A Manual of The Excellent Man

A Manual of the Excellent Man
Uttamapurisa Dpan
Venerable Ledi Saydaw
Aggamahpaita, D.Litt.
Uttamapurisa Dpan
Veneiable Ledi Saydaw
Aggamahpaita, D.Litt.
Translated from the Burmese by
U Tin Oo (Myaung)
Edited by
Bhikkhu Pesala
Table of Contents
Editors Preface ...................................................................................iii
Preface to the First Edition ..................................................................v
Tle Veneiable Ledi Saydaws Rely ................................................vi
Preamble...............................................................................................1
Chapter One
The Perfections Defined.......................................................................1
The Perfections Explained....................................................................8
The Three Grades of Perfections.........................................................11
The Noblest Aspiration.......................................................................14
Chapter Two
Seven Aspects of Materiality to be Perceived.....................................22
Seven Aspects of Feeling to be Perceived...........................................33
Seven Aspects of Perception to be Perceived.....................................35
Seven Aspects of Mental Formations to be Perceived........................36
Seven Aspects of Consciousness to be Perceived...............................39
Chapter Three
The Element of Deliverance................................................................60
Tle Tiue Peace of Nibbna.................................................................62
Chapter Four
Two Types of Ordinary Person..........................................................64
Chapter Five
How to be Mindful while Doing a Meritorious Deed........................66
Chapter Six
Tle Five Mias....................................................................................70
Chapter Seven
How to Practise the Three Refuges.....................................................78
Chapter Eight
The Four Types of Buddhists..............................................................80
Chapter Nine
The Four Noble Truths Need to be Understood................................82
Dependent Origination Needs to be Understood..............................83
Some Dicult Points in Deendent Oiigination...............................94
The Four Noble Truths Explained....................................................101
Chapter Ten
An Exhortation Regarding Great Opportunities..............................109
ii
Editors Preface
Foi Buimese Buddlists, Veneiable Ledi Saydaw needs no inuoduction,
since his fame is legendary. Many Buddhists outside Burma will also have
read his Manuals of Buddhism, oi at least exuacts nom it sucl as tle Maggaga
Dpan or the Bodhipakkhiya Dpan, which are both published by the Buddhist
Publication Socie[. As tle name imlies, a Dpan is a work that illuminates
the subject, so we can call it a manual or an exposition. The Venerable
Ledi Saydaw is deseivedly famous foi lis exositions, of wlicl le wiote
moie tlan seven[. All of tlem slow lis dee leaining of tle Pi texts and
commentaries, but this work especially urges Buddhists not to be content
with mere devotion or academic learning, but to take up insight meditation
in eainest to gain eneuative lnowledge of tle Noble Tiutls.
Tle Veneiable Ledi Saydaw was tle fatlei of tle insiglt meditation
uadition in Buima. Befoie le became famous, only a few monls iactised
insight meditation, and even fewer lay people. He lived during the time of
tle Biitisl Raj, wlen many ignoiant Buddlists weie conveiting to Cliistiani[.
At the same time, English scholars were studying Buddhism. The Venerable
Ledi Saydaw ielied to some questions in Pi ut by Mis Caioline Rlys
Davids, wlo was tlen woiling on tle uanslation of tle Pi texts into Englisl.
The origin of this edition deserves some mention since it has been so long
in coming to iint. I tlinl it was in 1991 tlat James Pauicl Stewait-Ross, an
Ameiican Buddlist, visited me at tle Buimese Vilia in Wembley, England
and gave me a stacl of comutei disls, on wlicl weie moie tlan tlii[
voluminous works by various authors. Many of them were by the Venerable
Ledi Saydaw. Mi Ross lad sent many yeais collecting woils by famous
Buimese Saydaws and lad made leioic eoits to get Englisl uanslations
made. Wlile living in Tlailand, le made many uis into Buima, to seaicl
out able uanslatois and [ists to lel lim witl tlis colossal undeitaling.
Duiing tle following yeais, I giadually sihed tliougl tle woils I lad been
given and picked out a few that seemed most worthy of publication. Among
the best were the Uamapurisa Dpan and the Dna Dpan, both by the
Veneiable Ledi Saydaw. I edited tlese two woils and iinted out a few coies,
but I lost touch with Mr Ross. It was not until 1997 that I met him again in
Burma. Meanwhile I had had some correspondence with Bhikkhu Bodhi of the
Buddlist Publication Socie[, and le agieed tlat tle Uamapurisa Dpan was
worth publishing. While in Burma, I worked through the entire book several
times, iemoving many Pi assages tlat I tlouglt would be too intimidating
foi most modein ieadeis, and I imioved tle giammai to tle best of my abili[.
I loe tle iesult will be accetable. Reconciling tle need foi simlici[ witl
iii
tlat foi autlentici[ is dicult, but I lave uied to ietain tle siiit of tle autlois
work. At the same time I hope it will now be easier for the non-Buddhist or
new Buddlist to aieciate tle Saydaws insiiing teacling, wlicl it slould
be noted, was addiessed secically to a devout and leained lay Buddlist.
Tlose wlo aie familiai witl tle Pi Canon will lave no dicul[ in
following tle tliead of tle Saydaws aiguments, since tle souices nom wlicl
le quotes aie quite well lnown. I lave tleiefoie not uied to iovide a tloiougl
list of iefeiences as I miglt lave done foi a moie sclolaily woil. Tle Saydaws
cenual tleme is tlat no amount of academic leaining will save one nom iebiitl
in the lower realms, or in hell, if the pernicious wrong view of a belief in a
permanent self, soul, or ego is not uprooted by the practice of insight meditation.
Seveial eole objected to tle nequent iefeiences to lell, some said it
had Christian connotations, even my computers grammar checker said
it was oensive. Howevei, I lave iesolutely ietained it in most laces. I
tlinl tleie is liule dieience between Buddlism and Cliistiani[ (oi otlei
religions) on this point. Most religions warn of dire consequences for those
who do immoral deeds due to their lack of religious faith. If the readers are
apprehensive even at the mention of the word, let them take up the practice
of insiglt meditation to nd suie ielease nom tle sueiing of lell. Let tlem
iactise tle ieal Dlamma of tle Buddla by uying to comielend tle aiising
and vanishing of phenomena within their own body and mind. The Buddhist
sciituies wloleleaitedly endoise tle Saydaws oinions, so if you lave
any doubts, lease iefei to tle Nallasill Suua, wlicl le quotes.
The 1969 Burmese second edition, which I referred to occasionally, was full
of quotations nom tle Pi texts, commentaiies and subcommentaiies. Most of
tlese lave been iemoved, leaving only tle Englisl uanslation, to male tle
book more readable for those who are not scholars. Quotation marks are used,
even wleie tle souice is not given, to indicate tlat tley aie not tle Saydaws
own woids. Aloiisms coined by tle Saydaw aie indicated by a boldei [eface.
In tle initial diah, tleie was some inconsistency in tle dates. Woiling
bacl nom Buimese Eia 1359 (1998) 1261 slould lave been 1900, not 1899 as
stated, and the completion date (of 1262) was given as 1901. So I asked a
niend to consult a 100-yeai calendai. It tuined out tlat tle Saydaw ieceived
Maung Tlaws leuei on 9tl Maicl, 1900 and comleted tle woil on 28tl
Aiil, tle same yeai! (Tle Buimese New Yeai begins in Aiil). Tle Saydaw
had indeed been burning the midnight oil for an early reply. I have been
working on this edition (among many other works, it must be said) for at
least eiglt yeais, but tle Saydaw comleted it in just seven weels.
iv Editors Preface
Preface to the First Edition
Moie tlan two tlousand yeais lave assed since tle Buddla, tle Slyan
iince wlo slowed tle atl to nibbna, tle foundei of tle Sagla, tle most
exalted and incomaiable one, auained parinibbna. The Burmese capital of
Mandalay has fallen, its king dethroned, and the sun has set on Burma. The
counuy is now iuled (by tle Biitisl) nom London in England, a Euioean
land. Now, there is in Mandalay an association founded by a group of modern
educated Burmese. They are conversant in foreign languages and devoted
to the discussion, preservation, and propagation of the Buddhas teaching.
The Honorary Secretary of the association is Maung Thaw, a clerk in the
oce of tle Insectoi of Sclools. A tiieless woilei, Maung Tlaw discussed
ieligion witl vaiious non-Buddlist ieligious teacleis and debated some lno
problems. He recorded several points raised on those occasions. He wanted
an authoritative decision on the problems, so he approached the Venerable
Malvisuddlima Saydaw, an eminent leadei of tle Sagla in Mandalay.
Tlis Veneiable Saydaw found tle questions iofound and subtle lile
tle ones ut by Salla, Loid of tle Tvatisa iealm, to tle Buddla. He
iemailed tlat sucl questions deseived to be taclled by Ledi Saydaw of
Monywa, who is not only learned, but has led an exemplary religious life.
He accoidingly sent a leuei to tle Veneiable Ledi Saydaw, witl Maung
Thaws questions, for solution.
Altlougl it was usual foi Ledi Saydaw to iely to ieligious questions
immediately, on the present questions, received through the Venerable
Malvisuddlima Saydaw, le tool time to answei tlem. He wanted to
be thorough. He considered the questions in the light of various arguments,
collated authorities on the points he wanted to make, and added his own
illusuations.
He did not merely answer the questions. It was his intention to give a
practical course on the development of insight. This alone can root out
eisonali[ view, tle ego, tle so-called self tlat las ossessed all sentient
beings tliouglout sasia. So, leie we lave an exosition on tle Excellent
Man (Uamapurisa) leading to enlightenment along the three stages of
comielension tlat eneuate tle ieal natuie of syclolysical lenomena.
v
The Venerable Ledi Saydaws Reply
This is addressed to Maung Thaw.
Maung Tlaws etition, witl tle Veneiable Malvisuddlima
Saydaws endoisement, ieacled me on tle tentl waxing day of Tabaung,
1261 Burmese Era (9th March, 1900 AD). It contains:
i. maueis on docuinal asects tlat need to be exlained,
ii. an exiession of youi desiie to uain foi tle develoment of insiglt,
iii. a iequest to slow low one may advance nom being a blind woildling
to become a wise and virtuous person.
A blind worldling (andhaputhujjana) is one who has no eye of knowledge
(of the Dhamma); a virtuous ordinary person (kalyaputhujjana) is one who
has the eye of knowledge.
There are four kinds of eyes of knowledge, namely:
1. the eye of right view;
2. the eye of learning or scriptural knowledge;
3. the eye of insight acquired through mental development, which is
right view on the threshold of supramundane knowledge;
4. the eye of right view or supramundane knowledge.
Outside the Buddhas Era, when the teaching of the Buddha has fallen
silent, a viituous eison wlo las develoed concenuation and las tle ist
right view, can be called a virtuous ordinary person. However, during the
times of the Buddhas teaching (Buddhassana), neitlei tle ist noi tle second
kind makes a virtuous ordinary person. One can be called a virtuous ordinary
person only by gaining right view through insight, having understood the
elements (dhtu) and the causative law(paccaya), tlus diselling eisonali[
view (sakkyadihi) and doubt (vicikicch).
Such a person may develop supramundane knowledge, the fourth kind
of eye, in tlis veiy life. Failing tlat, le oi sle may auain to tlat lnowledge
in the next life as a deva. If not, he or she may become a Solitary Buddha
when the Buddhas teaching has fallen silent in the world. If one has the
foundation for enlightenment, one will very easily realize the Dhamma under
the teaching of a future Buddha as a human being or a deva. While the
Buddlas teacling is extant (as at tle iesent), only one wlo auains insiglt
knowledge is called a virtuous ordinary person. Meritorious deeds such as
almsgiving (dna) and virtue (sla) aie not sucient to deseive tlat status.
Noi is any amount of sciituial leaining. Tlis is not a aueiing desciition
of a virtuous ordinary person; the scriptures say so.
vi
Regarding your request for some cardinal principles in the Buddhas
teaching to be borne in mind that can withstand any onslaught by heretics:
If it weie only foi discussion among oui own comauiots, a iefeience to
a good autloii[ would suce, iactical illusuations may not be necessaiy.
However, when it comes to the logician or the practical experimenter,
esousing a dieient ieligion, sciituial autloii[ will not suce. Witl sucl
eole, cogent exlanations suoited by veiiable evidence aie necessaiy
to silence them. That being my main consideration, coupled with the
Veneiable Malvisuddlima Saydaws endoisement on youi zeal in tlis
eld, I lave based my answeis to youi queiies on tle Khandhavagga Sayua.
I have elaborated on it so that you can gain a clear grasp of the groundwork
of Buddlism. To tlis end I lave used lain Buimese. Piofuse illusuations
aie given on absuuse toics foi beuei comielension.
Do not feel tlat it is tlin on Pi quotations. Too many quotations nom
tle texts, I am anaid, will mai my aiguments. Witl deendence on Pi, it
would be dicult to iesent a assable lectuie, let alone silence tle clallenge
of alien religions. There is not much point in formal lectures; what is
imoitant is to acquiie tle eye of insiglt-lnowledge. Tle s[le is teise because
the elucidation of my theme requires direct speech. Perhaps at certain places
it might prove too terse for you. That is because I have been burning the
midnight oil for an early reply to you.
So, I would asl you ist to iead it alone. Only if you lave followed it,
should you show it to others. If you have any stumbling blocks, refer them
to tle Veneiable Malvisuddlima Saydaw, and not to anyone else. Wlen
King Bimbisia of Rjagala sent a bool on tle Dlamma to King Pallusti
of Taxila, le added a waining not to oen it in nont of otleis. If you lave
understood my answers, wish to preach to others and would like to add
quotations, you can asl tle Veneiable Malvisuddlima Saydaw, slowing
him where you wish to add them. Otherwise, you may write to me. If there
are any points that are unclear to you, write to me without delay.
Ledi Saydaw
2nd Waxing day of Kason, 1262 BE
29th April, 1900 CE
The Venerable Ledi Saydaws Reply vii
Uttamapurisa Dpan
Namo Tassa Bhagavato Arahato Sammsambuddhassa
Homage to the Exalted One, the Worthy One,
The Supremely Enlightened Buddha
Preamble
I slall answei concisely tle nine questions osed by Maung Tlaw, Oce
Clerk of the Inspector of Schools, Mandalay, according to the canonical texts
and commentaiies, giving my conclusions on docuinal oints.
Chapter One
Tle etition sent nom Mandalay by Maung Tlaw on tle tentl waxing
day of Tabaung, 1261 Burmese Era (9th March, 1900) contained nine questions.
Tle ist question was about tle eifections:
i. Regaiding tle ve asiiants: (i) a Peifectly Enligltened Buddla
(sammsambuddha), (ii) a Solitary Buddha (paccekabuddha), (iii)a Chief
Disciple (aggasvaka), (iv) a Great Disciple (mahsvaka) and, (v) an
Ordinary Disciple (pakatisvaka), low does tle asiiant full tle
perfections (pram) to achieve his respective goal?
ii. May I lnow tle denition, natuie, and signicance of tle ten
perfections, with particular reference to an aspirant to Supreme
Enlightenment?
The Perfections Defined
In answei to tle ist question, iegaiding tle denition, natuie, and
signicance of tle eifections, tleie aie tlese ten eifections.
Dna slaca nekkhamma
Paviriyakhantca
Saccdhihnameca
Upekkhpramdasa.
1)Giving (dna), 2)moiali[(sla), 3)renunciation (nekkhamma), 4)wisdom
(pa), 5) energy (viriya), 6) patience (khanti), 7) uutlfulness (sacca),
8)resolve (adhihna), 9)loving-kindness (me), 10)equanimi[ (upekkh).
1
2 A Manual of the Excellent Man
The Nature of the Perfections
The nature of the perfections will be shown by their characteristic
(lakkhaa), function (rasa), manifestation (paccupahna), and proximate
cause (padahna). Tle ten eifections aie mentioned in tle Caiiyaiala
Commentaiy and tle Slalllandla Subcommentaiy.
1. Pariccgalakkhaa dna,
Deyyadhamma lobhaviddhasanarasa.
Ansaa paccupahna,
Pariccajitabba vahu padahna.
Dna: It las tle claiacteiistic of geneiosi[, its function is to desuoy
auaclment to tlings by giving tlem away, it is manifested as non-auaclment
to things given away; its proximate cause is something in hand that would
seive as a gih.
2. Slanalakkhaa sla,
Dusslya viddhasanarasa.
Soceyya paccupahna,
Hir-oappa padahna.
Sla: It has the characteristic of keeping good bodily and verbal actions;
its function is to desuoy unwlolesome oi uniuly bodily oi veibal actions,
it is manifested as uii[ of veibal actions, its ioximate causes aie moial
shame (hir) and moral dread (oappa).
3. Kmato bhavatoca, nikkhamanalakkhaa nekkhamma.
Kmabhavdnavavibhvanarasa,
Tasseva vimukhabhva paccupahna,
Savega padahna.
Nekkhamma: Its claiacteiistic is ienouncing sensuali[ and tleieby
gaining ielease nom becoming, its function is to uii( and tlus ieveal tle
dangeis of sensuali[ and of existence, it is manifested as avoidance of
sensual desiies, its ioximate cause is a diead of sensuali[ tliougl
faisiglted ueidation.
4. Yath sabhva paivedhalakkha pa,
Visayobhsanaras.
Asammoha paccupahn,
Samdhi padahn.
The Perfections Dened 3
Pa: It las tle claiacteiistic of seeing tlings in tleii uue natuie, its
function is to shed light on all objects of sense; it is manifested as non-
confusion, its ioximate cause is concenuation.
5. Usshalakkhaa viriya,
Upahambhanarasa.
Asasdana paccupahna,
Savega padahna.
Viriya: It has the characteristic of diligence; its function is to brace one up; it
is manifested as persistence; its proximate cause is a sense of urgency arising
nom faisiglted ueidation of biitl, decay, siclness, deatl, and all auendant ills.
6. Khamanalakkha khanti,
Ihniha sahanaras.
Adhivsana paccupahn,
Yathbhtadassana padahn.
Khanti: It has the characteristic of tolerance; its function is not to be
moved by likes or dislikes; it is manifested as forbearance in the face of the
gravest provocation; its proximate cause is seeing things as they really are.
7. Avisavdanalakkhaa sacca,
Yathvavibhvanarasa.
Sdhut paccupahna,
Soracca padahna.
Sacca: It las tle claiacteiistic of not misleading otleis by ones uueiance,
its function is to discovei tle uutl as one sees oi lnows, it is manifested as
sweet and agreeable speech; its proximate cause is a sympathetic tenderness
towards all.
8. Bodhisambhresu avahna lakkhaa adhihna,
Tesa paipakkhbhibhavana rasa.
Taha acalat paccupahna,
Bodhisambhra padahna.
Adhihna: It has the characteristic of resolve in undertaking meritorious
deeds foi fullling tle eifections, its function is to oveicome all oosition
and obstacles tlat lie in ones atl, it is manifested as imness in ones stand,
its ioximate cause lies in tlose veiy meiitoiious deeds, sucl as geneiosi[,
when one is practising for perfections.
9. Hitkrappavai lakkha me,
Hitpasahra ras.
Sommbhva paccupahn,
Sana manpabhva dassana padahn.
Me: It has the characteristic of promoting the welfare of others; its
function is being solicitous of others welfare; it is manifested as a helpful
auitude, its ioximate cause is seeing only tle good of otleis.
10. Majjhakrappavai lakkha upekkh,
Samabhvadassana ras.
Paighnunaya vpasama paccupahn,
Kammassakat paccavekkha padahn.
Upekkh: It las tle claiacteiistic of equanimi[ in tle face of iaise and
blame, its function is to neuualize ones emotions, it is manifested as imaiti-
ali[, its ioximate cause is tle ieective lnowledge of ones own ast actions.
Dependent and Non-Dependent Perfections
The ten perfections can be classed as either dependent or non-dependent.
Dependent perfections may be either dependent on craving or dependent
on wrong views.
Something carried out with a desire for a glorious future
existence is said to be done dependent on craving. Something
caiiied out in tle mistalen belief tlat uiication of delements
is aclieved tliougl moiali[ is said to be done deendent on
wrong views. (Visuddhimagga)
A deed of merit done with a desire for existence in a higher plane or
glorious existence is dependent on craving and is not development of
eifections. Heie, wisling foi luman existence to full tle eifections, as
in tle cases of tle bodlisauas Cameyya and Sallala, tle two Nga
Kings, cannot be called dependent.
Some eole tlinl, Tle iactices of claii[ and moiali[, oi meiely
taling u tle life of an ascetic, aie sucient in tlemselves foi tle iemoval
of delements, no fuitlei iactice exists. Tley iegaid tleii view as eifect.
They sometimes acquire merit, but they totally disregard the need for insight
lnowledge leading to tle atl and its nuition. Tleii meiit is deendent on
wiong views and does not count as a fullment of eifections. Tleiis is tle
[e of meiit souglt ahei by faliis. Tlese two linds of deendent meiit
lee one uaed in tle cycle of iebiitl. Tley aie not called eifections.
Two Classes of Non-Dependent Merits
There is such a thing as supramundane merit, there is also
mundane merit which serves as a seed for supramundane merit.
(Visuddhimagga)
Since Maung Tlaws question ielates to meiit tlat conuibutes to tle
perfections, supramundane merit need not be discussed; only non-dependent
mundane [es of meiit oi mundane meiit as tle basis foi tle suiamundane
need be discussed here.
Only volitional activities sucl as giving, moiali[, ienunciation, wisdom,
eneigy, atience, uutlfulness, iesolve, loving-lindness, and equanimi[,
carried out with a pure mind and not bent towards a glorious existence
leieahei, noi insiied by mistalen views, but aimed squaiely at tle yondei
shore of enlightenment, as detached as the open sky, are merits that amount
to fullling tle eifections.
Tlese days it is quite common to leai sucl iayeis as: May we auain
nibbna, foi sucl time as we miglt not lave auained nibbna, foi tlat time
may we be and so on. Such are the prayers a donor makes at his or her
oeiing ceiemony, asiiing foi evei liglei and moie magnicent existences
and a giand vista of woildly auainments in woids eveiy bit as omous as
tlose tle lead of tle Sagla uses wlen le administeis tle iayeis duiing
tle watei-ouiing ceiemony. Tle iesult is tlat tle woid nibbna is leaid
as a mere faint sound drowned by a welter of mundane wishes. Furthermore,
it is the mundane aspect of the prayers that seems to have the most appeal.
For we have such a splendid range of those wishing words, and what
eloquence! In fact it was to discourage that sort of cat-scratching merit that
the emphatic article eva (only) is used in the passage referred to above: tasseva
= tassa + eva (that only is). Only that kind of mundane merit is what the
Buddha approves of.
Q
WOULD YOU iegaid tlose deeds wleie tle donoi wisles foi nibbna,
witl otlei mundane auainments, as meiitoiious deeds'
A
YES. Howevei, I would say tlat tlose [es of meiit do not lel to
quicken the time to enlightenment.
Let me illusate with a few relevant examples.
In the dark ages (i.e. when the Buddhas teaching had fallen silent) before
tle coming of Viass Buddla tleie lived two biotleis wlo weie sugaicane
planters. The younger of them was to become Jotika, the celebrated rich man.
Tley oeied sugaicane juice to a Solitaiy Buddla. Tle eldei biotlei, in maling
lis wisles foi tle meiit tlat would acciue nom tle gih, said, May I lnow tle
Dhamma that the Solitary Buddha has known. The younger brother also said
the same thing, and something more. He added his wishes for glorious existence
two common mundane wishes. The elder brother gained enlightenment at
tle eailiest encountei witl a Buddla, in tlis case Viass Buddla. As foi tle
youngei biotlei, because lis desiie was not nibbna secic, but went o
at a tangent, he missed his chance for enlightenment under the teaching of
Viass Buddla. He auained ielease nom existence only undei tle teacling of
Gotama Buddla, ahei laving missed tle teaclings of six Buddlas.
The moral of the story is this: when you are doing some meritorious deed,
do not let craving for future well-being enter your mind. If you allow it, your
wishes are bound to become your shackles. For the greater your well-being,
tle suongei youi ciaving is lilely to be, so tlat you nd youiself dilly-dallying
wlen tle ooituni[ foi enligltenment comes. If you asiie just foi suia-
mundane merit unencumbered by mundane wishes, then you can probably
forsake worldly glories when you hear the Dhamma. So, Maung Thaw, you
should remember that when you aspire for human existence it should be only
to full tle eifections, wlicl aie iequiied foi enligltenment. Howevei, dont
evei let youi wisles wandei away to mundane auainments oi well-being.
Tleie is also tle stoiy of Pua, a louseloldei seivant of Meala tle
iicl man, wlo lad suong auaclment to existence as lis masteis uusted
seivant. So, wlen le wisled foi tle iesult of lis oeiing to a Solitaiy Buddla,
he opted for service under his good master in his future existences! Of course
lis wisl was fullled le became lis masteis seivant tliouglout tleii
remaining existences together.
Wlen Ca Subladd, tle consoit of tle King of Elelants (tle bodlisaua),
wisled foi tle iesult of oeiing nuits to a Solitaiy Buddla, sle souglt ievenge
on lei lusband foi an imagined sliglt sle lad sueied. Hei desiie was fullled
in lei next existence as a luman queen wlen sle successfully loued tle deatl
of her husband of the previous existence. This spiteful deed sent her down to hell.
Kusa, tle bodlisaua, and lis consoit, Pablvat, botl made oeiings to
a Solitary Buddha in one of their past existences. They had to go through a
series of mishaps together because they made discordant wishes.
These are only a few instances of the life stories of misdirected aspiration
wlile doing a deed of meiit. Sucl stoiies abound in tle Jtalas and in listoiy
and folklore. A lot depends on ones mentor too. In the life story of Vidhura,
tle wise counselloi, we nd tlat of foui iicl men wlo oeied food to foui
iecluses of sueinoimal auainments in jlnic oweis, one became a Nga
and one a Garuda, one became a great king and one became Sakka (king of
Tvatisa leaven). Tlis is because tle ist two weie given bad counsel nom
their respective teachers. So, one must take great care in choosing a mentor;
bad counsel can biing biuei consequences foi ones actions quite undeseivedly.
Low, Medium, and Superior Grades of Merit
Foi eacl of tle ten meiitoiious iactices sucl as giving, moiali[,
renunciation, etc., there can be three grades: low, medium, or superior.
A deed undertaken out of desire for fame is low. One undertaken
witl desiie foi tle nuits of meiit is modeiate. One undeitalen
with the clear understanding that it is the custom of the Noble
Ones is superior. (Visuddhimagga)
Of tle above tliee giades, tle ist is done foi vani[, all foi slow. It
laidly biings any meiit tlat could iesult in futuie well-being, let alone full
any perfections. The second is motivated by desire for merit. Usually it is done
with discrimination since the donor selects the most worthy recipient whenever
possible to gain the greatest merit. This kind of deed brings ample results in the
mundane sleies, but still does not amount to fullling a eifection. Tle tliid
case is where one sets ones mind on the deed alone, not on its consequences.
Tle donoi is guided by a uue sense of claii[. In fact, one is ieaied to slaie
any of ones ossessions witl otleis, foi one las no auaclment to tlem. One
rightly follows the practice of the Noble Ones. One does not choose to whom
to give. Let anyone come, whether good, bad, or average, one would make
some lind of gih. Tlis lind of giving is following tle custom of tle Noble Ones.
It is uuly a iactice foi tle eifection of giving. Tle same siiit of consideiing
the deed alone, and not its rewards, governs the remaining perfections such as
moiali[, ienunciation, wisdom, eneigy, atience, uutlfulness, etc.
Anotlei way of classi(ing viitue is as follows:
Virtue observed out of craving for glorious existences and
material well-being is inferior; virtue observed for ones own
release is moderate; virtue observed to liberate all beings, which
is the perfection of virtue, is superior. (Visuddhimagga)
Release nom tle cycle of biitl and deatl, and ielease nom tle mundane
auainments of gloiious existences, mean tle same tling. Tle second giade
is regarded as inferior because it falls short of being a practice for perfections.
Observance for the sake of ones own release is the perfection practised by
the Solitary Buddhas and ordinary disciples. Observance for the liberation
of all beings is the perfection practised by Perfectly Enlightened Buddhas.
The Perfections Explained
I shall now explain the meaning of each of the ten perfections:
1. Dna: Giving, maling a gih oi oeiing. Slaiing ones wealtl unstintingly
with virtuous disciples of the Buddha is called sharing, or the practice of common
owneisli. Tle bodlisauas iactice of maling gihs to anyone, viituous,
unvirtuous, or moderately virtuous, has already been mentioned. It means that
anyone who calls at ones door for alms receives them. Herein, virtuous disciples
means special people who deserve the enjoyment of ones wealth because they
will share the knowledge of the Dhamma. With respect to such good people,
slaiing slould tale tle foim of iesectful oeiings ahei caieful ieaiation.
2. Sla: Tleie aie two linds of moiali[, avoidance of tle tliee bodily
misdeeds and the four verbal misdeeds (vriasla); and cultivating virtuous
habits (criasla). Tle lauei means aying iesect (apacyana) to the Buddha,
Dlamma, and Sagla, and to aients, teacleis, and tlose senioi in age,
status, oi moiali[, oi leling anyone witl a meiitoiious deed as if it weie
ones own undertaking (veyyvacca).
3. Nekkhamma: Renunciation is undeitalen witl a suong volition of
non-gieed, tleiefoie it is a meiitoiious deed. Even if a louseloldei suives
to dispel greed by contemplating the repulsiveness of the body or the
loathsomeness of food, it amounts to renunciation, which is meritorious. If
one can do moie, one may go to a solitaiy ieueat foi tle same uiose. If
one can go a ste fuitlei, one may become a iecluse oi, still beuei, a blilllu.
Even beuei, one may tale u tle iactice of concenuation and gain tle ist
jlna. Beuei tlan tlis, one may develo insiglt to auain tle atl of
non-returning. All these are the meritorious deeds of renunciation.
4. Pa: Wisdom is of two kinds, mundane and supramundane.
Leaining tle Tiiala, and teacling it to otleis, undeitalen to full tle
perfection of wisdom, is supramundane. Teaching others the harmless
sciences of asuology, incantations, iecitation of veises, medicine, science, oi
the arts, such as mechanics, mathematics, painting, sculpture, metalwork,
masoniy, gold-smitleiy, iionmongeiy, etc., oi lonest ways of uade and
agriculture and all such blameless vocations, are mundane. All these three
categories, if imparted to others in a noble spirit as perfection directed acts,
are the practice of the perfection of wisdom.
The Perfections Explained 9
5. Viriya: Eneigy is suieme if it confoims to tle foui iiglt eoits
(sammappadna). Besides tlis, exeiting ones utmost suengtl witl a uie
motive to help others, whether one is capable or not, also amounts to the
perfection of energy.
6. Khanti: Patience is tolerating others and bearing unpleasant experiences
sucl as cold and leat. Tle Buddla says, Beaiing tle seveii[ of cold, oi beaiing
tle seveii[ of leat, tlus one las atience. Tle Buddla goes on to exlain
atience in vaiious otlei ways. Tle undeilying quali[ of atience is lacidi[
in the face of internal or external unpleasant experiences, coupled with fortitude.
A man of patience does not allow anyone or anything to put the grit in the
machine. Come wind, come foul weather, he goes about his meritorious
ioutine, not witl ledonistic indieience, but witl an imeituibable leait,
devoid of ill-will. Tle iesence of sucl a toleiant name of mind is atience.
7. Sacca: Tiutlfulness means avoidance of unuutl and falselood undei
all circumstances.
8. Adhihna: Resolve is tle imness of ones stand ahei one las
commiued oneself to sometling, wletlei exiessed oi not.
9. Me: Loving-lindness means wisling otleis well, witl a leait lled
with goodwill towards any being that one comes across.
10. Upekkh: Equanimi[ is tle quali[ of being suictly imaitial to botl
well-wishers and adversaries alike. One does not behave partially towards
ones benefactors. Neither does one harbour any resentment towards ones
deuactois. Tlis evenness of auitude towaid botl tle lind and tle unlind
is tle essence of equanimi[.
Heie aie a few similes to diive lome tle signicance of tle eifections.
Patience and equanimi[ aie tle mainstay foi tle otlei eifections. Only wlen
one las establisled tlese two can one exect to full tle iest. Just as a newboin
infant can only survive with the care of its parents, the remaining eight
eifections can only be fullled undei tle constant caie of atience and
equanimi[. Patience may be lilened to tle motlei and equanimi[ to tle fatlei.
If atience and equanimi[ aie iesent, and tle otlei good deeds aie
foitlcoming undei tleii benign inuence, if tleie is an absence of ienunciation,
these good deeds will not properly become perfections. Lacking the guidance of
ienunciation, one is liable to be oveicome by auaclment to tle meiit deiived
nom tlem and yeain foi mundane benets. Tlen tle meiitoiious deeds meiely
iolong iebiitl because tley aie deendent on existence. Tley do not tlen quali(
as eifections. Tleiefoie, if atience and equanimi[ aie tle aients, ienunciation
should be called the family doctor who takes care of the childs health.
To emloy a dieient simile: all vegetation deends on soil and watei foi
its survival; both must be favourable. Similarly, patience provides the favour-
able soil, and equanimi[ tle favouiable watei, foi tle iemaining eifections.
Equanimi[ in tle iesent context is sligltly dieient nom tle equanimi[
of the four divine abidings (brahmavihra), wlicl signies imaitiali[ to tle
welfaie of all beings (dieient nom being uninteiested). Equanimi[ as
perfection is evenness of mind regarding one who worships you and one who
condemns or persecutes you and, further, being able to seek the welfare of both.
How the Perfections are Practised Together
In one of tle innumeiable existences of tle bodlisaua, le was boin as a
monley cliehain. A bialmin lost lis way in tle foiest and fell into a clasm
that was as deep as the height of a hundred men. Seeing his plight, the
bodlisaua tool i[ on lim and exeited limself to iescue lim. Eventually, tle
bialmin was caiiied u onto safe giound. Tle bodlisaua was, by tlen, quite
exhausted, so he fell asleep, unsuspectingly, on the brahmins lap. The brahmin
thought to himself, Ive earned nothing today. My wife is going to be upset
wlen I get lome. Wlat a deligltful idea if I weie to biing lome monley esl.
How leased my wife would be! Satised witl lis biiglt idea, tle bialmin
took up a stone lying nearby and dealt a blow to the monkeys head. It was
such a vicious blow that blood gushed out of the wound in all directions.
Stueed and coveied in blood, tle bodlisaua leat u into a uee. He could
not believe that such a thing could happen! Oh, there are such people in this
world. Then the thought came to his mind how to lead the man home safely,
for the forest was full of leopards, tigers, and other dangerous animals. He
said to the brahmin, Now you should be starting for home. I must show you
tle way out of tlis foiest, but I cannot uust you. You can follow tle uail of my
blood as I jum nom uee to uee. So, in tlis way tle bialmin got lome safely.
In tlis Jtala it will be seen tlat loving-lindness was tle ist of tle ten
eifections tlat tle bodlisaua iactised. Wlen le saw tle liglt of tle
bialmin le tool i[ on lim as if le weie lis own son and staited tlinling
of how to save him. Assessing the situation and devising a plan to take the
bialmin out nom tle clasm was wisdom. Executing tle lan at gieat iisl
to limself, and using all lis suengtl, was tle iactice of eneigy. In beaiing
tle deadly injuiy tlat lad biolen lis slull, witlout geuing angiy, le
exeicised gieat atience. Witlout it le would lave leh tle ungiateful man,
tleieby iendeiing all lis eoits futile. Not allowing limself to be oveicome
by angei foi sucl a wicled deed was tle iactice of equanimi[. Had le not
The Three Grades of Perfections 11
been im in tle iactice of equanimi[, le miglt lave leh o tleie, and tle
heartless brahmin would not have survived long. Indeed the two principal
eifections of atience and equanimi[ saw tliougl tle wlole undeitaling.
Saving tle bialmin nom sucl a dee clasm at tle iisl of lis life amounted
to saciice of lis life oi geneiosi[. Again, saving tle bialmins life was tle gih
of life. Not even uueiing a cuise, and nevei iaising lis land to suile bacl,
constituted moiali[. In doing tlis noble deed tle bodlisaua nevei tlouglt about
tle meiit le would gain. Tlat was ienunciation, tle abili[ to foisale all foims
of existence. Foi auaclment to a beuei life leieahei is geneially suong enougl
to spoil the perfection of renunciation. By not going back on his word to save
tle bialmin, tle bodlisaua accomlisled uutlfulness not veiy easy to lee
undei tle ciicumstances. Lastly, fullling lis commitment witlout waveiing in
site of tle bialmins slocling ueatment, was iesolve. Tlis was low tle
bodlisaua successfully iactised tle ten eifections in a single undeitaling.
Regarding your particular interest in the aspiration to Buddhahood, this
is a fairly wide subject. The detailed process of laying the foundation for the
asiiation to, and tle fullment of, Peifect Enligltenment is dealt witl in
tle sciituies in heen cateclisms. Only a biief account will be given leie.
Foi a widei lnowledge on it, lease see tle Caiiyiala Commentaiy and
tle Slalllandla Subcommentaiy.
The Three Grades of Perfections
I shall now outline the ten ordinary perfections, the ten higher perfections,
and the ten supreme perfections.
All external objects such as a wife and children, animate and inanimate
things, belonging to a person, are the objects through which the ten ordinary
eifections aie fullled. Ones own limbs oi lead oi any oigans of tle body
aie tle objects tliougl wlicl tle ten liglei eifections aie fullled. Ones
own life (being saciiced) is tle object tliougl wlicl tle ten suieme
eifections aie fullled.
Of tlose tliee categoiies of objects, undeitalings tlat foisale tle ist
category are called ordinary perfections. Undertakings that forsake the
second are called higher perfections. Those that forsake the third, i.e. ones
own life, are called supreme perfections.
One wlo can full only tle ist ten auains tle enligltenment of a Noble
Discile. One wlo can full only tle ist ten and tle second ten auains tle
enligltenment of a Solitaiy Buddla. One wlo can full all tlii[ auains
Supreme Self-Enlightenment.
The Three Types of Disciples Enlightenment
There are three classes of enlightenment of a Noble Disciple: (i) an
Ordinary Noble Disciples, (ii)a Great Disciples, and (iii)a Chief Disciples.
By fullling tle ist ten eifections foi one aeon and a lundied tlousand
woild cycles, one can auain tle enligltenment of a Clief Discile. By tle
Chief Disciples are meant the Buddhas two principal Noble Disciples like
tle Veneiables Siiuua and Moggallna foi Gotama Buddla.
By fullling tle same eifections foi a lundied tlousand woild cycles,
one can auain tle enligltenment of a Gieat Discile. By tle Gieat Disciles
aie meant tle distinguisled Noble Ones, numbeiing eigl[ foi Buddla Gotama.
Tleie is no mention of tle duiation foi tle matuii[ of an oidinaiy Noble
Discile. One las to infei it nom sucl statements as aie found in ceitain
commentaries. In a commentary on the Arahants supernormal power of
recollecting former existences, an ordinary Noble One is said to be able to
iecall existences nom a lundied to a tlousand woild cycles. Tlis las
geneially been talen as tle matuii[ eiiod foi an oidinaiy Noble Discile.
Once, a nog was accidentally lilled wlile listening witl iat auention
to tle melliuous voice of tle Buddla ieacling. He was ieboin as a deva
nom tle meiit of listening auentively to tle Dlamma (even tlougl le did
not understand its meaning). Immediately, he came to pay homage to the
Buddla, listened to lis discouise, and gained sueam-winning. In lis next
existence he became an Arahant. From this story we can see that there are
just a few foims of existence in wlicl a disciles enligltenment is auained.
Regaiding tle Clief and Gieat Disciles, tle eiiods foi matuii[ stated
eailiei iefei only to tle eiiods ahei tlese Noble Ones lad ieceived foimal
recognition by a living Buddha. The Buddha predicts when, where, and
undei wlat ciicumstances le will auain wlicl [e of enligltenment. Tlis
is called receiving assurance (vykaraa).
Tle sciituies aie silent on tle duiation foi fullling tle eifections
before such recognition or assurance. The interval between the arising of
any two Buddhas is beyond reckoning. It may be any number of world
cycles. A Noble Discile (as tle teim signies) can aiise only wlen a Buddla
arises or his teaching is extant. So it is important to remember that those
durations mentioned above refer only to those Noble Ones who encountered
Gotama Buddha.
As to tle Noble Disciles: in tle commentaiy on tle Suuanita tleie aie
tliee [es: (i)one wlo deends on condence foi lis enligltenment, (ii)one
who depends on diligence, and (iii)one who depends on wisdom.
The Noblest Aspiration 13
The Three Types of Solitary Enlightenment
Similarly, Solitary Enlightenment (paccekabodhi) is also of tliee [es. Tle
commentaiies say tlat tle enligltenment of a Solitaiy Buddla is auained
ahei fullling tle ten eifections and tle ten liglei eifections foi two aeons
and a hundred thousand world cycles.
The Three Types of Perfect Enlightenment
Tle Peifect Enligltenment of a Buddla is also of tlese tliee [es, wlicl
are also called: (i) ugghtitabodhi, (ii) vipacitabodhi, and (iii) eyyabodhi
respectively.
A Buddla wlo deends on wisdom foi lis enligltenment, ahei ieceiving
assuiance, las to full tle ten eifections, tle ten liglei eifections, and tle
ten supreme perfections for four aeons and a hundred thousand world cycles.
A Buddla wlo deends on diligence must full tle eifections foi eiglt
aeons and a hundred thousand world cycles.
A Buddla wlo deends on condence must full tle eifections foi
sixteen aeons and a hundred thousand world cycles.
This is what has been recorded in the ancient commentaries. However,
tleie aie dieiing views iegaiding tle matuii[ eiiods foi tle tliee [es of
Buddlas. Tley aie found in latei woils sucl as tle Aadna Commentaiy
and in subcommentaries such as Sotaak, Tathgatuppai, Mahvasak, etc.
On tlis conuoveisial subject an analogy given by tle commentatoi on
tle Suuanita is woitl noting. He says tlat uees and lants iequiie a ceitain
time befoie tley can owei oi beai nuit. Tiees lile tle tamaiind oi tle
jacl-nuit uee will not matuie to blossom oi beai nuit in one, two, oi tliee
years however carefully one nurtures them, even by watering a hundred
times a day. Similaily, witl tle fullment of tle ieiequisites foi Buddlalood.
Let one give daily oeiings on tle scale of King Vessantaia
1
to full tle
eifections, one cannot auain Buddlalood any soonei.
Tle eiiods foi matuii[ necessaiily vaiy foi eacl of tle tliee [es of
Buddlas (see tle Suuanita Commentaiy).
The Noblest Aspiration
What is meant by the Noblest Aspiration (mahbhinhra) should be
understood. The foundation (mla), condition (paccaya), and the root cause
(hetu) of the Noblest Aspiration should be understood. Mahbodhi should be
understood. Its foundation, condition, and root cause should be understood.
1
See Vessantaia Jtala, Jtala No.547.
What is meant by the Noblest Aspiration? It is the verbal and mental
undeitaling tlat tle bodlisaua lad made at some oint of time aeons befoie
taking up the perfections. It was made in these terms:
As a man wlo lnows lis own suengtl, wlat use is tleie to get
to tle yondei sloie (nibbna) alone' I will auain to Suieme
Knowledge and then convey men and devas to the yonder shore.
That was the pledge that sent the ten thousand universes reeling
and ecloing in alause. Tlat was tle bodlisauas eainest wisl.
For he intensely aspired to Supreme Self-Enlightenment thus:
Knowing tle Tiutl, I will let otleis lnow it. Fieeingmyself nom
tle woild, I will nee otleis. Having ciossed ovei, I will enable
others to cross.
This fervent and most daring aspiration is called the Noblest Aspiration.
Eight Factors Needed for the Noblest Aspiration
For the Noblest Aspiration to materialize, eight factors must be present:
Manussaua ligasamaui, letu sauliadassana.
Pabbajj guasamaui, adlilioca clandat.
Aladlammasamodln, ablinlio samijjlati.
(Ahaslin; Buddhavasa.)
1. The aspirant must be a human being (manussaa).
2. He must be a man (ligasampai).
3. His siiitual matuii[ must be sucient to auain Aialantsli if le
chose to (root-condition, hetu).
4. He must have met a living Buddha (sahradassana).
5. He must have taken up the life of a recluse or a monk (pabbajj).
6. He must lave auained sueinoimal oweis tliougl concenuation
(guasampai).
7. He must have made the utmost homage (adhikro) to the Three Gems
while aspiring to Buddhahood.
8. He must have a most ardent will to become a Buddha (chandat).
If all eight factors are present the Noblest Aspiration materializes. Herein
root-condition means the four conditions (paccaya) and the four root causes
(hetu), wlicl will be exlained a liule latei.
Adhikro means oeiings, including lis own life.
Chanda means a burning desire amounting to will or resolve, a preparedness
foi any eventuali[. Foi examle, suose tle entiie univeise was coveied witl
slai-ointed siles, and suose it was ceitain one could auain Buddlalood
only by ciossing it, tle bodlisaua would nevei lesitate to cioss it. Oi suose tlis
univeise was lled witl glowing claicoal, tle bodlisaua would not lave waveied.
Tlese aie tle illusuations given in tle commentaiies. In tle commentaiy
on tle Kladiiagia , it is said tlat if tle bodlisaua uied to cioss, tlose
steel siles would tuin into a vast suetcl of iubies (in iesectful iecognition
of lis sinceii[ and iesolve). Lilewise, tle buining claicoal would tuin into
a sea of lotus oweis.
Of those eight opportune factors, the ardent wish of a Solitary Buddha is
auended by tliee factois: (i)meeting witl a living Buddla, (ii)maling tle
utmost reverence while declaring the wish for Solitary Buddhahood, and
(iii)the will to become a Solitary Buddha.
For the enlightenment of a disciple three factors are needed: (i)meeting
with a Solitary Buddha or an Arahant, (ii)making the utmost reverence while
making the wish for the enlightenment of a disciple, and (iii) the will to
become an Arahant.
The Two Root-Conditions
Root-condition, tle tliid factoi of tle eiglt, means a bodlisaua asiiing
to Buddhahood must be spiritually mature. When aspiring for Buddhahood
in tle iesence of tle Buddla, to ieceive tle assuiance le must lave sucient
eifections to auain Solitaiy Buddlalood oi Aialantsli. He must tlen
ossess two fuitlei qualications:
1. Karusampai great compassion,
2. Upyakosallasampai skilful means.
Only wlen tlese two aie iesent will a bodlisaua be duly iecognized by
tle Buddla nom wlom le is to ieceive tle assuiance. By gieat comassion
is meant great kindness and compassion for others that takes precedence over
his own life. Skilful means is the genius that is equal to the task whenever
le undeitales to lel otleis. Liteially, it is tle auainment of secial atitude
in suategy. Tlese two aie tle conditions foi tle (now secic) undeitaling
of tle eifections tlat will suce foi tle declaiation of tle Noblest Asiiation.
The Four Conditions
There are four further conditions (paccaya), also called the four stages of
matuii[ (Buddhabhmi), necessaiy to quali( as a bodlisaua:
1. ussha exceptional energy;
2. ummaga a keen intellect;
3. avahna steadfastness of purpose;
4. hitacariy compassion, loving-kindness for others, even outweighing
ones own welfare.
The Four Root Causes
Tleie aie foui ioot causes: 1) auainment of sucient eifections
(upanissayasampai), 2) auainment of comassion (karuajjhsayasampai),
3) auainment of foititude (avihaasampai), and 4) auainment of good
niendsli (kalyamiasampai).
1. Auainment of sucient eifections means laving sucient eifec-
tions to auain Aialantsli oi Solitaiy Buddlalood at tle time of tle assuiance.
2. Auainment of comassion is tle endowment witl a comassionate
heart or universal loving-kindness.
3. Auainment of foititude is a natuial disosition foi leling otleis. It is tle
abiding disosition tlat nevei tiies in fullling tle eifections. A luxuiious life in
tle celestial iealms is boiing to a bodlisaua because it does not oei any
ooituni[ to full tle eifections, aiticulaily in seiving otleis. Liteially,
avihaa means never being vexed. It also implies spiritedness. The duration
necessaiy foi tle matuii[ of tle eifections ianges nom foui aeons and a lundied
thousand world cycles to sixteen aeons and a hundred thousand world cycles,
yet tle siiit of a bodlisaua is sucl tlat le feels le is going to ieacl matuii[ tle
next day. In other words, he is already anticipating Buddhahood that is forthcoming
only at the end of such staggering periods. No duration is too long for him to wait.
4. Auainment of good niendsli is caie and iesect in auending to tle
wise in all his existences, whether human or celestial.
The Natural Inclinations of a Bodhisatta
A bodlisaua is fuitlei endowed witl six natuial inclinations:
1. inclination to non-gieed a bodlisaua instinctively sees tle dangei
in greed;
2. inclination to non-laued a bodlisaua instinctively sees tle dangei
in laued oi angei,
3. inclination to non-delusion a bodlisaua instinctively sees tle dangei
in delusion;
4. inclination to ienunciation a bodlisaua instinctively sees tle dangei
in sensuali[,
5. inclination to seclusion a bodlisaua instinctively sees tle dangei
in socializing;
6. inclination to escae nom tle cycle of iebiitl a bodlisaua instinc-
tively sees the danger in existence.
The Significance of the Natural Inclinations
Just as tle itl males a uee duiable, tle six inclinations male a bodlisaua
durable or steadfast. One who has these six inclinations, though living in the
world, is like a water-container made of a dried gourd, which has no mouth,
immersed in deep water. A person lacking them is like an earthen water pot with
a wide mouth immersed in deep water. Even among lay people there are those
in whom these six inclinations are present. They are like a water-gourd immersed
in deep water. On the other hand, even among bhikkhus, there are those who
lack these six inclinations. They are like a wide-mouthed water pot immersed in
shallow water. The sensuous world of lay people is like deep water; the favourable
facilities that the bhikkhus enjoy, such as secure monasteries, well-made furniture,
ne utensils, and nuuitious food, etc., aie lile slallow watei.
1. Those who have no inclination to non-greed do not like to listen to
tall on diselling gieed. Even uiing ossessions oiess tlem lile a leavy
mountain. To tlose laving a suong inclination to non-gieed, tle gloiies of
a Univeisal Monaicl aie not woitl a suaw.
2. Tlose wlo lave no inclination to non-laued do not lile to listen to advice
on dispelling anger. The slightest provocation will infuriate them, just like a
sail falling on diy giass oi leaves. Howevei, tlose im in tleii inclination to
non-laued soon disel any angei, even if tley aie wionged by a gioss injustice,
just as a ie biand tlat falls on a stacl of gieen timbei does not stait a ie.
3. Those who have no inclination to non-delusion do not like to listen to
talk on wisdom. They never see even a glimmer of the light of the Dhamma,
wlicl las a luminosi[ of eigl[-foui tlousand candleowei, so to seal.
Tley aie sliouded in dail delusion iegaiding tle ieal natuie of tle ve
aggregates. Living in darkness, they die in the dark and let one existence
ahei anotlei go to waste. Tle dailness of tleii delusion is just lile congenital
blindness. How could one boin blind evei see liglt even if eigl[-foui
thousand suns were to shine forth together?
4. Those who have no inclination to renunciation do not like to listen to
tall on tle advantages of ienouncing woildly life. Tleii auaclment to tle
nuit of tleii meiitoiious deeds sucl as giving, viitue, oi leeing tle eiglt
iecets, ievents tlose deeds nom becoming eifections. Auaclment
corrupts them just as fungus spoils the choicest seeds set apart for cultivation,
oi as viiuses, locusts, and otlei ests iendei a well-lanted eld infeitile.
5. Those who have no inclination to seclusion do not like to listen to
advice on seeking a solitary life in the forest. They are unable to tear
tlemselves away nom socie[ foi a quiet moment alone. Desiie foi coman-
ionsli always ulls tlem into slallow niendslis and ensuies tlat tley
remain there, like a prisoner guarded by jailors.
6. Tlose wlo lave no inclination to escae nom tle cycle of iebiitl do not
like to listen to advice on the emptiness of worldly life. They are under the
seifdom of auaclment to existence. Tlat auaclment does not allow tlem to
asiie ahei tle liglei iactice of tle Dlamma leading to atl lnowledge.
Instead, it lees tlem satised witl tleii aioclial inteiests sucl as tliowing
lavish feasts, building pagodas, or donating monasteries and rest-houses. They
aie content witl leeing tle iecets, oi iemaining as devout lai[, oi as
recluses or bhikkhus with virtue, or with some shallow achievement like
teaching the Dhamma or writing books. These are only merits that hold them
fast to the world, the wholesome kamma that prolongs existence. It is like the
Biitisl Raj, wlicl allowed tleii colonial subjects to entei neely into small
businesses but would not tolerate any dealing with weapons, for fear of rebellion.
Heiein, two linds of auaclment to existence slould be lnown: yeaining foi
some beuei existence leieahei, and a fond auaclment to tle iesent existence.
Tle iesent existence oeis a iecious clance to auain nibbna. Tle Tiiala
abounds in iactical insuuctions slowing tle way to nibbna. It is only because
so-called Buddhists are enamoured of the present existence, and are pampering
tleii liule bodies, tlat tley glt sly of tle suingent disciline demanded to
gain enligltenment. It is a i[ tley cannot gain even some concenuation, wlicl
iecluses of ancient times gained witlout tle benet of tle Buddlas teacling.
The Four Special Characteristics of a Bodhisatta
I slall now deal witl tle foui secial claiacteiistics of a bodlisaua tlat
distinguisl lim nom a futuie Solitaiy Buddla. Tley aie glaiingly obvious
as if they were garlands around his neck.
1. Indriya tle ve conuolling faculties. Unslalable condence (saddh),
indefatigable diligence (viriya), unwavering mindfulness (sati), steadfast
concenuation (samdhi), and unerring wisdom(pa) aie tle ist mail tlat
distinguisles a bodlisaua.
2. Paipai tle iactice. A bodlisaua is always out to lel otleis and
places the welfare of others before his own. He never expects any return for
tle eoits le males foi otleis welfaie. Noi will le caie to mention tlem,
wletlei in lis beneciaiys iesence oi not. Even if tle beneciaiy bites tle
land tlat feeds, a bodlisaua nevei tuins bacl nom any good deed. Tlis
lolds uue even wlen lis life is in imminent dangei. Tlis is tle bodlisauas
sense of wisling well foi tle iesent. Regaiding meiits acciuing nom lis
noble deeds in giving oi in cultivating viitue, etc., a bodlisaua sets lis siglts
liglei tlan tle solitaiy auainment of nibbna. He aims only at suieme
enligltenment, by wlicl le can slow tle way to nibbna. Tlis is a bodlisauas
iactice foi tle leieahei. Tlis twofold iactice also distinguisles a bodlisaua.
3. Kosalla iociency. Tlis is manifested in sound ieasoning
(cintmayaa) and presence of mind (takhauppaia) that never fail
him. Though the future disciples or Solitary Buddhas also have these two
intellectual qualities to a high degree, they are liable to err occasionally. With
tle bodlisaua, tlese two qualities aie uneiiing. Tlis is tle iociency of a
bodlisaua tlat males lim unique among otlei asiiants to enligltenment.
4. Ajjhsaya inclination. Tle texts ueat tlis subject quite comielen-
sively conceining tle eifections, but I slall desciibe it only biiey. Regaiding
giving, foi examle, a bodlisaua is veiy lay in maling gihs. Wlenevei
le las sometling to oei as a gih and a ieciient is not available, le feels
nusuated. Wlenevei le gives, le gives it witl a liglt leait, and tales ioei
caie in doing so. No amount of giving would satis( lis zeal foi claii[.
Whenever anybody asks anything of him, he does not judge him by class or
creed but always complies gladly. In doing so, he never thinks of his own
needs but gives to satis( tle otleis needs only. Refei to tle Buddlavasa
on this, particularly the passage beginning: Yathpi kumbho sampuo
1
In tlat assage, wlicl is nom tle clatei on tle eifection of geneiosi[,
inclination is described thus:
As wlen one oveituins a laige cooling ot lled witl oil oi buueimill
to em[ it, not a dio oi even tle diegs iemain, but iuns out of tle ot, so
also wlen a bodlisaua males an oeiing Wletlei tle beggai is a ltly
blocllead of a labouiei witl bovine instincts, oi a diunlaid, oi beuei tlan
them, a man who has taken refuge in the Three Gems, or one who keeps the
ve iecets, oi in biief, wletlei le is good, aveiage, oi bad, let lim come
foi alms at any time, tle bodlisaua nevei judges wlat [e of fellow le is,
1
See p.16, 118 of the PTS edition under Dpakarabuddhavaso, p.315 of the
Buimese Clalasagtiiala undei Sumedhapatthankath, or Vol.33, p.481 of
the new Thai Dayyarahassa Sagtitepiaka. For an English translation see Sacred
Books of the Buddhists, Vol.XXI, .20, 118120.
or whether it is worth giving him so much or anything at all; but never
disciiminating, nevei lesitating, [le gives neely].
Of tle dieient classes of beggais ianging nom wietcled to excellent, tle
bodlisaua nevei botleis sizing u a eison wlo calls at tle dooi foi some lel
or alms. The amount he gives is also not dependent on the class of beggar. This
lind of comletely indisciiminate oeiing is anotlei claiacteiistic of a bodlisaua.
In respect of the nine remaining perfections, this example on giving should
be alied witl due alteiation of details. Tlose not conveisant witl Pi can
get tle essence of wlat tle text says nom tle assage quoted above.
These days there are some who wish for Buddhahood, and wisdom-
oiiented Buddlalood at tlat, tlougl tleii conduct baiely qualies tlem to
become ordinary disciples. What characterizes them is the bold banner of
craving-dependent deeds, which cry out for public recognition right now
and yeain foi gloiious iesults leieahei.
Who ever does something for nothing? these people are apt to protest.
To exect good iesults nom a good deed is only natuial. But iemembei, a
thing done without expecting future rewards brings a greater reward than
is imagined. Moie signicantly, it amounts to tle ieal iactice of tle
perfections essential for enlightenment. A meritorious deed done with an
ardent wish for good results brings relatively limited results and does not
amount to fullling tle eifections. Remembei tle examle of fungus in
seed-grain or pests in a plantation.
Some say tlat giadual matuii[ is tle lilely iocess, foi enligltenment
iiglt now is not ossible. So wly slould one not stoie u meiit foi beuei
existences and gieatei ioseii[' My iely is tlis:
Small plants thrive just during the rainy season. Only one in a thousand
or ten thousand among them might survive the long, dry, hot months till the
next iainy season. Sucl a iaie lant must be exuaoidinaiily iobust and laidy
to lave suucl its main ioot dee enougl. Sucl iaie lants obviously need not
feai tle seveii[ of tle climate ahei laving assed tliee oi foui iainy seasons.
By the same analogy, to achieve budding perfections is only possible when
tle Buddlas teacling is still extant. Wlatevei liule eifection one las
aclieved duiing tlis ooitune eiiod las veiy liule clance of suiviving
to be developed in the time of the next Buddha. Those sham deeds of merit
will certainly lose their potential once the teaching has disappeared. Very
few could survive the uncertainties of the intervening dark ages. During
tlose dail ages, iiglt view is lost to lumani[ and wiong views ievail.
One who has acquired only sham deeds of merit falls into wrong views, and
so tleii liule otential of meiit is soon gone. Imagine tle fate of one wlo
repeatedly falls into wrong view for two, three, or more existences. This is
tle unstable natuie of tle meiits of a eison wlo las not suucl ioots dee
down, wlo las not auained stabili[. Sucl eiisling of budding meiits is
the rule with most beings. Innumerable existences have already passed in
wlicl tley acquiied some imsy meiits, only to be lost again by tle next
existence. Tlis iocess of acquisition and eiisling goes on in eietui[
foi tle oveiwlelming majoii[ of beings. Tlis is wly tle idea of giadual
matuii[ does not lold. It would be a gieat i[ if one deends on sucl a
mistaken idea and goes on hoping for the perfections while actually longing
for the inexorable cycle of rebirth.
The four conditions, the four root causes, and the six inclinations are the
factors for declaring the Noblest Aspiration and for taking up the higher
perfections.
On declaring the Noblest Aspiration and receiving the assurance of future
Buddlalood, tle bodlisaua at once becomes endowed witl tle ve oweis
(bala), tle foui secial claiacteiistics, tle two qualications of comassion
(karu) and slill in suategy (upyakosalla), tle foui stages of matuii[(bhmi),
the six inclinations (ajjhsaya), etc. However, since what I have said so far
slould suce to answei Maung Tlaws question I slall not deal witl any
further details.
Chapter Two
Maung Thaws second question relates to the following:
1. tle denition, claiacteiistics, and signicance of tle ve aggiegates,
2. tle denition, claiacteiistics, and signicance of tle foui uutls,
3. a desciition of tle ve aggiegates in teims of tle foui uutls,
4. tle denition, claiacteiistics, and signicance of tle Noble Eigltfold
Patl, witl its iactical alication leading to nibbna.
Seven Aspects of Materiality to be Perceived
Tleie aie two aioacles to tle denition, claiacteiistics, and signicance
of tle ve aggiegates, namely, tle Suuanta metlod and tle Ablidlamma metlod.
Tle Suuanta metlod is tle Buddlas aioacl to tle Dlamma foi tle
ordinary person. The Buddha gave succinct discourses to show ordinary
eole iactical ways to cultivate insiglt, and to auain tle atl and its
nuition in tlis veiy life.
Tle Ablidlamma metlod, lowevei, oeis a iofound and exlaustive
analytical ueatment of all asects of tle Dlamma, witl no aiticulai iefeience
to tle iactice foi insiglt develoment. Tle lauei metlod is actually meant
for the Noble Ones to sharpen their analytical knowledge (paisambhid-a).
It is not suitable as insiglt uaining foi tle oidinaiy eison because it is too
subtle. For example, those who have small boats should only ply the river
for their livelihood and should not venture out to the deep ocean. Only if
they have ocean-going vessels should they make an ocean voyage.
These days, people take up the holy life not actually intent on gaining path
knowledge, but merely to acquire merit, purported to gradually mature as
perfections. Practice of insight meditation is not popular. Learning and teaching
of scriptures to develop wisdom is the usual practice. So the Abhidhamma method
is oulai. In tlis ueatise, lowevei, I slall emloy tle Suuanta metlod only.
Blilllus, a blilllu wlo eainestly wants to undeistand tle uue natuie
of mateiiali[ to eiadicate tle delements, wlo labitually contemlates
mateiiali[ nom tliee aioacles, wlo is iocient in tle seven asects of
mateiiali[ is, in tlis Dlamma and Disciline, called accomlisled, one wlo
has lived the life, a perfect one or an excellent man.
Blilllus, low is a blilllu iocient in tle seven asects' Blilllus,
leiein a blilllu disceins tle uue natuie of mateiiali[, le disceins tle oiigin
of mateiiali[, le disceins tle cessation of mateiiali[, le disceins tle iactice
leading to tle cessation of mateiiali[, le disceins tle satisfaction in mateiiali[,
le disceins tle dangei in mateiiali[, and le disceins tle escae nom mateiiali[.
22
Seven Aspects of Materiali to be Perceived 23
Blilllus, wlat is mateiiali[' Mateiiali[ includes tle foui iimaiy
elements: extension, colesion, leat, and motion, and tle [twen[-foui]
mateiial qualities deiived nom tlem. Tlis is called mateiiali[. (1)
As long as nuuiment aiises, mateiiali[ aiises. Once nuuiment is exlausted,
mateiiali[ ceases. Tlis is tle oiigin and cessation of mateiiali[. (2, 3)
Wlat is tle iactice leading to tle cessation of mateiiali[' It is tle Noble
Eightfold Path taught by me: right view, right thought, right speech, right
action, iiglt livelilood, iiglt eoit, iiglt mindfulness, and iiglt concen-
uation. Tlese eiglt constitute tle atl. (4)
Tle leasuie and joy aiising deendent on mateiiali[ constitute tle
satisfaction in mateiiali[. (5)
Tle uansience, unsatisfactoiiness, and instabili[ of mateiiali[ constitute
tle dangei in mateiiali[. (6)
Tle abandonment of desiie and lust foi mateiiali[ constitute tle escae
nom mateiiali[. (7)
1
The True Nature of Materiality
1. The four essential material qualities are the primary elements of
extension, cohesion, heat, and motion.
2. Tle ve sense bases aie tle eye, tle eai, tle nose, tle tongue, and tle
body.
3. Tle ve sense objects aie visible foim, sound, smell, taste, and toucl.
4. Tle two mateiial qualities of sex aie feminini[ and masculini[.
5. Tle mateiial quali[ of vitali[.
6. The material base of consciousness the heart-base.
7. Tle mateiial quali[ of nuuition.
Tlese aie tle eiglteen linds of mateiiali[.
1. The Four Primary Elements
i. Tle dieient degiees of laidness oi sohness aie qualities of tle
element of extension, colloquially called the earth element.
ii. Liquidi[ and colesion aie qualities of tle element of colesion,
colloquially called the water element.
iii. Temeiatuie, lot oi cold, is tle quali[ of tle element of leat,
colloquially called tle ie element.
iv. Motion, swelling, ination, iessuie, and suoit aie qualities of tle
element of motion, colloquially called the wind element.
1
Sattalna Sutta, Klandlavagga, Sayuttanilya
Due to the collective concept people usually conceive the four primary
elements as a composite whole rather than in their ultimate sense, which
can only be discerned through insight knowledge. When insight arises, one
sees that not the tiniest atom remains that is compact or solid.
The three elements of extension, motion, and heat can be felt by touch. Even
clildien lnow wletlei a tling is soh oi laid. Howevei, tley aie not able to
discein tle ultimate sense of wlat tley only sueicially iecognize as tle
earth element. They know whether a thing is cold or hot, but they cannot
discein tle ultimate sense of wlat tley only iecognize as tle ie element.
Similarly they know that something moves, or supports, or is pressed, or swells.
Howevei, tley do not discein tle element of motion tleie. If one can eneuate
conceptions about the four primary elements and realize their ultimate nature,
tlen one is said to be iocient in mateiiali[, tle ist asect of disceinment.
2. The Five Sense Bases
The eye, ear, nose, and tongue are the sense bases through which the
iesective linds of sense-consciousness aiises. Body-sensitivi[ las foi its
basis the whole body externally and internally. These are the kamma-
conditioned material qualities or internal sense bases.
3. The Five Sense Objects
Tle ve sense objects slould need no exlanation. Only tlat of toucl
may be commented on as that pertaining to the primary elements of extension,
heat, and motion.
1
These three primary elements are the tangible sense objects.
4. The Material Qualities of Sex
i. Tle mateiial quali[ of feminini[, wlicl goveins a eisons wlole body,
distinguishing her as a woman or imparting the condition of being female.
ii. Tle mateiial quali[ of masculini[, wlicl goveins a eisons wlole body,
distinguishing him as a man or imparting the condition of being male.
5. Vitality
Tle vitali[ tlat gives a being its life, oi tle vitali[ of tle lamma-
oiiginated mateiiali[, tlat eivades tle wlole body.
1
The element of cohesion cannot be touched. If you put your hand in water, you
can know it is hot or cold, and you can feel its pressure. If you pick up a handful
you can feel its weight. If you hit the surface of water with your hand, you can feel
its hardness. However, you cannot feel its cohesion (ed.)
6. The Material Base of Consciousness
The material base of consciousness or the mind is called the heart-base.
It is tle souice nom wlicl lind tlouglts oi unlind tlouglts ow.
7. The Material Quality of Nutrition
Tle mateiial quali[ tlat nouiisles tle wlole body, wlicl may be called tle
sustenance of tle foui iimaiy elements, is tle element of nuuition. Tle iincile
underlying this element is the need of all beings born in the sensual realm to eat.
It is just like an oil-lamp that needs constant replenishment to be kept alight.
1
Of the eighteen material qualities mentioned above, the four primary
elements aie lile tle ioots, tle uunl, tle bougls, and tle biancles of a uee,
tle iemaining fouiteen aie lile tle leaves, oweis, and nuits. Wlen tle
impermanence of the four primary elements is perceived, the delusion of
eisonali[ disaeais. Deiived mateiiali[ does not tlen obsuuct eicetion.
That, it should be noted, is why the Buddha speaks of the four great primaries
but does not dene tlem. Tlese foui iimaiy elements aie self-evident.
All mateiiali[, wletlei animate oi inanimate, can be ieduced to atoms.
On further analysis, they are included in one of the eighteen species of
material qualities. Contemplate your own body to gain insight. If the ultimate
mateiiali[ in tle foui iimaiy elements is eiceived cleaily, tle innite
mateiiali[ of tle univeise will be seen in tle same liglt. Tleiefoie,
contemplate hard on the four primary elements.
Derived material phenomena are not so evident, for they are interrelated
and subtle. Examine wlat is alieady evident, do not uy to see wlat is
imeicetible. It will only be a waste of eoit. Focus youi auention on only
one of the four primary elements. Once any one of them is perceived clearly,
the remaining three will also become clear.
This body is a composite of ultimate realities, i.e. of things having their
individual essence. Just as a person with weak eyesight has to use glasses
to iead, use tle Buddlas teacling as an aid to see tle ultimate uutl tlat is
clearly visible inside your body. Try to see the arising and vanishing that is
constantly taling lace witlin you. Witl sucient zeal and concenuation
you can probably comprehend things quite vividly. I am impressing it on
you in various ways because it is elusive.
Tlis ist asect needs to be ioeily eiceived wleieby tle iimaiy
elements become clear in their ultimate sense, without confusing them with
1
Pi liaseology males leavy ieading and usually fails to communicate, so I slall
use everyday Burmese to explain abstract matters. [Authors Note]
tle collective concet. One cannot suess tlis too suongly because tle
iemaining asects will not be disceined unless you lave tle ist one well
and uuly witlin youi gias. So saie no ains to eiceive it.
The Origin and Cessation of Materiality
These are the second and third aspects to be perceived. Constant arising
is called samudaya. Cessation or vanishing, is called nirodha. Samudaya
is used in two senses: ist to iefei to tle constant aiising of lenomena
throughout a given existence; and second to refer to the arising of another
existence when the present one ends.
Nirodha is also used in two senses: the constant cessation of phenomena
tliouglout a given existence, and tle nal cessation of all lenomena wlen
one auains parinibbna, wleie tleie is no moie nesl existence and one
escaes nom tle cycle of iebiitl. Tlis is also called nibbna nirodha.
Nuuiment (hra) is the sustenance of existence. It is of two kinds: physical
nuuiment and mental nuuiment. Plysical nuuiment is tle mateiial quali[
of nuuition. Mental nuuiment means contact, volition, and consciousness.
The past kamma that accompanies one throughout the cycle of
iebiitl is comaiable to a eld, iebiitl-consciousness is lile tle
seed-giain, tle ciaving tlat accomanies lamma is lile tle feitili[
of the soil Kamma khea via bja tah sineho.
In tle above quotation, lamma is tle mental nuuiment of volition,
iebiitl-consciousness is tle nuuiment of consciousness, wlicl iovides tle seed
for a new existence at rebirth, leading to a new material aggregate, i.e. the body.
In liglting a candle, tle liglt aeais simultaneously witl tle ame. Similaily,
at iebiitl, mateiiali[ aeais tle instant tlat iebiitl-consciousness aiises. Tle
eailiest aeaiance of mateiiali[ is lile tle geimination of tle seed. Oui
full-giown bodies aie tle natuial develoment nom iebiitl-consciousness lile
tle seed tlat las geiminated and giown into a uee. It slould be undeistood tlat
germination can occur only where there is rebirth-consciousness. If the rebirth-
consciousness does not arise when a person dies with the exhaustion of the past
kamma, there is no germination. That is what is meant by the Buddhas words:
Wlen nuuition aiises, mateiiali[ aiises.
Wlennuuition is exlausted, mateiiali[ ceases.
This is the explanation of the second meaning of samudaya, the incessant
iebiitl of new aggiegates of mateiiali[. Similaily witl nirodha, the cessation
of iebiitl, tle total ielease nom tle cycle of iebiitls. Tlis second sense of
arising and cessation is obvious. This is not vital for the development of
insight. What is relevant here is to know the constant arising and cessation
taking place every moment throughout ones life.
Here is a simile:
Let us say a man-size ame is set aliglt and is meant to last a lundied
years. Imagine how much fuel must be supplied every day and night. The
life of tle ame deends on tle fuel. Tle ame can iemain tle size of a man
only when the lamp is full. It becomes smaller as the fuel level falls. When
tle oil is used u, tle ame goes out. Imagine low mucl fuel is consumed
by tle lam eacl day nom tle ist day it is lit. Visualize tle daily iefuelling.
Tlen considei low tle ame gets ienewed because tle fuel is ielenisled.
See low tle ame exlausts itself due to tle exlaustion of tle fuel tlat las
let it aliglt. Tiy to distinguisl tle iejuvenated ame, ahei iefuelling, nom
tle ame tlat las exlausted itself, laving consumed all tle fuel. Suose
tlat tle new fuel is colouied, and tlat tle ame tales on tle same coloui as
tle fuel. Foi a wlile, wlite fuel will ioduce a wlite ame. Tlen as tle wlite
fuel is used u, and ied fuel is fed into tle lam, tle coloui of tle ame will
tuin nom wlite to ied. Again, witl yellow fuel, tle ame tuins yellow, and
so on. Tlus, comaie tle old and tle new in tle same ame.
Pieconceived notions about wlat tle eye sees obsuuct eicetion. Exel
tlese ieconcetions witl insiglt. Even in an oidinaiy ame (not distin-
guished by colour) constant change is observable if one looks closely. Every
motion ieiesents clange clange nom tle old to tle new. As tle new
arises, the old vanishes. The arising of the new must be understood as
samudaya the vanishing of the old is nirodha.
Tle temeiatuie-oiiginated mateiiali[ tlat is tle body, wlicl will iemain
when a person dies, is just like the lamp and the wick in our simile. The
lamma-oiiginated mateiiali[, tle consciousness-oiiginated mateiiali[, and tle
nuuiment-oiiginated mateiiali[, wlicl combine to give tle illusion of a eison,
aie lile tle man-size ame. Tle daily food intale is lile tle daily iefuelling.
Oui body gets tle caloiies it needs nom tle food tlat we tale. As tle
food gets assimilated, tle ne mateiiali[ in oui body gets ieduced. Wlen
food intale is discontinued and nuuition is exlausted, tle ne mateiiali[
and tle lamma-oiiginated mateiiali[ tlat constitute tle body cease to
function. All tle dieient lysical lenomena tlat constitute tle body aie
totally deendent on nuuition. Tle exlaustion of nuuition nom tle ievious
meal and tle cessation of tle oldei mateiiali[ go togetlei, just as tley lad
aiisen togetlei. Tle aiising of nuuition nom a latei meal and tle aiising of
tle new mateiiali[ also coincide.
If you contemlate tle enoimous suuggle of all living beings to obtain
food, you will iealize tle staitling iate at wlicl mateiiali[ clanges in all
living tlings. Tlen tle mannei in wlicl one sustains oneself nom tle
moment of birth, seeking to extend ones life with food, will become evident.
As one can visualize tle clanging colouis of tle ame ahei iefuelling witl
dieient fuel, uy to visualize tle exlaustion of a nesl meals nuuiment witl
tle consequent clanges in mateiiali[. Focus on tle clanges tlat tale lace
nom moment to moment. Tle aiising of nesl mateiiali[ as you eat, and tle
feeling of well-being experienced, like the gathering of clouds, is the
appearance of a new lease of life, called samudaya. The gradual dwindling
away of vigoui ahei ve oi six louis, wlen tle nuuiment las been consumed,
is called nirodha. So tle Buddla said, Wlen nuuition aiises, mateiiali[
aiises, wlen nuuition ceases, mateiiali[ ceases.
The Practice Leading to the Cessation of Materiality
Tle lnowledge tlat las eiceived tle ist, second, and tliid asects of
mateiiali[ is called mundane iiglt view, wlicl develos into suiamundane
iiglt view oi atl lnowledge ahei alication.
Right thought, the indispensable associate of right view, is also of two
[es: mundane iiglt tlouglt and iiglt tlouglt as atl lnowledge. In oui
examle above, tle visualization of tle iocess of clange in tle ame is tle
function of right view. What brings forth this visualization is right thought.
Only when right thought prevails can right view occur. The meditators insight
into tle incessant aiising and vanisling of mateiiali[ is due to tle iesence
of right view. Bringing right view into focus is the function of right thought.
How Does Right Thought Function?
It focuses ones auention on tle unsatisfactoiiness of life. Tle immensi[
of the need for food in all living things, the need for a regular food intake,
not less than twice a day; how one feels when one is full, when one begins
to feel hungry, and when one starves. It lets one imagine the hypothetical
consequences of a great famine in this continent of Asia how soon this
whole continent would be turned into a vast graveyard. These kinds of
ieections aie called iiglt tlouglt.
If one contemplates the constant changes taking place in ones body, even
duiing a single siuing one may discein tle aiising and vanisling of lysical
lenomena. At tle stait of a siuing, notling in aiticulai is felt, foi tle body
is at ease. Ahei a wlile, sliglt leat is ohen felt eitlei in tle legs oi anotlei
ait of tle body, tlen you may feel tle leat intensi(, tlen you miglt feel
numb; then a tingling sensation, then discomfort in the legs, etc. Such changes,
which are bound to occur, can readily be observed.
By closely observing the phenomena within oneself, the continuous arising
of new mateiiali[ is eiceived, lile tle gatleiing of clouds. Tlen at once,
the disappearance of those same phenomena is perceived, like clouds being
wahed away by tle wind. Tlis is tle function of iiglt view. Tle focusing of
auention on diiectly obseivable lenomena is tle function of iiglt tlouglt.
It is only with the appropriate application of right thought that right view
can cleaily discein tle uue natuie of lenomena. In fact, sucl eicetion
can occur in any posture for, whether you notice it or not, phenomena arise
and vanish all the time.
Once right view and right thought are established as supramundane
insight, three factors mature that can remove all bodily and verbal misconduct,
for which the latent tendency has accumulated. These three factors are right
seecl, iiglt action, and iiglt livelilood. Tlen, iiglt eoit means zeal in
ones undertaking. It also goes by the name tappa, which means that
wlicl laiasses tle delements. Anotlei name foi iiglt eoit is sammap-
padhna. It has three aspects: rambha, nikkama, and parakkama. rambha is
promptitude and exertion. Nikkama is alertness that does not tolerate sloth,
torpor, and indolence. Parakkama is vigour that never allows one to slacken
in ones iiglt eoits. It is due to tle lacl of tlis lind of eoit tlat eole do
not auain to jlna and atl lnowledge.
Right mindfulness means the constant awareness that does not allow the
mind to suay nom tle object of contemlation even foi a naction of a second.
Riglt concenuation is steadiness of tle mind tlat does not sli o its
object of contemplation.
Tlese lauei six constituents of tle atl aie also eacl of two [es,
mundane and supramundane. Here, we are concerned only with the
supramundane factors.
These eight factors are the Truth of the Path. Of these eight, right speech,
right action, and right livelihood appear automatically once a meditator has
achieved insight. The aim of insight meditation is to perceive the real nature
of ones body in the ultimate sense, which dispels delusion. To develop
insiglt, one needs iiglt mindfulness, iiglt eoit, iiglt concenuation, and
right thought. With these four factors as the locomotive, right view is ready
foi tle inwaid jouiney. Tle iiglt uacl foi tle jouiney is just a fatlom in
length: the height of an average human. This journey is the close observation
of lenomena taling lace witlin ones body, nom lead to foot. Tlen,
concept will gradually yield to perception. By doggedly pursuing this
eicetion, one can, witl sucient diligence, lnocl at tle dooi of nibbna
in seven days time. If not in seven days, it might take one month, or one
year, or two, three, or up to seven years. This is explicitly mentioned at
various places in the texts. Remember nirodha in its second meaning, i.e. the
total cessation of tle ve aggiegates and iebiitl is nirodha, wlicl is nibbna.
This is the supramundane nirodha.
The Satisfaction in Materiality
Tle leasuie and joy aiising deendent on mateiiali[ constitute tle
satisfaction (assda) in mateiiali[.
In tle hl asect iequiiing iociency in mateiiali[, by tle teimassda
the text means the pleasure one can enjoy in the favourable planes of
existence: wealthy human existence, the six celestial realms, or the brahm
realms. It means the physical well-being, pleasure, and joy that can be
exeiienced in tlose existences. Heie, we slall conne tle exlanation to
human existence.
When a pleasing visual object, such as a beautiful shape or colour, contacts
the eye, seeing occurs and a pleasant feeling coupled with joy arises. Just as
ants aie veiy fond of loney oi ueacle, sentient beings aie veiy fond of
leasuie and joy. Just as motls aie cativated by tle liglt of a ame, beings
aie cativated by leasuie and joy. Tlis is tle leasant asect of mateiiali[,
i.e. the delight in the eye and a visual object.
In the same way, when a melodious sound contacts the ear, hearing occurs,
and a pleasant feeling coupled with joy arises. When a delicious taste contacts
the tongue, tasting occurs, and a pleasant feeling coupled with joy arises.
When something agreeable to the touch contacts the body, every part of which
is sensitive to touch, touching occurs, and a pleasant feeling coupled with
joy arises.
Tle mind may be lilened to tle ciystal-cleai watei tlat gusles u nom a
siing, foi it manifests nom tle leait-base in iistine uii[. It can tale any
of the six sense objects as its object. So when an agreeable sense object or mental
object comes into its range, either apprehension or comprehension occurs,
and a pleasant feeling coupled with joy arises. However, since we are currently
discussing tle aggiegate of mateiiali[, tle mind will not be dealt witl leie.
The Danger in Materiality
Tle uansience, unsatisfactoiiness, and instabili[ of mateiiali[ constitute
the danger (dnava) in mateiiali[.
In tle sixtl asect iequiiing iociency in mateiiali[, tle uansient natuie
of mateiiali[ will be evident if one eiceives tle buiden of seeling nuuition,
the arising and cessation taking place in ones body, as in the analogy of the
man-sized ame. Tle daily suuggle to eain a living, tle constant caie tle
body needs, the arduous acquisition of wealth, are burdensome, and these
activities tale lace due to tlis body. Wlen tlis uutl is eiceived by insiglt
knowledge, that is right view.
Liabili[ to disease and deatl, to all soits of lazaids sucl as ie, diowning,
venomous snakes, wild beasts, evil spirits, or accidents that might cause
injuiy oi deatl, aie all manifestations of tle clangeable natuie of mateiiali[.
They are obvious to one with right view. This is the sixth aspect.
I slall now illusuate tle hl and sixtl asects. Tle Biitisl adminisuative
autloiities, in tleii camaign to get iid of suay dogs, used oisoned meat,
wlicl was tliown about wleievei tleie weie suay dogs. Tle dogs, being
enticed by tle avoui and iicl taste of tle bait, iusled foi it, liule susecting
any dangei. Tle iesult is obvious. Heiein, tle enticing avoui and iicl taste
are the satisfaction in the poisoned meat, the hidden poison in the meat is its
dangei. Tlis is an illusuation of low leasuie luies tle unwaiy and low
danger besets them. Here the real culprits are the four external enemies: the
colour, the smell, the taste, and the poison in the meat, and the four internal
enemies: the eye, the nose, the tongue, and craving. Poison alone would not
have caused the death of the dogs unless it was hidden in the meat. Poison
lidden inside a lum of clay would be no dangei because it lacls tle auaction.
If tle dogs lad no eye, no nose, no tongue, and no ciaving tle auactive
poison could not have endangered them either. It is only because the external
and the internal agencies worked together that the dogs succumbed to them.
Lets tale anotlei examle, tle examle of tle baited lool in sling.
You slould undeistand on ioei ieection tlat tle mateiiali[ constituting
yourself, your family, and all material objects such as food, shelter, and
clotling, aie in ieali[ lile baited lools. Tle leasuie and joy aiising nom
ciaving foi all tlese tlings aie just lile tle auactions of tle bait. It is because
you lave lustfully snatcled tlem and talen tlem to be youi own ioei[
tlat you aie subjected to tle oisonous inuence of tlose ossessions, being
harassed daily. In fact, those possessions are impermanent, unsatisfactory,
and unstable mateiiali[, nauglt witl evil consequences.
How does impermanence oppress you every day?
How does unsatisfactoriness oppress you every day?
How does instabili[ oiess you eveiy day'
Imeimanence is tle accomlice of deatl. It is an ogie oi a foiest ie tlat
devouis eveiytling. It consumes ones food nom ones motleis mill until
tle last dio of watei on ones deatlbed. It also consumes tle nesl cells and
all foims of mateiiali[, namely lamma-oiiginated mateiiali[ and con-
sciousness-oiiginated mateiiali[ tlat aie sustained by iegulai feeding. Tle
ogre of impermanence devours everything taken into our body, leaving
notling. It is just lile feeding a luge ame witl oil. Tiy to eiceive low, foi
instance, tle nuuition tlat sustains tle eye is fully consumed by tle ogie tlat
woils in tle eye. Lilewise uy to eiceive tlis witl iesect to tle otlei oigans.
To give a further example: A ceitain man las a sendtliih wife. He woils
hard and hands over all his earnings to her while she stays at home
squandeiing it. Give lei a lundied, sle males sloit sliih of it, give lei a
thousand, ten thousand, any amount her desire for spending is never
satiated. Just imagine how a man would feel with such a wife who enslaves
him and causes his ruin. Likewise, the ogre of impermanence that lurks
within us oppresses us everywhere. Unsatisfactoriness also oppresses us in
tle same way. Tle way tlat instabili[ oiesses us is only too evident.
The Escape from Materiality
Tle abandonment of desiie and lust foi mateiiali[ constitutes tle escae
(nissaraa) nom mateiiali[.
In tle seventl asect iequiiing iociency in mateiiali[, tle Buddla
oints to tle escae, iiglt now, nom tle clutcles of mateiiali[. Wlen iiglt
view aiises in one wlo eiceives tle leasuies and dangeis of mateiiali[,
tlat is tle escae nom mateiiali[. Tlose twin accomlices lave been
oiessing us incessantly tliouglout tle innite cycle of iebiitl.
Tle uutl of tle oiigin of sueiing is ciaving, wlicl is manifested in
desiie and auaclment to tle body. How do desiie and auaclment cling to
ones body? One believes, This is my body; this is my hand, my leg, my
head, my eye, and so on. Furthermore, when the eye sees something, one
believes, I see it. Likewise one believes, I hear it, I smell it, I taste it,
oi I toucl it. Tle cessation of ciaving, wlicl is tle oiigin of all sueiing,
is tle escae nom mateiiali[.
It is only wlen ciaving is iesent tlat new aggiegates of mateiiali[ aiise
ahei ones deatl. If ciaving is extinguisled iiglt now, no nesl mateiiali[
Seven Aspects of Feeling to be Perceived 33
will aiise ahei deatl. Tlis will tlen be tle last deatl, foi tleie is no mateiiali[
oi no body to suei anotlei deatl. Tlat is low one escaes nom mateiiali[.
This should now be quite clear.
Seven Aspects of Feeling to be Perceived
The remaining aggregates will be explained only in brief.
The True Nature of Feeling
O bhikkhus, there are six kinds of feeling: feeling originating in eye-contact,
feeling originating in ear-contact, feeling originating in nose-contact, feeling
originating in tongue-contact, feeling originating in body-contact, feeling
originating in mind-contact. When, on seeing a visible object, one feels sad,
neuual, oi joyous, tlis is called feeling oiiginating in eye-contact. Similaily,
on hearing a sound smelling an odour savouring a taste touching
some tangible object thinking some thought, when the contact is felt in
tle mind and one feels sad, neuual, oi joyous, tlat feeling is called feeling
originating in mind-contact.
If something causes a pleasant feeling, you call it good; if it causes an
unpleasant feeling, you call it bad. These are the criteria by which the world
judges things, animate or inanimate, and you value those things accordingly.
So we set a value on visible objects depending on how much pleasure they
give to the eye. The greater the pleasure, the higher the value. Similarly with
the other sense objects. Remember the great fondness of ants for honey or
ueacle tlat we illusuated in oui discussion on tle aggiegate of mateiiali[.
The Origin and Cessation of Feeling
When some visible object, such as a shape or colour, contacts the eye, a
continuous sueam of feelings caused by tle contact aiises. Tlese feelings
are called feelings originating in eye-contact. When the visible object
disappears, the feelings cease immediately. The arising of the feelings in the
eye is called the origin of the feeling originating in eye-contact. The ceasing
of those feelings is called the cessation of the feeling originating in eye-contact.
If you want to experience the feeling again, you have to look at the object
again. The moment the contact between the object and eye is re-established,
the feelings in the eye arise again. The moment the eye ceases to focus on
the object, those feelings cease.
Likewise, when some sound is produced and contacts the ear, a continuous
sueam of feelings aiises in tle eai, called feelings oiiginating in eai-contact.
When the sound disappears, those feelings cease at once. If the feeling is to
arise again, the sound must be repeated.
The same with a smell: when it is produced and contacts the nose, feelings
originating in nose-contact arise in the nose. When the smell disappears,
the feelings cease.
Again, if sweet or sour food is placed on the tongue, feelings originating
in tongue-contact arise at the tongue. The moment those tastes disappear,
the feelings cease.
Wlen laid oi soh, lot oi cold, sti oi accid objects contact tle body,
whether internally or externally, feelings originating in body-contact arise,
wherever the contact is made. When the contact disappears, the feeling ceases
totally. When some idea arises in the mind, feelings originating in mind-contact
arise. When the mind stops thinking of the idea, the feelings cease at once.
The above six kinds of feeling are always being experienced at their
respective sense bases. However, those lacking in right view take them not just
as feelings, but as I see it, I hear it, etc. This is the tenacious, mistaken view
called eisonali[ view oi ego-belief (sakkyadihi). When pleasant feelings
aiise, tle aveiage deluded eison tlinls, I feel ne. Wlen unleasant feelings
arise, they think, I feel depressed. Thus the ego is always assumed to exist
with respect to all feelings that arise and vanish at the six sense bases.
Just as the microbes infesting a sore can only be observed through a
microscope, so only through insight knowledge can one observe the six kinds
of feeling rapidly arising and vanishing at their respective sense bases. All
the six kinds of feelings arise due to contact.
From Contact Arises Feeling
When a sense object meets its corresponding sense base, the mind adverts
to the external sense object. That is what is meant by contact. Only when the
mind adverts well does apprehension arise, and only when the sense object
is aielended does feeling aiises. Since tle feeling aiises only nom contact,
it is called feeling originating in contact. It is like saying Jack, son of
Riclaid foi cleaiei identication. Since feeling las contact as its oiigin,
when contact disappears, feeling ceases.
The Practice Leading to the Cessation of Feeling
Wlat las been said about tle fouitl asect conceining mateiiali[ alies
here too. Herein, right view means insight into the aggregate of feeling. It
also means eneuating lnowledge of tle aggiegate of mateiiali[.
Seven Aspects of Perception to be Perceived 35
The Satisfaction and Danger in Feeling
It was said above that the pleasant feeling, which causes pleasure and joy,
is tle satisfaction in mateiiali[. Witl mateiiali[, feeling is tle agency tlat
brings pleasure and joy. With feeling itself, now as both the principal and the
agent, tle satisfaction las double signicance. Hence, tle dangei tlat luils in
feeling is also fai gieatei tlan witl mateiiali[, as it las a moie immediate eect.
The feeling of enjoyment of an object occurs at its relevant sense base only
while the object and the sense base are in contact. With the disappearance of
the object at its relevant door, the feeling vanishes instantly. So we feel a pleasant
taste only while it is on the tongue or palate, and the moment we swallow it,
the feeling is no more. In fact, the feeling is lost even at the upper end of the
tongue itself. Tlis uansience is obseivable in tle feelings connected witl all
six senses. Therefore, contemplate hard to perceive the constant oppression
of feeling caused by its uansience, instabili[, and unsatisfactoiiness.
The Escape from Feeling
The means of escape is within you. The feelings that arise in you can never
be dangerous if you are not captivated by them. When the craving for feeling
ceases, the danger is simply not there at all. To one who does not care for gold
or silver, the dangers associated with them do not arise. In other words, a
penniless man need have no fear of thieves. It is only if one is highly pleased
witl ones ioei[, tlat tle dangeis to tlat ioei[ cause woiiy. If one does
not cling to tle ioei[ but is quite detacled nom it, tle ioei[ is not
dangeious. Detaclment nom tle feelings as tley aiise is tle escae nom feeling.
Seven Aspects of Perception to be Perceived
Tle text foi tle aggiegate of eicetion does not diei mucl nom tlat
for the aggregate of feeling, in most places; one has only to substitute the
word sa for vedan. In tle denition it goes as: eicetion of a visual
object, perception of sound, perception of smell, perception of taste,
perception of touch, and perception of ideas.
From early infancy, one has learnt to recognize and memorize things.
Beginning nom Tlats Mum, Tlats Dad, Tlats Teddy, to all tle tlings
that a child takes notice of the time of day, the directions, etc. the process
of noting and remembering things with their names is what is meant by
perception. Perceptions, of course, go with the six sense objects. A visual object
can only be recognized and memorized by the eye, a sound only by the ear, and
so on. Peicetion tlen widens to absuact ideas, slills, lnowledge, beliefs, etc.,
accoiding to ones ubiinging, iace, uadition, cultuie, and tle lane of ones
existence. Tle ist ve linds of eicetion slould need no fuitlei exlanation.
Dhamma sa is the conception that perceives the eye, the ear, the nose,
the tongue, the body (as the sense base), the mind (i.e. concepts of good or
bad, etc.); the sensations or feelings, concepts or perceptions, volitions or
will, alied tlouglt, sustained tlouglt, eoit, desiie, gieed, angei, iide,
oi conceit, condence, wisdom, lilling as misconduct, stealing as misconduct,
lying as misconduct; giving as meritorious deed, virtue as meritorious deed,
wisdom oi auainment of iociency in insiglt uaining, and so foitl. Tlese,
and a myriad other perceptions, are recognized and remembered. They are
not tauglt, but leaint nom ones natuial enviionment and imbued by cultuie
and uadition. One boin in a viituous family is lilely to acquiie eicetions
about viituous tlings. One boin in tle family of a luntei oi sleiman is
likely to acquire perceptions about wicked things. Thus perceptions can have
an innite iange. Contemlate diligently to gain insiglt into eicetion as
a separate element within yourself and in others.
When a person says, I remember or I know, these are usually just instances
of a deluded belief in the existence of a person or a self when, in fact, there is no
sucl tling. Tle uutl is tlat tleie aie only lenomena, wlicl aiise and vanisl
due to relevant conditions. For example, a leper can never see the carrier germs
infecting the sores on his body. With the aid of a microscope a doctor can let him
see the germs, ever arising and decaying. Then he should realize, perhaps to his
consternation, that the sores are not his, but the habitat of the germs only. Similarly,
when you gain insight, you can see empirically that there is no self but just
perceptions originating at the six sense bases. Only then do you perceive rightly,
which is insight knowledge. What you have all along recognized and remem-
beied as my eye is meiely tle mateiial quali[ of sense cognition. Wlat you
thought was I see is just feeling originating in eye-contact. What you thought
was my seeing is but tle eicetion of foim oi coloui. Tiy to iealize tle uutl
of the other perceptions likewise. Then you will see that it is just a play of the
six perceptions on your mind, which is deluded by your own ignorant bias into
tlinling and believing imly tlat tley aieyour acts of knowing and remembering.
The remaining six aspects in the aggregate of perception will be discussed
later in the discussion on the aggregate of consciousness.
Seven Aspects of Mental Formations to be Perceived
Rpasacetan means the volition behind the function of seeing visual
forms. So for the six mental formations associated with the six sense objects
Seven Aspects of Mental Formations to be Perceived 37
we have six volitions. The Buddha mentions volition in this context because
it is the leading factor, though there are many other mental formations such
as: contact (phassa), one-pointedness (ekaggat), auention (manasikra), initial
application (vitakka), sustained application (vicra), energy (viriya), joy (pti),
will (chanda), greed (lobha), laued (dosa), delusion (moha), wrong view(dihi),
pride (mna), envy (iss), meanness (macchariya), worry (kukkucca), sloth
(thina), torpor (middha), doubt (vicikicch), condence (saddh), mindfulness
(sati), moral shame (hir), moral dread (oappa), and wisdom (pa).
The Analogy of the Train
In a locomotive, the steam motivates the engine whose constituent parts
function together and drive the locomotive. The engine starts functioning
due to steam-power and it goes on working due to the presence of
steam-power. All the parts of the engine are motivated simultaneously so
tlat tley woil in laimony, witl tle caaci[ to ull tle uain at a good seed
for long distances.
Tlis body is lile tle uain. Tle leait-base is lile tle boilei of tle engine.
Volition is like the steam-power, which motivates the moving parts of the
engine. As volition arises, it motivates the various parts of the body through
tle mateiial quali[ tlat is tle element of motion. Tlis motivating owei is
astonishingly powerful; it acts very rapidly, and motivates all the limbs in
tle iequiied mannei of movement. It is just lile tle uain being ulled along
tle uacl by steam-owei. Tlis is low volition diives bodily actions.
The volition working behind speech may be compared to the whistle that
the boiler occasionally produces. The volition working in the mind may be
likened to the steam generated by the boiler.
Volition associated with greed directs its motivating force onto the bodily,
verbal, and mental functioning of the body so that actions arise, which
manifest gieed. In tle same way, volition associated witl laued oi angei
motivates the functioning of the body, so that bodily and verbal expressions
and a mental auitude of angei aie tle iesult. Otlei volitions, sucl as initial
application, sustained application, or energy, also motivate the bodily, verbal,
and mental functions. They result in applying the mind to an object (vitakka),
oi xing tle mind onto an object (vicra), oi uuing eoit into a tasl (viriya).
Similarly, it should be understood that all wholesome or unwholesome deeds,
speech, and thoughts have the corresponding volitions activating them. For
instance, an act of faith is motivated by saddh; when one is mindful, sati is
the underlying force, and so on.
Those who do not understand the element of volition have conceit due
to eisonali[ view. Self-view is imly enuencled in tlem. All tleii bodily
movements are taken as their own actions: I sit, I stand, Ispeak, I do
this, etc. All mental activities are taken as their own: Ithink, I have an
idea, I iemembei, I lnow, etc. Tle uutl is tlat all oui activities aie just
expressions of their underlying volitions. Each is actuated by an appropriate
volition like the steam-power that motivates the locomotive. That is why, in
the aggregate of mental formations, the element of volition is singled out by
tle Buddla nom tle otlei mental concomitants.
Some Examples of how Attachment to Personality View Works
I touch it is a delusion about phassa.
I feel happy, I feel miserable, I am delighted, I feel sorry are
delusions about vedan.
I know, I remember are delusions about sa.
I lave concenuation is delusion about ekaggat.
I am aying auention to it is delusion about manasikra.
I apply my mind to such and such is delusion about vitakka.
I keep my mind steadfastly on it is delusion about vicra.
I male an eoit is delusion about viriya.
I feel joyful is delusion about pti.
I want to do this, to see this, to hear this, to go there, to come, to say, to
know, to get, to take are delusions about chanda.
I love her, I like him, I adore them, I want it, I am very fond of
that are delusions about lobha.
I hate it, I cant bear that person, I am angry, I resent it, I am
disappointed are delusions about dosa.
I do not understand, I am confused are delusions about moha.
I hold the wrong view is delusion about dihi.
I wont give in, I wish to excel, I am superior to him, I am equal to
him are delusions about mna.
I envy him is delusion about iss.
I dont want to share this is delusion about macchariya.
I feel lazy is delusion about thina-middha.
I cant decide is delusion about vicikicch.
I ieveie lim, I believe its uutl aie delusions about saddh.
I am not being forgetful is delusion about sati.
I understand is delusion about pa.
Seven Aspects of Consciousness to be Perceived 39
I am ashamed to do evil, I dread it are delusions about hir and oappa.
I kill is delusion about self-view in the volition of killing.
I steal is delusion about self-view in the volition of stealing.
I male an oeiing, I give a gih aie delusions about tle volition belind
giving claii[.
All tlose deeds, woids, and tlouglts aie egocenuic. Aaiently good oi
bad, the delusion of a self in them renders them all unwholesome. They are
the underwriters for a passage to hell. They are stumbling blocks to insight.
Tley aie deuimental to tle iealization of nibbna. Tley belong to tlis side
of tle ocean of iebiitls. Release nom tlose beliefs means nibbna, tle yondei
sloie of sasia. Auaclment to tle deluded I in all actions is wlat diaws
you into tle oods of sasia. Abandonment of auaclment to eisonali[
view means to cioss tle gieat ocean of sasia.
Tlis is just a iandom list of ways in wlicl eisonali[ view, tle dailest
[e of wiong view, deludes tle aveiage eison.
Since volition is the key factor behind any action, if one can discard
auaclment to tle nonexistent self in iesect of volition, eisonali[ view
becomes extinct. If eisonali[ view in volition can be eiadicated nom ones
psyche, the other mental factors can never again be associated with the
deluded self. That is why the Buddha highlighted volition in describing the
aggregate of mental formations. The remaining mental formations should
be understood in the same way.
Seven Aspects of Consciousness to be Perceived
The True Nature of Consciousness
When someone wishes to see the moon, he focuses his eyes on the moon.
Tle moons image is tlen ieected onto a sensitive mateiial quali[, wlicl
is the eye-base. The same principle holds in respect of other clear, smooth
suifaces lile glass oi watei wleie tle image of tle moon is ieected. Tle
occuiience of tle ieection at tle eye-base las a teiiic imact comaiable
to a bolt of ligltning. Tlis imact on tle sensitivi[ of tle eye aiouses an
instantaneous succession of units of consciousness at the eye-base called
eye-consciousness. Wlen tle viewei tuins away nom tle moon, tle image
disappears, and with it the eye-consciousness also disappears. Then the
viewei says le does not see tle moon. Wlat is called seeing is, in uutl,
just the eye-consciousness. Not seeing is just the disappearance of this
eye-consciousness. Altlougl images aie ieected onto cleai, smootl suifaces
lile glass oi watei, no consciousness aiises because tle mateiiali[ tleie is
of tle [e oiiginating in lysical clange. It is meiely a base tlat can ieceive
the image called an appearance-base.
When you look into a mirror, your face appears in the mirror; when you
turn away, the image is no longer there. You simply say you saw it there, and
now you dont see it there. However, you are unlikely to realize that it is
only eye-consciousness arising and vanishing. This is the exposition of
eye-consciousness.
By tle same iincile, wlen a sound contacts tle eai-base, a uemendous
impact like a clap of thunder is felt on the sensitive ear-base. At that instant,
a rapid succession of units of ear-consciousness arises at the ear-base. The
moment the sound disappears, consciousness ceases. You would simply say
tlat you leaid it, and now you dont leai it, but tle uutl about tle
phenomenon of ear-consciousness is rarely realized.
When a smell contacts the nose, the sensitive base for smell, nose-cons-
ciousness arises incessantly. When the smell disappears, the consciousness
also instantly disappears. People say, I smelled it, Icannot smell it now.
Liule do tley iealize tlat it is only tle lenomenon of nose-consciousness.
Wlen some tas[ moisel is laced on tle tongue, tongue-consciousness
arises at the tongue-base. When the object of taste leaves the tongue-base,
the consciousness disappears. I tasted it, I dont taste it now, people
would say, oblivious of the arising and vanishing of tongue-consciousness.
When the element of extension, heat, or motion contacts the body,
tactile-consciousness arises at the point. When the external object disappears,
tactile-consciousness disappears. If some cold water or a cool breeze touches
ones back, the whole back becomes the sense base and tactile-consciousness
arises there. We then say, My back feels cold. When the water or breeze
disappears, the consciousness ceases, and we say there is no cold feeling
there. We do not realize that it is the arising and cessation of tactile-
consciousness. Wlen we stay in tle sun we feel lot and stu tliouglout
our body, but we rarely recognize it as the arising of tactile-consciousness.
Bodily feelings aie also felt nom time to time in tle lead, clest, stomacl,
and so on. We lnow it acles wlen tleie is a sensation of stiness, we lnow
it tingles when a limb is numb, we know it is painful, hot, tired, and so on.
However, more likely than not, we do not recognize those feelings as the
arising of tactile-consciousness. Remember here, too, the analogy of using
a microscope to examine a leprous sore.
There is an ever-present process called the element of apprehension
(manodhtu) deending on tle leait-base, wlicl is so uie as to be lusuous.
The mind-base is a functional state of subconsciousness (bhavaga). When a
visible object contacts the eye, the impact is simultaneously felt at the
mind-base. So when one is looking at the moon, the image of the moon
appears at both the eye-base and the mind-base simultaneously. When the
viewei tuins away nom tle moon, tle image on tle eye disaeais instantly,
but the image on the mind-base disappears rather slowly. So too, when
sounds appear at the ear-base, they simultaneously make an impact on the
mind-base too. Similarly, smells, tastes and tactile-objects, while impacting
on their respective sense bases, also make impressions on the mind.
Imagine a piece of glass the shape and size of a man. Imagine a crystal
ball, set inside the human-shaped glass block. All sorts of external objects
louses and uees, mountains and woods, men and animals, tle sun, tle
moon, and tle stais will be ieected onto tle glass blocl and tle ciystal
ball inside simultaneously. You could see, for instance, the image of the sun
on the glass block and also on the crystal ball. This simile is to help you
visualize the phenomenon of the mind-base.
Tle above is tle detailed exlanation of low tle ve sense objects aeai
at the respective sense bases, while making their impressions on the
mind-base simultaneously.
Aait nom tlose ve sense objects enteiing tliougl tle ve sense bases,
tle mind-base can also geneiate an innite vaiie[ of mental objects just by
alication of tlouglt. Tlese objects aie uiely mental. Wleieas tle ve
sense objects must present themselves at their respective sense doors to make
their impressions, the mind-objects need not actually exist. Whatever has
been seen, heard, felt, or experienced can make its impression on the mind
at tle mind-base. Tle mind-base las an innite iange of caacities dieiing
nom one being to anotlei. So tle mind-bases of a Buddla, a Solitaiy Buddla,
a Chief Disciple, a Senior Disciple, or an Ordinary Disciple vary widely in
their range. So too, for beings born with three wholesome roots, with two
wholesome roots, or without wholesome roots; human beings, earthbound
devas, Catumalija devas, tle Tvatisa devas, the higher devas and the
brahms; tle uii[ and caacities vaiy enoimously between eacl abode.
The mind-base of the Buddha is incomparably pure and radiant. It can
be conscious of anytling in tle innite univeise, an innite iange of lammic
foices, an innite numbei of beings, oi an innite iange of conditioned
phenomena. The sublime Dhamma of the Four Noble Truths can arise as a
mental object only in those born with three wholesome roots, which implies
a ceitain matuii[ by way of eifections.
The Origin and Cessation of the Four Mental Aggregates
I shall now give a brief exposition on the four mental aggregates: feeling,
perception, mental formations, and consciousness.
Tle Buddla declaied tlat tle ist tliee of tlose aggiegates oiiginate
nom contact. Tle aggiegate of consciousness oiiginates nom syclolysical
lenomena. Tle signicance of tlis will be exlained leie. Altlougl tle
aggregate of consciousness is mentioned last in the Buddhas exposition on
tle ve aggiegates, in many ways it is tle most imoitant of tle foui mental
aggregates. The Buddha said:
All mental states have mind as their forerunner.
Mind is their chief and they are mind-made. (Dhp. v 1)
Again, he said:
Mind is the lord of the six sense doors.
So consciousness is the premier among the four, or in other words, it is the
leader of the other three, the lord of those three. When we say a sense object
appears on the sense base, this appearance is caused by consciousness only.
Let us give an analogy here. Suppose there is a sense object in the form
of a juice-beaiing ioot. Tle ioot is ist ieceived by consciousness. Contact
ciusles it and suains it. Wlen tle juice is ioduced and suained, feeling
savours it, feeling pleasant or unpleasant, and perception notes how it tastes
sweet oi soui. Tlen, on geuing tlat infoimation, volition staits motivating
the respective organs of the body to function. It expresses itself in bodily
and veibal action and in naming tle mind, tlus leading to mental foimations
part in the mental process.
So contact is the key factor for feeling, perception, and mental formations.
However, it is not the key factor for consciousness, which is the leader of
them all. Yet consciousness cannot function without feeling, perception, and
mental formations. That is why the Buddha says that the arising and cessation
of consciousness is dependent on mental properties. If consciousness is
lilened to a ame, tlen feeling, eicetion, and mental foimations aie lile
tle liglt of tle ame. Wlen tle ame goes out, tle tliee die a natuial deatl,
instantly. If tle ame aiises again, tle tliee ieaeai togetlei. If tle aiising
and cessation of consciousness can be understood, the arising and cessation
of tle uio can ieadily be undeistood. Hence tle aiising and cessation of
consciousness will be explained further.
The Origin and Cessation of Subconsciousness
When a person is asleep, the mind is in a state of subconsciousness
(bhavaga). This very subtle state of mind is always present in a living being,
loveiing aiound tle leait-base lile cleai watei oozing nom a siing. It is an
inert state of mind below the threshold of consciousness. So it cannot motivate
the sense organs to function, either in bodily, verbal, or mental action. It cannot
adveit to mental objects. Tle leait-base is an osloot of tle foui iimaiy
elements. Its vitali[ and lealtl deend totally on tle vitali[ and lealtl of
mateiiali[, because tle foui iimaiy elements aie tlemselves deendent on
tle nuuiment of tle body. Subconsciousness eisists as long as tle leait-base
lasts. When the heart-base ceases, subconsciousness also ceases.
For example, a rainbow is seen due to the presence of rain clouds. Once the
iain clouds aie wahed away by tle wind, tle iainbow cannot iemain. To give
another example, a powerful deva, by lis magical owei, cieates a suing of
liglly combustible mateiial as le iuns along, leuing tle suing buin as le iuns.
Tle iewoils would last only as long as tle combustible suing lasts, no longei.
If you ieclon low long it lasts, say, foi an loui, in tlat time uillions of
material phenomena would have perished. Just as the devas suing is made to
aeai anesl along witl lim, wlile nesl mateiiali[ continues to aiise in tle
leait-base, subconsciousness also aiises nom it. Just as tle suing is consumed
by tle ie, so also tle leait-base is decaying all tle time and witl it tle
subconsciousness too is decaying. Tle aiising of nesl subconsciousness is called
the arising of consciousness. Its cessation is called the cessation of consciousness.
The arising and vanishing of subconsciousness can be perceived when
contemlation is exeicised along witl tle mateiiali[ of tle leait-base. It is too
subtle to discern by consciousness alone. Lacking practical means of observing
it, one is apt to rationalize, referring to this or that text, but rationalizing is not
conducive to insiglt lnowledge. It is not called uaining in insiglt at all.
The Origin and Cessation of Consciousness
I shall now explain how the process of consciousness arises in the six
sense bases.
When we look at the moon, the image of the moon appears simultaneously
at the eye-base and the heart-base. The sense object, which is the image of
tle moon, iudely invades tle eye-base witl teiiic foice. It is lile tle
sailing wlen tle steel lammei suiles tle int in a ligltei. Tle image of
the moon makes its impact there, like a bolt of lightning. Eye-consciousness
aiises in tle eye at tlat instant. Similaily, tle teiiic imiession of tle image
of the moon appears at the heart-base, and mind-consciousness is stirred up
witl dazzling intensi[. It is not unlile tle ligltning tlat asles in iain
clouds. When consciousness arises, subconsciousness disappears.
Eye-consciousness taling lace at tle eye-base, and tle asles of
mind-consciousness reacting to the contact at the heart-base, thereby complete
the function of receiving the impression of the moon. This goes on for as
long as the contact between the eye and the moon lasts. When the viewer
turns away, all those units of consciousness disappear. The ignorant person
thinks that he or she sees the moon. However, it is only the occurrence of
asles of consciousness in tle eye and tle mind tlat tale lace. Peisonali[
view clings to a delusive I based on the occurrence of consciousness.
Just as dailness ieasseits itself wlen a asl of liglting disaeais,
consciousness ceases and subconsciousness reasserts itself at the heart-base
the moment the moon gets out of the eye. The not seeing is noticed by the
aveiage deluded eison wlo tlinls, I dont see tle moon now. Peisonali[
view makes him or her think so, of course. For had there been a person
who had seen the moon earlier, that person should have died along with the
cessation of seeing. This is the delusion dominating an ignorant person.
Tle Noble Ones, being ossessed of iiglt view, see tle uutl as it is. As
contact occuis between tle eye and tle moon, uansient moments of
consciousness occur that cognize the material object called the moon. This
uansient consciousness occuis witl dazzling asles inside tle body, lile
asles of ligltning. Tlese conscious moments aie as eeting as asles of
lightning in their disappearance too. This is how the undeluded ones see it.
In the example of lightning, clouds are not lightning, nor is lightning the
clouds. Cloud is cloud, and lightning is lightning. With a clashing of clouds,
ligltning occuis foi just tlat eeting moment. Tle ligltning tlus ioduced
does not go back into the clouds. Nor does it go anywhere. It simply disappears.
Try to extend this analogy to understand consciousness of all the six kinds.
Like the occurrence of lightning in the sky, all things, whether
mind oi mauei, occui in asles as conditions aiise foi sucl
occurrence. Quick as lightning, they are gone. (Visuddhimagga)
During a blink of the eye, seeing is momentarily interrupted. This is a
iactical examle slowing tle discontinui[ of eye-consciousness. Seeing and
not seeing are quite evident. Just remember the analogy: lightning is lightning,
cloud is cloud. Regard consciousness as similar to the phenomenon of lightning.
Try to understand the instant of its arising, and the instant of its cessation.
By day, visible objects are everywhere within the awareness of the eye-base,
so we are easily deluded into thinking that we see them continuously.
Howevei, if you aie auentive, you can iobably iecognize tle cessation of
consciousness in seeing one object as youi auention is tuined to anotlei. Tle
same process of sense cognition takes place at the ear-base, the nose-base,
the tongue-base, and the body-base too.
While various sounds come within the range of the ear, their impact is felt
at tle eai-base and tle leait-base. Tleie, asles of consciousness aiise, only
to sto altogetlei tle moment tle sound vanisles. Tlen tle uansient asles
of consciousness vanish and die. This process of arising and cessation
constitutes ear-consciousness.
Excet duiing slee, sense contacts aie always occuiiing at tle ve sense
bases. None of them makes its impression concurrently with another. At any
given moment, the dominant sense prevails to arouse consciousness. Not one
remains even for a moment each one that has arisen ceases instantly. This
characteristic of consciousness will become clear if you contemplate properly.
The Origin and Cessation of MindConsciousness
Tle subject of volitional mind-consciousness is veiy iofound. Tle asles
of consciousness aie liglly uansient, and aiise indeendent of tle ve sense
organs. Here, only the basics will be explained. When aroused by external
sense objects tliougl tle ve sense doois, consciousness asles onto tle
mind, wlicl meiely tales cognizance of it. Tlose asles of consciousness
function lile asles of ligltning tlat let one momentaiily see tle lay of tle
land in tle dail. So too witl tle sense-consciousness tlat aiises nom contact
between sense objects and the sense bases. They are merely recognized as
such and such, that is all. By themselves, they cannot activate the body, but
merely let the mind know that a certain thing is of this shape or colour, or
this kind of sound, smell, taste, or touch, and so on.
It is only mind-consciousness, arising at the heart-base, that can motivate
tle bodily oigans and tle mind itself, witl tle uemendous foice of a stoim
or a clap of thunder. It activates the parts of the body to produce bodily
actions, seecl, oi tle aioiiate name of mind. Tlen tle mind can dwell
on a myiiad of mind-objects in tle absuact. Tlis is geneially called tlinling.
Volition is the power that causes every action like the steam in a locomotive,
steamei, oi elecuici[-geneiating station. Tle leait-base is tle owei-station
nom wleie aiteiies and veins biancl out ovei tle wlole body. Just as a
owei-station uansmits elecuici[ tliouglout tle counuy along a netwoil
of cables, the heart-base generates material qualities of motion in the body
whenever the impulsion arises. The organs respond to the impulse immediately.
Wlenevei a ngeiti oi a small toe is luit, tle leait-base lnows it at once.
These similes are just aids to visualizing the complex psychophysical
iocess. Tle undeilying iincile is tle main oint. If one sees mateiiali[,
but tle iincile of elements occuiiing nom conditions is missed, one is at
to cling to a delusive eisonali[ view, wlicl will tlen iedominate.
You slould ieject eisonali[ view in tle liglt of tle uutl. Do not let
yourself be deluded by the wrong view that there is such a thing as a person,
and that I exist; that such and such are my concerns, such are my doings,
etc. See the fact of psychophysical phenomena in everything within and
around you. Try to visualize the interplay of psychophysical phenomena
wlenevei any action tales lace in you, nom tle sligltest blinling to
explosions of fury (if this ever happens!) If you are vigilant, you can perceive
the amazing events that are just the incessant, conditioned occurrence of
phenomena, quite independently of you or your wishes.
Apparently, this body seems quite solid, substantial, and unchanging. Its
instabili[ escaes oui auention. We aie at to tlinl a tling is not clanging
under two circumstances: when change is so rapid that we cannot normally
notice it, or when the thing does not change by its very nature. When you
look at the blackness of space, you never think it undergoes any change at
all, because it is not a changeable phenomenon.
All psychophysical phenomena change billions of times within a blink of
the eyes. Yet we barely notice that whole period of one blink, for it seems so
rapid to us. This body changes at a staggering rate beyond normal
comielension. Tlis iaidi[ cieates tle illusion of continui[, an inboin
notion suengtlened by natuie. If sustained iiglt tlinling can be focused
on the arising and cessation of phenomena in and around you, you will come
to understand the changeable nature of all phenomena.
Let me illusate. Imagine a watei tanl tle size of a man, lled witl watei
and placed upright. Think about the mass of still water in the tank. Imagine
pulling the tank towards you just slightly, say, for half an inch at the top. You
will see the water being disturbed and the whole mass of it being inclined
towards you. Next, imagine pushing the tank in the opposite direction, when
tle watei will incline away nom you. Even if you just slale tle tanl veiy
ligltly oi ta it, you would notice tlat tle watei is distuibed. Tleie is no solidi[,
no unclangeable mass of watei at all. Aly tlis illusuation to tle syclolys-
ical lenomena tlat male u youi body, and undeistand tleii clangeabili[.
So, psychophysical phenomena are mere processes; there is no substance
at all in them, not the tiniest atom that is solid or stable. That is why they
aie liable to clange lile tle watei in tle tanl. Tlis illusuates tle uansient
natuie of tlings and tle iaidi[ of clange.
Now I will illusuate tle iaidi[ of action oi motion. As you iise nom bed,
your conscious mind impels your whole body to move through the element
of motion, which originates in the mind. Once that element arises due to your
impulsion, the previous posture of lying, which is temporary, ceases instantly.
The sinews and muscles of that lying posture die out there and then.
Tiy to visualize tle clange nom tle lying ostuie to tle newly-aiisen
siuing ostuie. Tle clange is too iaid foi tle undeveloed mind to
comprehend not to speak of seeing it with the eye. It is only through
insight that it can be comprehended. Even with insight you cannot catch up
witl tle iaidi[ of tle clange of lenomena, not even one tlousandtl of
its speed. The ordinary human faculties are only rapid enough to enable us
to move about through the functioning of the element of motion, which
conuols bodily movement. Tley cannot enable us to y.
The volition of one possessed of supernormal powers is so rapid as to master
the forces of the element of motion that can keep the body in the air. One who
las auained to ulihing joy (ubbeg pti) can also oat in tle aii lile a iece of
u oi a cloud. In botl cases, volition las auained sueinoimal dimensions.
By supernormal dimensions is meant the power that can will the forces of
the element of motion to come into play. Of the four primary elements, only
the elements of extension and cohesion have weight. In a human body, these
two elements togetlei weigl about oi six[ lilos. Wlen imulsion aiises
tliougl tle sueinoimal facul[ oi auainment of ulihing joy, tle element of
motion lihs tle wlole body so tlat a state of viitual weigltlessness is aclieved
witlout eoit. Tle body can oat away as ligltly as a balloon tales to tle aii.
Howevei, a balloons iglt is veiy slow comaied to jlnic iglt. Tlis is
mentioned leie to slow tle owei of imulsion, tle inleient quali[ of tle
element of motion, and the rapid change in material phenomena.
Through the pervasion of impulsion, which is the element of
motion originating in the mind, this body goes, stands or sits.
The element of motion may be compared to the blast of air exploding
nom tle baiiel wlen a gun is ied. It eivades tle vaiious oigans of tle
body when volition to execute a certain action impels the mind. The material
quali[ of motion aiises at tlose aits of tle body and tle desiied movements
occur. It may also be compared to the steam that rushes out of the boiler in
a steam engine, ioviding tle motive owei to tle istons and cianlslah.
Impulsion and its Functions
I shall now explain the function of impulsion (javana). The boiler of a
locomotive is like the heart-base, the steam-power is like impulsion, but whereas
tle steam-owei usles once at a suole, imulsion functions in seven successive
moments. Imulsion is a conscious iocess of uemendous iaidi[. Its seven
suoles agitate mateiial lenomena in tle body lile a mine exloding in tle
water. However, unlike the water being agitated violently, impulsion is under
tle conuol of volition, leled by tle secic mateiial qualities of exiession
(viai-rpa). Therefore the movements of the body organs are deliberate,
co-ordinated, and orderly. Impulsion occurs billions of times within a blinking
of the eyes. There are various kinds of elements of motion involved in any bodily
movement. Take walking, for instance. As a man walks, at each step various
elements of motion function throughout the body. It is impulsion that gives the
necessary impetus to these various elements of motion. It is through its amazing
swihness tlat sucl initiation and co-oidination of all bodily functions aie eected.
Wlen imulsion sends tle message to lih tle lead, tle ievious
mateiiali[ in tle lead dies out to give way to tle new mateiiali[. Foi
examle, a iewoil exlodes wlen ignited. At tlat instant, tle ieviously
cool mateiiali[ of tle iewoil is ielaced by eiy mateiiali[. Tle actual
iocess of clange nom cold to eice leat staits nom tle sot wleie ignition
occuis and sieads tliouglout tle iewoil. Wlen tle element of leat
undergoes change, all material qualities in association with it change too. So,
the elements of extension and motion change, with all other material qualities
of coloui, smell, taste, and nuuitive essence tlat eiisl wlen tle cold element
eiisles. In tle ultimate sense, tle eiy lot mateiial element and tle wlole
mateiiali[ in tle iewoil aiise anesl wleie tle cold mateiiali[ las ceased.
Peole say tlat a eison dies wlen tle notion of continui[ ceases, i.e.
their physical death is observable. In the ultimate sense, however, new
syclolysical lenomena aiise only ahei tle old lenomena lave eiisled,
which is death. This constant perishing of phenomena is also called cessation
(nirodha) or dissolution (bhaga). It is only when one discerns the ultimate
uutl of tlis cessation of lenomena tlat one gains insiglt. Tlougl one las
masteied tle seven bools of tle Ablidlamma Piala, oi is a teaclei on tle
ultimate uutls foi ones wlole life, if one las not gained disceinment tliougl
insight one is just a learned man, not a wise man yet, for one has not
empirically understood the Abhidhamma. Unless one has understood the
perishing and cessation of phenomena through direct knowledge, a lifelong
habit of teaching about impermanence, unsatisfactoriness, and not-self is futile.
I will now exlain tle aiising and cessation of consciousness asling
around the heart-base and activating the whole body. Here again, the analogy
of tle uain is useful. Tle incessant ung of tle steam engine, its usling
and its exlaustion, suole ahei suole, is evident on listening to it woiling.
So it is helpful in visualizing the process of the arising and cessation of
phenomena. Lightning is another useful example. The heart-base is like the
clouds, consciousness is lile tle asles of ligltning tlat occui in seiies of
threes, or fours, and then disappear instantly.
The steam engine analogy particularly helps us to visualize the bodily
movements, down to the slightest movement of the eyelids, and the activating
of consciousness that is constantly arising and ceasing. Not only bodily
movement, but verbal and mental activities also come within its scope.
The example of lightning helps us to visualize the sparks of consciousness
tlat claii( cognition at tle six sense bases. Tle intensi[ of tlese sails
inside the body, their arising and cessation, are comparable to lightning. The
seven suoles of imulsion aie inconceivably iaid, so instead of following
the text literally, for practical purposes, we can assume that impulsion occurs
only once for a blink of the eye. This would be easier to comprehend.
With lightning, both its arising and cessation are evident to the eye.
However, the arising and cessation of impulsion, with intervening moments
of subconsciousness, is not self-evident. One thinks that the sparks are
uninterrupted, because the arising and cessation of consciousness take place
so rapidly. Actually, the arising of the impulsions is interrupted by inert
moments of subconsciousness when the impulsion ceases. No practical
examle is available to illusuate tlis inteimiuent lenomenon. One las to
infei it nom tle aeaiance of dieient mental objects at (suosedly) tle
same moment. Even while taking a step, various things come to mind. As
eacl new idea enteis tle mind, tle ievious object of oui auention is dead
and gone. Each object is co-existent only with its impulsion. So when we
consider the diverse thoughts that our mind wanders to while walking, we
can see tlat tle eeting diveisions ieiesent moments of inteiiuted
imulsion. Considei also tle iocess of sealing. Witl eacl syllable uueied,
tleie aiises (at least) one imulsion tlat ceases witl tle uueiing of tle next
syllable. Similarly, with the consciousness at the mind-base, each thought
arises only on the cessation of the previous one.
The Origin and Cessation of Feeling, Perception, and Mental Formations
At each step we take, or on seeing or hearing something, pleasure or
displeasure arises in us, which is feeling. Each feeling arises and ceases, and
a nesl feeling aiises and ceases. Tlen also tle eicetions of tlis is wlat
is seen, oi tlat is wlat is leaid, and so on, aiise and cease. Tlen nesl
eicetions aiise and cease again. Wlat is eiceived at tle leh ste vanisles
with the advancing of the right step, and so on.
Bodily, verbal, or mental activities are taking place all the time, denoting
tle aiising and cessation of dieient volitions at eacl moment:
the arising and cessation of applied thoughts;
tle aiising and cessation of eoit,
the arising and cessation of pleasure and smiles;
the arising and cessation of desire to do something;
the arising and cessation of lust or passion;
tle aiising and cessation of angei oi laued,
the arising and cessation of conceit;
tle aiising and cessation of condence, etc.
Such volitions are always observable. Without right view, however, the
obseivation leads only to false infeiences of eisonali[ view. Witl tle insiglt
of right view, every observation enhances the knowledge gained already.
The arising of those phenomena is called samudaya, and their cessation nirodha.
As for the practice leading to the cessation of these aggregates, what has
been said witl iesect to mateiiali[ alies leie too.
The Satisfaction and Danger in the Four Mental Aggregates
I shall now explain the satisfaction and danger in the four mental aggregates.
The Satisfaction and Danger in Feeling
In geuing wlat one wants, oi in nding wlat one is looling foi, oi in
experiencing what one longs for, one is pleased. The pleasure and joy derived
nom sucl exeiience is tle satisfaction in feeling. Tle imeimanence, tle
unleasantness oi unsatisfactoiiness, and tle instabili[ of all foui mental
aggregates are its danger.
Tle examle of tle oisoned meat given to illusuate tle satisfaction and
dangei in mateiiali[ is ielevant leie too. Fiom tle viewoint of tle iecious
ooituni[ of tle Buddhassana, tle caienee auitude of tle multitude wlo
aie missing tle clance even to escae nom tle foui lowei iealms is a common
instance of the satisfaction and danger in the four mental aggregates.
Imiisoned in tle ltly connes of sensuali[, tlose ignoiant eole aie
constantly oppressed by their own greed, ill-will, and delusion. They have
a stubboin auaclment to eisonali[ view, and lave tlus booled tleii
passage to the remotest depths of hell.
Tle dangeis of tle aggiegates of mateiiali[ and mentali[ aie botl
claiacteiized by uansience, unsatisfactoiiness, and instabili[, but tle
uansience of mentali[ is fai moie iaid. Tlis slould be cleai nom oui
discussions above on the arising and cessation of these phenomena.
I slall now exlain tle oiession caused by tle uansience of feeling. All
people have, at some time, been born in the human and celestial realms, and
also in the brahm realms. There they enjoyed the best of sensual pleasures
and the glory of the brahm realms. However, being subject to death, which
iutllessly consumes eveiy conditioned existence witlout leaving any uace,
none can evei iecollect tlose ievious enjoyments. Sucl is tle uansient
character of feeling. In the present existence, too, they are forever pursuing
sensual leasuies, wlicl cause tlem only sueiing. Tlis yeaining foi
pleasant feeling is only too likely to continue for innumerable rebirths. Thus
tley aie enslaving tlemselves to tle uansience of tlose leasuies. Tlis is
low eole aie foievei oiessed by tle uansient claiactei of feeling.
How, then, does the aggregate of feeling oppress sentient beings with
sueiing' Heiein, sueiing las tlese asects:
1. dukkha dukkha tle sueiing of lysical and mental ain,
2. sakhra dukkha tle sueiing of conditioned states,
3. viparima dukkha tle sueiing of clangeabili[ oi instabili[.
Tle ist asect is too obvious to need elucidation.
Whatever pleasant feeling one may be enjoying now is not obtained as a
favoui nom any exteinal owei. It is only because one las talen tle uouble
to acquiie meiit tliougl giving, viitue, oi concenuation tlat leasant iesults
are enjoyed in this existence. Those meritorious deeds in previous lives have
conditioned the present state of well-being. Even when favourable circum-
stances prevail in the present life, the enjoyment of pleasure still has to be
conuived, foi leasuie is not built into youi system. All too ohen, leasuiable
feeling eludes you even while you are supposed to be having some fun. This
is because you can actually feel the pleasant feelings only when they contact
your six sense bases. So, pleasurable feelings are highly ephemeral, and
tleiefoie unsatisfactoiy. Tlis is tle sueiing of conditioned states.
Again, to what extent can you keep your wealth intact? Its nature is to
diminisl. It can be desuoyed in no time if ciicumstances so consiie. Even if
youi wealtl stays witl you, wlat about youi lealtl and abili[ to enjoy it' If
you should go blind now, what use to you is the greatest show on earth? It is
the same with all your senses. Anyway, you are going to leave all your wealth
behind when you die, so you wish for continued enjoyment in future existences.
You uy to eietuate leasuie by acquiiing meiit. You do acts of meiit
giving claii[, leeing iecets, cultivating concenuation foi calm. All of
tlese actions aie eoits aimed at maintaining leasuie in eietui[. So even
a blilllu males eoits just to eietuate tle sueiing of iebiitl, not to seal
of a lay eison leeing tle iecets. Maling a living is also full of uouble.
Hanleiing ahei tle leaits desiie is full of uouble. Tle uouble is comounded
if one uses improper means to get what one wants. Misdeeds open the gates
of hell for one who resorts to them. These are the hazards of feeling.
The Satisfaction and Danger in Perception
The satisfaction in perception is particularly great. How is it great?
Perception bestows one with certain aptitudes and propensities. It may enable
one to become highly skilled, even to become a genius, but this accomplish-
ment may be ones undoing because one is apt to be highly conceited.
Peicetion lls one witl ieconceived ideas and biases. Pued u witl
success, one is led into believing that one possesses the world when, in fact,
one is possessed by the world. The satisfaction in perception pushes one down
into tle quagmiie of sensuali[, nom wleie one sinls to tle detls of lell.
Tle dangei of eicetion lies in its uansience. It is only wlen some
agreeable thing is happening that the perception of well-being can be felt.
Otherwise, the perception of enjoyment is not available. Sense objects are
never stable. They do not please one constantly. Therein lies the danger of
perception. For detailed arguments, what has been said about feeling applies
here too.
The Satisfaction and Danger in Mental Formations
When you see a visible object, it may be either agreeable or disagreeable
to you. This is feeling originating in eye-contact. When you hear a sound,
it may be either agreeable or disagreeable to you. This is feeling originating
in ear-contact. Similarly, smell causes feeling originating in nose-contact,
taste causes feeling originating in tongue-contact, touch causes feeling
originating in body-contact, and thought causes feeling originating in
mind-contact. Peisonali[ view tales all tlose lenomena as I, but iiglt
view realizes that they are merely phenomena.
It is only when same agreeable object contacts one of the six sense bases
that pleasant feeling can arise. Only then can pleasant perception arise. The
moment contact is broken, the pleasant feeling and the pleasant perception
cease and perish. It is quite observable how you feel pleasure or displeasure
through a certain contact at any of the sense bases. Observe them then, and
you can probably understand their pleasant aspect and their dangers.
So, ultimately, eveiyone is lanleiing ahei some contact foi wlicl tley
have a fancy, some agreeable contact at the six sense bases, which they regard
as pleasant. The world includes humans and also animals.
The Analogy of the Robot
Let me illusuate tle aiising and cessation of tle aggiegate of mental
foimations. Imagine a iobot tle size of man conuived by tle sueinoimal
oweis of a man wlo las, tliougl concenuation, masteied tle sueinoimal
knowledge regarding phenomena. By means of his powers he has given his
robot six sensitive bases that respond to six mirrors, one for each sense door.
So when the mirror for the eye is focused onto the eyes of the robot, the robots
sensitivi[ at its eye-dooi and at its leait-base ieact to it simultaneously. Tle
meclanism tlat conuols tle aits iesonds in laimony. In tlis way tle iobot
stands, sits, or walks like a man. When the special mirror is withdrawn, the
motion of the robot stops abruptly. For the motive force within the robot,
available only through contact with the mirror that is outside the robot, is dead
when the necessary contact is broken. The robot is now a piece of hardware
only. Tle same exeiiment witl tle iemaining ve sense doois can be imagined.
From the analogy of the robot we should understand these facts. If the
mirror were focused on the robot for the whole day, the robot would keep
moving like a man the whole day. The robot has no life, and neither has the
mirror. The reaction aroused within the robots body, on contact with the
mirror at the appropriate sense base, is a distinct, separate phenomenon. It
does not belong to the robot, nor does it belong to the mirror. The robots
eye-dooi cannot ioduce tle sensitivi[ by itself, neitlei can tle miiioi. Botl
aie dead tlings witl ceitain qualities only. Tle meclanical conuivance of
the robot is like the material phenomena in us. The mirrors are like the six
exteinal sense objects. Tle sensitivi[ tlat is being activated witlin tle iobot
is like the four mental aggregates.
In cultivating insight for right view, forget the person, or even the human
slae. Concenuate only on tle lenomena tlat iise and fall. Focus on tle
elements tlat nd exiession in tle body.
Phenomena arise and cease due to a given set of conditions.
When those conditions cease, the arising of the particular
phenomenon ceases.
When conditions prevail for the arising of desire, desire arises at the
heart-base. This replaces all the previous physical phenomena in the body.
All mental and lysical lenomena including tle mateiiali[ oiiginating in
lamma, temeiatuie, nuuiment, and consciousness undeigo a clange nom
the arising of desire.
Imagine a mine exploding in a pond and the violent impact caused to the
water. Apply the underlying principle of the explosion and the water, when
some suong emotion aiises. Doing it nuitfully is not easy, but tlat is tle way.
Suive laid. Success deends on tliee factois: tle examle las to be
appropriate, the mental and physical phenomena must be observed as they
ieally aie (unbiased by eicetions of eisonali[ oi slae), and tle
exeiience must be suong enougl to be obseived. Foi instance, wlen suong
assion aiises, its aiising may be obseived nom a detacled obseiveis view,
and the example of the mine explosion brought to bear upon it.
As greed arises, the expression on a persons face can be noticed by a careful
obseivei. Tle exiession is tle manifestation of tle new mateiiali[ tlat las
arisen in that person. In other words, the mental phenomenon of greed can
be infeiied nom tle lysical exiession. If one ieects on ones own mind,
tle aiising of a new name of mind caused by some emotion, lile gieed foi
instance, is only too evident. When the object of greed has been enjoyed (say,
a delicious meal las been eaten), oi wlen it disaeais, oi if one ieects on
its disgusting aspect, the greed vanishes like the ebbing of the tide in a narrow
creek. The vanishing of the volition of greed is quite evident. This is how
greed, a mental formation, sometimes arises within a person and how it ceases.
A warning here: do not confuse tle lenomena witl tle eisonali[. Focus
on greed as a distinct phenomenon, not as belonging to a person. When one
volition is seen through, the other volitions can be understood. All volitions
arise and cease in much the same way conceit, malice, covetousness, for
instance as and when the necessary conditions prevail. It is observable
when ones spirits rise and one is ready to exert. One sees the arising of the
volition of eoit, and tle cessation latei. Lilewise witl tle aiising and
cessation of delight, or the desire to do something, such as, I want to go,
but not now, or I want to do this, but not just yet, etc. The pure volitions
lile condence, geneiosi[, oi mindfulness, and tle acts of claii[, viitue,
or meditation expressing those volitions, can also be observed.
Whenever the arising and cessation of one distinct volition is closely
obseived witlin oneself, contemlate on tle nesl aiisings and cessations of
tle aggiegate of mateiiali[.
Remember the tank of water. Also, remember the explosion in the pond.
The analogies must be clear to you. The process of arising and cessation
taking place in all phenomena must be clear too. The cessation of a certain
element is called its impermanence. When the psychophysical phenomena
in the body undergo a change, it is cessation and death. Try to visualize that
death taking place in you every moment. Never despair if you have not been
successful in youi eoit. You lave to suive until you gain tle iiglt view.
As for the practice leading to the cessation of the four mental aggregates,
tle aioacl does not diei mucl nom wlat was said iegaiding mateiiali[.
One contemlates tle aggiegate of mateiiali[ to gain iiglt view about
physical phenomena. One should contemplate the mental aggregates to gain
right view regarding mental phenomena. The remaining factors of the
Eightfold Path pave the way for right view, which is crucial.
The Danger of Impermanence in the Five Aggregates
Tle satisfaction and dangei tlat lie in tle aggiegates of mateiiali[, feeling,
and perception have been discussed above. The danger characterized by
imeimanence, unsatisfactoiiness, and instabili[ is ciucial foi a cleai
understanding. Skill in the two aspects of the arising and cessation of
phenomena is the proper way to understand the dangers lurking in all the
aggregates of existence. Of the three forms of danger, that of impermanence
is the key because once that is grasped the other two will become evident.
So I slall dwell fuitlei on imeimanence, wlicl undeilies tle uutl of tle
cessation of all conditioned phenomena.
Among tle eleven ies
1
that constantly burn all mental and physical
lenomena, tle ie of deatl, wlicl is tle abiding dangei of deatl, is subtle.
It is not seen with the physical eye. Its heat is not tangible. Yet it burns
inexorably within us and consumes all mental and physical phenomena,
wlicl is obvious. Tlis ie is fai moie eivasive and gieatei tlan any
conagiation on eaitl. It extends as fai as tle innite univeise and it enduies
as long as the endless cycle of rebirths.
1
The eleven fires are: (i) lust (rga), (ii) hatred, anger, or ill-will (dosa), (iii)delusion
(moha), (iv) birth (jti), (v) aging or decay (jar), (vi) death (maraa), (vii) grief
(soka), (viii)lamentation (parideva), (ix) physical pain (dukkha), (x)sorrow or mental
pain (domanassa), and (xi) despair (upysa).
I slall exand on tle analogy of tle ame and tle fuel. Tle ame in tle
shape of the human body is a composite of eight kinds of inseparable material
qualities (ahakalpa). Howevei, not all tle eiglt can be called ie. Visible
form characterized by colour is the material element called vaa, but it is
not ie. Tle iimaiy element of extension iovides tle basis foi tle ie, but
it is not ie. Wlat lolds mateiiali[ togetlei is tle element of colesion, but
it is not ie. Tle motion of tle ame is tle element of motion, but it is not
ie. Tle smell of any object is tle quali[ of odoui (gandha), but it is not ie.
Tle taste of any object is tle quali[ of taste (rasa), but it is not ie. Tle
nuuition in any object is tle quali[ of nuuitive essence (oja), but it is not
ie. Tle element of ie is a seaiate lenomenon, wlicl can be felt by toucl.
Most Buddhists are familiar with the above eight material elements. However,
very few understand that each is a distinct phenomenon. Understanding
them as such is important.
So, of the eight inseparable material qualities, only one is the phenomenon
called ie, tle otlei seven aie its fuel. Tle ie is sustained by tlose seven
kinds of fuel. As one contemplates hard on physical phenomena, the
staitlingly iaid succession of nesl mateiiali[ tlat aeais is tle lenom-
enon called aiising. Wleievei new mateiiali[ aiises, tle old mateiiali[ las
been consumed. Tlus all mateiiali[ tlat las aiisen a moment ago vanisles.
This vanishing is the phenomenon of death, which must not be confused
witl tle lenomenon of buining. It is tle function of ie to buin, but tle
function of deatl is to vanisl ahei laving aiisen. Tle iimaiy element of
leat, wlicl las tle secic quali[ of buining, consumes oi buins u tle
otlei seven mateiial qualities, wlicl always occui togetlei. Tle ie of
death (metaphorically) consumes not only its conascent seven material
qualities, but also consumes the primary element of heat. The element of
leat las tle buining quali[, as distinct nom tle lenomenon of deatl,
wlicl las tle vanisling quali[. Tlis distinction is suessed leie.
An Illustration
Tle luman body is lile tle ame. All mateiial elements nom tle smallest
atom to tle gieat eaitl itself aie ames. All living tlings nom tle tiniest ea
to tle Alanila Bialm aie ames. Tle ames aie goveined by tle element
of heat. All objects, animate or inanimate, are governed by the phenomenon
of deatl, oi tle ie of deatl. In tle ame (wletlei big oi small) seven of
tle eiglt linds of mateiiali[ aie tle fuel tlat is constantly being consumed
by tle element of ie, tle eigltl quali[. All mateiiali[, animate oi inanimate,
is fuel to tle ie of deatl. Tle bodies of all beings, all vegetation, all mateiial
objects, aie lile buining cindeis, blazing ames, oi fuinaces of tle ie of
deatl. All of tlem aie tle ies of tle leat element too, one of tle foui factois
tlat sustain mateiiali[. Howevei, tle element of leat las tle quali[ of
vaiiation in temeiatuie. So tlis quali[ is tle undeilying lenomenon in
all changes in temperature. The whole body is both cold and hot inside. The
cold is conducive to cold mateiiali[, tle leat is conducive to lot mateiiali[.
Tle nuuition deiived nom oui daily meals is tle fuel foi tle element of leat
inside oui body. Wlile tleie is nuuiment in tle stomacl, tle element of leat
is let buining inside tle body, causing nesl mateiiali[ to aiise.
Bodily movement causes a fastei aiising of nesl mateiiali[. If one
observes mindfully (a prerequisite for knowledge) as one walks, one can
eiceive tle mateiiali[ witlin tle wlole body being oweifully agitated
(lile ligltning oi an exlosion) and tle nesl mateiiali[ aiising witl staitling
iaidi[. No soonei las nesl mateiiali[ aiisen tlan its cessation follows.
Tlis aiising and cessation can be felt if one focuses auention on tle body
wlile walling. Tlese successive nesl elements of mateiiali[ aie elemeial
tley aiise wlile walling is taling lace. Focus youi auention on tle
moving body to realize the phenomena at the point of arising and vanishing.
Fiesl mateiiali[ aiises only wlen tle ievious mateiiali[ las vanisled. In
other bodily movements and postures the same phenomena can be observed.
Wlat eole desciibe as, My bacl is sti, oi My legs aie tiied, etc., aie
tle manifestations of iaidly clanging mateiiali[. Old mateiiali[ is
constantly eiisling wleie nesl mateiiali[ is aiising.
Changes in the body due to food, change of season, illness, or cuts and
biuises, aie sueicially noticed by eveiybody, but lacling insiglt, most
people just think, My body hurts, or I feel ill, etc. The personal
identication of lenomena witl a vague sense of I always iedominates
for the average person. This persistent belief has the dire potential of pushing
one down to the lower realms of existence.
It is only by gaining iiglt view tlat tlis liabili[ to fall into tle lowei iealms
can be ievented. Riglt view must be cultivated because eisonali[ view is
inherent in most people. It is, so to speak, built into their very system. It can,
lowevei, be uiooted witl due diligence. Wlen a louse is on ie, tle ownei
of tle louse will be caieful to see tlat eveiy ame is ut out. He will not iest
until le las extinguisled tle last uace of ie, since even an embei can aie
u at any time and consume tle louse. Similaily, if you want to be safe nom
tle lowei iealms, you need to be diligent, constantly clecling tlat eisonali[
view does not linger in you regarding the physical or mental phenomena
occurring within you. Through repeated moments of right view, insight will
develo, wlicl is tle only eective weaon against eisonali[ view.
The Analogy of the Fire-Worshipper
Peisonali[ view is not just oidinaiy wiong view, but tle giavest wiong
view. Tleie is, foi instance, tle wiong view of ie-woisli. Wlen a clild is
boin, tle ie-woislieis aients lindle a ie foi tle clild. Foi sixteen
yeais tle aients lee tle ie alive by iefuelling it iegulaily witl glee oi
buuei. Wlen le is sixteen, tle aients asl tleii son wletlei le will iemain
as a layman or become a recluse and take up the practice that will lead him
to the brahm realm. If the boy chooses to become a recluse, the parents hand
ovei tle saciicial ie to lim. Tle iecluse tlen tales uon limself tle du[
of feeding tle ie witl tle best glee oi buuei. Tle uiei tle fuel, tle moie
meiitoiious is tle ie-saciice. He tales tle saciicial ie wleievei le goes.
He lees tle ame aliglt constantly tliouglout lis life. By tlis dutiful
saciice le eains meiit said to lead to iebiitl in tle brahm world. This
ie-woisliei is viitually a slave to lis saciicial ie. Foi as long as le
lives, maybe a hundred years or more, his servitude persists. For as long as
lis wiong belief in tle viitue of tle ie saciice eisists, le will seive tle
ie dutifully. Tlis is, of couise, a case of sakhra dukkha, tle [ianny of
conditioned states. It is tle natuie of ie to consume wlatevei fuel it can
lay lold of. Seaicling foi fuel to lee tle ie alive is tleiefoie nevei-ending
seifdom, eteinal sueiing.
Tle analogy of tle ie-woisliei is tlis: All beings wlo lave suong
auaclment to self, wlicl is but tle ve aggiegates, exlaust tlemselves to
maintain tleii lives, but tley aie only feeding tle ie tlat consumes nom
witlin. Tle ie of deatl is let alive, consuming nesl mateiiali[ and
mentali[, being sustained by iegulai feeding.
All Beings are Fuel to the Fire of Death
Human existence is fuel foi tle ie of luman deatl. A devas existence is
fuel foi tle ie of a devas death. A brahms existence is fuel foi tle ie of a
brahms death. Almsgiving done to acquire merit for these forms of existence
is meiely uouble talen to feed tle ies of tlese existences. It viitually means
cultivating tle elds wleie tlese ies aie to tliive. Keeing tle iecets to
acquiie meiit wletlei ve, eiglt, oi ten iecets is meiely cultivating
tle eld to iea a good cio of ies. Similaily, develoing concenuation oi tle
foui divine abidings is meiely cultivating tle eld of ies. In tle beginningless
cycle of iebiitls, eveiy being las done innite deeds of giving, and las ieaed
tle iesults of innite existences as luman beings oi as devas. All of those
existences lave been consumed by tle ie of deatl. Not a aiticle of asl
iemains. In eacl of tlese existences, tle nuituiing of ones life, nom tle time
one could lool ahei oneself until deatl, is just feeding tle ie of deatl. Notling
iemains at tle time of deatl. Tleie is no fundamental dieience between sucl
subsistence and maintaining tle saciicial ie of tle ie-woisliing iecluse.
Tlis analogy is given to diive lome tle uutl of tle imeimanence of all
mateiiali[, tle dangei tlat besets all living beings.
Try to Understand the Phenomenon of Death
In site of tle inevitabili[ of deatl, most eole usually ignoie it. You
should meditate to realize the omnipresence of death. Try to visualize the
ceaseless buining of tle ie of deatl in all tle foui ostuies: standing, siuing,
walking, and lying down.
All the merits acquired in the past through giving, virtue, or meditation
for calm, if they were aimed at prolonging existence, are futile. The
acquisition of merit now aimed at prolonging existence in the future will
lead to the same fate. The burdensome tasks that one undertakes to support
ones iesent existence aie no dieient eitlei. All tlese eoits meiely seive
as fuel foi tle ie of deatl. Tlis is to imiess uon you tle futili[ of all
luman eoits, lowevei meiitoiious, aimed at tle continuation of existence.
The Five Aggregates and the Four Noble Truths
Tle ve aggiegates, being uuly imeimanent, aie unsatisfactoiy. Tlis is
tle Noble Tiutl of Sueiing. Auaclment to tle ve aggiegates as ones own
ioei[, oi ones own self, and tle ciaving foi existence and iebiitl, is tle
oiigin of sueiing. Tlis is tle Noble Tiutl of tle Cause of Sueiing. Tle
libeiation nom ciaving, wlicl is tle same as tle escae nom tle ve
aggiegates, is tle Noble Tiutl of tle Cessation of Sueiing. Tle Noble
Eightfold Path beginning with right view is the Noble Truth of the Path
Leading to tle Cessation of Sueiing.
Chapter Three
Tle tliid question ielates to nibbna its natuie, tle zeal, lainess,
and eace tlat its auainment lolds, and tle develoment of tle iecollection
of tle uanquilli[ of nibbna (upasamnussati).
The Element of Deliverance
Regaiding youi iequest about tle iecollection of nibbna, it is an exeicise
tlat ioeily belongs to tle Noble Ones only, wlo lave iealized nibbna
and experienced its peace. So it is not a relevant meditation practice for you,
Maung Tlaw. You lave not iealized nibbna youiself and tle eace of nibbna
is understood only on its realization. What it would mean to those who have
realized it is therefore conjecture, and conjecture is not mental development.
I believe you lave some degiee of eace eitaining to nibbna, but it is only
temoiaiy, it is not yet a distinct element to be ieected on by way of mental
develoment. It is sliouded by delements botl befoie and ahei it. Howevei,
a iecollection on tle eace of nibbna, even conjectuially, is liglly woitlwlile,
so I will give a reply that should help you to think on the right lines.
We lave seen low iealization of tle dangeis in tle ve aggiegates biings
about the cessation of craving, which is the origin of all ill. That is the nature
of peace (santi), wlicl is nibbna. It is also tle escae nom tle ve aggiegates
of existence.
Tle analogy of tle ie-woisliei illusuates tle folly of ignoiant eole
who fail to grasp the dangers of impermanence and death the two great
ies tlat consume all foims of existence. Tleie is sucl a tling as tle quelling
of tlose two ies, wlicl is eace. If you fail to see deatl as a distinct
lenomenon, it is imossible to undeistand wlat is meant by escae nom
existence, tle element of deliveiance. It is only wlen sucient insiglt is
gained into tle ieal natuie of deatl as a lenomenon, tlat tle signicance
of deliverance may be realized.
In the endless round of rebirth there is never such a thing as
a person or a self; there are only elements and their phenomena.
If you watch the waters of a river and contemplate well, you will
understand how the cold element (which is only an aspect of the element of
leat) meiges witl otlei mateiial qualities and ows on, always clanging.
In tle eteinal cycle of iebiitl tleie is only an endless sueam of lenomena,
tle ve aggiegates of existence, incessantly owing lile tle wateis of a iivei,
and no person or self ever exists. If the fertile element of craving, the origin
60
The Element of Deliverance 61
of all existence, ievails in tle ve aggiegates, tlis cycle of iebiitl will go
on without end, and no escape is in sight.
Wlen iiglt view aiises and iealizes tle uue natuie of existence, suia-
mundane insight knowledge extinguishes craving instantly. This extinction
of craving is the element of deliverance. Distinguish between death and
deliveiance. Deatl is tle voiacious ie tlat consumes all mateiiali[ and
mentali[. Deliveiance is tle coolness, tle calm, tle eace, tlat allays and
quencles tle ie of deatl. Tlis element of deliveiance is unique since it is
not dependent on, or associated with, any other element for its existence.
Just as tle sly cannot be buint by ie, wasled away by watei, oi desuoyed
by any otlei means, so too tle element of deliveiance, being exuemely subtle,
is not aected by tle ies of biitl, decay, deatl, lust, laued, oi delusion. It
is tle ie-exit oi escae nom tle eleven ies that constantly burn all beings
who have not realized it. Since it has no birth, there is no beginning to it. It
cannot be identied oi counted. Being deatlless, tleie is no end to it.
This phenomenon of release is intelligible only by supramun-
dane insiglt, it is indenable, it is innite: its luminosi[
surpasses the sun at its brightest.
1
In the above quotation, intelligible only by supramundane insight
connotes tle eace eiceived tliougl auainment to suiamundane lnowl-
edge. Tle ieali[ of tle ie of deatl and otlei ies sucl as lust, laued,
delusion, birth and aging, has to be properly understood, and the moment
it is undeistood, its antitlesis of calm, uanquilli[, oi eace is iealized.
Indenable means tlat it cannot be said wlen it began oi wlen it will
end, or when it arises or does not arise. It cannot be said where it exists, or
at wlicl oint it is iesent. It cannot be identied as, Tlis is tle eace of
such and such a Buddha, of such and such a Solitary Buddha, of such and
sucl an Aialant. It cannot be classied as sueiioi oi infeiioi, sucl as, Tle
peace of a Buddha excels that of other Arahants, etc. Put in another way,
tle eace of tle Buddla and tlat of Klujjuuai tle maid wlo became an
Arahant cannot be distinguished.
Innite means tle eace iealized by tle Aialants tliouglout sasia
cannot be arranged in chronological order.
Luminous means that in all the three mundane realms mentioned above,
tle ie of deatl glows eicely. Tliouglout sasia, countless existences
lave been devouied by tlis ie, and it is still buining voiaciously. Foi tle
1
Bialmanimantana Sutta, Mlaasa, Majjlima Nilya, Sutta 49.
indenite futuie too, tlis ie will go on buining, consuming all lenomena
tlat aiise. Tle feai of deatl is univeisal. Sucl is tle intensi[ of tle ie of
death. In the supramundane sphere, the Dhamma shines that is called the
element of deliveiance oi ielease. Remembei tle iadiant eace auained to
by innumerable Buddhas, Solitary Buddhas, Chief Disciples, and Disciples.
Tlis is a biief auemt at desciibing nibbna wlicl dees desciition.
The True Peace of Nibbna
Regaiding youi queiy about low a eison auaining nibbna nds eace,
tle answei is tlat nibbna is not found by any eison. Tlis is simly because
nibbna is, whereas a person or a self is not.
Only phenomena, and no being or soul exists.
In discussing nibbna it is vital not to confuse actuali[ witl concet. Tle
average person, i.e. one who has not gained insight, is full of preconceived
notions, ideas, and ideologies, and is at to be led asuay by tlem. Ones
own ideas of eace usually dominate. Foi instance, tleie is tle solidi[ of
tle body. If one fails to see tle mateiial quali[ of extension, wlicl is
manifested as solidi[ oi suoit, one will simly tlinl tlat it is tle solidi[
of ones own body. So one is still an ignorant person. One is unable to
understand real peace, for real peace does not belong to a person. It is never
ones own peace or the peace that one enjoys. Similarly, the elements of
cohesion, heat, motion, greed, anger, etc., need to be understood in the
ultimate sense, if one is to comielend nibbna.
Aging and death are common to all. If one thinks that one has grown old,
or that one must die one day, that is just common mundane knowledge.
Because of the dreadful, false I concept, one loathes aging as happening
to ones person. One fears death only because one holds tenaciously onto
existence, which one calls ones life. Overwhelmed by this craving for
existence, one fails to understand death as a distinct phenomenon. Unless
one knows it as such, one is an ignorant person incapable of understanding
nibbna. One can tall accuiately about nibbna only wlen one las discaided
eisonali[ view and gained tle iiglt view into elements and lenomena.
Tle ux of lenomena, evei eietuating tle cycle of iebiitl, is just a
series of arising and cessation, births and deaths, that occur thousands of
times within a blink of the eyes. The process is incessant and inexorable.
Since the twin root causes of ignorance and craving are present, this incessant
eiisling of gioss lenomena tales lace, consumed by tle eleven ies
The True Peace of Nibbna 63
witlin oneself. At deatl, tle iocess continues as a nesl existence in one of
tle tliee iealms, accomanied by tle eleven ies. Wlen ignoiance and
craving are extinguished, then the mental and physical aggregates in that
existence do not continue as a nesl existence. Tle extinction of tle eleven
ies is tle escae nom tle clutcles of deatl. Wleieas tle comounded
existence of elements is conventionally called a being, when the being has
realized the element of deliverance or peace, that element itself might be
called tle one wlo las auained nibbna (parinibbna).
Just because sasia is beginningless and endless, one slould not lave
any concet of time iegaiding nibbna. Again, just because innumeiable
Buddhas, Solitary Buddhas, and Noble Disciples have entered parinibbna,
one slould not associate nibbna witl numbeis.
The idea of the endless cycle of rebirth pertains only to mental and material
phenomena that are subject to the process of arising and cessation, or
momentary births and deaths. Dont let that lengthy process linger in your
mind wlen you considei nibbna. Foi nibbna is ieal, wleieas time is a
concet. Sasia is innite, but nibbna cannot be said to lave any beginning
at all. One is at to get confused since nibbna is tle veiy antitlesis of sasia.
Sasia is an endless iocess tlat dees measuiement. Nibbna exists in
the ultimate sense, whereas the existences of beings are always changing
and do not iemain foi a moment. Do not tlinl of nibbna witl any iefeience
to tle uansient woild. Do not wondei about tle iesent location of tle
foimei Noble Ones. Foi examle, as a uain moves along, uees at a distance
seem to be moving along witl it, but in fact tle uees aie stationaiy. Similaily,
sasia moves on lile tle uain, but nibbna is motionless lile tle distant
uees. Tle ieection of tle moon at its zenitl would aeai in eveiy uay of
watei, if uays weie laced in eveiy louse in Asia. Tle numbei of moons
ieected in tle uays las notling to do witl tle actual moon. Tle ieections
aie lile tlose wlo lave assed on to nibbna, and nibbna is lile tle moon.
Tlis, tlen, is a sloit exlanation about nibbna oi deliveiance, witl
aiticulai emlasis on tle fact tlat nibbna is not foi any eison to entei.
Tlis is tle answei to tle tliid question. Plen[ of ueatises on nibbna lave
been wiiuen by leained sclolais. Heie, only a isum las been given on
this vast subject.
Chapter Four
The fourth question asks about the way that would lead a blind worldling
(andhaputhujjana) on to the level of a wise and virtuous ordinary person
(kalyaputhujjana).
1
Two Types of Ordinary Person
Tle Buddla, tle linsman of tle sun, seals of two [es of
ordinary person: the blind worldling and the wise and virtuous
ordinary person. (Paisambhidmagga Commentary)
The Blind Worldling
One who has no scriptural learning, being without knowledge of
the aggregates, the elements, the twelve sense bases, dependent
origination, the foundations of mindfulness, etc., or the interpre-
tation and discrimination thereof that can prevent the arising of
eisonali[ view, is a blind woildling. (Mlapasa Commentary)
The Wise and Virtuous Ordinary Person
One wlo is leained iegaiding tle ve aggiegates, tle twelve
sense bases, tle eiglteen elements, in tle oiiginal Pi, can
interpret it correctly, and can discriminate each item by means
of examles, illusuations, anecdotes, etc., and las tleiefoie
gained a thorough knowledge of those teachings is a wise and
virtuous ordinary person. (ibid.)
Likewise, one who has gained a thorough knowledge of the
twelve links in the chain of dependent origination, the four
foundations of mindfulness, tle foui iiglt eoits, tle foui bases
of success, tle ve conuolling faculties, tle ve oweis, tle
seven factors of enlightenment, and the eight factors of the Noble
Path, is called a wise or virtuous ordinary person. Such knowl-
edge is a characteristic of a virtuous ordinary person. (ibid.)
One who lacks this eye of the Dhamma, even a ruler of the celestial worlds
witl tle divine eye, is called a blind woildling. One wlo is iocient in tle
seven asects in tle ve aggiegates qualies as a wise eison. How'
1
A puthujjana is an ordinary, unenlightened person as opposed to a Noble One or
ariya. Andha means blind, kalya means skilful or wise.
64
Two Types of Ordinary Person 65
Piociency in tle ist asect is tloiougl lnowledge of tle foui iimaiy
elements, tle ve aggiegates, and tle twelve sense bases.
Piociency in tle second and tliid asects tle aiising and cessation
of lenomena, tlus, Owing to tle aiising of nuuiment, mateiiali[ aiises,
owing to tle cessation oi exlaustion of nuuiment, mateiiali[ ceases. Owing
to the arising of contact, feeling arises; owing to the cessation of contact,
feeling ceases covers part of the law of dependent origination.
Piociency in tle fouitl asect, i.e., tle Noble Eigltfold Patl, coveis tle
tlii[-seven factois of enligltenment, tle tlieefold uaining of liglei viitue,
liglei concenuation, and liglei undeistanding, tle ten eifections, and
the Four Noble Truths. Of the eight factors of the Noble Path, right view and
right thought are called higher understanding; right speech, right action,
and iiglt livelilood aie called liglei viitue, iiglt eoit, iiglt mindfulness,
and iiglt concenuation aie called liglei concenuation.
As foi tle ten eifections: giving, viitue, atience, and uutlfulness
constitute higher virtue; renunciation is the right thought as to the dangerous
and disgusting natuie of sensuali[, loving-lindness is iiglt tlouglt as
non-malice, iesolve and equanimi[ aie in full accoid witl iiglt concenua-
tion, wisdom means iiglt view, and eneigy is iiglt eoit. Tlis is low tle
ten perfections are included in the virtuous persons knowledge. A wise and
viituous oidinaiy eison is also called a lessei sueam-winnei (ca-sotpanna).
If the virtuous ordinary person can develop knowledge to the supra-
mundane level by gaining insight into the seven aspects, he or she is bound
to become a fully-edged sueam-winnei. One can tlen advance in tle
auainment of tle atl lnowledges until one becomes an Aialant. All tlese
are possible right now.
Bhikkhus, a bhikkhu who earnestly wants to understand the
uue natuie of mateiiali[ to eiadicate tle delements, wlo
labitually contemlates mateiiali[ nom tliee aioacles, wlo
is iocient in tle seven asects of mateiiali[ is, in tlis Dlamma
and Discipline, called accomplished, one who has lived the life,
a perfect one or an excellent man.
1
1
Sattalna Sutta, Klandlavagga, Sayuttanilya
Chapter Five
Tle hl iequest is a question of assimilation. Tle Buddla said tlat
nothing falls outside the scope of the Four Noble Truths, and that nothing
cannot be emloyed as a nuitful subject foi contemlation. Would tle
Veneiable Saydaw lindly give us a guide to tle iactical alication of tle
Dhamma so that, when we do any meritorious deed, we can be mindful of
the Four Noble Truths and the three characteristics of impermanence,
unsatisfactoiiness, and not-self, tlus fullling tle tlieefold uaining,
cultivating the ten perfections and simultaneously bearing in mind depend-
ent oiigination, and tle twen[-foui conditional ielations'
How to be Mindful While Doing a Meritorious Deed
I slall now exlain biiey low a single uueiance of Buddha saraa
gacchmi I go to the Buddha as my refuge, is an act of merit that
encompasses the Four Noble Truths, the three characteristics of existence,
tle fullment of tle tlieefold uaining, and tle cultivation of tle ten
perfections, done while one is mindful of dependent origination and the
twen[-foui conditional ielations.
In uueiing tle woids Buddha saraa gacchmi, by the time you have
uueied tle last syllable, a gieat moial consciousness, accomanied by joy
and connected with knowledge, has arisen. This impulsion is good kamma
of the highest class accompanied by three wholesome roots: non-greed,
non-laued, and non-delusion. Tle imulsion lasts foi seven tlouglt-
moments. Each of the seven thought-moments
1
comprises the four mental
aggregates: feeling, perception, mental formations, and consciousness. The
imulsion nom tlat ioduces mateiial quali[ of sound audible to tle eai
as Buddha saraa gacchmi. Tlus we see low tle ve aggiegates aiise.
There is also the material phenomena present at the heart-base, the source
of the impulsive mental activities pervading the whole body.
As to mindfulness of the Four Noble Truths: By the time the last syllable
las been uueied, tle ve aggiegates aie being consumed by tle evei-iesent
ie of deatl, wlicl is tle uutl of sueiing. Remembei tle dangei in tle
ve aggiegates: Tle uansience, unsatisfactoiiness, and instabili[ of
mateiiali[, constitute tle dangei in mateiiali[ (see p.31).
Tle nuuiment tlat las been ioducing tle aggiegate of mateiiali[ duiing
tle uueiance is tle uutl of tle oiigin of mateiiali[. Tle contact aiisen nom
1
A process of sense cognition consists of seventeen thought-moments, of which
seven arise at the stage of impulsion (javana).
66
How to be Mindful While Doing a Meritorious Deed 67
tle mental object of tle Buddlas noble auibutes is tle oiigin of tle aiising
of feeling, eicetion, and mental foimations tle uutl of tle cause in
respect of the mental aggregates. The three mental aggregates and the
leait-base aie tle uutl of tle oiigin of consciousness. As soon as tle
recollection of the Buddha arises in your mind, the three basic evils of greed,
laued and delusion aie desuoyed, wlicl is tle uutl of cessation, oi
momentary bliss.
1
Tle ve factois of tle Noble Eigltfold Patl involved in
imulsion, namely, iiglt view, iiglt tlouglt, iiglt eoit, iiglt mindfulness,
and iiglt concenuation, aie mindfulness of tle Noble Eigltfold Patl. Tlis
is low tle Foui Noble Tiutls aie iealized in a single uueiance wlile
recollecting the Buddha.
The Three Characteristics of Existence
Remember our previous example of the robot. Herein, the mind-object,
tle Buddlas auibutes, is lile tle miiioi. Tlis miiioi is focused on tle
heart-base of the robot, which instantly receives the mental object and
aeiceives it. Seven tlouglt-moments of imulsion asl out nom tle
heart-base seven highly-charged mental activities that cause verbal action
to arise through its motive power, comparable to the agitated waters when
a mine explodes in a pond or like the whistling of the steamer.
Tle examle of tle agitated watei is analogous to mateiiali[ being
agitated. However, impulsion is so inconceivably rapid that no adequate
examle can be given. Tle owei of imulsion ovei all mateiiali[ in youi
body must be eiceived in eveiy activi[. If tlis is not cleaily eiceived, tle
dangei of lell iemains. If you ieally diead tle ies of lell, it is well to
cultivate insiglt to eiceive tle clange of mateiiali[ caused by imulsion.
Tle examle of tle watei tanl best illusuates tle iaidi[ of clange in
lysical lenomena as imulsion aiises. Tle uansience of mateiiali[, tle
decaying and tle nesl aiising witlin tle wlole body, may not be vivid
enough even by means of that analogy.
So lets tale anotlei examle. Imagine a life-size doll made of couon-wool.
Soal it in siiit and buin it. Obseive low quiclly tle couon-wool clanges
nom one end to tle otlei. Tle clanges witlin tle body may not be as cleaily
noticeable as in the burning doll, being many times faster. Dont despair, though.
Wlen a ame is lindled in a dail ioom, tle dailness in tle entiie ioom
vanisles tle instant tlat liglt aiises, and tle liglt lls tle wlole ioom at once.
1
Of the two sets of samudaya and nirodha mentioned above (p.26), it is the samudaya
and nirodha of the present existence that is relevant here.
In tlis examle, liglt is new mateiiali[ oiiginating in tle ame. It aiises so
swihly tlat one cannot follow it witl tle eye. You only lnow its aiising by
seeing the lighted room. So too, you cannot actually observe the cessation of
dailness, but you can lnow tlat it las ceased. Tle clange of mateiiali[ witlin
youi body is tle same. Its iaidi[ need not be a baiiiei to youi undeistanding.
The fact of change is inescapable to your vigilant consciousness and can be
lnown. Tlat is tle natuie of insiglt. Tle iaidi[ of tle clange of syclolys-
ical phenomena is not even known by the Noble Disciples. Only the Buddhas
can uace it. As foi disciles, tle abandonment of eisonali[ view tliougl
insiglt into imeimanence is sucient foi enligltenment.
As soon as tle uueiance of Buddha saraa gacchmi has ended, the
asles of imulsion vanisl in tle leait-base so tlat all mateiiali[ actuated
by tlat imulsion ceases, just as wlen a ame is extinguisled in a dail ioom
all the light suddenly disappears. When the thought of the Buddha vanishes
with its concomitant mental activities, other forms of consciousness,
depending on the mind-object, take over. This is also observable.
The knowledge that understands the cessation of the four mental
aggiegates and tle mateiiali[ deendent on tlem is called lnowledge of
impermanence. The cessation of phenomena must be discerned. Merely
saying impermanent, impermanent is not insight, nor is it mental
develoment. Once tle uutl of imeimanence is giased, tle ainful fact
tlat all mental and lysical lenomena meiely feed tle ies of deatl will
be cleaily iealized. Tlen tle ielevance of tle analogy of tle ie-woisliei
will be fully appreciated. When the perpetual arising and cessation of all
phenomena within oneself is clearly perceived, the illusion of I will fall
away. You will then understand that the phenomena are never you or your
self. The characteristic of anaa is discerned only in this manner. If lack of a
self is not perceived, all talk of anaa is nuitless. It is not lnowledge, it is not
insight, it is not practice for mental development.
The Threefold Training
Of tle tlieefold uaining, tle volition tlat imels a eison to uuei tle
words, Buddha saraa gacchmi, belongs to higher virtue because it is
a viituous act motivated by a conscious undeitaling to abstain nom tle foui
linds of immoial seecl. Tlat volition comiises iiglt eoit, iiglt mindful-
ness and iiglt concenuation tle tliee factois of liglei concenuation.
Riglt view and iiglt tlouglt in uueiing tle woids constitute liglei
understanding.
How to be Mindful While Doing a Meritorious Deed 69
The Ten Perfections
Understand the practice of the perfections in the manner of the Noble
Eightfold Path discussed above.
Regarding Dependent Origination
The second aspect discussed concerning the virtuous person is, in
essence, deendent oiigination. Nuuiment aiising, mateiiali[ aiises,
contact arising, feeling arises; perception arising, mental formations arise;
psychophysical phenomena arising, consciousness arises. Tracing the cause
in this way by analysing the results is the Buddhas method of teaching
called dependent origination.
As to tle twen[-foui [es of conditional ielations, I slall not give
a iely leie foi tlese ieasons: (i) it is iobably too absuact foi you,
Maung Tlaw, (ii) it is not useful foi insiglt uaining, (iii) it is uiely
foi tle nei disciiminations to be exeicised by tlose wlo lave auained
to path knowledge. When you have digested the present answers, you
may ask for it later.
Chapter Six
Tle sixtl iequest eitains to tle Buddlas victoiy ovei tle ve mras; the
denition, claiacteiistics and signicance of tle ve mras; and tle dieience
between tle body of Piince Siddlaula, tle bodlisaua, and tlat of tle
Buddha. Here are my answers:
The Five Mras
1. Mia Devauua, tle celestial villain of tle sixtl devaloka, the Tempter
and the embodiment of evil.
2. Kilesas, tle ten delements.
3. Abhisakhra, kamma or volitional action.
4. Khandha, continued existence.
5. Maccu, death.
By mra is meant tle lillei. Tle woild is iavaged by ve lilleis. Tle
ist one is tle evil deva wlose abode is in Paianimiuavasavau Devalola.
His hordes are not only in his celestial abode, but spread all over, including
the human abode.
Buddhas Victory over Mra Devaputta
Many eole adleie to wiong beliefs. To escae nom sucl a eiveise
woild one las to face oosition nom sucl eole. Seeing tle bodlisaua
seated on tle tlione of victoiy, imly iesolved
1
to remain until he won
enligltenment, Mia could not leave lim unoosed. He lad to uy to foil
lim, foi le lad ohen failed. He musteied all lis foices and auacled tle
bodlisaua. He ioused stoims tlat toled mountain tos. He emloyed all
lis means of desuuction but witlout success. His foices sent, le aioacled
the Buddha and made false claims on the throne of victory, not really wanting
it but merely to harass the Buddha.
Tle Buddla told lim tlat tle tlione of victoiy aiose nom tle accumula-
tion of lis eifections fullled, but wlat eifections lad Mia iactised'
Mia iefeiied to lis followeis in witness of lis iiglt. Tle Buddla was alone
tlen, since all tle celestial beings lad ed. So tle Buddla toucled tle eaitl
to bear witness to the deeds of giving he had practised when he had poured
tle ceiemonial watei onto tle eaitl. At tlat instant tle gieat eaitl uembled
1
(i) Let my skin remain, let my sinews remain, let my bones remain, let my blood
dry up, (ii) let the earth turn upside down; (iii) let tens of thousands of thunderbolts
suile my lead, (iv) let tlis Uiuvela Foiest catcl ie and be ieduced to cindeis, I
will not rise till I win enlightenment.
70
The Five Mras 71
and tle slies iumbled, sending Mia and lis imiessive aimy leltei-sleltei.
Tlen Mia acceted defeat and ietuined to lis celestial abode. Tlis, in biief,
is tle Buddlas victoiy ovei Mia Devauua.
Victory over Defilements and Volitional Actions
On auaining tle atl lnowledge of Aialantsli tle Buddla gained a
victoiy ovei all tle delements. Tle volitional actions tlat manifest only in
association witl tle delements also died a natuial deatl. Volitional actions,
good or bad, are called abhisakhra, one of tle ve lilleis. Tlese actions
do not geiminate as nesl becoming wlen deiived of ciaving, foi once tle
craving for existence is gone, kamma loses its potential to reproduce, just
lile boiled giains. Witl tle exlaustion of gieed, laued, and delusion, all
immoral actions cease absolutely. All moral actions do not have kammic
force in them and remain inoperative (kiriya). This is how victory over
delements and volitional action was won by tle Buddla.
Wlat iemained was tle ve aggiegates, wlicl weie tle iesult of lamma
done befoie tle delements weie extinguisled, and syclolysical
phenomena due to the four causes
1
befoie enligltenment, but nee nom
delements since tlen. Tle existence of tle ve aggiegates iesuoses tle
results of past actions, both wholesome and unwholesome. This occurrence
of results continued until the moment of the Buddhas passing away. Since
tle ve aggiegates still existed ahei lis enligltenment, tle eects of ast
kamma were felt. In other words, because the kammic forces of the past still
iemained, tle ve aggiegates eisisted. Tle existence of tle Buddlas ve
aggiegates allowed tle ielease of tle multitude nom sueiing.
Tlis is stated in dieient ways foi feai tlat you miglt male a wiong
interpretation regarding the exhaustion of kammic forces.
Victory over the Five Aggregates
The Buddhas aggregate of psychophysical phenomena is called the
Buddhas aggregates (khandha). His parinibbna or moment of decease is
called death (maccu). These two killers are overcome only while abiding
in nibbna oi at tle moment of parinibbna. This is according to the
commentaiies: On tle tlione of victoiy undei tle bodli uee, only tle tliee
mras were vanquished.
1
Kamma, consciousness, temeiatuie, and nuuiment.
A Different Interpretation in the Subcommentary
Tle autloi of tle Subcommentaiy on tle Dltulatl las a dieient
inteiietation. He says tlat all tle ve mras weie vanquisled on auainment
of enlightenment. His explanation runs as follows:
On tle ist tliee mras, no explanation is needed. On the aggregates and
deatl le says, If ciaving, tle cause of tle ve aggiegates, is iesent, nesl
aiising of tle aggiegates is bound to follow. Once tle uutl of tle cause las
been realized and craving extinguished, all future existences die out
automatically. Along witl tle extinction of futuie existences, tle liabili[ to
deatl also vanisles altogetlei. Tlis nal extinction of all futuie aggiegates
and of the accompanying deaths, the author contends, amounts to victory
ovei tle aggiegates and deatl, wlicl tool lace on tle Buddlas auaining
the Eye of the Dhamma.
With respect to the present aggregates and the present death, the Buddha
had vanquished them there and then because, whereas the aggregates had
previously been seen as a person thereby leading to the unfortunate
cycle of iebiitl on auaining enligltenment tlis delusion was gone, so
the aggregates could no longer oppress or kill him. The phenomenon of
deatl was also undeistood and so deatl lost its sting. Tleieahei no feai
of death remained. No fuel remained for it to consume. Thus death was
vanquished too.
Let us make an illusation. A wicked demoness who liked to feed on
exciement and uuidi[ ossessed a good man. Sle diove lim out of lis
senses so that the poor man was subject to her will, and he roamed about in
cemeteiies and sucl laces to feed on exciement and uueed coises. Ahei
years of subjugation, the man was cured of the curse by a magician who
brought him back to his senses. With the help of the magicians powers, i.e.
by making use of the divine eye in a magic formula, he saw the demoness
within him. He could now clearly assess the situation. He had conquered
tle demoness, but ahei many yeais of co-existence le could not diive lei
out at once. Besides, le saw some benet of lei iesence, le could ut lei
to lis use. Tle exuaoidinaiy lysical oweis sle lad would be useful foi
his own purposes. He could perform miracles, harnessing her powers in the
seivice of lumani[.
Tle analogy is tlis. Tle demoness is lile tle ve aggiegates. Tle ioei
sense of tle man is lile tle non-causative [e of good deeds. Cemeteiies
and such places are like the three realms of existence. The divine eye, the
magicians formula, is the Eye of the Dhamma. Continued upkeep of the
The Five Mras 73
demoness within is like the continued existence of the Buddha, which could
not cease at once because it was his long-cherished wish to help the multitude
in tleii suuggle foi ielease nom sueiing. In fact, tle Buddla and tle Noble
Ones, ahei auaining Aialantsli, live on only foi tle good of otleis.
This is how the subcommentary explains the Buddhas victories over the
aggregates and death even at the time of his enlightenment.
The Five Mras Defined
1. Mia Devauua: exlained above.
2. Kilesa: Tle basic delements aie gieed, laued, and delusion.
3. Abhisakhra: The ten moral kammas and the ten immoral kammas.
It also includes all volitional actions that are dependent on the cycle
of rebirth such as giving, virtue, meditation, reverence, sharing ones
merits, rejoicing in the merits of others, etc.
4. Khandha: Tle ve aggiegates manifested in tle existences as lumans,
devas, brahms, etc.
5. Maccu: Deatl, tle lenomenon of moitali[.
The Nature of the Five Mras
The word mra means lillei oi desuoyei. It desuoys life in tle
physical sense, and also in the moral sense. Life means and includes:
1. tle life-facul[ (jvitindriya);
2. uie oi viituous qualities sucl as condence, moiali[, etc.,
3. non-causative or non-kammic merits or practice of the ten perfections
such as giving, virtue, etc.
Tle life-facul[ means tle abili[ to sustain an existence as watei sustains
tle lotus. Tle life-facul[ sustains tle aggiegates in eacl existence. Wlen
tle life-facul[ is desuoyed, tle aggiegates bieal u and tle existence ends,
which we call the death of a being. Virtue is the life of a good person. When
ones viitue is biolen, ones life is desuoyed. Altlougl one is lysically
alive one is morally dead. Non-causative or non-kammic merit is the very
life of a bodlisaua. Until an asiiant to Buddlalood ieceives foimal
iecognition and assuiance nom a living Buddla, tle asiiation is still in
danger. For the aspirant is still susceptible to wrong views, which are the
antitlesis of enligltenment. Ones life as a bodlisaua is tleieby desuoyed,
and so one reverts to being an ordinary person.
The Significance of the Five Mras
Mia, tle Wicled One, is tle desuoyei of wlat is viituous in living beings.
Any higher aspirations to supramundane merits are his prime objects of
desuuction. Tleiefoie le is called Mia, tle desuoyei.
Tle lenomenon of deatl is tle desuoyei of tle life-facul[. It desuoys
all living beings, hence its name maccu.
Delements sucl as gieed, laued, delusion, conceit, wiong view, etc.,
desuoy viitue and tle asiiation foi non-lammic action. Kammic actions
such as almsgiving, virtue, etc., that have causative merit, inevitably cause
new existences. The aggregates of existence thus produced have death as an
inleient factoi. Not only is tle ie of deatl inleient, so too aie tle
delements, tle desuoyeis. Tlat is wly meiits and demeiits aie called
abhisakhra, tle desuoyeis. Tle ve aggiegates, being subject to decay,
desuoy tle life-facul[. By laibouiing tle delements, tley cause tle
desuuction of viitue and tle asiiation to non-causative meiit. Tlis is low
tle ve mras desuoy.
How Defilements Destroy
To ut it in a dieient way, tale gieed, foi instance. Gieed in a blilllu
desuoys lis iecets, lis dignied uaining, lis nobili[. Gieed in a layman
desuoys lis moiali[, lis digni[, and lis ieutation. Again, gieed in a
blilllu desuoys tle ieal well-being of a blilllu tlat lies in foisaling
woildly inteiests and ossessions. It desuoys tle auainments in concenua-
tion and siiitual oweis. Gieed in a layman causes undue loss of ioei[,
and even loss of life, limbs or sense organs, or premature death. All these
evils befall one wlo succumbs to gieed. It is similai witl laued oi angei.
In anotlei sense, gieed desuoys geneiosi[, laued desuoys lindness,
delusion desuoys wisdom. All tle geneiosi[ iactised ovei aeons of
previous existences can be brought to nothing when one is overwhelmed by
gieed. Haued and otlei delements aie tle same. In tle iesent existence
too, occasional uii[ of tle mind due to leaiing (oi ieading) tle Dlamma
is desuoyed in no time by gieed. It is just lile tle dailness of niglt tlat
nullies all ligltning asles, lowevei nequently tley miglt occui. Undei-
stand tle evils of laued and otlei delements lilewise. Tlis is low tle
delements desuoy all tlat is uie and viituous in living beings.
The Five Mras 75
How the Aggregates Destroy
Tle desuuctive natuie of tle ve aggiegates slould be obseived witlin
oneself. Tiy to visualize tle desuuction of one of tle foui iimaiy elements
that you call your head. Similarly, observe your eye, ear, nose, cheek, teeth,
tongue, mouth and throat, then down into your lungs and heart, etc.
Contemplate the deaths that occur due to seeking for the pleasures
of desirable visible objects. Similarly, consider the deaths caused by the
lure of some pleasant sound, scent, taste, or touch. All these are how
mateiiali[ desuoys.
Consider the deaths originating in ones pursuit of pleasant sensations
born of eye-contact pleasant sensations born of mind-contact. All these
aie low feeling desuoys.
Consider the deaths due to pursuit of some perception regarding
visible forms some perception regarding mind-objects. These are how
eicetion desuoys.
Deatl iesulting nom uisuing ones faitl is tle desuuction wiouglt by
faitl. Deatl iesulting nom leeing viitue is tle desuuction tliougl viitue.
Similaily, leaining tle Dlamma, libeiali[, acquisition of lnowledge, and
meditation aie all moial volitions tlat can desuoy. As foi immoial volitions
sucl as gieed, laued, etc., tleii desuuctiveness is obvious. All tlese aie
low mental foimations desuoy.
Death due to yearning for eye-consciousness is how eye-consciousness
desuoys deatl due to yeaining foi mind-consciousness is low mind-
consciousness desuoys. All tlese aie low consciousness desuoys. Tlis is a
biief exlanation of low tle foui mental aggiegates desuoy.
How Death Destroys
Consider this, How many of my heads have perished over the innumer-
able round of existences? How many eyes? How many ears? How many
noses? How many tongues? How many hearts and lungs? All of them were
mateiiali[ tlat foimed tle essential ait of my existences.
Consider, How many kilograms of food and drink have I so far consumed
in my iesent existence. How many lilogiams of mauei tlat males u my
head have been consumed during my existence? All that was sustained by
nuuiment only. How mucl of tle mauei tlat males u my eyes, my eais, my
nose, my tongue, my heart, and my lungs have so far been consumed by death?
With respect to mental phenomena, consider how many mental phenomena
have perished that had arisen at the eye-base? that had arisen at the
mind-base' In ondeiing tlus, concenuate on tle lenomenon of deatl, and
dont let any eisonali[ view ciee in. Dont associate youi false self witl
eitlei tle lenomena of tle consumei oi tle consumed (tle ve aggiegates).
The Example of the Magic Pill
I slall illusuate tle swihness of clange taling lace in tle ve aggiegates.
Let us say there is a charm in the form of a pill. The pills are coloured white,
red, black, etc. On throwing one say, a white one accompanied by the
appropriate incantation, an apparition the size and weight of a man suddenly
appears. It is completely white. Then, another pill this time a red one
accompanied by the appropriate incantation, is thrown into the heart-base
of the apparition. Suddenly the red colour permeates the whole body of the
aaiition, beginning nom tle leait. Wleievei ied tales ovei, tle ievious
white vanishes, and no white can be seen. The apparition is now completely
red. The colour distinction is to help visualize the change that takes place.
Concenuate on tle meiging of tle ied coloui into tle wlite and low tle
former white disappears even before your minds eye. This disappearance
or disintegration is what is constantly happening within us.
Though one should live a hundred years
notseeing the sublime Dhamma,
beueiisasingle day lived by one
who sees the sublime Dhamma. (Dhp. v 115.)
Tlis is an exlanation of low deatl ielentlessly desuoys tle life-sustaining
mateiiali[ nom tle moment eacl new existence comes into being. If you
understand what has been said on the dangerous aspect of the aggregates,
you slould nd no dicul[ in undeistanding tle desuuctiveness tlat is
the aggregates and death.
As to tle dieience in tle aggiegates of tle Buddla befoie and ahei
enligltenment: befoie enligltenment tle ve aggiegates of tle bodlisaua
contained stains of delements and uuidi[ of lammic actions, wlile ahei
enligltenment no uace of tlese stains and uuidi[ iemained. Tle body of
one wlo is still uaining to become an Aialant, laving gained tle tliee eailiei
stages of enligltenment, decomoses and uuees ahei deatl. Tle bodies
of tle Buddla and Aialants do not decomose oi uue( ahei tleii
parinibbna. Tle dieience exists even wlile tley aie still living.
Although both the Buddha and the Arahant eat the same kind of food as
non-Aialants, tle uii[ of tle aggiegates of mind in tle foimei ioduce
The Five Mras 77
mateiiali[ boin of uie consciousness, wlicl is as uie and cleai as
steiilized couon-wool.
The Analogy of the Wish-Fulfilling Gem of the Universal Monarch
Wlen tle wisl-fullling gem of tle Univeisal Monaicl is laced in a
turbid pool, the waters instantly turn crystal-clear. Similarly, because the
impulsions of the Buddha and the Arahants are always pure and clean, the
aggregates of their bodies are perfectly pure and clean. No foul smell could
aiise nom sucl mateiiali[.
A kings palace is not worthy of worshipping while it is being occupied
by a king. However, were it to be converted into a temple it would be well
woitly of woisli, and miglt be a lace nom wlicl one could ascend to
leaven oi auain nibbna.
Tle body of tle bodlisaua is lile tle lings alace. Tle body of tle
Buddha is like the temple where the Buddha is staying. The body before
enligltenment only suoited tle mind of Piince Siddlaula. Tle body
since he renounced the palace to practise meditation is worth worshipping.
Tleiefoie lis iobes weie talen and let in Dussacet by Suddlvsa Bialm.
Dont follow the wrong view that says the body is not the Buddha, only great
wisdom is the Buddha.
Chapter Seven
The seventh question was, I would like to know the method of taking
refuge in the Three Gems.
How to Practise the Three Refuges
I am not going to describe the Three Gems in detail because they have
been well explained in such books as the Saradivinicchaya. Only the main
points will be shown here.
Peole ohen tlinl, If I woisli tlis teacling, it will nee me nom tle
lower realms. If these meditations have the merit needed to avoid the lower
realms, then they may be called refuges. Some believe that meditating on
this or that teaching will bring enough merit to avoid the lower realms. This
kind of worship cannot bring such merit. It is useless. Those who believe in
those teachings are not a refuge and are not worthy of respect. They are also
not able to nd a iefuge. You must undeistand tlis wlile taling iefuge.
To give a simile: tle uiied auibutes of viitue, concenuation, and wisdom
aie lile feitile soil, tle Noble Ones ossessing tlose auibutes aie lile a feitile
eld. Woisliing tlem is lile sowing seed in tlat eld. Heie, tle volition
to woisli is tle seed. One wlo is witlout viitue, concenuation, oi wisdom,
and therefore thinks only immoral thoughts, is like dry, rocky land.
Worshipping one like that is just like sowing seed on barren land. The
worshippers act (however reverential) is futile and brings no merit.
Nevertheless, there are sure ways of earning merit and demerit, modes
of conduct that are moral or immoral, and happy destinies or unhappy
destinies understood down the ages by the wise (whether bhikkhus, laymen,
or recluses). Wrong believers disregard all these merits and demerits and
declare that what is meritorious is demeritorious, or that what is demerito-
rious is meritorious. One with such perverted views is like a burning rock.
One who worships such a teacher is like one who sows seed on a burning
rock. Instead of gaining merit, the worshipper will be burned.
Taking refuge is of two kinds: by hearsay and by direct knowledge. Taking
iefuge tliougl blind faitl in tle noble auibutes of tle Buddla, Dlamma, and
Sagla, but witlout iiglt view, is by leaisay. It is so called because tle act of
taking refuge is not complete in so far as the worshipper has not actually seen
tle Buddla, Dlamma, oi Sagla, le las not eiceived tle teacling, le las not
been in contact with the teaching. In common parlance, he has not got the message.
Consider the Buddhas admonition to Vakkali, the bhikkhu who spent all his
time in worshipful admiration of the Buddha, Vakkali, he who does not see the
78
How to Practise the Three Refuges 79
Dhamma does not see me. That is why taking refuge in the Three Gems without
empirical knowledge of the Dhamma, i.e. insight into the arising and passing away
of phenomena, relies on hearsay only. It is not taking refuge with direct knowledge.
Taking refuge with direct knowledge means imbibing the Buddhas teaching
with right view by perceiving the aggregates, the sense bases, and the elements,
and tleii aiising and cessation, wlicl alone will desuoy tle delusion about
a self and doubts about the Four Noble Truths. This kind of going for refuge
is the real refuge, for the worshipper is actually in contact with the Three Gems.
One undeistands sueiing, its oiigin, its cessation and tle Noble
Eigltfold Patl leading to tle end of sueiing. Tlis, indeed, is
a secure refuge, this is the supreme refuge. Taking refuge in this,
one gains ielease nom tle cycle of existences. (Dhp. vv 191192.)
The above stanzas refer to taking refuge with direct knowledge. As for
tle seven asects in tle ve aggiegates discussed eailiei, eacl asect includes
taking refuge based on hearsay and taking refuge with direct knowledge,
thus making seven pairs.
Let me illusuate tle dieience between tle two. Suose tleie aie two
lepers at advanced stages of the disease. There is also a competent physician
wlo can cuie leiosy. One leei lives a lundied days jouiney nom tle
physician. He has never seen the physician, but takes his medicine brought
to lim by uavelleis. By taling tle medicine faitlfully and coiiectly, eventually
he is completely cured of leprosy. The other leper lives in the physicians
louse as a deendent. He does not tale tle medicine because le nds its
smell and taste unpleasant. He only enjoys the good food that is plentiful at
the masters table. The result is obvious; his disease worsens day by day. Of
the two lepers, only the one who was cured knows, by direct knowledge,
tle ecacy of tle medicine and tle uue woitl of tle lysician. Tle otlei
does not know the real worth of the physician or the medicine he administers.
He has only knowledge based on hearsay about the greatness of the physician
and the powerful medicine he dispenses. The analogy is clear enough.
So, one wlo is uaining to acquiie tle iociency in tle seven asects iefeiied
to above does not need to uuei tle woids of taling iefuge in tle Buddla,
Dlamma, and Sagla. He does not need to go to a agoda foi woisli, foi tlese
are mere formalities, and not essential, as he or she well understands. It is only
foi tlose wlo fail to iactise wlat tle Buddla tauglt tlat tle uueiances and tle
acts of worship are so important. These hearsay worshippers may be Buddhists
today, but they may change their religion tomorrow. Those who worship with
direct knowledge would rather give up their lives than convert to another religion.
Chapter Eight
The eighth question deals with the fundamentals that govern the case of
a non-Buddhist who becomes a Buddhist. What beliefs must one abandon
to follow the Buddhas teaching?
The Four Types of Buddhists
One is called a Buddhist if one has the right view about ones volitional
actions being ones own real possession that one cannot disown. More
secically, tlis undeistanding coveis tle following ten maueis:
1. That giving alms is wholesome kamma.
2. Tlat maling oeiings is wlolesome lamma.
3. Tlat giving even uiing gihs and iesents is wlolesome lamma.
4. Tlat tleie aie denite and aioiiate iesults nom wlolesome and
unwholesome actions.
5. Tlat tleie is wlolesome lamma in looling ahei ones motlei, and
unwlolesome lamma in ueating lei badly.
6. Tlat tleie is wlolesome lamma in looling ahei ones fatlei, and
unwlolesome lamma in ueating lim badly.
7. That there is this human world.
8. That there are also other worlds such as the hell realms and the celestial
worlds of devas and brahms.
9. That there are beings born spontaneously.
10. That there are recluses and brahmins in the world with genuine
auainments tliougl iiglt iactice, wlo, laving iealized tliougl
diiect lnowledge tle uutl iegaiding tlis woild and tle otlei woilds,
make it known to others.
Tlese ten maueis aie cleaily undeistood by all wise men as witlin tle
scoe of tleii mundane lnowledge. Sucl iiglt view, commonly auainable
(even without encountering the Buddha or his teaching), is the basic
auainment in one wlo calls limself a Buddlist.
In the world, any wrong view can be dispelled by a knowledge of
dependent origination. One is liable to fall into a false view only due to lack
of this knowledge. It is vital that Buddhists understand dependent origination
and tle signicance of tle factois contained in tle discouise on it. One wlo
understands dependent origination may be called a Buddhist of the medium
auainments. One wlo las gained insiglt into tle seven asects of tle ve
aggiegates is a Buddlist of tle liglei auainments, since tlis iiglt view is
based on insight.
80
The Four Types of Buddhists 81
One is a uue Buddlist lowevei, only wlen one las iealized tle Foui
Noble Tiutls. Sucl a Noble One is a sueam-winnei. Wly is only a
sueam-winnei called a uue Buddlist' It is because taling iefuge in tle
Buddla becomes inseaiable nom consciousness. In otlei woids, tleie is
no dangei of a sueam-winnei falling into wiong views. Comaie tlis
sueiioi auainment witl tle auainments of tle liglei oi tle medium classes,
wlose absolute condence in tle Tliee Gems is assuied only foi tle iesent
existence. As foi one witl only tle basic auainment, tleii faitl in tle
Buddhas teaching cannot be called stable because they might change to
another religion tomorrow, if the right circumstances arise.
A sueam-winnei may be boin into a non-Buddlist family but will not
be led into professing another religion even on pain of instant death. He
oi sle would iatlei be buint alive tlan foisale lis oi lei im condence
in tle Buddlas teacling. Tlis condence nevei falteis, but giows until
le oi sle auains nibbna. Tlat imness of conviction is iefeiied to by tle
Buddha as follows:
Blilllus, tleie is no ossibili[ foi one wlo las auained iiglt
view to indicate another teacher as his or her teacher.
There is another passage that describes a Buddhist:
One is a satisfactory Buddhist, if one becomes indignant at being
called an adherent of another religion, and is pleased to be called
a Buddhist.
In other words, one is pleased to hear the Buddhas teaching extolled and
displeased to hear another religion commended.
Chapter Nine
Tle nintl question asls me to iovide a denitive stand tlat a Buddlist
slould tale wlen connonted by non-Buddlists, i.e. wlat aie tle main
aspects of the Buddhas teaching that a Buddhist needs to understand
and practise?
The Four Noble Truths Need to be Understood
I have mentioned the main aspects of Buddhism in reply to your fourth
question, namely: tle ve aggiegates, tle six senses, tle elements,
dependent origination, the four foundations of mindfulness, etc. These
teachings are found only in Buddhism, so a Buddhist worth his salt should
be iocient in tlem.
Other meritorious deeds such as giving, keeping the precepts, meditation
foi concenuation using devices (kasias), meditation on the boundless states
of loving-kindness, etc., are usually found in other religions. These teachings
or practices are always prevalent in civilized societies. They are universal in
the sense that they are practised in all eras, whether or not it is the era of a
Buddla. Tley gloii( tle civilized woild, but tley aie only mundane. In
other world cycles too, such good practices were known. They are practised
in universes other than ours. There are human beings and celestial beings
in the present world and in innumerable other worlds, where there are also
recluses, monks, and brahmins. Gotama the Buddha arose in the world cycle
of a hundred-year life-span when the good deeds common even to non-
Buddhists were on the wane. In this world cycle,
1
the average person is so
olluted witl delements tlat tle Buddla lad to dwell at gieat lengtl on
the ordinary deeds of merit.
Only during the time of a Buddhas teaching is there the special advantage
of taling iefuge in tle Tliee Gems. Only tlen can giving to tle feitile eld
of tle Sagla be iactised. As foi tle teacling, it is only wlen a Buddlas
teaching is still extant that the teachings on the aggregates, etc., can be heard.
That is why a good Buddhist ought to know them well. The seven aspects
referred to earlier, if understood well, make a sound Buddhist.
1
Classes of world cycle Human life-spans (yukappas) increase from ten years to
an incalculable period (asaheyya) and then decrease again to ten years. This period
of immense duration is called one intermediate world cycle (antara kappa). A period
of sixty-four antara kappas is called one incalculable period (asakheyya kappa). A
period of four asakheyyas is called one mahkappa. By the word kappa standing
alone mahkappa is meant. (Clildeis Pi Dictionaiy onkappa) [Translators Note].
82
Dependent Origination Needs to be Understood 83
Tle im stand tlat a Buddlist can tale and tlus meet any ciiticism in
the present existence is the law of dependent origination. The main
knowledge that is the safeguard against any other religion either here or
leieahei, until one auains nibbna, is tlat of tle Foui Noble Tiutls.
Dependent Origination Needs to be Understood
I shall now explain the law of dependent origination. Please commit the
twelve links to memory:
Ignorance (avijj), mental formations (sakhr), consciousness
(via), psychophysical phenomena (nmarpa), the six senses
(sayatana), contact (phassa), feeling (vedan), craving (tah),
auaclment (updna), becoming (bhava), birth (jti), aging and
death (jar-maraa).
1. Ignorance
Ignorance is the opposite of knowledge. It is synonymous with delusion
(moha). The mind is like the sun or the moon; knowledge is like sunlight or
moonlight. Ignorance is like an eclipse. When the sun is eclipsed there is no
sunlight. When the moon is eclipsed there is no moonlight. Likewise, when
the mind is shrouded by ignorance, no knowledge can arise.
Ignorance is also like a cataract that makes the eye opaque and eventually
causes blindness. Sensual pleasures aggravate the darkness of delusion in
just tle same way as a wiong diet oi suong, ungent smells aggiavate a
cataiact. Aident iactice foi iociency in tle seven asects is lile tle
medicine that can remove the cataract.
Four Kinds of Ignorance
There are four kinds of ignorance: the ignorance that blinds one to the
uutl of sueiing, tle ignoiance tlat blinds one to tle uutl of tle cause of
sueiing, tle ignoiance tlat blinds one to tle uutl of tle cessation of
sueiing, and tle ignoiance tlat blinds one to tle uutl of tle atl.
Seven Kinds of Ignorance
Tle ignoiance tlat blinds one to tle ist asect in tle ve aggiegates
tle ignoiance tlat blinds one to tle seventl asect of tle ve aggiegates.
Of tle ve aggiegates tlat constitute a being, tle mateiial aggiegate is most
obvious. In the material aggregate, the element of extension is most obvious.
You slould ist uy to distinguisl tle element of extension witlin youi body.
At ist, a man blinded by a cataiact cannot see even sucl a biiglt object as
tle sun oi tle moon. Similaily, at ist you may not see tle eaitl element,
but witl sustained eoit tle dailness sliouding tle mind giadually gives
way. As tle dailness of delusion slowly iecedes, tle mind iegains its abili[
to see. Remembei, delusion is not a total suangei, it is youi mind in its
negative claiactei. Tle luminous quali[ of youi mind is tle oiiginal
phenomenon, which, in a normal sensuous environment, is usually domi-
nated by darkness. Light means vision or knowledge when ignorance has
been removed you can see the element of extension in your minds eye just
as plainly as a man with normal eyes can see the sun or the moon.
Having seen the element of extension within your body, proceed to examine
the other elements that make up the material aggregate. Having thus
undeistood mateiiali[ in its uue natuie, ioceed to undeistand tle foui
mental aggiegates. In tlis way, tle ve aggiegates will be undeistood, wlicl
means tlat you aie slilful oi iocient in tle ve aggiegates, tle ist asect.
Ignorance has then given way to knowledge. As you rightly discern the
remaining six aspects, observe how the light of knowledge dawns on the mind,
and low tle veil of ignoiance is lihed. Ahei tle seven linds of ignoiance lave
been dispelled, and knowledge of the seven aspects is gained, keep up the
practice steadfastly to gain the path knowledge that is right view. Once one is
established in path knowledge ignorance is absolutely dispelled, and when
ignorance disappears the remaining eleven factors of dependent origination
also become clear. The Four Noble Truths are then simultaneously realized.
How the Four Noble Truths are Realized
Disceining tle uutl of sueiing (dukkha sacca) in tle ve aggiegates,
abandoning the ignorance and craving that are the roots of these ills
(samudaya sacca), the direct experience of the cessation of the twelve links of
dependent origination (nirodha sacca), the arising of insight with path
knowledge (magga sacca) all these four realizations occur simultaneously.
Tle tliee uainings ieacl matuii[, tle tlii[-seven factois of enligltenment
aie fullled, taling iefuge in tle Tliee Gems is well establisled, and tle
ve mras aie vanquisled. Mia, tle evil deva of tle Paianimmitavasavau
iealm, tle gieat desuoyei and Temtei, cannot confound sucl a Noble
One. Even if connonted by tlousands of non-Buddlist teacleis, a Noble
One will nevei be in doubt about tle uutl.
This is an exposition to underline the crucial importance of ignorance, the
principal factor in the law of dependent origination. Although the whole
clain of deendent oiigination is nally biolen witl tle conquest of ignoiance,
the remaining factors will also be dealt with to understand them more clearly.
2. Mental Formations
All lysical, veibal, and mental lammas done witl a desiie to auain a
good life, now and in future existences, are called mental formations. All
kammas includes the ten moral kammas and the ten immoral kammas.
Immoial lammas aie commiued out of auaclment to tle iesent existence,
because of ignoiance iegaiding tle uue natuie of tle ve aggiegates. Moial
lammas aie commiued out of desiie foi futuie existence, because of
ignoiance iegaiding tle same ve aggiegates.
The Buddha and the Arahants, too, perform wholesome actions with even
gieatei diligence tlan ignoiant eisons, but laving auained atl lnowledge,
tley lave no auaclment to tle aggiegates tlat foim tleii existence (wlicl
is their last). Therefore, none of their actions, whether physical, verbal, or
mental, carry any merit, and are not called sakhras because the necessary
volitional activi[ tlat clings to iesent well-being oi to futuie existence is
absent. Tle fact tlat all mental foimations siing nom ignoiance of tle uutl
is so obvious that even non-Buddhists can probably comprehend it.
3. Consciousness
Consciousness here means rebirth-consciousness, the consciousness that
links the previous existence to the present one. The kammic force of previous
volitional eoit must iesult in tle initial consciousness of tle iesent. How
tle iesent existence aiises nom ievious lamma can be lnown only by
supernormal knowledge (abhi). It is unfathomable to one of normal
intellect. There are certain recluses, monks, and devas who know where a
being was before the present existence, but even they do not understand the
law tlat undeilies lamma. Tley tlinl it is due to tle uansmigiation of a
soul, and it is exactly on this point that they go wrong. Among the ten aspects
of right view, the tenth refers to this supernormal knowledge:
There are recluses and brahmins in the world with genuine
auainments tliougl iiglt iactice, wlo, laving iealized
tliougl diiect lnowledge tle uutl iegaiding tlis woild and
the other worlds, make it known to others.
Those who lack this right view hold false views on rebirth. Westerners
usually lack this right view. Wrong beliefs of various descriptions began to
arise in the world aeons ago when monks and recluses who had acquired
tle jlnas and auained sueinoimal lnowledge began to disaeai. Tlese
wrong beliefs have been spreading since the times when the human life-span
was a tlousand yeais, as is said in tle Callavau Suua of tle Dgla Nilya.
Nowadays, modern surgeons and scientists, lacking right view, depend
on wlat tle eye can see, and uuing sole ieliance on lenomena visible
with the aid of microscopes, propound theories about life and reproduction.
Those possessed of right view, however, though the subject is not within their
province, do not fall into error because they practise along the right path to
undeistand tle subject as well as tley can. Tlis is uue even outside tle
Buddhas teaching. When the Buddha arose, they learned the Buddhas
teaching and gained right view of a higher order.
Right view at the elementary level is bound up with person-
ali view. It is only through advanced insight aining that
personali view can be discarded.
This is a note of warning that rebirth, or rebirth-consciousness, is a really
absuuse subject full of itfalls.
The Relationship of the Aggregates throughout Sasra
The relationship between the material and mental aggregates may be
summarized here. Regard the paths of the material and mental aggregates
as belonging to separate courses in a given being, each taking its own path
of development. In the endless round of rebirths, the material aggregate
breaks up on the death of a being, but the mental aggregates never break up
until tle nal assing away of an Aialant (parinibbna). The material
aggregate has no sense-faculties, nor can it think about or comprehend things,
which are the functions of the mental aggregates. The mental aggregates do
not have any form or substance, not even the tiniest atom, which is the
ioei[ of tle mateiial aggiegate.
The Course of the Material Aggregate
Let us see the course that the material aggregate takes. We shall consider
two cases, tle ow of a iivei and tle atl of a stoim.
Tle wateis of a iivei, in owing nom its souice to tle gieat ocean,
comprise the primary elements of heat and motion. The water undergoes
constant changes in temperature. The cold in the previous material element
of the water causes the element of cold to arise; the heat in the previous
material element causes the material element of heat to arise. The element
of colesion las tle ioei[ of weiglt so tlat it causes tle watei level to go
down the gradient. The primary element of motion is constantly pushing
away tle mateiial elements of tle watei as tle nesl cold oi lot mateiial
elements arise. These can arise only at some distance (not visible to the
lysical eye) nom tle aient mateiial qualities. Being subject to tle element
of cohesion, the new material elements can arise only at some lower level.
Tlis is wlat we call tle ow of tle wateis in a iivei (wlicl is in ieali[ tle
material aggregate with its constituent four primary elements taking their
own course under a given set of circumstances).
Now consider a storm. The element of cohesion is not the dominant force
as with the river. The element of cohesion only has the power of holding the
material phenomena together. Since the storm is not being weighed down
lile tle iivei watei, it does not ow downwaids. Tle element of motion is
dominant here. So whether occurring over the ocean or on the land, the
motive force can push it at great speeds over the vast area where it occurs.
Tle nesl mateiial lenomena tlat aiise tale lace only at a ceitain distance
nom tle aient mateiial lenomena, tley do not bieal away nom tle old.
The new arises only dependent upon the old.
Tle same iincile of nesl mateiial lenomena aiising at some distance
nom tle old mateiial lenomena alies witl ligltning. Heie tle distance
between nesl mateiial lenomena, i.e. tle asl of ligltning nom tle sly above
and the earth below, is much greater than that in a storm or in a rivers current.
It all deends on tle constituent element of motion: tle suongei tle element,
the greater the distance. This is the way that the material aggregate occurs.
The Course of the Mental Aggregates
When the mental aggregates arise dependent upon the material aggregate,
tley do not occui aait nom it. Since tley do not bieal u, tleii occuiience
cannot tale lace away nom tle mateiial aggiegate until tle moment wlen
tle lauei bieals u (at tle deatl of a given being). Among tle mental aggiegates,
volition plays the key role, not unlike the element of heat in the material
aggregate. From the viewpoint of conditional relations, it is called kamma-
relation. Beliefs such as wrong and right view and the other mental properties
are comparable to the primary element of motion in the material aggregate.
This is called the relationship of means (magga paccaya). Each existence is the
iesult of a volition tlat las a given eect. Tle element of leat, foi examle, las
its eects on tle ioximate mateiial lenomena in a seiies. Tlis eect can last
only as long as tle ve aggiegates of a being last. As foi volition, once tle
iesultant consciousness las aiisen, its eects can occui foi innumeiable
existences. However, the kammic force may remain dormant for innumerable
world cycles until favourable conditions occur. The results of ones kamma
remain as potential both in the mental aggregates and in the material
aggiegate. Teclnically tlese lammas foim tle iesidual [e of lamma oi
kaa-kamma. It tleiefoie follows tlat tle continui[ of mental aggiegates is
uninterrupted. So one can say, conventionally speaking, that the same mental
aggregates prevail, though hundreds of thousands of world cycles may pass.
Tlis is a fundamental dieience between tle mateiial and mental
aggregates. No parallel exists in the material aggregate. Only the roughest
comparison can be made. Even in the present existence the two are noticeably
dieient. Tiy to obseive tlis witlin youiself.
At the breaking up of the existing material aggregate, the mental
aggiegates tale iebiitl witl a nesl mateiial aggiegate elsewleie. How fai
away nom tle old body can consciousness tale its iebiitl' It deends on tle
volition (comparable to the element of heat) and the other mental concomi-
tants such as right or wrong views, which are comparable to the functioning
of motion (i.e. the relation of means). The text calls them the mental
formations that have the power of casting out (khipanaka sakhrna).
Wlen tle ielation of means is suong enougl, iebiitl-consciousness may aiise
in the highest brahm realm called nevasa-nsa. At tle otlei exueme,
it may aiise in tle deeest lell (Avci). Consciousness of tle mind-base can
apprehend things unhindered by any physical barrier. Mental phenomena
are therefore incomparably more powerful than material phenomena.
Being ignorant of the power of mental phenomena, modern thinkers
reason based on the material phenomena that they can observe, and deduce
theories of life based on such observations. All these theories are nothing
but futile exercises in wrong thinking. This is impressed upon you because
iebiitl-consciousness oeis a ieady giound foi connontation by otlei
religions. When one discusses Buddhism with others, one ought to be sure
of what one is saying. One should speak out of conviction acquired by direct
knowledge. Reliance on shallow knowledge or texts learnt by rote will only
bring discredit to Buddhism.
1
1
Kaatt rpna: when the residual kamma ripens, co-existent material
phenomena at rebirth are due to deeds done in a former birth (kaatt having been
done.) [Though the fruits of a tree are not literally stored in the tree, the tree is a
potential source of fruits in due season (ed.)]
4. Psychophysical Phenomena
By nma the three mental aggregates of feeling, perception, and mental
formations are meant, which are mental concomitants. The mental aggregate
of consciousness is supreme in the ultimate sense. Its supremacy has been
mentioned earlier (p.42). It is the leader (jeha), the chief (seha), pre-eminent
(padhna), the principal (pamukha) without which no mental phenomena can
exist, the lord (rja) of all the six senses.
How Body and Mind Arise
Wlen a eison is ieboin in Tvatisa due to tle acquisition of oweiful
merits, the celestial mansion for a deva of that realm is at once present. By
the same analogy, whenever consciousness arises, feeling, perception, contact,
volition, etc., arise simultaneously. The body including the four elements
also arises. Since rebirth-consciousness is the dominant factor in the process,
it is said that body and mind have consciousness as their origin. In the case
of rebirth in the womb, the initial arising of material phenomena is invisible
to tle naled eye. Just as a tiny seed of tle banyan uee giows into a
magnicent uee, nom tle moment of concetion an embiyo develos
gradually into a living being (such as human being, etc.) as follows:
i. in tle ist seven days, as embiyonic liquid (invisible at ist),
ii. in the second seven days, as a foamy substance;
iii. in the third seven days, as a clot of blood;
iv. in tle fouitl seven days, as a tiny lum of esl.
Then at the end of the eleventh week, the head and limbs take shape
when the four sense bases of eye, ear, nose, and tongue are formed. The
two sense bases of body and mind arise at conception. This is (roughly)
low mateiiali[ aiises.
Scientic lnowledge is limited iimaiily to wlat tle micioscoe can
ieveal. It is tleiefoie beyond tle abili[ of modein scientists to obseive tle
subtle mateiial lenomena. Based on lysiological ndings alone, tley can
only dene animal and luman faculties.
5. The Six Senses
The six senses the eye, ear, nose, tongue, body, and mind are called
sayatana. Tle ist ve aie included in tle mateiial aggiegate. Tle sixtl,
the mind, is nothing but consciousness. Although the six senses are included
in syclolysical lenomena, tley aie ieeated as tle hl linl of
dependent origination due to their importance. They are the six main doors
in a being lile tle main gates of a ci[. Tley may also be called tle six lead
oces, tle six waielouses, tle six oits, oi tle six iailway teiminals.
It is tliougl tlese six oits tlat tle six linds of steamslis uavel to tle
various destinations the heavenly realms or the realms of misery. Similarly,
it is tliougl tlese six iailway teiminals tlat tle six uains set out on tleii
jouineys in sasia.
The Buddha said, What, monks, is the arising of the world? Because of
the eye and visible object, eye-consciousness arises. The meeting of the three
the eye, the visible object, and eye-consciousness is contact. Because of
contact, feeling arises. Because of feeling Thus arises this whole mass of
sueiing. Tlis, monls, is called tle aiising of tle woild.
In the above discourse, the Buddha expounds how the six senses
condition tle aggiegates and tleii auendant sueiing. If tle inlabitants of
hell were grouped according to their mode of descent, there would be six
groups as follows:
1. tlose wlo uavelled tleie by tle eye-base,
2. tlose wlo uavelled tleie by tle eai-base,
3. tlose wlo uavelled tleie by tle nose-base,
4. tlose wlo uavelled tleie by tle tongue-base,
5. tlose wlo uavelled tleie by tle body-base,
6. tlose wlo uavelled tleie by tle mind-base.
To extend tle metaloi: tley uavelled nom tlose six main teiminals, oi
tley set out nom tlose six oits.
Tle aiising of tle mental aggiegates is quite dieient nom tlat of tle
mateiial aggiegate. As foi tle mateiial aggiegate, a tiny seedling nom a
banyan uee can giow into a big uee, and nom tle seeds ioduced by tlat
uee duiing its lifetime, tlousands of banyan uees can be ioagated. As
for the mental aggregate of mental formations, each kamma produces only
one existence at a time. Even witlin one siuing, six volitions can aiise out
of the six senses, all of which will produce a result sometime if not during
ones present lifetime. In the next existence, too, since only one of them is
going to give its nuit, tle iest aie delayed until favouiable ooitunities
ievail. Tley may be lilened to uains standing in a station witl tleii
engines running, waiting for a green light. That green light may take aeons
to appear, but eventually it will appear, as will the result of mental
foimations unless one becomes a sueam-winnei. As foi a blind woildling
submeiged in immoiali[, uains to caiiy lim oi lei to tle lell iealms aie
being made ready every day.
How is one destined for such miserable existences? It depends upon the
stimulation of the sense bases. Take the eye-base for instance. Some enticing
form that belongs to someone else appears to view, and the eye-base contacts
it, so eye-consciousness arises. It is like the spark that occurs when the hammer
suiles tle int in a cigaieue ligltei. Due to tle iesence of tliee factois
visible object, the eye, and eye-consciousness contact arises. Contact is like
the hand that grasps the visible object. The moment it grasps it, feeling arises.
Here, feeling is like a withered lotus coming into contact with cool water.
Feeling is enjoyed as leasant. Tlis causes ciaving oi auaclment to aiise.
Auaclment does not let go of tlat leasant feeling. No ciaving aiises in tle
Buddha and the Arahants, although they know that a thing can evoke pleasure,
since tley see tle dangei of being auacled to leasant feeling.
Foi examle, wlen an unwaiy eison nds a oisonous nuit wlicl lools
like the choicest mango, and smells and tastes like it too, he will be enticed
by the appearance, smell, and taste. However, someone who knows that the
nuit is oisonous, fai nom being enticed, will laugl at it and scoin it in feai.
Tlis is low, on seeing some desiiable tling, dieient ieactions aiise in one
wlo las delements and one wlo is nee nom delements.
Pleasant feeling oi auaclment may be lilened to tle sticly substance
used by lunteis to ua monleys. Wlen one is leased witl tle object,
ciaving foi tle leasant feeling giows, intensies, and becomes iooted in
tle sense object. Tle ioots extend deeei and tale a im lold lile tle ioots
of a banyan uee clinging to and cieeing into decaying biiclwoil. (How
tlis iocess of auaclment aiises will be dealt witl latei.) Tle auaclment
tlat aiises nom ciaving is called sensual auaclment (kmupdna).
Auaclment aiises immediately in one wlo is in tle labit of falling into
lust. If tle object of auaclment is ones own ioei[, it lolds lim fast to
the round of existences but does not pull him down to hell. If the object of
auaclment is tle ioei[ of anotlei, and one does not covet it, tle
auaclment may not send one down to tle lell iealms. Wlen, lowevei, one
covets anotleis ioei[, tlis auaclment is unwlolesome lamma. Scleming
to tale anotleis ioei[ is an evil volition tlat amounts to a mental act of
covetousness (abhijjh). It has the potential to push one down to hell. It, too,
is lile a uain tlat will caiiy one to tle iealms of toituie.
Fuitlei, if one beais malice against tle ownei of tle ioei[ tlat one
covets, it is the evil volition of ill-will (vypda). This also has the potential
to send one down to hell. Again, if one believes that harbouring malice is
not a serious evil, and that those recluses and wise men who say it is are
wrong; that there is no such thing as kamma; that malicious thoughts produce
no result; that the worse that could happen is that anger would arise in the
owner if he comes to know of the ill-will directed against him that amounts
to tle evil volition of wiong view. Tlis is anotlei uain to tale one down to
lell. Beginning nom feasting ones eyes on anotleis ioei[, a suing of
otlei immoial deeds may also be eieuated, sucl as lilling, stealing,
adulteiy, lying, baclbiting, abusive seecl, gossiing, oi idle clauei all
of wlicl iovide suie uansoit to tle iealms of toituie. Tlese immoial
volitions that cause one to commit the ten immoral deeds are what is meant
by: Because of auaclment, becoming aiises.
Tlis is low, nom tle eye-base alone, one of tle six iailway teiminals,
uains deait daily foi tle eiy iealms beaiing tle unwaiy, ignoiant eole.
Tle same slould be undeistood in iesect of tle otlei ve bases and tle
otlei ve teiminals.
It is nom tle veiy same teiminals tlat tle six uains to tle foitunate lanes
of existence deait. Heiein, since I am conning myself to using eveiyday
examles only, tle moie absuuse maueis iegaiding tle consequences tlat
birth entails are not touched upon. From such sense bases (terminals in our
examle), ten uains leave foi tle foui lowei lanes of existence due to tle
ten immoial actions. Ten uains leave foi tle foitunate lanes of existence due
to the ten moral actions. The fortunate realms are the human, deva, andbrahm
planes. This is why the six senses are taught as a separate factor though they
are already included in consciousness and psychophysical phenomena.
68. Contact, Feeling, and Craving
These factors have already been examined in our discussion on how the
ten moral and immoral deeds are based at the six senses using the analogy
of tle six uains.
9. Attachment
Tle signicance of auaclment (updna), will now be explained. To one who
fails to undeistand tlings in tleii uue natuie, tle twelve factois of deendent
origination seem inadequate to describe life. It is said, by the poet, The world is
too mucl witl us. Howevei, in uutl, one las to see tle woild only in tle liglt
of these twelve factors. Failure to do so allows a persistent state of craving to
ievail tlat natuially inclines one to laiboui wiong views and eisonali[ view.
All the existences of beings in the human world, or the higher worlds of
the devas and the brahms, or the lower worlds of the four realms of misery,
arise due to the causal factors of consciousness and psychophysical phenomena.
This fact must be understood. These two factors bring about what is tangible.
The six senses, contact, and feeling are the three factors that manipulate
and adoin tle tangible bodies of beings. Ciaving and auaclment aie tle
bold banneis of tle oidinaiy eison signi(ing tle maniulation and
adornment (by the three manipulators) on the body. Regarding the banner
of auaclment tleie aie foui linds:
i. sensual auaclment (kmupdna);
ii. auaclment to wiong view (dihupdna);
iii. auaclment to futile iactices oi iituals (slabbatupdna);
iv. auaclment to eisonali[ view (avdupdna).
i. Kmupadna means tenacious auaclment to magnicent existence as
a man, deva, oi Salla, tle celestial loid of tle Tvatisa iealm, just as tle
ioots of tle banyan uee cling to tle cievices in biiclwoil. It is, in essence,
craving. It is comparable to Balavamukha the awesome whirlpool in the
great oceans, the dread of all seafarers. If sucked into the whirlpool of sensual
auaclment, one is diagged down diiectly to lell. Most beings aie sun
aiound by tle oweiful wliilool of sensuali[ so tlat even wlen a Buddla
aiises in tle woild, tley miss tle iaie ooituni[ to comielend tle
Dhamma because they cling to existence so desperately. They cannot hear
the teaching even now, though it is still loud and clear.
Craving, which takes pleasure in the six senses and their objects, may be
lilened to tle eiileial cuiients of tle gieat wliilool, nom wlicl one
could, witl mindful deteimination, exuicate oneself, Howevei, if one
advances too far into the currents, the whirlpool will drag one down. All
seafarers, once caught in it, are sucked down into the oceans depths. Similarly,
once auaclment las establisled itself in ones mind, one is inexuicably
diawn into tle sasiic cuiient and cast down to tle detls of lell.
ii. Dihupdna means tle six[-two conimed wiong views
1
and the
three gross wrong views (visamahetu dihi).
2
1
Tle six[-two linds of wiong views (micch-dihi) include eighteen kinds relating to
tle ast and foi[-foui ielating to tle futuie. All aie based on eisonali[ view. Again,
seven views lold tlat tle soul is annililated ahei deatl (uccheda-dihi) and -ve
hold that the soul is eternal (sassata-dihi). See tle Bialmajla Suua, Dgla Nilya.
2
(i) The belief that all is the result of previous kamma (pubbekatahetu-dihi), (ii)the
belief that all is due to the will of Almighty God (issaranimmnahetu-dihi), (iii)the
belief that all is without any cause (akiriyahetu-dihi). They are gross because they
either disregard or distort the principle of kamma. See Sammdihi Dpan by Ledi
Saydaw in Manuals of Buddhism, Rangoon 1981.
iii. Slabbatupdna means futile practices and rites held to with religious
feivoui. An examle of tle woist [e is to believe tlat if one models ones
life on tlat of an ox oi a dog one auains eteinal bliss.
iv. Aavdupdna is eisonali[ view, auaclment to a sense of self,
which we have discussed earlier.
10. Becoming
Becoming is understood as a process of kamma as the active side
(kammabhava), which determines the passive side (upapaibhava) of the next
existence. The ten moral kammas and the ten immoral kammas are the active
side. Moral kammas result in fortunate existences as a wealthy human, deva,
or brahm. Immoral kammas result in rebirth in the four lower realms: the
hell realm, the animal realm, hungry ghosts (petas), and fallen gods
(asurakyas). These existences, both high and low, are the passive side of
existence (upapaibhava).
1112. Birth, Aging, and Death
Birth means rebirth or continued existences in the future, as a new set of
tle ve aggiegates.
Aging means tle constant decay of lenomena manifested as senili[.
Ahei aiising, tle ve aggiegates decay and eiisl incessantly. Decay is called
aging; perishing is called death.
Some Difficult Points in Dependent Origination
Tle ist two factois ignoiance and mental foimations aie tle ast
causes that lie at the root of the present existence. In other words, our previous
deluded actions have created our present existence. Who creates all beings?
Ignorance and mental formations create them all. There is no other Creator.
(Ignorance and mental formations have already been explained above.)
Wlat laens ahei deatl' Rebiitl follows deatl. Rebiitl is a nesl becoming.
Tle eiglt inteimediate factois nomvia to bhava belong to the present. That
is what is generally called life or the world. The cycle of rebirth is without
beginning. In that beginningless cycle, when you consider the present existence,
it is just a manifestation of your previous ignorance and mental formations.
As soon as tle iesent life ceases, a nesl iebiitl aiises. Tlat nesl biitl is also
anotlei iesent existence. In otlei woids, one existence ahei anotlei is
arising, so there is always a present existence as long as ignorance and craving
iemain. Tlis is tle eteinal cycle of existence called sasia.
Some Dicult Points in Dependent Origination 95
The Buddha taught about ignorance and mental formations
to show that there is no other Creator. He taught about birth
to show that as long as craving and aachment are present,
there is no end to the round of births.
Ignorance and mental formations cannot arise by themselves. They can
arise only when the eight factors such as consciousness are present. So
whenever there are ignorance and mental formations, the eight factors must
be in existence. The eight also are only a creation of the previous ignorance
and mental foimations. Tlus tle beginning of sasia cannot be lnown.
Tlis slows tlat it is a mistale to tlinl tlat tleie must be a ist cause of a
being. It also does away with another wrong view the theory of
uansmigiation of a soul, i.e. tlat tle same being is ieboin ahei deatl. A
nesl biitl must always aiise if ciaving and auaclment aie iesent. By biitl
is meant the eight factors such as consciousness that are present right now
generally called the present birth or the present life.
Tle iound of biitls tleiefoie ends only wlen ciaving and auaclment aie
extinguished. Otherwise there is no end to existence on some plane or another.
Ciaving and auaclment do not die out unless one contemlates tloiouglly
on tle seven asects in tle ve aggiegates. It is only wlen iiglt view is
auained tliougl insiglt tlat ciaving ceases. Wlen ciaving is extinct,
auaclment is automatically dead and gone.
The Buddha taught a way that an ordinary person can follow. How does
seawater taste? If one tastes a drop of seawater at the seashore one knows
tlat it is sal[. One need not taste watei nom tle middle of all tle gieat oceans
to know this. In much the same way, the Buddha explains how the eight
factors of dependent origination arise through previous ignorance and mental
formations. This shows that dependent origination and the eight factors are
knowable. It is enough to understand their past arising. To ask when previous
ignoiance began is as futile as tasting watei nom all tle gieat oceans to lnow
wletlei seawatei is sal[. Tle ievious ignoiance and mental foimations
arose just because there were those eight factors present in a previous existence.
So to uace bacl all tle ievious existences would be an endless seaicl. Moie
imoitantly, it seives no uiose and is not conducive to auaining nibbna.
Tlis is tle ieason foi saying tlat sasia is witlout any beginning.
The Dangers of Aging and Death
In all the realms of existence, aging and death are the real dangers. All
animate or inanimate things that one thinks one possesses (including the body
and the mind) contain the elements of aging and death. Therefore, one is subject
to tle dangeis of ie, watei, disease, oisonous oi feiocious animals, evil siiits,
and so on. One wlo las eilesy is in constant dangei of laving a t on leaiing
exciting music. Similarly, the constant danger of aging and death is inherent
in all beings. Life-spans are spoken of because death is a sure thing. So we say,
foi instance, tlat tle Ctumalaijil devaloka las a ve-lundied yeai life-san
oi tlat tle Tvatisa devaloka has a thousand-year life-span, etc.
It is due to the element of aging and death that we have to busy ourselves
with the daily chores of maintaining our existence, or on a spiritual level,
witl oneious meiitoiious deeds sucl as giving, viitue, uaining and
cultivating the mind, and so on.
In all the planes of existence, aging and death are the only real dangers.
Tley aie tle only ies in tle ultimate sense. All tle activities of eacl living
The Cycle of Dependent Origination
being aie undeitalen just to seive tle ies of aging and deatl. Eveiy
existence ends in decay and death. (A proper presentation of this point should
convince any non-Buddhist of these facts.)
Q
WHERE DO aging and death originate?
A
THEY ORIGINATE in birth.
Birth implies decay and death. Where there is no birth, decay and death
cannot arise. This is a plain fact with which non-Buddhists can readily agree.
However, one needs to understand birth in its ultimate sense. The arising of
any sensation within us, where it arises, how it feels, what sort of illness it
is, wlat soit of ain, etc., aie biitls, as aie tle vaiying names of mind oi
mental feelings.
Q
WHERE DOES rebirth originate?
A
IT ORIGINATES in becoming, both wholesome and unwholesome.
No rebirth can arise unless there is the potential of ones previous deeds
to be realized. There is no Creator who creates life other than ones own
lammic foice. Tlis oint is iofound. It is no easy mauei to exlain to tle
satisfaction of all. Even among uaditional Buddlists, wlatevei iiglt view
they have is only shallow direct insight into the elements and phenomena
is still lacking. So the way in which the material and mental aggregates
function should be clearly understood.
The question of birth is the one over which one is most likely to fall into
wiong views if one laens to live outside Buddlist uadition and cultuie.
That is why it is crucial to have the right view regarding who can show the
uutl, laving limself lnown it tliougl uaining and insiglt, tle tentl subject
in the ten aspects of mundane right view (see p.80).
Q
WHERE DOES becoming originate?
A
IT ORIGINATES in auaclment.
Q
WHERE DOES auaclment oiiginate'
A
IT ORIGINATES in craving.
Q
WHERE DOES craving originate?
A
IT ARISES nom feeling. Tlese oints slould be cleai to non-Buddlists
as well.
Q
HOW DO pleasant and unpleasant feelings arise?
A
THEY ARISE due to contact. This point will not be readily acceptable to
non-Buddhists.
It is a conuoveisial question foi tlem. Even among Buddlists, some
wrong beliefs can arise on this point. For there are many so-called Buddhists
who believe that all internal and external feelings, pleasant or unpleasant,
are due to previous kamma alone. It is as fate (kamma) would have it, they
would say, or If luck is with us we may have something to eat, or It is bad
kamma that caused this misfortune, or It is through good kamma alone
that one prospers, and so on. Such exclusive dependence upon the power
and eect of ast lamma is not coiiect. It is a foim of wiong view called
pubbekatahetu-dihi or the belief that all is conditioned by past kamma. This
is accoiding to tle Suuas and also tle Ablidlamma.
Kamma is like seed-grain. Joy or sorrow (pleasant or unpleasant feeling)
aie lile tle addy, maling an eoit is lile tle feitili[ of tle soil, lnowledge
or skill are like the rain or irrigation water. The same seed-grain yields a
good oi ooi cio deending uon tle feitili[ of tle soil, tle suly of
watei, and most of all, eoit exeited at tle iiglt time and in tle iiglt way.
Indeed lamma is liglly deendent on iesent eoit. Tle seed-giain is no
moie signicant tlan good soil and iegulai wateiing of a addy eld. Even
the best of seeds, such as the Abbhantara
1
nuits stone, will not tliive in
poor soil and in dry conditions. A successful birth can result only when
proper prenatal care is given and arrangements have been made for the birth.
Again, iesent iesults also deend on slill, discietion, and iomt eoit.
Some eole lacl lnowledge and slill besides eoit. Tley fall on laid times,
too. No wonder, then, that they become poor. They blame fate or previous kamma.
They would point to the exceptional cases of those lucky ones who prosper
witlout slill oi eoit. In fact tleii lnowledge about lamma is scan[ and slallow.
Because ones ievious lamma las been decient in wlolesome deeds,
one may be born ugly, physically deformed, or handicapped. Such congenital
deciencies aie tle iesult of ast lamma, wlicl one can do veiy liule to altei.
Once one las been boin, tle mauei of ubiinging, eisonal caie, woiling
for a living, acquiring wealth and merits, etc., are up to oneself. This is present
lamma, wlicl deends iimaiily on ones own wisdom and eoit. Ones
progress in the world depends very much on present kamma.
1
Tle legendaiy mango of divine taste, a veiy iaie nuit said to giow in tle leait of
the Himalayan mountains (Abbhantara = interior).
Although kamma is related to pleasure and pain, it is not the cause of
feeling. As the Buddha said, Because of contact, feeling arises. He did not
say, Because of kamma, feeling arises. Certain other religions do not
iecognize lamma, wlicl is one exueme of wiong view. Howevei, some
Buddlists lace all tleii faitl in lamma to tle exclusion of eoit and
iudence. Tlis is tle otlei exueme of wiong view calledpubbekatahetu-dihi.
Tlose wlo lold tle lauei wiong view maintain:
Wlatevei leasant, unleasant, oi neuual feeling one exeii-
ences is due to a previous cause.
Wlen a banyan uee seed is lanted, its successful siouting deends on
the soil, water supply, and seed-grain. Of these three, the seed-grain is most
vital; the soil and moisture are only supporting factors. Once germination
las talen lace, tle giowtl of tle uee deends on tle soil and moistuie only,
for the seed-grain has discharged its function, and is no longer needed. This
is a practical example. The potential inherent in the genes of the seed
deteimines tle size of tle uee and its longevi[, but tlis otential can only
be realized with the help of soil and water. Only when this help is available
can tle otential in tle seed be iealized to tle full. Heie, tle dieience in
tle secies of seeds must be undeistood. A uees size and longevi[ deend
on its secies. It is tle same foi giasses and otlei [es of vegetation. In tlis
examle, tle seed-giain is lile lamma, tle uee lile oui body, tle soil lile
oui due eoits, and watei lile iudence.
Tle lamma tlat one las accumulated nom tle beginningless ast is a
unique mixtuie of good and bad. Slilful eoit and iudence will be tle
dominant factois conuibuting to iogiess. One is doing oneself a disseivice
if one blames kamma for ones failures in life; so too if one blames the lack
of perfections for failing to acquire learning, merit, and insight in ones
religious life. Ponder on this well.
From contact, feeling arises: It is cold in winter, and cold is unpleasant.
Certain teachers maintain that it is cold because God has willed the seasons.
This is a kind of wrong view called issaranimmna-dihi. Those who believe
this maintain:
ences is due to an Almigl[ God.
Certain teachers hold that there is no cause or condition for what a person
experiences. Those who believe this maintain:
ences is without cause.
Certain naked ascetics taught that pleasure and pain are the result of past
kamma and nothing else. This is also a wrong view called pubbekatahetu-
dihi. Tlis view is aitly uue, but it is still a wiong view because it iules
out causes and conditions other than kamma.
The law of dependent origination says:
Body consciousness arises dependent on the body and a tactile
object. The coincidence of the three is contact, and feeling is
conditioned by contact.
Cold is felt in the following way according to the Buddhas teaching
quoted above. There is the body-base inside you. There is the material
element of leat, wlicl can become cold (a quali[ of tle leat element). Tlis
serves as the sense object, the tangible kind that corresponds to the sensitive
body-base. As the sense object (cold) and the sense base (body) come into
contact, tactile-consciousness arises throughout the body. These three
elements of cold, body-base, and tactile-consciousness condition the mental
factor called contact. This contact causes feeling to arise. Here, it is the
unpleasant feeling of cold, and one might say, Oh, its terribly cold. When
one aioacles a ie, tle cold feeling vanisles, and a leasant feeling of
warmth arises in its place. How does this new feeling come about? Is it Gods
will' Oi is it uiely a mauei of lamma'
Similaily, wlen tle exteinal mateiial quali[ of waimtl contacts tle
sensitive body-base, tactile-consciousness arises. Consciousness arises
dependent on the body, so it is called tactile-consciousness. This, in turn,
causes feeling born of body-contact (kya-samphassaj-vedan) to arise. The
vanisling of tle exteinal cold mateiial quali[ leads to tle vanisling of tle
tactile-consciousness and of the cold feeling thus produced. When one moves
away nom tle ielace, tle leasant feeling of waimtl vanisles. Tle same
causal law should be applied here too.
By tle same iincile, wlen one feels lot and swea[ in summei one
takes a cool shower. The arising of the pleasant cool feeling should be
undeistood in tle same way. Tlese examles illusuate tle aiising of contact
in the sensitive body-base and the consequent arising of pleasant or
unleasant feelings. Feelings aiising tliougl tle otlei ve sense bases
should be understood in the same way.
Tle causal law is univeisally alicable. In oui illusuation, tle clange nom
unleasant to leasant feeling is caused by ones eoit, wlicl is meiely iesent
action, though, to a certain extent, it is assignable to kamma. However, such
a view cannot lel to disel eisonali[ view and doubt. It is only wlen contact
is understood as the dependent factor on which feeling arises, that the vague
belief in a self and doubts about the Four Noble Truths will be dispelled.
Otleiwise, tle ies of lell buin ielentlessly witlin. Pievious lamma, of couise,
has its role here, but it is just a remote cause like the seed that has grown into
a uee. Wlat is most obvious is tlat tle woild is a tlicl foiest of desiiable and
undesirable sense objects. Since the six sense doors are always open, how could
any individual prevent pleasant and unpleasant feelings or sensations arising?
Present activities may be motivated by greed, anger, or delusion; or they
may be insiied by condence and lnowledge. Tley include meiitoiious
deeds sucl as giving oi viitue, wlicl may be foi ones own benet oi foi
tle benet of otleis. None of tlem aie tle eects of ievious lamma, tley
iesult nom iesent eoit and iesent undeitalings only. Fiom ones own
eoits, one exeiiences all soits of feelings. Wletlei doing a moial deed oi
an immoral deed, when the necessary conditions prevail, an appropriate
contact arises, and dependent on that particular contact, feeling must arise.
This question of pleasant or unpleasant feelings and how they originate
is a tloiny ioblem tlat uoubles followeis of otlei ieligions. Even duiing
the Buddhas time, wrong views on this question were prevalent. That is
wly it las been given sucl comielensive ueatment.
The Four Noble Truths Explained
Eveiyone noimally seels safe[, and suives foi well-being. All mundane
activities are aimed at avoiding discomfort and enjoying pleasure in some
way oi otlei. No one wants to get into uouble. No one lnowingly uies to
luit limself. Eveiyone wants to enjoy leasuie and is suiving towaids tlat
end. Although everyone wants pleasure and happiness and fears pain and
sorrow, few know what really ails the world, or what real happiness is.
The Real Ill is Aging and Death
The main ill in the world is aging and death. The danger of death and
low it desuoys all existences las alieady been discussed at lengtl and
illusuated by tle examles of tle ie-woislieis and tle sendtliih wife.
Aging aves tle way foi deatl. So wlatevei illusuations we lave used
concerning death also apply to aging.
Wleievei an oidinaiy eison is boin, two lell ies aie buining witlin.
One is eisonali[ view and tle otlei is doubt (about tle Foui Noble Tiutls).
Aging and deatl aie tle agents in tle seivice of tle two ies. Tley desuoy
one wlo is auacled to existence, as all beings aie. Wlen tley lave comleted
tleii mission of desuuction and a being bieals u into tle constituent
aggiegates, tle two ies of eisonali[ view and doubt cast tlat being down
into lell. Tley can seize tlis ooituni[ only at tle biealing u of tle ve
aggiegates. Tle two ies buin witlin all individuals, even if tley aie boin
in one of the six deva realms or in the brahm realms.
The Buddha said, Through not understanding this law of dependent
oiigination, nanda, tlese beings aie all confused in tleii existences, lile a
spoilt skein, or like a weaver birds nest, or like dried muja grass. They
cannot escae nom falling into tle iealms of miseiy, all in disaiiay.
The Danger of Falling in Disarray
If you asl someone, Wleie will you be boin ahei deatl' tle iely will
probably be, I dont know; it depends on my kamma.
Tlat is uue. Nobody can aim at a ceitain futuie existence: it deends on
ones kamma. All have to resign themselves to their own kamma. It is just
lile witleied leaves scaueied in a suong wind no one lnows wleie tley
are going to fall. Not only are human beings subject to an uncertain
destination ahei deatl, but so too aie tle devas and brahms, up to the
Velalala Bialm iealm. All oidinaiy eisons aie in tle same situation.
They fall in disarray, quite unprepared, to wherever their kamma sends them
at tleii deatl. Individuals wlo lave assed away nom tle foui foimless
brahm iealms slaie tle same fate. Accoiding to tle Nallasill Suua (S. ii.
263.) most of them fall into the four realms of misery.
Let us give an illusuation. Suose tleie is a magnicent multi-stoieyed
mansion. On tle ist stoiey, tleie aie len[ of leasuies and tle life-san
is one month. The second storey provides even more pleasures, and the
life-san is two montls. As we go u tle levels, tle leasuies on oei aie
greater and the life-spans longer. Below the great mansion are areas of scrub
land full of tloins and slai-edged iocls. Tleie aie enoimous loles lled
with sewage and excrement. There are wide areas where sharp spikes are
standing. Dee cievices and lollows lled witl buining coals lie at tle
bouom of tlis lace. None falling tleie could lave any clance of escae.
Around the great mansion prevailing winds blow at every storey. The
inlabitants of tle ist stoiey aie swet away by tle ievailing winds at tle
The Four Noble Truths Explained 103
end of their one month life-span. Many of them fall onto the thorny scrub land,
many fall into tle sewage-lled loles, many dio lellessly onto tle standing
siles, many fall down to tle eiy lollows. Tle inlabitants of tle uei
storeys of the grand mansion share the same fate at the end of their life-span.
The analogy is this: the multi-storeyed mansion is like the human, deva,
and brahm worlds. The terrible terrain below is like the four realms of misery,
the prevailing winds like aging and death.
During life one is obsessed with enjoying whatever pleasures one can
gain, quite heedless of death; but when death comes, one loses ones bearings.
Tliougl auaclment to tle notion of a self, one is cast down by lamma and
falls in disarray. The same thing happens in the deva and brahm realms as
well, and this has been happening since the dawn of time. This complete
helplessness at death, when ones kamma usually casts one down into the
four realms of misery, is called vinipta. This is the law of kamma that
governs all ordinary persons.
This danger besets the multitude. Its danger and relentlessness during
ones lifetime slould be undeistood nom tle analogies of tle ie-woisliei
and tle sendtliih wife. Aging and deatl not only desuoy, but tley also send
one to lell because of ones auaclment to eisonali[ view. All beings aie
subject to tle misfoitunes of decay and deatl, and all lave tle ies of lell
burning within them. That is why all existences are simply dreadful dukkha.
The Present Dangers of Decay and Death
I shall now explain the evils of decay and death to which one is subject
during ones lifetime. Since ones birth there has not been a single moment, not
so mucl as a single bieatl, wlen one was nee nom tle dangei of deatl. Deatl
is luiling nom tle time a being is boin, and it las always been lile tlis.
Moitali[ lees beings in constant dangei, foi tleie aie any numbei of ways
to die. For instance, food is not normally poisonous. However, food can cause
an allergic reaction. Though you choose some delicacy to pamper your palate,
on eating it you may suddenly become ill and die. Death has countless ways
to full its mission. Wly slould good food tuin deadly' Wly slould tlis
happen to anyone? It is simply because there is a disease in beings (aging, in
the ultimate sense) that is always faithfully aiding death. This is just one example
of how death can overtake us at any moment. If there was no danger of death,
one need not feai anytling, not even a tlundeibolt suiling ones lead.
All human endeavours such as earning a livelihood, living in organized
socie[, maintaining law and oidei, iotecting oneself, ones ioei[, etc.,
aie iimaiily aimed at self-ieseivation. Tlis, in simle teims, is an auemt
to waid o tle dangeis of deatl. Tle dangei of deatl is also a motivating
factor in doing meritorious deeds such as giving or virtue. The religious life
is also taken up because of an awareness of deaths peril. This is an
explanation of the dangers of aging and death during ones lifetime.
Of all the ills to which people are subject, aging and death are paramount.
There is nothing in the world, whether human or celestial, animate or
inanimate, tlat is nee nom tlese two agents of desuuction. All mateiial oi
mental lenomena aie nauglt witl aging and deatl. Knowing tlis, one
may have done innumerable acts of merit in innumerable previous existences
as good humans, devas, or brahms, all aimed at escaping the fate of falling
in disaiiay. Yet notling now iemains to iotect one nom sucl an ignoble fate.
One is still just as vulnerable as ever. Those existences have come and gone.
Tle iesent existence is a nesl aggiegate of tle same [e of sueiing. Wlat
a waste! One las to stait nom sciatcl again. Wly lave all youi good woils
come to naught? It is because you do not yet know what dukkha is. You have
been seiving tle ies of dukkha in doing good deeds loing to escae nom
sueiing. So you lave talen tle uouble to eifoim tle meiitoiious deeds
sucl as giving, viitue, mental develoment and uaining, diligence, concenua-
tion, insiglt, acquiiing slills ieeatedly tliouglout sasia. Youi iesent
eoits and meiitoiious undeitalings can also become tle fuel tlat feeds tle
ies of dukkha whose competent helpers are the decay, aging, and death
witlin you. Tlis exloitation is to illusuate tle desuuctive natuie of dukkha.
Real Happiness
Real lainess is tle needom nom tle dangeis of aging and deatl. I slall
make this clear. The highest form of human happiness is to be a Universal
Monarch (Cakkava), but tle ies of aging and deatl buin in lim too, as in
any otlei being. He is also enslaved by eisonali[ view, and is ione to
doubts about tle Foui Noble Tiutls. Tlese ies aie manifested as life-sans.
When aging burns up a human existence in ten years, it is said that ten years
is the life-span of man. Understand it in the same way for all life-spans.
Life-spans in the deva and brahm realms are of the same nature. When the
human life-span lasts a hundred years a mans youth is burnt up in
tlii[-tliee yeais, lis middle age in anotlei tlii[-tliee yeais and lis old
age in tle last tlii[-tliee yeais. Oi if tle lengtl of a lumans life is just tlii[
yeais, tle ist decade is consumed by aging in just ten yeais, tle second in
the next ten years, and so on.
In the three seasons of the year, the material elements that have existed
in the cold season are burnt up in four months; those of the rainy season, in
four months; and those of the hot season, in four months, respectively. Of
tle twelve montls in a yeai, tle mateiial elements of tle ist montl aie
buint u in tlii[ days, tlose of tle second montl, in tlii[ days, and so on.
Contemplate on the burning of aging in you, in the same way, down to the
shortest time span you can imagine, down to the blinking of an eye.
Fiom tle most eeting moment to woild cycles oi aeons, aging is at woil
witlout inteiiution. Undeilying it is tle ultimate desuoyei deatl, a
moie teiii(ing ie. Aging oi decay is veiy oweiful, so you need to
understand it. Unless you can perceive decay at work, you have not gained
a clear perception of the causal process. You must be able to pinpoint the
culprit of the whole scheme. So much for aging or decay. As for death and
eisonali[ view, I lave alieady exlained tlem above.
Vicikicch or doubt is a close associate of ignorance or delusion. Doubt is of
two kinds: doubt relating to the Dhamma and doubt relating to the soul or self.
Tle ist lind of doubt siings nom tle ignoiance tlat misconceives
things such as the aggregates, sense bases, and elements making up a being.
A uavellei in unfamiliai teiiain, laving lost lis beaiings, tlinls tlat tle
right way is wrong. He is confused and cannot decide which is the right way.
Likewise, due to ignorance, one does not know the earth as the earth element.
Doubt males one vacillate conceining tle uutl, it also damens ones feivoui
to continue in tle seaicl foi uutl. Tlis is doubt about tle Dlamma.
Tle second lind of doubt aiises nom auaclment to tle notion of a vague
self or soul. One unskilled in dependent origination is upset when faced
with death. One is shocked at the prospect of losing the present life, which
one believes is ones own. One wlo lolds wiong views dieads tlat ahei
death his or her self may be lost for ever. One who holds right view
(mundane right view only) fears falling into one of the four lower realms.
Tlat feeling aiises nom iemoise foi immoial deeds oi laving neglected to
do meiitoiious deeds, oi botl. It is tlis feeling tlat magnies tle feai of
deatl at tle last, lelless moment. All tlis vexation and unceitain[ about
tle futuie casts beings down into tle foui iealms of miseiy ahei deatl.
Peisonali[ view and doubt oiess a eison on lis oi lei deatlbed lile
a mountain tumbling down. The danger of falling in disarray worries the
Universal Monarch as it does other individuals. Even a Universal Monarch
is not really happy because he is prone to the same fears and anxieties as
any otlei being. It slould be undeistood tlat tle ve aggiegates of a devas
existence, Sakkas existence, or a brahms existence are all subject to the same
ies of aging and deatl, eisonali[ view, and doubt.
Enjoyment of life is nauglt witl tle dangeis iefeiied to above, so tlat
at the time of death all the glories of ones existence become meaningless
and useless. Wlen tle ve aggiegates fall aait, wlat one las clung to as
ones own life perishes and goes. Whether one is a human being, a deva, or
a brahm, one possesses nothing. Rebirth may be as a lowly being such as
a louse, a ea, a dog oi a ig, an eaitlwoim oi a leecl. Foi instance, on
seeing a pig that had been a brahm in a certain previous existence, the
Buddha remarked thus:
Wlen tle ioots of a uee aie undamaged, but only tle uunl is
cut o, tle uee ouiisles again. Even so, wlen ciaving is not
totally iooted out witl its latent tendencies, tlis sueiing of
rebirth, death, etc., arises repeatedly. (Dhp. v 338)
That pig had been a bhikkhun during the time of Kakusandha Buddha.
Wlen sle auained tle ist jlna, sle was ieboin as a brahm. Then on her
death as brahm she became a human being. When her human existence
ended sle was ieboin as a ig. Tle signicant tling to note is tlat wlen sle
was ieboin as a ig, it was only a igs existence witl no secial auibutes
for having been a bhikkhun or a brahm in her previous existences.
No leasuie maiied witl tle inleient ie of deatl is ieal lainess. In
uutl it is only sueiing. Tlat is wly ieal lainess exists only wlen aging
and deatl can aiise no moie. Tlen, and only tlen, is lainess ieal and uue.
That happiness is called deliverance or escape (nissaraa) the seventh
aspect we discussed above.
The Two Highways
Tleie aie two liglways. One liglway leads to tle uutl of sueiing, tle
otlei leads to tle uutl of lainess.
Consider whether it is knowledge or ignorance that governs the daily
activities of most beings. If their activities are undertaken with right view
accoiding to tle sevenfold iociency in tle seven asects discussed above,
it depends on knowledge. Knowledge consists of acquiring insight into the
elements of extension, cohesion, heat, and motion. Ignorance consists in the
inleient dailness in ones mind tlat las let one nom eiceiving tle uue
nature of the four elements. It is the dense darkness that has been with all
beings tliouglout tle beginningless cycle of sasia. All activities done
under the spell of that darkness, whether they are daily chores, the religious
practices of a bhikkhu, deeds of merit such as giving, haphazard mental
development or learning the scriptures in short, all undertakings, good or
bad are only acts dominated by ignorance. All actions done with ignorance
lead to sueiing. Tley male u tle ligl ioad to sueiing, wlicl las been
laid down under the supervision of aging and death since the dawn of time.
Ignorance is not something that needs to be cultivated. This veil of
darkness has always been inherent in living beings. Knowledge, on the other
hand, is something that has to be cultivated. This is possible only by following
the Buddhas teaching. This is an uphill task since it entails eradicating
ignorance. Knowledge is the highway where aging and death are completely
absent. It is the road taken by the Buddhas, Solitary Buddhas, and all the
Aialants wlo lave evei auained enligltenment. It is tle ioad to deliveiance.
Tlis is tle exosition of tle way leading to sueiing and tle way leading
to happiness the two highways that lead in opposite directions.
Regaiding tle way of lnowledge: contemlating tle ve aggiegates
miglt seem iatlei leavy-going foi meditation iactice. Peneuative awaie-
ness, diiect lnowledge, oi insiglt into just tle ve basic elements, namely
tle elements of extension, colesion, leat, motion, and mind, is sucient.
Pallusti, tle ling of Taxila (now in Palistan), won enligltenment by
undeistanding tlose ve elements lus tle element of tle void oi sace
(ksa). The Buddha said, This being, bhikkhus, is just (an embodiment of)
the six elements.
ksa means the element of space. The Buddha indicated the cavities
sucl as tle moutl, tle eais, and tle tlioat to illusuate ksa. If one
contemlates tle ve basic elements and tle seven asects to gain insiglt
into tle natuie of tle body, it is quite ossible tlat insiglt leading to tle uutl
of happiness is within ones reach right now. This is an exposition on the
uutl of sueiing, tle way to tle uutl of sueiing, tle uutl of lainess,
and tle way to tle uutl of lainess. Tlis metlod of exosition, wlicl is
the method of dependent origination in forward and reverse order, is most
helpful for practice.
According to the method taught by the Buddha in the Dhamma-
callaavauana Suua,tle ist seimon at tle Deei Pail, tle foui uutls aie
slown in tlis oidei: tle uutl of sueiing, tle uutl of tle oiigin of sueiing,
tle uutl of tle cessation of sueiing, and tle uutl of tle atl. Sueiing is,
as we have seen, the real danger and ill in all forms of existence, which are
notling but tle ve aggiegates. Tle oiigin of sueiing is notling but ciaving.
Tle cessation of sueiing is ieal lainess, ultimate bliss oi deatllessness.
The Noble Eightfold Path is the highway leading to insight knowledge that
we have discussed above. The Noble Eightfold Path has been explained in
the section on the fourth aspect of the aggregates. Ignorance and craving
being co-existent, when one ceases, the other automatically ceases.
For meditation practice, ignorance, as the antitheses of knowledge, is
slown as tle oiigin of sueiing. Tlis lels in giving one diiect lnowledge
in meditation.
Chapter Ten
An Exhortation Regarding Great Opportunities
1. The Great Opportunity of Human Rebirth
Wly is it sucl a gieat ooituni[ to be boin as a luman being' Is it
because as a luman being one is nee nom tle lowei iealms of miseiy' Is it
because human pleasures are really great? No, not at all. If sensual pleasures
are regarded as great opportunities, then human pleasures are nothing
compared to the celestial pleasures of the heavenly realms. If pleasure were
to be the criterion here, the Buddha would have mentioned birth in the
heavenly realms as great opportunities. The Buddha did not do so. It should
tleiefoie be undeistood tlat by a gieat ooituni[ tle Buddla did not
mean an ooituni[ to enjoy leasuie, but one foi doing slilful actions oi
meritorious deeds.
I slall amli( tlis statement. Meiit may be done in two ways: by woiling
foi futuie well-being as a wealtly man oi oweiful dei[, oi by cultivating
the mind for enlightenment as one of the three classes of Bodhi referred to in
Clatei One. Tle ist can be done only in tle luman woild. Tle second can
also be done in the human world. Many aspirants to Buddhahood have, even
during the present world cycle, been reborn in the brahm realms repeatedly.
They did not, however, live out brahm life-spans there, but willed to end their
existences as brahms by what is calledadhimui death because they were eager
to full tle eifections in tle luman iealm. Wlen tley weie ieboin as
Universal Monarchs too, they renounced the world and practised the perfections.
Tle oint is tlat luman existence is a gloiious ooituni[ foi tle wise
because in one such existence innumerable good deeds can be done that
can nucti( as good luman existences, good deva existences, and good
brahm existences.
I shall explain this point. In the human realm, the supreme glory is that
of a Universal Monarch. If a Universal Monarch were to enjoy this glory to
his lifes end he would lose all his glory at death and would have no merit
to his credit. He would have thus squandered his human existence. If he
aieciates tlis gieat ooituni[ of eaining meiit, le may ienounce tle
world as soon as possible and acquire merit by which he can be assured of
many future existences as a Universal Monarch. He can be assured of more
glorious existences as a deva, oi as Salla, tle Loid of Tvatisa, oi as Mal
Bialm, oi as an blassai Bialm witl a life-san of eiglt mahkappas,
oi as a Sublalia Bialm witl a life-san of six[-foui mahkappas, or as
109
a Velalala Bialm witl a life-san of ve-lundied mahkappas, or even
as an Aia Bialm of tle summit of existence witl a life-san of
eigl[-foui tlousand mahkappas. These are the possibilities open to any
wise person born as a human being in one human existence.
If a Universal Monarch cannot renounce his worldly pomp and splendour,
le misses tlat gloiious ooituni[ to eain tle above futuie well-being. So
anyone born as a human being should be able to renounce present worldly
pleasures for the sake of future worldly pleasures, which may be far greater
tlan tle iesent ones. If one foigoes tle ooituni[, one would be just lile
the fool who barters a precious gem worth a kingdom for a meagre meal.
Such are the opportunities a person has in the human realm.
As for those really wise individuals who aspire to any of the three classes
of enlightenment, they would be even more willing to forsake worldly
leasuie. Human biitl is tle ideal ooituni[ to gain ieal lainess. Only
ones wisdom and discretion is the limit.
That is why the wise man, seeing clearly the benets in
maturing the perfections, and riding the high tide of fortune
leading to innumerable glorious future existences, should
forsake the meagre pleasures of the present.
2. The Great Opportunity of Meeting the Buddha
Wly is it a gieat ooituni[ to be alive wlen a Buddla las aiisen, oi
wlile a Buddlas teacling is still extant' Is it because it oeis one tle
ooituni[ of acquiiing meiit tliougl giving, viitue, and mental develo-
ment for ones future well-being? Or is it because it provides the plinth on
wlicl tle edice of enligltenment is to be built'
Ordinary kammic merits are sought and won in all eras whether a Buddha
arises or not. In the dark ages of world cycles when no Buddha arises, there
are people of virtue doing meritorious deeds. Therefore, the world abounds
with devas and brahms at tlose times too. Howevei, tle tlii[-seven factois
of enlightenment are known only when the Buddhas teaching is still extant.
That is why encountering a Buddha, or to be living while a Buddhas teaching
is still extant, is the greatest of opportunities.
Much has been made of certain virtuous people born with a penchant for
lnowledge, but sucl mundane wisdom is sueicial. It does not develo
into supramundane wisdom. It cannot withstand the onslaught of non-
Buddhist or wrong beliefs once the Buddhas teaching has disappeared. The
once wise man tlen ieveits to being a gieat eison, content to diih and sinl
An Exhortation Regarding Great Opportunities 111
in tle ocean of sasia, evei seeling sensual existences lile an old glost
wailing for crumbs around a rubbish heap.
That is why the wise man, seeing clearly the benets in
maturing the perfections, and recognizing the precious
opportuni that leads to enlightenment, should exert
earnestly aer the essential teaching of the Buddha contained
in the thir-seven factors of enlightenment.
3. The Great Opportunity of Becoming a Bhikkhu
Tleie aie tliee [es of ienunciation foi tle life of a blilllu: ienunciation
through wisdom(pa pabbajjita), ienunciation tliougl condence (saddh
pabbajjita) and renunciation through fear (bhay pabbajjita). Of tlese, tle ist
two require previous accumulations of merit or perfections. The last means
taking up the life of a bhikkhu out of expediency: to seek political asylum,
to iecovei nom siclness, to tale iefuge nom an enemy, oi to avoid tle
suuggles of tle woildly life. It will be seen tlat tle teacling of tle
all-knowing Buddha is the business of the wise. Whether one is a bhikkhu
or a layman, the teaching is cherished only among the wise. As the saying
goes, Lions fat collects only in a gold cup. I shall enlarge on this.
Tle Buddlas teacling is a gieat ooituni[ foi devas and brahms to gain
benet. Haidly one luman being among ten million celestial beings would
lave beneted, not one among ten tlousand of tlem is a blilllu, tle
oveiwlelming majoii[ aie lay eole. Duiing tle Buddlas lifetime, tle ci[
of Svaul boasted millions of Noble Ones. Among tlem laidly a lundied
tlousand miglt lave been blilllus. Being a blilllu is a gieat ooituni[,
is tleiefoie a statement witl iefeience only to ienunciation tliougl condence
or wisdom. One who renounces through wisdom exerts for knowledge; one
wlo ienounces tliougl condence exeits foi tle noble iactice, one wlo
renounces through fear exerts for material possessions permissible for a
bhikkhu, i.e. the four requisites of alms-food, robes, monastic shelter, and
medicine. Tlese claiacteiistics testi( to wlat [e of blilllu one actually is.
Alteinatively, tleie can be foui [es of blilllu as follows: one wlo
renounces through wisdom(pa pabbajjita) exerts for knowledge, one who
ienounces tliougl condence (saddh pabbajjita) exerts for the noble practice,
one who renounces through greed (lobha pabbajjita) exerts for comfort, one
who renounces through delusion (moha pabbajjita) exerts for shallow things,
lacling self-disciline, due to a sueicial iegaid foi tle teacling.
4. The Great Opportunity of Having Confidence
Tleie aie foui classes of condence: 1) Pasda Saddh, 2) Okappana Saddh,
3) gama Saddh, and 4) Adhigama Saddh.
1. Pasda Saddh is condence in tle Tliee Gems because tle Buddla,
tle Dlamma, and tle Sagla aie iecognized as being woitly of ieveience.
It is based uon a sueicial ligl iegaid foi tle Tliee Gems and not on a
deep conviction, so it is not stable.
2. Okappana Saddh is condence insiied by tle noble auibutes of tle
Buddla, tle Dlamma, and tle Sagla. It comes out of conviction and it
enduies foi a lifetime, but ahei ones deatl it vanisles nom ones consciousness.
3. gama Saddh is tle [e of condence acquiied by bodlisauas. Ahei
ieceiving iecognition and assuiance of futuie Buddlalood, a bodlisaua las
unwaveiing condence in tle Tliee Gems, wlicl imlies an abiding
condence in tle meiit of good deeds.
4. Adhigama Saddh is tle condence nuituied by tle Noble One wlo,
laving won tle nuits of atl lnowledge, las iealized nibbna.
Of tlese foui classes, even tle ist is a iaie gih. Many wlo aie boin in
Buddlist counuies do not lave even tlis lind of condence.
One wlo las tle second lind of condence can ieveie a blilllu wlose
conduct is fai nom being coiiect, lnowing tle nine auibutes of tle Ariya
Sagha to which a bhikkhu belongs.
One endowed with gama Saddh cannot ienain nom doing some soit
of perfect merit even for a day.
Tle Noble Ones, wlo lave won auainments in tle atl lnowledges, aie
endowed witl a condence tlat is a gieat auainment (adhigama). They have
an abiding condence in tle Tliee Gems, tle ulee of tle ve iecets,
the performance of the ten kinds of meritorious deeds, and the practice of
tle tlii[-seven factois of enligltenment.
Condence is a ley factoi tlat deteimines tle extent of ones iealization
of nibbna. Foi examle, an eiletic las a t wlen le leais exciting music.
Wlen le is cuied of tle disease, no music, lowevei exciting, can cause a t.
He iemembeis low, wlen le lad tle aiction, le used to lave ts on sucl
occasions, low lis leait would tliob unconuollably, low le would lose
consciousness. Now that he is completely cured, he feels very glad. On seeing
otlei eiletics suei tle same ainful exeiience at tle sound of exciting
music too, le would iemembei lis ievious aiction and feel veiy glad in
tle lnowledge tlat le is now nee nom it. Wlen le leais of any cases of ts
sueied by otlei eiletics, le feels veiy glad tlat le is nee of tle disease.
In mucl tle same way, tle woild is lled witl occasions foi assion to
aiise, oi foi laued, vani[, delusion, iide, etc., to aiise. A Noble One, on
coming across such occasions, remembers how in the past, before realizing
nibbna, le oi sle lad let assion oi laued aiise, but lnows now tlat no
lind of assion, laued, oi vani[ can aiise.
On seeing or hearing of other people moved by passion, a Noble One
remembers his or her former foolishness and rejoices in the knowledge of being
nee nom assion. On seeing anotlei eiletic laving a t, an eiletic is ieminded
of tle disease and is anaid of sueiing lile tlat some day too. A wise eison is
also constantly aleit to tle ossibili[ of some misfoitune on seeing anotlei eison
sueiing due to unconuolled assion, because le oi sle lnows tlat assion is
not yet eradicated. A Noble One has no such fears, based on the knowledge that
assion las been eiadicated. Tlus, a Noble One is glad wlen ieecting uon lis
oi lei ievious deled state and on tle awaieness of needom nom assion.
O how happy we are in maintaining our lives,
Unaicted by delements amidst tlose aicted!
Amidst eole wlo aie aicted
We live unaicted by delements. (Dhp.v 198)
On seeing tle multitude toiling at tleii daily cloies, in ne weatlei oi
foul, full of ego, blinded by ignoiance of tle uue natuie of tle elements, and
meiely feeding tle ies of aging and deatl tlat buin witlin, a Noble One
feels glad to be nee nom sucl foolislness oi vain endeavouis. As foi oidinaiy
persons, they emulate the active life around them.
Vain endeavour or foolishness (balussukha sakhra) is the sort of eagerness
shown by foolish people, who are so blinded by ignorance that they are unable
to iecognize woitlwlile and nuitful endeavouis. Vain endeavoui is activi[
caused by ignorance. Again, it is becoming (kammabhava) or productive
lamma (i.e. ioducing continued existences) commiued because of auaclment.
All linds of futile activi[ can be seen anywleie, in big cities, at iailway
teiminals, at mailets, at seaoits, at aiioits, in busy sueets, etc., wleie tle
babble of voices makes a constant din. All this hubbub is misdirected, but
its futili[ is seen only by tle wise and tle Noble Ones to ignoiant eole
it is seen as a sign of progress.
O how happy we are in maintaining our lives,
Indieient to sensual leasuies, amidst tlose wlo suive foi tlem.
Amidst tlose suiving foi sensual leasuies,
We live witlout suiving foi tlem. (Dhp.v 199)
On seeing miserable people such as the blind, deaf, dumb, the insane, or
wretched beings such as animals; or on pondering over the worse miseries of
the lower realms, a wise person will feel worried at the thought that one of these
days he or she too might very well share that fate, for he or she has been carrying
on tle same vain and nuitless activities iomted by tle same delements.
A Noble One, lowevei, wlile i[ing tle sueieis, will exult in tle
lnowledge of being nee nom sucl a fate. Tlis lind of exultation must lave
been in tle benign smile of Veneiable Moggallna wlo saw a giou of petas
on Mount Gijjlalua. Tlis is low a eison wlo las quelled tle assions
within feels joy at the prospect of the dreary process of psychophysical
phenomena soon being extinguished.
Tlis gieat ooituni[ of living in tle eia of tle Buddlas teacling is tle
time foi quencling tle ies witlin. Tlis is tle ooitune moment to
extinguisl tle eleven ies tlat lave been buining since time immemoiial.
It is tle time to leave belind luman aaiis and caies, and to devote oneself
to tle eiadication of ignoiance. Human welfaie las been enjoyed ohen
enougl tliouglout sasia, tlis life is not excetional. Wletlei one is a
billionaire or an emperor, ones riches and prestige are well worth forsaking
in the quest for enlightenment. Even if one is a deva or a brahm, these exalted
existences aie useless wlen tle ies of aging and deatl aie still buining
within. All forms of worldly pleasures, whether those of kings, devas, or
brahms, aie souices of delements tlat stimulate tle iocess of iebiitl. As
such, no pleasure is particularly worthwhile, as all are decaying, crumbling,
and perishing incessantly. The only worthwhile task to set oneself is to root
out tle einicious wiong view of eisonali[, an illusion tlat does not
actually exist. This task must be taken up at the right time which is NOW.
Once the moment is past, the chance is lost!
On seeing such precious time being squandered in the pursuit of the
leasuies tlat tlis slallow existence las to oei still ciaving, still auacled,
unsatiated, nevei satised witl luman oi celestial gloiies a wise eison
feels iemoise, I too am still ciaving, still auacled. As foi tle Noble Ones,
tley exult in tle lnowledge tlat tley lave need tlemselves nom tle ciaving
and auaclment tlat could diag tlem down to lell. Tlis is tle exosition on
low tle Noble Ones view life, laving iealized nibbna witlin.
5. The Great Opportunity of Hearing the Dhamma
Saddhamma means ssana or the Buddhas teaching. The teaching has
tliee main asects: uaining foi liglei viitue, uaining foi liglei concenua-
tion, and uaining foi liglei lnowledge oi wisdom, as we lave seen above.
These are referred to in the Commentary as learning (pariyai), practice
(paipai), and realization (paivedha).
Since tle beginningless iound of sasia my two eais lave been lled
with human voices and human speech, or deva voices and deva speech, or
brahm voices and brahm seecl. All woildly tall only fans tle ames of
delements ciaving, angei, delusion, eisonali[ view, aging and deatl
buining witlin me. Nevei befoie lave I leaid tlis dieient lind of seecl,
wlicl is tle teacling exloiting me to extinguisl tlese ies and slowing
me the way to do it. How opportune it is for me! From now on I will use my
ears for listening to this most precious and timely sound before it is too late.
Thus should you ponder, Maung Thaw.
End of the Uttamapurisa Dpan
1262 B.E. the First Waxing Day of Kason
28th April, 1900 CE
Index
Analogy, 13, 20, 31, 37, 40, 42, 44, 49, 53,
56, 58, 60, 68, 72, 77, 79, 92, 103
Analytical knowledge (paisambhid-
a), 22
Attachment (updna), 6, 9, 11, 17-18, 32,
38-39, 59, 83, 85, 91-93, 95, 97, 103, 113
Avci, 88
Blind worldling (andhaputhujjana), vi,
64, 90
Bialmajla Sutta, 93
Brahmanimantana Sutta, 61
Callavatt Sutta, 86
Commentary, 2, 11-13, 15, 64, 115
Confidence (saddh), 12-13, 18, 36-37, 50,
54, 73, 81, 101, 111-112
Covetousness (abhijjh), 54, 91
Dhammapada, 42, 76, 79, 106, 113
Dhammacakkappavattana Sutta, 64, 107
Dltulatl, 72
Doubt (vicikicch), vi, 37, 79, 84, 101-102,
104-105
Elements (dhtu), vi, 23-25, 47-48, 56, 60,
62-65, 75, 82, 87, 89, 97, 105-106
Energy (viriya), 1, 5, 7, 9-10, 16, 37, 65
Equanimity (upekkh), 1, 4-5, 9-10, 65
Giving (dna), vi, 1, 5, 7-8, 18-19, 36, 39, 51-
52, 59, 65, 73-74, 80, 82, 96, 101, 107, 110
Heart-base (hadaya-vatthu), 23, 25, 30,
37, 40, 43-45, 48-49, 53-54, 66-68, 76
Hell (niraya), iv, 6, 39, 51-52, 80, 90-91,
93-94, 102-103, 114
Ignorance (avijj), 63, 83, 94-95, 105-108,
113-114
Ill-will (vypda), 51, 55, 91
Kladiiagia Jtala, 15
Klujjuttai, 61
Loving-kindness (mett), 1, 4-5, 9-10, 16,
65, 74, 82
Materiality, 22-28, 30-32, 51, 69, 75
Meala, 6
Mia, 70, 73-74, 84
Nallasill Sutta, iv, 102
Noble Eightfold Path, 22-23, 59, 65, 67,
69, 79, 108
Noblest Aspiration (mahbhinhra), 13-
15, 21
Nutriment (hra), 23, 26, 28, 43, 54, 57,
65-66, 69, 75
Origin of this edition, iii
Patience (khanti), 1, 5, 9, 65
Perfections (pram), 1, 2, 4-6, 11-13, 16,
18-22, 41, 65-66, 69-70, 73, 109, 111
Personality view (sakkyadihi), vi, 34,
38-39, 44, 46, 50-52, 53, 57-58, 64, 68,
76, 86, 93-94, 101-105, 115
Pallusti, vii, 107
Pua, 6
Receiving assurance (vykaraa), 12,
13, 21, 112
Renunciation (nekkhamma), 1, 5, 7-9, 11,
16-17, 65, 111
Resolve (adhihna), 1, 3, 5, 9, 11, 65
Sattalna Sutta, 23, 65
Stream-winner (sotpanna), 65, 81, 90
lesser, 65
Subcommentary, 2, 11, 72
Subconsciousness (bhavaga), 41, 43-44, 49
Suttanita, 12, 13
Truthfulness (sacca), 1, 3, 5, 7, 9, 11, 65
Tvatisa, v, 7, 41, 89, 93, 96, 109
Uplifting joy (ubbeg pti), 47
Vakkali, 78
Vessantaia Jtala, 13
Viass Buddla, 6
Virtue (sla), vi, 1, 2, 4-5, 7-8, 11, 18, 36,
59, 73-74
Virtuous ordinary person
(kalyaputhujjana), vi, 64-65
Visuddhimagga, 4-5, 7, 44
Wisdom (pa), 1, 5, 7-8, 10, 13, 17, 19-
20, 22, 36-37, 65, 115
World cycle (kappa), 12-13, 16, 82, 88, 109
Wrong view (dihi), iv, 4, 20, 37-39, 46,
58, 73-74, 88, 92-93, 95, 97-101, 105, 114

A Manual of The Excellent Man

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