2. Viriyinc/riya,
Applying on·~~clf to profound dhamlllas, 3. Satindriya,
such as the Four Great Prim]ries**"* 4. Samiidhindriya,
amounts to sctti ng up vlmmilla. 5. Paniiindriya.
If anyone of the par/as is establi'hcd. then Saddhint/riya is saddhrl (faith). There are
it is certain thlt the resp~ctiv,~ iddhis will be two kind~ of sac/tiM, namely,
attained according to one's pr7rami. ('knce, 1. Pakati saddM, nnd
it is st:lted in the CrJmm~ntaries th:tt p:rsons 2. Bhiival/ii sac/elM.
who do not possess anyone of the iddhiptidas
resemble th~ son~ of a c([ndli/a ***',* while The sadelM (faith and confidence) that
p:!rsoll> pJ$sessing any o~'c: o'f the piidas leads ordinary men and women to perform
resemble the son, of an Emp;ror. The sons acts of (/iiI/a (alm,giving), slla (morality),
of ca~J(j(71(/.\' n·;wr aim at becoming an and 'immitation' blziil'anii (mental concentra-
Emperor bt:cause they have no b.lSis, no tion), is c;l1!.:d pi/kati sadellul. Here, ns was
pClda, for the attainm:nt of sllch aim. Sons slHlwn in the case of the mad man, nlthough
of Emperors. however, alway, aim at sat/c/lUI is said. to bl! a controlling factor. the
becoming Emperors becallse they are t;ontrol doc~ n,)t e\tt:nu to the extent of
------ -
• Sarilyulta N,kay~, C"r;Ha.v,,~.;a, Salllalta Sull~. p. 221, 6lh Syn. I'lin .
... S:lrilVe~a: Dread c:lu,ed by the <:Jllt~llpl:lti0n 011 the Illiscrks of this world.
* .. [)h!ltar',~a : A~cctlc rril<:tICC .
..... Sarilyutta Nik~ya. M,IILlv.lll!n SlIi,yult.l. 7. hlJhip.hla S.llllyutta,
1. C.,p.ll.l.vagga,6. Saln;llta Sutta, p 2~·I, tth SYll. I:<lll.
...... A m.ln of low class.
194 BODHIPAKKHIYA DIPANI
on out- breath and in-breath, and the develop- samiidhi ( Conditionless-Concentration ),
ment of hhiil'alla-sati (called satipatthiina) appanihitasamiidhi (Desireless-Concentra-
until the attainment of iokuttara-samma-sati tion), and pannindriya becomes the five
magga (Supramundane Right Mindfulness). panna-visuddhis beginning with dilfhi-visud-
Samiidhindriya and Paiiiiindriya may be dhi,**the three anupassaniinii1;zas***, the ten
defined similarly. yipassanii-niit:zas**", the four magga-
niiQas*****, the four phala-fiiiQas, ***.** and
Samiidhindriya dispels the rcsilessness of the nineteen paccavekkhm:za-fiiiQas....... .
the mind when it is applied in work of sa{ipal-
tMna on an object, such as out-breath and in- This shows how the five indriyas occur
breath; PaFifiilldriya dispels confusion and together.
haziness.
It is now prop::>sed to show where each of
Saddhin driya. viri)'indriya, and satindriya, these indriyas forms predominant factors.
which precede samadhindriya and panFiindriya, Kattha saddhindriyam datthahbam?
are like those who raise a king to kingship. Catusu sotiipattiymigesu ettha saddhiri-
They raise the latter until the topmost driyam dauhabbam.******"
excellence is attained.
(Where should one look for saddhiridriya?
After the setting up of kayagatii-sati and One should look for it in the four constituents
the attainment of mastery over one's mind, of sotapatti.)
if the samatha road be taken, samiidhilldriya
becomes the eigh( samiipattis. while patiiii!1- This means that saddhindriya predominates
driya becomes the five abhiiiiliis* (Higher in the four constituents of sotiipatti. These
Spiritual Powers), such as iddhividha four constituents are:-
(Supernormal Powers): if the vipassanii road 1. Unshakeable faith in the noble quali-
is taken, samadhindriya becomes sannata ties of the Buddha, qualities such as
samiidhi (Emptiness· Concentration), an/mit/a araham, sammasambuddho, etc.
* The nve mundane ahhiJiiitis are:
1. Jddhividha (SupernormaJ Powers).
2. Dibba-sota (the Celestial Ear),
3. Paracilla-I'ijdlldl/a (Knowledge of the minds of others).
4. Pubbellioiisu (Knowledge of Former existences). and
5. Dibba·cakkhll (ihe Celestial Eye).
** (1) Purification of View (2) Purification by Overcoming Doubt, (3) Purification by Knowledge and
Vision of What is and What is not Path, (4) Purification by Knowledge and Vision of the Way
(5) Purification by Knowledge and Vision.
*.. (1) AniccdnllpassalUi (Contemplation of Impermanence).
(2) Dukkhiillllpa5.1'wili (Contemplation of Suffering).
(3) Analldl/upasmuG (Contemplation of Impersonality) .
.... The ten Insight·Knowledges are:
(I) Sammasal/a-liti(/{/ (In~ight into the three clw.racteristics of existence).
(2) Udayai>b"yal/llpaj f w/(j·naQa (/r-sight into rising and passing away of phenomena).
(3) Bhailgdllllpllssal/{i-nflr)a (Insight into passing away).
(4) Bhayrillllpassallii-Mina (Insight into fearful condition).
(5) Adillal'dllllpasmll{i-n:lf)a (Insight into faulty condition).
(6) NihbidallllpafslIllii·nflf)a (I nSlght into wearisome condition).
(7) Mllccitu-k(lfllyarii·naf)a (Insight arising from desire to esc-apt:).
(8) Pllri\Ilfik/"i"{/p~SSllllii-iiana (Insight arising out of furthrr contemplation).
(9) Sarikhdrllpckk/ui-ii:if)a (Insight arising from equanimity).
(10) ,(III1/omtl-Jiri(IU (Adaptation-Knowledge).
*.. ** Knowledges of the Four Holy Paths.
****** Knowlcdges of the Four floly Fruitions.
******* Pacclll'f!kklrlllla-liCl(ta: Rcviewing Knowledges.
He reviews the path in this way. 'So this is the Path I have come by'. Next he reviews the Fruition
after that in this way 'This is the blessing I have obtained'. Next he reviews the dc:fiIements that have
been abandoned "These arc thc defilements abandoned by me". Next he reviews the defilements
8till to be eliminated by the three higher paths. 'These are the defilements still renuining in me.' Lastly
he rcview.s the deathles~ Nibb,ina in this way 'This is the state (Dhaml11;l) that has been penetrated by
me as object.' So the noble disciple who is a Stream Winner has live kinds of revcwing. And as in
the casc of the Stream Winner, so also in the case of the Once·returner and Non-r.:tonler. Arahat
has no reviewing of remaining detilements. So all the kinds of reviewing tot;\! nineteen.
--Visuddhimuggu (Vol. II), p. 316, 6th SYII. Edn.
Please see l'l'aJ)amo!i's Visuddhilllligga, p. 790.
***** ... Sarbyulta Nikilya, Mahilvagllll, 4. Indriya SlIrbYutta, 8. Dallhabba Solin, p. 172, 6th Synod Edition.
IVE LI.......nu
turbulence of their minds in the matter of duccaritas, and from the apiiya samsiira.
sati (mindfulness) have disappeared, and Hence, in order to acquire a knowledge of
whether or not they are thus persons who the Four Noble Truths, they attempt in the
have obtained mastery over their minds, only least to obtain insight into the six dhiitus (or
when they arriv!! at the four constituents of basic constituent elements) of pathavi, iipo.
the satipat!hiina. If the attention can be tejo, viiyo. iikiisa and viFiFiii!la, •• * or insight
kept fixed on any part of the body, such as into their fleeting and unstable nature-how
out-breadth and in-breadth, by the successful they do not last for more than the twinkling
practice of kiiyagatiisati for as long as is of an eye at a time (so to say) and how they
desired, then it must be recognised as the are continually being destroyed-through
control exercised by sati. The dissettlement such methods ofpractice as studying memori-
and turbulence of the mind of such a person sing, reciting, cogitating. listening, discussing,
have disappeared. He is one who has questioning, practising insight exercises, and
obtained mastery over his mind. contemplating. Ifa clear insight is obtained
Kattha samiidhindriyam datrhabbam? into these six elements, there is no necessity
for special practice with regard to the remain-
Catusu jhiinesu ettha sammiidhindriyam ing dhammas.**** If the nature of anicca
da{!habbam.* (Impermanence) can be clearly realised, the
(Where should one look for samiidhindriya? realisation of anatta (Imp~rsonality) follows
as a matter of course.***""
One should look for it in the four jhiinas.)
The realisation of the nature of dukkha
If in the work of samatha, such as out- can be accomplished in its entirety only when
breath and in-breath, the successful accom- one attains the stage of arahatta phala
plishment in the least of upaciira samiidhi (Fruition of Holiness).
bhiivanii (contemplation of access-concentra-
tion) is attained, and if thereby the nivara!las Thus, after putting forth effort for lengthy
such as kiimacchanda (Sesuous Desire) periods, when insight is obtained into the
Oyiipiida (Ill-will), etc., which have nature of the six elements both within and
continuously in the past samsiira been running without oneself, as well into the nature of
riot in the mind, are removed, the attention their Impermanency, fixity of attention on
of the mind on the objects of samatha becomes them is achieved. This must be recognised
specially steady and tranquil. This as arising out of the predominant control
must be recognised as arising out of the exercised by pmiiiii. The unreliability that
function of the predominant control exercis- had b~en a feature of one's mind throughout
ed by samiidhi. The dissetlement and dis- past infinite sarnsiira gradually disappears.
turbances. of the mind in the matter of Here, "unreliability of one's mind" means
samiidhi have disappeared from such an the p~rc~ption oC p~rmanency in things that
individual. He is one who has obtained are imp~rmanent, of happiness in suffering,
mastery over his mind. of p easantness in loathsomeness, of self in
non-self, of individuals in non-individuals,
Kattha paFiFiiMriyam daUhabbam ? of beings in non-beings, of human in non-
Catusu ariyasacce.su ettha paFiFiindriyam humans, of devas, sakka and brahmiis in
datfhabbam.·* non-devas. non-sakka, and non-brahmiis,
(Where should one look for paFinindriya ? of women, men. bullocks, buffaloes,
elephants, horses in non-women, non-men,
One should look for it in the Four Noble non-bullocks, non-buffaloes, non-elephants,
Truths.) and non--horses. Freedom from unreliabi-
Among persons who encounter a Buddha lity means p.!rceiving the true reality after
Sasana, knowledge of the Four Noble Truths hwing oblained mastery over the mind
is of supreme value. Only when this know- within lhe Buddha Sasana.
lege is acquired can they obtain release from If dukkha-sacca or I he Noble Truth of
the realm of sakkiiyadillhi, and that of the Suffering, be clearly p(;rceived, it follows as
• SarilyuUa Nikiiya, Maha vagga Sarhyutta, 8. Datthabba Sutta, p. 172, 6th Synod Edition.
•• Sarilyutta Nikiiya Mahavagga Sarhyutta, 8. Datthabba Sutta, p. 172, 6th Synod Edition.
*** (I) Element of 'Extension, (2) Element of Liquidity or Coh~sioll. (3) Element of Kinetic Energy, (4)
Element of Motion or Support. (5) Elem:nt of Splce, (6» COlls:iouslle;s-elcm~nts .
•••• Such as Khandhii and Ayatana, etc .
..... KhuddakB Nilciiya, Udana Polli, Meghiya·vagia, Meghiya Sutta, p. 120, 6th Synod Edition.
IS
at nisht but not fire. In this way, the arising :of twQ itL1_I"tl:d
cannot be directly seen, by desires in this world is not the work 0 beiIIIP
reflected hght one can know or individuals, but depends on the ........
d ubt that there is a fire. Seeing or otherwise of development of tile?
fire directly i like palivedha knowledge. indriyas. If there is no developm=t of the
Saddhilidriyam bhaveli, indriyas, one kind of desire arises. If there
Viritidriyam bhaveti, is development of the indriyas, that deeD
Satiridriyam bhiiveti, disappears and a new kind of desire inva-
Samiidhindriyam bhaveti, riably appears. The more the develo~nt
Pannindriyam bhaveti. * of the indriyas proceeds, the more does this
new desire increase and gather strensth-
The meaning of these Piili passages uttered When all the five indriyas are set uP. the
by the Buddha is that the five indriyas (mental desire for the Paths and the Fruits will
faculties) should be practised and developed immediately appear. Thus must bein81
in order to facilitate the great work of samatha develop the five indriyas in order to raise
and vipassanii. pakati saddha, viriya, sati, samadhi and
The aggregate that we call the body panna (which are insignificant) to great
(khandlui) of a person who has not developed heights.
these five indriyas is like a country without a
ruler or king. It is like the forests and CHAPTER VI
mountains inhabited by wild tribes where no THE FIVE BALAS (OR BALANlS)
administration exists. In a rulerless or king-
less country there is no law. There, the Bala is defined as:
people are unrestrained. Like animals, the
strong prey on the weak. In the same way, Patipakkha dhamme baliyantiti balini."
the mind of a person who has not developed (Suppresses opposition. Hence called
the five intlriyas is distracted, and runs riot bala.)
with defilements. Just as a person possessed
by evil spirits cannot bear to hear the sound The Pii!i texts say:
of such verses as 'itipiso' or 'hetu paccayo',
when persons without developed indriyas Akampanatthena balioi••••
hear talks connected with the cause of con- ~ Whenever opposition is encountered, there
tentment (paccaya santosa) or with the IS fearless firmness. Hence called b4la.)
practice of mental development (bhiivanii- As in the case of the indriyas, there are
rarhbha), they quickly discover antithetic five balas, viz:
criticisms. In them, the desire to exert
themselves in the work of samatha and 1. Saddha.
,lj1QISiI1Iil never arise. 2. Viriya,
3. Sati,
On the other hand, the khandhii of a person 4. Samiidhi,
who the five intIrlyas resembles a S. Paliifd.
a just and Lawful king.
aDd of the
198 BODHIPAKK HIY A DlpANI
As in the case of saddhindriya, saddhii is Of the two kinds of viriya, pakati vmya
of two kinds, viz: which has no development practice, associates
with kosajja (laziness) according to occasion
I. Pakati sadtlMi, and
and produces the pakati kusala kammas of
2. Bhiil'anii saddhii. dana, sila, the study of the sacred texts, etc.
Pakali saddhii which has no.devdopment This pa~ali viriya cannot dispel kosajja.
through specific practice, associates with On the other hand, it is kosajja which con-
ta1Jhii according to circumstances. and can trols pakati "iriya and keeps it under subjec-
thus produce only the pakall kusala kammas tion. This is how kosajja subdues pakatf
of dana. sila, ctc. It cannot overcome lanlul l'iriya.
with strength. On the other hand, la~,hii
keeps pakati saddhii under its power. When beings encounter a Buddha Sasanll,
they acquire the knowledge that in the past
This is how farha. keeps pakali saddhii infinite swilsiira they have been the kinsfolk
under its power. The Pilli texts mention of salek ayadi{{hi, the duccaritas, and the
(as clearly as exist the sun and moon in the apiiya lokas. The sacred Pali texts clearly
heavens) four ariya l'mi1sa dhamfl1as. * prescribe the mcthod of the ariya vamsa,
They are: which consists of dispelling kosajja (laziness)
I. Being easily satisfied with food, and devoting the whole time to bhiiraniiriima
7. Being easily satisfied with clothing, (delight in mcditation) till release from such
3. Being easily satisfied with dwelling a state is attained.
place, The act of dispelling kosajja may be thus
4. Finding pleasure and enjoyment in described. Having equipped oneself with
the work of bhiil'ana. the sikklllJs (Trainings-which are the
They constitute the realm of saddM. In the Buddha's heritage) and which one undertook
present-day world, this great kingdom of in the simii (ordination hall) at the time of
saddhii lies hidden and submerged. Today, becoming a Bhikkhu, sikkhiis such as the
beings take pleasure and enjoyment in undertaking-
material things (paccay6misa); they take
pleasure and enjoyment in worldly rank, rukkhalll1{la sel1Qsanam nissaya pabbajja.
dignity, and honour (lok6I11isa); they take tallha fe),ii\'a jirmil llssiiilo kara(liyo.··
pleasure and enjoyment in the attainment
of the pleasant Iife, in worldly riches, and in and in accord,l11ce with such sikkhiis, if one
makes trees and bushes in the forests as
power and dominion ( va!(iil11isa); and thus
is the great kingdom of ta(lilii established as one's dwelling place,
clearly as the great ocean round the island. lives only on alms-food one gathers on
This shows the weakness of pakali saddha in aIm -round,
this world. docs not associale with other persons,
It is bhavanii saddhii, whicll has its gene is obser\'cs tile clhllimigas (ascetic practice)
in the successful practice of kii)'agalii sali, skadfastly . and .
such as out-breath and in-breath until the practises kiiyagalii sali scrupulously, these
disapp:arance of the disscttlcmcnt and arc acts of l',ril'a that dispd the akusala
distraction of the mind, that can dispclla(lhii kammas (unwhok"omc \'L)litional actions)
which takes pleasure and enjoymcnt in the. arising out of kostljja. Tiley are acts com-
three kinds of iimisa. It is this bhiil'(1l1ii prised within the rcalm of I'iri,ra.
saddhii that can save Bhikkhus and layfolk.
who are in the course of bl:ing drowned and This realm of l'iril'a remains obscure and
submerged in the ocean of the three ta(lh(i.l'. is Unkl1llWn in tile present-day world.
and enable them to reach the island haven of Today, although Bhikkhus arc aware that
the kingdom of saddhii consisling oflhe four they belong I,) Ihat class of being. po e cd
or/yo varitsa dhammas. In the matter of the of sakkii)'CldiHhi. the dllccaritas. and the
bodhlpakkhiya-dhammas. il is Ihis saddhii liabililY to rehirth in the apcl)'a loka , they
that should be acquired. live permuncnt Iy in dwelling place con. trll t-
• Traditional practi~ of'ihc"'Noble Ones. AI'Iguttara Nikaya. Catllklm Niplta~-1. Palhama·pll.\ouAka. 8
Ariyavartua Sutta, p.336, 6th SyD. Edn .
•• The O.,in, Forth by d~p:njin~ on th; fo:>( of a tre as nn nb.>j.; thu,. th:y unj rl:lke thc t!'eO
dweller's practice their whole liyc~ .
--Vlnaya Pi\llka. Vol. I. MJh:1khlndhaka.6t C.lItitro Nis y~. (I. \) .6th ynod Editi n.
FIVE BALAS 199
ed within towns and villages by dciyakiis absence of light of the mind. It is the
(or donors), they take pleasure and enjoy- darkness thut surrounds the mind. This
ment in the receipt oflarge gifts and bt'ndlt~, sammoha cannol be di~pellcd by palcati
they arc unable to discard the society of panna, nor by pariyalli pannii which may
at hcr p~opk ctc., all of which acts are comprise u knowledge of the whole of the
comprised within the realm of kosajja and Ti-Pilakas. It j s only bhiiv(/l1a paiifid that
this realm of kosajja is as conspicuous as the has set up kiiyagata sati which can gradually
Sea which has inundated an island. This dispel sammoha.
shows the weakness of pakali l'iriya. This shows the meaning of the five pa{i-
It is only bhiil'anQ l'iriva, such as, being pakkha akusala dhammas coupled with their
satisfied with the minimum of skcp, being respective balas.
always alert and active, being fearless, being The five pa!ipakkha akusala dhammas are:
b:1ld and firm in living alone, being steadfast (1) tG/;hii, (2) kosajja, or laziness, or inability
in mental advertence, that can dispel kosajja, to take pains, or lack of fearlessness in the
In the matter of the bodhipakkhiya dhammas, work of the pa{ipatti, (3) muuhasacca (4)
it is this bhavana viriya that should be vikkhepa, and (5) sammoila. The five dham-
acquired. mas that can counteract and dispel these
The detailed meaning of the balas of sali, akusala dhammas are called balas. If anyone
samadhi, and paniia may be known by follow- of these five balas is weak and unable to
ing the lines of explanation outlined above. dispel the respective pa{ipakkha dhamma,"'*
Here, I shall give just a concise explanation. work in samatha and vipassanti cannot be
very successful as far as Neyya individuals
The antithesis of satiis the akusala kamma are cO::J.cerned.
called mu!!hasacca. Mu!{hasarca means
inability to become absorbed in the Hence, at the present day, some persons
w0fk of samatha-bhavallii-such as in can emerge out of the realm of tGlJhii because
kiiyagatii sati-or in the work of vipassanii of their strength in saddhii bala. They are
bhiivanii, inability to concentrate, inability I;id of the attachments to paccaya iimisa and
to control one's mind, and the wandering of worldly dignitie5 and honours. But since
thoughts to objects other than the object they ace deficient in other four balas, they
concentri\tcd on. The pakati sali that one are unable to rise above stage of santut!hi
p:Jssesses in its natal state from birth (state of being contented).
cannot dispel mu!!hasacca. It is only Somc persons can emerge out of the realm
bhiivanii sati that can dispel it. of tatzhii and kosajja because they are strong
in saddhiibala and viriya bala. They aie
The antithesis of samadhi is the akusala constant in the observance of the santosa
kamma of vikkhepa* (restlcsness of mind). dhamma,!***, in residence among hills and
It consists of the inability to concentrate, forests, and in the practice of the dhutaizgas.
and of unquietness and restlessness of mind (asQetic practices). But because they are
in the work of bhiivanii manasikara. It is the weak III the other three balas, they are
arising of thoughts on objects other than the unable to practise kiiyagalii sali, or do the
object of concentration. It is the inability work of samatha and vipassanli.
to control the mind and keep its attention
fixed on one object. Pakati samadhi cannot Some persons are strong in the first three
dispel that akusala kamma of vikkhepa. balas and thus can rise up to the work of
Only bhiivanii samiidhi can dispel it. kiiyagatii sali. They achieve concentration
in out-breath and in-breath, or in the bones
The ancithesis of pO/iliii is the akusala Gf the body. But since they are deficient in
kamma of sammoha**. It consists of the other two balas, they cannot rise up to
ignorance, lack of clarity, mistiness, and the work of the Jhanas and vipassanii.
- - - - - - - - - - - - - - ---._--
,. Wandering thoughts or idle fancies.
** Sammoha: Delusion.
*** Palipakkha: Opposite ..
**** There are four kinds of santosa·dhamma. They are :-
I. Civara smtosa : Contentment of robes;
2. Pindapiita santosa: Contentment of food;
3. Sendsal//l sall/osa: Contentment of lodging; and
4. (diana pa('caya bhesajja parikkhara sanrosa : Contentment of medicines.
Sarilyu/ta Nikilya, Nidiina-vagga Sarhyulta, Kassapa Sarilyutta, p. 398, 6th Synod Edition.
Note.-Salltosa and sal/lulfllj have the same meanini-
Some persons are strong in pannii bala.
They are learned in the Dhamma and the
Pitakas. They arc wise in the paramattha
dhammas (ultimate realities). But because
the'back is broken in the four other balas,
they cannot enlerge from the realm of A knowing owner, however, will separate
tal)hii. kosajja, mU{fhasacca and vikkhepa. such a bull from the rest and keep it in a
They live and die within the confines of these specially constructed shed. He wiII cover
akusalas. In this way, whenever one is the floor of the shed with clean sand and
deficient in anyone of the balas, one cannot will fix a ceiling: to the roof. He will keel' the
emerge out of the realm of the respective shed clean of urine and excreta, and will feed
patipakkha. the bull with paddy and pulses fit for human
Of the five balas, I'lriya balel and paiifiii consumption. He will wash and bathe it,
bola are also iddhipiida. Hence, if these I wo and apply cosmetics and unguents. In
balas are strong and co-ordinatcd, it docs such a case, the distinctive marks and limbs
not happen that one cannot rise up to the will develop, and its strength and powers
work ofl'ipassallii because of the weakness of will increase enormously.
the other three balas. As illustration, In this Buddha Sasana, Neyya individuals
consider the case of the five crores and five resemble the owner of the bull. The five
lakhs of householders in Savatthi city during balas of these Neyya individuals resemble the
the Buddha's time who obtained release from Usabha bull. The Satipanhiina VibhaIiga,
worldly ills. Sammappadhana VibhaIiga, Iddhipiida
People who do not know the functions of Viblianga, Indriya Vibhatiga, BojjhaIiga
the iddhipiidas, the indriyas, and the balas, Vibhariga, and Magganga Vibhariga, of the
do not know why their desires are weak, Abhidhamma Pitaka, and the Mahiisatipat-
and what pa!ipakkha assails them. They thana Sutta, SatipaHhcina Samyutta, Sam-
do not know what dhammas they have jnappadhiina Sarilyutta, Iddhipiida Samyutta,
to set up, and the desire to set them up never Indriya Snmyutta, Bala Samyutta,. and
arises. It is thus that the aril'a l'arilsa Bojjhanga Samyutta of the Sutta P1taka,
dhammas are on the verge of disa'ppearance resemble the worldly expository books which
at the present day. expound the distinctive signs, marks, and
characteristics, of Usabha bulls, the methods
I shall give an illustration. There is a how such bulls are to be reared and taken
species of bull called usabha. It is a bull care of, and the strength and powers that
worth more than a thousand or ten thousand such bulls can attain if reared and nurtured
ordinary bulls. If the characteristics a.ld properly. .
distinctive signs of that bull be. recognised, Those Neyya individuals who through
and it be reared and nurtured properly, its ignorance do not attempt to develop the five
limbs and marks will develop, and if s strenpth balas through the work of bhiivanii, and w~o
will increase. It can then guard thus remain satisfied with the lower attam-
~u ....... ...... cattle pens from the bcur-
leopards. The cattle in the ments within the Siisanii, such as diina, sila.
such a bull exists will be and the study of pariyatti dhamma. resemble
diseases and epidemics. the ignorant owner of an Usabha bull who
1W'ID.I!!in ,nCIUS 'CS round the stockade,
does not rear and nurture it properly.
eabh direction,
diseases and
Wsal~i¥
.Ai person who is aft1icted with a fl1aJo1
disease such as leprosy has no desire to take
an interest in the ordinar,Y affairs and under-
takings of the world. But if after taking the
proper medicines and treatment, the Breat
sickness is gradually cured, and he is aroused
from his apathy. This is inevitable. The
group of five akusala kammas of ta(lhii,
kosajja, mU/lhasacca. vikkhepa, and sammoha,
resemble five major sickness.·· In the Sasana
the work of samalha and vipassanii bhiivanii
resemble the affairs and undertakings of the
world. The work of satipalthiina, such as
iiniipiinas sali, resembles the taking of proper
medicines and treatment. The rest of the
comparison can be easily recognised.
Hence did the Buddha say:u.
Saddhiibalam biziiveti,
Viriyabalam Miiveti,
Saliba/am bhiiveti,
Samiidhibalam bhiiveti,
Paiiiiiibalaril Miiveti.
In this world, the strength of builders lie
in good tools, such as awls, chisels, axes,
If, however, these people set up work in knives, saws, etc. Only when he equips
one of the satipatthiina, such as in iiniipiina himself with such strength can he undertake
sati, and if thereby they set up the three to build monasteries, houses, etc. In the
balas of saddhii, viriya, and sati, such unto- work of carpenters, blacksmiths, goldsmiths,
ward thoughts will certainly disappear. It is artists, wood-carvers, etc., also, they have
inevitable that new wholesome thoughts each their respective strength. Their
must arise. This is because they have strength consists of good tools and imple-
developed their strength. ments. Only with such can they accom-
This is how the strength is developed. plish their work.
Although such a person cannot as yet attain Similarly, in the Sasana, the tools of
an .insight into riipa and nama, the weak samatha and vipassanii for the purpose of
saddhii 4evelo.p,s the exercised achieving magga iiiiQa and phala niicra
on paccay/imisa taczhii. consists of bhiivanii saddhii, bhiivanii viriya,
T,he weak control bhiivanii sali, bhiivanii samiidhi, and bhiivanii
of,..,....».".. pannii, developed through one of the satipat-
thiinas, such as iiniipiinassati. These five
balas are the strength of yogiivacaras•••••
Hence, these five bolas must be dev~loped in
202 BODHIPAKKHIYA DIp ANI
order to undertake successfully the work of ganga, are all dhammavicaya sarhbojjhanga.
salllc7lha and I'ipassanii within th:: Buddha Alternatively, the five pannii ~'isuddhis·
Susana. This is the meaning of 'Miireli' in beginning with dillhi visuddhi the three
the stanza quoted above. anupassanii niilJas, the ten vipassana niilJas
are called dhammavicaya sambojjhanga. Just
as cotton seeds are milled, carded, etc.,
CHAPTER VII so as to produce cotton wool, the process of
THE SEVEN SAMBOJJHANGAS repeatedly viewing the five khandhas with
the functions of vipassaitii na/Ja is ~alled
Calusaccadhamme su!!hu bujjhatfli sarnbodhi. dhammavicaya.
Smilbodhiyii GJigo sambojjhmigo. The vll'iya cetasikas called sammappadhiina,
(Can clearly perceive the Four Noble vil'iyiddhipada, vll'iyindriya, viriya bala, and
Truths. Hence called sambodhi. N.B. samma viiyama magganga, are called viriya
This is lokuttara magga iia(lG. Constituent sambojjhanga.
of magga nal;w. Hence called SGJil- The joy and happiness that appears when
bojjhanga.) the process of seeing and knowing increases
after the setting up of satipa{{hana, such as
Birds are first delivered from their mothers' kayagala sati, is called pili sambojjhanga.
wombs in the form of eggs. They are then
delivered a second time by breaking the eggs. The process of becoming calm and tranquil
Thence, when they become full fledged with in both body and mind when the mental
feathers and wings, they are delivered from distractions, reflections, and thoughts abate,
their nests, when they can fly wherever they is called passaddhisambojjhanga. It is the
please. In the same way, in the case ~f cetasikas of kaya-passaddhi and citta-
yogavacara individuals, they are first dt;l1- passaddhi.
vered from the distractions of mind which The samadhi dhammas called sammiidhill-
have accompanied them throughout infinite driya, sammadhi bala, and samiidhi
samsara when they successfully set up maggOliga, is called samadhi sambojjhanga.
kiiyagalii sali, or accomplish the work ?f Alternatively, the parikamma samadhi,
samatha. Secondly, when they attam upacara samadhi. appall a samadhi, or
vipassanii insight into rupa, nama, khandha, the eight sammapallis, associated with
etc., they are free from coarse forms of the work of samalha and citra visuddhi,
ignorance. Finally, when the seven boj- and SUlinala samadhi, animit/a samiidhi.
jhangas develop and mature, they become appa~lihila samiidhi, associated with panna
full fledged in lokultara magga na~za, and visuddhi, are called samadhi sOlilbojjhOliga.
attain the magga naIJa known as sambodhi, The samiidhi that accompanies vipassGrJii
and thus they are delivered from the state of na/Ja, or magga no(w and phala na/Ja, are
worldlings. They are delivered from the called by such names as sunnata sall/iidlli,
state of pUlhuijallas and attain the state of anil1lilta samadili and appa(zihila samiidhi.
ariyas-of lokuttara or Nibbana.
When the work in katllma!!halla is as yet
There are seven bojjhGJigas, viz: not methodical or systematic, much effort
has to be exercised both in body and mind;
1. Sali sambojjhanga, but when tile work becomes methodical and
2. Dhammavicaya sa/llbojjhanga, systematic, one is freed from such effort.
3. Vfriya sambojjhCll1ga, This frecdom is called latramajjhataltii
4. Pili sambojjhanga, celasika (mental factor of equanimity). It
5. Passaddhi sambojjhGJiga, is IIpekkhii smilbojjltmiga-
6. Samadhi sGlnbojjhanga.
7. Upekkhii sarilbojjhanga. Whcn a yogiil'acara becomes endowed
with these sc\'en charactcri. tics of sarilbodhi
The sali celasika (mental factor) called equally, he enjoys the joys and pleasures of a
salipafl hiina , salindriya, sali bala, samma SClIllWza wit hi n the Sasanii-joys and pleasures
saIL magganga, is sali sambojjllGnga. which arc ul1l:qualled and unparal\d\ed by
The pannii celasika ca lied vimm;l.\·iddhipiida, any worldly joy-just as a uniycrsal cakka
king", lord of t hc four great islands and
paiinindriya, panna bala, samllu7di({hi lIIag-
-.-Please secfo~~~ote -i~ChaJlt~r V. ibid .
-- ----- ---- --~--- -- ---
•• Universal Monarch. Please see The Light of the Dhalllln:l, Vol. VII, No. I, p. 28.
SEVEN SAMBOJJHANGAS
possessor of the seven jewels, enjoys no deficiency in his koyagato sati. He can
unparaUelled and unique ease and comfort. rest assured that there is no deficiency in his
perception of anicca or analla, and in his
Thus it is said in the Dhammapada: mental and bodily energy. Because his
SU1;nogoram pavitthassa mind is set at rest in regard to these three
santacittassa bhikkhuno factors, he experiences joy in the knowledge
amollusi rati hoti that he can now perceive the light of Nibbllna
samma dhammam vipassato. which has never before appeared to him in
- Verse, 373. the past infinite samsiira, even in his dreams.
Because of that joy and ease of mind, his
Yato yato sammasati attention on the kammatlhana objects be-
khandhiinam udayabbayaril, comes extremely calm and steady, and
labhati pitlj)amojjam upekkhii (equanimity) which is free from the
amatam tam vijanatGln. anxieties and efforts for mindfulness, percep-
- Verse, 374. tion of anicca and anatta, and the necessity
to evoke energy, arises.
[The Bhikkhu who retires to a lonely abode
and has a calm mind, experiences joy trans- All the above statements are made with
cending that of men, as he clearly perceives reference to the stage at which the Sarhboj-
the dhamma. jhangas are in unison with one another and
The formation and disintegration of their respective functions are specially clear.
whichever part of the body the Yogi con- As far as ordinary sambojjhongas are
templates, he experiences joy and happiness concerned, from the moment kiiyagata sati
as he can thereby perceive the Deathless is set up, the dhammas such as sati are known
state (Nibbana]. as salnbojjhanga.
If the pleasure and joy experienced in When the Buddha said that the seven
vipassana sukha which is complete with the bojjhatigas must be practised, as in: Sati-
seven characteristics of sambodhi be divided salnbojjhaligari1 bhiiveti, viveka nissitam,
into 256 parts, one part of that joy and viraga nissitmn, nirodha nissitaln, vossag-
pleasure exceeds the worldly joys and gaparinamirn ............ upekkhii smhhojjhan-
pleasures of kings among humans, devas, gmh bhiil'et i, viveka nissitam, viriiga nissitam,
and Brahmas-so great is the joy and nirodha nissitam, vossaggaparinamim,""·
pleasure inherent in the sarilbodhis. Hence it is meant that in the ordinary course, the
also did the Buddha say: process of setting up kiiyagatii sati (such as
"Sabba rasam dhammaraso jit/ati·", (The out-breath and in-breath) amounts to the
flavour of the dhamma exceeds all other setting up of the seven bojjhangas. For the
flavours.) distinctive and specific setting up of the
bojjharigas, see the Commentary on the
There are stories wherein it is related that Bojjhariga VibhaJiga. u**
major diseases and ailments have been cured
by the mere hearing** of the recitation of The meaning of the Paji passage above is:
these seven characteristics of sarilbodhi. "One should practise sati sambojjhanga
But these diseases and ailments can be cured which is dependent on the absence of all
only when the hearers are fully aware of their kinds of activities and anxieties, of lust and
meaning, and great and clear saddlla (faith) greed, or suffering attendant on the round
arises. of rebirths, and on the abandonment of the
four substratum of upadhi.· .. ••
When these seven charcterist irs of
samhodhi are acquired in a balanced manner, Vireka nissita, viraga nissita, nirodha
the yogavacara can rest assured that there is nissita, mean, "having no leanings towards
-----------
• Dhammapada, Verse, 354.
** Please see the Light of the Dhamma, Vol. VII, No. I, p. 9.
Saril},utta Nikiiya, BojjhaJiga Samyutla, p. 12, 6th S)-n. Edn.
*** Abhidhamma Pilaka, VibhaJiga Pair, 10. Bojjhariga Vibhariga, p. 238,6th Syn. Edn.
**** Sammohayinodani Allhakathii, I. Suttanta-bhlijaniya-vaQQanii, p. 296. 6th Syn. Edn.
***** There are four kinds of upadhi. They are:-
I. Kdmiipadhi: attachment to se!lsuolls I?leasure~ ;
2. Kllesupadhi: attachment to mmd·defillng passions; .
3. Abhisallkdriipadhi: attachment to performance of mems etc; and
4- Khandhiiplldhi: Attachments to the five constituont groups of tho body.
CHAPTER vm
THE EIGHT MAGGANGAS
The definition of magga is: sila wlU~ is a
Kilese miirentii nibbiinam gacchanti eteni1ti Somma-vlca, Samma-kammalfto, and
maggo. Samm"4-.6flva mogglDlga are pur.ely of the
class of sr/a and 4lence constitute genume
( hese dhammas dispel the defilements sUa "p;suddhi. They are also called the 1 _
such as sakkiiyadi{{hi and thus enable one to virali cetaslkas**·.*.
reach Nibbiina-end of apiiya dukkha and
valla dukkha . . Hence they are called magga.) Samma-sali/cappo is vitakka celasika.
Since it is the harbinger of paRRIl, it is
There are eight ingredients of magga, included in the paiiiill category. The~ ate
namely, three kinds of sarikappa, namely nekkhamo
1. Samma-dillhi .. ..... Right View, salikappa, abyiipada salikappa, and avlhifilla
2. Sammii-salikappa .. Right Thinking, sOIikappa. Just as a person incarcerat,d in
3. Sammii-viicii .. .... Right Speech, prison, or a person beseiged by enemy troQRS,
4. Sammii-kammal1la Right Action, or a person encircled by a forest fire, or a
fish caught in a net, tank. or trap, or a bi{d
5. Sammii-iijiva .... .. Right Livelihood,
6. Samma-vayiima ... Right Effort, caught in a cage, is absorbed (without
able to sleep or eat) in only one thought, diiit
1>em
7. Samma-sali ... ... ... Right Mindfulness,
8. Sammii-samiidhi ... Right Concentration. is in tbe attempt to escape from these ~n.
finements; the attempts of those pera4)~
All these eight ingredients are present in who contrive with sammappadhiina vlr1Y4fl6
lokuttara iia'l:/Gdassana visuddhi (Supramun-
dane Purification by Knowledge and Vision).
In the preceding lokiya visuddhis (mundane
escape from the confinement of the .old
infinitely numerous uppanna akusa/a
and the new infinitely numerous anuf...f '/I
/(il?i
Purifications). Samma-vacii, Sammii-kam- akusola kammas that arc due to al'ille
manta and Sammii-ajiva, are present only called tIt i.
in sila visuddhi (Purification of Virtue). They the sort of$ail!kdl~J)a<w~lichuw'Qjiwr!
are not present in citta visuddhi (purification to escapo .... ".."'" ... vl:t1\ .,1itie-.;. !frolllnthe"ilVQirt..
of Consciousness), etc. drikklut
Hence, in the matter of the bodhipakkhiya
dltammas, sila visuddhi means viveka nissila
and yir8gtl nissita sila in accordance With,
· ,
- .... . -- --~
perceives the Four Noble Truths, are of the workers or colleagues within the Sltaill"
"'yola class. Like droplets of Y«llter falling receive the heritages of both the Vinaya 6
on the great lake of Anavalatta, such and Suttantasila, while upti3akti3and upblkls
loklyo Sila, samadhi, and panna, do not receive only the Suttanta sila.
disappear throughout mnny lives and many Sutlanta sila means:
world- cycles.
This shows thl' nature of lokiya dhamma (I) in respect of the five "fellow workers
heritage. or colleagues within the Sisanl,"
the silas enumerated in the Brahma-
The lokuttara dhaml/la~ of slla. samadhi, jala Sutta (Digha Nikaya),*
and panna, nrilJadaHana visuddhi. and the (2) in respect of upiisakiis and upiisikas,
thirty-seven bodhipakkhiYll dlwmm(ls, which
ajivallhamaka sUa and dasanga
accompany the eight kinds of lokuttarn con- sila.
sciousness are I'ii'alta lIissita, They are
niyala. The lokiya sila, s(;mii{lhi. and ranna. DhiUmiga slla, indriya sila, and paccaJa-
which occur to ariyas who have attained sollnissila sUa; are also Sutlanta sUas.
/okullara sila, samiidhl, and paiin:i. also reach
the niyala stage. In such persons there is Samm(i-viicii. sammii-kammanla, and
sammii-iijll'G, included in lokutlara magganga
no longer any pJssibility of their becoming
dussila (immoral), asamiihila (not composed), are called lokullara sUa. These sUas can be
received by the five "fellow workers or
duppa;,na (unwise), and andhabalii (silly) .
colleagues within the Sasanii" as also
This shows the heritage of the Susana. up(isakas and upiisikiis. Hence no special
The heirs of the Siisana are: considerations arise with respect to lokullara
slla. The same is the case in the two kinds
1. Bhikkhu,
of heritages of samiidhi and panna.
2. BhikkhUnt, The seven ri.\Uddhis and the thirty-seven
3. Samaf)era, bodhi-pakkhiya dhammas are included within
4. Siimaneri, these silo, samiidhi, and panna.
5. Sikkhamdna (female) ,
6. Upasaka, Of the seven heirs of the Sasanii, the five
7. Upasikii. "fdlow workers or colleagues within the
H ere, Sl'kkhamana
- mC,'lns "embryo Bhik- Sas~na," who are in the service of the Sasanii,
are heirs for their own benefit as well as heirs
Imum." who act as caretakers orthe hait:tge of the
Of the above seven heirs, the flrst live are Sasana in order that the Tipitaka and the
called "fellow work.!rs or collc:tgues within other requisites of the Sasana m:ty endure
the Siisana," Men, del'as, and Brahmiis, for the dur:ttion of 5000 years. The remain-
who are not "fellow workers or colleagues ing two are heirs of the Sasana only for
within the Siisana," but who are established th~ir own benellt.
in Ti-sarana arc included in Upasaka and The status of caretakers of the Sa anli, on
Upllsiki. . , wh:Jse should~rs rest the resp:msibilitie of
Among the seven heirs, the iimisa heritage the Siisana, is much higher than that of the
of the four requisites can be received only status of being merely heir. Thu, a
by the five "fellow workers or colleagues householder who has been an ariya. for ixty
within the SlIsanll." The lokiya and lokul- years has to p:1Y re pect and obei ance to a
lara dhamma h!ritages, however, can be young pUlhllJjana siimacrera of ev n years
r~iVed by all the Seven. In the receipt of of ag: who h:ls been initiated for only a day.
suCh heritages, there are sp.!cial considera- Thu al o. a Bhikkhu who i :tn arahat ha
bons in resp:ct of the heritage of lokiya sl1a. to ply re p.!ct and obe ian t a pUlhllijana
There are sp-:cial considerations with respect Dhikkhu who wa ordained ju I n h ur
to the heritages of lokullara sUa, lok/ya and before him.
IDkUltara sam4dhi, and lok/ya and lokuttara
Thi how th b¥ir
~.
~ cmdiderations with respect to Th tin 0 Ikkhl. the v n vi udtI.IW
:ifMt8rN'~ Arise because, the five "fellow tho thirty- n bodhipaldchijltl.
-:"I1:'W""!'t
n. .l.Wlc; o( che DhaaIma, Vol, III, No 2. lAd 'lID Bra~1a Sut
........ ~"w~1i1OD Iuadba ....... CoIl801L
. ,
...... ~ '.... _ '''_
' h F
;1 ·.vhich plltiilljjanas h~\10 approached and wrong teachers leads to wrong moral prin-
II refuge in these false teachers IS also ciples and prac' ices, and the difficul, achievc-
. , v num~;ous SJmct r,' ~ thL'y han lake, :nen! of ret',j, us hum:!'l bc:ngs (mr::Jlussatta
rduge. 111 t.ll\! n<lgao. som~lim:::s in g,.1"Ui, " dulil1bil(1) , ,~lt mdY be compared to a great
S0l11~tlm~s Il1 fivers, sometimes in mou;1t~i ..,s ]h7dnii" mee producing the fruits of oood
som~tim~s in forests. sometimes III crees rebirths, n,:col11cs in its entirety a "'trce
., m~c !.r'lCS in. hillocks, som<'i;mes in fire, and produCll1g the evil fruits of rebirths in the
sometllnes In water.* Thus III nature. the niriya regions.
I.lumber and kinds of teachers which pu{hllj-
Janas. afflicted with sahkava-dil/!zi have This shows the future path of aniyata heirs
approached and taken refuge in, arc'extreme- of the Sasanil.
ly numerous. The more they appro:tch and Those persons who perceive the allicca and
take refuge in these false teachers the more anatta characteristics in themselves are freed
do they sink into the apllya and l1l:U.1'iI iokas. from the kingdom of sakkiiya-di!{hi. They
If furlher b~ginning \V ith this life. they become the ni)'llla heirs of the Sasanii.
continu;; to wander and drift in smiz,iiTa Niyata means that they are freed from :he
replete w'tll f:ll,t: attachments of sakk(l)"a- suscept:bility of approaching and seeking
'/'IITI' tl',:~ ,>"ii! con,inue LO change the refuge 1n '':ITon:::ous teachers throughout
't he"" whol'] they ,!pproach and lake futurc ·,.jj'l,t· sadlSara. They become the
r~fusv .ii. H)w frightru 1 t\..rr:bk, and naslY true chtldrVl ,he Sabba;1I111ta Buddha
,s th-:: st,j[e of a plI!hufialla'. . throU.:;lhlU[ th '1 llre succession of rebirths
Tlis is the rneaning of the passage, They becolD.! mrmbers of the "bon-sin-sG.'l"
"niilUls(j/[h:ir(lnali: liwkhmil ullokcli/lli put/zuj- family, and though they may pass through
j([l1(i .. , many rebirths and many world-cycles in
sarnsiira, their views of the unbounded and
On every occasion a plIlizlliian(J changes his incomparable qualities of the Buddha, the
t<:achers and refuges, a change also occurs in Dhamma, and the Sangha, become clearer
the doct rines and principles that he depends and brighter from one rebirth to another.
on for his guidance .. Sometimes pUlilllijallas
have depended on the adhisTla dhamma The three siisalliis of sila, samadhi, and
(purified morality) expounded by the parl11a, the seven ViSliddhis, such as slla
Sabbaiiiiuta Buddha; som~times on gosila ViSliddhi, and the thirty-seven bodhipakkhiya
gorala d!zal11l17a or the practices of c:lttle; dhammas of satipa!!/uilla, sammappadhana,
sometimes on the practices of dogs; iddhipada, illdriya, bala, bojjhanga, and
,;ometimes on the practices of horses; magg(//iga, are dhamma heritages that prosper
and som~til11es on the practices of elephants. and increase in their minds from one rebirth
Thus the moral practices which they to another. The three siisunas of the pari-
ha ve adopted and dt'p~nded on are also yatti, pa!ipatri, and the pa!ivedha, become
very numerous. In the matter of dillhi perm:tnently established in them throughout
(views), the number of existences in wlii'ch the succession of rebirths and the succession
they have adopted and depended on samllUI- of worl'd-cycles.
di!!hi (right views) are extremely few. On Although they continue to wander in
the olh<.:,- hand the numher of existLnces in smilsiira enjoying the joys and pleasures of
which they h"." adopt .,1 llld depend..:d on humans, dl'vas, and brahll1iis, they are no
micc/I(l di!rlii (\"r,mg \:cws) arc extremely longer beings of the world who change theIr
numaous. The l110re they have adopted teachers and refuges frol11 one existence to
and depended on these wrong views and another. They continue to wander in
practices, the more have they sunk-deeper smnsiira as being of the lokuttara, or the
and deeper-into the apii)'{/ and niri)'a lokas. region of the ari)'as. They are no longer
Of the countless and infinite number of beings of smizslira liable to the miseries
errors and p~rv.:rsities p.)ssessed by plllil1li- inherent ill the round of rebirths, and who
;allll.> , wandering and drifting in S(lIilSlira, thus arc subject to being submcrged, suffocat-
the error of seeking refllgc in wrong pro- ed, exhausted, and cast adrift in smilsara's
tectors (tL'achers) is onc of the grc:I!est great whil"lpool. They have become the
L'rrorS enntillcivc of causing 1hem great harm true beings of the first stage of Nibb:ln:\
Thi~ i, b,:c:lllse lht! t!ITor orscelung refuge in called :·i,,-lIl'iidisesa Ntbbt7;/G. They ar
• Cf [)itamlllap'lda, vcrse J 8~ .
•• .. Wi!.hing tree " -
HERITAGB OF THE SASANA 211
beiqs who ill invariably ascend to Allupii- heritages, but because it was their desire to
cIisua ibbdna through the joys and become heirs of the niyala heritages.
pi a ur f "bon-.~in- an" existences.
Taking thes facts into account, and taking
In infinite sarilsara, all wise humans, devas, heed or the fact that the Buddha disapproved
brahmiis, desire to become niyala beings who of the bad heritages of the siisana, those
only are the true children of the Sabbai'li'luta persons who have in this existence become
Buddhas, and this they hope and look the disciples and heirs of the Buddha should
forward to encountering the Buddha, the not permit themselves to become bad heirs.
Dhamma, and the Sangha . They have to They should not permit themselves to become
perform many acts of diina and establish temporary unstable heirs. They should
the wish that such act!i may lead to such attempt to become heirs of the good heritages
encounter. They have to perform many which are the bodhipakkhil'a dhammas. They
acts of sila and establish the wish that such should attempt to bcconie stable heirs.
acts may lead to such encounter. They
have to ~rrorm many act s of bhii''(lflii and In the lengthy period of the series or
establish the wish that such acts may lead to rebirths known a~ smiIsiir<l, whenever acts
such encounter. of diillq~ sila and blli/vat/a, arc plO!rformed it is
ususally bccause beings desirethat by virtue of
This shows the undeviating path of niyata these good acts they m:!) in :1. ruture existence
heirs or Sasana. as a human being encounter a Buddha and
It is to reveal this path th.lt the Buddha, attain release from worldly ills, or attain the
in several places of the Suttanta and Abhi- Path knowledge, the Fruit knowledge, and
dhamma Pi/akas, said: Nibbiilla. Thus it is usual for them to wish
Tif,l1)am samyojaniitlatil parikkhayii sotii- for the heritages of tht: ,Ihamllla. It is Hot
panno hOli, usual for them to desire that by virtue of
avinipiila dhammo niyato sarnbodhiparii- these good acts t hey may in future existence
ya1)o.* encounter a Buddha and attain worldly
riches and worldly posi t ions. It is not usual
(Because the three Satilyojanas cease, the for them to wish for these iimisa heritages.
person becomes a Sotapanna. He becomes It is not usual for them to desire the gaining
free from rebirth in states of suffering. He of opportunities for the performance of good
becomes confirmed as heir of the hodhipak- acts leading to bhal'a sampatti, bhoga sam-
khiya dhammas. He finds rest and support patti, and issariya smizpatti.
in the higher Paths and Fruits.
But, at the present day, the bad heritages
Note: The three Satilyojanlls fire sakkiil<1 of pllccayiilllisn ta~lhii, /oUilllisa ta1)hii, and
dit/ hi , vicikicchii, and silahbaiapariimii ·a. vatliimisa tG/:zhfl, constitute to be ruling
Of these, sakkiiya di{{hi is the essential or factors. Modern men and women do not
ruling factor.) like to hear the mention of the rour aril";
This ends the part showing the aniyata and vatilsa dhammas which are the antitheses '01'
niyata heirs. . the three tanhas mentioned, The four arirll
l'atnsa dhal/;mas are, as has already bc'e n
Good and virtuous persons who perceive mentioned previously, being easily satisfied
what constitutes good heritage and bad with almsrood, robes, and dwelling place.
heritage, what is fixed or niya.ta heritage and and deriving joy and pleasure in the work of
what unstable or aniyata hentage, what are bhiivanii. They are called ariya ~'amsa
good heirs and bad. heirs, what are ~eirs of dhammas because they are dhammas on which
fixed heritage and heIrs of unstable hentage,- Buddhas, the disciples of Buddhas,
these good and virtuous persons did not put and the heirs of Buddhas, should not release
forth effort in past successive existences and their hold.
successive worlds because they desired to
become heirs of bad heritages of the Buddha This is a reminder to those persons who
Sasana. They put forth effort b~cause it was possess wisdom.
their desire to become heIrS of the
good heritages. They did not practis.e diilla, As regards persons deficient in wisdom. the
Ilia and bluivana, because they deSired to mere performance of many good and meri-
~me heirs of the unstable temporary torious, acts has to be extolled as good.
• A-bhidbamma Pitaka. Puaaalapaliliatti Pili, P. 120, 6th Syn. E<lD.
Those persons who are endowed with either of the three characteristics in the five
wisdom, however, should, if they desire to aggregates, they can become niyala heirs and
become heirs of the njyala dlzamma heritages achieve the status of a "bon-sin-san".
either in this life, or in the next in the deva For this purpose, see my "Lakkhal)a
tokas, establish the iijil'alllzamaka slla, set up Dipani," "Vijjamagga Dlpani," "Ahara
kiiyagarii sali, and try (for at least three Dlpani," and "Kammatthana DlpanI". For
hours a day) to achieve perception of the three the path of niyala "bon-sin-san" individuals,
characteristics of existence in the five see my "Catusacca DIpanl", and the Chapter
aggregates of the body. If they perceive on Nibbana in my "Paramattha Sankhitta".
THE MANUAL OF
THE CONSTITUENTS OF
THE NOBLE PATH
by
n r:lli,ln 1\) Him. Ihe Most Exalted. Ih,' Kli JI 1111") '(III i:-
Pllrifkd. th,' llprcmc1y Enlightened Buddha, Only the whole,ome and unwholc~')m.:
a~tiOiL of b';Jngs ~ -" lhr.- origin of theIr
~'iohlfllld 'oblc Path:- wall(knllg~ 111 mallY a becoming or \\orld
(n . /lilli/a (/fulri Right View. r.ycle.
l.:!) amma (//ik0I'I'(/- Right thought.
(3 Saml/ltl l'iic(l - Right Spee.:h, Kllllunabandha : -
(4) Sal/lmi; ka1ll1llt/llla- Right Actioll, Only the wholesome and undwholesoml:
C-) ,'aIll1llii l~iira - Right Liwlihootl, actions of beings an: their relatives and true
( ) .\al1llll,-j 1'.7,1'1/111(/ - Ri'ght EIT,HL friends that always a<.:company them wh<.:n.-
C I .'It/lll1ilti
soli Right Mintlfulne~. cvcr they rpay wander in many a becoming
{c) Sall/IIHI sall/adi Right Concentra- or world cyclC.
tion.
KaJ/lmllppa!il'//'fI'JtI:-
1 SammiidiHI'i Onh' th: \\ilolcsome and unw!10ie,om'
3 kind 01 Right Yit'w or Right Undcr- ~cti()n~~ of being..; arc thl ir real refuge wher..:-
~tanding ( ) Km7/111t1 \ol.:alii S(JJ}I~l1acli!!hi: ever they may wander in many a becomil!g
or world cycle.
Right "iew or -l1dcr~tanding that in th~
cas -01' beings. only t\\'o thing;: whoksom }-mil kallllll(lJil karissanli kaiyiillaJil I'ii pd-
and um' !hlk,oll1c actions performed by them, flllkGln I'll I(/s'sa dc/yadii bhal'issallli.
are their ,)\\11 properties tll:ll al\\,lYs acconl- If bodily, verbal and mental actions b,~
pany them \\ herevcr they may wander in performed, whether wholesome or unwhole-
man) a becoming or world-cycle. some, that kammQ of theirs they will inherit
(R) Dasamllhuka Salllllliidi{{hi:- Righ( throughout their many a becoming or world-
underst:mding 01 ti,e ten kinds C'[ subjects. cycle.
(C) ea/u-sacca Safll/lliidiU hi : - Right
undt!f t~lItlillg of the Four Realities or the (B) Dasa vat/hukasammiidi{flti
Four Truths. At/hiciinIlGlil, Qllhi)'iflhaln. alliti hUlaJiI. at/hi
sukalQ dukka!cll/(llil' kal11l1liinaJiI pltalwi!
A. Kammassakatii Salllmiidi({hi I'ipiiko, allhi 111111,/. lllfiti pitii, alliti .'tI([,/
Sahbe satta kammassaka knnmltldiil'iidii, opap(ltikti. attlti aYelll1 10k", lillhi f/t/rola!.;,).
kammayolli, kammablilldha, ka/llllwPl'a- Gulti Ivk1' S([lIlal/a h,.iilmwl/(1 StlIIW"V(l{ I
risaranii, rwil kammanl karissllllli klll,1'iil/(lln samJ1l(/pa{ipalll/ti ,i'e illlaiica iokGJil {Ja;;~!lnt
'ra pii/~ak(ifil I'ii Ia;,sa dayada hhal'isslIllli. lolal/il sayGJil abltiJilic7 sacchik(l/vQ pllI'1'lkllli.
SaMe Salta ka/llmassaka:-
(I) Allhi dillflGJil:-Therc r.::allv e\ists Jlnb-
Onl\' the wholesome and ·unwholesome gi\ing (Di/;Ill) as cau.'e
action·s of all beings an.: their own properties (Kallll1/a) and its result
Ihat always accompany them wherever they ( vipiika)
may wander in many a becoming or world- (2) Auhi yil!hGlil:- There really exists offer-
cycle. ing on a large scale ,IS
Kammadiiyiida : - caus.:: and its result.
Only the wholesome and unwholesome (3) Atlhi hutanl:-ther.: really exists otrering
actions of all beings arc their inherited on a small scale as caus~
properties that always accompany th~m and its re ult.
wherev,r they may wander in many a becom- (4) Atlhi suka!a dukka{iilladJ kamll/(;IImil
ing or world-cycle. phalaril vlpako:-thrce really exist wh le-
222 MAGGANGA DlpANI
.. ,- .-.. - ~ ~- -
224 MAGGANGA DTPANI
) dinnAdllna:-TnkiDiZ or de. troying Having seen with our ey~s the 3 kamma.'
animate and inanimate which are performed in this world we can
properties wl\ich are not also comprehLnd that all beings, on land in
given. water and in the sky have been performing
( ) Kamt IImicchiiciira: Committing sexual thrse 3 !,(llI/mas in their past existences of
misconduct. endless world cycles and will al~o perform
(4) MIL~ii\'iida:- Telling lies. Ih~m in the futur~.
(5) Pisll(1Ql'llc(i: Backhiting and calumny. Like this universe there arc in the four
(6) Pharuw\'(Jc(i:-U. ing ahu ive language. directions. infinite univer es in which all
(7) anlphappaliipa:-Taking part in frivo- beings in water, and land and in the sky are
lous conversation. performing these 3 kamma.\·.
( ) Abhiijlrii:-Covetousnl:ss.
(9) B)'cipadll:- "t-.lalcvolence. Having discerned all these, it is quite
(10) Micc!uidi!thi:-- Wrong views. apparent that all beings live by th.;se 3
kalllmas done by themselves. They enjoy
I. All kinds of r.hysical. verbal and mental happiness by' virtue of these 3 kammas.
actions that arc free from these JO kinds of By performing the 3 good !cammas they
immoral conduct. comprising all kinds of enjoy various heneficial results and by
livelihood. acquiring wealth and seeking performing the 3 bad kammas they encounter
knowledge arc good volitional actions which various kinds of misery anci suffering. The
haye to be performed for this very exixtence. 3 kammas are their own property which can
2. All kinds of physical, verbal and mental never be destroyed by fire. water, thieves,
actions that involve thes~ 10 kinds of robbers and so forth. Though one may own
immoral conduct and that comprise all kinds nothing, not even a single coin he can achieve
of livelihood. are bad volitional actions happiness if he has mental kamma in the form
which are performed for this very existence. of knowledge and wisdom.
Two Kinds of Kamma for future existences So, the Buddha declared: "SaMe satta
The types of kamma performed in this
kam/nassaka." All beings hav<! the 3 voli-
tional kammas as their own property.
present existence, physical, verbal and mental,
with a view to ripening in future existences, The Result of Present Kamma
are also divided into two kinds. Those who wish to acquire worldly gains
(1) 3 Good kammas (having result in future sueh as wealth, governmental standing and
existences). honour in this life can achieve thcir wish if
(2) 3 Bad kammas (having result in future they exert themselves to acquire education
existences) and knowledge. If it be that such worldly
gains can be had without acquiring education
1. All kinds of physical. vel bal and mental and knowledge and by merely worshipping
kammas that are free from the 10 Kinds of God. the believers in God may not perform
immoral conduct and comprise almsgiving, physical. verbal and mental kammas such as
fast-day observance, conduct, practising trading, farming. learning arts and sciences.
meditation, taking refuge in and paying Instead, they may perform only the act of
respects to th; 3 gems: Buddha, Dhamll7a and worshipping God. As a matter of fact it is
Sangha, are known as good Kamma done in not so. Like the Buddhists the Christians,
this present life with a view to ripening in Mohammedans atc., are performing the 3
future existences, to being reborn in a good kinds of kamma and for this reason. they
abode. acquire worldly gains. It is not God but
If anyone of the 10 kinds of immoral three kinds of Kamma (hat gave these to them.
conduct be performed, whether for ripening
in this existence or in the future, that The Result of Past Kamma
kamma leads one to the lower planes in Just as we can sec with our eyes that in this
future existences. So it is known as bad life the worldly gains arc not given by God
kamma having its result ripening in future but arc acquired by onc's own kamma,
existence. similarly we can rcali~e that benclkial
In this way one should differentiate the results of being rehorn in it w.'althy
good and bad kammas and contemplate all family or in the (/£'1'(1 world arc not by virtue of
the 3" kinds of kammas which are performed worshipping God but by virtue of pa t
everywhere on land, in water, and in the sky. kammas such.as aim giving, ob erV8nce of
IS
MAGGANGA DIp ANI
(5) Atthi miitiJ.:-Right understanding that In other religions. hell, the w,)rld, ,)f petas
"ood and evil deeds done to one's mother and (/.1'1//'(/1\(/\'. and the higlwr d:v I and
yield good and evil results respect ively in hrczlllllC/ planes are n')! known properly.
subsequent existences. Another interpret,ltion i' that:- ther'
(6) Atthi Pit{j:-Right undcrstanding tInt arc in this universe. the human wOlld. the
good and evil deeds done to onc's father yield 4 lower worlds. and the heaven\ 1t'1'0
good and evil results respectively in subse- and hmhma worlds which arc lermed a
quent existences. 'tl I'ClliIlo/.:. 0". Simi\;Hly to th' cu ·t. w t.
(7) Allhi Sa/lli Opap{ilikii: Right under- S~llith and north of thi' univ'r' th
standing that there really exist hcings by inlinitc unh'I" whi h lr t rm d "paro
upparitionul rebirth who lIrc invisible to 10/.:.0". The,e uni rsc nn: not kn wn in
human eyes. oth~r religion.
DASAVATrHUKA SAMMADlTTHI
(10) Atthi lake sama(fabrtJhmafJtJ samag- diligently to achieve that nol;la can become
gala sammopalipflMii ye imailca /aka,;, omniscient.
parailca taka';' sayam abhiififti sacchi-
karl'a pavedenti It is only in the Buddhadhamma Ihat
profound, sublime and wonderful teachings
Th re are higher spiritual knowledge exist, and it is because they belong to the
(abhiiiiiii) and omniscience (sabbaiiiiuta iial;la). sphere of fJiil;la (Knowledge and wisdom).
Monk and hrahmins who exert themselves
diligently in fulfilling the perfections In this life, to strive to become a wealthy
(pfiramitfi) and practising samatha and person is one way and to strive to acquire
l"ipassanfi bhiil'anfi in this human world can insight-knowkdge and thu') b.:come a teacher
achic\c such iio1:/(/s. Personages who have of beings is another way. To strive to
achieved such nal)a, appear in this world become a great braillna is similar to striving
from time to time. to become a wealth'/ man. and t:> strive as
a bhikkhu or hl'rmii for acquiring Insight-
Of Ihese two kinds of nona, some are knowledge is like striving to become a great
capable of gaining only abhifl;:'ii and they teacher. Anoth,:r example is: bird s hav..:
can see with this iiiil)a the four lower worlds, wings to fly about in the sky but they do not
the six del'Q worlds, and some of the brahma possess knowledge and wisdom like man.
worlds. as if with their natural eyes. Some Men have knowledge and wisdom but they
are capable of achieving both abhinnii and have no wings and arc unable to fly about in
sabbaiillfa iiiilJiI and they can see clearly all the sky.
of the countless beings, infinite worlds and
universes. Personages who have both niilJa~ The brahma's kamma of jhalla resembles
are called "Buddhas". the wings of birds. The insight-knowledge
These two kinds of personag('s appear of the monks and hermits resembles the
in this human worM from time to time and knowledge <lnd wisdom of men.
impart th('ir knowledge of this world and the The brahlllas and the devaj', live in the
other worlds. but it is only a Buddha who highest planes ot existence due to th'~ power
c<ln explain the round of rebirths, and of Jhiina amI kal/lllla but they have no
existence of universes. Insightknow1cdge and omniscience.
Three kinds of belief, namely: (I) belief Thus the right understanding Nii(lIl.
that those personages of higher spiritual Knowledge or wisdom, which enables one
knowledge and omniscience appear in this to believe :-( I) that the Buddha who see') a II
world from time to time, (2) belief in them and knows all appears only in this human
and their teachings, (3) belief in the existence world and not in the high<:r planes of
of the other worlds, constitute the right existence; (2) that only the monks and
understanding or view. brahmins of the human race who are endow-
Those who have this right understanding ed with abhiiiiiii and sabbmiiiuta, can clearlv
entertain no doubt that the Buddha appears discern the condition of the kappas an(\
only in the human world, and not in the universes, the beings who arc funning the
heavenly worlds. round of SQlilsiira and how the wholesome and
In other religions where there is no .such unwholesome kammas operate; (3) that the
right understanding, they imagine that the teachings of those monks and brahmins in the
all-knowers, the all-seers, the Omniscient sutta, vinaya and abhidhamma arc true, is
ones appear only in the highest heavens and known as "Atthi lake samana bn7halllllii
not in the human world. sammii di!/hi". . .
However lhere are two kinds of power; The wrong understanding or belief
the power of kamma and the power of iiiilJa. (micchiidif{hi) is that the God, who knows all
In the case of kamma, the power of jhiina is and sees all cannot appear in the human
most effective. It can cause one to arise in world but only in the highest heavenly abode.
the highest plane as a braillna with a long and that there can not be many gods but only
span of life. It cannot, however, cause one one, and that God being the highest and
to become an Omniscient Buddha. That noblest, must be eternal and free from old
brahma has no nOlJa with which he can see age, disease, death, etc.
aU and know all. Detailed explanations of the wrong views,
Only in this human world can one work for are given in our "SammadiHhi Dipani" thc
sabba;,;,uta ;'QlJa and only one who perseveres Manual of Right Views.
MAGGANGA OtPANI
232
APPENDIX 2
APPENDIX 1.
Twenty-one kinds of wrong livelihood for
Thirty two Kinds of talk obstructing frui- bhikkhus.
tion and rebirth in higher planes. 1. VejjakammalYl karat i-Medical practice.
(I) Riijakathii-Talk about kings. 2. Dutakammam karat i-Acting as a mes-
(2) Carakathii-Talk atlOut robbers. senger.
(3) Mahiimatta kalhii-Talk about ministers 3. PahilJa kammaril karali-Doing things
of state. at the behest of laymen.
(4) Seniikathii Talk about armies
4. Galldam phii/eli-Lancing boils.
(5) Bhayakathii-Talk about dangers. 5. ArumakkhiilJalYl deli-Giving oil for
medical applicalio'1.
(6) Yuddhakalhii-Talk about battles.
6. Uddhcurl virecanam deli-Giving emetics
(7) Annakathii-Talk about food.
7. Adha virecallarY! deli-Giving purga-
(8) Panakathii-Talk about drinks.
(9) Vatthakathii-Talk about clothing. tives
(10) Sayal/akathii-Takl about dwellings. 8. Natthule/aril pawti-Preparing oil for
nose-treatment.
(11) Mliliikalhii-Talk about garlands.
(12) Gandhakathii-Talk about perfumes. 9. Pivallale/alil pacali-Preparing oil for
medicine.
(13) Natikathii-Talk about relations.
(14) Yiinakathii-Talk about vehicles. 10. Ve{udiinalil deli-Presenting bamboos.
(15) Giimakathii-Talk about villages. II. Pattadell/alY! deli-Presenting leaves.
(16) Nigamakathii-Talk about market 12. pupphadellwliJ deli-Presenting flowers.
towns. 13. Pha/adal/alil deli-Presenting fruits.
14. Siniil/a(hinalil deli-Prescnting soap-
(17) Nagarakathli-Talk about towns.
clay.
(18) JanapadakatMi-Talk about districts.
15. Dantaka!!lwdiil7CIliz deli- Presenting
(19) Itthikathii- Talk about women. *
tooth-st icks.
(20) Stirakathii-Talk about heroes .
16. Mukhadakadiillaril deli- Presenting
(21) Visikhiikathii- Tal k about streets. warer for washing
(22) Kumbha!!hiinakathii - Talk about
the face.
watering places.
17. OI(l(la/1WllikadliI/ Ol il dCli- Presenting
(23) Pubbapeta-kathii Talk about relatives clay-powder
who have passed away. 18. Ca{ukaJ11),alil !,arati-Using tlattering
(24) Niil1attakathii- Tittle-tattle. speech.
(25) Lokakkliii),ika kathci-Talk about the 19. Mugg asli piyr/lil !wroti-Acting like half
origin of the world. cooked bean soup.
(26) SamuddakkhiiyikakathciTalk about (speaking \df-truths)
the origin of the ocean. 20. Pliriha!.l"ClIil kawli .-Fondling children.
(27) (Numbers 27 to 32 are knownas ltib- 21. jalig ha fll'S(1I1iYlllil karoli -R u n n i n g
hav[lbhava katha) Talk errands.
about Eternity belief.
(28) Talk about Annihilation belief. Appendix 3.
(29) Talk about Worldly gain. Kllh011 cldi lIIi("ch<ijfl'o. -Wrcmg li\ ing by
(30) Talk about Worldly loss. means c)f trickery nnd
(31) Talk about Self·indulgencc . dccepl iclll.
(32) Talk about Sclf·mortilication
* Talk about men is omitted in a.:.:m.tan.:e with Ma jhima pal)I.)'lsa a\\hak.III,,1. p. \5\1 \lIh. S ·",ld
edition.
** Majjhlma Nik,!vlI Hail'li.'1I IP'I!/(/lm arrll:lki/(It:i (\) (j.llltll •. /Ii \"(lgg.l. (1\ 1\,/11.(,,"</' <I'~"'</\·'I(I("/ll<l.
tth. Synod Edition pg. 4.
APPENDIX 233
I. J:ulwfla. Making peoplc haw people think one is
an unduly high opinion an arlya.
of oneself to get alms 2. Lapafla. Talking to please
«(I) by pretl!uding that donors with a view to
one docs not want acquiring gain, honour
to receive alms, but and renown.
accepts only for the 3. Nemittikatii. Inviting offerings by
sake of the donors. giving all kinds of hints.
(b) by pretending t~at 4. Nippesikatti. Harassing so as to
one has attained induce offerings.
jlltina, magga and 5. Liibhenaltibhath nijigfsanatii Giving
phala. something with a view
(e) by feigning deport- to getting something
ment so as to make more.
* *
The Exposition of Right Understanding of the ceit, wrong view, mental defilements and
Four Noble Truths: iisavas* (mental impurities), by developing the
evil conduct such as taking life, etc., and by
Right Understanding of the Four Noble generating the fires of rebirth, old age,
Truths means:- sorrow, lamentation, pain, grief and despair.
(1) Knowledge of the real suffering.
(2) Knowledge of the true cause of suffer- Oppression through Kamma activities:
ing .. Possession of the eye of man, god or
(3) Knowledge of the cessation ofsuffering. brahmii is produced by good deeds done in
(4) Knowledge of the right path leading to the past life, without which only the eye of
the cessation of suffering. hell-being, animal, ghost or demon would
(This is only a brief explanation of the come into being instead. Thus the eye of a
Four Noble Truths. For a detailed explana- higher being oppresses that being through
tion see the author's "Catusacca Dipani" the good kamma-activities which create the
and its English translation in the Light of the eye. And these same kamma-activities
Dhamma, Vol. V. No.4 and Vol. VI. No.I.) oppress him in the next existence, because
he has to protect and sustain them so that he
Right Understanding of the Truth about will not lose them. Thus, the eye of the
Suffering: higher being oppresses that being through
the kamma-activities which produce suffering.
The Horrors . . The Eye of human-beings, Then the eye of the higher being perpetually
gods and brahmiis immensely oppr~sses ~n.d oppresses that being. Because the eye of the
harasses those who are attached to It; so It IS higher being does not arise independently of
most frightful and is the real suffering. In the kamma-activities, it is said that the
the same way, Ear, Nose, Tongue, Body and kamma-activities invariably oppress the
Mind to which human-beings, gods and possessor throughout the beginningless
brahmiis are attached greatly oppress and round of rebirths.
harass them. They too are most frightful
and are the real suffering. Oppression through lDstability:
Mode of oppression: Of these six, the ~~e "Oppression through lnstability , means "op~
opprc:sS4~S through sankhara actIVI- pression by liability to immediate destruction
ty). and whenever there is a cause for destruction."
In another way, From of a
sankhiira (kammu
Wil./lt(lIp"jj,'(blU'hiDBf), and lipOrtfliima
also, it
ti,.,(J~J:ljr.tP'-}!,. jard
THE FOUR NOBLE TRUTHS 235
Oppression through III of Suffering: ceases, the eye does not arise again but finally
~ll of sutl'i!ring means physical and mental ceases; and so also the oppression by the eye
pam. The pain experienced during the does not arise again and ceases finally.
period of coming int 0 being of the Eye of heII- Ear, Nose, Tongue, Body and Mind should
being, ghost or demon is plainly evident. be regarded likewise.
When there is the feeling of unpleasantness
in coming into contact with the unpleasant This knowledge which sees and under-
object or when one inflicts bodily pain out stands the real cessation of suffering is
of bad feeling, there is oppression through sammiidillhi-nii(la-knowledge of the right
ill of suffering. When the Eye contracts understanding of the real cessation of suffer-
some disease or \vhenever there is physical or ing.
mental trouble in the preservation and This is the end of the exposi tion of Nirodha-
protection of the eye one is oppressed by the sacca-sammiidiflhi.
HI of suffering. Thus the Eye oppresses
the beings through the ill of suffering. The right understanding of the truth about
the real path l~ading to the cessation of
Oppression through Burning:
suffering.
Thus the Eye, which gives so much pain to
the beings and which is a source of suffering, The real path leading to the cessation of
is an alarming factor for one who has to suffering:
wander through the beginningless round of When as a result of practice of the Dhamma
rebirths because of that eye. So it is the and development of mind thrcugh m(dita-
real source of suffering. tion the true nature of the eye and the
Ear, Nose, Tongue, Body and Mind are oppression by the eye are seen and under-
to be regarded likewise. stood, craving attached to the eye ceases in
this life; it does not arise after death and
Thus the knowledge that enables one to consequently the cppressicn by the eye
see and understand the immense suffering ceases too.
and the characteristics in any of the three
spheres of beings (i.e. the Sensuous sphere, Ear, Nose, Tongue, Body and Mind
Form sphere and Formless sphere) such as should be regarded likewise.
the eye, etc., is the smnmiidi!!hiiiii(la, the This knowledge which sees and under-
knowledge of the right understanding. stands the true path leading to the cessation
Right understanding of the truth about the of suffering is the samm(7di{{hi-no(lG, know-
cause of suffering: ledge of the right understanding of the path
of conduct leading to the cessation of
The truth about the cause of suffering: suffering.
Throughout the round of rebirths, as long This is the end of the exposition of magga-
as there is attachment to the eye as "It is mine, sacca-sammiidi! !hi.
it is my Self", so long its continuity and its
oppression throughout the existences in the Here ends the brief exposition of calusacca-
round of rebirths, be mointaincd. There- sammii-di{!hi.
fore, the craving and greed that is attached In the matter of the Noble Eightfold Path
to the eye is the true cause of the development this right understanding of the Four Truths
of suffering. is the most essential.
Ear, Nose, Tongue, Body and Mind should Exposition of Right Thinking.
be regarded likewise.
There are three modes of Right Thinking.
This knowledge which secs and understands Theyare:-
the true cause of suffering is sammiidi!!hiilo(la-·
-knowledge ot the right understanding of (1) Thoughts free from lust (Nekkhamma
the cause of suffering. salikappa).
Right understanding of the truth about the (2) Thoughts of good-will (A byiipiida
salikappa).
cessation of suffering:
(3) Thoughts of compassion, Non-injuring
Real cessation of suffering: (Al'ihimsa smikappa).
When in any existence the la(lhii-/oblw Thoughts free from lust: There is a state
(craving) that is attached to the eye 1inally of absence of greed which is capable of
236 MAGGANGA DIPANI
renouncing the five sensual pleasures such them; they contain only those words that are
as pleasant sight, pleasant sound, pleasant meant for the sheer entertainment of the
amell, pIeasant taste and pleasant touch and listeners.
of abandoning attachment to the five con-
stituent groups of existence or the mind and Attha, Dhamma, Vinaya.
matter. Thought arising out of such absence Words relating to Altha are those that
of greed is Nekkhamma sarikappa. could bring about in this present life such
. Ifhoughts of good-will. There is loving- things as long life, health and righteously
kindness for all beings, be they men or acquired wealth and in the next existence
animals and the wish for their goed and the good result such as being reborn as a
welfare. Thought arising out of such loving- human being, etc.
kindness is Abyopiida s(//ikappa. Words relating to Dhamma are those tbtl.t
Thoughts of compassion. Thought arising relate to ways and means for attainment of
out of compassion and sympathy for all the above-mentioned good results.
beings who are afflicted with suffering is Words relating to Vinaya are those which
Avihirhsa sankappa. relate to the rules of conduct for both
This is the end of Sammiismikappa_ men and monks, instructing them for the
destruction of greed and hatred.
Exposition of the Right Speech Such words relating to attho, dhamma and
There are four types of right speech. They vinaya are not found in the above-mentioned
types of plays and novels. Narr ting su~h
are:-
plays and novelsto others amounts to frivolous
(1) Abstinence from falsehood. Musii- talk. Avoidance of such talk is samphap-
viidavirati. palopa viraa. The thirty-two types of
(2) Abstinence from back-biting. PiSU1:W- "tiracchana katha"* (spiritually unbeD('fidal
viiciil'irati. talks) are included in the satilphappaliipa.
(3) Abstinence from offensive and abusive
language. Pharusaviiciil'irati. Those who are desirous of developing
(4) Abstinence from frivolous talk. their wisdom in allha, dhamma and vinaya
Sarhphappaliipal'irati. should abstain from wasting time in
indulging in such tbrity-two types of
Abstinence from falsehood. Speaking talk. As regards those who are building up
untruth so as to make it appear as truth and the practice of acquiring mental Calm
speaking of truth as though it were untruth, (samatha) and development of Insight
mean speaking falsehood. Abstinence from (vipassanii), they should know the limit even
speaking such falsehood is Musiiviida virali. of speech which is associated with a"ha,
dhamma and vinaya.
Abstinence from back-biting. The kind of
talk which makes two friends lose confidence This is the end of the four types of sa"..
in and regard for each other, which creates miiviicii.
dissension between two persons or which
slanders another is back-biting. Abstinence The Exposition of Right Action.
from such back-biting is PisuT,laviicii viratl.
There are three kinds of Right Action.
Abslinenec from offensive and abusive
words. Speaking with anger and using Theyare:-
abusive language affecting race, families, 1. Pii~liitipiifa 1'irati.
individuality, occupation, etc. amounts to 2. Adinniidiina virali, and
using offensive and abusive words. Abstin- 3. Kiimesumicclziiciira virali
ence from such mode of speaking is Pharusa-
Yiicci viraa. 1. PiiQiitipiita virati:
Abstinence from frivolous talk. In this PiiT,liilipiifa means intentional killing or
world there are such plays and novels as destroying beings by physical action or
Eoaung aod Ngwedaung, which contain no verbal incitement. ranging from causing
words relating to alllia, dhammll and vinaya abortion. destroying eggs of lice and
(Ot the betterment of those who listen to bugs to killing und destroying living beings.
• SGC the l.ijht of the Dbamma, Vol. VI·No. 3, p. 12..
RIGHT LIVELIHOOD 237
At tinencc from such deeds is P(iniitipiita gifts and offerings by any or tbe twenty-one
\'Irati. i mpropcr means (anesana-wrong livelihood
• Adinnlid1ina virati: for Dhikkhus), e.g. by giving fruits and
flowers, and so forth. Abstinence from-such
Aclilll/(i.l.'illa means taking with the inten- acts is Anesanamicchiijiva virali. **
t jIm of stealing any animate or inanimate
pn'p rty in the possession of the owner, 3. Kuhanndimicchiijiva virati:
.lIch as grass, fuel, water and so forth, with- Kuhantidimfccltiijiva: There are five impro-
Ollt ~he knowl~dge of the owner either by per ways of earning nf livelihood under this
phY'lcal exertIOn or verbal incitement. head, namely, (i) kuhana, Oi) lapalla, (iii)
Abst incncc from such deeds is adinniidiina nimitta, (iv) llippesana, (v) liibhena {liMa
virati. nijiglsana.
3. Kamesumicchiiciira virati: ( i) Kuhana means trickery and deception
Kamesumicchiiciira means improper sexual by working wonders. It means
intercourse of a man with a woman such fraudulently obtaining gifts and offer-
as intercourse with the woman und~r the ings by making people think that one
guardianship of a father, mother, etc., or possesses extraordina'ry qualities such
improper sexual intercourse of a married as high virtues, although one does not
woman whose husband is still living, with possess it.
another man. It also includes the taking (ii) Lapalla means impUdent talk in con-
of the five kinds of intoxicants, and gambling nection with property and gift.
with cards, chess, dice, etc. Abstinence (iii) Nimitta means making gestures and
from such deeds is KiimesumiccJuiciira hints to invite offerings.
virati. (iv) Nippesana means harassing with words
This is the end of the three kinds of Sam- so that one is obliged to make offering.
miikammanta. (v) Liibhena laMa nijigisana means giving
a small gift to get a bigger one.
The Exposition of ~jgbt I.ivelibood.
Abstinence from such wrongful modes of
There are four kinds of Right Livelihood. livelihood, is Kuhaniidimicchajiva virali.
Theyare:-
4. Tiraccbiinavijjii miccbiijiva virati:
1. Duccaritamicchiijiva virati,
2. Anesanamicchiijlva viraa, As the worldly arts such as prophesying
3. Kuhaniidimicchajlva virati, and from the signs of the constituents of the body,
4. Tiracchiinavijjiimicchajiva virati. palmistry, etc. are contrary to lsi's and
Bhikkhu's practice of Dhamma, they are
1. Duccaritamiccbajiva virati: called tiracchiinarijjii. Earning livelihood by
Duccaritamicchiijiva means earning a liveli- Isis and Bhikkhus by means of such arts is
hood by committing any of the three-fold called tiracchiinavijjii micchiijiva.
evil bodily action, such as killing, etc., Abstin~nce from such wrongful modes of
and four-fold evil verbal action, such as earning livelihood is called tiracchiinavijja
speaking untruth, etc. micchii}iva virati.
Earning a livelihood by selling the five Thisis the end of the four kinds of Sammii-
kinds of merchandise* which ought not to be iijiva.
sold is also included in this.
Tbe Exposition of Right Effort.
Abstinence from such wrongful modes of
carn~g livelihood is Duccaritamicchiijiva Of the four kinds of Right Effort, the first
virati. two, namely, the two unwholesome volitional
actions (akusala)-one that has arisen
2. Ancsanamicchajiva virati: (uppanna) and the other potential (anuppanna)
Anesallamicchiijiva means earning a liveli- -constantly casue anxiety, moral corruption
hood by Isis and Bhikkhus by acquiring and debasement to beings. The next two
------~
* WC.1POns, liying beings, meat, inioxicants and poisons-these fiye kinds of merchandise ought not to be
traded in.-Anguttara. ~ikaya, Paficaka-nipata, Catuttba Par;lt;liisaka, Upasaka-vaaaa. 7. VAoijja suna,
pp. 183, 6th Synod Edition .
•• See the Light of the Dhamma, Vol. VI. No.3, p. 12•
... Sec the Light of the Dhamma. Vol- VL No.3, p. 13, Appendix 3.
238 MAGGANGA DlpANI
namely, the wholesome volitional actions kinds of Purifications \Ihic:h arisf's in onc's
(kusala) that have been acquired (uppal/a) and body in thjs life, becomes indestructible and
that are yet to be acquired (al/uppal/I/a) constant till one ,~tt;'iI1S (/nlll'iidise.sa nihbiina;
always give peace, purity, nobility and and also by virtue of thc Noble Eightfold
progress to beings. Path the I'isuddhis which ha\c ncvcr before
Of the ten kinds of evil conduct, such evil arisen in one's bcdy, or \Ihirh have never
conduct as has arisen or is about (0 arise in bl'en attained by onc, or \\hich one has
one's body in this life is called Upanl/a· never reached, arise in one's bcdy, or are
akusala. attained by one, or arc reached by one in
this very life,
Such evil conduct as has never arisen, nor
is about to arise, but will arise in future in One's own real benefit:
one's body in this life is called AI/uppanna· For these reasons, those devout laymen
akusala. and Bhikkhus who are fortunate enough to
Of the seven kinds of Purification-(l) encounter the Buddha Sa5ana should be
Purification of Virtue, (2) Purification of convinced of the fact that only the practice of
Mind, (3) Purification of View. (4) Right EffO! t ill the practice and development
Purification by overcoming Doubt, (5) Puri· of the Eightfold P"th is, in reality, their
fication by Knowledge and Vision of What welfare and wealth, Mundane affairs shculd
is and What is not P~ath, (6) Purificati on by be transacted only \\ hen they arc absolutely
Knowledge and Vision of the Course ofPrac- necessary and unavoidable, This indced
tice, (7) Purification by Knowledge and Vision is the elucidation of the Right Effert whi-:h
-such visuddhi (Purification) as has arisen is the fundamental factor in Buddhism.
or is about to arise in one's body in this life
(In explaining uJJpanna and anuppanna,
is called Uppanl/a·kusala.
people can easily understand akusala by way
Such visuddhi as has never before arisen in of the ten kinds of evil conduct,** an d in the
one's body or has never been attained by one case of kusala by way of the seven kinds of
in this life is called Anuppanl/a·kusala. Purifications,)
Thus both akusala and kusala have two 1. In the matter of akusala :
kinds each, namely, upanna and anuppanna.
Practice of the Eightfold Path with the
Power of Maggailga : intention of preYenting the duccaritc7s from
arising at all in this vcr; life and the following
If the Noble Eightfold Path be practised existences, is a kind of Right Effort.
and developed in this life, by virtue of its 2. In the matter of akusala :
power, the uppanna duccarilas which have
arisen in one's body in this life will not arise Practice of the Eightfold Path with the
again till one attains anupiidisesa I/ibhiina intention of prcventi~g thc dllccaritas that
(Nibblina without the constituent groups of havc not yet arisen in onc's bedy in thi . lifc
existence remaining); and by virtue of the but are liable to arise in thc futurl'. fnm
Noble Eightfold Path, the anlllippanna arising at all till onc attain. Ilfll1f'll<iiY,s
duccaritas which have never before arisen in l/ibMl/a, is a second kind of Right Etlt'rt.
one's body in this life, but which Illay arise 3. In the matter of kusala :
in the future, will not at all arise in onc'S bcdy,
till one attain~ (/Ilupiic!isesa I/ihhiil/a. By Putting forth dfort to praeti'c thc Nl,blc
virtue of the Noble Eightfold Path, the two Eightfold path in such a \Iay a. tl' :l!t:lin l'r
duccaritas Upanno and AnuPPwlI10 arc eradi· realise without fail tho.: higher Pllritkltions
cated and brought to an end. which havc not yet bl'cn attained \>y l ne in
this vcry lik is tho.: third kind l)f Right
Established as Niyiima:* Effort.
(C&D) In th~ C:lSCS of the three vallas relating The Arahatta Eightfold Path completely
to Rupa samsiira and the three vallas extinguishes the three )'QUas relating to rupa-
relating to Arupa samsiira: satilsara and anipa-sarizsara. All defilements
are completely extinguished.
l. Kilesa va/la means attachment to Form
and Formlessness in the Form·sphere Here ends t he exposition of the inter-
and the Formless-~phere respectivc:ly. relation between 'Maggmiga and Vallas.
-------
* The five constituent groups of existence as the result of kl/lIlllla . ----------
... I. dtilla (almsgiving), 2. situ (obscrvJng the precepts). 3. blli/vl/llu (mental concentration), 4. Opol'iI),oll(J
(respecti~g the eldl:rs), 5. veYJliivarrl/ (~erving or !lclping others). 6. pallicilinfl ~sh(l~ing one's mer.its with
otllers), 7 palliinumOi!,lIIii (R~Jol~lng In others. merits) 8. rlltamml.I.l(ll'1I1U1 (hstenmi the doctCloe), 9.
dhammudr'1u/I(/ (delivertng the doctrtne), 10. d'!lllijukaf/lma (holdIng right view).
See the Light of the Dharnma Vol. III. No.4, p. 20. '. .
**. So a Stream·wlnner will hav!! yet to undergo seven mOre rebirths 10 the Sensuous Sphere.
16
242 MAGGANGA DIp ANI
The First, Second and Third Stage of DiUhi committed by them and new evil kamma~
(Wrong Views) will also arise from the same Personality-
belief. Thus when the Personality-belief is
Of the four kinds of samsiira with the three extinguished, both the old and new evil
l'a{!as in each, the three apiiya vat/tis kammas are utterly extinguished. For that
relatiag to the apiiya samsiira are basically reason, apiiya samsiira is utterly extinguished,
most important for the Buddhists of the and by the extinction of the Personality-
present day. When a person's head is on belief, all his foolish and evil deeds, all his
fire the important matter for him to do is to wrong views, and all his apiiyabhavas*, such
extinguish it. The urgency of the matter as rebirths in Hell, Animal-world, Ghost-.
permits of no delay even for a minute. And wO:ld a.nd Demon-world, are simultaneously
it is more important for those who happen to extlJlgulshed. That person attains the First
be within the Buddha Sasana to completely sa-upiidisesa-nibbiina** which means utter
extinguish the three apiiya vat!as than the extinction of the three valfas relating to
aforesaid person's extinguishing the fire apiiya samsiira. He becomes a Holy One in
burning his head. For this reason, in this the ariya lokuttara bhl1mi (Noble Supramun-
book, I shall deal with the Eightfold Path dane.Sphere) who will be reborn in successive
which is able to cause the extinction of the higher planes of existence.
three apiiya va!!as. Of these two things-
Personality-belief and Scep(ical~ doubt- Match-box, match-stick and nitrous surface:
Personality-belief is the basic. Extinction of Personality-belief is established in three
Personality-belief naturally implies extinction stages in the life-continua of beings.
of Sceptical doubt as well, and the ten
courses of evil actions also disappear cem- (1) The first bhilmi is anusaya bhumi (the
pletely. Finally, apiiya samsiira also becomes latent stage).
completely extinct. (2) The second bhami is pariyutthiina bhilmi
(the stage when the mind is perturbed
Sakkiiyadit!hi means atta-dilthi (Delusion by dit(hi).
of Self). The eye is regarded as "I" or (3) The third bhumi is vitikkama bhiimi
"Mine". This view is held firml) and tena- (the stage when ditthi becomes trans-
ciously. The same remarks apply mutatis gressive).
mutandis in cases of ear, nose, tongue, body
and mind. Three-fold bodily action*** and four-fold
verbal action**** are the vitikkama bhUmi.
" I-ness ": Three-fold mental acticn***** is the pari-
The expression "the eye is t(naciously yu!thiina bhumi; and the anusaya bhumi is
regarded as '1' or Mine" means that when- the di{{hi. (wrong view) which accompanies
ever a visible object is seen, peeple filfnly and the life continuum of being in the
tenaciously believe" I see it", "I see it". beginningless round of rebirths. and resides
And the same remarks may be applied in the whole body as the seed (potentiality)
mutatis mutandis to the cases of sound, smell for tl1e three kammas before they are actually
taste, body and mind. committed.
These explain how Personality-belief is When objects which can cause the rise of
held by one in respect of the six Internal evil kammas come in contact with any of the
Bases. six Doors, such as Eye-door and so forth,
To the First Nibbana : unwholesome volitional 2cticns actuated by
that ditthi rise up from the allusa)'a bhlimi
In former existences beings committed to the pariyutthiilla-bhumi. It means that the
foolish mistakes, and all those old evil stage of manokamma (mental action) is
kalnmas through Personality-belief attach
reached.
themselves to and continuously accompany
I"
the life-continua of beings. In future If not suppressed in the mallokalllllla stage,
existences also foolish mistakes will be these akusalas further rise up from the
• Rebirth in the Four Lower Worlds .
•• Nibb:ina with the constituent groups of existence still remaining .
... 3-fold bodily action: killing; stealing; sexual misconduct.
.... 4-fold verbal action; lyiog; ~landering; rude speech; foolish babble .
..... J.fold mental action: covetousness. ill-will; wroDK view.
SAK KA. YADITTHI
243
puri)'IJ{{/zelllll b/aillli to t hc
l'flikkallla bflLil1li. observed by Isis* and paribbajakas (wandering
It means that kiirakal/1/11a and l'acikamma mendicants), the Ten Precepts observed
stages arc reached-. by sClmalJeras and the 227 Rules of Yinaya
DiU hi aliI/soya bllullli may be compared to observed by Bhikkhus arc within the domain
the element lying latent in the nitrcus head of iijil'a//hamaka-sila. And laymen's Eight
Precepts are nothing but improvements on
of a match-stick and pariyu{{hiina dUliya-
and polishings of the Five Precepts and
bhiimi (second stage) to the fire burning at the
head of the match-stick, when struck against
iijll'a! (hamaka-sila.
the nitrous surface of a match-box, and To destroy the three stages of sakkiiyaditthi : -
vltikkama tatiyab!Jumi (third stage) to the fire
transformed from the match-stick and con- Right Sp~ech, Right Aeticn and Right
suming up such as a heap of rubbish. The Livelihocd-the three ccnstitucnts of the
six external objects, such as pretty MoraJity-group-are the dlzammos to destroy
appearance, sweet sound, etc. resemble the third stage of Persona lity-belief. It
the nitrous surface of the match-box. means that they are the dhamlJlos to destroy
the three evil bodily actions and the four
This is the end of the explanation of evil verbal actions.
pathama-bhumi dutiyabhUmi and tatiyabhilmi
of ditthi. Right Effort, Right Mindfulness and Right
Concentration-the three eonst itucnt s of the
Concentration-group-arc the dharr.mas to
Forming the Noble Eightfold Path Into Three destroy the second stage of Pers o nalit)-
Groups belief. It means that they are the dhammas
1. Silakkhandha (Moraiity-group) com- to destroy the three evil mental actions.
prises Right Speech, Right Action and Right Understanding and Right Thinking
Right Livelihood. . -the two constituents of the Wi sdom-group
2. Samadhikkhandha (ConcentratlOn- -are the dhammas to destroy the firs I stage
group) comprises Right Effort, Ri?ht of Persona lity-belief. It means that thlY are
Mindfulness and Ri IChl Concentration. the dhammas to destroy the G/lUsora-hhiimi
3. Pan;,akkhandha (Wisdom ?roupl com- which has been lying latent in the'l ife-cOll-
prises Right Understanding and Right t inua of beings in the beginninglc 5S round of
Thinking. rebirths.
The three constituents of the Morality- Here ends the forming of the Eightfold
group, when considered in detail, become Path into the three kllandhas.
ojivatthamaka_sila in the following manner:-
How to Establish the Morality-Group of the
1. I will abstain from taking life. Eightfold path
2. I will abstain from stealing.
3. I will abstain from indulging in sexual Exposition of the Eightfold Path in relation to
misconduct and taking intoxic:lnts. the stages of diHhi:-
These three comprise Right Action. In order to get rid of the three evil bodily
4. I will abotain from telling lies. actions and thc four evil verbal actions, the
5. I will abstaill from settinp: one rerson three constituents of the Morality-group of
against another. the Eightfold P;l th must be eqablished,
6. I will abstain from using rudt! and rough me-aning thereby that iijllaf!!/(//I/(/ka-sila
words. must be accepted and observed.
7. [ will abstain from talking frivolously.
These four comprise Right Speech. In order to get rid of the three ('\ il mental
8. Samma-iijil'lI (Right Livelihood) meaDS actions conditioned by Personality-belief. the
livelihood without resOlting to taking three constitulnts of the Conccntr3tion-
lives .etc. group ortlle Eiphtfold Path must be establish-
ed. meaning thereby that iil1iipcil1il kallllllal-
Thus the three constituents of the Mor<1iity- {hiinCi (exercises on exh<1ling and inhaling),
group become fljira!{hamaka-sila. allhika kalllmarrhcina (meditation on bonc~).
Nieea-silas (Permanent Morality). such as kasi(1Q kallllllarr17iina (exercises on meditation
laymen's Five Precepts, the Ten Precep ts devices) must be practised at least one hOllr
._------
• Rishis; hermits.
2-14 MAG GANGA DlpANI
d.lily, so th·lt steadiness of the mind may be like panca-sila is a nicca-slla (Permanent
achieved. Morality). It is not the kind of Morality
(sila) that is taken and observed on uposatha
How to take and Practise AjivaHhamaka Sila (Fasting) days. SamalJeras, Isis and parib-
biijakas, \\ho havc to observe always the
In order to get rid of the third stage of Ten Precepts, and Bhikkhus who have to
Personality-belief p~ople should establish observe always the 227 Vinaya Rules need
th'!m~e1\'es in Purification ofVirtuc by taking,
not specially take Ajirar{hamaka sTia.
observing and practising ajll'a!!hamaka-sTia.
Thev can either of their o\\n accord recitt' This is the end of the explanation as to
it a;d then obscrvc it, or make up their mind haw Ajil'a{rhamaka-sila is to be taken.
to abstain from contravening the Eight
Precepts, such as piilJ(itipMa (killing living INGREDIENTS OF THE SEVEN KINDS
beings) and so forth from that day throughout OF WRONG DOING
the life, and successfully abstain from them Five conditions of paQatipata :
accordingly. If one observes it of one's own
1. The being must be ~live.
ac::ord, there would be no necessity to
2. There must be the knowledge that it is a
accept it from a Bhikkhu. It is (Jlough if
on~ makes up one's mind as follow~.-
live being.
3. There ill ust be an intention to cause
1. From today throughout my life, I will death.
abstain from taking iife. 4. An act must be done to cause death.
2. Fro'm today throughout my life, I will 5. There must be death. as the result of the
abstain from stealing. said act.
3. From today throughout my life, I wil If all the said five conditions are
abstain from sexual misconduct, as also fulfilled, the first precept is violated
from the five kinds of intoxicants. and should be taken again,
4. From today throughout my life, I will Five conditions of Adinniidiina :
abstain from sp~aking untruth.
S. From today throughout my life, I will 1. The prup2rty must be in the possession
abstain from setting one person against of anither p~rsC'n.
another. 2. There must be the knowledge that the
6. From today throughout my life, I will pr. per'!y is in the possession of another
abstain from abusivc and rude words p~rson.
affecting the caste and creed, etc. of 3. There mus t be an intention to steal.
any person. 4. Thllfe must be an act done to steal.
7. From today throughout my lifc, I will S. By tha t act the pr( perty must have been
abstain from speaking things which are taken.
not eondueivc to thc well-being of the
beings either in the pre,cnt life, in the If all the said five conditions are fulfilled,
sG/nsiira, or in the Supra mundane the second precept is \ iolated and should be
Sphere. taken again.
8. From today throughout my life, I wiII
ahst3in from imp;op;:r livclihcod. Four conditions to kiimesumicchiiciira :
1. It must be a man or a w~)man \\ith
The kinds of nicca-sila (Permanent
whom it is impropL'r to have se;l.ual
Morality) :
intercourse.
Once it 11'15 becn tahn, it remains good till 2. Th.:;rclllllst be :In intention tLI have such
it is viol'ltcd. Only the precept that is hrokl'n sexual misconduct with such m;ll\ t r
,houlu be t"ken again, but if th'~ one that is woman.
not viol"tul i~ taken a!!:lin, thL'l~ would be 3. Then: must be an :Ict ULlnL' h' h~\w SU,"I
nothing wrong though ther~ is 110 Ill'l'essity inhn:oul'Sl',
to do so. If l)lIe preclpt whit'h h:IS 1I0! bl'CII 4. There must hL' l'njl'ymellt l,r the CLlntact
violat(;u i~ tak<.'n again it bCCOJllc~ streng- (,f the llrgans.
thened t herehy.
If nllthe said fourcL)nditilm iHt fu\l\lkd.
rt is hetter tn tah the whl)l~ (If "fjil'o((llII- Ihe third pr~l'lpt is ,"oilallu ,IIIU h ulu be
muka-ji/a eYl'ry day. 1f;·il'lI{(hlllllClkll-.Ii/Cl takt'n olguin,
HOW TO ESTABLISH THE CONCENTRATION-GROUP 245
Four conditions of musiivnda:
2. In the case of pisu1)avacii, disunion must
1. Th~ thing Slid must be untrue. be brought about.
2. Th('.re must be un intention to d.eC'eive. 3. In th'~ case of samphappaliipa, others
3. There must be an effo.rt made as a result must think that the plays and novels
of the said in'ten tion. are true stories.
4. The other must know the meaning of
wha t is said. And in the case of the remaining four
precepts, namely, piilJii1ipiita, adinnadiina,
If these conditions are fulfilled. the fourth kiimesumicchiiciira, pliarussal'aca" the said
precept is violated and should be taken conditions relate not only to their violation,
again. but also to the respective kamma amounting
Four conditions of pisul,laviica : to the kammapalha.
. 1. There must be persons to be disunited. Th::se are the conditions relating to the
2. There must be an intention to disunite seven kinds of wrong doing which should be
two persons. known by those who observe ajivanhamaka-
slla every day.
3. There must be an effort made as a result
of the said intention. Thi sis the end of a brief explanat ion of the
4. The other must know the meaning of way to establish the three constituents of
the thing said. sllakkhandha of th~ Eightfold Path.
If these conditions are fulfilled, the ·fifth HOW TO ESTABLISH THE CONCEN-
precept is violated and should be taken again. TRATlON-GROUP OF THE NOBLE
Three conditions of pharusavacii : EIGHTFOLD PATH
1. There must be some one to be abused For a person who has well observed the
2. There must be anger. . three const ituents of the Moral ity-group of
3. Abusive language must be actually the Eightfold Path and \\ho has thereby
used. established himself in the Purification of
Virtue, micchiijira (wrong living) and the
If these conditions are fulfilled, the sixth seven kinds of wrong doing, namely, the
precept is violated and should be taken three kinds of phys ical wrong doing' nd four
again.
kinds of verbal wrong doing which are
Two conditions of snmpbappaliipa : born of Personality-belief are entirely
extinguished.
1. There must be an intention to say things
which bring forth no good benefits. Then, in order to destroy the second stage
2. Such things must be said. of Wrong Views, namely, the three kinds of
If these conditions are fulfilled, the seventh mental wrong actions, the constituents of the
precept is violated and should be taken Concentration-group of the Eightfold Path-
again. Right Effort, Right Mindfulness, and Right
Concentration must be establi,i,ed.
"Things which bring forth no good
benefits" means such plays and novels as Establishment of the three constituents of
Enaung, and Ngwedaung. Nowadays we the Concentration-group of thc Eightfold
have numerous plays and novels which Path means practice of one of the forty
satisfy all the conditions cf smi/phappaliipa. subjects· of meditation, such as kasilJa (medi-
tation devices), etc.
The foregoing conditions about musiil'iidii,
pisu1)aviicii, and samphapplapa relate to viola- Anapiina Practice:
tion of the respective preCEpts. They become In this connection the practice of iil/apal/a-
conditions for Kammapatha, i.e. kamma which kama!{hiilla (Breathing exercises) \\ ill be
leads rebirths in the lower planes, if the briefly described. If those who arc still
following conditions are added: h::)Useh:;ldcrs hwe no time to p~rform these
Kammapatha takes place thus: excrcises in the day time, they ~hould always
practise about one or two hours before going
1. In the case of musavadii, another person to bed and about an h0ur before rising from
mus t suffer loss or damage. bed in the morning. ~
-----
* See the Light of the Dhamma, Vol. V, N.J. 3, page 14.
246 MAGGANGA DlpANI
The method of practice is as follows; How the mental restlessness can be got rid of:
According to the Buddha's Teaching Even though "Access Concentration" and
"Satova assasati satova passasati" (Inhale "Attainment Concentration" are not yet
with mindfulness; exhale with mindfulness), reached, if the mind could be fixed on the
during the p~roid already fixed, one's mind object of meditation (kamma({hiina-aram-
should be entirely concentrated on inhaling ma~a) during a fixed period of one hour or
and exhaling and not allowed to stray two hours every day, it would become e.asy to
elsehere, and in order to do so, kayika viriya concentrate the mind on any other object of
and cetasika viriya should be exercised. meditation. For a person who has attained
Kiiyika viriya means effort to practice for a the Purificatio.n of Mind after having succeEd-
fixed period every day without a break. ed in establishing the three constituents of the
Cetasika viriya means extreme care to Concentration-group of the Eightfeld Path,
concentrate the mind on inhaling and exhal- three evil mental actions, such as Covetous-
ing, so that it may not stray elswhere, and ness Ill-will · .and Wrong Views born of
intense application of the mind on inhaling Pers~nality-belief become entirely exti~cl.
and exhaling, so that sleepiness, torpor and And the second bhumi (stage) of di{fhi 1.1'.
langour may not come in. manokamrna also becomes extinct, and the
mental restlessness caused by five
LeI the mindfulness be constant: Hindrances· also disappears.
Fixing the mind on one's nostril con-
This is the end of the explanation of the
tinuously, one should always notice that it is
way to establ ish the three const itucnts of the
Exhaling, when the wind exhaled brushes
Concentration-group of the Eightfold Path.
against the nostril, that it is Inhaling when
the wind inhaled brushes against it. And When to establish Paiiiiakkhandha (Wisdom-
Right Effort means these two kinds of effort, group) :
namely kiiyika vfriya and cetosika viriya.
Once the three constituents of the Morality-
Applying the mind in this way for fifteen group of the Eightfold Path are taken and
days, a month, two months, etc., one's observed, from that very moment they
mindfulness becomes fixed on exhaling and become established in that particular person
inhaling. That mindfulness is designated and from th~t very moment. so long as there
as Right Mindfulness.
is no violation by him, he is said to be replete
Once the three constituents of the Morality- with the Purity of Morality. On the very day
group of the Eightfold Path have been of observance of the precepts, Concentra-
established, the mental restlessness disap- tion-group of the Eightfold Path shculd be
pears day by day. practised. Persens ",ho are sufficiently
It is apparent to every person that he has diligent wi1\ not take more than five to ten
no control over his mind, when it comes in days to get rid of the mental restlessn~ss,
contact with the object of miditation ( i.e. and h~ving attained a steadfast ~once!ltratJOn
when he starts practising meditation). In of the mind on exhaling and mhalmg, the
this world, mad people who have no control three const ituents of the Concentration··
over their mind are useless in worldly affairs. group of the Eightfol~ Path will become
In the same way, in this world, even those who established in him wlthm five to tcn days.
are said to be sane, are, as regards the practice
of kamma{{hiina (practice of Calm and From that day he is said to have established
Insight), in the same pJsition as mad people himself in citla-l'isuddhi (Purification of
who have no control over their mind. They Mind). and should st:lrt to establish himself
are useless in the matter of kammollhiina. in the Wisdom-group of the Eightfold Path.
For these reasons the three constituents of the
How to Establish the Wisdom-Group of the
Concentration-group of the Eightfold Path
Eightfold Path
should be established with a view to getting
rid of the mental restlessness. To establish right from the beginning:
(For other particulars of R ght Concentra- Whoever has thus succeeded well in
tion, the Bodhipakkhiy., DIp. nI and Anapana establ ishing the Purific:a t ien cf Virtu~ :'nd the
DipanI written by me, may be referred to.) Purification of Mind should try to cst(lbli~h
.--. ------------------------
-See the Light of the Dhamma, Vol. V, No.3, p. 14.
.. INCREASE" .. DECREASE" 247
him,df ill RI 'hI llmkrstanding (lnd Right (2) C'ohesion or I i fluidity'
hmkin' pt Ih \\ isdom-group of the l'ight-
t\ l,i P,ltl~, \\111t a yil'\\' to destroying the first In the sulling-wax in its original form Illcre
,t,Ii!' ,'I P'rsl'lulitY-bdid. btabli5hmcnt is a weak form of lipo. So cohcsicJn is con-
'1: Ih;,' I.:\'l' l'\'11" It uen'ts of tht' Wisdom-group spicuolls. When II comes in contact with
firc, coh(;sive iJpo disappears and liquid lipo
\ I I hl' b !!ht t ,)Itl P:l!h 1ll~ans thl! establishmenl
in Md~r \)1' th~ live kinds of paiiliiil'isuddhis app ears. Again, whcn the fire is taken.
(Purific;l( ion of Wisdom), ~uch as ditthi- away, the liquid apo disappears and the
I'I\uddhi (Puri ficat ion of View), k011kl;lil'i- cohesive GpO appears.
t ra~1 -1'i.\II"dlli (Purificat ion by Overcoming (3) Heat or cold :
l)0uh (), lIIogg iillloggo-liiil)(ldas'sol1a- visuddhi
(Puriticatil)11 by Knowledge and Vision of Seal ing-wax in its original form is a weak
wh;lt IS and \\h:!t is not-Path), pa{ipadiinii- form cf re;o. Coldness is conspIcuous.
n,ldasS<7I1i1-risllddhi (Purification by Know- When it comes in contact with fire, cold tejo
disapp~ars and hot teJo appears. Again,
kJgl' and Vision of Course of Practice) and
10k IItt<7ra-iiii~ladassal1a-visuddhi (Purification by when the fire is taken away, the hot tejo
disappears and cold tejo appears.
Supramundane Knowledge and Vision).
In th2 wh0le of our body, solidity and (4) Support or motion :
softness-these two comprise the element of Sealing-wax in its original form is a weak
extensIOn (parhol'/); cohesion or liquidity- form of viiyo, Support is conspicuous.
th~se two comprise Ihe clement of cohesion or When it comes in contact with fire , suppor-
liquidity (apo); heat and cold-these two ting viiyo disappears and moving viiyo
comprise the element of kinetic energy (tejo); appears. Again , when the fire is taken
and supp)rt or motion-these two comprise away, moving viiyo disappears and supporting
the elemt:nt of motion or support (l'ii),o). viiyo appears.
The whole of the head is nothing but a Udaya means "appearance", and vaya
collection of the four Great Primaries(i.e. the means "disappearance"; udayabbaya is a
said four elements). All the parts of the compound word of the two.
body, all the parts of the legs and all the parts
Now with a view to enabling people to
of the arms are nothing but colJections c f the
think of and understand the meaning and
four elements. All hairs of the head, al\
nature of udayabbayQ which in Vip3ssana
hairs of the body, all nails, all teeth, all skin, means "appearance" and "disappearance",
all flesh, all sinews, all bones, all marrow, the example of the "appearance and disap-
kidneys. heart, lymph, fat, lungs, intestines, pearance" of the elements which are
stomach, faeces and brain are nothing but evidently present in the sealing-wax has been
collections of the said four clements. given.
I. Hardncss is the strong form of pathavI, "Inerease"-udaya; "Deerease"-vaya :
and softness is the weal:: form of it.
The head, thc bcdy, the leg and the hand
2. Cohesion is the weak form of iipo, and may be dealt with in the same way as the
liquidity is the strong form of it. sealing-wax has been dealt with, Heat and
3. Heat is the strong form of tejo, and cold cold , the two aspects of rejo, are always taking
is the weak form of it. place alternztely. Heat increases stage by
4. Support is the weak form of viiyo, and stage in the whole bcdy right away from
motion is the strong form of it. sunrise to 2 p,m. and cold decreases stage by
stage accordingly. Hence forward cold
(1) Softness or hardness : increascs and heat correspondingly decreases.
This is the pers onal experience of l wry
Sealing-wax' in its original form is the person. From one explanation num~rous
strong form of parhavi. Its hard parhavi is inferences can be made.
compicuous; but when it comes in conlact
with fire, sol it! pathm'l disapp~ars, and soft The increase of heat in the parts of the
pathal't app~ars. Again, when the fire is body, such as Ihe head, etc. resembles Ihe
taken away, soft parhavi naturally disappears coming in contact of 1111' scaling-wu:-. with
and strong pathavi naturally appears fire; and when Ihe cold increases in the body,
again. it resembles the scaling-wax from which the
248 MAGGANGA DrPANI
fire has been removed. The .heat or the cold and vayo; and ap1rt from these elements there
increases or decreases hour by hour in the is no such thing as the thead:
Course of the day. Heat ;ncreases when
cold decreases, and cold increases when heat Know: note: think: see:
decreases. Increase comes under "udaya"
and decrease under "I'aya". Those persons. who cannot differentiate
the four elements in the head and who do not
In the two things-heat and cold-increase know that solidity. etc. in the head are dhalus
and decrease fomi one natural pair.) (elements). know the head as such only; they
note it as the head only; they only think that
Increase and decrease in the four pain of it is the head.; and they see it as the head only.
elements:
To know that it is the h.~ad is a delusion of
Two kinds of pathavI, n:lm~ly, softness mind.
and hlrdness increase or decrease in ~ccor To note that it is the head is a delusion of
dance with the rise and fall of temp·rature. Perception.
Two kinds of apo, namely, liquidity and To think that it is the head is a delusion of
cohesion and two kinds of vayo, namely, mana (conceit).
motion and Support also increase or decreClse To see that it is the head is a delusion of
in the same way. di!!hi.
The said four elements in the p:lrts of the
body, such as the head, etc., resemble thl" Knowing, noting, thinking and viewing the
numerous small bubbles fastly appeClring four elements of the head is knowing,
and disappearing on the surface of boiling p2rceiving, thinking. and viewing them as
water in a big pot. The whole body resem- p2rmancnt and as alia. Thus to consider
bles a lump of foam. Vapour appears in the four elements as the head is a fallacy of
each small bubble and it disappears every taking what is iIT,p'::rmanent as permanent
time the numerous bubbles disappear. and what is not-selras self.
Only when Wisdom and Effort are strenuous : that there is no such thing as the head, but
According to the method of sukkhavipas- only a collection of elements.
saka-puggala (One who practises Insight
Only), f'-(samatha (Calm») and anapiina (Apply the same principle to the other parts
of the body).
l Exhaling and Inhaling), etc. are not practised
separately. After observing the three
constituents of the Morality-group of the Enjoying the three kinds of Happiness:
Eightfold Path, the practice of the Wisdom- When, Right Understanding and Right.
group of the Eightfold Path is undertaken. Thinking, the two constituents of the
The three constituents of the Concentration- Witdom-group of the Eightfold Path, have
group of the Eightfold Path come along been established in the whole body, the three
together with the two constituents of the va!fas of the apiiya sari/sara (round of
Wisdom-group of the Eightfold Path, and rebirths in the Four Lower Worlds) complete-
these two sets are termed Pancarigikamagga ly disappear forever. That particular per-
(the five constituents of the Eightfold Path). son is from that instant completely freea
These five form one group and together forever from the va!fa-dukkha of the apaya
with the aforesaid three constituents of the sari/siira (the misery of being born in the
Morality-group of the Eightfold Path, they Four Lower Worlds). He or she has reached
become the Noble Eightfold Path. and is established in sa-upiidisesa-pathama-
The mental restlessness disappears. nibbana (the first stage of the Full E!l:tinct.
However, this can be achieved only with ion of Defilments with the Groups of Exist-
great wisdom and strenuous effort. ence still remaining) (i. e. he or she has
become a sotapanna or one who belongs to
UDderstanding reality whenever contemplated: the First Stage of Holiness). However as he
After sammiidi!lhi-nat.la (knowledge aris- has yet to acquire the knowledge of the cha-
ing from Right Understanding) has become racteristic of unsatisfactoriness (dukkhala-
clear in respect of the whole body-whether khat.l a ), there still remain in him taT;lhii
in this existence or the next-, it becomes (craving) and mana (conceit) which make
clearly evident, whenever one contemplates him take delight in the pleasures of men,
that there, in reality, are no such things as devas and Brahmas. So he goes on enjoying
puggala (person), individual, woman, man, those three kinds of pleasures as one who
'I', some body-else, head, leg, or hair. will be reborn in the higher plane5 succes-
When such knowledge arises in him, the sively;* i. e. (A Bon-sin-san).
sakkayadi{{hi by which he delusively takes
the hardness, etc. in the head as the head This is the end of the brief expOSItion of
itself, disappears for ever. the way to establish the Eightfold Path.
Whenever he contemplates, there arises in This is the end of MaggaIiga Dipani .
j,im the Right Understanding of the real fact
• The soliipamlo (Winner of the Stream, or Attainer of the First Path) will have as yet to undergo seven
more rebirths at the most, in the ktima·/oka, or universe of fuIl sensuous experience.
LI -KYAN
AN EXPOSITION 0 ~
VE KINDS OF LIGHT
b,
Edlud by
THE ENGLISH EDITOR(AL BOARD
1965
Reprinted/rom ,. The Light of the Dhamma "
Vol. VIII, No.3, (pp. 47-49)
Vol. VIII, No.4, (pp. 13-21)
(A) I. and (8) 1. Kamma-sammoha and (a) Not understanding the fact that the
Kammassakatii-iiiiJ.la lives of beings do not end at their
bIOlogical death, but that they
I shall now expound the first pair-Kamma- would arise in another existence
sammoha and Kammassakafii-iiiina. Of where their kalllll1a assigns them.
these kamma-sammoha means the following:- (b) Not l'nderstanding the fact that there
( i) Not understanding kamma, and exist immense number of beings in
hell, pefas, asurakiiyas, (which
(ii) Not understand the resultant of are invisible by the naked eyes) and
kamma. animals.
0) Not understanding kamma: (c) Not understanding the fact that if
(a) Not understanding the fact that all they perform unwholesome volition-
beings have kamma only as their al actions, they will have to arise in
own property; that all beings are those Apiiya regions.
254 ALlN-KYAN
(d) Not understanding the fact that there (c) Undcrstanding that such and such
exist immense number of human action, are wholcsome: thal t hese
beings who are visiblc by our would give good resultant in their
naked eyes, and that there exist ,uccess ive births, and these deed
immense number of bcings which would cause beings to arise in the
are invisible by our naked eycs, Happy Existencc. such as human
s uch as good and bad del'O.~ and also world and thc \\'orld of deras.
thosc inhabiting the six dera-planes All the above kinds of 'understanding'
and higher and higher planes in the are called Kamll1C1ssakafii-iiii(7a. ~
Form Sphere and the Formless
Sphere. This Stark Ignorance of kamma is very
(e) Not understanding the fact that when dreadful. In the world all micchiidif!hi
beings give alms, practise morality (wrong views) arise out of this Ignorance,
and develop mental concentration, Kammassakafii-iiiilJ{J is the refuge of those
by virtues of their wholesome deed beings who wander in this beginningless
they will have to arise in those round of rebirths. Only when such Light of
various planes. Knowledge exi sts, beings perform such whole-
some volitional action s as giving alms.
(f) Not understanding the fact that there practising morality, and developing menta l
exists the beginningless and endless concentration and attain the bliss of men,
sari1Slira* (round of rebirths). cleras and Brahmiis. Such piiramf-kusala
(g) Not understanding the fact that in (wholesome voloti o nal actions leading to
this samsiira beings have to wander Perfections) as Perfection leading to Buddha-
incessantly wherever they are hood, Perfection leading to Individual
assigned by the wholesome and Buddhahood ,** and Perfection leading to
unwhoksome deed performed by Noble Discipleship originate in this Light.
thrm. In the innumeraol e number of universes
All the above kinds of ' not under- this Light of kal1lll1assakafa-niilJa exists in
standing' are called kaml11a- those men and del'as who maintain Right
.I'ammoha. Veiws. In this universe too, even during
the zero world-cycles where no Buddhas
R ( I) Kammassakata-fiiil}a : arise this Light exists in those men and
Kammassakalii-iiiilJa means the following: devas who maintain Right Views . This word
"Sammiidi/thi" here means this Light of
( i) Understanding kamma, and kammassakatii-iiiilJa. ~
(ii) Understanding the resultant of
kamma. At present in the world , this Light exists in
Buddhists and Hindus. It does not . exist
Uoderstandi og kamma and its resulta nt: among the people and in the animal world.
It also very rarely exists in hell, asurakiiya-
(a) Understanding the fact that all beings world and peta-world. Those beings who
have kamma only as their own do not possess such Light remain within the
property; that all beings are the sphere of kammasammoha. Those beings
heirs of their own kal11l11a; that who exist in this sphere have no acce s to tl;c
kamma alone is their origin; kamma path leading to Happiness in the smiJsiira and
alone is their relative; and that also to the path leading to rebirths in thl'
kal11l11a alone is their real refuge . higher abodes of mcn, daras and Brahmas .
(b) Understanding which of the actions Thus the door is closcd to these higher
done by them bodily, verbally and abodes and only the door to the Lower
men ta ll y, are unwholesome; that Abodes rcmain open. Thollands, tens of
they woul d give bad res ul tants in thousand, hundreds of thousand existences
the ir fut ure bi rths; a nd that these may pass, allll yet they will Ill)t be ab le to
unwholesome decd wou ld drag comc ncar to the sphere of Light even flW
thcm to thc Fo ur Lower R egions. oncc.
• 11 should however be noted tba t when one attaln~ Nibblin;I, the con tin uit y of rebi rths ceases .
•• Pacceka-budd ha: Indivi du al Buddh n. lie is a n Arnhnt who has r,'lI liscd N ibb;i nQ witho ut ever in hi~
li fe h.vina heard fro m others the Budd h ll'~ doctr ine Ilr doc~ not PO\SCSS Ihl' f;leu ll), to pr "aim Ih"
doctrine to the world, and to become a k~d'~1 'If mnnklnd
LIGHT OF THE WORLD 255
I h Light of th~ World: sakatii-Fia~w-samll1a-dlllhidoes not deserve
the epithet of the Light of the Buddha
I : t~)r ~mbryo Buddhas who have rec~ived Sasana. It cannot be termed so. It can only
c~)ntinnation und~r prevIous Buddhas, be termed as the Light of samsiira or the Light
~'\'~n if th~y arIse in the animal-world this of the world.
Ignorance cannot overcome them. This Light Those wise people who encounter the
~)r kOllll1/assokofii-liii~w
does not disappear in Buddha Siisana now, should not be satisfied
them. Although mention has often been made with the mere attainment of the Light
of this kammossakofii-li(ina-sammii ditthi in of kammassakata-iiii{la-sammii-dillhi which
many Buddhist texts, as th'is Light also' 'exists is not the Light primarily intended by the
1\1 other numerous universes where Buddha Supreme Buddha. This is a very good point
do not arise and in the world-cycle where a for the wise peolpe to note.
Buddha does not arise, the Omniscient
Buddha arises in this world not to Here ends the exposition of the first pair-
expound this Light, but to expound Stark Ignorance of Kamma and the First
the Light that realise& the Four Light.
"foble Truths. So this Light of kammas-
ACINTEYYA SVITA
( The Discourse on the Unthinkables)
Bhikkhus, there are these four unthinkables, not to be thought of, thinking of which
would lead one to madness and frustration. What are the four?
1. Bhikkhus, the realm (gocara) of Buddhas is unthinkable, not to be thought of,
thinking of which would lead one to madness and frustration.
2. Bhikkhus, the range of Jhiinas attained by one who has practised Jhiinas is not
thinkable, not to be thought of, thinking of wh1ch would lead one to madness and
frustration.
3. Bhikkhus, the resultant of kamma is not thinkable, not to be thought of, thinking
of which would lead one to madness and frustration.
4. Bhikkhus, loka-cifita (evolulion of the world) is unthinkable not to be thought of,
thinking of which would lead one to madness and frustration.
Atiguttara Nikiiya, Catukka-nipiita, Apa~~aka-vagga,
7. Aciiiteyya Sutta, p.329, 6th Syn. Edn.
,,
(A) 2 and (B) 2. Stark Ignorance of Out of these three kinds of Errors there
Dhamma and the Second Light: arise tcn kinds of evil, such as p(1)atipata
Dhammasamlnoha: (killing living being) and all other kinds of
evii and Wrong Views.
I shall now expound the second pair-
Dhammasammoha and Dhamma-J'al'atthana- Dhamma-vavatthiina-iiiiJ.la:
nana. Of these Dhammasammo/w means The Light of Analytical Knowledge of the
the following:- Dhamma means the following:-
( i) Not understanding the dhamllla -as (a) Realisation of the fact that in the
dhamma, and world there is no person, no being,
no soul, no life, no woman and no
(ii ) Not understanding the fact that nallla Illan apart from mere dhamma-
and nipa nama (mental phenomenon) and
(Mind and Body) comprising the five con- rapa (physical phenomenon);
sti tuent groups of existence are neither person, (b) Knowledge to differentiate between
being, soul nor life, but, in reality. they are nama and rupa;
mere physical and mental phenomena. Out (c) Knowledge to differentiate between
of this Stark Ignorance of Dhamma there one physical phenomenon and
arise three kinds of Errors, namely, another; and
(i) Erroneous Perception, (ii) Erroneous
(d) Knowledge to differentiate between
Thought, and (iii) Erroneous Belief.
one mental phenomenon and
(i) Saiiiiii-vipalliisa (Erroneous Perception): , another.
Safifia-vipallasa means perceiving erroneo- This Light is nothing but the Light of
usly. Dhamma is not perceived as dhamma, Right Understanding called dirrhivisuddhi
but as person, being, soul, life, woman or man. (Purification of Views).
This Stark Ignorance of Dhamma is very
(ii) Citta-vipalliisa (Erroneous Thought): dreadful. Only when (beings) encounter a
Citta-vipallasa means thinking erroneously. Buddha Siisanii, can they clearly comprehend
Dhamma is not thought of as dhamma, but that physical and mental phenomena com-
as person, being, soul, life, woman or man. prising the five constituent groups of existence
(iii) Ditthi-vipalliisa (Erroneous Belief): are, indeed, real dhamma. Otherwise, even
after a lapse of hundreds, thousands, tens of
Dir!hi - vipa Ilasa means belicvi ng erroneous- thousand, millions and an aSG/ikheyya* of
ly. Dhamma is not believed as dhamma, but existences, they do not understand the
as person, being, soul, life, woman or man dhamma as dhamma. The Light of the
and being influenced by such wrong beliefs Analytical Knowledge of the Dhamma has
at all times. no opportunity ever to arise in their life-
Here ends the exposition of the three kinds contimla.
of Errors which arise out of the Stark Nowadays, those Bhikkhus and lay persons
Ignorance of Dhamma. who encounter the Buddha Siisana and yet
" A,ar\kheyya: unit rollowcd by 140 cyphers.
PA CAVA 257
d 1"'\ 'I ',lrh Ull kr~I,llld rll/'<I.1 I'1/ 1I/II/,1 ,I, \Vnlllg View thilt lillII/O and riiJlu C:III i1rJ~~
I I" 1,"11 I'h"lh'I1I"II,1 ,llId 1//i'"i/-"h"lIl/l/{/ .1, only wlIl'n then: I~ a Creator.
III '1l1,lIl'h 'lh'!I"'Il,I. r,'lll,lill 1\ II hill I hl' Sphl'rl'
\\1 Illls \ '1"\ dr,'adflll SI,lr" Iglh)l'allc\; of PaCl'a) a-va v:! t thana-oiil):!:
I h,lI11 III ,I , III ') h,II,' I,. Il'lllalll h,'lpkss III
tillS sph,'r' \,1' SIMI\ IQl1nrancl'. '\s Illl:Y p(/CC(/yo-"(/I'a/l/wt/a-l1a!J(/ means the folio\\<-
h,lH' I,) rClll,lill III liI,11 sphere or Star" ing:-
Il!lll'r,lll'l' alld ,\lnlwl allall1 thl' Llghl or till'
(a) Under~tanding
thl: ongln of nam(/
\n,II\II,'al Klln\\ Iedgl' l)r the Dha~nma, the
Ihr' '\lIlds l)r i"rrM,: the len kllHh of evil and and nipa; and
llUIlY "illds of \\rollg Vil'\\', arc devclopll1g (b) Understanding the twelve linh or
1111 hl'lr IIfe-colltinu.l; tlK) arc far from release the Dependent Ongi nation --
frl)l11 smils(/ra. and oilly the path of smiwlm "Through Ignorance Kammaformations
remains 0PCIl for them to drift... sink and get arise: through Kal11maformations Conscious-
drl)"ncd in the whirlpool of smi/srIra. It i.... ness arises; through Consciousness Mental
Iherefore. proper for the 'vise and mindful and Physical Phenomena arise; through
I'crson. 10 stri\e to attain this Light or the Mental and Physical Phenmena the six
\nalytical Knowledge of the Dhamma, '>0 Bases arise; through the si x Bases Contact
that they Illay be able to analyse and deter- arises: through Contact Sensation arises;
I11l1le the phy ical and mental phenomena. I hrough Sensation Craving arises; through
Here ends the e.xposition of the second Craving Clinging arises; through Clinging
pair-Stark Ignorance of Dhamma and the Volitional aeti on and further existence arise:
Sec<\nd LI (!!l\. through Volitional action and further
existence Rebirth arises; through Rebirth
there arise Old Age, Death, Sorrow, Lamen-
( .\ 1 3 ,lilt! (B) 3. Stark Ignorance of Causa-
tation, Pain, Grief and Despair. Thus
tion and the Third Light.
arises the unalloyed mass of Suffering."
I shall now expound the third palr-
Out of thi~ Stark Ignorance of Causation
Paccnrn-snfl/II/oha and Pacc{[ya- \'a rat t hOl/a-
there arise the three kinds of Wrong Views.
I/(//W. - Of these Pacc{[va-sammoha means
Ihe following: - namely, (i) AI7elllka-dil/hi, (i i) Visall7ahelll-
di!! hi. (i i i) Puhhekala-hetu-di f!hi.
(a) 1'\ot undcrstanding the Origin or ( i ) Ahetuka-di(!hi means the Wrong
nama and nipn (Mental and physical
View that nama and ritpa came into
phenomena); and
existence of their own accord and
(b) I ot understanding the Dependent are uncaused and unconditioned.
Origination as declared by the
Budd ha th us: (il) Visamahelu-di//hi means the Wrong
View that nama and rilpa which arc
"Through Ignorance Kamlllaformatiolls lInclUsed and whieh cannot arise
arise: through Kammaformations Conscious- ofthei r own accord. arise on account
ness arises: through Consciousness Mental of a cause and that all beings. all
and Physical Phenomena arise; through formations and all physical and
'vtental and Phy~ic.tI Phenomella the six Bases mental phenomena arise and remain
arISe: through the ~ix Bases Contact arises; in existence, e.g. on account of the
through Contact Sensation arises; through power or the Eternal God. Such
Sensation Craving arises; through Craving Wron~ View as maintains the non-
Clinging anS(!S; throu~h Clinging Volitional cause -as cause is called Visal//a/u.'llI-
action and rurther eXI~tenee arise; through diffhi.
Volitional action and further existence
Rebirth arises; through Rebirth there arise Pubbckata-hctu-:H! thi:
Old Age. Death, Sorrow, Lamentation, Paill.
(inef' and DespaIr. rhus arise~ the unalloy- /Jllbbef..ala-helll-dit/Iri l11eans the ruJkm ill~:
ed mass of Su fferi ng." View that /lall/a and' nipa do not arISe witho~lt
cause or condition, nor by the power of the
Karaka-di~thi :
Almighty G0d. but, in fact, they are cau cd
:.Inc! conditioned by the wholesom..: and
Kiiraka-dillhi arises out of this Stark unwholesome actions done by being. in their
rgnorance of Causation. It means the past existences. View that the past voli·
17
1.58 ALINl--KYAN
}i9nal actions (jf .b~.in~ are, the. §olc aauscp, , , (Ii) Ah'eluka.ditrht (View (if lJl1c\\us'ed-
I s called Plibbeka,l.a-ly~tli-di!!hi, nessofexi sten co) ,
(1'1') Visa1hci-hetu-df!lhi (VieWar \l1aking
Of these three Wrong Views, Ahetuka- non-'cause us cause) 'anr,! .
dirrhi is a highly err-Me-O:UsA6iew;:imd so too
is.. V(sCf/na-helll-dillhf. .. ~\l-t PlIbhekata-helu- ~0ji) I PubfJt!kla:-~lel!l-ai!!jli." (Vlcw .lbaf file
iii/rIll IS partially 'rlght, and so it is h;ss past volitionalactiQnS,9f Oeingsare
erroneoLls than the other two. . the sole causc'~),
, I I J 1 ,J
, ltissaidin tM COnllt:l<li1Ull'ie~that(i)oew'ho
How it is partially right: , possesses this Light of Analylica l' Khowleage
How it is partraJly. J'igl:un nmy bel explained of Causation b;:c6me~v! a Cu(l1JfSofaptinno
. as foll<llws ,:h'- ,. I' , (oubwhosc future i..s ensu\Jed 'l\v'theI$O'I1stHi1ut
(. ,·LhQIK!. are J1iirna and nlpa produced by
ilLs .·, next .existencd ' will 110t' b'l'llnarr AI)ii,1'a
region). H is much to be:striveI'l 'fol'.
'( i ) pelSl kdfl/';'ps,
(ii> paccup~lGnII~-citta (<;::onsciousnes<; 111 (At 4 and (B) 1. Stark 19notllnce of Three
tne pcesent: life)" Charaeteristi~~ of life ~nd /1the fourth
' (.iif) pacclippanna-lIIu (Temp~ratllrc in the Liglit: r<
present life),
Isnal\ now expound the StaJk! l.gl~oralil:c:
r{ (iv) pacctljJpanna-ah(ira (Nutriment in the of Thrc~ Charactcri~tjcs of )ife "ne! the
present life). . Light £f Knowledge reali~ing th~ three
tIereiq, in regard to nallla(tne! I'llpa wl1iGh CharacterIstics of life. or tllcse , /okkha!l()-
II ari~e on accQullt of Nst volitional actions. saJn'l1l1lia means the following:-
,thip View is partially righ~; but il~ r,egard 10 .. ·C.i ) 'Notm~alising , lhef'act of1 Hnil-c1a (fmpcr-
'lama and,Jlifla produced by Conscioll~ne.s'5. mahen:cc) in ,that n\Tmaand l'Iipa which
Temperiltur~ and .>i'\utril}lent, lhis Vi<;.w is
are thc outcome of lhe O~p~n,lcnt
wrong. Orl¥in~tiJn [\re ' rapidly aI'1~'ing and
Lf we ex.an)ine it ~ with ;'efcl'l:llce to the vanI5lil11g: . " .
prInciples of b~pcndent Originatlqn, ~his (li) Not re:lIising the fact of dltk'kha wh'ich
View is right in respect Of those lin,ks out of is vcry dreadful: and -'\
the twelve links of the Dependent Ohgina-
,t (iii) Not realisln'g the fa<:t oPtinafltl (not
lion, which an~' caused , by past kommas: but
j . ', self)~ that (m'imh alld rTtpa) are not
in regard to the 'othor 'in~s, slleh as
} ~gnora.nce, Kamrnarorma(ions. Craving. substance 1101' e\iscI1c~ nh"life of anv
f'b bclng. , ,I .
Cljnging and kamtnq;-I1/tor.a (volitional actiolls
Wl1iqh C~lIl bril)g ;:.bqut repirtl~)" "'{'1ich are Jf.t L "
LakkhaQa-pa~ivedha-fial,1a :
, Pr0,OW:yd by .cal\Ses 1I1.\t]lS preser t lIfe, this
YJew IS y.'(sng. , r ,. ~akktl(!!IChpa{i}'(''/h/H1(iM _I n,eal15 > th~
if wC e"amine( it with I'eference to the f9J,pwin~.;.,.. ' I , ; ", '
prirlGiplcs of PO{{/7iit/(/ (R~la~ions). this View (i) Realising the fict p'f onicca in i1ht
accepts .only Niinakkhatli/m-konllila-paccaya ~,.qt:(t nii~11a and ,.'a/ia Which a\r.~ the outcon;e
(the rclatio.!lship of pa1)t karll/no to its effects) of the Dcp~na~nt Odginati'on;\re
and rejeots the other 23 Relations including nipidly arisir1g a11d \'anrsTiin!!;
I the-- Sa!lajiitl;-/!,m]]ilw-paC('aya Athe relation- ~I: (ii 'i R~a{isil~ thelactnf d.d,'t;h~ "'whi.;h j,
ship of pr.esen~ kaml11(1 to co-existi I\g dlwl1lllla).
very drcildful;' .an,u
Thus Pubbekclta-helu-diuhi is !)<lfJially right
and generally wrong. , ,(iii) Repli?ing tile fact ql' 11I1(IIW ill IJwt
(n(//II(1 an9Tlllla), arc neither ,\lbl'\;1ncC
These three kinds of Wrong Views. other nqr C~~"PC n.o~ lifll nt' all,)' being., ~I
Wrong Views:and Sl::eptical Doubts arise out
of thi$ Star~ Ignoranse qf Causation., \ . PI,1Iy ",\~lim '~~I?dhi\~. I I;di\ld'\I~al Buddhas
,lilt!. A r'lh~t: alt,lIl) thiS L!S,l1l <1 rtl/.JM~ll'"
Cu!a s oU lb i1m'! : porll'edha-llll!ll1. diU they gcr n(101' all Odlk-
/f The reali$<ttion ofihe qepcndcnt OriginJ- mc nts. all Fdler" the entangkmenl <'t"
)'O,l\11 ,(he I.Jghr qf I he f).na lYI,Ci\( Kn.owkl:lge /(/!l/i,j which 11il1 lb b<:ll\g~ hI S{{/il~(j ...(/ (r\llll1d
I pf Causation c,!n overcome l)le 1~)II(1Wlilg ~)r rebirths) and rrom all kindt>. )[' A\lI g,<'I"
Itpree W,1'ong VjC\vs:- and dllHl!a, ThQ~: Bh\kkiJlI' ,\ }1' I hl\'
NIBBANA 259
~ 'r"'lh \\ h) dl) I)('t attain this 1 ioht cannot CHAPTER II
't rid l'( all Defikments, all ' I~tters, thc
l.!.
'll1angl'ment l,r ICII/hci which binds beings Of thcse fiye Lights the hrst Light of
Kaml11a~;sakatflsa\l1l1lii-diHhi is not yet the
I,' swils ira and froni all "inds of dangers al~d
Il//\~",I. Onl~ when tlK} atta111 this Light Light of the Buddha Siisan<1: it is only th'.!
anJ l)\ erc"me t he Stark Ignorance of thc Light ofwllilliil'll or the Light of tile World.
t hI'," Characteristics of Iii\:. can they get (I) Dhalill//(/-I'O l'illl" iiIlO-lliil1(/ - S ceo no
rid af ,,1\ Dctilements, all !-·etters. and till' Light. .
ent,ln~kll1ent l,r /CI~"1(/ and attain '\ibb:ina.
(2) Paccoya-t'{/\'{/II!/(illo-!ii/UO-- Third Light.
1-1<'1--: el1li- the c\p0sition of thc Fourth (~) L(/Hha~la-pa{il'('d/;a-iit7!la-rourth Li ght.
Surk Ignorance and the F0urth Light. (.:j.) Vihh(IIlO-poril'cdl/(f-rUlua ~ Fifth Light.
~ ,\ I 5 and t B) 5:- The Fifth Stark Ignorance Only the above four Lights arc. in reality,
and the Fifth Light: the Light of the Buddha 5asanii. Sl) I shall
n.)t e,i)llUnd the Flr,t Light, but shall exp1un j
I shall now expoulhl the Stdrk Ignorancc the truth of the ,aid four Lirhh of the
nf I\lbbi\n:t and the Light of the KnO\\lcdgc Bl"ldha S:banii at moderak Ien-gtll.
rcalising >-Jibbuna. - ~
Six kinds of dhiitu (elements):
"ibbiina-sammoha: /\, rc.eard~ th~ Light of the Analytil'al
The Stark Ignorance of Nihh(illo-.lolllllwha Kno\\ led~~ of the Dhal1ll1la. with refercllc
to th~ qllcstinn: - after attaining how much
may be explaincd as f0 II ()\\, :
intuiti\'c I,.I1 G\\ ledgc of rtip{/ and lIallla (Body
While the beings arc wanciering in the and :\lincl) C-ln lln.: attain the Second Ligl1t
,iciou<, circle of c,istencc, they do not under- o r f)ha 'III11 :!-l'{!l'l/lfhr/ I /(/.moq hricfly speaki71g.
~tand that by practising s-uch and such o n-:: allain, tlti , Light \\ h~n he attain, th e
dlwlI1lJ1os all Defiicments, all F.::tters. th c intllltive kn()\\'lcd g~ of the followill!! ~i,
cntanglcl1l.::nt of ii/Uhii and \arious "ind, of elements: - - -
dukklw would COIll ~ tll complet.:: cessation J
\\hich i<; thc state ofsollli (Absolutc Pcac.::). (I) Palhar;-dhiilll(Elel1lcntof E\tcn·,I,)n).
(2) ./!)n-dh:illl (Element or Cohesion (H
Whcn the ti\e ki ds or Light arc attained Liquidity),
one after anoth.::r after owrcOllling the fi\c
"ind< of Stark Ignorance onc after another (3) Trio-,II,7./11 (Elemcnt 01' Kinetic
and as soon as thc Fifth Li(!ht is attained. [ncll!'. ).
thc fi\c kinds of Stark Ignorance comc to (4) Vilro-dhiilll (Element of Suprort or
completc cessation. Motion),
Complete cc,sation of the fi\'c "ind~ of (5) Akilso-dhrllu (Ekm~nt of SpaccL anJ
Stark Ignorance ne\er to ari,c again. i'i the (6) Vi/i/lii~w-dhalll (COI1<;cl()lI~nC"; Ele-
statc of Willi. ment).
Such complete cessation includes lite /\ltllOugh 'in ordinary parlance \\c ~ay
ce~satlon ()fall e\11. all \\rong bclicfsand ,111 'indi\i:lual'. 'b-:in\( , ~clf". 'SOLII'. accordllH.!
dukkha\' in th~ Four Lower Workh. In Abhidhamma iHiQher Doctrine) Ih~rc i~
!lO ,uch thin!! as indi\ idual. being, self or soul.
'-libbana-pa!iH~dha-fijl.la : In r.:ality. lGerc cxist only such clement, a,
Rcalhatilln of the fact that ~uch ~tate: of l>at/IlI)'i, ~tc. Only In mundane conc.::ptual
[,:1'111, \\e ha\e to l'dll such thing, as 'indi\l-
re:all J cxi ... " and exp~'ricncing it. i,
.1(/1/11
(allcd the Li!!ht llf \. ih/>iilltl-f}il{lJ'cd!lCI-iiii(lu lIlt:II·. ·helllg·. '~cli" or ',oul' a~d these ~Ire:
(KllO\\ Id!lc l::ali~I\)Q. '\,IPoJna). The four
Kno\\ Icd.!-::~ of the-Four Ht,ly P:lth~ Me For c'\ample:
called th: Light of thc Kno\\ ledgc r.:::t1i,ing
0!ihb[lna. In the' \,nrld th.:re ,Irc "ari()lh ohkcl S \\ hich
arc mad.: of tlmh.:r a:1(\ hamboo. Ther.: ar.:
HLic cnd, the cxp0siltlll1 of the ~~ifth tbing~ calbl ·hOlh':'. 'monastery'. tcmple.
Stark IJlnorancc and the Firth Light. 1'C"t-l1oll,e and 1':lndal. H ..'rc'l11. thc nam.:
Hcr" (;nd ... the brief ':\POsitlOl1 Dr the Ii\..: '\t;lll''';' j, Ilcithl'r thc namc or tlmb:r
"inds of Slark Ignorance: and thl' !i\~ kind, !lor that oj' bambl)o. but It i" a IHlmc !!i\.:n
of LIght to an ohject which is constructed In l~)I'I'-:-
260 .ALlN-KYAN
II. P roof by means of characteristics: in the moon light etc. cannot be detected by
contemplation in accordance with conven-
It is evident that in a mass of water or in tional perception.
a mass of wind, the lower layers successively
support the upper ones. This state of When crores, hundreds of thousands and
su ppOrl is not the characteristic of iipo, tens of thousands of Earth elements which
because cohesion only is the characteristic are mere properties of hardness, arc held
of iipo. It is not the characteristic of lejo, together by means of iipo (Element of
because heat or cold only is the charactel istic cohesion), a name of a form-"atom"-comes
of tejo. I t therefore concerns the characteris- into existence. When crores, hundreds of
tics of pathm'i and riiyo. The state of support thousands and tens of thousands of such
is possible only when it is combined with atoms are held together, the names of such
hardness.. Of these two, hardl/ess is called forms as lice, bugs etc. appear. Thus,. it
Earth in the Ultimate sense and support is should be understood that, if the bulk be
called Wind in the Ultimate sense. Here, gradually increased, in the case of beings
support called Wind element has to depend the names of beings ranging from the smallest
on hardness called Earth element. It,cannot to that of Asurinda (King of Asuras) whose
come into existence of its own accord. Try height is 4800 yojanas, come into existence;
and see the difference between hardness and and in the case of external objects, the names
support . of the smallest object, to that of Mt. Meru
which is 168000 yojal1as high and that of the
Thus it should be understood as follows:- Great Earth which is 240000 )'ojanas deep,
From the fact that the characteristics of
come into existence.
hardness (kakha!a-IakklwJii) are present in
the above-mentioned Water and Wind, it is In all groups or lumps of corporeaJities
evident that Earth elements are also present contained in such objects as lice, atom, etc.,
in them. Although the characteristics of the Earth element (hardness) is the basic.
hardness exist in the Light such as the light of Except this Earth element there is no other
the sun, etc., in the sounds sllch as the sound element which has the property of
of the' bell, etc., and in the smells such as the hardness. Water element, Wind element and
fragrant smells, etc., these objects according Fire element also have to depend on it.
to their nature, as they are so weak that proof
by characteristics is impossible, and their Thus the greatness of the function of this
presence can only be proved by means of the Earth element should be understood.
Texts, The examples of clean water, wind,
moon-light, sounds and smells are given here I f you desire to contemplate Earth in the
just to make the following clear:- Ultimate sense only in either Mt. Meru
or the Great Earth, you should pick out the
(I) That tarlh element is the mere mere property of hardness which is devoid of
inherent property of hardnesS. any substance even to the extent of an "atom",
(2) That in the Earth element there is and contemplate it. Then it will be seen as
no hard substance whatsoever a reflection in a mirror or in a mass of clean
even to the extent of one hundred water without (mixing with) any substance
thousandth part of an "at0m." even to the extent of an "atom." If any
substance of any dimension even to the
Although Earth element is me.re hardness extent of an atom appears in your mind. it is
without any substance some of It IS compara- not Earth in the Ultimate sense. it has been
tively hard and some of it is comparatively mixed up with the 'Concept of form. In
soft. So, keeping the hardness found on the contemplating arisings and \'ani.hings of
blade of Vajira (Thunder-head) weapon at phenomena, if pictorial ideas are mixed up,
one extreme' and the hardness found in the clear comprehension of characteristics cannot
corporeal-groups of moonlight at the other be achieved.
extreme the variolls grades of hardness and
softnes5 between the said two extrelT' _s in With reference to the practice of contem-
whi ch the Ear t h clement exists should be plating clements, the Venerable _ PUl)l)a
u ndc r ~tood. The characterbtic of hartlnc>, Mahathera* tallght the Venerahle .-\nanda
in this Harth clement should be contemplated with the example of a rellex image III a mirror
a\ an U ltimate Truth find not in accordance and the Yencrabk Ananda became a ota-
with cOlll1.:ntillnal perception, Il ardness panna with the ait! orthis e\ample only.
ANALYSIS
III ,'<.lilt 'mpl.~ting all t)bj\l~b (bulh nnilllal0 number, or 11I1il'ers~~ Hnt! '~(lrld"<.,cI\!~.
,ItILl :lllllllattl) Induding11. ,Meru and thl:: ) When a pl!rson, rl!a";.!<!~rthis' Jlat/1(1I1 (ilarlh {
l n\'Jt eJrth, if. a p¢rSQI1 '(;an cloar ly rCOlll- I clcment).n thc U0IllPI'~ItQl1si()n . 1'01' ' Waterl
pr~hend t h~ prQl 'rty of hardne~wtlhtl Eart.h 1/ elcll1cnt. 1WintLelol11ont will be ver:{ ctH,Y.' "
clement (in thl' Ultimate scnse) without
m/:'Iillg It with any 'ubstance even t6 thl: H~n: ei,lt"'''i'hc' brief' <\nal;~('\ 0'1' pilI/ita I!;. {
~,tcnt vf lin "alom". it will he:easy for {lilll I ' / rl I II )r'
tv clearly . ctllllprehelld. the ~ Earth c!eI11e-nt<; I ; " I' rI f I '"
.1 It II Analysis of ,~po : I) 1,1 "I
in ull I,c.ssenunimatc ulld inanimate objecf'. rJ
I,·· I ' . ,I I ""Ib~ r
Evcn It the reflection in l t.he ' mirr.()r. r the l In the tlllUI\.: Sl'Il'>C ~atn t eklllcnt
rdlccLion ill thG ' watcr. the ShadGw ' of' a tree. Illc~atis \hc, 'men: pl\.ip.crty qf" l~)hc~i~li.'
the shadow of u' mountain . and so forth b~ , Whc11 this c6.hc5ion -Watcr' clement 'Ill t)lC ,
as large as · Mt. Meru. wtll!:lll ,l here is 0ppor- L itim,!"!c sen 'sL~ is sll\)ng. 1'li i~' Water c]cllle(lt ('
lunlty for them to dic;uppear)oi- be destroyed, ha\ i ng Ihe charr.dcri,tic f 01 paggl/{(r'a~l([
they CJn dIsappear 01' be destroyed for mbr~ (wetnc," or liquiditv), I . "
.. , J II ~
than a hundred times tluring the peciod I
occuplcd by a wink 0[ U flash of lightning, a<,. , fhis W,ltcr l'kmcilt ill tl1e 1'ltrmatc; sensc,
they arc dcvold of $LJbstan~c even to th,: which is merc prop~rty or Ct'lhcsi(}11 tibaii./. II
c.\\cnt or an "a(om", ) rn tl 1 c"Jl11e WU\' he //{ina kiririi dl)l':i' 1l11[ COlltiliil :li1)SubstiII1CC I
~.., ,
fa~y
c.
p-.llde rNI:) y) 168000 yojanas that Mt.
ExerCIse your lJltefte tua ,......".... rr "·t~CWjll, ~i!ifij)~lIr '~lsUn~i1'~I"
':) 0 r I I I~ n Irll n lilq I n J I I'fnJ'rn:§;wn i.... MJ. ",..,"""'".. tl1,a."..'~0'1~ ' rl*tulJIU1
1~ Itogal'(ls dbiCsiqIMOfnpatMuofi tM b~l:J~ r'lfflifJ"~)' '$VJ~IJ'.r' hf
dawn tl8tbt-IIOId. ht.u""co~bm1plaAtJ hi$
body part by part, s9 that he may be abJi~
iieaCh i~fter he has
1
0 s
e rmt af~
tMl.iJ oW~
he>~a~ 16If'88t~p
eBRle t
, iIllfuritp
parts of the body down to the soles siIWJipd
264 ALlN-KYAN
!/(/ dl/{/!II!11a (Real dhan1!!las) which have the givc them heat, chickens cannot comc into
haracteristics of format ions cannot remain existence and the eggs become rotten as soon
ven for a period occupied by a wink or a as the heat received by the eggs while they
lash of Iightning, without support or help. were in mother's womb is exhausted.
If onc desires to contemplate the Water Here,/this element of Tejo resembles the
lelnent in Mt. Meru, Mt. Cakkav~lla and the mother-hen, aild the remaining three Elements
.Jreat Earth. one should coiltemplate resemble the yolk of an egg. Only in com-
:ohesion-only witllOut confusing it with bination with Fire element. can hardness
lardness (which is the Earth element). (Earth element) come into existence success-
-:::olour and pictorial ideas arc prone to stand fully; only in combination with Fire element,
n the way. If colour and pictorial ideas can cohesion (Water clement) come intc
lbstruct the analytical Knowledge of the existence successfully: and in combination
Dhal11ma, one m:ly not be able to see (realize) with heat or cold (Fire element) Can vibration
he becomings and vanishing when one con- (Wind element) come into existencc .success-
emplates them later. Real anicca, Real fully. They cannot come into c,(lstence
:Iukkha and Rcal analla C1n be realised only successfully without Fire element.
when one clearly com prehends the para!llCillha
dhammCls (the Ultimate truth). Water in the great ocean, water in the seas,
water that supports this Great Earth are
As has already been explained in relation to dependent on the (cold) Fire element; they
Earth element. in this Water element also, have to continue their existence subject to
when one clearly comprehends that water its control. Mt. Meru, Mt. Cakkavil!a
element is mere cohesion. one will realiz~ and the Great Earth also are dependent on
tl,at there is no substance whatsoever even
in Mt. Meru and the Great Earth,just as there the (cold) Fire element.
is no substance in the images of rain, clouds, In contemplating Fire element only, with-
sun. moon and trces in the mirror or in the out mixing it up with the other elements, one
water. should contemplate only coldness in cold
If one can comprehend thi~ element in Mt. articles and heat in hot articles and onc
Meru and the Great Earth, it will be very should not allow them to be mixed up with
easy for one to comprc' hend it in men, de\'(/s the concepts of colour, form, size and
Brahmiis and all other beings: and the dimensions. The fact that this Fire element
essential thing is to comprchc,{d it in living docs not contain any hard substance even
being~. I begin m)' explanation with Ml. to the extent of an "atom" is evident. For
Meru and the Great Earth. just to pa\e the this reason, when Fire element is clearly
way for comprehending it in li\ing beings. comprehended, onc will clearly comprehend
that this element does not contain any soild
Only after thorough eomprclH:n sion of this
eicm:':nt in one's body fre)m head to ~oles. one substance of any dimension whatsoe\.::r,
just as the reflex images of sun. moon, clouds.
should contemplate it in other b:ings.
rain sc~n in the mirror or water do not contain
Analysis of Tcjo : any substance, although theSe subjects appear
to be large in your perception.
Fire clement in the Ultimak sense means
the mere property of heat or cold. Heat or In contemplating this clement in one's o\o\n
cold is what makes th·: other three coexistent body, one should contemplate only such part
clements mature and strong. Both heat and of the body as one's knowledge can
cold have the powCJ' of imp~lrting heat to the grasp.
other clements which consist with them in the When one can ckarly comprehend thi$
same corporeal gr(1up~ ,0 that each of th.:m ekment in tht: whole bod;. onc will be able
may get mature and st mng. In the to comprehend it in innumerable other
case of eggs laid hy a hcn ill her nest only if
beings.
the mother-hell constantly broods them by
imparting her heat to them, the eggs can H.::re cmh the analysis of Tejo.
ma ture and ehi<.:kcns can come into cxist-:nce.
If the mother-he'll dnes nllt br(1(1d them a:HJ (10 he ('Ol/Iilll/cd)
APPENDIX
Th~ \1~)(1\\\,1 I t'dl '.1. adaw wa' arrro- I!. Q. 1f lhe bm mas or parel1(~ do not
.It·hcd b\ ;1 ~rtHlp or I'rench thinkers. influence those ofthcir children, how
~)r P,lri.. \\ Ill) suhmitted certain questions on would the fact be explained that
l-".1l111l1tl :lnd kindred suhjects. parents who suffer from certain
virulent dIseases arc apt to transmit
The follt)\\ing is an English translation of
these evils to their orrsp~ing?
the questIOn: · - the in number and of the
\ encrabk <I) adaw' replies thereto. A.-Where a child inherits such a disease
The translator from the original French
it is due to the force of the parent's
characteristics because of the force
and Burme -e text frankly acknowledges the
of the latter's utu (conditions
difficulty of his task, taking into consideration favourable to germination). Take,
that the subjects dealt with are of the deepest
for example, two seeds from , a
metaphysical import.
sapling; plant one in inferior, dry
HI acknowledgments are due to U Nyana, soil; and the other in rich, moist
the learned Patamagyaw, of Masoyein- soil. The result, we will find, is that
Kyaungdaik, whose wide reading of the the first seed will sprout into a
Buddhi t Scriptures and deep knowledge sickly sapling and soon show symp-
of Piili have been of much help to the toms of disease and decay: while
translator. the other seed will thrive and
flourish, and grow up to be a tall,
Tamo tassa bhagavato arahato samma healthy tree.
sambudhas a .
lt will be observed that the pair of seeds
1. Q.-Do the Kammas of parents deter- taken from the same stock grow up differently
mine or affect the kammas of their according to the soil into which they are put.
children? (Note-- Physiologically, A child's past kamma (to take the case of
children inherit the physical charac- human beings) may be compared to the seed;
teristics of their parents). the physical disposition of the mother to the
A.-Physically, the kammas of children soil; and that of the father to the moisture
are generally determined by the which fertilizes the soil. Roughly speaklllg,
kammas of their parents. Thus, to illustrate our subject, we will say
healthy parents usually beget healthy that, representing the sapling's germination
offspring, and unhealthy parents growth and existence as a unit, the seed is
cannot but beget unhealthy children. responsible for say one-tenth of them.
On the other hand, morally, the the soil for six-tenths, and the moisture for
kamma of a f('ther or mother does the remainder, three-tenths. Thus, although
not in any way affect or determine the power of germi nation exists potentially
the kamma of their child. The i 11 the seed (the child). its gro\\ til ispo\\ erfully
child's kamma is a thing apart of determined and quickened by the soil
itself- it forms tbe child's individua- (the mother), and the moisture (the father.)
lity, the. sum-total of it1 merits and Therefore, even as the conditions of tlfe
demerits accumulated In its innumer- soil and moisture must be taken as largc1
able past e.xistences. For example, responsi ble factors in the growth and con-'
the kamma of the Buddha to be, dition of the tree, so must the influences of
Prince Siddattha, wa~ certainly not the parents (or progenitor~, in the case oftt1e
infiucll(;ed by the joinl kammas of brute world) be taken into account in respect
his parents, King Suddhodana and to the conception and growth of their issu~
his Spou~e, Quecn Maya. The
glorious and powerful J..amma of The parents' (or prQgonitors') hut:e ill lbe
our Buddha-to-be tran~cendcd the Kamm<l determining the physical factors of
kammas of his parents which jointly their issue is as follows:-If they are human
wer~ less potent than his own. beings, then their offspring will be a human
268 APPENDIX
being. If they are <:attic, then their ISSLIe anv llne of the stat;;::; of e-:istences
mllst be of thcir species. I fthe h um:tn bei ngs recognized in the Scriptures;-but
,Ire Chinese, then their offspring must be of arc in an intermediate stage. Some
their (ace. Thus, the offspring are invariably assert that these transitional beings
of the same genera and species, etc., as those are possessed of the five khandh".s: *
of their progenitors. It will be seen from the Some assert that these beings are detached
above that, although a child's kamma be very , souls' or spirits with no material envelopes
powerful in itself, it cannot remai Il wholly and some again, that they are possessed of
uninfluenced by those of its parents. It is the faculty of seeing like Denis and further,
apt to inherit the physical characteristics that they have the power of changing at will,
of its parents. Yet, it may occur that the at short intervals, from one to any of tl',e
child's kamma, being superlatively powerful, existences mentioned above. Others again
the influence of the parents' joint kammas hold the fantastic and erroneous theory
cannot overshadow it. Of course, it n.::cd that these beings can, and do, fancy them-
hardly be pointed out that the evil selves to be in other than the existence they
(physical) influences of parents can also be are actually in ; thus, to take for example
counteracted by the application of medical one such of these suppositious beings. He
science. is a poor person-and yet he fancies himself
All beings born of sexual cohabitation are to be rich. He may be in hell-and yet he
the resultant ~ffects of three forces- one, the fancies himself to be in the land of Devas,
old kamma of past existences, the next the and so on. This beliefin intermediate stages
seminal fluid of the mother, and the third, belween existences is false, and is condem-
the seminal fluid of the father. The physical ned in the Buddhist teachings. A human
dispositions of the parents may, or may not, being in this life who by his Kamma is
be equal in force. One may counteract the destined to be a human being in the next will
other to a lesser or greater extent. The be re-born as SlIch ; one who by his Kamma
child's kamma and physical characteristics, i destined to be a deva in the next, will
such as race, colour, etc., will be the product appear in the land of devas; and one
of the three forces. whose future life is to be in hell, will be
found in one of the regions of hell in
III. Q.- On the death of a sentient being, the next existence.
is there a 'soul' that 'wanders about at The idea of an entity or .. so~i! " or spirit
'" ill') .. going ", .. coming ", "changing" "trans-
A.-When a sentient beln~ leavcs one migrating" from one existence to another
exist<.:ncc, it is reborl~ eithcr as a is that entertained by the ignorant and the
human beinf'.. a Deva, a Brahma. Ill.!tcrialisti<:, and is certainly not justified
an inferior ,1I1imal. or as a denizen by th..: Dharnilla : there is no such thing as
or one of the regions of hell. The "going", .. coming ", "changing", etc., as
sceptics and the ignorant people between e.\istences. The con<:eptlOn which
held that there are intermedi is in accordance with the Dhamma may'
ate stages-Antarabhava-between perhaps be illustrated by the picture thrown
these; and that there are beir>gs out b~' the cinematograph, or the sound
who are neither of the human, the emitted by the gramophone. and theid
Deva or the Brahma worlds, nor of relatIOn to the film or the sound-bo:\ anr
.KHANDHA: The 5 'Groups', are called the 5 aspects in which the Buddha has summed
up all the physical and mental phenomena of existence, and which appear to the ignorant
man as his Ego, or personality, to wit: (I) the Corporeality-group (rtipakkhandha), (2)
the Feeling-group (vedan i-kkhandha), (3) the Perception-group (sailna-kkhandha), (4) the
Mental-formation-group (Sankhara-kkhandha, (5) the Consciousness-group (viill\ana-
kkhandha) ... WlJatt'ver there exists of corporeal things, whether one's own or external,
gross or subtle, lofty or low, far or near, all that belongs to the Corporeality-group.
Whatever there exists of feeling... of perception ... of mental formations , •. or
consciousness ... all that belongs to the Consciousness-group" (S. VIII. Sf)
" Buddhist Dictionary"
Nyanatiloka.
APPENDIX 1 269
cti~l'rl'.l'l'cti\c!y, flH exampll', a human arc popularly considered as evil SPJrlts.
b 'ing dk's and is reborn in the land of devas. It is not true that all who die in this world are
Thou!!h I hese t \\0 existences are different, reborn as evil spirits, though human beings
yet the link or continuilY between the two who die sudden or violent deaths are apt to
al death is unbroken in point of time. And be reborn in these lowest worlds of devas.
so in the case of a man whose future existence
is to be the nethermost hell. The distance IV. Q.-Is there such a thing as a human
between hell and the abode of man appears being who is reborn and who is
10 be great. Yet, in point of time, the able to speak accurately of his or
continuity of "pass~ ge" from the one her past existence?
existence to the other is unbroken, and no A.-Certainly, this is not an uncommon
intervening matter or space can interrupt occurrence, and is in accordance
the trend of this man's kamma from the with the tenets of Buddhism in
world of human beings to the regions of respect to kamma. Such a person
hell. The <, passage" from Ol1e existence is Galled a jatisara puggalo from
to another is insta11t~\neOus, and the transition jati, existence; sara, remembering;
is infinitely quicker than the blink of an and puggalo, rational being.
eyelid or a lightning-flash.
The following (who form an overwhelming
Kamma determines the realm of rebirth majority of .human beings) are unable to
and the state of existence in such realm of all remember their past existences if, and when
transient beings (in the cycle of existences reborn as human beings.
which have to be traversed till the attain-
ment at last of Nibt ana). Children who die young.
Those who die old and senile.
Kammas in their results are manifold, and Those who are strongly addicted to the
may be effected in many ways. Religious drug or drink habit.
offerings (Diina) may obtain for a man the
privilege of rebirth as a: human being, or as a Those whose mothers, during their con-
deva, in one of the six deva-worlds according ception, have been sickly or have had to
to the degree of the merit of the deeds per- toil laboriously, or have been reckless or
formed. And so with the observance of imprudent during pregnancy. The children
religious duties (sila). The jive jhanas or in the womb being stunned and startled
states of enlightenment, are found in the lose all knowledge of their past existences.
Brahma worlds or Brahma-Iokas up to the
summit, the twentieth Brahma world. A.nd The following are possessed of a knowledge
so with bad deeds, the perpetrators of whIch of their past existences, viz;-
are to be found, grade by grade. down to the Those who are not re-born (in the human
lowest depths of the nethermost hell. Thus, world) but nroceed to the world of devas, of
our kammas, past, present and future, were, Brahmas, or to the regions of hell, remember
are and will ever be the sum-total of our their past existences .
• de;ds, good, indifferent or bad, accordirrg as
our actions are good, indifferent or bad. Those who die sudden deaths from
As will be seen from the foregoing, our accidents, while in sound health may also be
kammas determine the changes in our possessed of this faculty in the next existence,
existences. provided that the mothers, in whose wombs
they are conceived, are healthy, clean-lived
" Evil spirits" are theref?~e not beings in and quiet women.
all intermediate or transItional stage of
existence but are really very inferior beings, Again,. those who live steady, meritorious
and they'belong to one of t.he following five lives and who (in their past existences) have
realms of existence, whIch are naI!lely striven to attain, and have prayed for this
World of men; World of devas; The regIOns faculty often attain it.
of hell ;-Animals below men; and Petas· Lastly, the Buddha, the Arahants and Ariyas
They are very ncar. ~he .world of human attain this gift which is known as pubbeni-
beings. As their condItIOn IS unhappy, they vii,sa-abbhififili,na.
V. Q.- Which a,re the ·five Abbhii'in1i.na ? but by ordinary mortals who practise
Are they attainable only by' the according to the Scriptures; as was the case
'-<" Buddha? with the hermits, etc., who flourished before
the time of the Buddha and who were able to
{~ A.-The ii've Abbhifififll).a (Psychic fly through the air and traverse different
powers) lP1i.li Abhi, excelling, nana, worlds.
" TIL
wisdam) are: lddhividha Creative In the Buddhist Scriptures we find,
power; Dibbasota Divine Ear; clearly shown, the means of attaining the
Cittapariya-fial).a-K nowledge of five abhii'ifi..'i.na; and even now-a-days, if
others'-thoughts,' Pubbeniv.lsa- these means are carefully and perseveringly
nussati; Knowledge of one's past pursued, it would be possible to attain these
existences ~ and Dibbacakkhu-The That we do not sec any person endowed with
Diyine eye. the five abhinfiiil).a today, is due to the lack
The five Abhifii'ial).a are attainable also by of strenuous physical and mental exertion
Arahants and Ariyas and not only the above, towards their attainment.
'r I
-11 ) -. H! '1 i l !l
j tf..f 5'" i 1
f)
1 J
~!YI I,
J/< f I
AP ENDIX f A ! f71
n J( (, IIJ It, 'If)I' ,b,t', \~
1 ..,[' .. ,
ell )1 fl
1 rl r r [ lJANATTANISAMS 'II -I:. 'J "1 • 'J' ... ' .r,
) v ' ,r < , ~Il 1
. ) ' If':' J 'I 1 11 I( {
, )II Th~ ..~;ne~f~/e Mahiithera "Ledi Sayadatv, Agga MahCi Paw/ita, D. Litu
I }B~{ng an extra9t from l\riatta D~pani! trans2~~ed by V Sein Nx o Tl,ln, Le.S. Retd.) , I,
If..) I) n 'I I
r r, , .1.1. i . t' I
>1ft I snaIl .no.w show th~ adV<:l}.tfl-ges acising fDrever: turned towflrds, the four apiiya lokas.
Qut o( the ab\lltno attalfia re~tlisation of t.he In . th.e same :vay. though beings r max be
I cl~lfiKteristic l o,f ,a!IfJlta. _. enJoymg hap.{'mess and prosp~rity in the
. If bne can '~Iddy p!rceive the characteristic ritpa brclhma and urupa bra/llna lokm', ~t hey
of at/tltta: bne atlilins the stage of the kn.ow- nreobliged to exist with their heads> forever
l¢?ge of sotapatti mlilfga (Path (jf the Stream- ', (urned towards the four (Tpaya lokas. 1, "
1.,1 )
wrnner) whueln attaditthi (ego-delusion) br
sa.kkiixa di!tlzi· ~ p~rsonality belief) is totallv Palm fruits in ' a ' p:t1m grove posses:- <111
eradicated. .. ' ever exist ing tendency to fall to Hhe ground
even though t hey may be !lttached lothe I{)PS
: Al1atta Realisation and Past Kammas, of the p 11m tree s. So long as t he stalks arc
I th,m they remain on the trees. but dil'cctJy the
~ All b~ings who drift and circtllate ill the 's talks weaken . they inevitably ' fall d t\) the
long and b ~ginningless rouo,l of rebirths gro und. I In the same way. {le va\" and brahmils
c:llkd sali1:>iira rarely encq unt~r a Buddha .i tllic ted with alia dl!!hi gCI ' thcopp:Hlunil)
Siisana . They do n b t enc()'unicr a Buddha t o exist in the del'a and /mllllllll '/OJ,,{j\, onlv as
Sasancl during the Sp ~tce ofewn a hundred l onga s the ' s talks' ortllc \'it a llif'e fo rec's as
thousand world-cycles. They do not gh de ra , and brah/l/(is rc;mill intact. ' When
the opp:>rltmity of' meeting a Buddha S0.5al1li the e .' s ta!~s' of dlallifc f(;)fct:s~'rc. $cyerco ,
even once though an infinite numbe r 61' t/ley In evitably de ~c~. nU tQ the Ib\\lcr {ukds,
jus t like the PIIID rruit ~. Trj~ is j ndecd ~ o
l
world-cycles elapse. The number of
. c;<isLencesand the nl101.qer of world-cycle s in bec:lUse the sak k a l"{, eli/llJi tha t is c\ct prescnt
which they have peen affl,icted by evils and in, the mCI1t a l ' mnke :ltr. or a b(. ihg is a 'grl:at
,errors p~.::dorilinate. Hence. in the menIal burden th'a t is mo rc burd en's omc 't han e\'ell
make-up, of a bdng . the.re are at aU time s an the great M o uil t ' M.::ru iJi;lslnuch as 's ilch
Infinite number o( kall/II/as th ·\t 'c;in re~ ult in sakkcI),a ditt hi g'1thc rs \~ilhin itS 'f foid,; an
•. that' being being
~ h
cast in t h;; al'ici hell. In the
' Infinite number of ak llsa{o kal/l;lIft ...YC 111 J
J. 1 I . , c III I (
:;sgme way, t ere are. at all ~il11es in infinite
f'n~)l1bcr pf ktllllll!as that, c:1H result in that Thus . b~ ing s in wh ose l11ental make-tip
belllg bemg cast m the S{lIljira and the rest ~(lkkiiy{/ (liU hi cxi~l~ ill'e co!!tiJl,~al!)' obliged
of the otller hells . "or in th:lt being b:ing <La dcscend ~fr' r..tll ltw ,ard,,; , th,e (InaJa {~)A(/s
re born in the \'ariouS' kinds or [Jala , O~Urtl- altjlOugh they Ilpy bl! livingin tlie. l;1igllc'>\ 01"
t. kti)'u, rund ,animal r cxistences, '" , , 'I dlU the bra//I"o ko/,(/s. 'The CdSCS ortJ11'~e bcing~
I , I iving jn IJl' IOWA f.J br (Ii III (I la~{1,Yf m ~!)~ flr~(l
"II~d'Ar:/~k-<{i!{lhj ~sJ,~e , J}e;lhdT'iti)I' ~ cI~ifr"':"? ~r i~c , {o/';'(o;. W ~h.c ~l~li1\an ,\r orld are, much worse
l o a 'um a l,a/llflllO: t at ot lUS . accompJuy and . vce~ r!~ ?n Ill ~~\IC\' , COI~rtJ..::nt. . AIt~~ugh
" p:i!jng~ ihces. jlutrl' As' IQng ,as 1.liIkf(/j ·ll sueh ~';I)1g(s .may bc ~xlst~ng as brill/nI(l
. [h
/ ' " II.,)ext) Id f..I> I I ' J- • I J >:J ( , .
./iff S • • t esc Q (I 'U,I{/,fI ,{\lrnl!FU1' are kings' l, devil n KlI1gS o.r Sakka kin!.!, thei r
fiery and full ot
;;trcngth. Th))ugh bei)lgs mcntral nlh Rc-tp -eont'ijns. r<: !.'ch-mcfde~ .J thc
I '!\fy tic ~njoyjng nappin<i~s t a~lJ nr.oSp~rjlY ;" eight g rcai 8:.Us, · ~imilar.I~,,:,r th'~i,\ .men tal
'ae; d;~a} ' prtis S(I/;ku in' ihe ,si ' '(/(,\:11 I~k(h. make -up cQnta,lI1\ r.,:ad}-J11ad.c, ~'the, ' l)lfiI}tte
J
they arc '6 hliged to ' exi.,t 'wllh 'tlkir hcaas ') nUl1'1bcrs Qf ks~l!r' 'l'pc}ls, thc /'M a f.\Vtii-!ds
t , t'; __ •• ,() J( 1. 1)1-1 J i ... i. I,u _ _ jJ)U 1 _ _ f 11) 'TOj ,.lJ '
J .• Down rn~ (he West a ~ "sJlf.tdc"rl (ifY.." . ( <.l . '~~, 1() ,r:ln, Crt -;n
< f · 1. Sailj lva, 2;' Kii!alutta, I). Saogllii la, 4. Rot ma, 5. Mahil roruva, 6J rfapana , 7. ~ aha tapatla, ~; A.vici,
d D,,f ',1<1/'1'1< \ ',f,H' 1 LIn} 1 t n'dl( I ~ I
APPENDIX 2
272
but tomorrow, or the next day, etc., they may
the asurakaya worlds, and the animal be beyond the pale of the Buddha sasana,
worlds. It is benuse these b~ings do not and may even become destroyers of the
know that the tendency towards these
lower and misery-filled worlds is for ever sasana.
present in their mental make-up that brahma Human beings, devas, and brahmiis, how-
kings and deva kings can afford to derive ever, who well perce,ive the characteristic of
pleasure and enjoyment from those existences analla, and who have thus extirnated sakkiiya
as such. dirrhi entirely from their mental make-up
cease to commit the duccarilas and other
All the old akusala kammas which have for akusala kammas even in their dreams from
ever acc:)mpmied beings throughout the long the moment they get rid of sakkiiya dilfhi,
and beginningless round of rebirths called although t hey may continue to circulate in
sam sara are completely extinguished as soon samsiira for many more existences and many
as sakkaya di{{hi, which is their head, disap- more world-cycles to come. From the day
pears entirely. they are free from sakkaya di{!hi and until
Not to say of these old akusala kammas the final existence when they attain Nibbana,
that have accomplnied beings from previous they remain within the fold of the Buddha
existences and previous worlds, even in the sasana permanently and continuously during
case of the infinite numbers of akusala successive existences and successive world-
kammas committed in the present existence, cycles. For them there no longer exists any
kammas such as killing and stealing, their existence or any world where the Buddha
resultant tendencies entirely disappear as Siisana has disappeared.
soon as sakkaya di{{hi is completely extin- This shows the advantages arising out of
guished. There may remain occasions for the extinguishing of sakkiiya di{!hi so far as
such beings to fear the depredation of lice
and bugs, but there no longer remains any they relate to future kammas.
occasion for them to fear the resultants of the How rast Kammas Become Inoperathe.
infinite numbers of past akusala kammas.
How the infinite numbers of past kammas
B~ings whose mental make-up is entirdy become inop~rative the moment sakkaya
freed from sakkaya di{!hi have their heads dif{hi is extinguished may be illustrated as
turned towards the higher planes of the deva follows:
and brahma lakas even though they may be
living in the human world. Although they In a string of beads, where 'an infinite
may be living in the lower deva and brahma number of beads are strung together
planes, their heads are thence for ever turned by a strong silk thread, if one bead is
towards the higher deva and brahma planes. pulled all the other beads follow or
They resemble the vap:)Urs that are con- accompany the one that is pulled.
tinuously rising upwards from forests and But if the silk thread is removed.
mountains during the latter part of the rainy pulling one of the beads does not
disturb the other beads because there
season.
is no longer any attachment between
This shows the greatness of the advantages them.
arising out of the extinguishing of sakkiiya
di!!hi so far as they relate to Plst kammas. A being who possesses saHaya diHhi
harbours a strong attachment for the series
Anatta Realisation and Future Kammas. of khandhas during p.lst existences and past
Human beings, devas and brahmiis, who world-cycles by transforming them into "I".
possesssakkaya di{{hi in their mental make-up Thinking "In P:lst existences and in nast
, I may be good and virtuous beings today, world-cycles I have been on manv occasions
a human being, a del'a, or a b~ahllla." he
(( but may commit an infinite number of the
duccarilas, such as the great palJatipiita
kammas of matricide, p1tricide, or killing
acquires the thread that is sakkiiya dilt hi.
It is thus that the infinite number of 'P:lst
Arahats, or the adinnadiina kamma of stealing, akusalakmllll1as committed in p~lst exi tences
~ etc., tomorrow, or the day after, or next and P:ls t worJd-cycl.:s. and which have not
month, or next year , or in the next following as yet 'Produced resultants accompany that
.~ ~
existences. It may happen that today they being wherever he may be reborn. The 'e
live within the fold of the Buddha sasana, past aliI/sola liall/llJQS re emb\c beads that
APPENDIX 2 273
an: 'trung and b und together by a strong commitled. It is my kall/II/a". Because (I'
thread. this forcible possessive act that /.:WIIII/(/ is
Being' who clearly perceive the (/llattll obliged to produce its resultants. To this
c'l:lracterist ic, however, and who havc rid extent are worldlings possessing sak/.(iya
t helllsel\'es of .I'akl\(1)'11 c1i{!hi, perceive that
c1i!!hi deluded and erring in their ways.
the nipa and 1Ic1l11llkkhllJ/l/!ws which arise and It is the same in the case of the remaining
disappear even in the short coursc of one akusala kammas. It is because of the forcible
sitting as sepcrate phenomena and not as a possessive act of sakkiiya di!/hi that akusala
bonded continuum. The concept of "my kammas accompany beings throughout
at/II", which is like the thread, is no longer samsiira, wherever they may be reborn, and
present. Their khalldhas app~ar to them produce resultants.
like the string of beads from which the thread
has been removed. They clearly perceive Beings find that they cannot discard their
that the akusa/a kammos which' they had akusa/a kammas even while they are being
committed in the past are not 'persons', or oppressed by their resultants and are thereby
'beings' or T, or 'my kammas', and that they in the process of suffering great privations.
are which arise and disappear in an These beings regard such akusa/a kammas as
instant. That is why these past akusa/a "akusa/a kammas I have committed", and
kammas disappear entirely as soon as sakkiiya thus take possession of them even though they
di!{hi disappears. may be in the process of suffering in hell
through the resultants produced by the
Here, it is to be observed that only the kammas. Because beings cannot discard or
akusa/a kammas disappear. Past kusa/a relinquish such akusa/a kammas, these
kammas do not dis~pp'ear through the mere \ kalllmas cannot help but produce resultants.
disappearance of .y6lkkiiya di!{hi. It is only . These kal1lmas continue to produce resultants
when the stage of the aral/alta magga is such that these beings are unable to achieve
reached, and when . tanhti is completely their release from the hell existences. To
eradicated, do l(Usa/a kammas also totally this extent is sakkiiya di!!hi profoundly
disappear. evil and erroneous.
The Evil of Sakkaya DiHhi In the same way, beings extremely dread
Sakkiiya di!{lzi as an evil is extremely deep the dangers of disease, old age, and death.
and far-reaching. But, even though they harbour such dread,
they become attached to the past incidents
A person who commits the kamma of of disease , old age and death through such
matricide, and who thus is extremely agitated thoughts as "I have for many times in the
and worried over the prospect of being past suffered disease , suffered old age, and
certainly reborn in the A vlci heII, transforms suffered death." Thus, they find it unable
that kamma of matricide into "atta" and to relinquish and discard even such fearsome
becomes greatly distressed by such firmly phenomena. And because they are unable
attached thoughts as, "I have indeed com- to relinquish and discard them, the pheno-
mitted wrong, I have indeed erred." If mena of disease, old age, and death, accom-
such a being fully comprehends and pany them, as it were, against their own
realises the characteristic of aI/alta (aI/alta will, and continue thus to cause oppression.
pariiiiiii) and can thereby relinquish It is thus that the phenomena of disease, old
attachment to such thoughts as "I have age, and death, are obliged to appear. To
injeed erred," that kamma of matricide can this extent is sahlya di{!hi profoundly evil and
no longer have the power of producing erroneous.
resultants so far as that being is concerned.
But, beings do not discard their attachment In this present existence also, when external
to such thoughtS. and internal dangers are encountered, and
beings become greatly oppressed by diseases
Although, as it were, that kamma does not and ailments, they develop an attachment for
desire to accompany that being, and does not these diseases and ailments through such
desire to produce resultants, it is forced or thoughts as " I feel pain. I feel hurt. I aM
coerced to do so by tne fact that that being oppressed by burning sellsations", and thus
takes possession of it through the habouring take possession of them. This act of takmg
of such thoughts as " It is kamma I have possession is an act of bondage that lakl'
18
APPENDIX 2
274
prevents the riddance of themselves from this extent is sakkiiya dillhi profoundly evil
diseases and ailments. It is because this act and erroneous.
of bondage of sakkiiya ditfhi is strong that in
the lengthy beginninglesssalnsiira beings have Tbis is a brief description of how sakkliya
found these diseases and ailments to be tlie,r dilfhi is profoundly evil and erroneous.
inseplrable companions right up to tr,e Superficial aod Deep Attachment
present day. It is thus that sakkiiya diUhi
develops an attachment and takes posses- The attachments of lal)hii and mana are
sion of even those diseases and ailments that not attachments of di/thi. Tal)hii develops
greatly oppress beings at the present an attachment for all the phenomena Jll the
moment. three spheres of existence Jll the form" It is
my property". Mana develops an attach-
Even though those great dangers and ment for them in the form "It is II>. In the
sufferings do not, as it were, desire to accom- case of beings possessing sakkaya-dillhi
pany those beings. they are unable to remain tal)hii and mana follow the lead given
so, but are obliged to accompany them con- sakkiiya-dluhi. In the case of str.!am-
tinuously fromexjstence to existence because winners, once-returners and non-returners
of the pull exerted by sakkiiya dit/hi. who have rid themselves of sakkiiyii
In future existences also, the attachments difthi the tal)hii and miina follow sQlina
engendered by such thoughts as "We shall vipalliisa (hallucinations of percept jon) and
experience diseases and ailments. We shall ci/ta vipalliisa (hallucinations of con-
encounter old age. We shall encounter sciousness). The attachments produced by
death", are acts of sakkiiya di!{hi that takes sannii and citto vipalliisas are superficial.
possession of the future eventualities of Attachment producedb sakkiiya-diUhi. are
disease, old age and death from the present deep. 'f
moment and binds them to the beings. So
long as this act of bondage is not destroyed, This ends the description h()w akusala
therefore, it becomes certain that bemgs will kammas totally cease with the disappearance
in future encounter those eventualities. To of sakkiiya-ditfhi.
INDEX
A asynchronous karnma, 60-1
Abhijjh5 (covetousness), 13 atta, 27-8
Abhinivesa, 5 atfaniya, 94
Abode o! men, 7 Attainment of Happiness, 128
accomplIshed, 32 Attainment of the Path and of the Fruits, 32
Actions (sankhara), 128 Atthi-Paccaya, 57
actual cause, 66 a vasavattanatthena-anatta, 93
Adhimokkha means decisions, 13 ay.oniso-manasikara, 19
adhipaccatha. 40
adhipati, 40 B
adosa,37 bases-the six bases, 10
Ages of Doom, 113 Beings, 120 .
Ahara, 18, 54 Benefits-three kinds, 79
Ahara rupa, 16 Bhavallamaya-iiaQa, 20
Ahetuka·ditthi,4 Bhumi or Stages,S
Ajatarupani or non-genetic material bhaveti, 51
qualities, 10 Birth (jati), 132
Akiriya-ditthi, 4 brahmal).a, 74
Akusalamula-main immoral roots, 13 Buddhist philosophy of relations, 35
alambal).a,38 buoyancy of mind, 14
alambitabba, 38 Burden of Dukkha in the Brahma World,
allegory, 3 147
alobha, 13, 37 Burden of Dukkha in the Deva World, 148
amoha, 13, 37 Burden of Dukkha in the Human World,149
Analysis, 261-4 Burden of Dukkha in the lower planes, 149
anantara, 43 C
anantarattha, 43
Anatta, 27-8 Calm and Insight. 180
Anatta'pariiiiia, 22 Caloric energy, 124
Anicca-Iakkhal).a, 24 Caloric Order, 104
Aniccata -impermanence. 17 caral).a-dhammas, 171
annihilationist error, 125 causal genesis, 127, 133
Anottappa,13 cessation, 32
Anusayabhiimi, 30 cessation of ill, 127
anxiety-wory (kukkucca), 13 cessation of the world, 106
Apayadukkha, 29 cetana-volition, 12
Apo,103 'cetasika-fifty-two kinds, 11
Applications of Mindfulness, 176 chanda means desire to do, 12
Arahants, 32 characteristics of Dukkha-sacca, 146
arammal).a, 40 characteristics of nirodha-sacca, 147
arammaQa-relations, 38 characteristics of samudaya-sacca, 146
archer, 56 characteristics ofl ruths, 146
arising and ceasing, 44 cinematograph show, 31
Ariya-gati, 7 cintamaya-niil).a, 20
Ariyan State, 8 citta-muduta-pliancy of mind. 14
arts, crafts, etc., 77 citta-paguiiiiata, 14
as the leader of all, 105 coalescence, 57
asamikatthena-anatta, 93 co-Existence. 44
a!'evana, 51 communications, 10, 16
Asaociation,57 composure of mind, cittapassaddhi. 14
276 INDEX