Professional Documents
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A Discourse on the
Purbheda Sutta
by
Tle Veneiable Mals Saydaw
of
Burma
An English rendering by
U Htin Fatt (Maung Htin)
Buddla Ssannuggala Oiganization
Mals Tianslation Committee, Rangoon
A Discourse on the
Purbheda Sutta
by
Tle Veneiable Mals Saydaw
of
Burma
Translated by
U Htin Fatt (Maung Htin)
First printed and published in the Socialist
Republic of the Union of Burma
December 1982
New Edition
Edited by
Bhikkhu Pesala
May 2011
All rights reserved
iii
Contents
Editors Preface.....................................................................................vii
Foreword............................................................................................viii
A Discouise on tle Puibleda Sutta ..........................................................1
Introduction to the Discourse................................................................1
Verse One: The Replica Buddhas Question................................................1
Listening to a Discourse to Gain Peace of Mind..............................2
Repeated to Make Everyone Understand........................................3
Verse Two: The Buddhas Answer...............................................................3
Noble Attributes of the Dhamma..........................................................4
The Way to Gain Immediate Benefits...............................................4
How to Eradicate Craving Before Death..........................................6
How to Expel Defilements by Morality............................................7
How to Expel Defilements by Concentration...................................8
How to Eradicate Defilements by Wisdom......................................8
Two Kinds of Latent Defilements.....................................................9
Tle Guaiantee Given by Geneial Sla...........................................10
How Calm and Blissful Is It?..........................................................11
How to Eradicate Craving..............................................................13
Immediate Personal Realisation.....................................................14
Courage Is Tested When Faced with Danger.................................15
One Only Gets Satiated If One Eats ...............................................16
Do Not Rely on the Past.......................................................................17
Relying on Craving and Wrong View............................................17
Abandon All Hope for the Future........................................................20
Do Not Get Enlisted in the Middle......................................................22
A Stoiy fiom tle Malosadla Jtala...............................................24
The Wisdom of Mahosadha............................................................25
How Anger Arises on Reflection....................................................29
How to Avoid Enlistment...............................................................29
An Arahant Is Free from Entanglement.........................................31
Verse Three.................................................................................................32
Tame Anger and Exercise Restraint in Speech...............................33
Resembles a Toad............................................................................34
The Remedy for Anger...................................................................35
Nine Causes of Resentment............................................................35
Should Have No Fear or Anxiety...................................................37
Should Have No Pride....................................................................38
Remorse Should Be Dispelled..............................................................39
The Reverence of Kandaraka..........................................................40
King Kosalas Solicitation................................................................41
iv Contents
Scruples about Disciplinary Rules..................................................43
Remorse and Regret........................................................................43
The Story of a Sick Young Monk.....................................................45
Consider Carefully before Speaking....................................................49
With the Mind Restrained..............................................................51
Verse Four..................................................................................................51
Verse Five...................................................................................................52
Make No Pretensions...........................................................................54
1. Pretension in the Use of Property ..............................................54
2. Pretension Relating to Noble Attributes.....................................55
3. Pretensions Relating to Deportment...........................................55
Do Not Be Envious...............................................................................55
Vulgarity Should Be Avoided.........................................................57
Verse Six.....................................................................................................60
Not Drifting towards Pleasurable Sensations......................................62
Flowing to the Highest Existence...................................................62
Is Hell Pleasurable?.........................................................................65
Wrong Notion of Bad as Being Good.............................................66
The Abode of Hungry Ghosts Also Seems Pleasurable.................67
Animals Also Enjoy Their Own Existences....................................68
ia Klma and Udala Rmautta............................................70
Likely to Drift Up to Maturity Knowledge....................................71
Resembles a Wealth-conscious Person ..........................................72
Any Kind of Merit Should Be Cultivated.......................................73
Maturity Knowledge Can Be Pleasurable......................................75
Gestation for Seven Years and Seven Days.....................................76
Deceiving by Pretending to Be Pleasant.........................................77
Kammic Effects Known after Death ..............................................78
Essential Not to Forget...................................................................78
Suffering from the Viewpoint of Insight........................................79
Not Puffed Up with Conceit...........................................................81
Nine Qualities of a Good Benefactor..............................................82
The Pride of the Sakyans................................................................82
Viabla Was Sliglted..................................................................84
The Sakyans Meet Disaster.............................................................85
Becoming Gentle in Behaviour and Speech....................................86
Gentle Mental Character.................................................................87
Ready Wit.......................................................................................88
Truly Learned Only after Meditating.............................................88
Theoretically Easy but Practically Difficult....................................89
Contents v
Analytical Knowledge of Body and Mind......................................89
Even the Illiterate Can Realise the Dhamma..................................90
How to Know Arising and Dissolution..........................................90
Not Being Credulous......................................................................92
Knowing Is More Noble than Believing.........................................92
Citta tle Houseloldei and Nigala Nautta............................96
Personal Knowledge versus Believing Others...............................97
Should Be Free from Attachment...................................................98
In the Process of Getting Free from Attachment............................99
Not in the Process of Getting Free from Attachment.....................99
Verse Seven..............................................................................................100
Verse Eight...............................................................................................101
Being Mindful at All Times...........................................................101
How Purity of Mind Is Achieved.................................................103
Analytical Knowledge of Body and Mind....................................103
Knowledge of Equanimity About Formations.............................105
Free From the Three Kinds of Conceit..........................................106
Verse Nine................................................................................................108
Verse Ten..................................................................................................109
Verse Eleven.............................................................................................109
Verse Twelve............................................................................................110
Verse Thirteen..........................................................................................110
Verse Fourteen.........................................................................................111
Conclusion of the Discourse...............................................................111
vii
Editors Preface
A numbei of tle late Veneiable Mals Saydaws lectuies lave
been uanslated into Englisl foi tle benet of a widei audience. Most
of these valuable books have been reprinted before in Malaysia but
tlis new edition las been secially ieaied foi disuibution in tle
UK.
Tle Veneiable Saydaws discouises weie addiessed to meditatois
iactising intensively at Mals Ssana Yeiltla, in Rangoon. Tley
therefore contain many Pali words which, though familiar to those
who have heard regular discourses, may not be so familiar to others.
I lave ieaied tlis edition of tle Saydaws discouise on tle
Puibleda Suua beaiing in mind tlat it will be iead by many wlo
may be unfamiliar with Pali terms. Nevertheless many Pali terms
iemain foi tle benet of tlose wlo aie familiai witl tlem.
In the footnotes, references are to the page numbers of the Pali
texts of tle Pali Text Socie[ wlicl, in tle uanslations, aie given at
the top of the page or sometimes in the body of the text. But in the
case of tle Dlammaada oi Suua Nita, iefeiences aie simly given
to verse numbers.
Tlis edition, wlicl was ist ublisled in 1982, was not comleted
before now due to the large number of changes required. Even now,
I am lesitant to ublisl it witl so many alteiations nom tle oiiginal
witlout being able to consult tle uanslatois. I aologise foi any
eiiois I may lave inuoduced in my auemt to ll in gas tlat I found
in tle uanslation of tle Pali veises of tle Puibleda Suua. I loe
tlat ieadeis will benet nom tle Saydaws teaclings in site of any
shortcomings in this edition.
The discourses were delivered in Burmese, and the recorded
discouises weie latei uanslated to Englisl and ublisled in bool
foim. Tley weie nevei wiiuen as bools, but I lave done my best to
adapt them, so that my edition will be easier to follow.
Please do not lost tle PDF le on youi own web site, noi linl
diiectly to tle PDF le losted on mine, but by all means ost a linl
to the page on my web site where visitors can read the book in its
proper context.
Bhikkhu Pesala
London, May 2011
viii
Foreword
Tlis Puibleda Suua is tle last of a seiies of six discouises deliveied
by tle Buddla on tle Gieat Occasion (Malsamaya), wlicl tool lace
in tle Gieat Foiest (Malvana) in tle Himalayan footlills neai tle ci[
of Kailavaulu. Piesent at tlis uniecedented gatleiing weie innu-
meiable devas and bialmas nom ten tlousand woild systems wlo
had come of their own accord without being invited, to pay obeisance
to tle Buddla and tle ve lundied Aialants. Tlese Aialants gatleied
iound tle Buddla soon ahei tleii auainment of Aialantsli to ay
homage. The wide expanse of the pleasant forest and entire universe
oveiowed witl devas and bialmas eagei to listen to wlat tle Buddla
would teacl. Tle illusuious gatleiing of celestial beings was unaial-
leled. Tle Buddla occuied a cenual osition emiuing biilliant iays
of six dieient colouis, anled by noble Aialants wlo lad just cleansed
tlemselves of all delements. Tle Buddla, ahei obseiving witl lis
divine eye the latent dispositions of the respective devas and brahmas,
tauglt six dieient discouises suited to tlose iesent accoiding to tleii
respective mental disposition to enable them to gain awakening.
Of tle six discouises, tlis Puibleda Suua was meant foi
individuals with very keen intellect. realising that no other individual
lad tle atitude to iaise questions to satis( tle cuiiosi[ of tlose
devas and brahmas, the Blessed One created an image of himself by
lis sueinoimal oweis. Descending nom tle sly witl iadiance,
this created image of the Buddha majestically took a seat before the
real living Buddha, and began raising questions related to the six
discouises. Tle ist was tle Sammaiibbjanya Suua, intended
for those devas and brahmas who were dominated by lust (rga).
Tle last of tle six was tlis Puibleda Suua.
It is so iofound tlat men of oidinaiy intellect would nd it
dicult to exlain. It will even be fai moie dicult to male it
comprehensible with particular reference to the actual application
and iactice of meditation. Yet, tle Veneiable Mals Saydaw, witl
lis eneuating wisdom and gieat comassion, exlained tlis
iemailable discouise, outlining a vaiie[ of metlods witl iefeience
to the Commentaries and Subcommentaries. The discourse was
couched in plain Burmese to enable the audience to easily understand
the deeper aspects of the discourse.
Tle Puibleda Suua comiises fouiteen veises of wlicl only one
is a question, while the remaining thirteen are replies. The object of
Foreword ix
tle question is to nd out wlat lind of moiali[ and insiglt a eison
should possess to deserve being regarded as a wise and noble person
witl seieni[ of mind. Tle Buddla uiosely made ieeated
uueiances in veise conveying tle same sense to male lis audience
undeistand easily. Tle fundamental oint suessed tleiein is to suive
for personal realisation of the Dhamma during ones present lifetime
befoie deatl. Tle answeis ielating to tle noble auibutes of tle
Dhamma lay emphasis on the need to eradicate craving in as much
as auaclment to tle leasuies of life can diag a eison down to tle
lower realms. The noble qualities of peaceful sage are described fully
witl lucidi[. It las also been made obvious tlat sucl an individual
is an Aialant in wlom all delements lave been extinguisled. Tle
metlod of seveiing tle bonds of delements las been eectively
prescribed, and this method of practice is nothing but insight
meditation. This would involve contemplation of the four founda-
tions of mindfulness (satipahna). It has been clearly stated that this
meditation exeicise must be develoed to ensuie beuei iosects
foi futuie existences ahei ones demise. It is also ievealed tlat wlile
living, an ordinary person will be beset with so many kinds of pitfalls
in lis lifetime and witl obsessions in tle slae of angei, laued, envy,
pride, worry, and improper behaviour, and that if these evils cannot
be rejected by contemplating and noting in his pursuit of worldly
aaiis oi siiitual lnowledge, le will iemain unlibeiated nom
ciusling miseiy and sueiing in tle iesent existence, and in tle
life leieahei. If vices become iedominant by tle inammation of
craving, it is most likely that he will descend to the lower realms.
The best remedy therefore lies in practising insight meditation for
ones own salvation to auain tle Noble Patl. Dieient stages of
aclievement tlat can be ieacled u to lnowledge of equanimi[
about formations (sakhrupekkh-a) leading to nibbna las been
elaborated by the author of this discourse. While emphasising the
signicance of insiglt meditation, tle metlod of iejecting all linds
of vulgaii[ and iemoise, veibally, mentally, and lysically, las been
lucidly explained. Clear exposition has been made that by contem-
lating and noting witl good concenuation ahei equiing oneself
witl uii[ of moiali[, one can aclieve tle liglest state in iogies-
sive insiglt. Fuitlei amlication las been made in tlis discouise
relating to the essential need to avoid all improper behaviour, to
x Foreword
subdue anger, and to eschew self-conceit, which can hinder progress
in the realisation of the noble Dhamma.
Fuitleimoie, tlis Puibleda Suua las been cleaily exlained by
the author, besprinkling it with relevant anecdotes, making it all the
moie eective and inteiesting. Tle Veneiable Mals Saydaw witl
his genius has made us fully understand without skepticism the
auibutes of insiglt meditation. Tlis is tle only way to gain insiglt
knowledge stage by stage bringing Arahantship within easy reach
if there is faith, devotion, and diligence. Furthermore, the noble
auibutes of an Aialant aie amly desciibed.
The unprecedented nature and scope of this highly philosophical
discouise, leie exounded by tle Veneiable Mals Saydaw in
simple language, which had once made its impact on a deeply
aieciative audience to auain Aialantsli in myiiads on tle sot,
will, I am suie, lilewise biing benecial iesults to all meditatois,
monls, and lay eisons. Tle Veneiable Saydaw emlasised tle
goal of nibbna as auainable in tlis veiy life existence. Tle ioei
iactice of Buddlas docuine is cleaily manifested to lave involved
a technique of living, which, while not worrying about the past, or
the present or the future, would place upon the individual the art of
living in sancti[ until le las auained in tlis life tle goal, nibbna.
This way of living is essentially to practise insight meditation by
developing constant mindfulness on the phenomenal occurrences
of body and mind to the extent of gaining full awareness or
eicetion of tleii uue claiacteiistics of imeimanence, sueiing
and non-self, which will eventually lead to insight wisdom of varying
degiees u to tle auainment of Aialantsli. By tlis ultimate
auainment, delements togetlei witl ciaving and wiong view wlicl
in fact bind a eison nom one existence to anotlei, will be comletely
eiadicated. One slould tleiefoie suive to accomlisl tlis Dlamma.
It is quite obvious that neither Buddha, nor anyone, prayer nor bribe,
can help and that man alone is the architect of his future.
May you all be able to ut foitl eoit to iactise viitues
unceasingly as a good person does, and follow a way of life that
would end in the realisation of the goal, here and now.
Min Swe (Min Kyaw Thu)
Secietaiy, Buddla Ssannuggala Oiganization
Mals Ssana Yeiltl, Setembei, 1982
1
A Discourse on the Purbheda Sutta
Namo Tassa Bhagavato Arahanto Sammsambuddhassa
Introduction to the Discourse
The teaching to be delivered today is on the last of a series of six
discourses, taught by the Buddha at the gathering of a huge multitude
of devas and bialmas, lnown as tle Gieat Occasion (Malsamaya).
Tle essence of eacl dieient discouise is ielated to tle natuial
inclinations and propensities of the respective deva or brahma. This
is tle Puibleda Suua (Sn vv 854-867).
Purbheda is a compound of two words: bheda, which means
annililation oi desuuction, wlile pur conveys the meaning of
before, prior to, or foremost. Hence, Purbheda connotes before
desuuction, oi iioi to deatl. Tle discouise las tleiefoie been
given the name of Purbheda for being related to or in reference to
the things that one should accomplish and would surely come across
befoie lis nal deatl oi uuei desuuction of lis life.
The essence of what is contained in the Discourse will be clearly
revealed in the course of my lecture explaining the basic facts of the
Dhamma. In delivering this Discourse, as in the case of the
Sammaiibbjaniya Suua, tle cieated image of tle Buddla iaised
tle following question as desiied, foi tle benet of tlose wlo weie
very learned with keen intellect, having a natural aptitude and
inclination to acquire profound knowledge.
Verse One: The Replica Buddhas Question
Kathadass kathaslo, upasantoti vuccati.
Ta me Gotama pabrhi, pucchito uama nara.
Addressing the Buddha who belonged to the noble
lineage of the Gotama clan, the question that we ask is
what kind of insight and moral conduct should a person
possess to be worthy of being called a sage (upasanta)?
Please tell us who is such an excellent person.
This is the question put by the created image of the Buddha to the
real Buddha. These two Buddhas, the created image and the Buddha
limself lad a dialogue, tle one uuing questions wlile tle otlei
giving answers. There was only one question as stated in the above
2 A Discourse on the Purbheda Sua
Pi veise, wleieas tle answeis comiised tliiteen veises. I will
amli( in full only a few veises since an elaboiated statement would
probably be considered as mere repetition by some of the audience.
In fact, there are only a very few unique features in each verse
tleie aie many wlicl lave similaii[ in meaning. I will tleiefoie
deal with only a few verses comprehensively.
Listening to a Discourse to Gain Peace of Mind
Tle iimaiy object of tle question is to nd out wlat lind of
conduct and what sort of insight a person should possess to be
iegaided as a distinctive individual endowed witl seieni[. In so fai
as tlis Dlamma is conceined, seieni[ oi eace of mind iefeis to
needom and libeiation nom eveiy asect of sueiing, toil, and suife.
Those presently listening to this lecture who are meditating, aim at
achieving that kind of peace and calm. All meditation practices in
the realm of this Buddhas dispensation seek to realise real peace and
happiness. Other religions outside the domain of the Buddhas
teaching likewise expect to gain such kind of peace. In their own
way tley all suive wisling to aclieve tlat objective. Tle only
dieience between tle two concets lies in tle lind of eace deiived
as to whether it is genuine or not.
There is no reason to doubt that in this universe every individual
wants to enjoy peace and happiness. Nowadays, peace initiatives
advanced by counuies all ovei tle woild aie intended to biing about
Woild Peace witl tle sole object of nding a way foi tle defence of
peace in the interests of all mankind. The main intention, however,
is to avoid conicts between nations and catasuolic consequences.
This aim and object does not embrace a wider scope. The peace
envisaged in this Dhamma is ultimate peace that would eradicate
all uoubles, uibulations, anxieties, miseiies, and ain, and would
iesult in extinguisling all linds of sueiings and woiiies, tleieby
biinging eteinal eace and lainess. One wlo nds sucl noble
peace and calm is called a sage. This means a person who has a
uanquil state of mind. Sucl a eison must be leained, wise, and
noble and must have adequate worldly experience and knowledge.
The created image of the Buddha asked the Blessed One as to what
kind of knowledge and worldly experience and good conduct such
a eace-minded man slould cometently and suciently ossess.
Verse Two: The Buddhas Answer 3
I will iecite tle following mouo foi you to memoiize easily. Wlat
knowledge and what conduct, if acquired, would deserve to be called
peace a sage?
The thirteen verses taught by the Blessed One in response to the
queiy made by tle Relica Buddla disclosed tle noble auibutes of
a sage. Some of the words in the answers convey almost the same
sense. To male tle teaclings undeistood by dieient linds of devas
and bialmas witl dieient outlool and idiosynciasies eculiai to
the celestial realm to which they belonged, repeated explanations
weie iendeied in a vaiie[ of ways. Among sucl an audience wlo
were present at the Great Occasion, there were some who could not
grasp the essence of the teachings if rendered ordinarily by the
Buddla. Tlis is wly dieient veisions of teaclings conveying tle
same underlying meaning were repeated.
Repeated to Make Everyone Understand
Lilewise, I lave to ieeat teaclings in a vaiie[ of ways altlougl
they carry the same sense to enable the audience to gain fuller
appreciation. At the Great Occasion innumerable devas and brahmas
nom dieient celestial iealms weie iesent. Even in tle luman woild
dieient dialects solen in a vaiie[ of languages aie involved.
Lilewise, colloquial exiessions witl dieient slades of meaning
could be in use among dieient celestial beings.
Verse Two: The Buddhas Answer
Vtataho pur bhed, (iti Bhagav) pubbamantamanissito.
Vemajjhe nupasakheyyo, tassa nahi purakkhata.
The meaning conveyed by the above verse is: Venerable sir! I
would say that a person who is not obsessed by craving, or in other
woids, wlo is nee nom clinging desiies is a sage.
Befoie one meets witl deatl, one slould be nee nom assion and
craving. Such a person who gets rid of craving is said to be a sage,
having been imbued with peace of mind. It means that one should
be able to equi limself witl tle Dlamma emanciated nom tle
bonds of auaclment, i.e. nee nom tle taint of ciaving. It is vital to
iemain unblemisled by ciaving. Tlose wlo ossess moiali[ and
sound intelligence, natuially lave tle abili[ to judge ioeily. Tlis
4 A Discourse on the Purbheda Sua
discourse was taught purposely for such learned people. This initial
single expression itself stands out in conveying a profound meaning
foi tle wise. Tleie aie dieient linds of ieligious docuines tlat eain
reverence in this world. In most of these religions, reference is made
to wlat will laen ahei deatl, sucl as tle destiny tlat will befall
a eison ahei deatl. Howevei, no one can veii( wlat ieally laens
to a eison ahei deatl.
The fundamental point is to gain personal realisation of the
Dhamma before death comes. One can rest assured if one could
aclieve tle Dlamma tlat ouglt to be iactised, and iea tle benets
duiing tle iesent existence. Tle wise would iobably be satised
and nd contentment only if tley could cleaily iealise tle uutl of
the Dhamma before death occurs. Only that would give them positive
assurance for the future.
Noble Attributes of the Dhamma
Some intelligent laymen, brahmins, and wise ascetics asked the
Blessed One: Veneiable sii! Fiequent uueiances aie made saying
that this Dhamma can be achieved right now. To what extent should
a person possess the noble qualities to be able to claim that he has
personally gained immediate results?
The Buddha extolled his own Dhamma as: It is a Dhamma that
can be experienced personally in this present lifetime through
practice leading to personal insight (sandihiko). It bestows benets
without delay (akliko). It invites investigation as: Come and see for
yourself (ehipassiko). It is worthy of practising and conducive to
perfect realisation by oneself (opneyyiko). It can benet and be
experienced by each and every person (paccaa veditabbo vihi).
The question relates to these noble qualities. The Buddha
answered the wise interrogators to their entire satisfaction. However,
tlese questions and answeis aie not nom tlis Puibleda Suua. I
lave claiied by diawing iefeiences nom otlei discouises to male
the meaning clearer and more convincing since they are relevant to
the statement that craving should be dispelled before death.
The Way to Gain Immediate Benefits
The Buddhas answer to the question on the Dhamma being
iealisable leie and now was: Bialmin! You slould ieect tlus: a
The Way to Gain Immediate Benets 5
person who is overwhelmed and oppressed by lust and passion,
may do tlings tlat aie deuimental to limself and otleis, being
incited by assion. He oi sle is caable of commiuing immoial deeds,
by actions, seecl, oi tlouglt. On tle otlei land, if one is nee nom
lust, one will abstain nom doing any sucl evil deeds. Hence, is it not
uue tlat needom nom lust and abstention nom unwlolesome acts
aie benets to be actually iealised in tlis iesent lifetime'
It is, in fact, a counter-question put by the Buddha to let the
questioneis ieect and considei tle immediate benecial iesults of
being able to expel lust and avoid evil deeds. This enabled the
questioners to understand clearly. Of course, not all of them were
able to dispel lust completely. There were some who just perceived
tle signicance of tle answei given in tle foim of a countei-question.
Tle gist of it is uiging tlem to iactise meditation to get nee nom
lust and assion. It is essential to get nee nom lust in tle iesent
lifetime, foi as long as lust las a im gii, one is liable to commit
evil deeds tlat aie deuimental to oneself and to otleis.
Such malicious actions or evil deeds might also be done out of
site oi angei, blinded by delusion. Lust is one of tle conuibutoiy
factors that stir up a person to commit evil deeds. It is because they
are gripped by lust, being obsessed by their own happiness at the
expense of others, that they tend to do evil wilfully and without
slame. Tleie aie many instances wleie muidei, tleh, iobbeiy, and
otlei laimful and foolisl oences aie commiued. Commission of
sucl evil deeds is mainly auibutable to tle iesence of lust. Otlei
evil deeds aie commiued due to iide oi conceit (mna). Some do
evil, male mistales, and uuei obscene woids imelled by egoism.
Wrong view (dihi) is a belief which is erroneously considered as
uue. Deending on sucl wiong views, evil deeds aie lilely to be
done. Sometimes, laim may be inicted uon tlose lolding dieient
beliefs. Leaving aside ieligious beliefs, in tle woild, lot conuoveisies
ohen aiise in olitical aaiis among bigoted eisons. Sucl incidents
occui due to gieed, laued, delusion, iide, and wiong views.
Dogmatic and iiiational views cause animosi[ and violence,
which harm the interests of both the wrong-doers and their victims.
We see tlese eects in tle iesent day. Tle ill-eects will be even
greater in the next existence. With the extinction of lust and the
complete eradication of delusion, pride, and wrong views, such evil
6 A Discourse on the Purbheda Sua
lammas will lave no ooituni[ to occui. No laimful acts will be
done to others. To get rid of these abominable feelings of lust, anger,
ego, etc., there is a method of practice. If this method is adhered to
and iactised in tle iiglt way, you will iealise tle uutl eisonally.
Tlis uutl of tle Dlamma is iealisable leie and now.
When the Buddha replied those who asked the question became
convinced and enligltened. Nobody can say witl ceitain[ wlat tle
destiny of a being will be ahei deatl. Tlat is wly tle Buddla tauglt
this Dhamma that could be personally realised in the present lifetime.
Befoie deatl, tlat is, befoie tle desuuction of tlese aggiegates of
auaclment, ciaving is uueily desuoyed. In otlei woids, ciaving
should be completely expelled before death. What the Buddha taught
is tlat a eison wlo is totally libeiated nom ciaving slould be called
a eison endowed witl seieni[ of mind a sage.
How to Eradicate Craving Before Death
The method to get rid of craving before death is the Noble
Eigltfold Patl. In teims of conduct and moial uaining tleie aie tliee
asects: moiali[, concenuation, and wisdom. It is essential to
obseive iecets, to iactise ecstatic concenuation, and to gain
insiglt lnowledge. Moiali[, oi living accoiding to iecets, will
disel tle gioss foim of active delements (vitikkama-kiles), passion-
ate cravings, both physical and verbal, which exceed the limits of
moial iesuaint. Concenuation exels wild imaginings tlat aiise in
a eisons mind. Wisdom exels latent delements (anusaya kiles),
wlicl may give iise to delements wlen ciicumstances aie favouiable.
Sensual craving is of six kinds: craving for beautiful visual objects,
melodious sounds oi a sweet voices, nagiant odouis, delicious tastes,
soh toucles, and iened ideas. If elaboiated, tle linds of ciaving
would be innumeiable. Just uy to imagine low many deligltful
sensations may occur at the sight of a single visual object. There is a
multitude of dieient asects. Auaclment and ciaving not only
occui in connection witl ones own lools and eisonali[, but also
las an inclination to nd otleis, sucl as family membeis and niends,
as beautiful and smait. You want to ossess ie and dain[ clotles
of ne textuie and otlei luxuiy goods. You may dieam of nice tlings
that you wish to own. If these have come into your possession, you
will again continue to lave leasuiable auaclment to tlem. You lile
How to Eliminate Delements by Morali 7
to cloose dieient colouis and designs of gaiments leasing to youi
eye for your dress, foot-wear, umbrellas, motor-cars, etc. Everything
tlat aoids satisfaction will auact ciaving. In iegaid to beautiful
siglts and scenes, leasant tunes and sweet voices, nagiant odouis,
tas[ food, and tendei toucles, tlese would stimulate deligltful
sensations. Such sensations are too many to enumerate. In the case
of fantasies and day-dieams tlat may nd a lace in youi leait,
enjoyable feelings might arise in longing to have them. This is craving
for mental objects. All those cravings, which are likely to occur
through the six sense-doors, and bring pleasurable sensations, must
be extinguished. Such cravings can be got rid of if you maintain
constant vigilance by full accomlislment of moiali[, wlicl will
eliminate tle exueme foims of lysical and veibal inuusions.
How to Expel Defilements by Morality
A eison wlo does not iesect and obseive tle iules of moiali[,
may cheat, steal, or even commit murder to get something that seems
liglly auactive. If sucl an evil deed is commiued, it would amount
to a bieacl of moiali[. Tlen it means tlat ciaving aiose and went
beyond tle bounds of moiali[. One wlo iesects moiali[ and lees
it intact will not give way to ciaving, and so will abstain nom cleating,
stealing, oi lilling. By so doing, le oi sle is nee nom tle ciaving
which could have urged him or her to resort to an evil deed. This
slows low exueme foims of ciaving could be exelled.
As for monks, there are many things that they ought not to do or
say, though they may wish to. Mental perversion should also be kept
in clecl. Self-iesuaint oi avoidance of eiveise tlouglts amounts
to leeing oneself nee nom ciaving. It is not eimissible foi a monl
to asl foi a tling nom a lay eison witl tle motive to male lim
oei it. Resuaint slould be exeicised even tlougl a monl may be
eagei to obtain some ioei[. No auemt slould be made diiectly
oi indiiectly to asl foi anytling. Inducing otleis to oei donations
is prohibited. If such inducement or insinuation is made, irrespective
of wletlei a tling oi ioei[ is ieceived oi not, tle uii[ of moiali[
is deemed to have been broken according to the rules of monastic
disciline. If moiali[ is ioeily iotected and let uie, it would
amount to iemaining nee nom ciaving tlat goes beyond tle bounds
by viitue of moial iesuaint.
8 A Discourse on the Purbheda Sua
In biief, obseivance of tlese moial iinciles by way of ienaining
nom commiuing evils eitlei lysically oi veibally, tle least tlat
must be done in this Buddhas dispensation is to eliminate the gross
foims of ciaving tlat lead to moial uansgiessions (vitikkama kiles).
How to Expel Defilements by Concentration
Howevei, tle subjugation of ciaving by moiali[ is not sucient.
It becomes moie stable witl tle develoment of concenuation
tliougl uanquili[ meditation (samatha). Fixed concenuation on tle
meditation device (kasia), a process inducing jhna with constant
mindfulness is samatha-bhvan. By being mindful witl xed
concenuation, tle mind is iiveted on a single object. If tle mind
sometimes wanders, it should be recalled and put back on the object
of contemlation. Tleiefoie, duiing uanquili[ meditation, leasui-
able auaclment to sensations on siglts, sounds, etc., that may arise
by wishful thinking, will cease to occur. This is how nascent craving
is exelled by develoing concenuation.
How to Eradicate Defilements by Wisdom
Concenuation can only disel ciaving duiing meditation. Once
meditation is ovei oi loses is momentum, ciaving will inluate and
oveicome concenuation. To ioot out ciaving, insiglt meditation must
be practised to develop wisdom. This simply means meditation to
gain insight knowledge. Accordingly, contemplation with mindful-
ness must be made at every moment of seeing, hearing, smelling,
tasting, touching, or thinking, whether walking, standing, lying
down, bending, suetcling, oi moving. In biief, all lenomena aiising
at the six sense-doors must be contemplated. If this is done, what is
seen, heard, or cognised will not being regarded as delightful or
pleasurable, and so no passionate desire will have the chance to occur.
An ordinary worldling who fails to contemplate and note, will
nd leasuie in eveiytling good and agieeable tlat is seen, leaid,
or cognised, giving rise to craving. If disagreeable things are
encountered, craving will arise for agreeable sense-objects. However,
a meditator who constantly contemplates every phenomenon arising
at the moment of seeing, hearing, or knowing, will (if insight is
developed to the stage of knowledge of dissolution) no longer think
of the phenomena as being agreeable or disagreeable, but will become
Two Kinds of Latent Delements 9
awaie of tlem as being imeimanent, laving uuly iealised tle
phenomenal arising and dissolution of things. Moreover, because of
the natural characteristics of impermanence, the meditator will realise
them as unsatisfactory. Having appreciated this in relation to all that
is seen, heard or cognised, no pleasurable sensation associated with
craving will occur. In respect of every sense-object contemplated, no
craving will arise, and so the mind remains at peace. This is how
latent craving is removed.
Two Kinds of Latent Defilements
rammanusaya means the passionate desire that can occur with
ieuosective ieection on tle objects of sense tlat lave escaed tle
auention of contemlation by means of insiglt. A meditatoi wlose
insight knowledge has matured to the stage of dissolution, will not
miss a single phenomenon that occurs at every moment of seeing,
hearing, touching, and knowing. All mental and physical phenomena
that appear will be found to vanish and dissolve immediately
whenever they are contemplated. Thus the meditator will realise
these phenomena as impermanent, unsatisfactory, and not-self.
Having realised them as such, the phenomenal nature of all such
laenings will be ieected uon and eiceived in tle liglt of tleii
uue claiacteiistics tleieby ieventing ciaving nom aiising. Tlis
explains the eradication of the subtle form of craving latent in
sense-objects by means of insight.
Santnnusaya means the passionate desire that can occur in an
ordinary person under suitable circumstances, and which has not
yet been diselled by tle Noble Patl. Tlese latent delements can
only be eradicated by the Noble Path. The manner of removal is that
while in the process of contemplating on the continual dissolution
of mind and mauei, tle aiising and assing away of mental
formations is realised through the achievement of the path of
Sueam-winning. Wlen nibbna is ieacled all latent delements aie
found to lave been exteiminated by matuie insiglt. A Sueam-winnei
is totally nee nom tle latent delements of eisonali[-view
(sakkyadihi), and doubt (vicikiccha). Whether practising insight
meditation or not, no false view or doubt about the Dhamma can
possibly occur connected with any kind of sense-object. Nevertheless,
a Sueam-winnei is not yet nee nom assionate desiies. Howevei,
10 A Discourse on the Purbheda Sua
powerful and unruly passionate desires, which can drag down an
oidinaiy woildling to tle lowei iealms, will not aiise in a Sueam-
winnei. Tleiefoie, a Sueam-winnei will abstain nom lilling, stealing,
lying, etc., which could relegate a person to the lower realms. An
ordinary worldling could do these misdeeds, either because of
auaclment to ioei[, to family membeis, oi to lis oi lei own life.
In connection witl tlis fact, tleie aie many instances in tle Pi
texts. Among these, the most interesting example relates to the
eisonal guaiantee oi aimation made by tle Commandei-in-Clief
of tle aimy, Geneial Sla, wlo was a Sueam-winnei.
The Guarantee Given by General Sha
Na ca maya jvitahetupi sacicca pa jvit
voropeyymti.
Tle gist of tle above Pi liase is: Having iegaid foi life, we
will never intentionally take the life of another living being in
self-defence to iotect oui own life nom imminent dangei of deatl.
This is not just a fanciful statement. It is a guarantee by General
Sla, a Sueam-winnei, of lis own mental auitude. In tlat statement
the word jvitahetupi slould be given aiticulai auention. Some
may lold tle oinion tlat a Sueam-winnei in wlom gieed and angei
still remain, could commit an act of killing in self-defence or in anger,
when faced with an enemy who is going to harm him or her to the
extent of causing deatl. Geneial Slas statement is tlat even to save
his own life, he could not possibly kill another. This statement accords
fully with the Buddhas teaching. It should be remembered that
tlougl a Sueam-winnei is not totally nee nom ciaving, le oi sle is
nee of tle suong ciaving tlat could lead to iebiitl in tle lowei iealms
foi laving commiued sucl acts of lilling, stealing, etc.
An oidinaiy eison wlo las not iejected even a naction of ciaving,
will no doubt commit evils as urged by violent passions, which can
cause iebiitl in tle lowei iealms ahei deatl. Neitlei will le oi sle
avoid doing unwlolesome acts sucl as stealing otleis ioei[. Tlis
ieveals tle unabated suengtl of ciaving. Tleie aie some oidinaiy
people who dare not commit evil deeds. They have sincere devotion
due to laving leaid oi studied tle Dlamma witl concenuated
auention. Howevei, tlis is not guaianteed. If falling into bad
An accurate
assessment of couiage and abili[ can only be made if someone can
tolerate severely adverse conditions, and make decisions that run
counter to personal interest in a perilous situation. However much
someone may slow biavado, it is laid to judge tleii uue colouis.
Only wlen connonted witl ieal dangei and ut into a tiglt coinei
tlat calls foi decisive combat and uue valoui, if le is found glting
against his foe valiantly at the risk of his life, then it can be said that
le is a tougl and couiageous man. Lilewise, in maueis conceining
the Dhamma, one may be said to be highly accomplished and noble,
but unless he faces adverse conditions, he cannot be vouched for as
uuly noble and lnowledgeable. Only if le can toleiate and exeicise
self-iesuaint in subduing assionate desiies, wlicl wlen tley occui,
or in suppressing his anger to the point of near obliteration, or when
sorrowful sensations that might arise do not manifest, he is praise-
woitly. Accoiding to tle quali[ of tle Dlamma tlat is aclieved,
tle moie toleiance and foibeaiance le will slow, no mauei nom
which sense-door unpleasant and harmful sensations might appear.
This Dhamma therefore needs to be practised with all ones might to
let it permeate ones whole body and mind (opneyyiko).
Then this Dhamma can be realised by oneself by practising it
(paccaa veditabbo). It is solely deendent uon ones own eoit
and cannot be achieved indirectly. The Dhamma that has been gained
by ones own personal perseverance cannot be given or shared with
another. The teacher cannot bestow the Dhamma he has in him upon
his disciple. Parents cannot hand it down to their children. Neither
can clildien give it to tleii aients, noi can close niends slaie it
with each other.
One Only Gets Satiated If One Eats
In this world, during ones lifetime, only by doing the work that
needs to be done, will ones objective be achieved. Even in taking
meals, only if one eats, will one be satiated. If another person eats
one will not be satiated. Likewise, one should sleep for ones own
recuperation. A good sleep cannot be hired. Any kind of phenomenon
that occurs in ones self cannot be done by a proxy. Similarly, if one
In the DPPN and PTS uanslation it is called tle Mal Ummagga Jtala (J 546),
but in tle Buimese Tiiala it is tle Umagajtala (J 542), (ed.)
The Wisdom of Mahosadha 25
King Cani Bialmadaua found it aioiiate to adot tle olicy
of aggiandizement tle suong oiessing tle weal as advocated
by Kevaa. He met witl outstanding success in lis ventuie as
advised by Kevaa. If a small nation is tlieatened witl aggiession
by a big nation backed up by a huge army with overwhelming
sueiioii[ of suengtl, tle small nation las to give way and obey in
the face of an imminent danger to avert disaster. In this way, all
neighbouring states, big or small, had to capitulate and concede to
lumiliating negotiation as dictated by King Bialmadaua.
Ahei succeeding in its eoits to subjugate a good numbei of states,
and on maling fuitlei incuisions witl tleii militaiy suengtl, some
of the big nations became concerned and could not endure any more.
Tle migl[ foice was giadually advancing towaids tle counuy of
Videla. It was a modest sized state in cenual India, lying to tle noitl
of Mgadla. In tlose days, tle states weie not veiy big. None of
them would be comparable in size to the Union of Burma, though
tleii size is exaggeiated in liteiatuie. Tle Bialmin Kevaa uiosely
delayed tle execution of lis lan to invade tle counuy of Videla
simply because of the presence of the minister Mahosadha, who was
a reputed sage. In the Commentary, it mentions that the royal army
besieged a fairly small state of Videha with eighteen divisions of
armed forces. It was very large and broad-based. In those ancient
times, the weaponry used in warfare was mainly swords, spears,
and bows. There were then no sophisticated weapons as there are
in modein times. As sucl, it is lilely tlat tle suengtl of tle glting
foices miglt lave been faiily laige. Mitlil, tle caital ci[ of Videla,
was suiiounded by eiglteen aimy divisions. Tle auacling foice sent
a message to tle besieged ci[ wletlei tley would male an
unconditional surrender. The king of Videha sought the advice of
Mahosadha asking, How would you suggest that we combat this
dire situation which calls for an urgent solution?
The Wisdom of Mahosadha
Malosadla lad envisaged befoieland tlat Kevaas aimed foices
would one day march on Videha and lay siege. He had therefore
made eaily ieaiations to male tle ci[ self-sucient witlin its
own ci[ limits in food and otlei essential mateiials. Dams, lales,
and canals weie consuucted witlin tle iecincts of tle ci[ to ensuie
26 A Discourse on the Purbheda Sua
an adequate supply of water both for consumption and for cultivating
cios. Sies and infoimeis lad been sent to vaiious otlei counuies.
Even among Kevaas aimy tleie weie hl-columnists wlo lad
done tle woil of ioaganda to tle eect tlat food sulies weie
in abundance witlin tle ci[, etc. They, of course, made exaggerated
statements regarding the stock-piling of all sorts of provisions, and
the state of preparedness in the event of a siege. This information
lad made Kevaas uoos to considei an alteinative suategy to tle
oiiginal lan. Tleii new suategy was to ioose a baule of wits
between intellectuals of eitlei ai[ and mutually agiee to submis-
sion to the winner of the contest.
Mahosadha accepted this proposal. He therefore sent word to the
enemy cam tlat on tle next day at suniise, le would come out nom
tle westein gate of tle ci[ witl valuable gihs to lold negotiations,
and tlat tley slould wait foi lim. Kevaas ai[ witl a luge aiiay
of armed forces awaited eagerly for the occasion. Since they had to
wait at the western gate, selected for the rendezvous, their faces were
scorched by the burning rays of the rising sun. The climate in India
at that time was unbearably hot. They were facing the sun as they
looked up at the eastern horizon while waiting for Mahosadhas
arrival. Mahosadha did not arrive early. His delay was intended to
lee tle otlei ai[ in susense and male tlem suei witl tle leat.
It was a cunning way of ill-ueating otleis. Kevaas uoos, wlo
weie eisiiing leavily, lad to suei. Only about midday, Malo-
sadla and lis ai[ made tleii aeaiance. Kevaa tlen said,
Friend! As we two are men of wisdom, courtesy should have been
shown between intellectuals. Depending upon you all, Mahosadha,
we arrived here a few days ago, yet, until today you have not made
a niendly gestuie by iesenting us witl gihs. Tlis was an insinua-
tion. Malosadla tlen iesonded tlat le lad not been able to oei
gihs yet, due to tle time talen in consideiing wlat lind of gihs
would be appropriate. I have brought a priceless gem to be
iesented as a gih, lease lonoui us by acceting it, said Malosadla.
So saying, he made as if about to hand over the gem.
Kevaa ieected in tlis way. As Malosadla las come to oei
tlis gih, it amounts to aying lomage and submiuing to subjugation.
So he thought he was the victor. With great delight and eagerness,
le extended lis lands and siead lis alms to ieceive tle gih.
The Wisdom of Mahosadha 27
Malosadla ut tle gem on tle to of Kevaas ngeis so tlat it slide
down. Being heavy, the gem dropped through the gaps in the
Bialmins ngeis and landed on tle giound between Malosadlas
feet. Imelled by gieed, Kevaa bent foiwaid to icl u tle gem. At
that moment, Mahosadha caught hold of the Brahmins neck, pressing
his head down, causing his brow to touch the ground, and exclaimed
loudly, Venerable Brahmin! Im obviously younger than you. You
are senior to me. Please dont worship me. It is highly improper.
In fact, Kevaa was ceitainly not aying lomage to Malosadla,
le meiely bent foiwaid and uied to icl u tle gem. Howevei, it
would appear to others by his posture that he was paying homage.
Mahosadha therefore, placing his one hand on the neck of the
Brahmin and holding the knot of the garment at the waist of the
Brahmin with the other hand, pressed him down, brushing the
Brahmins forehead against the ground, and exclaiming, Oh, teacher!
Please stand up, Im too young to be deserving of reverence in this
way. Im only about the age of your grandson. Dont worship me.
So saying, le swet tle Bialmin o lis feet by ulling lim laid.
Almost at once, Malosadlas sies among Kevaas ietinue
ioclaimed, Oui teaclei, tle gieat Bialmin Kevaa is aying
lomage to Malosadla foi laving failed in tle baule of wits. Wlen
this loud proclamation rang forth, the entire armed forces of King
Bialmadaua ian leltei-sleltei. King Bialmadaua also ed laving
been cauglt unawaies. Many soldieis must lave sueied injuiies
in the commotion. Fear usually spurs men to take to their heels in a
mle to save their own lives. It is really dreadful. In ancient times,
it must been all the more horrible.
Tle victois in baule lundei tle ioei[ of tle vanquisled as
tley lease. Botl life and ioei[ may be desuoyed, lundeied, oi
seized. Towns and villages are razed. Men are captured and might
be executed. Piisoneis-of-wai aie ueated as slaves. Tlose defeated
in baule and tle counuy tlat is invaded, lose tleii needom,
soveieign[, and national iestige, and may be ciuelly suiessed.
Tlis feai of imending disastei must lave made King Bialmadaua
and lis aimed foices tale iglt.
Tle Bialmin Kevaa cauglt u witl King Bialmadaua and
ievented lim nom iunning away. He exlained tlat tley weie not
defeated yet, and that he had not paid homage to Mahosadha. The
28 A Discourse on the Purbheda Sua
baule of wits lad not staited and it was meiely a uicl layed by
Malosadla by oeiing a gem as a gih. King Bialmadaua, iealising
wlat lad actually laened, iallied lis scaueied and disoiganized
uoos, came bacl again, and laid siege to tle ci[ of Mitlil witl lis
aimed foices imly itcled foi baule.
Despite the siege, the sage Mahosadha deputed a Brahmin of his
own cloice, named Anulevaa undei slam oideis of exulsion.
Anulevaa souglt to auend on Bialmadaua and sclemed to incite
susicion about Kevaa, and among otlei ministeis and tle uoos.
Investigations weie made by King Bialmadaua, and soon le could
no longei uust any of lis geneials and otlei couitieis including lis
advisei Kevaa, laving found witl tlem in ossession of weaons
and presents bearing the insignia of Mahosadha. Suspicion over-
whelmed him, thinking that his courtiers had surreptitiously pledged
allegiance to Malosadla. One niglt, Anulevaa and King Bialma-
daua secietly ed tle lace as aiianged by tle sy, Anulevaa. At
the same time, other spies working for Mahosadha publicly
announced tle seciet and sudden deaituie of King Bialmadaua.
The royal army of great magnitude woke up in surprise and dismay,
and ed at once in confusion. Fiom tle oint of view of some tlese
days, such an incident might be regarded as just a myth. However,
consideiing Malosadlas iemailable abili[, wisdom, and gloiious
auibutes, it could lave ieally laened in tlose sueistitious days.
Even in Burmese history, such incidents were said to have taken place
when people were seized by fear.
As a iesult of tlis baule, Kevaas foielead was disguied by an
ugly scar. It is said that every time he looked at a mirror, the scar
reminded him of past events. Brooding over the past humiliation
infuiiated Kevaa wlo swoie vengeance on Malosadla foi causing
him injury, humiliation, and ignominy. Every time he saw the scar on
lis foielead, it made lim ieect on tle ast incident, wlicl stiiied u
his imagination: Mahosadha deceived me. I failed to get the gem and
the only result I have is this scar on my brow. He is really wicked. I
will tale my ievenge one way oi anotlei, and male lim suei. Witl
tlis iesentment goading lim, le was constantly louing against
Mahosadha. The ruse he employed was to invite the king of Videha to
be given tle daugltei of King Bialmadaua in maiiiage. Tle intention
behind this move was when the king of Videha with Mahosadha and
How To Avoid Enlistment 29
tleii ietinue came witlout taling due iecautions foi tleii secuii[,
they were to be captured and massacred. However, this plot was spoilt
by cautious handling of the situation by Mahosadha who had taken
preventive measures, being aware of the plot prior to the occasion.
How Anger Arises on Reflection
The point that needs emphasis here is the way in which anger
aiises wlen ieecting on ast events. Angei does not noimally aiise
on seeing a scar. In this case, however, the reason for the upsurge of
angei at tle siglt of tle scai was because Kevaa, tle Bialmin, lad
an indelible impression of the past events. If he could forgive
Mahosadha, there is no reason why he should get angry with
Mahosadha. It happened because of the presence of the wrong notion
of self and the scar on his forehead as being mine, which is a
concept, just as Mahosadha was thought of as a being, an illusion
tlat is lnown oi manifested in name only. If it was uuly lnown and
realised, anger would not have had any place to stand on. If the mind
clings to a sensation, and if ieection is made on it, it would be tle
root cause for the occurrence of greed, anger, delusion, and other
delements. Tlese sensations aiise nom wlat is seen, leaid, toucled,
oi lnown. It is uue. If no contemlation and noting is done at tle
moment of seeing, hearing, touching, and knowing, greed, anger,
delusion, pride, etc., can occur.
It iesembles taling a tling nom ones oclet and looling at it
nequently. Reeated occuiiences of gieed, angei, and otlei dele-
ments, occui by ieecting on wlat las been seen, leaid, and lnown.
A person who fails to contemplate and note at every moment of
seeing, etc., will be wiaed u in gieed nom tle time of seeing,
hearing, or knowing. Such a person can be called avaricious. They
may also be said to be someone in whom anger, delusion, and pride
have arisen. Since he or she has been enlisted as a person accepting
and receiving unwholesome kamma, he or she is included in the list
of those who are destined for the lower realms, such as animals or
lungiy glosts. If tlat is tle case, it is uuly a cause foi gieat alaim.
How to Avoid Enlistment
This is to say that if one fails to contemplate and note at every
moment of seeing a sense-object or hearing a sound, etc., greed and
30 A Discourse on the Purbheda Sua
angei can aiise out of tle sensation tlat occuis nom wlat is seen,
heard, touched, or known. When greed, anger, etc., have become
overwhelming, either foul or fair deeds are liable to be done. If it
yields unmerited results, he will descend to the lower realms.
Therefore, he has been enlisted as one who will go down to hell, the
lower realms, or the animal kingdom.
Merits can also be derived depending on greed or anger. How? It
is done, for example, by giving donations wishing to acquire and
enjoy tle lind of leasuiable sensation tlat can be deiived nom wlat
is seen, heard, touched, or known in the next existence even though
it may not be within ones reach in the present lifetime. One may keep
the moral precepts wishing to gain merits. It shows how moral merits
are derived depending upon greed. If meritorious deeds are done in
angei witl a view to fullling ones own desiie, tle iesultant eects
will be gained relying upon anger. If merits are acquired in this
manner, these actions will pave the way or bring good results to be
reborn as human beings or devas. If exertion is made to achieve jhna,
it can biing benecial iesults even to tle extent of becoming a bialma.
Such kinds of action, speech, or thought bringing forth good and bad
eects aie exeiienced by eveiyone. Tlese lave so laened and
made their appearance at the time of seeing, hearing, touching, and
knowing, and since then they have become enlisted.
Meditation should be practised to avoid being enlisted. The way
of practising is to contemplate and note constantly without a break on
tle aiising lenomena of mind and mauei nom tle six sense-doois
at every time of seeing, hearing, touching, and knowing. While
contemlating, tle uue claiacteiistics of imeimanence, unsatisfacto-
riness, and not-self should be clearly perceived. Awareness occurs in
this way. It will be known as vanishing if contemplation and noting is
carried on at the moment of seeing. It is also realised as arising and
passing away instantaneously. Hence, it becomes obvious that it is
impermanent and not lasting. If also what is heard is contemplated
and noted, it disaeais all at once ahei leaiing las talen lace. It is
also found disappearing and dissolving. Awareness then comes of the
uutl of imeimanence. In tle same way, wlat las been contacted and
known immediately disappears. It arises and dissolves, and this
phenomena will be realised as impermanence. If realisation occurs in
the way stated, no enlistment is possible as a man of greed, anger, or
An Arahant is Free From Entanglement 31
delusion. Such a person should not be called greedy or lustful. Nor
should he or she be called an angry or deluded person, nor one who
is ued u witl false iide, noi one witl delements, noi, one
deiiving meiits oi demeiits. One will tlen escae nom enlistment as
a person who will have take rebirth either in the lower realms or in the
human or celestial realms as a result of demeritorious or meritorious
deeds. Meditation slould be iacticed to escae nom being enlisted
by every sensation that may arise, to avoid becoming entangled.
An Arahant Is Free from Entanglement
On becoming an Arahant, all sensations that cause entanglement
and pave the way for enlistment are eradicated. Even a Non-returner
is not yet be nee nom all linds of sensations. Sensations wlicl aie
listed and present in a most complex form remain to be accounted
for in the case of an ordinary person. Those that need be reckoned,
comprise rebirths as a human or a deva, or in the lower realms of
animals and hungry ghosts. Hence, ordinary people have all these
things to be reckoned and to give their results. In this regard, a
Sueam-winnei is beuei o, being less entangled. Tleie is no cause
to be relegated to hell or the lower realms. He or she has been enlisted
to become a human being, deva, or brahma. A Once-returner is in
the same boat. A Non-returner, however, has hardly anything to be
accounted for since there is no enlistment to be reborn a human or
a deva. He oi sle las been imly enlisted to become a bialma. Wlen
Aialantsli is auained, tleie is notling leh to be iecloned.
Eveiytling las been comletely seuled and fully accounted foi. Tlat
is wly it is vital to iactise to seule and liquidate all entanglements.
Regarding this point, the teaching is profound. However, those who
lave tle iiglt inclination witl noble auibutes can undeistand and
appreciate these profound aspects of the teaching.
In tle mouo, tle statement is to avoid being enlisted in tle middle,
i.e. in the present existence, by practicing meditation. To elucidate
fuitlei, tle middle means tle aiising of mind and mauei at tle
moment of seeing, hearing, touching, and knowing. This is how
contemplation is done by our meditators. They have to contemplate
at every moment that physical phenomena arise according to the
method of mindfulness. They have to contemplate every sensation
that occurs at the moment of seeing, hearing, or thinking, and on all
32 A Discourse on the Purbheda Sua
sensations of stiness, leat, ain, acling, etc. This is done to prevent
delements nom aiising in tle iesent, and to avoid being assailed
by passion, ill-will, and delusion, or to avoid being enlisted as one
destined foi leavenly abodes, oi tle lowei iealms, oi diihing in tle
endless cycle of existences. On becoming an Arahant, the things to
be accounted for will be totally removed. A person becoming fully
accomplished as such, is a sage who has gained real peace.
Tle ist veise uueied by tle Buddla in answei to tle question
was:
Vtataho pur bhed, pubbamantamanissito.
Vemajjhe nupasakheyyo, tassa nahi purakkhata.
Tle above Pi stanza may be exlained tlus: an individual wlo
is nee of ciaving in tle iesent lifetime, neitlei ieminisces about tle
past, nor craves for the present, nor longs for the future. Such an
individual is uuly a sage witl eace of mind. It is adequate even
with this explanation relating to a single verse. However, when the
Buddha delivered this discourse, only a few devas and brahmas were
able to gias tle full meaning of tlis ist veise. Some weie unable
to appreciate it fully. For those who still failed to comprehend, the
Blessed One proceeded to deliver the remaining twelve verses to
enable them to realise the Path and Fruition and become well
accomplished.
Verse Three
In tle text of tlis Suua, tleie is only one question in tle foim of
a verse while the answer embraces thirteen verses. Therein, it is
stated that if craving has been got rid of before death, one has already
become an Arahant. If a person does not deserve being called one
who relies on the past, longs for the future, or is wrapped up in
delements in tle iesent, le is said to be an Aialant. Ahei auaining
Arahantship no further practice is needed. That is why the Dhamma
is found to be adequate and comprehensive even with the exposition
given in tle ist veise. Howevei, to male some of tle devas and
brahmas clearly understand the Dhamma, which they had failed to
appreciate fully, the Blessed One continued to elucidate it in detail.
Akkodhano asants, avikah akukkuco.
Mantabh anuddhato, sa ve vcyato muni.
Tame Anger and Exercise Resaint in Speech 33
The meaning of the above phrase is: One who is not prone to
angei. In otlei woids, a eison slould be nee nom angei, mild and
gentle, witlout site oi iesentment. He is also nee nom woiiy and
anxie[. Neitlei is le egoistic and boastful. He is fai above contemt
in regard to his physical and mental behaviour and does not adopt
a desicable auitude in seecl oi deed. He does not seal witlout
ieecting wisely. He is not iestless, and is endowed witl stabili[ of
mind. A monl ossessing sucl noble auibutes is one wlo exeicises
iesuaint in seecl. Tle Buddla said: Sucl an individual is, I say,
a person who is at peace, calm, and serene a sage. For the sake of
memoiising, let us iecite a mouo. Tlen, I will exlain its meaning a
bit more.
Tame the anger and avoid worry without being arrogant
and stay nee nom iestlessness and iemoise (kukkucca).
Restlessness and remorse (kukkucca) cannot be uanslated satisfac-
toiily in one woid it will be exlained latei. It slould be ieected
uon witl ones own lnowledge. Tlese aie tle six noble auibutes
of a sage. As it would be laid to undeistand in Pi, it is comosed
in plain English as concisely as possible.
Tame Anger and Exercise Restraint in Speech
A person should not allow himself to become indignant. In other
words, do not let the anger overwhelm you. All individuals with the
exception of Non-returners and Arahants, have anger to varying
degrees. When loathsome sensations arise, anger generally occurs.
Leaving aside oidinaiy eole, even Sueam-winneis and Once-
returners still have anger. Anger arises in them when disagreeable
sensations are felt. Fury or violence is the natural characteristic of
angei. It is fai nom being meel and mild. It iesembles a cobia, wlicl
raises its head and hisses with anger the moment it is touched. Anger
may suddenly become velement beyond conuol. Angei iages on
hearing unfair criticism or any kind of harsh talk. If is just like a snake
hissing with great fury. Greed and anger are in rivalry. Anger is, of
course, more conspicuous because of its ferocious nature. Anger
uuly ieects tle mood of an individual oi a eisons mental
disosition. Since angei is iougl, wild, and eice in natuie,
contemplation should be done to dispel it completely.
34 A Discourse on the Purbheda Sua
Ill-will usually arises when one comes across loathsome sensations.
The moment contact occurs, causing disagreeable sensations, ill-will
arises. Unpleasant and hideous sounds stimulate wrath almost
simultaneously the moment they are heard. It is more likely that
feeling of ill-will will arise when a sound or voice is heard rather
than when an object is perceived by the eye. One can tolerate to a
certain extent when a disagreeable object is seen, but it is hard to
toleiate abuse oi deiision, wlicl cause biuei feelings oi indignation.
Ill-will becomes violent anger if one is abused with obscene words.
Such words, however, do not cause even a slight injury, not even an
abrasion on the physical body. It is just a voice, yet it may provoke
biueiness to tle extent of muidei. Sucl a luman uagedy begins nom
the time of hearing harsh words. Nations may even declare war over
disutes aiising nom disaiaging tall due to diveigent dogmatic
views about political issues, which eventually lead to a crisis. Hence,
abusive seecl may cause a gieat deal of uouble.
Sometimes, a foul odoui nom a neiglbouiing louse may cause
a nuisance to otleis living neaiby, and may lead to e quaiiels
between neiglbouis. Disagieeable oi biuei food can male a eison
angry. A married couple may quarrel over likes and dislikes of food
according to their preferences. Such cases are fortunately very rare.
Ones patience may be tested by sensations of touch. Painful
sensations aiising nom toucl may male a eison angiy, sucl as tle
irritation caused by mosquitos biting. One may also get angry if
suiling ones toe against sometling laid even tlougl it was ones
own fault. If someone shoves us while rushing in a crowd, or hits us
with a stick, these are obviously instances when anger might arise.
Anger may not always occur at once. If someone insult us or talks
iudely, it miglt lead to angei latei eitlei ahei ieeated iovocation
or by brooding over what was said. Anger brings about a change in
ones aeaiance, wlicl becomes sullen. Wlen temeis aie, angiy
woids follow. Angei giadually male one iiate, leading to ts of iage,
oi it may develo into a blind fuiy to tle extent of commiuing muidei
or suicide. Anger may progressively swell up to a raging fury.
Resembles a Toad
It las been tauglt in tle Vammila Suua tlat angei is lile a toad
tlat us u if toucled. In Slwebo disuict, sucl a toad is called a
Nine Causes of Resentment 35
Phar-om. Some called it Phar-gon-hnyin. In some places it is called
Phar-byoke, which is poisonous. The toad called uddhumyika in
Pi is not oisonous. Eveiybody will lnow if it is desciibed as a nog
that swells in size every time it is touched. It stays among dry leaves
oi at tle foot of a uee. Sometimes, it may stay inside a lole in tle
earth. As it grows swollen every time it is touched, it eventually
becomes unable to move. If it is put upside-down, it will not be able
to resume its normal posture on its legs. It cannot even move about
if crows or other birds come to prey on it. It will then become a victim
to crows and birds.
Anger is similar to that kind of toad. On hearing unpleasant or
undesiiable sounds, unleasant sensations become ued u. If sucl
contacts occur repeatedly, anger grows in proportion. It may cause
one to do tlings tlat slould not be done. It can go to exuemes.
The Remedy for Anger
Since anger tends to increase, the moment it arises, it should be
dispelled by contemplating and noting. Those unfamiliar with
contemlating and noting will lave no iemedy. Tley will suei
mentally wlenevei angei aiises just as a sicl eison las to suei
due to lack of medicine. If medicine is readily available, relief can
be obtained and tle atient can iecovei nom lis illness. If tle
Dhamma is not available, there is no helping a person if anger has
giied lim. He will suei nom mental disuess. Some aie so blinded
by ignorance that they cannot help behaving impulsively in fury.
This shows the nature of anger. However, those who know the
Dhamma well, can easily contemplate, note, and dispel anger
whenever it appears.
Nine Causes of Resentment
When arising anger is unabated and becomes intense, malice and
desire for vengeance can occur. The vengeance or ill-will that occurs
in connection with human beings, is of nine categories. This is known
as nine occasions for ill-will or resentment (ghta).
A person may bear a grudge merely out of discontent. Then,
awaieness of giievance will occui. He may ieect on tle ast,
remembering and feeling hurt that a particular person has given him
a lot of uouble deuimental to lis well-being. Tlis is beaiing
36 A Discourse on the Purbheda Sua
iesentment against tlat eison to ietaliate foi tle ill-ueatment
received. Again he may think of taking revenge on a person who is
doing him harm at the present, assuming that in future this person
is likely to harm his interests. These are the three kinds of resentment
arising out of the present situation. This kind of resentment may be
generated not only against people, but also against other sentient
beings. Vindictive tlouglts can occui even against mosquitoes, eas,
ants and other biting insects. These tiny insects may be regarded as
a nuisance, and so feelings of disgust oi laued may occui. If no
virtuous thoughts were entertained, these insects would be killed. A
eison may tale ievenge on a dog tlat lad once biuen lim, oi bailed
at him. These sorts of grudge are not uncommon. Much worse are
massacres of innocent people that can happen due to resentment and
vindictive feelings.
The above three forms of wreaking vengeance due to resentment
will usually laen ahei biooding ovei incidents wleie laim las
been done in the past, is being done at present, or worrying that harm
may be done in the future. There are three further kinds of resentment
ielating to a eison foi wlom one las dee love and aection. One
may harbour resentment against someone who has done harm to a
loved one in the past, is doing wrong now, or may do harm in the
future. Then, with regard to a person whom one hates, vengeance
may be taken on another person for giving help to the person whom
one hates, for giving assistance to that person at the moment, or for
any oeiing assistance tlat may be iendeied in tle futuie. Tlus, in
all, tleie aie nine linds of basis foi iesentment. Aait nom tlese,
one may unnecessarily become angry with lifeless or inanimate things,
such as, sharp-pointed stumps, pegs and thorns, or the burning rays
of the sun, a sudden downpour, and so on. This is called ahnakopa.
Including resentment of inanimate things, there are ten categories
in all. I will exlain a liule moie low iesentment of inanimate tlings
occurs. Anger may arise if the weather becomes hot when coolness
is desired, or, if there is a heavy downpour when rain is not wanted,
oi if a suong wind blows wlen it is not needed. Sometimes, one may
get angiy witl tle disease le is sueiing, wlicl may be iolonged
in spite of his wish for a speedy recovery. When natural phenomena
such as, wind, rain, thunder, etc., occur, or if unpleasant sensations
arise in him according to circumstances, one may be intolerant and
Should Have No Fear or Anxie 37
angry. These events are indicative of wrath in cases where angry
sensations should not have arisen. Some people even become angry
at a stump on which they have stumbled while walking. If this
happens, they may even kick it repeatedly in a rage. Some may
become so eniaged by laving dioed sometling nom tleii lands
tlat tley tliow it away oi beat it in an unconuollable temei.
There are occasions when anger arises without any known reason.
To ievent sucl angei nom aiising, it slould be contemlated, noted,
and then rejected. All undesirable sensations arising at the six
sense-doors that invoke impulsive angry moods should be dispelled
by contemplating and noting. If anger appears, it should be sup-
iessed nom tle veiy outset to biing it to cessation to ievent any
imioei lysical belavioui. Ahei tle iejection of sucl undesiiable
sensations, wlen insiglt becomes suongei, tle Noble Patl can be
auained. A Sueam-winnei is not yet nee nom angei, but no velement
anger will arise in him or her to be capable of killing another person,
wlicl if commiued, would lave caused one to descend to tle lowei
iealms. A Sueam-winnei will be able to conuol lis oi lei temei
nom becoming fuiious tlougl le may still become angiy witl
undesirable sensations that may arise. However, no anger that can
cause lim to steal otlei eoles ioei[, oi biing nancial iuin to
others, or to tell lies, will occur. He or she may therefore be said to
be relieved of sinful acts.
On reaching the stage of Non-returning, all kinds of anger will
cease. Notling need be said of an Aialant in wlom all delements
have become extinct. Hence, it is stated as one not prone to anger
(akkodhano). Non-returners and Arahants, in whom anger does not
ieside, aie libeiated nom sueiing and miseiy in so fai as delement
of ill-will is concerned. Such a person is called a sage.
Should Have No Fear or Anxiety
Moieovei, it is stated as nee nom feai and anxie[ (asantsi). In
tlis woild, tle majoii[ become anxious, woiiied, and dejected if
unable to full tleii desiies. In tle veise iefeiied to, tlis feeling of
anxie[ oi woiiy is called santsa. Monks may become worried
and dejected due to scaici[ of donois oi leleis. Sometimes tley
may become down-leaited foi not laving niends and disciles on
whom to rely. In brief, out of eight worldly conditions, if any
38 A Discourse on the Purbheda Sua
unpleasant or unhappy circumstances such as, loss, dishonour, blame,
oi sueiing, aie met witl, a eison may become dejected. He may
be disaointed oi discontented foi lacl of loed foi gihs oi
privileges, or for having no followers or companionship, or for want
of assistance when the need arises. It is only natural for people to
wish for fame and honour, and to avoid criticism. They hope to be
foitunate and nd lainess, and to avoid miseiy. Hence, if tley
have come across miserable conditions that bring them no happiness,
tley may become deiessed, ieecting tlat misfoitune las come as
a result of bad kamma.
The above instances reveal how dejection occurs because of
unfullled desiies biouglt about by unfavouiable ciicumstances.
Hence, such depression should be discarded. If such bad moods do
occur, they must be abandoned by contemplating and noting them.
There is no reason why a person should be morose and dispirited.
He needs encouiagement nom otleis. Some eole aie otimistic
while others are pessimistic. Some people become very disheartened
and miserable when they are sick. It is vital to learn how to withstand
the onslaughts of worldly conditions. One should remain serene and
unaected wlatevei tle consequences of woildly vicissitudes. If one
does become dejected, dejection should be contemplated, noted, and
abandoned. Tleiefoie, tle mouo says, Avoid angei and woiiy. Do
not let anger raise its ugly head. If anger does arise, it should be
contemplated, noted, and then dispelled. Then it says Avoid worry.
Do not become dejected due to not geuing leasant sensations,
ioei[, comanions, oi leleis tlat you want. If you aie disa-
pointed this should be contemplated, noted, and abandoned.
Should Have No Pride
Aait nom geuing iid of angei and woiiy, a eison slould also
have no pride. It has been stated as avikah and that means not
to allow pride to manifest. This discourse was taught with particular
reference to monks for whom it is intended, and the Commentators
lave tleiefoie exounded tle natuie of a vaiie[ of ciicumstances
that are likely to happen in connection with monks. Particularly,
monks should have absolutely no pride all pride must be avoided.
Some speak falsehood relating to their lineage as if they have
descended nom a noble and distinguisled family line. Some boast
Remorse Should Be Dispelled 39
of ossessing moiali[ altlougl tley do not, oi witlout laving mucl
learning, they may pretend to be learned in the scriptures. Some
pretend to have undertaken the ascetic practises, without having
done so. Tley may even boast of laving auained jhna or sampai
witlout any genuine auainment. Tlis discouise does not embiace
the supramundane. Hence, without being fully accomplished in
worldly Dhamma, one should not boast of accomplishments.
As regards lay people, they should not be proud of their success
in social and nancial status in woildly and business aaiis. Neitlei
slould tley be ioud of tleii ielatives, niends, and good comany.
Some have a natural inclination to brag, while some are humble and
honest. In this regard, even as a lay person who is practising the
noble Dhamma, if the feeling of pride appears, it should be noted,
contemlated, and tlen discaided. Eoits slould be made to get iid
of tlis iide by constant iactice. A Sueam-winnei will lave no sucl
pride. That is why it has been stated that meditation should be
practised, and pride rejected by contemplating and noting. Let us
iecite tle mouo:
Suppress anger, dont worry, subdue pride, dispel remorse.
Consider carefully and dont talk rashly. With the mind
iesuained, six auibutes aie lis gloiious aiiay.
Tlese aie tle six auibutes:
1. Not to getting angry,
2. Not being anxious and worried because of unfulfilled desires.
3. Not being boastful.
4. Being free from doubt, remorse, etc.
5. Speaking what is appropriate when the occasion arises, after
careful consideration.
6. Remaining calm and serene with complete control of the flitting
mind after gaining concentration.
Remorse Should Be Dispelled
It las now time to seal about needom nom iemoise (kukkucca)
one of tle auibutes just mentioned. It needs to be exlained in
detail, as it is noteworthy. It is of three kinds: 1) Hahapda-kukkucca,
2) Vinaya kukkucca, and 3) Vippaisra kukkucca. Kukkucca means
misbelavioui. It is so called because it is devoid of benet to lave
40 A Discourse on the Purbheda Sua
bad manners or misbehaviour. Being contemptible, misbehaviour
may be said to be malevolent.
Haha-kukkucca and pda-kukkucca are misbehaviour with the
lands and feet. Peole wlo lacl mindfulness and concenuation aie
restless, and unable to keep their hands and feet still. Nor can they
iemain silent. Tley clauei and ohen clange tleii siuing ostuie by
moving their hands and feet to relieve discomfort even while
deliveiing a lectuie. Tlis iestlessness is indicative of a clle mind
that wanders without steady mindfulness. Not only the hands and
feet, but also the head or the entire body not remaining still, being
in a state of agitation, may be regarded as hahapda-kukkucca. Only
an Aialant will be totally nee nom iestlessness. It is tleiefoie advised
that all others should devote themselves to mindfulness to get rid of
this defect. Care should be taken to reduce feelings of restlessness.
Those who are mindful will be calmer than those who do not meditate.
Tle Kandaiala Suua seives as evidence of tlis.
The Reverence of Kandaraka
Two wandering religious mendicants, Pessa and Kandaraka, once
visited the Blessed One. At that time monks had come to pay homage
to the Buddha. Kandaraka noticed that the monks were serene. None
of tlem weie dgeting tleii lands, feet, oi lead. None weie talling,
dgeting, oi even cougling. Not one of tlem made a sound. All of
tlem weie absolutely still, calm, and seiene. It is stated in Pi
as:
tuhbhta tuhbhta. Despite the presence of a large number
of monls, all of tlem weie uanquil. Tle eect of tle quiet and
peaceful atmosphere was such that as a wandering hermit himself,
it generated profound respect and awe in Kandaraka, who marvelled
at tle eect of tle Buddlas noble teaclings. Tlis state of mind lad
aroused faith in him, and he respectfully told Buddha, Venerable
sir! It seems to me that all Fully Enlightened Buddhas of the past
must have taught their disciples in the same way as you do now. The
audience in those days might be similar to the present audience.
Fully Enlightened Buddhas in the future will teach their disciples
just as you are now doing. Moreover, the entire gathering of noble
ones is likely to be of the same kind, and being calm, serene, and
gentle, they are indeed worthy of reverence.
Tle two dieient answeis given by sicl monls aie nom two dieient discouises
one saying that the Dhamma was taught for the cessation of passion, the second
saying tlat it was foi tle sale of auaining parinibbna (ed.)
Tle Pi woid, kukkucca conveys all slades of meaning nom being sciuulous
to avoid wiong-doing, to anxie[ tlat one miglt be blamewoitly, and iemoise tlat
one las done wiong, lence it is dicult to uanslate witl a single woid (ed.)
46 A Discourse on the Purbheda Sua
was acquired improperly, or they must undergo probation (parivaha)
and rehabilitation (mnaa) if tley lave commiued a Sagldisesa
oence. Tlat is wly tley would usually become ieentant in
connection with their moral conduct. This is why the Buddha asked
wletlei tle young monl lad any iegiets iegaiding lis moiali[.
Tle Buddla fuitlei asled tle young monl, If youi moiali[ is
uiied, wlat else aie you conceined about' Tlis question was ut
to let the young monk divulge his problem. The young monk
fervently replied. Venerable sir, as I understand it, the Dhamma
tauglt by tle Blessed One is not iactised only foi tle uiication
of moiali[. Tle Buddla asled fuitlei: Deai son! If it is not meant
just foi tle sale of uii[ of moiali[, do you lnow tle otlei uiose
for which it is intended?
Tle young monl tlen iesectfully ielied: Foi tle auainment
of nibbna wlicl is devoid of ciavings foi luman assions (rga
virgaha),
Ps i.167.
Vulgari Should Be Avoided 57
lnowledge may not be gained even tlougl I male tle utmost eoit
to bring about progress. Insight cannot be forced. Under favourable
circumstances that occur on their own, knowledge will arise by itself.
My business is only to contemplate and note continuously whatever
sensations aiise nom tle six sense-doois. I slall tleiefoie simly
carry on contemplating and noting these sensations without a break.
If caiiied out lile tlis, iogiessive insiglt tliougl stable concenua-
tion will soon be realised. However, yearning should not be dismissed
comletely by geuing disaointed. If tleie is a lacl of yeaining
through some kind of disappointment, it would be what is stated as:
Apanata cia bypdnupatita, which means the mind that shirks
will abide in the person who will remain aloof. If yearning is avoided
in that way, it will amount to shirking the burden of practice. Then
the mind would embrace discontent. All such thoughts should be
rejected by contemplating and noting. As such, one should have at
least a modicum of yeaining ielating to Dlamma. If exueme foims
of yearning are dispelled by contemplating and noting, progressive
lnowledge of tle Dlamma is lilely to be aclieved. Tle mouo
therefore runs as: If no pretension is shown as being reluctant, envy
is discarded. One should not be envious. To resent anothers good
fortune is meanness (macchariya). Being unsociable and unwilling to
beniend otleis, avaiicious and unwilling to slaie ones own ioei[,
and envious of anothers good fortune is meanness. The Commentary
says tlat meanness will be got iid of on auaining Sueam-winning.
One should therefore meditate diligently to reach that stage.
Vulgarity Should Be Avoided
Tle mouo says: Reject vulgaii[ wlicl is disgusting, witlout
being envious. One slould not be vulgai. Vulgaii[ comiises tliee
kinds: physical misbehaviour, coarse language or speech, and perverse
thoughts. It has been explained for monks as indiscreet or rude
behaviour without giving due respect when meeting other monks.
Those deserving respect and reverence, may be jostled while walking.
One may stand in nont of a senioi monl, blocling lis way, oi iemain
siuing nonclalantly if le enteis tle ioom, oi ass by wlile walling,
without showing respect. Such behaviour is rude and vulgar. There
are cases where seats are occupied in places reserved for the elders,
and where some of them would squeeze in making the junior monks
58 A Discourse on the Purbheda Sua
feel congested and become uncomfortable. These bad manners are
rude and vulgar. This kind of conduct is very disrespectful. There are
other bodily behaviours which are ugly and disgusting. Some may
spit carelessly, expel nasal secretions in the presence of others, or cough,
heedless of good manners. People in Burma are, of course, accustomed
to those kind of mannerisms which may be excused as being habitual.
Foreigners may make a wry face at such indecent mannerisms.
In iegaid to seecl, vulgaii[ is commonlace. Indecent oi laisl
words obviously run counter to any civilised culture. In an assembly
of monks, teaching should be done only when granted permission
by the elders. To join in a group discussion without invitation is
considered uncivilized. All such misbehaviour should be avoided.
As iegaids vulgaii[ oi coiiution of tle mind, tle occuiience of
wild and evil tlouglts witlout ioei iesuaint is iegaided as vulgai.
Competing with others in personal status and social standing, and
uuing oneself on an equal footing witl otleis of liglei status is
considered to be vulgar mental behaviour. This, of course, concerns
laymen oi oidinaiy eisons. Howevei, in connection witl tle mauei
relating to Dhamma, a person may speak ill of others without having
uii[ of moiali[, if tlouglt oi imagination aiises iegaiding limself
on tle same level witl otleis accomlisled witl uii[ of moials.
Oi, le may considei limself as being equal in abili[ to otleis wlo
can practise ascetic practices, while he himself is lacking in any such
practice. Or he may think of himself as being accomplished in
scriptural knowledge placing himself on equal footing with other
more learned scholars, though he himself has not studied the
Commentaries and Subcommentaries. Some individuals may think
of themselves as being equal in to those who are meditating though
they themselves are unable to meditate and contemplate. All these
aie instances of mental vulgaii[.
Reject vulgar thoughts if they occur by contemplating and noting
tlem. Howevei, if moiali[, concenuation, and wisdom lave been
metlodically iactised, no vulgai tlouglts will lave tle ooituni[
to aiise. Tlose wlo aie well-accomlisled will be nee nom vulgai
thoughts. If they do happen to occur, they can easily be dispelled by
contemplating and noting.
All behaviour that is disgusting and rude should be completely
diselled. Heie, wlat is disgusting oi iude iefeis to immoiali[. Tlose
Vulgari Should Be Avoided 59
lacling moiali[ aie disgusting to tlose wlo aie uie in tlouglts
and deeds. A vagabond arouses disgust in others who may harbour
suong feelings of dislile. Peole do not wisl to mix witl a eison
wlo is dii[ in ways of living, diess, oi in tlouglts. A eison wlose
moiali[ is olluted will be detested by eole wlo lave a uie mind.
If a eison of uie moiali[ associates witl a wicled eison, otleis
may think of him as being the same. They shun the evil-minded
because they are disgusted with immoral persons. However, it is not
out of laued. Sucl disgusting immoiali[ must be got iid of.
Moiali[ means obseivance of iecets by wlicl one slould ienain
nom commiuing imioei acts botl lysically and veibally. To
eradicate these immoral acts, one should earnestly practise meditation.
The Buddhas dispensation is where holy persons dwell in peace. It can
be considered in that light. This dispensation is the abode of Noble
Ones witl uii[ of mind lile Veneiable Siiuua, Veneiable
Moggallna, Veneiable Mallassaa, and otleis. Peole living in sucl
a holy abode should also sincerely practise to become pure in mind
lile tlese Noble Ones. If moiali[ is obseived, all disgusting factois
will disappear. This observance, however, is not as yet the practice of
meditation. Tlose wlo lave come to tlis meditation cenue aie
fullling tle need to acquiie concenuation and wisdom, not only
moiali[. Tleiefoie, botl tleii lysical and mental belaviouis aie
really courteous and worthy of reverence. If, by practising to get
accomlisled in noble qualities, one becomes nee nom all loatlsome
misdemeanours, one is deemed to be regarded as a sage who is calm
and seiene. Tle mouo goes on to say: Disgust and iudeness aie wlolly
slaueied. Woids devoid of love and fondness slall not be uueied.
Backbiting causes discord. No vile words should be spoken to
cieate a dissolution of niendsli between one eison and anotlei
who are on good terms. If malicious thoughts arise intending to
slander, they should be either discarded as improper by seeing them
as such, or rejected by contemplating and noting.
Reluctance means to lessen ones entlusiasm in woildly aaiis.
In connection with sensations likely to occur concerning passion,
one must be ieluctant to ievent sucl assions nom aiising. Similaily,
reluctance should be minimized in connection with anger, pride, or
otlei delements tlat may occui. Piactice slould be done to let all
cravings and vehement desires become subdued or dormant.
60 A Discourse on the Purbheda Sua
Next, maling no ietence means not to ietend to ossess auibutes
that one does not really have. Pretension should not be made to having
nei auibutes tlan tlose tlat one uuly ossesses. Tlis is ielevant to
monks as well as others who deserve reverence and respect. Monks
slould ienain nom claiming tle auibutes of moiali[, concenuation,
and wisdom tlat tley do not uuly ossess. Tley slould not boast
about tlese auibutes to eain ieveience nom benefactois. Monls wlo
are genuinely modest usually remain silent regarding their own virtues.
An Aialant will usually conceal lis auainment of tle Dlamma, and
reveal it to his fellow monks only on the eve of his parinibbna. Next,
no yearning means not to yearn for pleasurable sensations envying
others accomplishments. It also conveys the sense that a meditator
slould avoid exueme yeaining to auain secial Dlamma, because tlat
will lindei tle develoment of concenuation and wisdom. Tle mauei
conceining nee nom envy las alieady been exlained quite cleaily.
Disgust and iudeness be wlolly slaueied means, to avoid and
reject all forms of aggressive or gross forms of physical, verbal, and
mental behaviour. Disgusting moral impurities should also be
dispelled. Then it says, Words devoid of love and fondness shall
not be uueied. It is also necessaiy to abstain nom baclbiting and
slandei to cause otleis to lose condence oi iesect, oi cieate
dissension among any group of individuals. These are the seven
auibutes of a sage wlo iemains uanquil.
Verse Six
I have already explained the answers given in four verses. I will
now start with answering the sixth verse.
Tle ist ist of tle Suua is a question ut by tle ielica Buddla, tle iemaining
tliiteen veises aie tle answeis given by tle Buddla. Tle sixtl veise is tle hl
verse given in reply to the question. (ed.)
Verse Six 61
problems relating to study and practice. Moreover, one should not
become completely dependent on others. This is also one of the
auibutes. Tlis discouise, being foi tlose of gieat intellect and sound
wisdom, contains some expressions that are profound. Since it is
said not to ieose comlete condence in otleis, it would eilas
amount to inlibiting faitl and geneiosi[. Tlis exiession is a iiddle.
I will explain it later. Then, the words na virajjati which means not
yet nee nom clinging auaclment. (Tlis exiession las a double-
meaning in tlat tle usage not as yet nee nom clinging auaclment
may caiiy tle meaning as still laving clinging auaclment. It is
not, however, intended to convey that sense. The expression not yet
nee nom clinging auaclment, in fact means nee nom clinging oi
giasing desiies. Since totally devoid of sucl clinging auaclment,
it means that no further practice needs to be done.) This also is one
of tle auibutes. Buddla lad tauglt tlus: I say tlat sucl a eison
is a uanquil sage. A eison wlo is fully endowed witl sucl
auibutes is a sage. Tle Buddla stated tlat le gave due iecognition
to such an individual. This is really worthy of noting and bearing in
mind. The practice of meditation is also included in this verse.
To male tle above statements easily undeistandable, tle mouo
that is couched in plain language, may be recited as follows:
Not diihing into tle cuiient of leasuiable sensations,
with pride dispelled and gentleness maintained, gaining
wisdom, incredulous, cravings detached by clearing
away, tlese six auibutes aie lis gloiious aiiay.
Not diihing into tle cuiient of leasuiable sensations means:
not to be mentally inclined towards pleasurable sensations with
auaclment. Witl iide diselled and gentleness maintained is not
to think highly of oneself with egotism or pride, assuming others to
be inferior, and so having a low opinion of them. Gentleness
maintained is to be iened in lysical, veibal, and mental belavioui
by dispelling all rude and vulgar manners. Gaining wisdom,
incredulous, cravings detached by clearing away means to easily
understand with ready wit all profound questions relating to study
and iactice, and to gain eison iealisation, not solely lacing uust
in otleis, and to be nee nom ciaving. A total of six auibutes aie
embiaced in tlis veise, and tley constitute tle six noble auibutes.
62 A Discourse on the Purbheda Sua
Not Drifting towards Pleasurable Sensations
Tle exiession Not diihing into tle cuiient of leasuiable
sensations may be elaborated in this way. Pleasurable sensations
give delight to people who crave what is desirable. Beautiful sights,
melodious sounds, nagiant odouis, delicious food, deligltful toucles,
and inspiring ideas are desirable. Delightful sensations naturally
auact one to giavitate towaids tlem. Tlose wlo aie not yet nee
nom tle feueis of delements, nd tlem leasuiable, witl deliglt
and fond auaclment. Do not, tleiefoie, allow youi mind to diih into
tlis cuiient of leasuiable sensations. Eveiy time tle mind diihs
towaids tlem, iesuain it by contemlating and noting.
Regaiding tlose wlo lave no conuol ovei tleii mind, tle iaging
toiient of delements will be iusling into tle sensations of siglt
through the eye-door. The ear, the nose, the tongue, the body, and
tle mind will, lilewise, ow in a toiient into all tle iesective
sensations of sound, odour, taste, touch, and imagination. It is like
a toiient of ood-watei in a mountain sueam owing down to a
lowei level wlen it iains leavily. In Pi tlis owing is called sava.
Tlis luman assion oi mental delement is of foui linds: sensuali[
(kmsava), becoming (bhavsava), wrong views (dihsava), and
ignorance (avijjsava). As far as this verse is concerned, it refers to
sensuali[ and becoming, wlicl aie ione to ow into tle sueam of
pleasurable sensation. In essence, they are passionate desire.
Flowing to the Highest Existence
Tlis assionate desiie ows u to tle liglest foimless iealm, if
stated with reference to abodes. From the point of view of the nature
of Dlamma, it ows iiglt u to matuii[ lnowledge (goabh a),
a stage where the mind inclines towards the Path, its Fruition, and
nibbna. Tle liglest and tle noblest existence is called bhavagga.
To understand this highest and noblest abode, one must know about
the intermediate and lowest forms of existences. Of the tlii[-one
realms of existence, the lowest are hell (naraka), hungry ghosts (peta),
animals (tiracchna), and the world of jealous gods (asr), which
together form the four lower realms (apya). The lowest of them all
is lell. Of all tle lells, tle lowest level is lnown as Avci. Foi tlis
reason, when merits are shared at a libation ceremony, it is usually
stated as nom tle liglest existence (bhavagga) to tle lowest (Avci).
Flowing to the Highest Existence 63
The human world is higher in the scale of existences than the four
lower realms. Above that are the six celestial realms (devaloka) in
oidei of iecedence: Ctumalijila, Tvatisa, Yma, Tusita,
Nimmnaiati, and Paianimmitavasavaui. In tle six celestial iealms,
as in the human world, both male and female beings are present.
There, all pleasures of sense are enjoyed in abundance. Above the
celestial iealms, tleie aie tliee abodes of tle ist jhna. Though it
is said to have three stages in the world of brahmas, they are on the
same plane. They are called three abodes depending upon the three
[es of bialmas iesiding in tlat woild. Extending above tlat, tleie
are three abodes of the second jhna. They too are on the same plane
and because of tle iesence of tliee dieient linds of bialmas it is
stated to be three abodes. Beyond that abode, come three abodes of
the third jhna. These are also on the same plane inhabited by three
kinds of brahmas. Above the abodes of third jhna, there exists the
world of fourth jhna. The lowest stage in this realm is inhabited by
two linds of bialmas: Velalala and Asaasaua. Tlis is also to
be called the two abodes.
Out of these two kinds of brahmas, Vehapphala brahmas like
otlei bialmas, lave botl mind and mauei. Tleiefoie, tle Vela-
phala brahma and the nine other kinds of brahmas belonging to the
lower three abodes or heavens, altogether ten kinds of brahmas, can
come down to devaloka and the human world to listen to the teachings
of tle Buddla. Tley also lave tle abili[ to teacl. Wlat is secial
about them is that they have no masculine or feminine sexual
characteristics. Though their facial features contain the shape or
guie of a nose, tley lave no sense of smell. Tley can lowevei tall
foi laving ossessed tle guie of a tongue, but lave no sense of
taste. They have the body but not tactile, without the sense of touch.
They possess no parts or limbs of the body which are vile to be able
to enjoy the depraved forms of sensuous pleasures, such as, the
sensations of smell, taste, and toucl. Tlis is ie good. Tley lave
eyes and ears and are therefore capable of developing merits. That
is why they can revere and worship the Buddha, and listen to the
Dlamma. Aait nom tlat, since tley ossess mind, tley can iactise
tle Dlamma. So tle majoii[ of tlese bialmas auained secial
Dhamma when they heard the discourse delivered by the Buddha.
It is indeed veiy ne. In tle case of Asaasaua bialmas, tley do
64 A Discourse on the Purbheda Sua
not have the knowing mind that brings consciousness. They have
only material form. It may be similar to the carved images hewn out
of wood or marble. Since they are deprived of mind they have no
consciousness. Neither do they move about, nor have the power of
mobili[. Tley cannot even slale. Tley aie lile lifeless images. Tley
are therefore not aware of the appearance of Buddhas. Nor can they
listen to tle Dlamma. Ahei tle life san of ve-lundied aeons is
exhausted, they die and return to their original abodes in the human
woild oi tle celestial iealms. Foi tlem tleie is absolutely no benet.
Tlat is wly tle Asasaua is included in tle eiglt faul[ abodes.
Above tle Velalala and Asaasaua abodes, come tle iealms
of Suddlvsa, laving ve dieient levels in seiial oidei, oulated
only by Non-returners and Arahants. The names of these realms are:
Avila, Ataa, Sudassa, Sudass and Alanila. Tlese ve iealms
of form, being inhabited only by the Non-returners and Arahants,
wlo aie nee nom any auaclment tlat can ielegate tlem to tle lowei
sensual iealms, aie lnown as tle uie abodes (Suddlvsa). Tle
inlabitants aie collectively called Suddlvsil.
Above tle Suddlvsa abodes, tleie aie tle abodes of foimless
brahmas (arpabrahmloka), consisting of four levels: the sphere of
innite sace (aksnancyatna), tle sleie of innite conscious-
ness (viacyatana), the sphere of nothingness (akica-
yatana), and the sphere of neither perception nor non-perception
(nevasa-nsayatana). In these formless realms, the brahmas
have no bodily forms, but are mere radiance endowed with intelli-
gence, and witl mind and mauei. Being foimless witlout mateiial
aggregates, they are invisible. They can neither see, nor hear, nor
appear before the Buddha to listen to the Dhamma. Ordinary beings
who reach this abode will revert to the human world or the devaloka
wlen tleii life-san exiies. Tley deiive no benets, so tlese abodes
of formless brahmas are included in what are known as the eight
unfavourable existences. Beings living in such abodes will miss the
ooituni[ of auaining nibbna. Howevei, tle Noble Ones can
progress on the path of the Dhamma while residing in these abodes.
Sueam-winneis, Once-ietuineis, and Non-ietuineis wlo aie ieboin
in sucl abodes can auain Aialantsli tliougl tle ioei metlod
of contemplation and by practising mindfulness which they have
learnt before, and while living in these abodes they will eventually
Is Hell Pleasurable? 65
auain parinibbna. Of the four formless realms, the sphere of neither
perception nor non-perception is the highest and noblest existence
(bhavagga). Tle clinging mind ooded witl leasuiable sensations
is lilely to ow into tle iealm of tlii[-one abodes beginning nom
tle lowest Avci lell, to tle liglest abode of neitlei eicetion noi
non-eicetion. Because of its tendency to ow into tle ool of
passionate desires, it is called sva in terms of abode. Since, it is
expressed as anassvi according to the verse, it may be stated as
assva. Hence, passionate desire called assva, wlicl tends to diih
along should be dispelled. It is therefore essential to practise
meditation not to let oneself diih towaids any of tle tlii[-one abodes,
witl leasuiable auaclment.
Is Hell Pleasurable?
In this regard, a question may arise. Is it possible for pleasurable
auaclment to desicable existences, to occui, since lell is tle woist
abode among tle tlii[-one dieient iealms of existence, and tle
worlds of hungry ghosts, jealous gods, and animals are obviously
infeiioi and ignoble' Tle answei is quite simle. It is uue tlat a
person who knows hell and how bad it is, will surely have no
yearning for it. However, one who is not aware of hell will become
auacled to it witl assionate desiie. Tlis is evident if consideied in
the light of what had happened to Miuavindala.
At one time, a eison by tle name of Miuavindala leh lis lome
ahei oending lis own motlei veibally and disiesectfully, and was
ioving about lile tle iesent-day youngsteis laying uuant. Wlile
thus roaming about aimlessly, he reached a wharf at a seaport, and
boaided a sli, wlicl latei leh tle oit foi a distant land. Wlen tle
sli got into uouble on tle ligl seas, tle slis ciew believed tleie
must be a vicious eison among tlem wlo lad commiued a seiious
fault. They devised a method of drawing lots by which the vicious
eison could be identied. Miuavindala, laving diawn tle sloit
suaw, was set adiih on a iah. Fiom tlat moment tle sli began to
sail smootlly. Wlile diihing in tle ocean, Miuavindala, by viitue
of meiits deiived nom laving obseived moial iecets in a ievious
existence, reached a palatial mansion, an abode of four female hungry
ghosts. Though they were hungry ghosts, their abode was the results
of mixed merits and demerits. They enjoyed the pleasures of devas
66 A Discourse on the Purbheda Sua
for a period of seven days, and then for the next seven days they had
to enduie vaiious linds of seveie ain and sueiing, similai to tlose
in lell. Ahei aiiiving at tlis abode, Miuavindala was veiy well
looled ahei duiing tle ist seven days. Tlen ahei tle eiiod of
warm reception was over, he was asked by the four hungry ghosts
to continue to stay in that abode and wait for them for seven days
telling lim tlat ahei exiiy of tlat duiation, tley would come bacl
and that in the meantime, they had to leave the place to undergo
toiment in lell. Miuavindala, lowevei, iefused to comly witl tleii
iequest and leh, oating away on tle small iah. Witl lis good
fortune still smiling on him for his virtuous kamma of the past, he
again ieacled tle abode of eiglt lungiy glosts. Ahei a eiiod of
seven days sojouin as in tle foimei case, le leh and lile tlis assed
through the abode of sixteen hungry ghosts, eventually reaching the
abode of tlii[-two lungiy glosts. He ut u at tlat abode foi seven
days as ieviously, and tlen ioceeded nom tleie on lis jouiney.
Finally, he landed on an island of Hell in the sea for having done
wrong, a demeritorious act, to his mother. While he was walking
about on tle island, le found a eison wlose necl was cloed o
by a machine-driven knife. He saw the red blood spilling out
iofusely nom tle necl wlicl lad been cut, and tle eison was
found slouting at tle to of lis voice and ciying biueily in gieat
ain and sueiing.
Wrong Notion of Bad as Being Good
The above sub-heading in the original Burmese version of the
lectuie is a well-lnown ioveib wlicl may be liteially uanslated as
Tle lell of a eiy owei is wiongly conceived as a leavenly ne
owei. Finding tle man being subjected to immense sueiing in
lell, Miuavindala lad a dieient oinion as to wly tle eison was
screaming and yelling despite the fact that he was adorned with an
exuemely beautiful owei on lis lead. He imagined low nice it
would be if le weie to lave tlis big ie owei stucl on lis lead.
Referring to this incident, sages of the past had provided us with a
ioveib: Tle lell of a eiy owei was wiongly conceived as a
leavenly ne owei. He tleiefoie told tle man, Please give me
tlat full-bloom owei on youi necl. Tleieuon, tle man sueiing
in lell enueated lim uutlfully tlus: I could not ossibly dodge tle
The Abode of Hungry Ghosts Also Seems Pleasurable 67
teiiible lnife wlen it is about to fall iiglt on my necl to slice it o.
Tle tling on tle bacl of my necl is not a golden owei but a slai
blade of a machine-driven knife. It is really terrible. Please do not
wisl to suei tlat gieat ain and miseiy. Howevei, Miuavindala
did not believe tle mans woids. He tleiefoie ietoited, My niend,
I lave seen tlat big owei witl my own eyes. Dont tell me lies.
Perhaps the way you have just spoken to me was probably because
you aie unwilling to oei me tlat owei. You must lave woin tlis
big owei on youi lead foi a long time. Miuavindala eisistently
asled tle man to yield to lis iequest and land ovei tle owei to
lim. Tlis ieeated uueiance made tlat condemned man ieect: Tlis
man is driven by awfully bad kamma just like me. It seems that the
time las aiiived foi me to get ieleased nom tle teiiible sueiing in
tlis lell. Tlinling tlus, le conceded, saying. Well, my niend,
since you want tlat owei, you may lave it now. So saying, le
tliew tle automatic lnife to fall onto Miuavindala. Tle moment it
came to rest on the back of his neck, the mechanical device started
to function on its own, cuuing o lis necl. Only tlen, Miuavindala
iealised tlat it was not a golden owei at all, as le lad tlouglt, but
a teiiible cuuing macline witl a slai blade. Now le was lelless
and could not get away nom it. As long as lis bad lamma was not
exhausted, he was cruelly cut by the automatic knife.
Consideiing tlis uagic eisode, it is obvious tlat tlose wlo lave
unwholesome kamma, not knowing that hell is terrible, would
probably think of it as pleasurable. Then also curiously enough,
although one may know what hell really is, when he himself has
become an inmate of lell, le could nd deliglt and leasuie in lis
own existence. One may, on lis own volition, be inclined to nd
happiness though he might even consider hell as undesirable. This
amounts to taking pleasure in the hellish aggregates. It is therefore
cleai enougl tlat leasuiable auaclment to lell itself is caused by
tlis clinging desiie and tlat tle veiy clinging desiie is diihing
towards the hellish aggregates.
The Abode of Hungry Ghosts Also Seems Pleasurable
Some lungiy glosts suei miseiy almost as mucl as tlose in lell.
A lungiy glost also nds existence leasuiable. Since tley aie
indulging in mauimonial aaiis among tleii own lind, tleie is
68 A Discourse on the Purbheda Sua
laidly any doubt tlat tley lave tleii own leasuiable auaclment
to one another who have the same fate and are living a similar
existence. Moreover, among hungry ghosts, there are some known
as Vemnila Petas wlo, because of tle eects of mixed meiits and
demeiits, aie sueiing all day long but enjoying leasuies at niglt
time, oi undeigoing sueiing foi seven days, and tlen becoming
enraptured with pleasurable life during the next seven days,
alternately. When the turn of meritorious kamma comes, they have
a luxurious and pleasurable life as devas do. Therefore, even an
ordinary person who has come across such pleasurable conditions,
would lave deligltful auaclment to sucl a low existence. Jealous
gods are somewhat similar to hungry ghosts.
Animals Also Enjoy Their Own Existences
Among animals, tleie aie diagons of tle Nga woild, wlicl lave
supernormal powers. It was stated that during the lifetime of our
Buddha, a daughter of the king of dragons, named Eialaaua created
herself as a human and then danced while singing a riddle. It was
mentioned that having heard an announcement made by the king
of dragons conveying the news that anybody who could solve the
riddle would be given his daughters hand in marriage, the number
of people who visited the place wishing to get the dragon princess
as a wife, was so large that there was hardly space to stand. In the
Bliidaua Jtala also, mention was made that children were born
of the two parents, the father being a human prince, and the mother,
a dragon princess, and vice-versa. In the Cameyya Jtala, it was
stated tlat tle Bodlisaua, laving yeained foi tle existence of a
dragon, had indeed been reborn as a dragon. In the Vidluia Jtala,
a deva of an infeiioi [e belonging to tle lowest celestial abode, by
tle name of Puala, was said to lave fallen in love witl a female
diagon. He caiiied o a ienowned sage by tle name of Vidluia to
the realm of dragons as prompted by his sweetheart, the female
dragon, and her parents. Hence, it cannot be disputed that one can
be auacted to tle animal lingdom, witl leasuiable auaclment
impelled by desire. People keep dogs as family pets caressing them
witl love and auaclment. In tle same way, otlei linds of animals
aie biouglt u witl aectionate caie and auention. Tlese aie all
leasuiable auaclments.
Animals Also Enjoy Their Own Existences 69
If a person, who moulds his destiny according to the law of
kamma, by force of unwholesome kamma, is reborn as an animal
sucl as a dog, ig, ox, bualo, loise, oi elelant, tlen leasuiable
auaclment to tle lysical self in any lind of existence is bound to
tale lace, wleievei le may be ieboin. Pleasuiable auaclment witl
delight also occurs in the company of those belonging to the same
woildly existence. Tlis can denitely be lnown witl iefeience to
tle Cameyya Jtala. Having seen tle iemailably ligl status and
charming appearance of Campeyya, the king of dragons, who had
come in the guise of a human with all pomp and splendour to pay
ieveience to lis fatlei, tle gieat leimit, tle Bodlisaua was gieatly
enchanted. Accordingly, he had a longing to become the king of
dragons. He was therefore reborn as Campeyya, the king of dragons,
ahei lis deatl. Initially, ahei lis iebiitl in tle new existence, wlen
he found that he possessed the despicable body of a snake, he was
said to be greatly depressed and disappointed. However, no sooner
had he become a dragon amidst the pleasant company of a retinue
of young female dragons in the guise of charming and sprightly
human dancers, singing and dancing to the accompaniment of music,
his dejection and sorrow evaporated as he was dominated by
leasuiable sensations deiived nom tle ageanuy and iejoicing.
Hence, tle iesence of leasuiable auaclment oi clinging to ones
own existence is common to everyone. No further comment is
necessary relating to the pleasurable and luxurious life in the abodes
of luman beings and devas. Even tle lives of bialmas aoid tlem
pleasure and delight in their own way.
Followers of other religions desire such brahma realms under the
false belief that such abodes are paradise, a divine state of supreme
bliss nee nom old age, sueiing, and deatl. Duiing tle lifetime of tle
Buddha, a brahma god by the name of Baka, assumed that his abode
was eteinal, devoid of old age, sueiing, and deatl. He even invited
the Blessed One to his heavenly place with great delight and satisfac-
tion. Without even entertaining such thoughts, some have been
enjoying tleii lives tleie foi laving found lainess witl longevi[.
One of the brahmas, having seen the human beings and devas coming
into being and passing away in so short a time with a brief span of life,
was said to be teaching with eagerness to practise mental development
in order to reach their abode of brahma and to be able to live long, as:
70 A Discourse on the Purbheda Sua
One slould eainestly endeavoui to iactise foi tle auainment of jhna
by which sensual desire can be dispelled similar to a person who
would lave uied in emeigency to ull out tle seai wlicl is ieiced
through and stuck in the vital part of his body at the mouth of the
abdomen, oi to extinguisl tle buining ie on lis lead.
However, a question may arise if pleasurable sensations will occur
in tle Suddlvsa abode wlicl is inlabited only by noble eisons
wlose minds aie uiied. Even in tlis abode, Non-ietuineis not yet
nee nom desiie foi existence nd leasuie in tleii own existences.
Moieovei, oidinaiy eole, Sueam-winneis, Once-ietuineis, and
Non-returners, take delight in the formless brahma realms. In the
formless realms where there is only consciousness without the
material body, being fairly comfortable, some people have thought
of it as nibbna, and ciave foi it.
ra Klma and Udaka Rmaputta
Immediately ahei lis ienunciation of woildly leasuies, tle
Bodlisaua iactised meditation undei tle guidance of tle gieat
leimits ia and Udala leaining tle metlod of iactising jhna,
that these hermits were then practising to reach the heavens of the
sphere of nothingness and the sphere of neither perception nor
non-eicetion, tlinling tlat tlese iealms weie nee nom sueiing.
They were also teaching others with this misconception. The
Bodlisaua, lowevei, was awaie tlat tle aclievement of jhna is not
tle iiglt way to auain nibbna. Tlat is wly le abandoned tlem,
and souglt foi tle uue Dlamma, eventually gaining Enligltenment.
Ahei becoming an Omniscient Buddla, wlen le tlouglt to delivei
lis ist discouise, le came to lnow tliougl lis divine eye tlat tle
two leimits, ia and Udala lad unfoitunately assed away and
had reached the abodes of the aforesaid formless realms, which they
tlouglt of as being nibbna.
Since these heavenly abodes are formless, the inhabitants residing
there cannot listen to discourses. Such abodes have a very long
life-san. Tle life-san in tle iealm of notlingness is six[-tlousand
world cycles, and in the realm of neither perception nor non-perception
it is eigl[-tlousand woild cycles. Ahei tle exiiy of tle iesective
life-span, they will die, and revert to the human world. However, by
then the Buddhas dispensation will have long since faded out. So the
Likely to Dri Up to Maturi Knowledge 71
auainment of tle Patl, its Fiuition, and nibbna is iemote nom tlem.
Tle Blessed One tleiefoie said tlat it was a uemendous loss foi tlem.
In view of these facts, if spoken of in terms of abodes, craving with
leasuiable desiies is lilely to diih nom tle lowest abode of Avci u
to tle liglest existence. Tleiefoie, to ievent diihing in tle cuiient
of existence, insight meditation must be practiced.
Likely to Drift Up to Maturity Knowledge
Tlis ciaving, accoiding to tle natuie of Dlamma, tends to diih
iiglt u until tle stage of matuii[ lnowledge. Looling at it nom
the aspect of phenomena, it clings with delight to all phenomena
within the domain of sensual pleasures. It grasps at realms of form
and foimless iealms witl tle lo and viituous qualities of jhna.
Tlat is to say tlat ciaving continues witl deliglt and auaclment
iiglt u to matuii[ lnowledge, wlicl occuis close to tle auainment
of the Noble Path. It also tends towards and holds onto all pleasurable
sensations that arise at every moment of seeing, hearing, contacting,
and knowing. One who is practising to gain form and formless jhnas,
las a desiie foi tleii aclievement. Moieovei, one continues to nd
leasuie witl clinging auaclment in jhna when it is achieved.
One who is practising insight meditation eagerly expects to gain
good concenuation befoie concenuation becomes suong. Tlen, wlen
mental uanquili[ becomes stable, leasuiable sensations associated
witl concenuation occui. Again, wlile tle owei of contemlation
and noting is still weal, one wisles to suengtlen it. Wlen it becomes
suengtlened, one is lay witl joy and auaclment to wlat is good.
One wlo is not yet able to distinguisl between mind and mauei is
eager to know their distinctive features. When it is known, one takes
delight and pleasure in the knowing-mind. One then inclines to know
the characteristics of impermanence, etc., and when appreciated as
sucl, one is gieatly satised witl tlis insiglt lnowledge duiing tle
continual process of contemplating and noting. At the stage of arising
and passing away (udayabbaya-a), when brilliant light or radiance
aie found oi visualized, one is lilely to become exuemely satised
witl iatuie, uanquili[, bliss, and condence in iesect of tlis
insight knowledge, which occurs with great speed.
Biiey stated, wlen ieacling tle stage of equanimi[ about
formations, all sensations that need be contemplated and noted will
72 A Discourse on the Purbheda Sua
aeai one ahei anotlei automatically witlout maling any secial
eoit. Sensations tlat may occui will be automatically iealised witl
ease and comfoit witlout exeition. Tlis ne iealisation witl
awaieness will continue foi one oi two louis oi moie at a suetcl
without losing momentum. This progressive insight gained by
contemlation will also be looled uon witl leasuiable auaclment.
Wlen tlis lnowledge of equanimi[ about foimations becomes fully
suengtlened, all noting and awaieness will tale lace in an
accelerated motion, and will be found pleasant in its own peculiar
way. This is known as insight leading to emergence (vuhnagmini
a), which also may be found pleasurable. Noting will then
becomes fast, and while insight knowledge is continuously occurring,
consciousness will aeai inclined towaids nibbna wleie all mental
and physical formations cease. This realisation and mental inclination
will bring about the knowledge of the Path and its Fruition, which
will move towaids tle exeiience of nibbna. In tlis way, atl and
nuition consciousness glimses nibbna. Tleieahei, lnowledge of
reviewing (paccavekkhaa-a) occurs.
Among what has so happened, the nature of the mind that inclines
towaids nibbna is matuii[ lnowledge. Ahei ieecting on it witl
tle lnowledge of ieviewing, leasuiable auaclment to matuii[
lnowledge can also tale lace. Ahei tlat, nibbna wleie all
foimations cease and tle consciousness of tle atl and nuition
that realise cessation, are not obvious as being pleasurable. Only the
natuie of cessation is cleaily lnown. Hence, no leasuiable auacl-
ment to tle atl, its nuition, and nibbna can aiise. Pleasuiable
auaclment can only laen u to tle eailiei stage of matuii[
knowledge. That is the why it has been stated that craving desires
diih u to matuii[ lnowledge.
Resembles a Wealth-conscious Person
Without being well-accomplished in Dhamma by personally
iactising meditation, some may tall witl ego oi conceit. Tley oei
advice not to get involved in any kind of sense-pleasures and not to
crave for anything pleasurable. This kind of talk may be considered
valuable if made by a credible person at the right time. However, if
one who talks in that way is a person without any dependable
knowledge of the Dhamma by which he can aspire to be reborn in a
Any Kind of Merit Should Be Cultivated 73
happy condition such as the world of human beings or devas, it
would be highly improper. Furthermore, if he himself is still clinging
to uivial leasuies of life, it will be inaioiiate foi lim to tall lile
tlat. Some may slandei otleis, ciiticising, nding fault, and disai-
aging contemplation and noting of all phenomena arising at the six
sense-doois aie meie uanquili[. Sucl deiogatoiy seecl miglt be
due to ignoiance iegaiding tle distinguisling featuies of uanquili[
and insight. It may also be due to impudence, not knowing that
uanquili[ meditation is a fundamental exeicise iactised by tle
Buddlas and Noble Ones. Sucl eole tall witl vani[, tlinling
highly of themselves without any basic knowledge of the Dhamma.
They may be likened to a person who assumes himself as a man of
substance witlout ossessing any wealtl oi ioei[ and also
witlout tle abili[ to conduct any business enteiiise consideiing
tle ventuie as one below lis digni[ and nancial standing.
Any Kind of Merit Should Be Cultivated
Any lind of meiitoiious deed tlat will lead to nibbna is
something worth doing, and needs to be cultivated. None of the texts
indicate that the method of contemplating and noting every phenom-
enon aiising nom tle six sense-doois is uanquili[ meditation. It is
only mentioned as amounting to insight meditation.
Not to enjoy pleasure and yearn for it is easier said then done.
Fiom tle iactical oint of view, it is exuemely dicult to iesuain
oneself nom enjoyment. It is because tle delement of ciaving, wlicl
is susceptible to enjoyment and inclined to generate passionate
desiies, and is lilely to diih along witl deligltful sensations u to
the highest realm of existence if described in terms of abodes, and
u to matuii[ lnowledge, witl iefeience to tle Dlamma. As sucl,
in regard to one who has practised meditation to achieve jhna,
ciaving and auaclment to sucl an aclievement, wlicl aiose befoie
tlat auainment, can occui. Ahei tle auainment of jhna, the meditator
again takes pleasure in what has been achieved. As regards a
meditator indulging in the practice of insight, the mind is not at rest
oi uanquil at tle initial stage. It is mixed u witl tle ve lindiances
to tle iogiess of concenuation. Tle mind is tlen still olluted. So
tle meditatoi is eagei gain uii[ of mind and concenuation. He oi
sle also wisles to male good iogiess in noting witl seieni[,
74 A Discourse on the Purbheda Sua
witlout tle mind going asuay. Tlen again, wlen noting can be done
vigoiously and eectively witl a calm mind, le oi sle nds is
delighted with being able to note thoroughly and satisfactorily. While
contemlating, tle mind iemains calm and xed, continually
dwelling on the objects that ought to be noted, without wandering
and iuing. Tle object tlat is noted clange constantly, but tle mind
that is noting remains stable. The mind is calm and steady without
deviating nom tle oint to wlicl it is diiected. Tlis is called
momentaiy concenuation foi insiglt (vipassan-khaika-samdhi). It
is similai to access concenuation (upacra samdhi) obtained through
uanquili[ meditation. Hence, it is to be called uii[ of mind (cia
visuddhi). Wlen tle mind becomes uiied and suengtlened duiing
the process of noting, the body and mind, are distinguished. It
becomes clear that the sense-object that is noted is one thing, and the
knowing mind is another. This means that analytical knowledge of
body and mind (nma-rpa-pariccheda-a) occurs, and the two
distinctive features are clearly known in the act of noting. Then
satisfaction arises regarding the insight that is gained.
As one proceeds with contemplating and noting, awareness
becomes clear that phenomena are merely arising and passing away
in an instant being goveined by tle law of cause and eect, and tlat
everything is impermanent, unsatisfactory, and unreliable. In the
process of contemplating and noting, realisation comes with satisfac-
tion that all these are mere natural phenomena without any self or
living enti[. Biilliant liglts will also be visualized, and botl body
and mind will be pervaded with intense joy, happiness, and rapture.
These experiences are also regarded as delightful. All such feelings
must also be contemlated, noted, and tlen iejected. Ahei iejecting
them, if contemplation and noting is carried on, insight will deepen,
leading to the knowledge of dissolution (bhaga-a) regarding
every object of awareness, and the awareness itself at every moment
of noting. In brief, if further contemplation is made, insight will
giadually develo iiglt u to lnowledge of equanimi[ about
formations (sakhrupekkha-a). How this knowledge arises will
be explained at length later. On reaching this stage, noting becomes
veiy easy, smootl, and gentle witlout maling any secial eoit,
with awareness occurring spontaneously and incessantly. This
constant awareness is also appreciated by the meditator with delight.
Maturi Knowledge Can Be Pleasurable 75
Maturity Knowledge Can Be Pleasurable
If the pleasurable sensations that have arisen have been rejected,
and if contemplating and noting is continuous, insight will progress
to a stage where the Noble Path can be achieved. On reaching this
stage, noting accompanied by awareness will automatically become
accelerated. While becoming aware in this way, the insight knowl-
edge inclines towards the sensation of formations. This is the stage
of insiglt called matuii[ lnowledge. Tle mind inclines in tle way
stated and ows into tle cessation of foimations. Tlis iealisation is
the Path and its Fruition. At that moment, there is no chance for
leasuiable auaclment oi ciaving to aiise. Tle aiising of atl and
nuition lnowledge (magga-phala a), wlicl lave eneuated into
tle natuie of cessation does not also aoid any ooituni[ to tlinl
of any pleasurable condition. As such, there cannot be any pleasur-
able auaclment to tlose Dlammas conditioning tle Patl, its Fiuition,
and nibbna. Howevei, tle mind tlat las become veiy active and
has arisen earlier with insight towards the cessation known as
matuii[ lnowledge, may be iegaided as leasuiable if and wlen
ieection is made ieuosectively. Tleie can also be exectations
before realisation of these insight knowledges. For this reason, it has
been stated tlat, accoiding to Dlamma, tlis leasuiable auaclment
of ciaving, can ow iiglt u to matuii[ lnowledge.
Wlat las now been tauglt desciibes tle way in wlicl tle ood
of ciaving diihs into tle cuiient of leasuiable sensations, witl
deliglt. Tlese delements oi laimful ciavings aie indeed uuly awful.
Tleiefoie do not eimit tlis ciaving to diih along and to aiise. To
ievent it nom diihing and aiising, all sensations tlat occui slould
be continuously contemplated and noted without any break. If
contemplation is done continuously, since any object will vanish
immediately ahei it is seen, tle iealisation will dawn tlat it is
impermanent (anicca), unsatisfactory (dukkha) and not-self (anaa).
Similaily, it will be uuly iealised as sucl at tle moment of leaiing,
smelling, tasting, touching, and knowing. Hence, nothing will be
found to be leasuiable. It is only because of ones own inabili[ to
contemlate and note, and to lnow tle uutl, tlat sensations aiising
nom tle six sense-bases aie eiioneously tlouglt of as being
leasuiable. If so consideied as leasuiable, sueiing will follow in
uain witl woiiy and anxie[ ovei all of tlese sensations.
76 A Discourse on the Purbheda Sua
Gestation for Seven Years and Seven Days
During the life-time of the Buddha, a lady by the name of
Suavs, belonging to a ioyal family was iegnant foi seven yeais
instead of the usual period of nine or ten months, as the result of an
unwholesome deed done in a previous life. During labour, she had
to enduie gieat ain and sueiing foi seven days continuously befoie
giving birth to a son. The child was a prodigy who was later to
become an eminent eldei Veneiable Svali. In one of tleii ievious
existences, these two were the queen and son of the king of Benares.
At that time the king of Kosala invaded the kingdom of Benares, and
ahei lis annexation of tlat counuy, le ut tle ling of Benaies to
deatl. Tle Queen, lowevei, was made one of lis wives. Hei son ed,
and ahei iallying a migl[ aimed foice, advanced towaids Benaies
in an auemt to ieoccuy it. Taling advice nom lis motlei, le laid
siege to tle ci[ and sent a message to tle ling of Kosala asling
wletlei le would suiiendei oi glt a baule. Tle ling of Kosala,
lowevei, would neitlei suiiendei noi glt. Tle citizens, being able
to biing food and otlei sulies into tle ci[ tliougl a small gate
in tle ci[ wall, weie quite at ease. On ieceit of fuitlei advice nom
lis motlei, tle iince blocled all of tle ci[ gates, laige and small.
Ahei seven days siege, tle citizens ievolted and lilled tle ling.
Tleieahei, tley ioclaimed tle young iince as tleii monaicl. Foi
tlis evil deed in laying siege to tle ci[, tle iince lad to suei in
lell foi innumeiable yeais. In lis nal existence, le lad to iemain
in his mothers womb for seven years. Moreover, for having closed
all tle gas in tle ci[ wall foi seven days witlout leaving any
loo-lole, le lad to enduie immense sueiing foi seven days at tle
time of lis biitl as a iesult of lis ast bad lamma. Tle eect of
unwlolesome lamma is uuly teiiible!
As a mark of honour for having given birth to a healthy son, a
ceiemony was leld by oeiing alms food to tle Buddla and lis
disciles. On tlat occasion, Veneiable Siiuua becloned tle infant
prince to come nearer to him and spoke to him. Although this child
was newly born, he was seven years old. Therefore, he was able to
understand what was said. Not only that, he could already speak
and wall. Veneiable Siiuua asled tle young clild, How aie you
son' Did you suei ain and miseiy staying so long in youi motleis
womb' Was it not teiiible' Svali ielied, Yes, Veneiable sii. It was
Deceiving by Pretending to Be Pleasant 77
indeed teiiible. Having leaid lei sons iely, Suavs was
overjoyed and thought, My son is outstanding. Just imagine, he can
ably answer on the Dhamma even to an eminent elder like Venerable
Siiuua. At tlis oint, tle Blessed One asled, My deai daugltei
Suavs, aie you willing to lave anotlei son lile Svali, if it weie
ossible' Suavs ielied, Yes, Veneiable sii! I wisl I could lave
seven lile lim. Heaiing lei iely, tle Buddla uueied tlis veise:
Asta starpena, piyarpena appiya. Dukkha
sukhassa rpena, pamaa mativaati.
Anything that is neither good (asta) nor delightful
(appiya), seeming to be good (starpena) and delight-
ful (piyarpena), makes a heedless person (pamaa)
suei immensely (ativaati).
Deceiving by Pretending to Be Pleasant
In this regard, the word heedless does not mean not being
conscious of something. It means becoming careless without the
mindfulness usually acquired by meditators who are contemplating
and noting with awareness. Such a heedless person is said to be
ieoccuied witl uivial maueis tlat seem leasuiable. It is lile an
imposter practising deception on a simple person. Do you understand
tlis oint' Suavs lad undeigone a gieat deal of sueiing foi
seven yeais to get a son, and lad to suei ain foi seven days duiing
laboui, yet sle still wanted sucl a son foi wlom sle lad to suei so
much. This is evidence of the fact that she had found pleasure in
wlat was actually sueiing, because of lei ignoiance of tle noble
Dhamma. This shows that what is unpleasant has been deceiving
undei tle guise of being leasant. Wlom does it ill-ueat' Tle answei
is tlat it ill-ueats a leedless eison. Tle question tlen aiises low
one slould ioeily ieect oi beai in mind. Reection slould be
made with mindfulness bearing in mind that all these unsatisfactory
tlings aie, in fact, suessful, ainful and sueiing. Tle cause leading
to sucl sueiing slould also be ieected uon and fully iealised.
From the worldly point of view, one who is lazy and negligent in
connection witl business maueis and livelilood, and loes to
succeed, witlout eoit oi taling caie, is leedless. It may be said tlat
he or she has no wisdom regarding the results to be expected. Such
a simple person can easily become a victim to unscrupulous swindlers.
78 A Discourse on the Purbheda Sua
From the Dhamma point of view, one is heedless and lacking
insiglt, oveiwlelmed by tle desiie to gain ioseii[ in tlis iesent
existence without thinking about merits and demerits for future
existences in sasia. Sensual leasuies, wlicl last only foi tle
duration of this life-time, under the guise of having great value, will
swindle a heedless person. A heedless person will be unaware of the
deception until on the threshold of death. To others, realisation comes
only in tle next existence ahei deatl.
Kammic Effects Known after Death
In tle counuy of Suiaula duiing tle time of King Dlamma Asola,
there lived a general by the name of Nandaka. He believed in the
false docuine tlat tleie was no iesult of lamma, and no futuie
existences. Hence, his personal endeavours were limited to the extent
of deiiving woildly benets duiing lis life-time. Wlen le assed
away, he became a hungry ghost (peta) witlin tle connes of a foiest
named Vindly. Tlen only le came to iealise eisonally tlat tleie
ieally exists tle law of lamma witl its causes and eects, and futuie
existences ahei deatl, and tlat le lad been swindled by woitlless
things which, in fact, should not have been regarded as pleasurable.
Wlile le was ieminiscing about tle ast and ieecting on lis iesent
existence, lis daugltei Uuai was maling a libation ahei lei
donation in oeiing food and diinling-watei to tle Sagla. Sle
iayed foi lim to slaie in tle meiits. Ahei saying Sdhu to appreciate
the merits shared by his daughter, he immediately received food and
other comestibles, such as might be available to devas, to his hearts
content. Tle benets so deiived made lim all tle moie convinced
that he had wrongly accepted a false belief in his previous existence.
He iealised tlat le lad been a victim of naud in lis ievious existence.
Essential Not to Forget
Wlat is essential is not to foiget about maueis conceining sasia.
It means to say that all vices and unwholesome mental states should
be avoided to gain real happiness and to minimise misery throughout
future existences. Meritorious deeds and wholesome mental states
should be cultivated as far as possible. This is the main point. If this
is done, a person may be said to be always alert and heedful relating
to tle cycle of existence. In aiticulai, wlat is most signicant is not
Suering om the Viewpoint of Insight 79
to foiget to escae nom tle wliilool in tle dee ocean of sasia.
The way to escape is to be always mindful of the continuous arising
and dissolution of mind and mauei occuiiing witlin, by contemlat-
ing and noting. This is all that need to be done. If one is unable to
contemlate and note as stated above, tle continuous ux of mind
and mauei will be iegaided as good and leasuiable. Pleasuiable
sensations will occui nom tle seeing, leaiing, smelling, tasting,
touching, and knowing.
All natural phenomena will be regarded as pleasurable, then
sueiing will aiise nom tlese leasuiable sensations in tle iesent
existence. If, under unfavourable circumstances, one goes down to
tle lowei iealms, miseiy will ensue. Tlis is tle ciuel ueatment given
by things which are, in fact, not pleasurable. If mindfulness is
maintained by incessantly contemplating and noting, mind and
mauei will be lnown by tleii uue claiacteiistics as imeimanent,
unsatisfactory, and not-self. If realised as such, there will be no
sueiing duiing tle iesent life-time because of sucl sensations.
Neitlei will one be ielegate to lell in tle iounds of sasia. If
circumstances permit, the special dhamma of the Noble Path can be
achieved in the course of contemplating and noting. If the Path is
gained, one will be fully libeiated nom tle lowei iealms. Tleiefoie,
emphasis is laid on the importance of heedfulness, and on the need
to exeicise vigilance so tlat uivial maueis, wlicl do not deseive to
be regarded as pleasurable, cannot possibly deceive you.
The verse says further: Any sense-object that is not delightful
(appiya), seeming to be delightful (piyarpena), makes a heedless
person (pamaa) suei immensely (ativaati).
Suffering from the Viewpoint of Insight
Though a sense-object is not delightful, it pretends to be, arousing
love, wlicl ciuelly causes one to suei. Tlese aie tle tlings oi objects
that people see, hear, smell, taste, touch, and know. Seen with the
naked eye, it would seem as if the visual object is a male or female
being, he or she, which is perceived with a misleading notion as
deligltful and fascinating. Tlat is wly eole lanlei ahei tlese
ostensibly deligltful tlings. Looled at nom tle oint of view of
insight knowledge, they are found to be mere natural phenomena
of mind and mauei, wlicl aie continually aiising and disaeaiing,
80 A Discourse on the Purbheda Sua
and are impermanent, unsatisfactory, and not-self. With insight, they
will be eiceived as detestable and teiiible. If tle uutl is iealised as
it uuly is, tlese sensations will lave no owei to deceive.
It was also stated as dukkha sukhassa rpena. The meaning of
this is that all painful and unsatisfactory phenomena appear to be
pleasant and a source of happiness. They cruelly deceive a heedless
and unwary person. In fact, all animate or inanimate things that
eole encountei, give iise to ain and sueiing, wlicl is tle Tiutl
of Sueiing (dukkha sacc), nom tle viewoint of a Noble One, wlo
eiceives tlem in tleii uue liglt witl tle eye of wisdom. At eveiy
moment of seeing with the eye-base, all these are found to be
ceaselessly arising and vanishing, and are therefore miserable.
Similar perceptions occurs at every moment of hearing, smelling,
tasting, touching, and knowing. However, to those who are unable
to contemplate and note, due to being heedless and lacking insight,
these miseries seem to be pleasurable and delightful. Due to this
decetion, woildlings always ciave foi tlings, uivial oi not so uivial,
witl leasuie and deliglt, loing tlat tley would one day nd ieal
lainess. Tlis cleaily slows tlat wlat is ieally sueiing, is ciuelly
deceiving by pretending to be objects of pleasure and joy. It is,
therefore, vital to diligently contemplate and note these unsatisfac-
toiy lenomena eveiy time tley aiise and disaeai. On auaining
Arahantship, one will become always mindful without any heedless-
ness, so no unsatisfactory phenomenon can deceive him or her.
An ordinary worldling who practises insight meditation will be
beuei o to tle extent of being able to contemlate and note witl
mindfulness. The statement that a thing is not really pleasurable as
mentioned in the verse, conveys the same sense as pleasurable things
(stiyesu), as stated in tlis Puibleda Suua. Hence, caie slould be
talen not to allow ones mind to ow into leasuiable sensations. If
leasuiable auaclment occuis to tlose wlo cannot iactise insiglt
meditation, tley slould tale caie not to go to exuemes. An insiglt
meditator must continuously contemplate and note all occurrences
aiising out of tle six sense-doois to ievent limself diihing towaids
leasuiable conditions. If leasuiable auaclment occuis, it slould
be rejected by contemplating and noting. The process of rejection
should continued relentlessly by contemplating and noting until
auaining tle Noble Patl, since it las been stated tlat leasuiable
Not Pued Up with Conceit 81
conditions diih u to tle stage of matuii[ lnowledge (goabh a).
If rejection is done in the way stated, knowledge of the path will
ultimately be ieacled. Tle mouo las, tleiefoie, been coucled as:
Not diihing into tle cuiient of leasuiable sensations,
with pride dispelled and gentleness maintained, gaining
wisdom, incredulous, cravings detached by clearing
away, tlese six auibutes aie lis gloiious aiiay.
Accoiding to tlis mouo, a sage in wlom delements lave become
extinct, is endowed witl tle six noble auibutes. Tle ist auibute:
Not diihing not into tle cuiient of leasuiable sensations las
already been explained.
Not Puffed Up with Conceit
Tle next auibute is: One slould not be aiiogant and laugl[
with excessive conceit (atimne ca no yuto), beliuling otleis and
iegaiding tlem as unwoitly of auention. It is imoitant not to
undeiestimate otleis in eitlei woildly aaiis oi siiitual maueis.
Low estimation of a eison in iesect of woildly aaiis may iefei
to aientage, nancial standing, oi education. Do not disaiage a
person in any way, since you may be mistaken. By holding a low
opinion of a person who really deserves respect, one may get into
uouble. I will ielate a stoiy in connection witl tlis.
During the Buddhas life-time, King Pasenadi of Kosala daily
invited ve-lundied monls foi alms. Tle Sagla led by Veneiable
nanda acceted tle oeiing of alms. Tle ling limself tool tle lead
in serving meals for a period of seven days in succession. For the
remaining days, however, the king was unable to do so personally,
but le failed to delegate otleis to eifoim lis du[. Witlout secic
orders, no one dared to carry out what should be done, the serving
of meals being in the kings palace. So, not even seating arrangements
were made to receive the monks. A number of the invited monks
tleiefoie leh, due to not being iovided witl seats. On tle following
day, a similai situation ievailed and moie of tle monls leh. On tle
tliid day, only Veneiable nanda was leh alone at tle lace of
oeiing, tle iest of tle monls laving deaited. Veneiable nanda
iemained out of iegaid foi tle faitl and geneiosi[ of tle benefactoi.
Tlis unsatisfactoiy state of aaiis was witnessed by tle ling limself
82 A Discourse on the Purbheda Sua
when he came over to the place personally. Finding Venerable
nanda alone, and all disles of iice and cuiiy being wasted, tle ling
felt very sorry and upset. He therefore, proceeded to the Buddha to
whom he respectfully asked, Venerable sir! I extended my invitation
to ve-lundied monls to lonoui me witl tleii iesence at my alace
foi alms. Howevei, only Veneiable nanda came. He asled wly
the other monks had failed to visit his place in response to his request.
Nine Qualities of a Good Benefactor
The Blessed One replied: Oh, king! My disciples have probably
failed to visit your palace due to not being familiar with you. Then
the Buddha said: The monks should not associate with a benefactor
who does not possess nine qualities. The Buddha then taught that
monks should only visit a benefactors house and sit down there if
the benefactor is endowed with nine qualities:
who though fully provided with delicious meals and good medicines
by the king of Benares who was not familiar with him, had become
sick to the point of death, but regained his normal health within a
few days ahei ahei ietuining to stay witl lis intimate disciles, botl
lay suoiteis and ascetics, laving been iovided witl wild nuits.
The Pride of the Sakyans
It tlus occuiied to tle ling tlat le slould uy to get well-acquainted
witl tle Sagla. He souglt to male limself ielated by maiiiage to
the Sakyans. He therefore sent his emissaries to ask for a daughter of
as: Sahehi
satipahne hi samanngato, which means accomplishment is
aclieved witl gentle mindfulness. Tle mouo says: Not owing
into tle sueam of leasuiable sensations, witl iide diselled and
gentleness maintained, gaining wisdom ...
Ready Wit
Ahei gentleness comes ieective lnowledge witl wlicl a eison
should be equipped. In connection with learning, one should have
quick comprehension or ready wit (paibhna). One should also
possess intelligence and be able to quickly comprehend the Dhamma
connected with practical meditation exercises. Regards any problem
that is posed, one must be able to reply intelligently with presence
of mind. Relating to learning, it would manifest in a person who is
lnowledgeable in tle Pi texts, Commentaiies, and Subcommentai-
ies as knowing readily what should be said next when delivering a
lecture. To a person who systematically practises insight with
diligence, this ready wit is likely to occur, even without scriptural
learning. One who has practiced meditation will readily grasp the
iofound meaning of tle Dlamma ielating to mind and mauei oi
stages of insight. One may easily and deeply appreciate though the
teacher has made a mere mention of the gist of the Dhamma.
Truly Learned Only after Meditating
Those who have already practised insight meditation will easily
understand the meaning of the scriptural texts just by reading them.
Whatever was not properly understood before, practising insight
meditation, will perhaps be understood clearly. A great teacher once
stated that he had passed his examinations on scriptures with credit
and that he had also taught others. He then considered himself as
being uuly leained. Howevei, it was found to be wiong, simly
Nd.1.234.
Analytical Knowledge of Body and Mind 89
because the philosophical aspect of the Dhamma which had not been
fully giased befoie was vividly comielended only ahei le lad
iactised meditation. It is uue and coiiect. Tlis comielension of
the deeper meaning of the Dhamma is the knowledge of ready wit
(paibhna a), which is achieved through insight meditation. This
lnowledge becomes moie obvious to tlose wlo lave meditated ahei
having studied the Dhamma. This knowledge is distinctive because
it is not book knowledge. What has been stated above is how this
knowledge occurs in relation to learning.
Theoretically Easy but Practically Difficult
In connection with the practise of insight meditation, the way of
gaining ready wit is that it would easily arise in the minds of those
meditatois wlat is feasible if tley just ieect about tle iactice. Tle
abili[ to undeistand tle texts ielating to iactice is tle quali[ of
ready wit connected with practice. As regards practical realisation
(paiveda), it will be clearly realised by one who has practised
meditation. This means that the natural phenomena of mind and
mauei can easily be exlained in a tleoietical way. Howevei, it is
not so easy to aieciate nom tle iactical oint of view. In fact, it
is exuemely dicult. One wlo las iactised meditation seiiously
will lnow tle uue natuie of mind and mauei witl diiect insiglt,
which is hard to perceive and understand. At every moment of noting
it will be lnown tlat mauei wlicl is tle sense-object noted and
iealised is quite dieient nom tle lnowing mind.
Analytical Knowledge of Body and Mind
Accoiding to tle texts, mauei (rpa) consists of the elements of
earth (pathav), water (po), ie (tejo), air (vyo), and so on, a total of
twen[-eiglt foims of iimaiy and deiived mauei. Common mind
consisting of eigl[-one linds of consciousness (cia), together with
-two mental factois (cetasik), is mentali[ (nma). All of these
constitute the body and mind of an individual an aggregate of
material elements and properties (rpa) and mental aggregates (nma).
It has to be mentioned arithmetically to emphasise the fact that there
aie only two categoiies, namely mind and mauei, found in tle
Buddhist texts. However, not all of these are present in a person.
Merely knowing as such is not analytical knowledge of body and
90 A Discourse on the Purbheda Sua
mind. This knowledge is only perception (sa). Consider this: of
tle abovementioned twen[-eiglt linds of mauei, a man las no
element of feminini[. A woman las no element of masculini[. Tlen,
of tle eigl[-one [es of consciousness, one wlo las not auained
jhna will have no consciousness of the formless realms or the realms
of form. Only the Arahants have functional consciousness (kiriya)
oidinaiy eole lave no sucl mental facul[. Tleiefoie, could tlis
be the real personal knowledge that knows the Dhamma or condi-
tions wlicl do not abide in ones own eisonali[' No, it cannot
possibly be. It is merely the knowledge of perception.
Even the Illiterate Can Realise the Dhamma
People who are now meditating, although they may not be learned,
or unable even to read and write, can know the distinctive features
of mind and mauei tliougl diiect eisonal insiglt. Eveiy time it is
contemplated and noted, it will be realised that there are only two
linds of lenomena: mauei, wlicl is tle object to be lnown, and
the mind that knows. A similar realisation will occur whenever seeing,
hearing, smelling, or tasting occurs. Touching has a very wide scope.
All acts of bending, suetcling, walling, standing, siuing, lying down,
moving, and changing the postures are included. When bending and
suetcling, tle mind tlat intends to bend oi suetcl is one tling, tle
acts of bending and suetcling aie anotlei, and tle noting mind is
sometling else. It can be dieientiated and cleaily lnown. Tle same
realisation takes place when walking and so on. Imagining and
knowing, as well as noting and awareness are mind, which has the
facul[ of lnowing. Moving and stiness aie mauei, wlicl las no
consciousness. Tle aiising lenomena of mind and mauei in aiis
combined together are vividly known by personal realisation.
How to Know Arising and Dissolution
Some teachers say to contemplate on arising and dissolution
without having had any personal experience of the realisation of the
uansient natuie of mauei and mind. Tley aie simly contemlating
by uueiing veibally oi mentally witlout tle facul[ of eicetion.
This is quite unnatural. A meditator who is continually contemplating
and noting will eiceive mind and mauei at eveiy moment of tleii
arising, and will become aware of them both at the beginning of their
How to Know Arising and Dissolution 91
aiising, and wlen concenuation becomes matuie, will be awaie tlat
their dissolution follows immediately. For instance, when painful
sensation occuis, wlile noting ainful, ainful witl xed concenua-
tion, the painful sensations will clearly be found to arise and
disappear, falling away at each moment. Such occurrences will be
revealed to the minds eye as if they are known and felt by ones hands
witlout needing to uuei a woid. Similaily, joy (pti) and uanquilli[
(passaddhi) are rarely appreciated by mere book-knowledge. However,
on reaching the knowledge of arising and passing away (udayabbaya-
a), a meditatoi will denitely iealise joy and uanquilli[ since
they occur conspicuously. Moreover, the mental state of evenmind-
edness (taamajjhaat) can hardly be known by mere book-knowl-
edge. This will, however, be known automatically when the stages
of aiising and assing away and lnowledge of equanimi[ about
formations (sakhrupekkh-a) are reached.
On reaching those stages, these will be clearly found equally
balanced, and on auaining tle lnowledge of equanimi[ all sensa-
tions will be lnown and iealised witlout secial eoit as tley occui
spontaneously, and that awareness of noting becomes obvious on its
own as it occurs automatically. At that moment, the sensation that
is known and the knowing mind, while in the process of knowing
and disappearing, will be found to be incessantly arising and
vanishing. Hence, their inherent nature of impermanence (anicca),
is exuemely obvious. Similaily, it will be cleaily manifested tlat tley
are inherently unsatisfactory (dukkha), and not-self (anaa). Having
eisonally iealised witl claii[ and witlout ambigui[ in tle couise
of contemplating and noting, the three characteristics of phenomena
will be cleaily eiceived tliougl lnowledge wlen ieected uon
even wlile taling a biief iesite nom meditation. Also, if contem-
plated and noted, the usual insight knowledge will be gained. One
who has reached the stage of the cessation of formations, would
recall such cessation while contemplating and noting. If later
ieecting on wlat las alieady been aclieved, iealisation will tale
place as before. This quick and easy revival of his comprehension of
tle natuie of Dlamma eveiy time le ieects is tle auibute of tle
ready wit relating to realisation (paivedha).
The knowledge of ready wit regarding questions on scriptures
will readily come into the mind of a person who has taken a course
92 A Discourse on the Purbheda Sua
of lessons to be able to tackle the questions relating to learning. In
the same way, one who is accomplished with the knowledge of insight
meditation will have a ready wit to deal with the questions relating
to practice. These are the qualities of ready wit in so far as questions
are concerned. One should be accomplished with the three kinds of
ieady wit as stated just now. Tleiefoie, tle mouo says as follows:
Not owing into tle sueam of leasuiable sensations, witl iide
dispelled and gentleness maintained, gaining wisdom ...
Not Being Credulous
In the sixth verse it states: Na saddho na virajjati. This means:
no faith has arisen because others have stated with a mistaken view
is ready wit. If that is so, it would have amounted to saying that there
is no faith. In fact, it means to say that one should be accomplished
witl wisdom ahei eisonal iealisation of tle Dlamma and not just
by blindly believing what others say. The expression na saddho if
liteially uanslated, conveys tle meaning of not laving faitl. It las
been tauglt tlus, to dieientiate between believing in wlat otleis
have said and personal realisation or knowledge. If one has no
knowledge of ones own, one will believe what others say. To put it
in another way, if it is known and realised personally, it will not be
necessary to believe what others have said. The termna saddho has
been used in the verse to make this clear.
Knowing Is More Noble than Believing
To give an example: even among people in Burma, those who
have not been to the Shwedagon pagoda will have to believe by
remembering what others have said in connection with the said
shrine. If they have personally visited the Shwedagon pagoda and
observed it closely, it will be unnecessary to take it for granted what
otleis lave told tlem is uue. In tle same way, a eison wlo las no
eisonal iealisation of insiglt conceining tle atl, its nuition, and
nibbna slould believe wlat otleis would teacl accoiding to tle
scriptures. It is similar to the case of people who believe in the
existence of satellites launched into space by rockets though they
have not personally seen them with their own eyes.
One wlo las eisonally discoveied and iealised tle uutls
ielating to insiglt, tle atl, its nuition, and nibbna does not accet
Knowing Is More Noble Than Believing 93
mere hearsay. It is belief through personal achievement and realisa-
tion. Tlis is not believing otleis, but lnowing tle uutl. Tle Blessed
One asled Veneiable Siiuua, Siiuua! Do you believe tlat by
develoing tle facul[ of faitl (saddhindriya), one will reach the the
ultimate goal of deatlless nibbna' Veneiable Siiuua answeied,
Venerable sir, in this regard, I dont believe the word of the Buddha.
Oidinaiy monls wlo leaid tlis answei misjudged Siiuua. Tley
imagined tlat Veneiable Siiuua being a Bialmin, belonging to
tle Bialma caste, lad not yet gained faitl in tle Blessed One. It
would aeai justiable to tlinl so. Tlose wlo lave a bias towaids
tle docuine of tle Bialmins, do not believe oi lave faitl in tle
Dhamma as taught by the Buddha. It was therefore reasonable to
tlinl so, foi tle simle ieason tlat Veneiable Siiuua belonged to
tle Bialmin caste. Wlat it ieally meant was tlat Veneiable Siiuua
lad eisonally iealised tle fact tlat nibbna could be auained by
developing faith. Therefore, in this regard, he did not believe just
because the Buddha had said so, but because he had personally
realised it himself.
Imagine the previous example of a man who had visited and
reverently observed the Shwedagon Pagoda. If he were asked
wletlei le believed tlat tle main masoniy suuctuie of tle agoda
was covered with gold plates, he would have replied that he believed
so not because others had told him, but because he himself had
witnessed it. Yes, indeed. Lilewise, wlat Veneiable Siiuua said
was stated was because he himself had personally found and realised
tle uutl tlat develoing tle facul[ of faitl would lead tle way to
nibbna. In connection witl tlis iely, Veneiable Siiuua lad been
extolled in the Dhammapada as stated below:
Assaddho akata ca, sandhicchedo ca yo naro.
Hatvakso vantso, sa ve uamaporiso. (Dhp v 97)
The man who is not credulous, who knows the uncreated,
wlo las cut o iebiitl, wlo las desuoyed all iesults,
and exelled all desiies, le is uuly an excellent man.
This verse, which has been recorded in the Dhammapada in
iefeience to Veneiable Siiuu, is not contained in tlis Puibleda
Suua. Howevei, as it contains teims similai in meaning to tle veise
in tlis Suua, I mention it foi you to note and iemembei. Yo: a certain
94 A Discourse on the Purbheda Sua
person, assaddo: has no faith, sa:, this person ve: actually uama-
poriso: is a noble and eminent eison. Tlis is a liteial uanslation
that might be given without knowing the real intention. As it stands,
it will be entiiely wiong and misleading. In tle text of Alil tlis
kind of secret word is called Paheli, a conundrum. The real
meaning of this verse is: Yo: a certain person, assaddho: who is not
credulous, i.e. one who has personal realisation, sa: this person, ve:
actually, uamaporiso: is a noble and eminent person. This is clear
enough. Then the literal meaning of what follows is:
Akata: a person who does not appreciate the debt owed to
another. Or in other words, one who is ungrateful to another who
las done good to lim. Tlis is tle usual uanslation. Accoiding to
this, it conveys the meaning of a person who does not appreciate
indebtedness to others, and may, therefore, be called a wicked person,
not a noble and eminent person. This is the opposite to the expected
meaning. In fact, wlat it ieally means is a noble eison wlo uuly
knows the uncreated (nibbna). Sandhicchedo: is literally a burglar
who commits house-breaking. This is not the intended meaning. The
essential meaning is a person who has brought renewed existences
to an end. In otlei woids, one wlo las cut o all linls witl tle
sueiing of sasia. Tlis would mean, accoiding to tle Docuine
of Dependent Origination:
1. One link is relinking consciousness (paisandhi via),
which arises in the present existence due to good or evil deeds
(kamma) of the past existence (sakhra).
2. A second link is craving that arises because of feeling (vedan)
in the present existence.
3. A third link is future rebirth that occurs because of the kamma
of the present existence (bhava).
Among these three links, since the past and present links have
already arisen, joining together or connected with one another, it
cannot possibly be severed, nor does it need to be severed. What
needs to be done is to sever the two links, namely, to break the link
between feeling to ciaving, and to ievent iebiitl in a nesl existence
caused by the arising of new kamma. Of these two links, breaking
the link between feeling and craving is the essential point. The
meditators here are contemplating and noting at every moment of
seeing, leaiing, toucling, and lnowing to ievent feeling nom
Knowing Is More Noble Than Believing 95
giving rise to craving. If contemplation is practised continuously,
progressive stages of insight and knowledge of the path will occur
in sequence, and on auaining Aialantsli, tle linls of continued
existences will be severed. Hence, a person who has already cut the
connecting link of existence is called an eminent or noble person.
The next word is hatvakso. Hata means desuoyed, vaksa
means ooituni[ in an oidinaiy sense. If it is said tlat ooituni-
ties foi success and ioseii[ aie desuoyed, tle meaning is wiong.
Tle meaning in tlis context is a eison wlo las desuoyed tle
ooituni[ to be ieboin is a noble and eminent eison.
The next word is vantso. If this compound is interpreted as the
food that is vomited (vanta) is eaten (asa), it would be highly improper
nom tle woildly oint of view. Tle meaning iequiied in tlis context
is that desire is called s. Hence, some used to say that desire cannot
be quencled, wlicl indicates insatiable aetite oi unfullled desiies.
An Aialant is totally nee nom all assionate oi lustful desiies, and
las ienounced all desiies ielating to mundane aaiis and even to
tle fullment of Dlamma. Witl tlis intent, it las been tauglt as one
who has rejected all desires (vantso), like one who has rejected the
food that has been vomited. Therefore, the Dhammapada verse has
been uanslated to aiiive at tle aioiiate meaning to say wlat is
really intended.
Yo naro: a man or a certain person, assaddho ca: who is not
credulous, having realised it himself, akata ca: who has seen the
uncreated (nibbna), sandhicchedo ca: has severed all the links and
cut of rebirth, hatvakso: las desuoyed tle ooituni[ to be ieboin
in a nesl existence, vantso ca: has expelled all desires, sa: such a
person, ve, is uuly, uamaporiso: a noble and eminent person.
Tle oint suessed in tlis veise is not to be ciedulous, ielying
entiiely on wlat otleis say, but investigating and lnowing nom
ones own personal realisation. It is vital to practise the Dhamma to
achieve personal realisation. The arising and dissolution of mind
and mauei wlicl aie imeimanent, unsatisfactoiy, and not-self
is the Dhamma that must be realised. Phenomena must be
investigated to become fully aware of their nature. Insight knowledge,
tle atl, and its nuition aie Dlammas tlat must be iactised to be
clearly known and acquired. A person who has realised these
Dhammas, need not rely on or believe others. Neither should one
96 A Discourse on the Purbheda Sua
depend on and believe in the scriptural texts of Dhamma. One need
not even depend on the Buddha, because one has gained personal
realisation with ones own awareness.
The statement regarding practising meditation to know for oneself
witlout deending uon otleis, iefeis only to maueis wlicl could
be known and realised personally. In respect of other things that one
cannot know on ones own, one should believe others who are learned.
Even Veneiable Siiuua lad to deend on tle Buddla in maueis
beyond his comprehension, and believed what the Buddha had
taught. Some with meagre knowledge might refuse to believe even
uivial tlings on tle giounds tlat tley lave lad no eisonal
exeiience in tle mauei conceined. Tlis is uniealistic. If an exeii-
enced uavellei gives an account of a lace tlat le las eisonally
visited, others who have not been there should believe him.
Leaving aside people who have visited and seen certain places
eisonally. Even wlat is leaint nom newsaeis oi biocluies,
though these may be secondhand information, will have to be
iegaided as iobably uue by tlose wlo lave iead it. It will be
ridiculous if one says that he cannot possibly believe the information
just because he has not personally seen what is says in the printed
material. Regarding the Dhamma, it is the same. If a person who has
personally experienced and realised the Dhamma tells another about
it which the other has not yet known, it is reasonable to believe that
eison wlo does lave exeiience and eisonal iealisation. Tleieahei,
believing what is stated, it would be wise to personally practise to
achieve realisation. When realisation is gained through diligent
practice, it would accord with the teaching not to be credulous.
Citta the Householder and Nigaha Naputta
During the lifetime of the Buddha there was a rich man by the
name of Ciua wlo was a Non-ietuinei. One day, Ciua, aid a visit
to Nigala Nauua, the leader of a sect of naked ascetics, called
Nigala. Tlis gieat teaclei Nauua, was iegaided as a Jina, a
Buddla, witl gieat ieveience by tle Jains. He lad gained oulaii[
well before our Buddha became an Enlightened One. On his arrival,
Nauua asled Ciua: Do you believe tlat youi teaclei Veneiable
Gotama las auained concenuation wleieby le is nee of initial
application (vitakka) and sustained application (vicra), and is able
Personal Knowledge versus Believing Others 97
to nee lis mind nom ieasoning and investigation wlicl lave tlus
ceased' To tlis question, Ciua ielied, In iegaid to tle oint
relating to the cessation of initial and sustained application, it is not
that I have to recognize it for my having believed the Buddha. This
answei gave Nauua tle wiong imiession tlat Ciua did not
believe the Buddha. He therefore went on to say. Hey, my disciples!
Lool! Tlis Ciua is veiy simle and lonest. He says uuly and candidly
what he has in his mind that he does not believe. It is, indeed, not
worth believing. It is impossible to make initial and sustained
application cease. It is really absurd just as air cannot be caught hold
of by a net, or, as the running waters of the Ganges river cannot be
ievented nom owing by tle alm oi a clencled land.
Personal Knowledge versus Believing Others
Sucl being tle case, Ciua inquiied, Veneiable Nauua, wlicl
of tle two lnowing and believing is moie noble' Nauua
ielied Knowing is moie noble tlan believing. Tlen, Ciua
ioceeded to say, Ol, teaclei! I can at any time entei into tle ist
jhna by virtue of which initial and sustained application are present,
i.e., the mind will reason upon and investigate the subject chosen for
contemplation. I can also enter into the second jhna, at which stage
tle mind is nee nom ieasoning and investigation wlile joy and
uanquili[ iemain. Tlen, I can also entei into tle tliid jhna where
joy is abandoned, and also I can pass on to the fourth jhna and abide
in it, by wlicl tle mind, blessed and uiied, is indieient to all
emotions, pleasure and pain alike. He then retorted, Would you
therefore think it necessary for me to rely on and believe any other
monk or a noble person in connection with the questioned raised
tlat tleie is concenuated contemlation uon a single tlouglt and
geuing into a iofound uance, desite tle fact tlat I myself lave
eisonally found, iealised, and auained tle jhna which is entirely
nee nom tlis initial and sustained alication'' Tlen Nauua
sole in deiision disciediting Ciua: Lool, my disciles! Tlis iicl
man Ciua is a naud and a liai. Just a wlile ago, le stated tlat le did
not disbelieve the Buddha. Now he expresses his belief. He is an
exuemely dislonest man.
Ciua did not submit to tlis jibe. He ietaliated, Veneiable teaclei!
You ieviously told youi disciles tlat Ciua is a veiy candid and
98 A Discourse on the Purbheda Sua
honest man. Now you say that he is dishonest. Your statements are
inconsistent. If wlat you stated ist is coiiect, tlen tle statement
made by you later must be wrong, and vice versa.
In tle stoiy about Ciua just naiiated, Nauua lad oenly
expressed his opinion that he had not experienced or discovered the
jhna nee nom initial and sustained alication, and tlat le consid-
eied tlat tleie could be no concenuation caused by mystic meditation
by wlicl one can nee oneself nom initial and sustained alication,
i.e., nom ieection and investigation, by comaiing witl lis own
limitations. As iegaids Ciua, since le lad aclieved and iealised tle
auibutes of jhna, he had spoken courageously, guaranteeing the
iened qualities of jhna. Tlis lonest guaiantee of lis auainment of
jhna and of lis eisonal iealisation was given witl im conviction.
It is not because he just believed it. It was his own personal acquisition
of knowledge through practice. It is therefore essential that the
Dhamma that ought to be known, should be earnestly practised for
ones own eisonal iealisation and aclievement as done by Ciua.
Referring to a person who has had his personal realisation, it has
also been tauglt in tlis Puibleda Suua as: na saddho, which means,
not ciedulous, but laving acquiied eisonal iealisation of tle uutl
of tle Dlamma, by ones own eoit.
Should Be Free from Attachment
The last expression is: na virajjati. It means: Not yet nee nom
auaclment. Accoiding to tlis meaning, it would be ieasonable to
lold tle view tlat tleie is still an auaclment. It is not so. In fact, not
yet nee nom auaclment, does convey tle sense as entiiely nee
nom auaclment, as it iefeis to sekha individuals and asekha
individuals. The termsekha (sometimes spelled sekkha), applies to
wise and virtuous ordinary persons (kalya puthujjana) who are
suiving ahei tleii siiitual welfaie, and to tlose Noble Ones (ariya)
wlo aie still undei uaining in tle iactice of tle Dlamma. Aseka
individuals aie Aialants wlo lave fully comleted tle uaining and
have eradicated all human passions.
Ordinary unwise worldlings (bla puthujjana), who are those not
yet iactising tle noble Dlamma, lave auaclment to all sensations
owing out nom tle six sense-doois, imagining tlem to be good
and pleasurable. Then, if they think that some sensations are bad,
Not in the Process of Geing Free om Aachment 99
tley ciave foi wlat is good, and become auacled to sucl sensations.
Therefore, those who fail to meditate will always be overwhelmed
witl auaclments. Tley aie iaiely nee nom sensual auaclment.
In the Process of Getting Free from Attachment
A wise and virtuous ordinary person, who realises by contemplat-
ing and noting that all phenomena arising at the six sense-doors are
meiely mind and mauei. Due to tleii uansient natuie, tlese
phenomena arise and pass away very rapidly, so he or she will be
nee nom leasuiable auaclment to tle sensation tlat is noted eveiy
time contemplation is made with full awareness of their being mere
impermanent, unsatisfactory, and not-self. Wise and virtuous ordi-
nary persons who are practising insight meditation by contemplating
and noting, are thus deemed to be individuals on the path to eradicate
auaclment. Wlile tlus contemlating, concenuation will giadually
be developed gaining insight in serial order up to the path and
nuition of Sueam-winning. On ieacling Sueam-winning, one is nee
nom leasuiable auaclment tlat can diag one down to tle lowei
realms. Then passionate desires that are eager to arise for more than
seven existences will be eradicated. However, for the duration of
seven existences in fortunate destinations (sugati), this pleasurable
auaclment will not yet be extiiated. Hence, it cannot be said tlat
sucl a eison is comletely nee nom auaclment yet. It may be stated
tlat le oi sle is destined to be libeiated nom auaclment. Similaily,
even when one reaches Once-returning and Non-returning, one will
still be in tle iocess of geuing iid of auaclment. Only wlen one
auains Aialantsli, all tlese auaclments will be exelled. Yet, at
tlis oint, it does not mean tlat auaclment is totally exteiminated.
In otlei woids, feeling of auaclment is still clinging on and is still
in the process of eradication.
Not in the Process of Getting Free from Attachment
Eventually however, only when Arahantship (Fruition of Arahant-
sli) is auained and on becoming an Aialant, all sucl clinging
auaclments lave been totally extiiated. As an Aialant, le is no
longei in tle iocess of eiadicating tle auaclment. Witl tlis objective,
it has been taught as: na virajjati i.e., it is not tlat auaclment is
being eliminated, but that it has been completely eradicated or rooted
100 A Discourse on the Purbheda Sua
out. Tlis las been stated in tle mouo as: ciaving detacled by
clearing away.
The meaning of the sixth verse has now been adequately explained.
Verse Seven
The above verse may be explained literally as: Yo: a certain
monk, lbhakamy: expecting to receive remuneration, na sikkhati:
does not follow tle uaining. Tlat is, le does not iactise wisling to
ieceive gihs in tle foim of a biibe. Some monls study tle sciituies,
acquire knowledge, or practise austerities (dhutaga), seeking praise
and fame, oi to ieceive oeiings. A sage is not lile tlat. He iactises
only execting to gain libeiation nom tle cycle of existences and to
auain nibbna. Tlis is one of tle auibutes of a sage.
Albhe ca: for not achieving his objective, na kuppati: he does
not feel angry. Some monks, on not having devotees and benefactors,
may get disappointed and resentful. They may also feel dejected and
nusuated foi not laving adleients belonging to tle same sect, oi
foi not ieceiving aioval oi admiiation, oi foi not ieceiving gihs
of robes and so forth. A sage, as mentioned earlier, is neither
disaointed noi iesentful. Tlis is also one of tle auibutes of a sage.
Aviruddho ca: some individuals may be angry or irritated for having
seen, or heard, or met with what is undesirable. Those living together
may be at loggerheads. Some are inclined to bear a grudge against
oi quaiiel witl a suangei. An Aialant does not conuadict anyone
oi come into conict witl anybody. He is toleiant and gentle witlout
angei oi laued. Tlis is a veiy noble auibute.
Tahya rasesu na anugijjhati: not greedy or craving for any
tas[ food. Some lave a gieat fondness foi delicious food and so lan
and imagine how to get what is delicious. They will reminisce about
and long for delicious food which they have once relished. A sage
is not like this. Wholesome or nourishing food that is taken is not
for enjoyment or avarice. Neither is it taken to have a fair complexion,
nor to become plump, nor to have good appearance and looks. In
fact, nourishment is for the preservation of ones own body, to appease
hunger, and to be able to practise the holy life. While eating, he
ieects wisely, contemlating and noting witl mindfulness. He does
not yeain foi tle taste wlicl le las not yet tasted, and does not nd
delight or become infatuated with what has been tasted. Such a holy
Being Mindful at All Times 101
monl is said to be a sage, wlo ossesses tle auibutes as stated in
the foregoing.
Verse Eight
Upekkhako sad sato, na loke maate sama.
Na vises na nceyyo, tassa no santi ussad.
Tle above Pi liase means tlat a eison wlo is constantly
mindful views tling witl equanimi[. It imlies tlat one slould
always be mindful and capable of viewing things with a state of
mind that is evenly balanced. One does not think of oneself as being
equal to otleis, noi does one considei oneself as being exuaoidinaiy.
Neither does one regard oneself as inferior or lower in status to others.
There should be no conceit by comparing oneself with others. One
will be nee nom all delements tlat would iolong tle cycle of
existences. One should have no passion, anger, delusion, or conceit,
which are cravings of wholesome and unwholesome states. This
kind of a noble person is said by the Buddha, to be a sage who has
extinguisled tle ies of delements. Tle mouo I comosed in my
discouise on tle tle Malsamaya Suua about ten yeais ago, caiiies
the sense contained in the present verse.
Contemlating and noting systematically, ieecting witl
equanimi[, and iejecting tle tliee linds of conceit,
makes a person worthy to be called a sage.
Being Mindful at All Times
Contemlating and noting systematically as in tle above mouo
means always being mindful, day and night, without any break at
all. If one goes into meditation for seven days, a fortnight, or a month,
one should carry out the meditation exercises, continuously devel-
oping mindfulness without a break, day in and day out, night and
day, with the exception of the time set apart for sleeping.
In the Malniddesa it states that when contemplation of the body
is done, one may be said to have gained mindfulness. Similarly,
mindfulness will be achieved while practising the contemplation of
feelings (vedan), of mind (cia), or mind-objects (dhamma). Hence,
one of the four foundations of mindfulness should be chosen to be
developed as a fundamental basis. In general, it would be the most
102 A Discourse on the Purbheda Sua
feasible to start with the contemplation of the body. So what is
obvious in iegaid to bodily belaviouis must ist be contemlated
and noted. In practising insight, everything that occurs at the six
sense-doors, should be contemplated. At the initial stage however,
not all such occurrences can be noted, so contemplation should be
commenced with bodily behaviour, which is the most conspicuous.
Contemlation and noting can be done continuously wlile siuing,
witl concenuated auention on tle siuing ostuie, noting as siuing,
siuing. Wlile inlaling and exlaling, tle toucl tlat is felt at tle ti
of tle nosuil can be contemlated and noted witl constant auentive-
ness, as touching, touching. Contemplation and noting can be done
continuously as toucling, toucling witl xed concenuation on
tle oint of toucl at any lace in tle body nom tle lead to toe.
Tle best is to contemlate beginning nom tle movement of tle
air element (vyodhtu), namely, the rising and falling movements
of tle abdomen, as is done by tle meditatois at tlis cenue. Moieovei,
when contemplation and noting the rising and falling movements
of the abdomen, other imaginations or thoughts that arise should
also be noted. Tleieahei, tle mind slould ieveit to tle iising and
falling. All feeling oi sensations sucl as stiness, leat, ain, and
itching must be noted. All changes in the bodily postures should be
noted, and then one should revert to noting the rising and falling.
When walking, every step taken must be noted continually, beginning
nom tle moment of lihing tle foot to tle moment of dioing it.
Wlen siuing ahei walling, tle movements involved in adoting tle
siuing ostuie must be noted. In tle same way, wlen lying down
the movements that occur must be noted. In brief, whether shaking,
moving, or remaining still, all physical behaviours involved must
be noted. Mental behaviours and thoughts that arise must also be
noted. All sensations must be noted. Seeing, hearing, etc., must be
noted as far as possible. In the absence of anything special that
deserves to be noted, the rising and falling of the abdomen must be
continuously noted. This is the salient point that serves as a basis in
body contemplation in the process of developing the four foundations
of mindfulness (satipahna).
By being always mindful, a stage will be reached whereby contem-
lation is made witl indieience to ain and leasuie tle mind being
evenly balanced. However, I cannot guarantee that one will reach that
Analytical Knowledge of Body and Mind 103
stage ahei only one oi two louis at a suetcl, noi even witlin a few
days. A meditatoi wlose wisdom is exceedingly leen and suong miglt
ieacl tle stage of equanimi[ witlin about seven days. It is iaie to nd
sucl a eison tlougl, not even one in a lundied. We seldom nd sucl
a eison even among tlose wlo lave meditated foi heen days. Of
course, there are quite a number of people who have reached that stage
ahei meditating seiiously foi a eiiod ianging nom twen[ to tlii[
days. It takes time because of various stages that one has to pass through
in tle couise of insiglt befoie tle auainment of equanimi[. Among
tlese insiglt lnowledges, tle ist is analytical lnowledge of body and
mind(nma-rpa-pariccheda-a). Even before reaching that stage, one
needs to iactise witl gieat diligence to aclieve uii[ of mind.
How Purity of Mind Is Achieved
A novice wlo staits meditating las to uy laid witl eainestness
to note the rising and falling movements of the abdomen correctly.
It is lilely tlat tle iising and falling will be missed as tle mind its
away and wanders here and there. However, if one carries on
contemlating and noting witl suong faitl, will, and eiseveiance,
one will be able to note properly within one or two days, or at least
witlin ve days. At tlat stage, tle mind does not go asuay. Noting
will be continuous, concenuating on iising and falling, and on otlei
sensations that ought to be noted. Sometimes, when imagination or
tlouglts aiise, tley can be noted at once. Tleieahei, noting can
proceed as usual without any interruption. When noting like this,
the hindrances, such as sensual desire are expelled. The noting mind
becomes uiied, wlicl is Puii[ of Mind (cia visuddhi).
Analytical Knowledge of Body and Mind
Wlen tle mind is tlus uiied, mind and mauei aie distinguisled
even while noting, and at every moment of noting, the sense-object
is found to be quite distinct nom tle lnowing mind. In otlei woids,
mind and mauei aie found to be cleaily distinct nom one anotlei
even while noting. This is analytical knowledge of body and mind
(nma-rpa-pariccheda-a), both of which are merely conditioned
states. Fiom tlat stage, if noting is continued, cause and eect aie
found to be occurring in conjunction. This is the knowledge by
disceining conditionali[ (paccaya-pariggaha-a).
104 A Discourse on the Purbheda Sua
Tleieahei, if continuous contemlation is made, it will be
perceived that sense-objects are occurring and vanishing. The manner
of perception is that when noting as rising (of the abdomen), the
movements caused by distension will be found to recur repeatedly
and then vanish. The same phenomena will also be noticed in noting
the falling movement of the abdomen. It is more obvious when noting
the mind that is planning and imagining. Sensations such as pain,
heat, etc., wlen noted witl concenuation as ainful, ainful, and
so on, will be found to dissolve and vanish during the process of
noting. Tle meditatoi will be satised to nd tlese lenomena as
impermanent, since they are incessantly arising and passing away.
Then, realisation will come with satisfaction that these are undoubt-
edly sueiing and aie ungoveinable in as mucl as mind and mauei
are appearing and disappearing according to their real characteristic
of uansience. Tlis is knowledge by comprehension (sammasana-a).
From then onwards, while contemplation is carried on further, the
arising and dissolution of phenomena that are contemplated and noted
will not only become accelerated, but also vivid. At this stage, brilliant
liglts may be visualized. Exuemely iatuious feelings may occui, and
calmness of the mind may become obvious. Both body and mind may
become buoyant (lahut), and supple (mudut). Mindfulness with
awaieness and lnowledge will be veiy leen and eneuatingly suong.
Ecstasy and bliss (sukha) will become exueme witl mental claii[ and
feivent faitl. One may tlen be lled witl deliglt and leasuie
regarding these unusual events. All of these delightful and pleasurable
sensations should be rejected by contemplating and noting.
When rejection can be made successfully by so contemplating and
noting, the sense-object that is noted and the knowing mind will, in
the course of noting, be clearly seen to be vanishing in pairs and
dissolving in rapid succession just as one would see the pictures in
movies without any shape or form. At this moment, all arising
sensations and the mental processes of noticing them having been
found to vanish incessantly, it becomes very obvious that these are
all impermanent, unsatisfactory, and not-self. This is knowledge of
dissolution (bhaga-a).
Then, let us summarize the remaining stages. When contemplation
and noting is continued further, awareness of fearfulness (bhaya-a),
knowledge of misery (dnava-a), knowledge of disgust (nibbida-
Knowledge of Equanimi About Formations 105
a), knowledge of desire for deliverance (mucitu-kamyat-a),
or more precisely, the knowledge that arouses a great sense of
uigency to escae nom entanglement in tle cycle of existence. On
proceeding further with contemplation, knowledge of re-observation
(paisakh-a) with further vigorous contemplation and detailed
analysis of the three characteristics, will arise.
Knowledge of Equanimity About Formations
If persistent and vigorous contemplation and noting is made, one
will ieacl tle lnowledge of equanimi[ about foimations
(sakhrupekkh-a). At this stage, the knowledge that can view
syclo-lysical lenomena witl equanimi[ is accomlisled. No
sensations aiising nom tle six sense-doois aie consideied as
pleasurable, but neither are they thought of as detestable. They can
be viewed witl equanimi[, witl a neuual feeling of neitlei love
noi laued. Foi laving viewed as sucl witl indieience, one wlo
is accomplished with this knowledge is said to be fully endowed
witl six-factoied equanimi[ (chaagupekkh). It is described in the
Malniddesa Pi text
as follows:
Cakkhun rpa disv neva sumano hoti na dummano,
upekkhako viharati sato sampajno.
Having seen a form with the eyes, there is neither
happiness nor sorrow. Mindful and clearly comprehend-
ing, he remains equanimous.
The meaning of the above is that there is an absence of happiness
and leasuie no mauei low leasuiable tle siglt may be. Oidinaiy
worldlings will feel happy to see their loved ones parents, wives,
lusbands, clildien, niends, and so on. A eison wlo las ieacled
tle stage of equanimi[, lowevei, nds no enjoyment oi leasuie.
Even if the worst happens and he or she meets unfavourable
conditions, he or she will not be miserable. It is because he or she
views tlings witl equanimi[ and contemlates wlat las been seen
as uansient, aiising and tlen assing away at once. It las become
ossible to contemlate tlus by ieason of laving iealised tle uutl.
A meditatoi wlo las auained tlat stage feels tle same as stated, and
iealises tle uue natuie of tle objects of contemlation witlout
Nd.1.240. (ed).
106 A Discourse on the Purbheda Sua
exertion and without any inclination towards either good or bad
sensations as mentioned above. Those who have reached that stage
will certainly know that it really is so, and therefore, those who feel
dissatised witl tlis statement slould iactise insiglt. Tley will
tlen iealise tle uutl of tle Dlamma.
Tle abili[ to view tlings witl equanimi[ at eveiy moment of
seeing, leaiing, toucling, and lnowing is tle inleient auibute of
an Aialant. It is called six-factoied equanimi[. An oidinaiy uainees
is accomlisled witl tlat auibute only at tle moment of acquiiing
tlis lnowledge of equanimi[ duiing tle couise of contemlation.
He oi sle may be said to be endowed witl tle auibutes of an
Arahant only momentarily when reaching that stage. This is really
most encouraging and worthy of respect for oneself as well as for
otleis. Ahei auaining tle stage of equanimi[, tle lnowledge of tle
atl and its nuition is not veiy fai o. It is witlin easy ieacl, even
within one day. A person who has perfections (pram) will advance
towards Arahantship, passing through the four progressive stages
of the path serially. It has therefore been taught to practise assidu-
ously to accomplished this. On becoming an Arahant, since every-
tling is viewed witl equanimi[, conceit will be totally eiadicated.
Free From the Three Kinds of Conceit
An Arahant will never regard himself or herself as equal to others
and will never mentally or verbally compare himself or herself with
anyone. An Arahant has no pride, ego, or conceit. Neither will an
Aialant considei limself oi leiself as belonging to a liglei suata
of socie[ tlan otleis, noi as being ie-eminent. Noi will an Aialant
regard himself or herself as being inferior to others, or lower in status.
Conceit has the characteristic of haughtiness (unnati). Conceit sets
too ligl a value on oneself and gives one tle idea to become laugl[.
This is what it really means. The kind of conceit that is stated just
now may give an imiession tlat tleie is no feeling of sueiioii[
since one has become humble. However, this conceit does not include
tle natuie of infeiioii[ oi lumili[ (nivti). Humili[ is one way of
taking pride in low or vulgar behaviour. It may be put in this way:
someone ossessing no self-iesect oi digni[ miglt boast, I am
more reckless than others, a real dare-devil! I dare to kill others, I
dont care what anyone thinks, I dare to commit crimes and do as I
Free From the Three Kinds of Conceit 107
please. This sort of conceit is ignoble. Even among servants some
might babble, Im a low-born servant or a personal servant to my
master, etc. Taking pride in this way is really ignoble and base. That
is why it is stated that one who is competing with others by
considering himself or herself as inferior to others is a way of being
aiiogant, insolent, oi iesumtuous, witl a bad auitude.
An Aialant is devoid of sucl lind of conceit. Befoie auaining
Arahantship, these three forms of conceit abide in the mind of a
person as may be appropriate. As such, a person who is practising
meditation should reject, by contemplating and noting, any one of
the three kinds of conceit, which are likely to occur. For instance, one
may become conceited as being on the same level in status with
another person for having achieved insight knowledge up to a certain
stage as acquired by the other, or that he has far surpassed the other
in lis auainment of insiglt lnowledge. A novice in meditation
practice at the inception, may, however, have in mind, that being just
a beginner himself, it will not be necessary for him to exercise with
caie and auention in contemlating and noting just lile otleis wlo
have made progress in meditation exercises. He might even think, I
can be caie-nee, and it wont detei tle iogiess. Tlis disiiited
feeling witl aaient lumili[ is also one lind of conceit tlat can
occur. Whatever it may be, conceit that arises should be rejected by
contemplating and noting. This feeling of pride or conceit is very
potent just like craving. Even a Non-returner has some conceit.
Conceit is totally iooted out only on auainment of Aialantsli. It
is therefore up to you to get to that highest stage.
On reaching that stage of Arahantship when becoming an
Aialant, all delements, ciaving, and lamma tlat iolifeiates
(ussada) will be absolutely extinct. Such a person who is capable of
viewing all tliee [es of conceit witl indieience, will lave no
assionate desiie, angei, delusion, conceit, wiong views, oi dele-
ments that will perpetuate repeated existences. As long as these
conditions remain, the cycle of existences will continue without end.
These conditions are therefore called things that proliferate (ussad).
It has been stated that they are no longer in extant. This expression
las been omiued in tle mouo stated eailiei because of its natuie of
causative eect. Tle meaning of tle said mouo and tle ielevant
verse is clear enough.
108 A Discourse on the Purbheda Sua
Verse Nine
Yassa nissayan nahi, atv dhamma anissito.
Bhavya vibhavya v, tah yassa na vijjati.
The gist of this verse is that craving and wrong view, which may
be ielied uon by a eison, no longei exist. Realising tle uutl of
conditioned mental and physical phenomena, one does not rely on
anything. Craving is dependent on any phenomenon that occurs
within or outside the physical body. Wrong view is another thing on
which one may rely assuming something to be I, he, she, or a
living being, wlo is eteinal oi wlo will totally be annililated ahei
death. A person who has no craving and wrong view on which
reliance can be made in this way is an Arahant. An Arahant is,
tleiefoie, a veneiable eison wlo, laving uuly iealised tle uutl of
conditioned mental and physical phenomena as impermanent,
unsatisfactory, and not-self, will, it is stated, never think of any kind
of mind and mauei as being eimanent, deligltful, oi, as a living
being, a living substance, oi self, and will lave no auaclment.
Yassa: an Aialant will lave no auaclment to eteinalism(sassata
dihi) tle leiesy tlat mind and mauei aie eteinal foi continued
existences or to annihilationism(uccheda-dihi) the heresy that
existence terminates with death. On the other hand, ordinary
worldlings are likely to believe that what is called I or he, a
living being or a self, is everlasting, and that although the crude
foim of mateiial body may be desuoyed, tle living soul oi self is not
subject to desuuction. Tley believe tlat it is uansmiued to anotlei
place or existence to reside therein and that it can never be annihilated.
A heretical view of this kind is called a view of existence (bhava-dihi),
or eternalism(sassata-dihi). A heresy accepting that one passes into
notlingness ahei deatl, tlat believes in non-existence ahei deatl,
is a view of non-existence (vibhva-dihi), otherwise known as
annihilationism (uccheda-dihi). Ordinary worldlings have a liking
for one of these two view. An Arahant, who entertains no such beliefs,
will not long for any kind of repeated existence. An Arahant is called
a sage relating to which it has been stated in the next verse.
Verse Eleven 109
Verse Ten
Ta brmi upasantoti, kmesu anapekkhina.
Ganth tassa na vijjanti, atar so visaika
It has been taught by the Buddha as: An Arahant who has reached
tle nal stage of uii[ and wlo is fully accomlisled witl tle noble
auibutes as stated befoie, witlout any auaclment to sensual desiies
is as sage. Such an individual is said to have extinguished all the
buining ies of delements. Tassa: this Arahant who is called a
sage is not entangled in things that can tie him down. It is something
lile a suing wlicl, if tied at its ends witl otlei ieces of suing,
lnoued at tle joints, will be linled to become a continuous clain of
suing witlout ends. In tle same way, ciaving and wiong view, wlicl
serve as ties that link one existence to another at the end of every life,
are known as bonds (gantha). As these bonds serve as a connecting
linl, oidinaiy woildlings aie diihing along in tle endless cuiient of
existence. A Sueam-winnei will lave seven existences to undeigo
at the most. A Once-returner has two more existences. A Non-
returner will be reborn in any one of the two existences, the realms
of foim oi foimless iealms of Bialm. As foi an Aialant, le oi sle
has completely severed the link by eradicating these bonds, which
biing about a continui[ of existences. An Aialant las tleiefoie
ievailed ovei tle entanglements of ciaving, and las uueily
desuoyed its linling meclanism.
This should be clear enough.
Verse Eleven
Na tassa pu pasavo, khea vahuca vijjati.
A vpi nira v, na tasmi upalabbhati.
The gist of the above verse is that a person who has become a
sage will lave no auaclment at all, and will not cling to clildien
oi any tangible ioei[, sucl as livestocl, cultivated elds, land,
oi ioei[, beginning nom tle time of auaining Aialantsli,
although he or she may have children and so on, before becoming
an Arahant. An Arahant has also completely dispelled all heretical
beliefs. This has been explained in the previous verses. It has been
repeated to make people understand if spoken in ones own plain
language.
110 A Discourse on the Purbheda Sua
Verse Twelve
Yena na vajju puthujjan, atho samaabrhma.
Ta tassa apurakkhata, tasm vdesu nejati.
Tle above Pi veise conveys tle meaning tlat tle majoii[ of tle
uneducated or unwise devas and human being as well as wise
hermits, monks and brahmins are alleged to be persons who are
aicted witl tle soies oi sueiings of assionate desiies, etc., and
wlo aie infuiiated witl sucl aictions. An Aialant, lowevei,
iemains witlout mental disuess not being dominated by sucl
laimful and faul[ assionate desiies. As iegaids common woild-
lings and uainees on tle atl, tley aie slaves to tle dictates of sensual
desires and so forth. It amounts to selecting sensual desire and other
delements to be tleii guide wlo will lead tle way foi tlem.
Fuitleimoie, because of tle iesence of tlese delements, tle guide
wlo leads tlem, oidinaiy woildlings and uainees may at time be
diiven by assion. Tlat is wly tle oidinaiy woildlings and uainees
lave auaclment. Sometimes, tlougl tley may not be inuenced by
passion and anger, but when circumstances so permit, they are ready
by their own inclination to be overpowered by passion and anger.
They are liable to be accused by others as being wrathful and so on.
An Arahant entirely refuses to regard passion as a leader. He or she
is imeccable and tleiefoie nee nom any sucl allegations. An
Aialants is totally devoid of auaclment and angei, and so is immune
nom any lind of accusations. He is uneituibed and uanquil. Tlis
is obvious.
Verse Thirteen
Vtagedho amacchar, na ussesu vadate muni.
Na samesu na omesu, kappa neti akappiyo.
Muni: a monk who is a noble Arahant, vtagedho: is nee nom
greed or avarice, amacchar: is not envious, na vadate: will not speak,
na ussesu: of excelling otleis (neitlei because of senioii[ since
ordination, nor regarding knowledge in scriptures, nor in the number
of disciples or devotees), na samesu: being equal in status, na omesu:
nor inferior, akappiyo: having no intention to speak thus with
craving or wrong view, and will get rid of such evil thoughts.
Verse Fourteen 111
Verse Fourteen
Yassa loke saka nahi, asat ca na socati.
Dhammesu ca na gacchati, sa ve santoti vuccatti.
Tle above Pi veise denotes tlat an Aialant does not enteitain
any sligltest feeling of auaclment to ioei[ oi any otlei substan-
tial things whether it is the body, limbs, or organs such as the eyes.
What it means is that an Arahant has extirpated both craving and
wiong view. Having been fully ieleased oi libeiated nom sucl
feelings, le oi sle is nee nom woiiy and giief, and will not be
dejected due to tle loss of any limb oi oigan, oi any eisonal ioei[.
Neither will an Arahant be destined for any unfortunate existence
because of any incident that may occur in relation to conditioned
mental and physical phenomena. This term has several shades of
meaning and applies to all things, animate or inanimate, such as
sentient beings, clothing, food, paddy, gold, silver, houses, monas-
teries, etc., foi luman consumtion oi use, if viewed nom tle
perspective of insight. Even then, these conditioned mental and
physical phenomena are regarded as I, he, she, self, mine,
and so on. These are all included in the term phenomena (dhammesu).
Having been tauglt foi tle benet of outstanding intellectuals
wlo lave iofound wisdom, tlis Suua contains a lot of teiminology
that is hard to understand properly. Ordinary worldlings do things
that should not be done regarding themselves or others, merely for
giatication and benet of lysical and mental aggiegates tlat aie
inleiently uansient. Tley may iesoit to commiuing evils due to
laued, malice, envy, angei, delusion, oi ignoiance. An Aialant is
nee nom tle foui wiong couises (agati) acting through desire,
laued, delusion, and feai. He oi sle will avoid all demeiitoiious
acts, including evil speech and thoughts. An Arahant who is
ie-eminent and accomlisled witl all noble auibutes as stated is
called a sage witl eace and uanquili[ of mind, fully emanciated
nom tle buining ies of delements.
Conclusion of the Discourse
Tle Puibleda Suua Dlamma ends witl tle fouiteentl veise. It
contains one verse in the form of a question and thirteen verses in
the form of an answer, fourteen in all, as catechism. The question put
112 A Discourse on the Purbheda Sua
was: What kind of insight and moral conduct should a person
possess to be worthy of being called a sage? The answer can be
comielensive witl tle ist of tle tliiteen veises only. Howevei,
considering the varying degrees of intellectual accomplishment of
the respective devas and brahmas who formed the huge congregation,
the Buddha answered in thirteen verses with appropriate language
in use at that time. By hearing the answers repeatedly, the devas and
bialmas gained tle awalening to tle atl and its nuition, in gious,
having heard the successive verses suited to each group according
to tleii degiee of intellectual auainment. On tlat ausicious occasion,
with this one Discourse, it is stated that billions of devas and brahmas
auained Aialantsli and tlat tlose wlo became Sueam-winneis,
Once-returners, or Non-returners were innumerable. Estimating the
diveise abilities of tle audience at tlis meditation cenue on eveiy
Uosatla day, I suose tlat if I weie to delivei ve veises out of
thirteen as taught by the Buddha, my disciples would probably grasp
tle essence of tle Dlamma. So I lave exounded tle ist ve veises
in detail and biiey summaiised tle iemaining eiglt veises.
It is my earnest wish that those who have listened to this discourse
on tle Puibleda Suua, and tlose wlo iead it, will be in a osition
to aclieve tle atl and its nuition even wlile listening to tle
discouise oi ahei sciutinizing it, if tley aie endowed witl matuie
perfections. If they failed so achieve the path at once, it could serve
as nesl seeds of eifections foi futuie successful geimination.
By virtue of your goodwill and keen interest for having listened
auentively and iesectfully to tlis discouise, may you all nd
lainess in body and mind, and suive foi aclievement of tle noble
auibutes of a uanquil sage, auaining tle bliss of nibbna as quiclly
as possible, by making progressive progress on the path of insight
u to tle coveted lnowledge of tle atl and its nuition.
Sdhu! Sdhu! Sdhu!
113
Index
A
Abusive speech (pharusavc), 50
Access concentration (upacra samdhi),
74
Active defilements (vitikkama-kiles), 6
Air (vyo), 89
Air element (vyodhtu), 102
Analytical knowledge of body and mind
(nma-rpa-pariccheda-a), 74, 103
Animal (tiracchna), 62
Annihilationism(uccheda-dihi), 108
Anxiety (asantsi), 37
Austerities (dhutaga), 100
Awareness of fearfulness (bhaya-a),
104
B
Bliss (sukha), 104
Bond (gantha), 109
Buoyant (lahut), 104
C
Celestial realms (devaloka), 63
Cessation with remainder (sa-
updisesanibbna), 11
Cessation without remainder
(anupdisesanibbna), 11
Charity (dna), 44
Conceit (mna), 5, 20, 86
Consciousness (citta), 89
Covetousness (abhijjh), 87
D
Disgusted with existence (nibbindati), 49
Doubt (vicikiccha), 9
E
Earth (pathav), 89
Eight Factors of the Path (maggaga), 87
Eternalism(sassata dihi), 108
Evenmindedness (tatramajjhattat), 91
F
Faculty of faith (saddhindriya), 93
Feeling (vedan), 94
Fire (tejo), 89
Five Faculties (indriya), 87
Five Powers (bala), 87
Fortunate destinations (sugati), 99
Four Bases of Success (iddhipda), 87
Four floods (sava), 62
Four lower realms (apya), 62
Four Right Efforts (sammappadhna), 87
Four wrong courses (agati), 111
Frivolous talk (samphappalpa), 50
Functional consciousness (kiriya), 90
H
Haughtiness (unnati), 106
Humility (nivti), 106
Hungry ghost (peta), 62, 78
I
Ill-will (vypda), 87
Impermanence (anicca), 75, 91
Initial application (vitakka), 96
Insight leading to emergence
(vuhnagmini a), 72
J
Jealous god (asr), 62
Joy (pti), 91
K
Knowledge by comprehension
(sammasana-a), 104
Knowledge by discerning
conditionality (paccaya-pariggaha-
a), 103
Knowledge of arising and passing
away (udayabbaya-a), 71, 91
Knowledge of desire for deliverance
(mucitu-kamyat-a), 105
Knowledge of disgust (nibbida-a),
104
Knowledge of dissolution (bhaga-
a), 74, 104
Knowledge of equanimity about
formations (sakhrupekkh-a), ix,
74, 91, 105
Knowledge of misery (dnava-a), 104
114 Index
Knowledge of re-observation
(paisakh-a), 105
Knowledge of ready wit (paibhna
a), 89
Knowledge of reviewing
(paccavekkhaa-a), 72
L
Latent defilements (anusaya kiles), 6
Lust (rga), viii
M
Matter (rpa), 89
Maturity knowledge (gotrabh a),
62, 81
Meanness (macchariya), 57
Meditation device (kasia), 8
Mental factors (cetasik), 89
Mentality (nma), 89
Mindfulness and Clear Comprehension
(satisampajna), 42
Momentary concentration for insight
(vipassan-khaika-samdhi), 74
Moral transgressions (vitikkama kiles),
8
Morality (sla), 44
N
Noble Eightfold Path (ariya ahagiko
maggo), 87
Noble Ones (ariya), 98
Not-self (anatta), 75, 91
O
Ordinary unwise worldlings (bla
puthujjana), 98
P
Path and Fruition knowledge (magga-
phala a), 75
Perception (sa), 90
Perfections (pram), 106
Personality-view(sakkyadihi), 9
Pride of views (dihimna), 20
Probation (parivattha), 46
Proliferate (ussada), 107
Pure Abodes (Suddhvsa), 64
Purity of Mind (citta visuddhi), 74, 103
R
Ready wit (paibhna), 88
Realisation (paiveda), 89
Realisation (paivedha), 91
Rehabilitation (mnatta), 46
Relinking consciousness (paisandhi
via), 94
Remorse (kukkucca), 33, 39, 45
Requisites of Enlightenment (bodhi-
pakkhiya dhamma), 87
Resentment (ghta), 35
Rules of discipline (vinaya), 43
S
Sage (upasanta), 1
Self-pride (asmimna), 20
Seven Factors of Enlightenment
(bojjhaga), 87
Six-factored equanimity
(chaagupekkh), 105
Slander (pisuavc), 50
Supple (mudut), 104
Sustained application (vicra), 96
T
Telling lies (musvda), 50
Trainees (sekkha), 41
Tranquility meditation (samatha), 8
Tranquillity (passaddhi), 91
Truth of Suffering (dukkha sacc), 80
U
Uncreated (nibbna), 94, 95
Unsatisfactoriness (dukkha), 48, 75, 91
V
View of existence (bhava-dihi), 108
View of non-existence (vibhva-dihi),
108
W
Water (po), 89
Wise and virtuous ordinary persons
(kalya puthujjana), 98
Wrong view(dihi), 5, 87