Treasury of The Buddha's Discourses

01MN01Mulapariyaya20090909

Today is the 9th of September, 2009. And we only have about a week left for Dharma Talk. So I'm quite happy that we finished the Samyutta Nikaya. So I promised that we would do part of the Majjhima Nikaya. So we'll start tonight on the Majjhima Nikaya. This Majjhima Nikaya, Majjhima means middle or medium, and Nikaya means collection. So it's a collection of medium-length discourses of the Buddha, compared to, for example, the Digha Nikaya is long discourses. This one is middle-length or medium-length discourses. And then, like we finished the Samyutta Nikaya, that was all mostly short discourses. and the Samyutta Nikaya has over 2,000 suttas because they are short. Anguttara Nikaya also over 2,000 suttas, short suttas. But in the Majjhima Nikaya, we only have 152 suttas and that's divided into three books. So the topics are varied, a wide range of topics. But as usual, most of the discourses were given to the monks, the Bhikkhu Sangha. So out of these 152 discourses, we start from the number one, the first discourse. And of all the discourses, the suttas in the Majjhima Nikaya, this number one is the hardest nut to crack. It's very to understand for a beginner, you just can't make head or tail out of it. Okay, this sutra is called Mula Pariyaya Sutra, and here they translate as the root of all things. Mula, as we know in Bahasa Melayu, is the beginning of all things, the root of all things. So, this word things is not so good because it is actually sabba dhamma. Mula Pariyaya. Sabba Dhamma is all Dhammas. Here they say all things. I think maybe a better translation is all states. The root of all states. These states refer to states of mind. Because the Buddha is trying to explain how unwholesome states arise because In the beginning, we had some wrong conceptions. We started off on the wrong foot. And in the Magandhya Sutta, the Buddha says that we have been deceived by our mind for a long time. Lifetime after lifetime, we've been deceived by our mind. So how have we been deceived by our mind? Here it tries to explain a bit. Okay, let's go to the Sutta and see. Thus have I heard. On one occasion, the Blessed One was living in Ukkatha, in the Subarga Grove, at the root of a royal Sala tree. There he addressed the monks thus. Monk, noble sir, they replied. The Blessed One said, Monks, I will teach you a discourse on the root of all things. Listen and attend closely to what I shall say. Yes, Venerable Sir, the monks replied. The Blessed One said, Dear monks, an untaught ordinary person, Putujana, who does not see noble ones, Aryans, and is unskilled and untrained in their Dhamma, who does not see true men and is unskilled and untrained in their Dhamma, perceives earth as earth. Having perceived earth as earth, he conceives earth. He conceives in earth. He conceives from earth. He conceives earth to be mine. He delights in earth. Why is that? Because he has not fully understood it, I say. Sophiferal moment. This he conceives, this word, the Pali word is manyati. And it comes from the root word man, M-A-N. And the M-A-N means to think. So this word, Maniyati, you can say, is to conceive, to think, to construe, to discriminate, etc. So here, an ordinary person, he perceives Earth as Earth. What it means is that his perception of Earth is what his senses tell him. You know, we perceive the world through our six senses, The eyes we see, to the ears we hear, the nose we smell, the tongue we taste, the body we touch, and the mind thinks. So, because an ordinary person, his mind is not developed, so he does not see from a higher wisdom. He only accepts what the senses tell him. what is received through the senses. He believes everything that the senses tell him. That's why he perceives earth as earth. And then having perceived earth as earth, he conceives earth. That means he thinks about earth. And then he conceives in earth. He conceives from earth. This one I will explain a little bit later. He conceives earth to be mine. He delights in earth because earth It's one of the things in the world that gives him enjoyment, pleasure. So he wants to possess this earth, wants earth to be mine, because he had not fully understood it. So, a major part of the Sutta repeats almost the same thing. He perceives water as water. Having perceived water as water, he conceives water. He conceives in water. He conceives from water. He conceives water to be mine. He delights in water. Why is that? Because he has not fully understood it, I say. Similarly, he perceives fire as fire. Having perceived fire as fire, he conceives fire. He conceives in fire. He conceives from fire. He conceives fire to be mine. He delights in fire. Why is that? Because he has not fully understood it, I say. Then he perceives air as air, in the same way, he repeats the sequence. And he perceives beings as beings. He perceives gods as gods. He perceives Pajapati as Pajapati. Pajapati is supposed to be the creator god. He perceives Brahma as Brahma. He perceives the gods of streaming radiance as the gods of streaming radiance. Story for a moment now. This Brahma is the Deva in the first jhāna plane. So the gods of streaming radiance are the gods in the second jhāna plane. He perceives the gods of revulgent glory as the gods of revulgent glory. This is supposed to be the third jhāna. He perceives the gods of great fruit, Vihapala, as the gods of great fruit, that is the fourth jhāna, heavens. He perceives the overlord as the overlord. He perceives the base of infinite space as the base of infinite space. He perceives the base of infinite consciousness as the base of infinite consciousness. He perceives the base of nothingness as the base of nothingness. He perceives the base of neither perception nor non-perception as the base of neither perception nor non-perception. He perceives the seen as the seen. He perceives the heard as the heard. He perceives the sensed as the sensed. He perceives the cognized as the cognized. So you see these last four things, the seen, the heard, the sensed, and the cognized. The cognized is what is cognized to the thinking faculty, the mind. So the sense means what is smelled, what is tasted, what is touched. So the sense refers to the three sense bases, the smelt, the tasted and the touched. He perceives unity as unity. He perceives diversity as diversity. He perceives all as all. He perceives Nibbāna as Nibbāna. So all of them, they repeat the same thing. Having perceived Nibbāna as Nibbāna, he conceives Nibbāna. He conceives in Nibbāna. He conceives from Nibbāna. He conceives Nibbāna to be mine. He delights in Nibbāna. Why is that? Because he has not fully understood it, I say. So here, what's the meaning of, he conceives, then after that, he conceives in that object, then he conceives from that object. I'll try to explain. First, he perceives, for example, we take an example, the first one, earth. He perceives earth as earth. He believes entirely what the senses tell him, that earth is solid. It's real and all that. So having perceived Earth, he conceives Earth. He thinks about Earth. He construes, has some conception about Earth, has some idea about Earth. And then he conceives in Earth. I think this means he conceives an object in Earth. And then he conceives from Earth, means he conceives a subject apart from Earth. So this mind, whenever consciousness works, you sense an object, for example, you see or you hear, and then you have this perception that there is an object out there and you have a subject, a self, inside you. You are seeing something or you are hearing something. So this mind tends to set up this subject and object. This is the way the mind tricks us. Actually, this subject and object is just a perception. What happens is that this consciousness arises. For example, we take seeing consciousness. Seeing consciousness arises and passes away. Seeing consciousness arises and passes away. But when seeing consciousness arises, you seem to have this distinction between an object and a subject. I see that form, or hearing also. When a sound comes to the ear, hearing consciousness arises. And this hearing consciousness arises and ceases. But in the process of this consciousness arising, the mind tricks you into believing that I am hearing that sound. So, but in actual fact, consciousness just arises and passes away. There's no subject, there's no object. But the mind tells us that there is an I hearing the sound. There's an I smelling the smell. There's an I tasting the taste. So this is how nature tricks living beings into believing you have a self. So when we believe that there's a self, we fight for survival. for survival in this world. It's a world of the survival of the fittest. So the Buddha says we have been tricked by the mind for a long time. So This is the beginning, the wrong footing that the mind sets us on, the mind sets us on the wrong footing to make us believe that there is a self, that this I am, I exist. Remember the dependent origination we talked about, this dependent origin, bhava, bhava, being, being is that I exist, I am, this concept that you have. It's a wrong notion, the Buddha tells us. It's a wrong notion. There's anatta, there's no self. It's that the mind tricks us into believing that I am the self. I have attained this. I have attained that. I am great, and all these things. So because of that bhava, that being that arises, sometimes they call it that mana, what's the word? Mana, what's the translation of mana? The last factor to be destroyed. I forgot. The last factor. There are five last factors that the Arahant destroys. One is restlessness, one is ignorance, one is conceit. Conceit, that's the English word. So, this conceit, this I am, is the way the mind tricks us. So once we have this strong perception, then because of this, then this is the beginning of the way the mind works and the root of all the unwholesome states in the mind. Under all the unwholesome states in the mind, greed, hatred and delusion all arise because of this feeling or this perception that I exist, I am. So here the Buddha is trying to tell us that because of this conception that there is an object out there and there is a subject inside here that we delight. And then we want to possess whatever it is that gives us delight in the world. And so the Buddha says it is because we have not fully understood it. So for all the things in the world I mentioned here, the same thing happens. Once we go on the wrong footing, the first step is wrong, then all the rest is wrong. Wholesome states arise because of that. That's why this sutra is called the root of all states. The beginning of all states, of all mind states. Then the Buddha says monks, a monk who is in higher training, Higher training means Asika and Ariyala. whose mind has not reached the goal, and who is still aspiring to the supreme security from bondage, directly knows earth as earth. Having directly known earth as earth, he should not conceive earth. He should not conceive in earth. He should not conceive from earth. He should not conceive earth to be mine. He should not delight in earth. Why is that? So that he may fully understand it, I say. Stop here for a moment. So here, an Ariya, either first path attainer or first fruit, second path, second fruit, third path, third fruit, or fourth path attainer, these seven types of Ariyans, is called one in training. So because he has heard the Dhamma from the Buddha and he has understood something, the Buddha says he knows earth as earth, he knows the real thing. But He has not fully understood it yet. So he's still in training. So he should not conceive Earth. That means he should not think about Earth. He should not have views about Earth or things in the world. He should not think about things in the world. How do you stop thinking about things in the world? from attaining jhāna, because the mind tends to proliferate, the mind tends to think a lot. Only when you attain one-pointedness of mind, when you attain jhāna, the mind stops proliferating, stops thinking so much. So the Buddha says he should not conceive earth. Then he should not conceive an object in earth. He should not conceive an object in earth. He should not conceive a subject apart from earth, a self apart from the object of earth. And so he should not conceive earth to be mine. Because he knows the Dhamma to the extent that he believes that the Buddha says that there is no self. So because of that, he should not conceive earth to be mine. He should not delight in earth. Why is that? So that he may fully understand it. So he is walking the path to fully understand it. So he is practicing the path to liberation. So the Buddha says that he should not conceive the objects in the world. He should not conceive an object in the things in the world. He should not conceive a subject, a self, apart from the things in the world. and he should not delight in the things in the world. When he does not delight in the things in the world, then he does not want to possess them, to want them to be mine. Similarly, he knows water is water, fire, etc. So for all the other objects mentioned before up to Nibbāna. And then the Buddha says, monks, a monk who is an arahant with asavas destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the factors of being, and is completely liberated through final knowledge, directly knows earth as earth, having directly known earth as earth. He does not conceive earth. He does not conceive an object in earth. He does not conceive a subject apart from earth. He does not conceive earth to be mine. He does not delight in earth. Why is that? Because he has fully understood it, I say. And similarly for the other objects mentioned before. So an arahant is one with asavas destroyed. What is this asavas destroyed? Asavas literally means outflows, something that flows, outflows. And in this case it means uncontrolled mental outflows. An ordinary person, a being who is not yet liberated from samsara, the mind tends to flow without control, and that is basically the flow of consciousness. And when consciousness flows without control, then the world arises, because the world only exists inside consciousness. If there's no consciousness, there's no world. In other words, the world is, in a sense, a bit like a dream. So only when consciousness flows, that there is world. When there's no consciousness, there's no world. So an Arahant has destroyed the uncontrolled mental outflows, so that when he dies, the consciousness stops flowing. so that the saṃsāra has stopped for him. So an arahant is liberated and he directly knows earth as earth. Having directly known earth as earth, he does not conceive earth, he does not conceive an object in earth, he does not conceive a subject apart from earth, he does not conceive earth to be mine, he does not delight in earth. And why? Because he has fully understood it. Similarly, a monk who is an arahant, completely liberated to final knowledge, directly knows Earth as Earth. Having directly known Earth as Earth, he does not conceive Earth. He does not conceive an object in Earth. He does not conceive a subject apart from Earth. He does not conceive Earth to be mine. He does not delight in Earth. Why is that? Because he is free from lust through the destruction of lust. So this is another characteristic of arahant, a liberated being. The first part says he has fully understood and arahant has fully understood. Here it says arahant is free from lust, to the destruction of lust. Similarly, the next paragraph the Buddha says A monk who is an arahant, completely liberated, directly knows earth as earth, having directly known earth as earth, he does not conceive earth, he does not conceive an object in earth, he does not conceive a subject apart from earth, he does not conceive earth to be mine, he does not delight in earth. Why is that? Because he is free from hatred through the destruction of hatred. The next part is almost the same. Arahant, completely liberated, directly knows Earth as Earth, etc. and he does not conceive Earth to be mine, he does not delight in Earth. Why is that? Because he is free from delusion through the destruction of delusion. And then the Buddha says, monks, the Tathagata, accomplished and fully enlightened, Samasambuddha, directly knows Earth as Earth, having directly known Earth as Earth, he does not conceive Earth, he does not conceive an object in Earth, he does not conceive a subject apart from Earth, he does not conceive Earth to be mine, he does not delight in Earth. Why is that? Because the Tathagata has fully understood it to the end, I say. So similarly for the other objects. And then the next paragraph, monks, the Tathagata, Arahant, Samasambuddha, directly knows earth as earth, having directly known earth as earth, he does not conceive earth, he does not conceive an object in earth, he does not conceive a subject apart from earth, he does not conceive earth to be mind, he does not delight in earth. Why is that? Because he has understood that delight is the root of suffering, and that with being As condition, there is birth, and that for whatever has come to be, there is aging and death. Therefore, monks, through the complete destruction, fading away, cessation, giving up, and relinquishing of cravings, the Tathagata has awakened to supreme enlightenment, I say." Similarly, he directly knows water is water, Nibbana is Nibbana, etc., what the Blessed One said. But those monks did not delight in the Blessed One's words. So this last part, the Buddha says, the Buddha has understood that delight is the root of suffering. If you want to enjoy life, that is the cause of suffering. And with being as condition, there is birth. This being is that conceit, I am. Once you have this perception that I am or I exist, then you will see yourself born in the world. And whatever has come to be, whatever has self, I am, there is aging and death, because this world is impermanent. When you see yourself in the world, then you see yourself aging, becoming sick and dying. So through the complete destruction feeding away cessation, giving up and relinquishing of cravings. The Tathagata has awakened to supreme, full enlightenment. So the only way to become enlightened is to give up all the craving, all the craving for all the enjoyable things in the world. And then the last sentence says that the monks did not delight in the Blessed One's words. This is one of the few suttas where the monks could not accept. Here, because definitely those monks are not Arahants, not even Aryans. I guess it does not refer to all the monks, probably some of the monks did not accept the words here, because the words here are very deep and profound, so some of them when they listen to it they cannot understand firstly. Secondly, a lot of people cannot give up the self, because with the self you want to enjoy, without the self there is no enjoyment. So that's the sutra. I mean I've explained it fully but at least hopefully it gives you a little idea about this what the Buddha is trying to teach here. In the initial stages when I read through this sutra so many times I couldn't understand it.

02MN02Sabbasava20090909

The next sutta is sabba-sava-sutta. Actually sabba-sava means sabba-asavala. All the asavasla. Here it says all the tens. Tens is the translation for asavasla. To me asava means uncontrolled mental outflows. You can also call it defilements. Majjhima Nikaya, Sutta No. 2. Thus have I heard. On one occasion, the Blessed One was living at Savatthi in Jeta's Grove on Atthapindika's Park. There He addressed the monks thus, ''Monks, Honourable Sir,'' they replied. The Blessed One said, ''Monks, I will teach you a discourse on the restraint of all the taints.'' the screen of the Asavas. Listen and attend closely to what I shall say. Yes, Honorable Sir, the monks replied. The Blessed One said, Monks, I say that the destruction of the Asavas is for one who knows and sees, not for one who does not know and see. Who knows and sees what? Wise attention and unwise attention. Another translation is careful attention and careless attention. When one attends Carelessly, unarisen asavas arise, and arisen asavas increase. When one attends carefully or wisely, unarisen asavas do not arise, and arisen asavas are abandoned. Monks, there are asavas that should be abandoned by seeing. There are asavas or taints that should be abandoned by restraining. There are asavas that should be abandoned by using. There are asavas that should be abandoned by enduring. There are asavas that should be abandoned by avoiding. There are asavas that should be abandoned by removing. There are asavas that should be abandoned by developing. Stop here for a moment. So from here, what the Buddha says, that the asavas should be abandoned by various ways, seeing, restraining and all that. So here, what the Buddha is trying to say is that asavas here refers to the defilements. The defilements should be abandoned by various ways, seeing, restraining, using, enduring, avoiding, removing, developing. What asavas monks should be abandoned by seeing? Here monks, an untaught, ordinary who does not see Aryans, noble ones, and is unskilled and untrained. in their Dhamma, who does not see true men, and is unskilled and untrained in their Dhamma, does not understand what things are fit for attention and what things are unfit for attention. Since that is so, he attends to those things unfit for attention, and he does not attend to those things fit for attention. What are the things unfit for attention that he attends to? They are things such that when he attends to them, the unarisen asava of sensual desire arises in him, and the arisen asava of sensual desire increases. The unarisen asava of being arises in him, and the arisen asava of being increases. The unarisen asava of ignorance arises in him. and the arisen asava of ignorance increases. These are the things unfit for attention that he attends to. From here you can see that in this sutta, the asavas refers to defilement of sensual desire, the defilement of being, bhava, being or the I am, and the asava or development of ignorance. Sometimes in the suttas, the Buddha mentions four things when he talks about asava. Here he mentions three things. Sometimes one more added is views, having a lot of views. And what are the things fit for attention that he does not attend to? They are things such that when he attends to them, the unarisen asava of sensual desire does not arise in him, and the arisen asava of sensual desire is abandoned. The unarisen asava of being does not arise in him, and the arisen asava of being is abandoned. The unarisen asava of ignorance does not arise in him, and the arisen asava of ignorance is abandoned. These are the things fit for attention that he does not attend to. By attending to things unfit for attention, and by attending to things fit for attention, both unarisen asavas arise in him, and arisen asavas increase. This is how he attends unwisely or carelessly. Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past? Shall I be in the future? Shall I not be in the future? Which reminds me, a lot of people like to know who they were in their previous life, right? So the Buddha says all this is paying careless attention. What shall I be in the future? How shall I be in the future? Having been what, what shall I become in the future? Or else he is inwardly perplexed about the present thus, am I? Am I not? Do I exist? Do I not exist? What am I? How am I? Where has this being come from? Where will it go? When he attends unwisely in this way, one of six views arises in him, the view self exists for me arises in him as true and established, or the view no self exists for me arises in him as true and established, or the view I perceive self with self arises in him as true and established. Or the view, I perceive not-self with self, arises in him as true and established. Or the view, I perceive self with the not-self, arises in him as true and established. Or else he has some such view as this. It is this self of mine that speaks and feels, and experiences here and there the result of good and bad karma actions. But this self of mine is permanent, everlasting, eternal, not subject to change, and it will endure as long as eternity. This speculative view, monks, is called the ticket of use, the wilderness of use, the contortion of use, the vacillation of use, the fetter of use. Fettered by the fetter of use, the untaught ordinary whirling is not free from birth, aging, and death. from sorrow, lamentation, pain, grief, and despair. He is not free from suffering, I say. Monks, a well-taught, noble disciple who sees noble ones and is skilled and trained in their Dhamma, who sees true men and is skilled and trained in their Dhamma, understands what things are fit for attention and what things are unfit for attention. Since that is so, he does not attend to those things unfit for attention when he attends to those things fit for attention. And what are the things unfit for attention that he does not attend to? They are things such that when he attends to them, the unarisen asava of sensual desire arises in him, and the arisen asava of ignorance increases, etc. These are the things unfit for attention that he does not attend to. And what are the things fit for attention that he attends to? They are the things such that when he attends to them, the unarisen asaba of sensual desire of being and of ignorance does not arise in him, and the arisen asavas are abandoned. These are the things fit for attention that he attends to. By not attending to things unfit for attention, and by attending to things fit for attention, unarisen asavas do not arise, and arisen asavas are abandoned. He attends wisely or carefully. This is suffering. He attends wisely. This is the origin of suffering. This is the cessation of suffering. This is the way leading to the cessation of suffering. When he attends wisely in this way, three factors are abandoned in him. identity view, doubt, and adherence to rules and observances. These are called the arts of arts that should be abandoned by seeing. Stop here for a moment. So here the Buddha is saying, noble disciple, when he pays attention and investigates the Four Noble Truths and he understands them, the three factors identity view, doubt, and adherence to rules and observances are abandoned in him, so that he becomes a sotapanna, first fruit, a tekariya. What? Asavas monks should be abandoned by restraining. Here, stop here. So just now what the Buddha was saying, there are certain things that we should not pay attention to in the world. And there are certain things that we should pay attention to in the world. Those things that we should not pay attention to are those that have nothing to do with the Dhamma. Those that have to do with the Buddha's Dhamma are the things that we should pay attention to, especially the Four Noble Truths. But Asavas monks should be abandoned by restraining. Here a monk, reflecting wisely, abides with the I faculty restrained, while Asavas vexation and fever might arise in one who abides with the I faculty unrestrained. There are no Asava's vexation of fever in one who abides with the eye-faculty restraint. Reflecting wisely, he abides with the ear-faculty restraint, with the nose-faculty, tongue-faculty, body-faculty and mind-faculty restraint. While Asava's vexation and fever might arise in one who abides with the faculties unrestrained. There are no asavas, vexation or fever, in one who abides with the faculties restrained. These are called the asavas that should be abandoned by restraining." So this second one, the Buddha is saying that we should keep a guard at our six sense doors. Those things that are Not proper for us to pay attention to at the six sense doors. We don't pay attention to like the sight, sound, smell, taste, touch and thoughts. Because if we pay attention to these unbeneficial sense objects, then the asavas or defilements would arise. And number three, what asavas, monks, should be abandoned by using. Here, a monk, reflecting wisely, uses the robe only for protection from cold, for protection from heat, for protection from contact with gadflies, mosquitoes, wind, sun, and creeping things, and only for the purpose of concealing the private parts. Reflecting wisely, he uses alms food neither for amusement nor for intoxication. nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the holy life. Considering thus, I shall terminate all feelings of hunger without arousing new feelings of greed, and I shall be healthy, blameless, and live in comfort." Reflecting wisely, he uses the resting place only for protection from cold, for protection from heat, for protection from contact with dead flies, mosquitoes. wind, sun, and creeping things, and only for the purpose of warding off the perils of climate, and for enjoying retreat. Reflecting wisely, he uses the medicinal requisites only for protection from arisen, afflicting feelings, and for the benefit of good health. While Asavara's vexation and fever might arise in one who does not use the requisites thus, there are no Asavara's vexation or fever in one who uses them thus. These are called the asavas that should be abandoned by using. Stop here for a while. So here we use the requisites in a wise way, without being greedy for them, knowing that they only help us so that we can continue to practice the ritual path. If you remember, when we do the chants, we often do this chant. So these are the four chants we did. 4. What Asavas monks should be abandoned by enduring? Here a monk, reflecting wisely, bears cold and heat, hunger and thirst, and contact with gadflies, mosquitoes, wind, the sun, and creeping things. He endures ill-spoken, unwelcome words, and arisen bodily feelings that are painful, wracking, sharp, piercing, disagreeable, distressing, and menacing to life. While asavas, vexation and fever, might arise in one who does not endure such things, there are no asavas, vexation or fever, in one who endures them. These are called the asavas that should be abandoned by enduring. someone practices the holy path, then unpleasant feelings arise, we should practice patience, forbearance. And if we have the patience and forbearance, then big problems become small problems. Small problems become no problems. So that's how we should deal. If we can endure them, we endure. 5. What us-of-us monks should be abandoned by avoiding? Here, a monk reflecting wisely avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspit, a sewer. Reflecting wisely, he avoids sitting on unsuitable seats, wandering to unsuitable resorts or places, and associating with bad friends. Since if he were to do so, wise companions in the holy life might suspect him of evil conduct. While Asavas vexation and fever might arise in one who does not avoid these things, there are no Asavas vexation and fever in one who avoids them. These are called the Asavas that should be abandoned by avoiding. So this one, we know certain places are not conducive for spiritual practice. We avoid them, don't go near them. For example, if you want to walk the spiritual path and you're a layperson, then you don't go near those jolly jolly kakis because they will say, formerly our line used to go to karaoke and now it doesn't want to go anymore. Something wrong with him. And so, avoid this type of friends, and then you mix with friends who are interested in the spiritual path. And if you, for a monk, if you want to practice also, you don't go and find certain places which are unsuitable. In fact, a place like a cemetery is not recommended by the Buddha. The Buddha says a cemetery is a place with a lot of spirits, unclean spirits, and many of them are crying all the time, so they are very disturbed. So you go to a place, the vibes are no good, but a suitable place. Go to a place which is very peaceful and there are no snakes and no wild elephants and other animals to disturb you. In fact, during the Buddha's time, if you look in the Sutta sometimes, even though some of the monks, they stay in the forest, actually they stay in a kuti in the forest. They stay in a kuti in the forest. These kutis are built for them to practice. So a lot of people, they don't understand. You have a kuti to practice, you want to go out and sit under the tree. In the Buddha's days, sometimes you look at the suttas like the Maratha Jnana Sutta. The Mahamoggalana, he was staying in the forest, but he was staying inside a kuti. And then this Mara came to him, into his stomach. So kutis are built for us to practice in the forest. There's no point to go out of the kuti and stay under the tree. If you want to stay under the tree, there's no need for the kuti. because the kuti is built to provide the most conducive environment for you to practice. If you stay in the kuti with the mosquito netting, there are no mosquitoes. There are no snakes to come and crawl to you. I've stayed in the forest before and sometimes we stay in the open air and you put your mosquito net and you put it under your plastic sheet, sometimes the snake comes. trying to enter this experience. And sometimes you go and set up your mosquito net, your sleeping place in a place you didn't know there's an ant nest underneath. In the middle of the night, the ants crawl all over you. You have to start moving. So our kutis are very ideal. No need to look for a better place. What as of us monks should be abandoned by removing? Here a monk, reflecting wisely, does not tolerate an arisen thought of sensual desire. He abandons it, removes it, does away with it, and annihilates it. He does not tolerate an arisen thought of ill-will. He does not tolerate an arisen thought of cruelty. He does not tolerate arisen evil unwholesome states. He abandons them, removes them, does away with them, and annihilates them. While asavas vexation and fever might arise in one who does not remove those thoughts, there are no asavas vexation or fever in one who removes them. These are called the asavas that should be abandoned by removing. So here the Buddha says that we should remove unwholesome states of mind, unwholesome thoughts. Don't tolerate them. One Asavas monk should be abandoned by developing. Here a monk, reflecting wisely, develops the mindfulness or the recollection enlightenment factor, which is supported by seclusion, dispassion and cessation, and ripens in relinquishment. He develops the Investigation of Dhamma, Enlightenment Factor, the Energy Enlightenment Factor, the Delight Enlightenment Factor, the Tranquility Enlightenment Factor, the Concentration Enlightenment Factor, the Equanimity Enlightenment Factor, which is supported by seclusion, dispassion and cessation, and ripens in relinquishment. While as far as vexation and fever might arise in one who does not develop these Enlightenment Factors, There are no asavas, vexation or fever, in one who develops them. These are called the asavas that should be abandoned by developing. So this last part, and we practice the bhojangas, the factors of enlightenment. In the process, we develop our mind, and our mind becomes more developed than Either the asavas, these defilements arise less often, or if they do arise, then we know how to deal with them. Monks, when a monk When for a monk, the asavas that should be abandoned by seeing have been abandoned by seeing. When the asavas that should be abandoned by restraining have been abandoned by restraining. When the asavas that should be abandoned by using have been abandoned by using. When the asavas that should be abandoned by enduring have been abandoned by enduring. When the asavas that should be abandoned by avoiding have been abandoned by avoiding. When the asavas that should be abandoned by removing have been abandoned by removing. When the Asavas that should be abandoned by developing have been abandoned by developing, then he is called a monk who dwells restrained with the restraint of all the Asavas. He has severed grieving, flung off the fetters, and with the complete penetration of conceit, he has made an end of suffering. This is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. That's the end of the sutta. So this sutta is telling us how to deal with unwholesome states of mind, defilements, and sometimes called asavas, that arise within us. So that's why I always say that the Buddha's discourses are very practical instructions and not all just plain theory. They are very useful. It's not like some of the later teachings, like some of the Mahayana sutras. They like to praise the Bodhisattva and all that. Not very highly, but it's very difficult to put them into practice. Whereas the Buddha's original discourses are very practical. They give step-by-step instructions on what to do. So if you have the book, later you study the Sutta again, then you will know when you have defilements and defilements arise, how you should deal with them. So to recapitulate, one is by seeing clearly. Seeing clearly means paying attention to the things that you should pay attention to. And not to pay attention to those things that should be avoided. Then another one is by restraining. Restraining your sixth sense faculties. Not to see too much, not to hear too much, smell too much, etc. And then the rest of us to be abandoned by using the requisites to get rid of uncomfortable feelings. We don't have enough of the requisites. Then you will have a lot of disturbance. Then ask of us to be abandoned by enduring. Sometimes like uncomfortable feelings arise, sickness and all this. There's nothing we can do except to endure it. And then ask of us to be abandoned by avoiding, avoiding a place that is not suitable for you. avoiding associates or friends who are not suitable for you, not suitable for your cultivation of the holy life and all that. And then ask of us to be abandoned by removing unwholesome states of mind that arise. For this we have to constantly look into our mind. And then by developing our mind, we practice what is taught by the Buddha and the Noble Eightfold Path, keeping sila, samadhi, and panna, studying the suttas. And so in that way, we develop our mind and we can handle the asavas much better. So I think I'll stop here for today. Nothing to discuss. Vexation means something that vexes you, annoys you, disturbs you. Fever means the mind is so disturbed, it's so agitated, very agitated. Now, I say, I mean, one of the things that you've done is you've asked me to give you a life certificate to walk you back. I mean, you've walked up to me and you've given me a life certificate. I mean, I have a disability. You can't forget that you've given me a life certificate. You can't forget that you've given me a life certificate. Firstly, you need to see clearly. A lot of people, their mind is not developed. So when anger arises, they cannot see clearly because their hindrances are very strong. So if you practice the spiritual path, we meditate to clear the mind, clear the mind of the hindrances. is to remove the ill-will. Unless you have a developed mind, it's very difficult. If your mind is strong, then you know that the Buddha says ill-will will lead to a lot of unhappy consequences. So seeing clearly, immediately, your mind just stops there. But if your mind is not strong enough, you cannot stop there. You cannot see clearly, you cannot stop. That's why you need to develop the mind, otherwise it's difficult to practice. It's not easy. We have to make time to teach it. In the Burmese tradition, I try to teach it, but it's not easy. It's a norm. You don't have to ask me. You know it for yourself. That's why I'm asking for help, because sometimes you know it, you're angry, but you will... It's not only this problem. It's also this, like for example, mindfulness meditation. Nowadays, all the vipassana meditations have to do with mindfulness. But mindfulness by itself is not enough. When unwholesome states arise, then you know, but you have no control over your mind. That's why the Buddha says this right concentration is the four jhanas. When your mind is strong, then anything you know that you should do, immediately you have strength of mind to do it. But if you don't have the strength of mind, you are mindful, you know, and yet, the spirit is willing, but the flesh is weak. One more question. In the Islam, there is a tradition that Allah requires His mummy to pour water at them three times. A monk can go to the cemetery if he wants to contemplate on the corpse. Because sometimes there may be a corpse there for him to contemplate. But generally, I remember seeing, reading somewhere, the Buddha says, cemetery is an unclean place. A lot of wailing spirits and all that. Crying spirits and all that. So you go there. I don't think it's a suitable place. The vibes are no good. When we say avijja, ignorance, generally it means ignorance of the Dhamma, ignorance of the Four Noble Truths. When you study the Dhamma, you start to chip away this ignorance. As you know more and more Dhamma, as you know more and more Dhamma, your knowledge increases and your ignorance decreases. But then, if like in the beginning, even though you studied the Suttas, if you have not developed the Jhanas, then your mind still has a lot of greed, hatred and delusion. The greed, hatred and delusion can only reduce if you have a very focused mind. A very focused mind will reduce the greed, hatred and delusion. And then when you reduce the greed, hatred and delusion together with the knowledge of the Dhamma, In other words, Samatha is the meditation that reduces your defilements of greed, hatred and delusion. And then Vipassana is the contemplation of the Dhamma, hearing of the Dhamma that gives you the knowledge. Combination of the two will totally eliminate your greed, hatred and delusion. So it is because of ignorance that you have greed, hatred and delusion. And this delusion is not seeing things as they really are. And delusion, the Buddha says, is something that is very difficult to eliminate, because when you are deluded, you don't know that you are deluded. So for example, somebody who studies the Dhamma, if his mind is full of defilements, say like he doesn't meditate, then he may be deluded by studying the suttas that he already has some attainment and all that. Then he starts using the suttas to criticize other people but he doesn't see his own faults because he is deluded. So you have to know the theory itself is not enough. You have to meditate to get rid of the defilements. So the avijja, ignorance, is the lack of Dhamma knowledge. But the delusion is something personal, that individual. Can all the people come to find that even monks, if they have the time for the sukha, and they have the time to meditate, can still be emphasized to make Amitabha as well? That they put down on the karyas, the form of karyas, to absorb the meaning of the Dhamma? Yeah, because the Buddha says to see things as they really are, yatta bhutan jnana dasana, you need a concentrated mind. So if a monk does not have a concentrated mind, he cannot see the contradictions between the Sutta and the Abhidhamma and the Sutta and the commentaries and the Nikayas and the later books and all these things. Cannot see clearly. The delusion is due to the undeveloped mind. So he's deluded. So all that studying of the books and all that doesn't clear away his defilements, doesn't get rid of the delusion. So he needs to meditate and attain one-pointedness of mind. Okay, shall we stop here?

03MN03Dhammadayada20090910

Tonight is the 10th of September and we are on the second night of the Majjhima Nikaya talks. Now we come to the third sutta in the Majjhima Nikaya, Dhamma Dayada Sutta. As in the Dhamma, thus have I heard, on one occasion the Blessed One was living at Savati, in Jeta's Grove, another Pindika's park. There He addressed the monks thus, Herbal Sir, they replied. The Blessed One said, Monks, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you, I have thought, how shall my disciples be my heirs in Dhamma, not my heirs in material things? If you are my heirs in material things, not my heirs in Dhamma, you will be reproached thus. The teachers' disciples live as his heirs in material things, not as heirs in Dhamma. And I would be reproached thus. The teacher's disciples live as his heirs in material things, not as his heirs in Dhamma. If you are my heirs in Dhamma, not my heirs in material things, you will not be reproached, as it will be said, The teacher's disciples live as his heirs in Dhamma, not as his heirs in material things. And I will not be reproached, as it will be said, The teacher's disciples live as his heirs in Dhamma, not as his heirs in material things. Therefore, monks, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you, I have thought, how shall my disciples be my heirs in Dhamma, not my heirs in material things? Stop here for a moment. So here the Buddha says that his monk disciples should inherit his Dhamma, not inherit his material possessions like offerings. or a comfortable place to sleep, good food, nice robes and all that. So the Buddha wants his monks to inherit all that he has taught them, not to be attached to the material possessions. Now monks, suppose that I had eaten, refused more food, had my fill, finished, had enough, had what I needed, and some alms food was left over to be thrown away. Then two monks arrived, weak and hungry, and I told them, monks, I have eaten, refused more food, had my fill, finished, had enough, had what I needed, and There is this alms food of mine left over to be thrown away. Eat if you like. If you do not eat, then I shall throw it away where there is no greenery or drop it into water where there is no life." Let's stop here for a moment. So the Buddha says, if you don't want to eat this food, I will throw it away where there is no plants or into water if there is no living beings in there. Why? Because plants are supposed to be the abodes of fairies. Fairies are supposed to live in plants. So if you throw food on the plants, it's like dirtying their house. Put oil and all that into their house so they get annoyed. And if you drop it into water where there is fishes and all that, maybe either you would place a small puddle of water and then the fishes and all that may die if it's contaminated. or if the water is like flowing water, people use it downstream, then you throw the food into the water, then you contaminate the water, because people drink the water. Then one monk thought, the Blessed One has eaten what He needed, but there is this alms food of the Blessed One left over to be thrown away. If we do not eat it, the Blessed One will throw it away. But this has been said by the Blessed One. Monks, be my heirs in Dhamma, not my heirs in material things. Now this alms food is one of the material things. Suppose that instead of eating this alms food, I pass the night and day hungry and weak. And instead of eating that alms food, he passed that night and day hungry and weak. Then the second monk thought, the Blessed One has eaten, had what He needed, but there is this alms food of the Blessed One left over to be thrown away. Suppose that I eat this alms food and pass the night and day, neither hungry nor weak. And after eating that alms food, He passed the night and day, neither hungry nor weak. Now although that monk, by eating that alms food, passed the night and day, neither hungry nor weak, yet the first monk is more to be respected and commended by me. Why is that? Because that will for long conduce to his fewness of wishes, contentment, effacement, easy support, and arousal of energy. Therefore, monks, be my heirs in dhamma, not my heirs in material things. Out of compassion for you, I have thought, how shall my disciples be my heirs in dhamma, not my heirs in material things? Let's stop here for a moment. So here the Buddha says, suppose he has finished eating and there's some food left over and two monks came and they heard this teaching of the Buddha that the Buddha told them to inherit his Dhamma, not to inherit his material things. So the first monk was more scrupulous. He thought about what the Buddha said. Then he said, I should not take this leftover food, because that is material things. If I take it, that's inheriting material things from the Buddha. So he refused to eat it for that day. So because he didn't have any food for that day, he was hungry and weak the whole day and night. But the second monk thought, if I don't eat this food, it's going to be thrown away. So I might as well eat it. So he ate it. But the Buddha said he praises the first monk more. Why? Because actually he shows that monk is more serious, more sincere. But actually it's not necessary for him to do that. But the Buddha says because of his sincerity that the Buddha praises him more. That is what the Blessed One said. Having said this, the Sublime One rose from His seat and went into His dwelling. Soon after He had left, the Venerable Sariputta addressed the monks thus, Friends, monks! Friend, they replied. The Venerable Sariputta said this, Friends, in what way do disciples of the Teacher, who lives secluded, not trained in seclusion? And in what way do disciples of the teacher who lives secluded train in seclusion? And they said, Indeed, friend, we would come from far away to learn from the Venerable Sariputta the meaning of this statement. It would be good if the Venerable Sariputta would explain the meaning of this statement. Having heard it from him, the monks will remember. Then, friends, listen and attend closely to what I shall say. Yes, friend, the monks replied. The Venerable Sariputta said, Friends, in what way do disciples of the teacher who lives secluded not train in seclusion? Here, disciples of the Teacher who live secluded do not train in seclusion. They do not abandon what the Teacher tells them to abandon. They are luxurious and careless, leaders in backsliding, neglectful of seclusion. In this, the elder monks are to be blamed for three reasons. As disciples of the Teacher who live secluded, they do not train in seclusion. They are to be blamed for this first reason. They do not abandon what the teacher tells them to abandon. They are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding, neglectful of seclusion. They are to be blamed for this third reason. The elder monks are to be blamed for these three reasons. In this, the middling monks are to be blamed for three reasons. Stop here for a moment. These elder monks refer to the Theras. Theras are monks who have taken the higher ordination for 10 years or more. Thera sometimes also called Thero. And then the middling monks are those what they are called Majjhima Bhikkhu. Majjhima Bhikkhu are those who have not completed 10 years of monkhood, but they have completed 5 years. So those who have completed 5 years or 6 years, 7 years, 8 years, 9 years are considered middling monks, Majjhima. As disciples of the teacher who lives secluded, they do not train in seclusion. They are to be blamed for this first reason. They do not abandon what the teacher tells them to abandon. They are to be blamed for this second reason. They are luxurious and careless. neglectful of seclusion. They are to be blamed for this third reason. The middling monks are to be blamed for these three reasons. In this, the new monks are to be blamed for three reasons. Stop for a moment. New monks are called Navakabhikus. New monks refers to monks who have not completed five years of monkhood. Those who don't have any vasa, those who have one, two, three or four vasas are called Navakabhikus, new monks. As disciples of the teacher who lives secluded, they do not train in seclusion. They are to be blamed for this first reason. They do not abandon what the teacher tells them to abandon. They are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding, neglectful of seclusion. They are to be blamed for this third reason. The new monks are to be blamed for these three reasons. It is in this way that disciples of the teacher who live secluded do not train in seclusion. We can see from the earliest discourses of the Buddha, the suttas, and the Vinaya books, that the Buddha and his disciples spent most of their time in forest monasteries, in secluded places. But nowadays, the tendency is for a lot of monks to live in towns. So if they live in towns, then they are not practicing according to what the Buddha tells them to practice. They are not secluded. They do not train in seclusion. And then they are luxurious because normally if you stay in the town monastery, there are so many offerings. You have a very luxurious lifestyle. In what way, friends, do disciples of the teacher who lives secluded train in seclusion? Here, disciples of the teacher who lives secluded train in seclusion. They abandon what the teacher tells them to abandon. They are not luxurious and careless. They are keen to avoid backsliding and are leaders in seclusion. In this, the elder monks are to be commended for three reasons. As disciples of the teacher who lives secluded, they train in seclusion. They are to be commended for this first reason. They abandon what the teacher tells them to abandon. They are to be commended for this second reason. They are not luxurious and careless. They are keen to avoid backsliding and are leaders in seclusion. They are to be commended for this third reason. The elder monks are to be commended for these three reasons. In this, the middling monks are to be commended for three reasons. As disciples of the teacher who lives secluded, they train in seclusion. They are to be commended for this first reason. They abandon what the teacher tells them to abandon. They are to be commended for this second reason. They are not luxurious and careless. They are keen to avoid backsliding and are leaders in seclusion. They are to be commended for this third reason. The middling monks are to be commended for these three reasons. In this, the new monks are to be commended for three reasons. As disciples of the teacher who lives secluded, they train in seclusion. They are to be commended for this first reason. They abandon what the teacher tells them to abandon. They are to be commended for this second reason. They are not luxurious and careless. They are keen to avoid backsliding and are leaders in seclusion. They are to be commended for this third reason. The new monks are to be commended for these three reasons. It is in this way that disciples of the teacher who lives secluded train in seclusion. Stop here for a moment. If you compare this with some of the Mahayana books, you find the teachings there are quite opposite. There are certain suttas where they say that if you go and live in the forest alone, you are not practicing correctly, that you have to be among society, among a lot of people and all that. And only if you are able to withstand all the defilements, then that is real Real macho, real hero. That's not what the Buddha teaches. In the Bodhisattva precepts, there is a minor precept against living alone in the forest. Staying alone, practicing like this. All these teachings are contradictory to what the Buddha says. Rupa Sariputta continued, Friends, the evil herein is greed and hatred. There is a middle way for the abandoning of greed and hatred, giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana. And what is that middle way? It is just this Noble Eightfold Path that is right view, right thoughts, right speech, right action, right livelihood, right effort, right recollection, and right concentration. giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana. The evil herein is anger and revenge, contempt and a domineering attitude. Envy and avarice, deceit and fraud, obstinacy and presumption, conceit and arrogance, vanity and negligence. There is a middle way for the abandoning of vanity and negligence, giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana. And what is that middle way? It is just this noble Eightfold Path. That is, right view, right thoughts, right speech, right actions, right livelihood, right effort, right recollection, and right concentration. This is the middle way, giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana. That is what the Venerable Sariputta said. The monks were satisfied and delighted in the Venerable Sariputta's words. So you see, after the Buddha had spoken and to the monks to be heirs of the Dhamma, not heirs of material things. The Buddha probably foresaw that in the future, that like nowadays, monasteries would be very luxurious, town monasteries. Monks would drive big cars and own property and all that. So that's why the Buddha gave this advice that we should inherit his Dhamma. If we inherit his Dhamma, then we will practice like the Buddha. The Buddha gave up all worldly things to practice a life of austerity. But nowadays, some monks do the opposite. From a poor life, they wear the robes and become a rich monk. So the Buddha has given this warning and Sariputta has expanded on it. Venerable Sariputta, the Buddha says, he turns the dharma wheel just like the Tathagata, just like the Buddha. So, Venerable Sariputta says that the monks, if they don't practice, do not train in seclusion, then they are blameable. If they do not abandon what the teacher tells them to abandon, what is not good for them should be abandoned. then also they are blamable. And then if they are luxurious, again it mentions neglectful of seclusion. That means they don't go to quiet, secluded places. They like to live in towns and cities where they get big fat offerings. So their luxurious lifestyle is blamable. And then after that he talks about these defilements of greed and hatred, anger, revenge, contempt, domineering attitude, envy, avarice, deceit, fraud, obstinacy, presumption, conceit, arrogance, vanity and negligence. And the Buddha says to abandon all that, you have to practice the Noble Eightfold Path.

04MN04Bhayabherava20090910

Okay, the next sutra is the fourth sutra, Bhaya Bhairava Sutra, Fear and Dread. Thus have I heard. On one occasion, the Blessed One was living at Savarthi in Jeta's Grove, Nathapindika's spa. Then the Brahmin Janusoni went to the Blessed One and exchanged greetings with Him. When this courteous and amiable talk was finished, he sat down at one side and said, Master Gautama, when clansmen have gone forth from the home life into homelessness, out of faith in Master Gautama, do they have Master Gautama as their leader, their helper, their guide? And do these people follow the example of Master Gautama?" And the Buddha said, that is so, Brahmin, that is so. When clansmen have gone forth from the home life into homelessness, out of faith in me, they have me for their leader, their helper, and their guide. And these people follow my example. But Master Gautama, remote jungle thicket resting places in the forest are hard to endure, seclusion is hard to practice, and it is hard to enjoy solitude. One would think the jungles must rob a monk of his mind if he has no concentration. Stop here for a moment. Janusoni is asking the Buddha whether his disciples follow the Buddha's example, and the Buddha says yes. And then he says that remote jungle places, forests, secluded places, staying there is very difficult. If a monk has no concentration, he might go mad or so. This shows that the Buddha and his Arahant disciples spent most of their time in the forest, secluded, away from people. In the Vinaya books, the Buddha said that before he was enlightened, he used to live like a forest deer. You know, forest deer, they always go away from people. If they see a human being, they run away. So the Buddha said he used to be like that. He lived in a deep forest. He see any human being come, quickly he run away. And then he sleep in the, sometimes, what they call charnel ground, where they throw the corpse. In India, they used to throw the corpse in the jungle for the animals to eat. So he go and rest there. He collect all the bones, use as his pillow. So he was so secluded. So his disciples also Practice a bit like that. And the Buddha said, That is so, Brahmin, that is so. Remote, jungle, thicket, resting places in the forest are hard to endure. Seclusion is hard to practice, and it is hard to enjoy solitude. One would think the jungles must rob a monk of his mind if he has no concentration. Before my enlightenment, while I was still only an unenlightened bodhisattva, I too considered thus. Remote, jungle, thicket, resting places in the forest are hard to endure. the jungles must rob a monk of his mind if he has no concentration. I consider thus, whenever recluses or brahmins, unpurified in bodily conduct, resort to remote jungle-thickened resting places in the forest, then owing to the defect of their unpurified bodily conduct, These good recluses and brahmins evoke unwholesome fear and dread. But I do not resort to remote jungle-thickened resting places in the forest, unpurified in bodily conduct. I am purified in bodily conduct. I resort to remote jungle-thickened resting places in the forest as one of the noble ones with bodily conduct purified. Seeing in myself this purity of bodily conduct, I found great solace in dwelling in the forest. I consider thus, whenever recluses of brahmins, unpurified in verbal conduct, unpurified in mental conduct, unpurified in livelihood, resort to remote jungle-ticket-resting places in the forest. They evoke unwholesome fear and dread. But I am purified in verbal conduct, in mental conduct, in livelihood. I resort to remote jungle-ticket-resting places in the forest as one of the noble ones. with conduct and livelihood purified. Seeing in myself this purity of conduct and livelihood, I found great solace in dwelling in the forest. I consider thus, whenever recluses of Brahmins who are covetous and full of lust, but I am uncovetous, whenever recluses of Brahmins who, with a mind of ill-will and intentions of hate, dwell in the forest, but I have a mind of loving-kindness, Whenever recluses of Brahmins are overcome by sloth and torpor, but I am without sloth and torpor, overcome with restlessness and a peaceful mind, I have a peaceful mind. Uncertain and doubting, I have gone beyond doubt. Given to self-praise and disparagement of others, I am not given to self-praise and disparagement of others. Subject to alarm and terror, I am free from trepidation. Desirous of gains, honors, and renown, I have few wishes. Lazy and wanting in energy, I am energetic. Unmindful and not fully aware, I am established in mindfulness. Unconcentrated and with straying minds, I am possessed of concentration. I consider thus, whenever recluses or brahmins, devoid of wisdom, frivolous, resort to remote jungle thicket resting places in the forest, then owing to the defect of their being devoid of wisdom and Brahmins evoke unwholesome fear and dread. But I do not resort to remote jungle-ticket-resting places in the forest. Devoid of wisdom, a driveler, I am possessed of wisdom. I resort to remote jungle-ticket-resting places in the forest as one of the noble ones possessed of wisdom. Seeing in myself this possession of wisdom, I found great solace in dwelling in the forest." Stop here for a moment. So, the Buddha says that if somebody is unpure, unpure in body conduct or verbal or mental conduct and has a lot of defilements, culprits, and anger and hatred and sloth and torpor and restlessness and doubt and all that, if they go and stay in such places, they will become frightened. This fright is not due to anything outside. It's due to the defilements inside. Years ago, when I was in Thailand, I also practiced a bit like this. We went to stay near the Burmese border, a few monks from Wat Phra Nanachat. We agreed that we live far away from each other, don't see each other. So, so far, even if anything happened to you, you shout also, nobody will hear. That was done on purpose, so that you have to have this experience. Then in the middle of the night, sometimes, because that is border area, it's full of the jungle, forest. Sometimes we hear the sound of these animals. You can hear the sound of tiger and all that. Then you can have a bit of fear. But when you have this thought that you have come here with a pure intention to practice and your sila is pure and all this, it gives you a lot of courage. So the sincerity is very important. I consider it thus. There are the specially auspicious nights of the 14th, the 15th, and 8th of the fortnight. Now what if on such nights as these I were to dwell in such awe-inspiring, horrifying abodes as orchard shrines, woodland shrines, and tree shrines? Perhaps I might encounter that fear and dread. and later on such specially auspicious nights as the 14th, the 15th, and the 8th of the fortnight. I dwelt in such awe-inspiring, horrifying abodes as orchard shrines, woodland shrines, and tree shrines. And while I dwelt there, a wild animal would come up to me, or a peacock would knock off a branch, or the wind would rustle the leaves. I thought, what now, if this is the fear and dread coming? I thought, why do I dwell always expecting fear and dread? What if I subdue that fear and dread while keeping the same posture that I am in when it comes to me? While I walked, that fear and dread came upon me. I neither stood nor sat nor lay down till I had subdued that fear and dread. While I stood, that fear and dread came upon me. I neither walked nor sat nor lay down till I had subdued that fear and dread. While I sat, the fear and dread came upon me. I neither walked, nor stood, nor lay down, till I had subdued that fear and dread. While I lay down, the fear and dread came upon me. I neither walked, nor stood, nor sat down, till I had subdued that fear and dread. Stop here for a moment. The Buddha says on these Uposatha nights, the 8th night, the 15th, the 23rd and the 30th nights of the lunar month are those auspicious nights. Those are the nights that the four great heavenly kings, the devas, are supposed to observe humans. nights or the days that they keep the precepts, the eight precepts. So the Buddha went to fearful places. These are the shrines. These are the places where people pray to the spirits, tree spirits, ground spirits and all that, what we call datukong. So those places where people pray to spirits, it is expected that there should be a lot of spirits around. So the Buddha, he He purposely went to such places to see whether to experience it. And then this fear would come upon him. Now this fear is very natural for Everybody has to feel fear. As long as you have an ego, as long as you have a self, there's always the fear that somebody may want to kill you or take your life and all that, or harm you. The only person who does not have any fear is the arahant, the liberated person, the enlightened person. He has no more self, then he has no more fear. Otherwise, everybody else would have some amount of fear. So the Buddha said when fear came, then he just Observe. Observe. I had this experience once. I stayed in a cave and every few nights I'd hear this sound like a ghost calling and I couldn't go anywhere so the only thing to do was to watch the fear. You see the fear going up to a certain limit and after that it goes down. If you repeat this several times then you know that it can only go up to a certain amount and then it comes down. So once you get used to it, then it's not so horrible anymore. Whatever is unknown to us, we are frightful. After you experience it a few times, then it becomes something that you know is less fearful. There are Brahmins, some recluses and Brahmins, who perceive day when it is night and night when it is day. I say that on their part this is an abiding in delusion. But I perceive night when it is night and day when it is day. Rightly speaking, were it to be said of anyone, A being not subject to delusion has appeared in the world, for the welfare and happiness of many, out of compassion for the world, for the good welfare and happiness of gods and humans. It is of me indeed that rightly speaking, this should be said. Tireless energy was aroused in me, and unremitting mindfulness was established. My body was tranquil and unprobled, my mind concentrated and unified. Quite secluded from sensual pleasures, secluded from unwholesome states, I entered the pond and abided in the first jhana, which is accompanied by thought directed and sustained, with delight and pleasure born of seclusion. With the stilling of thought directed and sustained, I entered the pond and abided in the second jhana, which has self-confidence and singleness of mind, without thought directed and sustained, with delight and pleasure born of concentration. With the fading away as well of delight, I abided in equanimity and mindful and Fully aware, still feeling pleasure with the body, I entered upon and abided in the third jhāna, on account of which the noble once announced, he has a pleasant abiding, who has equanimity and recollection. With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I entered upon and abided in the fourth jhāna, which has neither pain nor pleasure. and utter purification of recollection sati and equanimity. When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the recollection of past lives. I recollected my many-fold past lives, that is, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand births, a hundred thousand births. many aeons of world contraction, many aeons of world expansion, many aeons of world contraction and expansion. There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life term, and passing away from there, I reappeared elsewhere. And there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term, and passing away from there, I reappeared here. Thus, with their aspects and particulars, I recollected my manifold past lives. This was the first true knowledge attained by me in the first watch of the night. Ignorance was banished, and true knowledge arose. Darkness was banished, and light arose, as happens in one who abides diligent, ardent, and resolute. When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human. I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. I understood how beings pass on according to their actions thus. These worthy beings who were ill-conducted in body, speech and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body after death, have reappeared in a state of deprivation, in a bad destination, in perdition. beings who were well conducted in body, speech, and mind, not regardless of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body after death, have reappeared in a good destination, even in the heavenly Thus, with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions. This was the second true knowledge attained by me in the second watch of the night. Ignorance was banished and true knowledge arose. Darkness was banished and light arose, as happens in one who abides diligent, ardent and resolute. When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady and attained to imperturbability, I directed it to the knowledge of the destruction of the Asavas. I directly knew as it actually is. This is suffering. I directly knew as it actually is. This is the origin of suffering. I directly knew as it actually is. This is the cessation of suffering. I directly knew as it actually is. This is the way leading to the cessation of suffering. I directly knew as it actually is. These are the Asavas. I directly knew as it actually is. This is the origin of the Asavas. I directly knew as it actually is. This is the cessation of the Asavas. I directly knew as it actually is. This is the way leading to the cessation of the Asavas. Asavas means uncontrolled mental outflows. When I knew and saw thus, my mind was liberated from the asava of sensual desire, from the asava of being, and from the asava of ignorance. When it was liberated, there came the knowledge. It is liberated. I directly knew. Birth is destroyed. The holy life has been lived. What had to be done has been done. There is no more coming to any state of being. This is the third true knowledge attained by me in the third watch of the night. Ignorance was banished and true knowledge arose. Darkness was banished and light arose, as happens in one who abides diligent, ardent and resolute. Now Brahmin, it might be that you think, perhaps the recluse Gautama is not free from lust, hatred and delusion, even today, which is why he still resorts to remote jungle-thicket resting places in the forest. But you should not think thus. It is because I see two benefits that I still resort to remote jungle thicket resting places in the forest. I see a pleasant abiding for myself here and now, and I have compassion for future generations. Janak Sroni said, Indeed, it is because Master Gautama is an arahant samasambuddha that he has compassion for future generations. Magnificent Master Gautama! Magnificent Master Gautama! Master Gautama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gautama for refuge and to the Dhamma and to the Sangha of monks. From today, let Master Gautama remember me as a lay follower who has gone to him for refuge for life." That's the end of the sutra. So here you see the Buddha says that he went to stay in the forest and he practiced very hard. His energy was energy, tireless energy was aroused in me. So it refused to sleep. And unremitting mindfulness was established. This one, when people talk about satipatthana, this is the meaning of satipatthana, unremitting mindfulness, that mindfulness that does not stop, that does not run away. That's why I translate this satipatthana as instant state. of recollection, intense state of mindfulness, but a specific mindfulness, not general mindfulness. So, you see, like the Buddha at the age of 35, he was enlightened. So he practiced so hard that the whole night he didn't sleep. So if you want to become enlightened, the chances are better when you are young. Old guys like us, it's harder to practice. to keep awake the whole night. So the Buddha said, because of his strenuous effort, he attained the four jhanas. And after he attained the four jhanas, he recollected his past lives. This is very important, because in his last life as Siddhartha Gautama, the Buddha did not have access to the Dhamma. So he was ignorant of the Dhamma. But when he recollected his past lives, Then he realized that a long time ago, he was a monk disciple of the Buddha Kassapa. Then all the Dhamma that he had learned from the Sammasambuddha came back to him. That is why on the third watch of the night, He used his knowledge of the Dhamma, the Four Noble Truths, contemplated on the Four Noble Truths, and attained enlightenment, as mentioned here. So without the knowledge of the Four Noble Truths, even if he had attained all that psychic power, he could not have become enlightened. The knowledge of the Dhamma, that is the vipassana part. The four jhanas are the samatha part. You need both. then only he became enlightened. So at the end, the Buddha says, after enlightenment, the Buddha still always stays in the forest. And the Buddha said, just because I stay in the forest, I don't think I'm not enlightened. The Buddha says, for two good reasons, he continues to stay in the forest, just like Venerable Mahakassapa said. One is pleasant abiding. Pleasant abiding means he's very comfortable being alone. An ascetic is used to being alone. He likes to be alone, not disturbed by other people. Other people always like to talk, talk, talk. Because a person has attained the jhanas, the mind inclines towards inclusion. It doesn't need anybody to talk to. The mind is giving all that bliss, all that happiness. So when he talks to somebody, he has to get out from that state. It prefers to abide in the jhana. That's one reason. The second reason is it has compassion for future generations. It's trying to teach future people like us that the way to enlightenment is to stay in the jungle, not like the Vimalakirti bodhisattva going around the karaoke joints and the gambling joints and all that. So, that's the end of the sutra. We have covered 45 minutes. I don't know whether we have time for another. I don't think we have time for another sutra. So, we stop here. So, I think that's all for now. I think that's all I can say for now. He was always in the top of my mind that we had the right kid, but he had to leave such a part down there. But it didn't seem that way to me. He's all the things that you can remember, but now, she's gone again. She's a good student, but she's not quite as good as the father of my kid. But she has to try so hard in order to get back to the, um, the things that she wants, and he's just almost out of his mind. I think that's the core of the story. He has forgotten everything. He has to make a lot of effort to recover that Dhamma that he learned before. But then, because he has already become an Ariya, he goes along that way automatically. He gives up everything to strive. So if a person is not in Arya, it is not likely to put so much effort, give up so much. After they have finished, they are not really practicing hard. This is their natural state to abide in jhāna. Every day they abide in jhāna because it gives them a lot of happiness. If they come out of the state of jhāna, they are in the world of the six consciousness, the six senses. The world of the six senses is a world of suffering. So they prefer to abide in jhāna every day. It's natural for them, they don't have to make any effort, their mind inclines into that jhana. So they don't want to come and mix with society, because when they come and mix with society, people want to talk to them, reporters want to interview them, they have to go and go here, go there, and all that. Then they cannot abide in jhana, which is so blissful. You have to understand this fear, how it works. hear a sound that you have not heard before, or you see something that you have not seen before, because it's unknown to you, the fear arises. You think that it's a threat to your life and all that. And then the fear increases when you start thinking about it. It's called the proliferation of thoughts. You start thinking. So the simple way is when you think any fear is arising, is to do some chanting. Namo Tassa or Arhang, Arhang, Arhang. Namo Buddhaya, Namo Buddhaya, Namo Buddhaya, Namo Buddhaya, like that. You keep chanting. You put your mind to do something so that it does not start thinking all the unwholesome thoughts. That is one way. Another way is to observe your fear. Fear is a feeling. So this feeling or emotion, the fear, it arises. So you watch it rising. Watch it rising, rising, rising, rising up to a certain limit. And then it will stay there for a while. Then later it will slowly come down. So the point is to make your mind do something. So watching your emotion or your fear is also making your mind do some work so that it doesn't think. So of course the best protection is to have a strong Samadhi. If you have strong Samadhi, anything happens, the mind doesn't move so easily. Resting on solid foundation. Initially for Everyone, when you start going to live alone, because you are not used to it, you experience fear. And small things also give you fear. But after years of experience, you learn to ignore it. Sometimes, like I stay in my kuti, I hear some sound outside. If I start thinking about it, you start speculating. Is it a robber? Is it a ghost? Is it a tiger? Is it a panther? So, after years of experience, I just ignore it. If I want to sleep, I just go to sleep. Because if you think about it, Especially, something happened a few months ago. I was in my kuti in the middle of the night, about 2 a.m. A big rock hit my kuti from the outside. Part of the big rock. I thought to myself, what could it be? Could it be a robber? He wants to check whether I'm inside the kuti. Or is it because he's angry with me? Or could it be that somebody is using black magic to make the stone fly and hit my kuti and all that? So, later I decide I have no point to think about all that. Just ignore is the best. If I go outside, it might be dangerous. So I just continue my sleep, no problem. So the same way, sometimes I stay in a cave. I hear some sound or so, I just ignore it. You have all kinds of experiences. Last time I stayed in one cave, in the middle of the night, I had a very nasty smell, like a hungry ghost go by, a very smelly smell. You know, it's something unusual. At this hour of the night, 2 a.m., there must be a spirit or something. Of course, if you start thinking about it, you have a fear. I just have the thought, may you be well and happy. You walk your way, I walk my way, don't disturb me. No problem. Okay, shall we dance again?

05MN05Anangana06Akankheyya20090911

Today is the 11th of September and we are on the third night of these Majjhima Nikaya talks and we come to Sutta number 5, Anangana Sutta. Without blemishes, thus have I heard. On one occasion, the Blessed One was living at Savati in Jeta's Grove, Anathapindika's palace. There, the Venerable Sariputta addressed the monks thus. Friends, monks, friend, they replied. The rebel Sariputta said, Friends, there are these four kinds of persons found existing in the world. What for? Here some person with a blemish does not understand it as it really is thus. I have a blemish in myself. Blemish is a thought. Here some person with a blemish understands it as it actually is thus. I have a blemish in myself. Here some person with no blemish does not understand it as it actually is thus. I have no blemish in myself. Here some person with no blemish understands as it actually is thus. I have no blemish in myself. Hearing the person with a blemish who does not understand it as it actually is thus, I have a blemish in myself, is called the inferior of these two persons with a blemish. Hearing the person with a blemish who understands it as it actually is thus, I have a blemish in myself, is called the superior of these two persons with a blemish. Hearing the person with no blemish who does not understand it as it actually is thus, I have no blemish is called the inferior of these two persons with no blemish. Hearing the person with no blemish who understands it as it actually is thus, I have no blemish is called the superior of these two persons with no blemish. And this was said, the Venerable Mahamoggalana asked the Venerable Sariputta, Friend Sariputta, what is the cause and reason why, of these two persons with a blemish, one is called the inferior man and one is called the superior man? What is the cause and reason why, of these two persons with no blemish, one is called the inferior person and one is called the superior person? However, Sariputta said, Herein, friend, when a person with a blemish does not understand it as it actually is thus, I have a blemish in myself. It can be expected that he will not arouse zeal, make effort, or instigate energy to abandon that blemish, and that he will die with lust, hatred, and delusion, with a blemish, with mind defile. Suppose a bronze dish. were brought from a shop or a smithy covered with dirt and stains. The owners neither used it nor had it cleaned, but put it away in a dusty corner. Would the bronze dish thus get more defiled and stained later on? Yes, friend. So too, friend, when a person with a blemish does not understand it as it actually is, it's thus. I have a blemish in myself. It can be expected that it will die with mine defile. Even a person with a blemish understands it as it actually is, is thus. I have a blemish in myself. It can be expected that he will arouse zeal, make effort, and instigate energy to abandon that blemish, and that he will die without lust, hatred, and delusion, without a blemish, with mind undefiled. Suppose a bronze dish were brought from a shop or a smithy covered with dirt and stains, and the owners had it cleaned and did not put it in a dusty corner. the bronze dish does get cleaner and brighter later on. Yes, friend. So too, friend, when a person with a blemish understands it as it actually is thus. I have a blemish in myself. It can be expected that he will die with mine undefiled. Herein, when a person with no blemish does not understand it as it actually is thus, I have no blemish in myself. It can be expected that he will give attention to the sign of the beautiful. that by his doing so, lust would infect his mind, and that he will die with lust, hatred, and delusion, with a blemish, with mind defile. Suppose a bronze dish were brought from a shop, or smithy, clean and bright, and the owners neither used it nor had it cleaned, but put it in a dusty corner. Would the bronze dish thus get more defiled and more stained later on? Yes, friend. So too, friend, when a person with no blemish does not understand it as it actually is thus. I have no blemish in myself. It can be expected that he will die with mine defiled. Hearing when a person with no blemish understands it as it actually is thus. I have no blemish in myself. It can be expected that he will not give attention to the sign of the beautiful, that by his not doing so, lust will not infect his mind, and that he will die without lust, hatred and delusion, without blemish, with mind undefiled. Suppose a bronze dish were brought from a shop, or smithy, clean and bright, and the owners used it and had it cleaned, and did not put it in a dusty corner. Would the bronze dish thus get cleaner and brighter later on? Yes, friend. So too, friend, when a person with no blemish understands it as it actually is thus. I have no blemish in myself. It can be expected that he will die with mine undefiled. This is the cause and reason why of these two persons with a blemish, one is called the inferior man and one is called the superior man. This is the cause and reason why of these two persons with no blemish, one is called the inferior man and one is called the superior man. Let's stop here for a moment. So here, Venerable Sariputta explains that these two persons with a fork, one knows that he has a fork, the other one does not know that he has a fork, a mauping. a weakness. So the one who does not know, then he will not make an effort to improve, to get rid of that blemish, that fault. Whereas the other person, he knows that he has a blemish, he has a fault, then it can be expected that he will put forth energy to get rid of that fault. and improve. And then for the other two persons with no blemish, the one who does not know that he has no blemish, does not understand, so at that time he may have no blemish, but because he doesn't know, so he doesn't know how to preserve his purity, does not know how to preserve his faultlessness, then he will get himself dirtied by taking delight in beautiful things, enjoyable things and all that, then greed, hatred and delusion, or lust, hatred and delusion will affect his mind so that he will later on, he will have blemishes. Whereas the other person with no blemish, he knows that he's pure, then he makes effort to preserve that purity. That's why he's superior. Venerable Sariputta said, Blemish is said friend. But what is this word blemish a term for? Blemish friend is a term for the spheres of evil unwholesome wishes. It means unwholesome desires. It is possible that a monk here might wish If I commit an offence, let the monks not know that I have committed an offence. And it is possible that the monks come to know that monk has committed an offence. So he is angry and bitter thus. The monks know I have committed an offence. The anger and bitterness are both a blemish. It is possible that a monk here might wish I have committed an offence. The monk should admonish me in private, not in the midst of the Sangha. And it is possible that the monks admonish that monk in the midst of the Sangha, not in private. So he is angry and bitter thus. The monks admonish me in the midst of the Sangha, not in private. The anger and bitterness are both a blemish. It is possible that a monk here might wish, I have committed an offence. A person who is my equal should admonish me, not a person who is not my equal. And it is possible that a person not his equal admonishes him, not a person his equal. So he is angry and bitter thus. A person not my equal admonishes me, not a person my equal. The anger and bitterness are both a blemish. It is possible that a monk here might wish, oh, that the teacher might teach the Dhamma to the monks by asking a series of questions of me, not of some other monk. And it is possible that the teacher teaches the Dhamma to the monks by asking a series of questions to some other monk, not of that monk. So he is angry and bitter thus. The teacher teaches the Dhamma to the monks by asking a series of questions of some other monk, not of me. The anger and bitterness are both a blemish. It is possible that a monk here might wish, O that the monks might enter the village for alms, putting me in the forefront, not some other monk. And it is possible that the monks enter the village for alms, putting some other monk in the forefront, not that monk. So he is angry and bitter thus. The monks enter the village for alms, putting some other monk in the forefront, not me. The anger and bitterness are both a blemish. It is possible that a monk here might wish, oh, that I might get the best seat, the best water, the best alms food in the refectory, the dining hall, not some other monk. And it is possible that some other monk gets the best seat. It is possible that a monk here might wish, O that I might give the blessing in the refectory after the meal, not some other monk. And it is possible that some other monk gives the blessing. It is possible that a monk here might wish, O that I might teach the Dhamma to the monks, that I might teach the Dhamma to the nuns, men lay followers, women lay followers, visiting the monastery, not some other monk. And it is possible that some other monk teaches the Dhamma. It is possible that a monk here might wish, O, that the monks, the nuns, the men lay followers, the women lay followers might honour, respect, revere and venerate me, not some other monk. And it is possible that they honour some other monk. It is possible that a monk here might wish, O, that I might be the one to get a superior role, superior alms food, superior resting place, superior medicinal requisites, not some other monk. And it is possible that some other monk is the one to get superior medicinal requisites, not that monk. So he is angry and bitter thus. Another monk is the one to get superior medicinal requisites, not me. The anger and the bitterness are both a blemish. Blemish Friend is a term for the spheres of these evil, unwholesome wishes. If the spheres of these evil, unwholesome wishes are seen and heard to be unabandoned in any monk, then for all he may be a forest-dweller, a frequenter of remote abodes, an alms-food eater, a house-to-house seeker, a refuse-rack wearer, a wearer of rough robes, still his fellows in the holy life do not honour, respect, revere and venerate him. Why is that? because the spheres of these evil unwholesome wishes are seen and heard to be unabandoned in that venerable one. Suppose a metal bowl were brought from a shop, or a smithy, clean and bright, and the owners put the carcass of a snake, or a dog, or a human being in it, and covering it with another bowl, went to the market. The people seeing it said, What is that you are carrying about like a treasure? Then raising the lid and uncovering it, They looked in, and as soon as they saw, they were inspired with such loathing, repugnance and disgust, that even those who were hungry would not want to eat, not to speak of those who were full. So too, if the spheres of these evil, unwholesome wishes are seen and heard to be unabandoned in any monk, then for all he may be a forest-dweller, etc. Then they These fellows in the holy life do not honour, respect, revere and venerate him. If the spheres of these evil unwholesome wishes are seen and heard to be abandoned in any monk, then for all he may be a village dweller, an acceptor of invitations, a wearer of robes given him by householders. Yet his fellows in the holy life honour, respect, revere and venerate him. Why is that? because the spheres of these evil, unwholesome wishes are seen and heard to be abandoned in that venerable one. Suppose a metal bowl were brought from a shop, or a smithy, clean and bright, and the owners put clean boiled rice and various soups and sauces into it, and covering it with another bowl, when back to the marketplace, the people seeing it said, What is that you are carrying about like a treasure?" Then raising the lid and uncovering it, they looked in, and as soon as they saw, they were inspired with such liking, appetite, and relish, that even those who were full would want to eat, not to speak of those who were hungry. So too, friend, if the spheres of these evil and wholesome wishes are seen and heard to be abandoned in any monk, that for all he may be a foolish dweller, etc. His fellows in the Holy Land would still honour, respect, revere and venerate him. And this was said, the Venerable Maha Moggallana said to the Venerable Sariputta, A simile occurs to me, friend Sariputta, stated friend Moggallana. On one occasion, friend, I was living at the hill fort at Rajagaha. Then when it was morning, I dressed, and taking my bowl and outer robe, I went into Rajagaha for alms. Now on that occasion, Samiti, the card-bright sun, was plaining a fellow, and the Ajivaka, Paṇḍuputta, son of a former cart-ride, was standing by. Then this thought arose in the Ājīvaka, Paṇḍuputta's mind, O that this Samiti, the cart-ride's son, might plane this bend, this twist, this fault, out of the fellow, so that it would be without bends, twists, or faults, and come to consist purely of hardwood. And just as this thought came to pass in his mind, so did Samiti, the cart-ride son, playing that bend, that twist, that fall, out of the fellow. Then the Ajivaka, Panduputta, son of a former cart-ride, was glad, and he voiced his gladness thus. He plays just as if he knew my heart with his heart. So too, friend, there are persons who are faithless and have gone forth from the home life into homelessness. Now, not out of faith, but seeking a livelihood, who are fraudulent, deceitful, treacherous, haughty, hollow, personally vain, rough-tongued, loose-spoken, unguarded in that sense faculties, immoderate in eating, undevoted to wakefulness, unconcerned with recluseship, not greatly respectful of training, luxurious, careless, leaders in backsliding, neglectful of seclusion, lazy, wanting in energy, unmindful, not fully aware, unconcentrated, with straying minds, devoid of wisdom, driveless. The verbal Sariputta, with his discourse on the Dhamma, plays out their faults just as if he knew my heart with his heart. But there are clansmen who have gone forth out of faith from the home life into homelessness, who are not fraudulent, deceitful, treacherous, haughty, hollow, personally vain, rough-tongued or loose-spoken, who are guarded in their sense-faculties, moderate in eating, devoted to wakefulness, concerned with recluseship, greatly respectful of training, not luxurious or careless, who are keen to avoid backsliding, leaders in seclusion, Energetic, resolute, established in mindfulness, fully aware, concentrated, with unified minds, possessing wisdom, not frivolous. These, on hearing the Venerable Sariputta's discourse on the Dhamma, drink it in and eat it as it were, by word and thought. Good indeed it is that he makes his fellows in the holy life emerge from the unwholesome and establish themselves in the wholesome, just as a woman or a man. young, youthful, fond of adornments, with head bathed, having received a garland of lotuses, jasmine of roses, would take it with both hands and place it on the head. So too there are clansmen who have gone forth out of faith, It's the end of the Sutta. So, So the Venerable Sariputta says that blemish is a term for evil, unwholesome wishes or desires and other faults. And then if these faults or blemishes are not abandoned in a monk. He still has a lot of faults and he may be a very ascetic monk, a monk who stays in the deep forest and all that. But still, the other monks would not respect him because they can see all his faults. On the other hand, If you have a monk who has abandoned these blemishes, these faults in him, then even if he doesn't stay in the forest and doesn't practice ascetic practices, the other monks respect him. Why? Because they see that he has got rid of a lot of faults. Then there's a description here on paragraph 32, page 113. There's paragraph 32, the first part is about fraud monks, and at the bottom is the true monks. In some other suttas, the Buddha mentions these are the fraud monks. The characteristics of a fraud monk is one who He does not have faith in the Buddha, Dharma, and Sangha. He goes out, he goes forth from the home life into homelessness, just to seek livelihood, cari makan. And then they are deceitful, they are haughty, vain, coarse in their speech, unguarded in their sense faculties, immoderate in eating, undevoted to wakefulness. Undevoted to wakefulness means sleep a lot, unconcerned with reclusions, with striving, not respectful of the training, luxurious, careless, neglectful of seclusion, lazy, not concentrated, restrained minds, no wisdom. So towards the last part, Venerable Moggallana praised the Venerable Sariputta for giving discourses like this so that the monks can improve and emerge from the unwholesome and establish themselves in the wholesome. So not all the suttas are spoken by the Buddha. Some of them are by senior monks like the Venerable Sariputta. Now we come to the next sutta, number six, Akankeya Sutta, If a monk should wish. Thus have I heard. On one occasion, the Blessed One was living at Savatthi in Jeta's Grove, an Atthapindika spa. There he addressed the monks thus, Monks, Prabhu Sir, they replied. The Blessed One said, Monks, dwell possessed of virtue, that is moral conduct, possessed of the Patimokkha, restrained with the restraint of the Patimokkha, perfect in conduct and resort, and seeing fear in the slightest thought, trained by undertaking the training precepts. Stop here for a moment. This Patimokkha, I think in Mandarin is Palottimucca, and it's a set of precepts for the monks. In the Aotheravada tradition, we have 227 precepts. And in the Mahayana tradition, they have 250 precepts for the monks. The precepts are almost identical, only there's a slight variation. Some they put in front, which should be at the back, and also they've added a section concerning the stupa. When you're near the stupa, you should be more respectful. You should not urinate in the direction of the stupa. You should not shit around the stupa. And you should not carry a corpse under the stupa. The stupa in those days probably was like an elevated structure with the relics at the top and at the bottom. People could pass across, could walk across. So that's why they say you're not supposed to carry a corpse under the stupa and all that. So the Mahayana monks, they have even 23 precepts more than the Theravada. And the precepts are almost identical. Unfortunately, nowadays, they don't put much emphasis on the precepts. So this Patimokkha is the set of the 200 over precepts. This is the Patimokkha. And this is recited every two weeks on the Uposatha day. The lunar calendar is the 15th and the 30th day of the lunar calendar. If you don't have 30 days, then it's 29 days. And the Buddha continued. Monks, if a monk should wish, may I be dear and agreeable to my companions in the holy life, respected and esteemed by them. Let him fulfill the precepts, be devoted to internal serenity of mind. not neglect meditation. Be possessed of insight and dwell in empty hearts. If a monk should wish, may I be one to obtain robes, alms food, resting place and medicinal requisites. Let him fulfil the precepts. Be devoted to internal serenity. of mind, not neglect meditation, be possessed of insight, and dwell in empty hearts. Similarly, if a monk should wish, may the services of those whose robes, alms food, resting place, and medicinal requisites are used, bring them great fruit and benefit. Let him fulfill the precepts. be devoted to internal serenity of mind, etc. If a monk should wish, when my kinsmen and relatives who have passed away and died remember me with confidence in their minds, may that bring them great fruit and great benefit. Let him fulfill the precepts, be devoted to internal serenity of mind, etc. If a monk should wish, may I become a conqueror of discontent and delight, and may discontent and delight not conquer me. May I abide transcending discontent and delight whenever they arise. Let him fulfill the precepts, be devoted to internal serenity of mind, etc. If a monk should wish, may I become a conqueror of fear and dread, and may fear and dread not conquer me. May I abide transcending fear and dread. whenever they arise. Let him fulfill the precepts, be devoted to internal serenity of mind, etc. If a monk should wish, may I become one to obtain at will, without trouble or difficulty, the four jhanas that constitute the higher mind. I provide a pleasant abiding here and now. Let him fulfill the precepts, be devoted to internal serenity of mind, etc. If a monk should wish, may I contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms. Let him fulfil the precepts, be devoted to internal serenity of mind, etc. If a monk should wish, may I, with the destruction of three fetters, become a stream-enterer, no longer subject to perdition, bound for deliverance, headed for enlightenment. Let him fulfil the precepts. be devoted to internal serenity of mind, etc. If a monk should wish, may I, with the destruction of three factors and the attenuation of lust, hatred and delusion, become a once-returner Sakadagamin, returning once to this world to make an end of suffering. Let him fulfill the precepts, be devoted to internal serenity of mind, etc. Fevermouth should wish, may I, with the destruction of the five lower factors, become due to reappear spontaneously in the pure abodes, and there attain final nibbana without ever returning from that world. Let him fulfill the precepts, be devoted to internal serenity of mind, etc. If a mouse should wish, may I wield the various kinds of supernormal power. Having been one, may I become many. Having been many, may I become one. May I appear and vanish. May I go unhindered through a wall, through an enclosure, through a mountain as though through space. May I dive in and out of the earth as though it were water. May I walk on water without sinking as though it were earth. Seated cross-legged, may I travel in space like a bird. With my hand, may I touch and stroke the moon and sun, so powerful and mighty. May I wield bodily mastery even as far as the Brahma world. Let him fulfill the precepts, be devoted to internal serenity of mind, etc. If a monk should wish, may I with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and the human, those that are far as well as near. Let him fulfil the precepts, be devoted to internal serenity of mind, etc. If a monk should wish, may I understand the minds of other beings, of other persons, having encompassed them with my own mind. May I understand the mind affected by lust, as affected by lust, and the mind unaffected by lust, as unaffected by lust. May I understand the mind affected by hatred, as affected by hatred, and a mind unaffected by hatred as unaffected by hatred. May I understand a mind affected by delusion as affected by delusion, and a mind unaffected by delusion as unaffected by delusion. May I understand a contracted mind as contracted, and a distracted mind as distracted. May I understand an exalted mind as exalted, and an unexalted mind as unexalted. May I understand a surpassed mind as surpassed, and an unsurpassed mind as unsurpassed. May I understand a concentrated mind as concentrated, and an unconcentrated mind as unconcentrated. May I understand a liberated mind as liberated, and an unliberated mind as unliberated. Let him fulfill the precepts, be devoted to internal serenity of mind, etc. If a monk should wish, may I recollect my many-fold past lives, that is, one birth, two births, three, a hundred, a thousand, etc. Thus, with their aspects and their particulars, may I recollect my many-fold past lives. Let him fulfill the precepts. Be devoted to internal serenity of mind, etc. If a monk should wish, may I, with the divine eye which is purified and surpasses the human, see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. May I understand how beings pass on according to their actions. Let him fulfill the precepts, be devoted to internal serenity of mind, etc. If a monk should wish, may I, by realizing for myself with direct knowledge, here and now enter upon and abide in the deliverance by mind and the deliverance by wisdom that are taintless with the destruction of the taints or asavas. Let him fulfill the precepts, be devoted to internal serenity of mind, not neglect meditation, be possessed of insight, and dwelled in empty huts. So it was with reference to this that it was said, Monks, dwell possessed of virtue, possessed of the patimokkha, restrained with the restraint of the patimokkha, perfect in conduct and resort, seeing fear in the slightest fault, trained by undertaking the training precepts. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. So here you see the Buddha says, dwell possessed of moral conduct, possessed of the patimokkha, uphold the precepts, restrain with the restraint of the precepts, perfect in conduct and resort. Conduct is our bodily conduct. Resort is where we go to. We're not supposed to go to unsuitable resorts for a monk, not supposed to go to a place where there are prostitutes, not to go to a place where there's widow alone, not to go alone to the nun's quarters, etc. Not to go alone to where a single woman is staying by herself and all that. So this we sought. So the Buddha always says, to see fear in the slightest thought. And then the Buddha says, if the monk should wish to attain all these desirable things that are mentioned here, from the simple things like obtaining the requisites up to psychic powers and liberation, then he should fulfill the precepts, be devoted to serenity of mind, tranquility of mind, that means samatha, practice samatha. Do not neglect meditation. Meditation in the Buddha's teachings always refers to the jhanas. Be possessed of contemplation, vipassana. Vipassana in the Buddha's teachings refers to contemplation of the four objects, body, feelings, mind, and dhamma, and dwell in secluded places. So that's the way the Buddha expects monks to practice. Keep the precepts, practice Samatha meditation, and then practice contemplation. That means study the Dhamma and contemplate and dwell in secluded places like forest monasteries. Then if whatever a monk wishes to obtain, then he can obtain

06MN07Vatthupama08Sallekha20090911

Okay, the next sutta is number 7, Vatthu Parma Sutta, Simile of the Cloth. Thus have I heard, on one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's bar. There he addressed the monks thus, Monks, humble sir, they replied. The Blessed One said, Monks, suppose a cloth were defiled and stained, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink. It would look poorly dyed and impure in color. Why is that? Because of the impurity of the plot. So too, when the mind is defiled, an unhappy destination may be expected. Monks, suppose a cloth were pure and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink. It would look well dyed and pure in colour. Why is that? Because of the purity of the cloth. So too, when the mind is undefiled, a happy destination may be expected. But monks are the imperfections that defile the mind. Covetousness and unrighteous greed is an imperfection that defiles the mind. These defilements of the mind are called citasa upakilesa. Kilesa means defilements. Ill-will, anger, revenge, contempt, a domineering attitude, envy, avarice, deceit, fraud, obstinacy, presumption, conceit, arrogance, vanity, negligence are imperfections that defile the mind. Knowing that covetousness and unrighteous greed is an imperfection that defiles the mind, a monk abandons it. Knowing that ill-will is an imperfection that defiles the mind, a monk abandons it. for the other imperfections the monk abandons. When a monk has known that covetousness and unrighteous greed is an imperfection that defiles the mind and has abandoned it, when a monk has known that ill-will, etc., etc., is an imperfection that defiles the mind and has abandoned it, he acquires perfect confidence in the Buddha thus. The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He acquires perfect confidence in the Dhamma thus. The Dhamma is well proclaimed by the Blessed One, visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves. He acquires perfect confidence in the Sangha thus. The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way, that is, the four pairs of persons, the eight types of individuals. This Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. When he has given up, expelled, released, abandoned, and relinquished the imperfections of the mind in part, he considers thus, I am possessed of perfect confidence in the Buddha, and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, delight is born in him. In one who is delighted, the body becomes tranquil. One whose body is tranquil feels pleasure. In one who feels pleasure, or happiness, the mind becomes concentrated. He considers thus, I am possessed of perfect confidence in the Dhamma and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, the mind becomes concentrated. He considers thus, I am possessed of perfect confidence in the Sangha, and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, the mind becomes concentrated. He considers thus, the imperfections of the mind in part have been given up. expelled, released, abandoned, and relinquished by me. And he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, delight is born in him. In one who is delighted, the body becomes tranquil. One whose body is tranquil feels pleasure or happiness. In one who feels pleasure, the mind becomes concentrated. If a monk of such virtue, such a state of concentration and such wisdom, eats alms food consisting of choice hill rice along with various sauces and curries, even that will be no obstacle for him. Just as a cloth that is defiled and stained becomes pure and bright, with the help of clear water, or just as coal becomes pure and bright with the help of a furnace, so too if a monk of such virtue eavesdrops, that would be no obstacle for him." Stop here for a moment. This monk, he has virtue, he has concentration, and he has wisdom. So if he eats alms food, the choicest alms food, the best alms food, there is no obstacle for him in the sense that he is not attached to it. It doesn't bring up defilements for him. Hereby is pervading one quarter with the mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth, so above, below, around and everywhere. And to all as to himself, he abides pervading the all-encompassing world, with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill-will. He abides pervading one quarter, with a mind imbued with compassion, with a mind imbued with joy, with a mind imbued with equanimity. Likewise the second, likewise the third, likewise the fourth quarter, so above, below, around and everywhere. and to all as to himself, he abides pervading the all-encompassing world, with the mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill-will. He understands thus, there is this, there is the inferior, there is the superior, and beyond there is an escape from this whole field of perception. He knows and sees thus, his mind is liberated from the asava of sensual desire, from the asava of being, and from the asava of ignorance. When it is liberated, there comes the knowledge it is liberated. He understands birth is destroyed, the holy life has been lived, what had to be done has been done. There is no more coming to any state of being. Monks, this monk is called one bathed with the inner bathing. Now on that occasion, the Brahmin Sundarika Bharadwaja was sitting not far from the Blessed One. Then he said to the Blessed One, but does Master Gautama go to the Bahuka River to bathe? And the Buddha said, why Brahmin go to the Bahuka River? What can the Bahuka River do? And he said, Master Gautama, the Bahuka River is held by many to give liberation. It is held by many to give merit, and many wash away their evil actions in the Bahuka River. Then the Blessed One addressed the Brahmins, Sundarika, Bharadwaja, and Stanzas. Bahuka and Adikaka, Gaya and Sundarika too, Payaga and Sarasati, and the stream Bahumati, a fool may there forever bathe. yet will not purify the armed deeds. What can the Sundarika bring to pass? What the Bayaga? What the Bahuka? They cannot purify an evil-doer, a man who has done cruel and brutal deeds. One pure in heart has evermore the feast of spring, the holy day. One fair in act, one pure in heart, brings His virtue to perfection. It is here, Brahmin, that you should bathe, to make yourself a refuge for all beings. And if you speak no falsehood, nor work harm for living beings, nor take what is offered not, with faith and free from avarice, what need for you to go to Gaia? For any well will be your Gaia. When this was said, the Brahmin Sundarika Bharadwaja said, Magnificent Master Gautama, Magnificent Master Gautama, Master Gautama has made the Dharma clear in many ways. As though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost. for holding up a lamp in the dark, for those with eyesight to see form. I go to Master Gautama for refuge, and to the Dhamma, and to the Bhikkhu Sangha. I will receive the going-forth art under Master Gautama. I will receive the full admission. And the Brahmin Sundarika Bharadwaja received the going-forth under the Blessed One, and he received the full admission. And soon, not long after his full admission, dwelling alone, withdrawn, diligent, hardened and resolute, the Venerable Bharadwaja, by realizing for himself with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness. He directly knew, birth is destroyed. The holy life has been lived. What had to be done has been done. There is no more coming to any state of being. And the Venerable Bharadvaja became one of the arahants. So you see here, the Buddha gives this simile about the Cloth. This is a simile of the cloth. If you have a dirty cloth and you want to dye it to change its colour, if the cloth already has some colour, has oil and has stains and all that, you dip it in that dye, it cannot soak. that dye, because the cloth is dirty. But if your cloth is pure and white and clean, and when you soak it in the dye, it absorbs all the color you want it to. So that is a simile for our mind. And our mind has a lot of defilements, especially what is called the five hindrances. The Buddha says the five hindrances are the cause for our mind being blur blur, no wisdom, sensual desire, ill will or anger, sloth and torpor, restlessness and remorse, and doubt. These five things. So when we listen to the Dhamma with a lot of these hindrances in us, we cannot absorb, just like the cloth cannot absorb the dye, the Dhamma doesn't go through. But if we meditate and our mind becomes concentrated, we get rid of these kilesas, these hindrances. Then when we listen to the dhamma, we can absorb easily. That's why this assembly of the cloth is very appropriate. Then the Buddha says that a monk has a lot of imperfections, like just now we heard about blemish. And then after hearing the Dhamma, he abandons what the Buddha asks us to abandon. Buddha always asks us to abandon unwholesome states of mind. So when he abandons it, then he realizes that he has improved. Then he has faith in the Buddha, Dhamma, and Sangha. Then when he has faith, then he is glad. And then when he is glad, then slowly delight arises. And then delight is followed by tranquility. And then a tranquil mind is a happy mind. And a happy mind easily becomes concentrated. Then here, Buddha talks about pervading the entire world with loving kindness, compassion, joy, and equanimity. These are the four Brahma-viharas that the Brahmins like to abide in. That's why the Buddha often talks about this. And then the Buddha said, since the Buddha implied that he's liberated, so the Brahmin thought, you must have gone to some river to get liberation. So the Buddha said, what can the river do for you? Then the Buddha said, it is by cultivating your mind that you become liberated. So the breathing is not the external breathing, it is the internal breathing that is important, not the external show. A lot of people like to make a show outside. What is important is inside. Then after that, after listening to this, the Brahmin asked to go forth. To many of us, Chinese, very surprising. This Indian man listened to the Dhamma a bit already, goes forth. Chinese man have to ask the wife for permission, have to ask the children for permission, have to ask the whole family for permission. For them, they are inspired immediately, can give up their family and go forth. And because of such faith, can become an Arahant later. Okay, I'm going to the next sutra, number eight, and hopefully I can finish. Wow, that's a long sutra. 20 minutes, let's see whether we can do it. Saleka Sutta, a feastman. Thus have I heard. On one occasion, the Blessed One was living at Savatthi in Jeta's Grove, an Atapindika spa. Then when it was evening, the Venerable Maha Chunda rose from meditation and went to the Blessed One. After paying homage to the Blessed One, he sat down at one side and said to Him, Venerable Sir, various views arise in the world associated either with doctrines of herself or with doctrines about the world. How does the abandoning and relinquishing of those views come about in a monk who is attending only to the beginning of his meditative training?" And the Buddha said, Chunda, as to those various views that arise in the world associated either with doctrines of the self or with doctrines about the world, if the object in relation to which those views arise, which they underlie and which they are exercised upon, is seen as it actually is with proper wisdom thus, this is not mine, this I am not, this is not myself, then the abandoning or relinquishing of those views comes about. Stop here for a moment. So, here the This monk is asking the Buddha that there are various views in the world. Can they be abandoned by a monk at the early stage of his practice, meditation, etc.? Then the Buddha says, those views that arise in the world, if the basis for them, the basis for those views, the object in relation to which those views arise. If you can see that this is not mine, this I am not, this is not myself, then you can abandon those views. You see, when a person has a lot of views about the world, about himself and all that, it is because it is based on the view that I am or I exist. Once you have the concept or the notion I am or I exist, that means you have a self. Once you have a self, then you have a lot of views in relation of yourself with the world, views about yourself in relation to others and all that. So you have so many types of views. But you can see that this self that you assume exists, It's not I, it's not mine, it's not myself. Then only you can abandon those views. In other words, you can see no-self, you can see the Dhamma. And the Buddha said, It is possible here, Chunda, that quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhana, which is accompanied by thought directed and sustained. delight and pleasure born of seclusion. He might think, I am abiding in affasement, but it is not these attainments that are called affasement in the Blessed One's discipline. These are called pleasant abidings here and now in the Noble One's discipline. Stop here for a moment. This affasement means to get rid of something, to rub it off, to get rid of it. So when the Buddha says affasement, it means getting rid of unwholesome states. So the Buddha says, when a monk attains the first jhāna, that is not yet called getting rid of unwholesome states. That is just pleasant abiding, happy abiding, happy hour. It is possible here that with the stilling of thought-directed and sustained. Some monk enters upon and abides in the second jhāna, which has self-confidence and singleness of mind, without thought-directed and sustained, with delight and pleasure born of concentration. He might think, I am abiding in affacement, but these are called pleasant abidings here and now in the Noble One's discipline. Similarly, for the third jhāna, the Buddha says that it is not abiding in affacement, but abiding in pleasant abidings. And then with the fourth jhāna also, the Buddha says that is not effacement. In the Noble One's discipline, they are called pleasant abidings. It is possible here that with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that space is infinite, some monk enters a pond and abides in a base of infinite space. He might think Thus, I am abiding in affasement. But it is not these attainments that are called affasement in the Noble One's discipline. These are called peaceful abidings in the Noble One's discipline. So here, you see, even the Arupajana, the first Arupajana, it is such a peaceful state, the Buddha says, that is still not abiding in affasement. That is only peaceful abiding. And then, similarly, for the second Arupajana, base of consciousness, The base of infinite space, the Buddha also says that is abiding in affaisment. And then the third one, the base of infinite consciousness, that also is not abiding in affaisment, but only peaceful abiding. And then even the highest rupa jhana, the base of, sorry, the base of Based on nothingness also is not. Based on nothingness, then based on neither perception or non-perception, all the rupa jhanas, the Buddha says, are not called affacement. They are only peaceful abidings. Now Chunda, here effacement should be practiced by you. Others will be cruel. We shall not be cruel here. Effacement should be practiced here. Others will kill living beings. We shall abstain from killing living beings. Effacement should be practiced here. Others will take what is not given. We shall abstain from taking what is not given. Others will be uncelibate. We will be celibate here. Others will speak falsehood, we will abstain from false speech. Others will speak maliciously, we shall abstain from malicious speech. Others will speak harshly, we shall abstain from harsh speech. Others will gossip, we shall abstain from gossip. Others will be covetous, we shall be uncovetous. Others will have ill will, we shall be without ill will. Others will be of wrong view, we shall be of right view. Others will be of wrong intention or wrong thoughts, we shall be of right intention. Others will be of wrong speech, we shall be of right speech. Others will be of wrong actions, we will be of right actions. Others will be of wrong livelihood, we shall be of right livelihood. Others will be of wrong effort, we shall be of right effort. Others will be of wrong recollection, we shall be of right recollection. Others will be of wrong concentration, we shall be of right concentration. What we just went through was the eight factors of the Noble Eightfold Path. Others will be of wrong knowledge, we shall be of right knowledge. Others will be of wrong deliverance, we shall be of right deliverance or liberation. Others will be overcome by sloth and torpor, we shall be free from sloth and torpor. Others will be restless, we shall not be restless. Others will be doubters, we shall go beyond doubt. Others will be angry, we shall not be angry. Others will be revengeful, we shall not be revengeful. Others will be contemptuous, we shall not be contemptuous. Others will be domineering, we shall not be domineering. Others will be envious, we shall not be envious. Others will be avaricious, we shall not be avaricious. Others will be fraudulent. We shall not be fraudulent. Others will be deceitful. We shall not be deceitful. Others will be obstinate. We shall not be obstinate. Others will be arrogant. We shall not be arrogant. Others will be difficult to admonish, to advise, to teach. We shall be easy to admonish. Others will have bad friends. We shall have good friends. Others will be negligent. We shall be diligent. Others will be faithless. We shall have faith. Others will be shameless. We shall be shameful. Others will have no fear of wrongdoing. We shall be afraid of wrongdoing. Others will be of little learning. We shall be of great learning. Great learning means knows the Buddha's dharma, knows the Buddha's suttas. Others will be lazy. We shall be energetic. Others will be unmindful. We shall be established in mindfulness. Here mindfulness probably refers to recollection, sati. Others will lack wisdom. We shall possess wisdom. Others will adhere to their own views. and hold on to them tenaciously. We shall not adhere to our own views. So here, the Buddha says, effacement means getting rid of unwholesome states. It is not some meditative attainment. But meditative attainment helps very much. If you have meditative attainment, your mind is clear and strong, then you can see where are your faults, and you can have the strength of mind to do what should be done, or not to do what should not be done. If you don't have good meditation practice, it's harder. But anyway, you look from here, that affasement in the Buddha's teachings refers to getting rid of all unwholesome states of mind, and practicing wholesome states of mind. The Buddha continues, Sunda, I say that even the inclination of mind towards wholesome states is of great benefit. So what should be said of bodily and verbal acts conforming to such a state of mind? So here the Buddha says, even thinking that you want to have wholesome states is beneficial already. And if you can act through your body and speech in a wholesome way, that is even more beneficial. Therefore, Chunda, mind should be inclined thus. Others will be cruel. We shall not be cruel. Mind should be inclined thus. Others will kill. We shall abstain from killing. Etc. etc. Or the whole list like before. Chunda, suppose there were an uneven path and another even path by which to avoid, and suppose there were an uneven thought and another even thought by which to avoid. So too, a person given to cruelty has non-cruelty by which to avoid it. One given to killing living beings has abstention from killing living beings by which to avoid it. Stop here for a moment. So here the Buddha says if a person has been practicing cruelty, he can change and practice non-cruelty to avoid cruelty. If he has been used to killing living beings, then he can practice non-killing. as an alternative and that will avoid killing. 1. Given to taking what is not given, has abstention from taking what is not given, by which to avoid it. 2. Given to un-celibacy, has celibacy, by which to avoid it. 3. Given to false speech, has abstention from false speech, by which to avoid it. 4. Given to malicious speech, has abstention from malicious speech, by which to avoid it. Malicious speech is speech motivated by anger. One given to harsh speech has abstention from harsh speech by which to avoid it. One given to gossip has abstention from gossip by which to avoid it. Similarly, for covetousness, ill will, wrong view, wrong thoughts, wrong speech, wrong action, wrong livelihood, wrong effort, wrong recollection, wrong concentration. All these, you have to practice the opposite to avoid all these. Similarly, for all the others. Chunda, just as all unwholesome states lead downwards, and all wholesome states lead upwards, so too a person given to cruelty has non-cruelty to lead him upwards, one given to killing. has abstention from killing to lead him upwards, not given to taking what is not given, stealing, has abstention from taking what is not given to lead him upwards, etc. Similarly for all the other things that we went through just now, 44 of them. Chunda, that one who is himself sinking in the mud should pull out another who is sinking in the mud is impossible. That one who is not himself sinking in the mud should pull out another who is sinking in the mud is possible. That one who is himself untamed, undisciplined, with defilements unextinguished, should tame another, discipline him, and help extinguish his defilements, is impossible. That one who is himself tamed, disciplined, with defilements extinguished, should tame another, discipline him, and help extinguish his defilements, is possible. So too, a person given to cruelty has non-cruelty by which to extinguish it, one given to killing living beings has abstention from killing living beings by which to extinguish it, one given to taking what is not given. has abstention from taking what is not given by which to extinguish it etc. Similarly for all the other things here. So here you notice here the Buddha says if a person is in the madna he cannot help another person out of the madna. We have to get out the matna before we can help another out of the matna. This is contrary to the Mahayana teaching of always trying to help others. So the Buddha says you have to help yourself first before you think of helping others. Otherwise you are not in a position to help others. So, Chunda, the way of effacement has been taught by me, the way of inclining the mind has been taught by me, the way of avoidance has been taught by me, the way leading upwards has been taught by me, and the way of extinguishing has been taught by me. What should be done for His disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, Chunda. There are these roots of trees, these empty huts. Meditate Chunda. Do not delay, or else you will regret it later. This is our instruction to you." That is what the Blessed One said. The Rebel Maha Chunda was satisfied and delighted in the Blessed One's words. Look at these words of the Buddha very carefully. Buddha says, there are these roots of trees, these empty hearts. Meditate, do not delay, or you will regret it later. A lot of people, they always think you have time. They always think you have time. Then, when their time is used up, then only you regret, I didn't have time. I've seen a few people come to the monastery, they also like that. They thought they had time. A few years ago, about four years ago, there was one, I think it's, I think about 4 or 5 years ago. He came here once and only once to keep the 8 precepts. He stayed I think 2 weeks. I mean, at that time, there were quite a number of people here. So he enjoyed staying here because there was a good company to joke with and all that. And he was a good cook. So everybody enjoyed his company because he was a good cook. But he didn't take this retreat here seriously. And so after two weeks, he left and didn't come back. He didn't come back for, I think, four years. And I heard during these four years that he used to go mountain climbing with his friends, go to Gunung Asahan, Gunung this and Gunung that, to keep fit. And after four years, he came back to the monastery. When I saw him, I asked him, what's wrong with you? Because his face was dark, dark like an Indian. So I asked him, what's wrong with you? Definitely something was wrong with him, his face was so dark. He said, I have cancer, terminal cancer. And then he came all the way back to tell me that his greatest regret was never came back to the monastery. I said, I didn't come back. He regretted very much. So after that, he went back. And I think about two weeks later, he passed away. So you see, when you have time, you think. When you don't have time, you think you have time. Nobody has extra time. Even if you make use of all the time that you have left now, it's still not enough. By the time you pass away, you regret, I didn't start earlier. It's always like that. Another man, I give you an example, another man, I think about two years ago, one or two years ago, his good friend came here and stayed for a few days and went back. I was quite happy. And then this man, his wife also came here because the wife happened to, the hometown happened to be nearby. So the wife came here and stayed for three days. Then went back also very inspired and told him very nice and all that. So he decided that he also wants to come. So he came, supposed to stay three days. After one day he ran away. Found it a bit tough. Two months later I was surprised to hear he suddenly died. Two months later, that man was only about 50 years old, where he expected that he would die. So, you see, a lot of people like that, never expect that death will come so suddenly. So never think you have time. I always say, even if you practice very hard now, you still don't have, one day when you die, you still think you don't have enough time. So okay, you stop here. Even the Buddha, 2,500 years ago, I'm echoing what the Buddha said now. Meditate Tunda. Do not delay or else you will regret it later. Anything to comment or discuss? I think it's important to mention that in the time of Vinaya, we had the Vipassana. What is the significance of the stupa? The stupa was mentioned by the Buddha. The Buddha said there are four types of persons. After they pass away and their remains are cremated, four types of persons are worthy to have their remains placed inside the stupa and venerated. One is the Sammasambuddha. Another one is Pacheka Buddha. Third one is an Arya. That means fourth fruit, or third fruit, or second fruit, or first fruit, Arya. So these are the three types of Arya. And then the fourth person is a universal monarch, a king who is so good that the whole world wants him to be the ruler. So he's a very virtuous person. So, only these four types of persons are worthy of having their remains. The remains are called sarira. In Chinese, we call it si li zhe. Si li zhe is nothing special. It's just bones that have been cremated. The remains, ashes and the bones, that is si li zhe. It's not some nice-looking bright crystal or something like that. No, it's a Chinese idea only. Yeah, but you see nowadays a lot of things that are practiced in the name of Buddhism is this tradition, customs and all that. Recently I attended the official opening of a stupa. And then the senior monk says that a monastery is not a monastery without a stupa. That's only his later opinion. It's not the Buddha's opinion. Just like some people say, how can Vihara Buddha Gotama have no Buddha statue? How can you have a temple without a Buddha statue? And I say, during the Buddha's time, all the monasteries had no statue. We are trying to practice original Buddhism, true Buddhism, not all that tradition handed down. Okay, shall we end here?

07MN09SammaditthiPartA20090912

Okay, tonight hopefully we can go through two important suttas. Today is the 12th of September and we come to Majjhima Nikaya Sutta number 9, Samaditti Sutta, Right View. As you know, Right View is the first factor of the Noble Eightfold Path, so it's a very important topic. Thus have I heard, on one occasion the Blessed One was living at Savatthi in Jeta's Grove, Nathapindika's Park. There the Venerable Sariputta addressed the monks thus, Friends, Monks, Friend, they replied. The Venerable Sariputta said this, One of Right View. One of Right View. He said, friends, in what way is a noble disciple, one of Right View, whose view is straight, one who has perfect confidence in the Dhamma, and has arrived at this true Dhamma? And they said, indeed, friend, we would come from far away to learn from the Venerable Sariputta the meaning of this statement. It would be good if the Venerable Sariputta would explain the meaning of this statement. Having heard it from him, the monk will remember it. Then friends, listen and attend closely to what I shall say. Yes, friend, the monk replied. The Venerable Sariputta said, And friends, a noble disciple understands the unwholesome and the root of the unwholesome, the wholesome and the root of the wholesome. In that way, he is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma. Stop here for a moment. So here, Prabhupada says, right view has to do with understanding unwholesome, the unwholesome and the wholesome and their roots. Wholesome and unwholesome refers to states of mind. Unwholesome states of mind give you suffering. Wholesome states of mind give you happiness. If you remember that in one of the previous suttas we studied in the Samyutta Nikaya, when they talk about Dhamma, I think contemplation of Dhamma, They talk about the wholesome and the unwholesome, the skillful and the unskillful, the good and the evil and all that, being able to differentiate. That is what the Dhamma is trying to teach us, so that we lead our life in a skillful way, not in an unskillful way, so that we become happy instead of suffer. So the Dhamma essentially is about this. What is wholesome and what is unwholesome? And what, friends, is the unwholesome? What is the root of the unwholesome? What is the wholesome? What is the root of the wholesome? Killing living beings is unwholesome. Taking what is not given is unwholesome. Misconduct and sensual pleasures is unwholesome. False speech is unwholesome. Malicious speech is unwholesome. Harsh speech is unwholesome. Gossip is unwholesome. Covetousness is unwholesome. Ill will is unwholesome. Wrong view is unwholesome. This is called the unwholesome. Stop here for a moment. These ten things mentioned here are the ten evil kammas. ten unskillful karmas. If we perform these unwholesome karmas, then we will suffer for it. When the result, the vipaka ripens. So the first three are bodily evil karma, killing, stealing and adultery. The first three are the bodily evil karma. After that, there are four connected with speech. false speech, malicious speech, harsh speech, and gossip. This is the four evil verbal karmas. And then, followed by three evil mental karmas, covetousness, ill will, and wrong view. Covetousness is wanting to possess others' things. Ill will is anger. Wrong view. It's not believing in Kamavipaka, not believing that there are holy men, not believing that there are realms of rebirth. No, this is wrong view. So these are the ten evil kamas. So they are called the unwholesome. And what is the root of the unwholesome? Greed is the root of the unwholesome. Hatred is the root of the unwholesome. Delusion is the root of the unwholesome. This is called the root of the unwholesome. So, unwholesome actions, kamma, are motivated by these three roots, greed, hatred and delusion. And what is the wholesome? Abstention from killing living beings is wholesome. Abstention from taking what is not given is wholesome. Abstention from misconduct in sensual pleasures is wholesome. Abstention from false speech. Abstention from malicious speech. Abstention from harsh speech. Abstention from gossip. Uncovetousness. Non-ill will. Right view. All these are the wholesome. And what is the root of the wholesome? Non-greed. is the root of the wholesome. Non-hatred and non-delusion are the three roots of the wholesome. This is called the root of the wholesome. When a noble disciple has thus understood the unwholesome and the root of the unwholesome, the wholesome and the root of the wholesome, he entirely abandons the underlying tendency to lust. He abolishes the underlying tendency to aversion. He extirpates, roots out the underlying tendency to the view and conceit, I am. And by abandoning ignorance and arousing true knowledge, he here and now makes an end of suffering. In that way too, a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma. So the Aryan disciple, having understood, the unwholesome and the wholesome and their roots. Then he practices to abandon lust, aversion and the tendency to abuse and the conceit, I am. And then finally he becomes liberated. Saying, good friend, the monks delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question. But friend, might there be another way in which a noble disciple is one of right view and has arrived at this true Dhamma? There might be friends. And friends, a noble disciple understands nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment. In that way, he is one of right view and has arrived at this true dhamma. And what is nutriment? Nutriment here is ahara. What is the origin of nutriment? What is the cessation of nutriment? What is the way leading to the cessation of nutriment? There are four kinds of nutriment for the maintenance of beings that already have come to be, and for the support of those seeking a new existence. What four? They are physical food as nutriment, gross or subtle, contact as the second, mental volition as the third, and consciousness as the fourth. With the arising of craving, there is the arising of nutriment. With the cessation of craving, there is the cessation of nutriment. The way leading to the cessation of nutriment is just this Noble Eightfold Path. That is, right view, right thoughts, right speech, right actions, right livelihood, right effort, right recollection, and right concentration. Let's stop here for a moment. These four nutriments, you remember, we have come across them in the Samyutta Nikaya recently. These four nutriments, for maintenance of beings and for the support of those about to come into a new existence, to be born. The first one is physical food. This is what we need to maintain this body, this physical body, we need physical food. Then contact is the second, because when there is contact at the six sense doors, then feeling, perception, volition and all that arise. So for the mind to continue working, you need the contact. Third one, mental volition, should be the will to live. Because of the will to live, we continue to live. Consciousness as support. Consciousness is for the being in the womb. Consciousness must descend into the fertilized egg. And then, that is the support for those seeking a new existence. Once you have consciousness in the fertilized egg, then that being comes into existence there in the fertilized egg. So, these are the four nutriments. When a noble disciple has thus understood nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, he entirely abandons the underlying tendency to greed. He abolishes the underlying tendency to aversion. He extirpates the underlying tendency to the view and conceit, I am. And by abandoning ignorance and arousing true knowledge, he here and now makes an end of suffering. In that way, too, a noble disciple is one of right view, whose view is straight and has perfect confidence in the Dhamma and has arrived at his true Dhamma. Seeing good friend, the monks delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question. But friend, might there be another way in which a noble disciple is one of right view and has arrived at this true Dhamma? And he said, there might be friends. And friends, a noble disciple understands suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering. In that way, he is one of right view and has arrived at this true Dhamma. So now this third Interpretation of Right View is the one that is generally quoted in the suttas. Normally, when the Buddha says a person has Aryan Right View, it means that he understands the Four Noble Truths, suffering, origin of suffering, cessation of suffering, and the way leading to the cessation of suffering. And what is suffering? What is the origin of suffering? What is the cessation of suffering? What is the way leading to the cessation of suffering? Birth is suffering. Aging is suffering. Sickness is suffering. Death or dying is suffering. Sorrow, lamentation, pain, grief and despair are suffering. Not to obtain what one wants is suffering. In short, the five aggregates of attachment are suffering. This is called suffering. And what is the origin of suffering? It is craving, which brings renewal of being. It is accompanied by delight and lust, and delights in this and that. That is, craving for sensual pleasures, craving for being, and craving for non-being. This is called the origin of suffering. And what is the cessation of suffering? It is the remainderless fading away and ceasing, the giving up, relinquishing, letting go, and rejecting of that same craving. This is called the cessation of suffering. And what is the way leading to the cessation of suffering? It is just this noble Eightfold Path. that is, right view, right thoughts, etc. This is called the way leading to the cessation of suffering. And a noble disciple has thus understood suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering. He here now makes an end of suffering. In that way too, a noble disciple is one of right view and has arrived at this true Dhamma. So here you see, this is a description of suffering. Birth, aging, sickening, dying, And then, not to get what you want is suffering. To be separated from those you love is suffering. To be near your enemies, those that you dislike, is also suffering. And then, in short, the five aggregates of attachment are suffering. The five aggregates of attachment are body, feeling, perception, volition and consciousness. That is basically body and mind. body, and then the mind consists of the four things, feeling, perception, volition, and consciousness. And the origin of suffering is craving, craving the delighting in this and that. This is what people in the world always look for, trying to find happiness, enjoyment in this and in that, different ways. So when you enjoy, you're attached to it. That is the cause of suffering. And saying, good friend, the monks delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question. But friend, might there be another way in which a noble disciple is one of right view and has arrived at this true Dhamma? And he said, there might be, friends. And friends, a noble disciple understands aging. and death, the origin of aging and death, the cessation of aging and death, and the way leading to the cessation of aging and death. In that way he is one of right view and has arrived at this true Dharma. And what is aging and death? This aging and death basically is suffering. So he is talking about person understanding suffering, the origin of suffering, cessation of suffering. And what is aging and death? What is the origin of aging and death? What is the cessation of aging and death? What is the way leading to the cessation of aging and death? The ageing of beings in the various orders of beings, their old age, brokenness of teeth, greyness of hair, wrinkling of skin, decline of life, weakness of faculties, this is called ageing. The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution of the aggregates, laying down of the body, this is called death. So this ageing and this death are what is called ageing and death. With the arising of birth, there is the arising of ageing and death. With the cessation of birth, there is the cessation of ageing and death. The way leading to the cessation of ageing and death is just this noble eightfold path, that is, right view, right thoughts, etc. When a noble disciple has thus understood ageing and death, the origin of ageing and death, the cessation of ageing and death, and the way leading to the cessation of ageing and death, He here now makes an end of suffering. That way to a noble disciple is one of right view and has arrived at this true Dharma. So here basically he is saying this is about dependent origination, how suffering comes about. And the following passages here deal with dependent origination. because it deals with birth. Saying, good friend, the monks delighted and rejoiced in the verbal Sariputta's words. Then they asked him a further question. But friend, might there be another way in which a noble disciple is one of right view and has arrived at this true Dharma? And he said, there might be friends. And friends, a noble disciple understands birth, the origin of birth, and the cessation of birth, and the way leading to the cessation of birth. In that way he is one of right view and has arrived at this true dhamma. And what is birth? What is the origin of birth? What is the cessation of birth? What is the way leading to the cessation of birth? The birth of beings in the various orders of beings. Their coming to birth. Precipitation in a womb. Generation. Manifestation of the aggregates. Obtaining the basis for contact. That means the six bases. This is called birth. With the arising of being, there is the arising of birth. With the cessation of being, there is the cessation of birth. The way leading to the cessation of birth is just this Noble Eightfold Path, that is, Right View, Right Thoughts, etc. When a noble disciple has thus understood birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth, he here and now makes an end of suffering. In that way too, a noble disciple is one of Right View, and has arrived at this true Dharma. Saying, Good friend, the monks delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question. But friend, might there be another way in which a noble disciple is one of right view and has arrived at this true Dharma? There might be, friends. And friends, a noble disciple understands being, the origin of being, the cessation of being, and the way leading to the cessation of being. In that way, he is one of right view and has arrived at this true Dharma. And what is being? What is the origin of being? What is the cessation of being? What is the way leading to the cessation of being? There are these three kinds of being. Sense sphere being, fine material being and immaterial being. With the arising of clinging, there is the arising of being. With the cessation of clinging, there is the cessation of being. The way leading to the cessation of being is just this Noble Eightfold Path, that is, right view, right thoughts, etc. When a noble disciple has thus understood being, the origin of being, the cessation of being, and the way leading to the cessation of being, he here and now makes an end of suffering. In that way too, a noble disciple is one of right view and has arrived at this true Dhamma. I'll stop here for a moment to explain this being. Here it says there are three kinds of being. Sensual being, fine material being and immaterial being. So because of that, sometimes people translate this word bhava being as existence. There is sensual existence, fine material existence and immaterial existence. The more correct translation, I think, is being. Being means somebody that has come into being. Something that has come into being. For example, a mosquito. Even such a small thing as a mosquito, if it comes to suck your blood and you intend to kill it, you raise your hand. The moment it notices this, it quickly flies away. Why? Because it considers itself as a being, it has come into being, it has a self. It has a self. So, because, where does this self come from? From the perception, I am, I exist. Once you have this perception, I am, I exist, you come into being. Now, there are plants, for example, trees. They have some kind of consciousness also, but they are not beings. Why? Because they don't have this perception, I am, I exist. So you take a knife or you take an axe and you chop the tree down, it does not suffer. But if you take a being and you chop that being up, it suffers because it has the I. It feels that I am attacked, I am cut, so I suffer. It's because we have this being, this I, that we suffer. If there is no perception of I am or I exist, you don't suffer. So that's why we have a precept against killing living beings. There's a precept against killing living beings because when you kill a living being, it suffers. It thinks, I am being chopped, I am being attacked. But if you chop a tree, it is not a living being, it does not feel, I am attacked, I am cut up. So that's the reason why there's a precept against killing living beings, because you cause suffering to that being. If you chop this table, it does not have this concept that I exist, so it does not suffer. But this table has no consciousness. But a plant has consciousness. But even though a plant has consciousness, it is not like the consciousness developed consciousness like a being. A being, once it has this concept, I am or I exist, then it considers itself as a separate being from other beings. It is an individual. So that when you harm it in some way, it suffers. So that's why there's a precept against killing living beings. Saying, good friend, the monks delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question. My friend, might there be another way in which a noble disciple is one of right view and has arrived at this true Dhamma? There might be, friends. And friends, a noble disciple understands clinging or attachment. The origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging, in that way is one of right view, and has arrived at this true Dharma. And what is clinging? What is the origin of clinging? What is the cessation of clinging? What is the way leading to the cessation of clinging? There are these four kinds of clinging or attachment. Clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self. With the arising of craving, there is the arising of clinging. With the cessation of craving, there is the cessation of clinging. The way leading to the cessation of clinging is just this Noble Eightfold Path, i.e., Right View, Right Thoughts, etc. When a Noble disciple has thus understood clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging, he here and now makes an end of suffering. In that way too, a Noble disciple is one of Right View and has arrived at this True Dhamma. So this clinging, when a being is dying, it is still clinging, attaching to sensual pleasures or to views or to rules and rituals or to herself. So because of this clinging, when it dies, the energy brings it to birth. Sorry, because of this clinging, there is this perception of being Because when you cling to sensual pleasures, then you feel, I am enjoying sensual pleasures. When you cling to views, it is my view. Similarly, you are clinging to the rules and observances and the self. So clinging brings about this bow of existence. grieving, saying, Good friend, the monks delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question. But friend, might there be another way in which a noble disciple is one of right view and has arrived at this true Dhamma? That might be friends. When friends, a noble disciple understands grieving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving. In that way, he is one of right view and has arrived at this true Dhamma. And what is craving? What is the origin of craving? What is the cessation of craving? What is the way leading to the cessation of craving? There are these six classes of craving. Craving for forms. Craving for sounds. Craving for odours. Craving for flavours or tastes. Craving for tangibles or touch. Craving for mind objects or thoughts. With the arising of feeling, there is the arising of craving. With the cessation of feeling, there is the cessation of craving. The way leading to the cessation of craving is just this Noble Eightfold Path, that is, right view, right thoughts, etc. When a noble disciple has thus understood craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving, he here and now makes an end of suffering. In that way too, a noble disciple is one of right view and has arrived at this true Dhamma. So here, there are six types of craving. Craving for forms, sounds, smells, tastes, etc. With the arising of feeling, there is the arising of craving. This feeling is good feeling. When there is good feeling, then you crave for it. You want to prolong your good feeling. So from good feeling, you have craving for it. And from craving, you have attachment. Saying good friend, the monks delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question. My friend, might there be another way in which a noble disciple is one of right view and has arrived at this true Dhamma? There might be friends. When friends, a noble disciple understands feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling, in that way he is one of right view and has arrived at this true Dhamma. And what is feeling? What is the origin of feeling? What is the cessation of feeling? What is the way leading to the cessation of feeling? There are these six classes of feeling. Feeling born of eye contact. Feeling born of ear contact. Feeling born of nose contact. Feeling born of tongue contact. Feeling born of body contact. Feeling born of mind contact. With the arising of contact, there is the arising of feeling. With the cessation of contact, there is the cessation of feeling. The way leading to the cessation of feeling is just this Noble Eightfold Path, this Right View, Right Thoughts, etc. When a noble disciple has thus understood feeling, the origin of feeling, cessation of feeling, and the way leading to the cessation of feeling, he here now makes an end of suffering. In that way too, a noble disciple is one of Right View and has arrived at this True Dhamma. So, feeling is born from contact at the Sixth Sense basis. when form comes before your eye and the seeing consciousness arises and followed by feeling similarly when the sound impinges on your ear then you have this hearing consciousness arising followed by feeling so it's because of contact at the sixth sense basis that cause a feeling to arise so the first five types of contact is outside contact the form The sounds, the smell, taste and touch, those are external. And then the mind contact is the inner one, thoughts arising. Saying, good friend, the monks delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question. But friend, might there be another way in which a noble disciple is one of right view and has arrived at this true Dhamma? There might be, friends. And friends, a noble disciple understands contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact. In that way, he is one of right view and has arrived at this true Dharma. And what is contact? What is the origin of contact? What is the cessation of contact? What is the way leading to the cessation of contact? There are these six classes of contact. Eye contact, ear contact, nose contact, tongue contact, body contact, mind contact. the arising of the six-fold base salayatana there is the arising of contact with the cessation of the six-fold base there is the cessation of contact. The way leading to the cessation of contact is just this Noble Eightfold Path, that is, Right View, Right Thoughts, etc. When a noble disciple has thus understood contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact, he here and now meets an end of suffering. In that way too, a noble disciple is one of Right View and has arrived at this true Dhamma. So these six types of contact are at the six sense bases. So only because you have the six sense bases, then only you can have contact. So the origin of contact is the six sense bases. Saying, good friends, the monks delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question. My friend, might there be another way in which a noble disciple is one of right view and has arrived at this true Dhamma? And he said, there might be, friends. And friends, a noble disciple understands the sixfold base, the origin of the sixfold base, that means the six sense bases, the cessation of the sixfold base, and the way leading to the cessation of the sixfold base. In that way he is one of right view and has arrived at his true Dhamma. And what is the sixfold base? What is the origin of the sixfold base? What is the cessation of the sixfold base? What is the way leading to the cessation of the sixfold base? There are these six bases, the eye base, the ear base, the nose base, the tongue base, the body base, the mind base. With the arising of mentality-materiality, namisnamarupa, there is the arising of the sixfold base. With the cessation of mentality-materiality, there is the cessation of the sixfold base. The way leading to the cessation of the sixfold base is just this Noble Eightfold Path, that is, Right View, Right Thoughts, etc. When a Noble Disciple has thus understood the sixfold base, the origin of the sixfold base, the cessation of the sixfold base, and the way leading to the cessation of the sixfold base, he here and now makes an end of suffering. That way to a Noble Disciple is one of Right View, and has arrived at this true Dhamma. So the origin of the six sense bases is Nama Rupa, mentality, materiality. Mentality, materiality, Nama Rupa is not body and mind. Mentality and materiality is phenomenal. What consciousness is conscious of, the object of consciousness. This Nama Rupa and consciousness, Vijnana, they arise together and cease together. They are like Siamese twins, conjoined. So whenever consciousness arises, it must have an object of consciousness, and that object of consciousness is Nama Rupa. So once you have consciousness and Nama Rupa, then you are conscious of the six sense bases, because the six sense bases It's the consciousness arises at the sixth sense basis. So the origin of the sixth sense basis can be said to be consciousness and also nama-rupa, mentality, materiality, because the two of them are always together.

08MN09SammaditthiPartB20090912

Saying good friend, the monks delighted and rejoiced in the verbal Sariputta's words. Then they asked him a further question. But friend, might there be another way in which a noble disciple is one of right view and has arrived at this true dharma? There might be, friends. When friends, a noble disciple understands mentality materiality, namarupa, the origin of mentality-materiality, the cessation of mentality-materiality, and the way leading to the cessation of mentality-materiality. In that way, he is one of right view and has arrived at this true Dhamma. And what is mentality-materiality? What is the origin of mentality-materiality? What is the cessation of mentality-materiality? What is the way leading to the cessation of mentality-materiality? Feeling, perception, volition, contact and attention, these are called mentality. The four great elements and the material form derived from the four great elements, these are called materiality. So this mentality and this materiality is what is called Mentality-Materiality. With the arising of consciousness, there is the arising of Mentality-Materiality. With the cessation of consciousness, there is the cessation of Mentality-Materiality. The way leading to the cessation of Mentality-Materiality is just this Noble Eightfold Path, that is Right View, Right Thoughts, etc. And a noble disciple has thus understood mentality-materiality, the origin of mentality-materiality, the cessation of mentality-materiality, and the way leading to the cessation of mentality-materiality. He here now makes an end of suffering. In that way too, a noble disciple is one of right view and has arrived at his true Dhamma. So here you see, as I said just now, mentality-materiality is not body and mind. Mind normally consists of four things, feeling, perception, volition and consciousness. But here you see in the description of mentality, nama, there is no consciousness. There is no consciousness, so it cannot be mind. So I mentioned just now that mentality, materiality is phenomena, what consciousness is conscious of. When consciousness arises, we have two kinds of object. One is mental object and one is physical object. So the mental object of consciousness, that is nama, mentality, and that is feeling, perception, volition, contact and attention. And then the material part of phenomena, the physical partner that we are conscious of. It's the four great elements. But the four great elements you must remember are not exactly physical. It is just a characteristic of this physical world that is perceived by the mind. So like these four great elements are earth, water, fire, and wind. So earth represents the hardness element. So what we perceive, what the consciousness perceives to be hard, that is the earth element. Earth, water. Water is the property of cohesion, property of matter to cohere together. The water makes things cohere together. For example, because there's water element in our body, we have a certain shape. If you took away all the water from our body, the whole body becomes like powder. It collapses, cannot have a shape. So this quality of making the things cohere together, this that is perceived by the mind, this is the water element, and then the fire element is the heat element, and the wind element is the motion element, that motion that is perceived by consciousness. So these are the Four great elements that is perceived by consciousness and the mental part. So this is mentality, materiality. And the origin of mentality, materiality is consciousness. And the origin of consciousness can also be said to be mentality, materiality, since they arise together and cease together. Saying, good friend, the monks delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question. But friend, might there be another way in which a noble disciple is one of right view and has arrived at this true Dhamma? There might be, friends. And friends, a noble disciple understands consciousness, the origin of consciousness, the cessation of consciousness, the way leading to the cessation of consciousness. In that way, he is one of right view and has arrived at this true Dhamma. And what is consciousness? What is the origin of consciousness? What is the cessation of consciousness? What is the way leading to the cessation of consciousness? There are these six classes of consciousness, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. With the arising of Sankara, there is the arising of consciousness. With the cessation of Sankara, Sankara here I can translate as volition. With the arising of volition, there is the arising of consciousness. With the cessation of volition, there is the cessation of consciousness. The way leading to the cessation of consciousness is just this noble eightfold path, that is, right view, right thoughts, etc. When a noble disciple has thus understood consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness, he here and now makes an end of suffering. In that way too, a noble disciple is one of right view and has arrived at this true Dhamma. So consciousness, there are six types of consciousness corresponding to the six sense bases. And then the origin of consciousness is Sankara. This word Sankara, here is written formations. But in the connected discourses, the translation by Venerable Bhikkhu Bodhi, he has used the word volitional formations. So, Jain knowledge has to do with volition. So here, I think the appropriate word to use is volition. Because of volition, there is consciousness. Because you must remember, consciousness is not an unending stream of consciousness. Consciousness arises and passes away, arises and passes away, due to conditions. So each time consciousness arises and passes away, after it passes away, what makes it arise again? That is volition. Because of the will to live, consciousness arises again, and then it dies away. And then again, because of the will to live, it arises and passes away. So this sankhara has to do with volition. Seeing good friends, the monks delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question. Her friend, might there be another way in which a noble disciple is one of right view and has arrived at this true Dhamma? And he said, there might be friends. And friends, a noble disciple understands volition, the origin of volition, Sankara, the cessation of volition, and the way leading to the cessation of volition. In that way, he is one of right view and has arrived at this true Dhamma. This word volition, Sankara, In the five aggregates of attachment, body, feeling, perception, volition and consciousness, there in the description of the five aggregates, which is body and mind, the word Sankara is translated as volition, willpower. Now here, although it's connected with volition, but a better translation is conditional, because when it comes to the three types of Sankhara, then you see you have to use the word conditional. So when friends, a noble disciple understands Sankhara, the origin of Sankara, the cessation of Sankara, and the way leading to the cessation of Sankara. In that way is one of right view and has arrived at this true Dhamma. And what are Sankaras? What is the origin of Sankaras? What is the cessation of Sankaras? What is the way leading to the cessation of Sankaras? There are these three kinds of Sankaras. Citta, this is Kaya Sankara, Bhajji Sankara, and Citta Sankara. that is body conditioner, verbal conditioner and mental conditioner. With the arising of ignorance, there is the arising of Sankaras. With the cessation of ignorance, there is the cessation of Sankaras. The way leading to the cessation of Sankaras is just this Noble Eightfold Path, i.e. Right View, Right Thoughts, etc. When a noble disciple has thus understood Sankaras, the origin of Sankaras, the cessation of Sankaras, and the way leading to the cessation of Sankaras, he here and now makes an end of suffering. In that way too, a noble disciple is one of Right View, and has arrived at this true Dhamma. Stop here for a moment. This word Sankara, you notice here there is a set of three Sankaras. The set of three Sankaras is Kaya Sankara, Pachi Sankara, and Citta Sankara. And this word Sankara, most appropriate translation would be conditional, because the body conditional, Kaya Sankara, is explained in some other sutra as in and out breaths, breathing. The body continues to exist, continues to be alive because of breathing. So the Conditioner, the body conditioner or the body condition is breathing. The verbal conditioner or the verbal condition is thoughts. It's explained in some other sutra. Why? Because you must think first, only after thinking that you can break into speech, that you can talk. So the verbal condition or speech condition is thoughts. And the mental condition or the mental conditioner is perception and feeling. Because for the mind to work, you must have consciousness. And consciousness is dependent on this perception and feeling. They come together. When there is perception and feeling, there is consciousness and the mind works. So the mind conditioner is perception and feeling. And these three things are related to the will to live. You can see the breathing is connected with our will to live, and the thinking also, and the perception. feeling which also means consciousness. So these three things also have to do with the nutrients. Remember earlier we read about the four nutrients. So these three conditioners are connected with the for all nutriments, for the continual existence of a being. So it has to do with the will to live. So because of the will to live, that is why consciousness comes about. Every consciousness arises and passes away because dependent on this sankara, this volition. Saying, good friend, the monks delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question. My friend, might there be another way in which a noble disciple is one of right view and has arrived at this true dharma? There might be, friends. And friends, a noble disciple understands ignorance. origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance. In that way is one of right view and has arrived at this true dharma. And what is ignorance? What is the origin of ignorance? What is the cessation of ignorance? What is the way leading to the cessation of ignorance? not knowing about suffering, not knowing about the origin of suffering, not knowing about the cessation of suffering, not knowing about the way leading to the cessation of suffering. This is called ignorance. In other words, ignorance means ignorance of the Four Noble Truths. With the arising of the asavas, the teens, there is the arising of ignorance. With the cessation of the asavas, there is the cessation of ignorance. The way leading to the cessation of ignorance is just this Noble Eightfold Path, that is, Right View, Right Thoughts, etc. When a noble disciple has thus understood ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance, he here and now makes an end of suffering. In that way too, a noble disciple is one of right view and has arrived at his true Dharma. saying good friend is the monk's delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question. My friend, might there be another way in which a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma? And he said, there might be friends. When friends, a noble disciple understands Asavas, the origin of the Asavas, the cessation of the Asavas, and the way leading to the cessation of the Asavas. In that way is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma. And what are the Asavas? What is the origin of the Asavas? What is the cessation of the Asavas? What is the way leading to the cessation of the Asavas? There are these three asavas, the asava of sensual desire, the asava of being, and the asava of ignorance. With the arising of ignorance, there is the arising of the asavas. With the cessation of ignorance, there is the cessation of the asavas. The way leading to the cessation of the asavas is just this Noble Eightfold Path. That is right view, right thoughts, etc. When a noble disciple has thus understood the Arts of Arts, the origin of the Arts of Arts, the cessation of the Arts of Arts, and the way leading to the cessation of the Arts of Arts, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit, I am. And by abandoning ignorance and arousing true knowledge, he here and now makes an end of suffering. In that way, too, a noble disciple is one of right view, and whose view is straight, with perfect confidence in the Dhamma, and has arrived at this true Dhamma. That is what the Venerable Sariputta said. The monks were satisfied and delighted in the Venerable Sariputta's words. These last two parts I read together because they are dependent on each other. The origin of Ignorance is the Asavas and the origin of the Asavas is ignorance. They condition each other. That's why I read them together. So what is Asavas? Asavas I usually translate as uncontrolled mental outflows. Uncontrolled mental outflows. The uncontrolled flowing of consciousness. Because of the uncontrolled flowing of consciousness that Rebirth takes place because the world exists only in consciousness, in the seeing consciousness, the hearing, smelling, taste, touch and thinking consciousness. So, because of ignorance, the asavas continue to flow in an ordinary worldling. The asavas are uncontrolled, they continue to flow the flow of consciousness. And similarly, the other way around, because of the flow of uncontrolled, flow of the asavas, basically the consciousness and also the other defilements mentioned here, sensual desire, being, ignorance, another one mentioned in some other suttas is views. So this flow of the asavas, of this Sensual Desire, Being, Ignorance, and the Flow of Views, etc. They condition Ignorance. So, these two are interrelated. They are just like the, just now I mentioned, Mentality, Materiality, and Vijnana, and Consciousness. Consciousness and Mentality, Materiality, condition each other. So, that's the ultimate origin of suffering. ignorance and you can also see the Asavasya is the first origin of suffering, and because of ignorance, then you have this volition, Sankara. And then because of Sankara, you have consciousness flowing. And because of consciousness, you have mentality, materiality, phenomena, what consciousness is conscious of. And because of these two, consciousness and mentality, materiality, you have the sixfold base, six sense bases. Because consciousness must arise at the sixth sense basis. And because of the sixth sense basis, you have contact. And contact gives rise to feeling. And good feelings give rise to craving. And craving gives rise to clinging or attachment. And clinging or attachment gives rise to being, the I am, the conceit. The being gives rise to the realization that you are born into the world, you have just come into the world, birth. And because of birth there must be aging and sickening and dying and the whole spectrum of dukkha, suffering. So that's the So this is a very detailed exposition on Right View. So here, Brahma Sariputta says Right View doesn't mean only understanding the Four Noble Truths, understanding all these things that are connected to the Four Noble Truths. These are the Twelve Links of Dependent Origination which are connected to the Four Noble Truths. Because these Twelve Links are connected with suffering, how suffering arises. So we have used up 56 minutes. So I don't think we have time for the Satipatthana Sutta. We have to do that tomorrow. Anything to discuss? We are able to do the Sutta in one hour. It's already very fast. There are some monks, some scholar monks, they go into details of the Pali words. They might take maybe more than 10 hours to finish this one sutta. This word, this karma is an interpretation by the traditional Buddhist, those who follow the commentaries and But then they made a mistake because there is another separate set of Sankaras connected with Karma. And in Pali, they are called Kaya Sankara, Vaci Sankara, and Manu Sankara. If you look into the various suttas in the Nikayas, you find these two sets are used in different contexts. What is mentioned here is kaya-sankara, vaci-sankara, and citta-sankara. The last one is citta-sankara. The one that has to do with kamma is mano-sankara. So that I have mentioned in my book, Dependent Origination. If you have a look at my book, Dependent Origination, I have quoted a few suttas to say that that in the context of dependent origination, the set that is used is always Kaya Sankara, Pachi Sankara, and Citta Sankara. It is not Mano Sankara. And the Mano Sankara set is always used in the sense of kamma. So I think that is a mistake that the commentaries have made. And so a lot of books, a lot of monks, they just like to follow the commentaries. The rest, the Buddha says that we should rely on his suttas. When we have contact, for example, eye contact, then we have eye consciousness. So, does he talk from eye consciousness or he talks from consciousness? So, we have six points, six sense states. Yes. So, does he arise directly from whatever sense states, the consciousness of that particular sense state or person? And to, how to say, a way of our consciousness before feeling arises. You see, the mind works very fast and when there is contact at any one of the six sense doors, for example, the eye consciousness, then this eye consciousness arises and then according to the Buddha's sutras, it is followed by feeling, perception, and all that. But because these conscious moments, they arise and pass away, then the mind, once you have this contact, then there is the feeling, there is the perception, and the mind starts to work. Because of the perception, you may have thinking, You may have volition, you may have desire and all that. So the whole series of feeling, perception, volition, consciousness, they all arise very fast. So it's very hard to differentiate which one arises first. But according to the Buddha's words, immediately after the contact at any one of the six sense bases, feeling arises first. followed by perception. Feeling means it's either a pleasant contact or unpleasant contact only. Then after that, you have this perception or that you perceive it as something. So, for example, if you have a, for example, just as an example, say one night, suddenly you see a ghost. And then the feeling arises, it's not a very pleasant feeling. Then after that, perception. You don't know how to perceive it because it's something new to you. You haven't seen it before. So your perception is not a standard perception. Then the mind starts to try to, like a computer, trying to make sense of it. And because you cannot make sense of it, then fear arises and all that. So this feeling and perception must come first. But actually, even though it appears like 15 ways, it's basically one way. It's all about suffering. It's all connected to suffering. The Buddha says that every world system, you have three layers. Firstly, a world system consists of a sun, the Buddha says, a star. So if we look into the sky at night, wherever we see a star, a twinkling star, that is a world system. And every world system, the Buddha says, consists of three realms. are three levels. The lowest is the desire realm, sensual desire realm. And there you have the lowest are the three woeful planes. The lowest is the hell realm. And then slightly better than the hell realm is the animal realm. And better than the animal realm is the ghost realm. and these are the three woeful planes and then above that you have the happy destination of rebirth like humans and heavenly beings so above the three woeful planes you have the human beings and then above the human beings you have six heavens still inside the sensual desire realm so the three woeful planes plus the six heavens plus the human is ten 10 planes inside the sensual desire realm. And then above the sensual desire, this sensual desire realm, the beings are controlled by sensual desire. So because of that, they are differentiated into male and female. Okay? Male and female. Then higher than that is the form realm. rūpa, rūpa-loka. This form realm consists of the first jhāna, second jhāna, third jhāna, and fourth jhāna, heavens. And to be reborn in that form realm, you generally have to attain the jhanas, the rupa jhanas, the form jhanas, to be reborn in that realm. And when you are reborn in that realm, the body is different from the sensual desire realm. Sensual desire, I mentioned, they have male and female. But in this form realm, you have unisex. The body is a ball of light. It's a shining ball of light. The higher the jhāna heaven, the more bright the ball of light. And then the highest is the formless realm. It is called the formless realm because other beings cannot see it. Even the devas in the form realm, those who have attained to the first, second, and third and fourth jhānas, they cannot see this higher devas because these higher devas are in that formless realm, they have attained arupa jhāna, formless absorption, formless jhāna to be reborn in that realm. Their mind has opened up into boundless space, boundless consciousness and all that. So because of that, their body is huge and extremely fine. It is so fine that other devas cannot see it. So that's why it's called formless. So when a person has the perception that I exist, you either exist as a sensual desire realm being, or a form realm being, or a formless realm being. That is meant by the three bhava, the three beings. Now there are some books that say that the formless realm beings, they have no body. they have no body, they only have consciousness. But this is contradictory to what the Buddha says in the suttas. The Buddha says you cannot have consciousness without the other of the five aggregates. The five aggregates, once you have consciousness, the other four aggregates must come together. Body, feeling, perception, volition must come together with consciousness. In other words, consciousness must reside in the body. Consciousness cannot exist by itself. It must reside in the body. But on the other hand, you have a type of being called Asaniyasatta in the fourth jhāna plane, where they have a body but no consciousness. That is possible, to have a body without consciousness. For a long time, they are reborn there, and then once consciousness appears, they die and they fall down from there. So you can have a being, maybe you cannot call it a being because it is without consciousness. It is only a body, asanya, satta. On the other hand, the Buddha says if you have consciousness, the other four aggregates must come together with it. I mean, I might be wrong. I mean, once they have consciousness, their eyes can speak as well. Okay. So, how can the conscious body exist in the nature without their eyes? I mean, the body exists without their consciousness. Yeah. Then, can it fall into the environment? No. I mean, you guys understand correctly that the eyes can force other hands. Okay, but even before entering into Nibbana, he has no eye, he has consciousness, but he has no eye, no self. Right? It's not necessary that when you have consciousness, you must have an eye, a self. Which being? It depends on where he is reborn. If a human being dies and is due to be reborn in hell, the sutra say that the hell realm beings will come and drag him down to hell. Now, the interesting thing is what do they drag? They must drag a body. So, this is like our Chinese concept, this ling hun, ling fun. It is not contradictory to the Buddha's teachings. What in English we call a soul. A soul is not contradictory to the Buddha's teachings. The Buddha never said that there is no soul. The Buddha said that there is no Atta. This word atta, people have used the translation soul in the wrong way. Just like when they first translated jana, they said jana means trance. So when you attain jana, you are in a state of trance. Bodo-bodo, you don't know what's happening around you. That's not jana. So in a similar way, when a being dies, there is what we call a soul. But this soul is a bundle of energy. It's a bundle of energy. The Buddha said, Anatta means there is no thing that is unchanging, which remains the same. If there's something unchanging, remains the same, even if it's very small, you can say this is I. But if it's changing, it means it is arising and passing away. Everything arises and passes away. So for example, our body is made up of cells, okay? Trillions of cells. If you pinpoint a particular cell to this to be I, this cell is me, the next moment the cell will die, will cease. So where have you gone? So this anatta means there's no thing unchanging, but it does not preclude a flux of energy. The soul is a flux of energy. The soul is a bundle of energy that carries your memories, your DNA, your characteristics, and all that. So that, for example, now you look in a certain way, and then after you pass away from this human birth, for example, you are born in heaven, Somehow that heavenly being that you have become will look a little bit like your human being. For example, the face might resemble your human face. Where did this come from? This bundle of energy. So, in Buddhist teaching, the Buddha never said there is no soul. The Buddha said that, for example, when a being dies and his kamma is such that he is going to be reborn in the womb, he has to wait. And what is this thing that waits? In the suttas it's called gandabha. Sometimes some other books call it intermediate body. So he has to wait for the mother and father to come together. The mother is in the right season. And then when the egg is fertilized, then he is drawn into the womb. So what is it that goes into the womb? It's not this pure consciousness. It has a certain consciousness, must always come with a certain body. So just because we don't see ghosts, it doesn't mean ghosts don't have a body. Ghosts definitely have a body. It's just a fine body that our human eyes cannot see. But maybe a dog can see. And a Deva can see. A Deva also has a body. Deva also has a body. Only thing, our eye is not tuned to seeing a Deva body. But if you cultivate your mind until you have psychic power, then you can see a ghost body. And you can see a Deva body. That's why if you are practicing very hard, they like to obstruct you, so that you don't see them. Because if you can see them, then they are powerless already. They cannot do anything to you. Atta is simply anything which remains unchanging, which remains the same. that does not arise and pass away. Everything in the world arises, stays for a while, and passes away. Arises and passes away. Because of that, the Buddha says, the whole world is anatta. There is no self. There is no something unchanging that you can identify as myself. But the mind tricks us into thinking that I exist. So you think, that being that existed before I was reborn here, that is me. And after this birth, I will be reborn and such and such a thing. But everything is changing. In this place, it is so. When it's reborn, it's like you get enough power for the consciousness to gather the body whole. That thing is a whole to a whole form, only a part of it. Then isn't that the soul? You can call it the soul. I just mentioned that there's nothing wrong with calling it the soul. Only thing is in the Buddhist teachings, even a soul is not something that endures forever. It is just a flux of energy, bundle of energy that keeps changing, keeps changing. That's all. Yes. The body? Yes. You know, last year when I went to Indonesia and then I was giving these talks and then some people, they have been learning Buddhism from the Burmese monks. And Burmese monks, you know, their priority is the Abhidharma. And the Abhidharma teaching, when a being dies, the consciousness ceases here. And then It is the consciousness stop, it starts somewhere else. There is no being that travels from here to there. For example, if a human being dies and is reborn in hell, there is no thing that goes from the human realm to the hell realm. The consciousness in the human realm stops and the consciousness in the hell realm starts. That is their teaching. There's nothing intermediate. That's why they say there's no soul. But this is not what the Buddha says. In the Buddha's teachings, something is dragged down to hell. Something enters the womb. So the Abhidhamma teaching in that sense is contradictory to what the Buddha says. So when they heard what I said about the soul, they could not accept it. They said there's no soul in Buddhism. Buddha never said there's no soul in Buddhism. Yeah, interesting. Interesting. Yeah, I knew the word soul but in Buddha's teaching they never mentioned the word soul. The Buddha only says that there is anatta. So we have to be very careful with translations. I mentioned just now, they say they translated jhana as trance. Jhana is the opposite of trance. Certainly, I think all of us who live in a meditational background, we all have a preconceived idea of what is the soul. Because like in the Christian teachings, a soul is something permanent, everlasting. It is different from Buddhism. Yes, the Abhidharma interpretation of mentality and materiality, nama-rupa, is body and mind, which is not correct according to the suttas. Yes, you have contact and then only feeling. No, the cause, the origin of feeling is going backwards. Each one is going backwards. The origin of feeling is contact. The origin of contact is a six sense basis. You look carefully. Okay, shall we stop?

09MN10Satipatthana20090913

Okay, today is the 13th of September and we've come to Majjhima Nikaya Sutta number 10, Satipatthana Sutta. Thus have I heard, on one occasion the Blessed One was living in the Kuru country at a town of the Kurus named Kamasadama. There he addressed the monks thus. Monks, Honorable Sir, they replied. The Blessed One said, Monks, this is the direct path for the purification of beings, for the dismounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbana, namely the four Satipatthanas. I'll stop here for a moment. This is the direct path. This is the translation here. The Pali is Ekayana Mago, the path that leads one way only, Jalan Sahala, one-way path. So in other words, it only leads you to the disappearance of Dukkha, only leads you to the realization of Nibbana. These four Satipatthanas, I like to translate it as the four intense states of Sati. The reason can be found in my book, Mindfulness, Recollection and Concentration. Sati, the meaning of Sati is recollection. You can translate it as mindfulness, but it is not general mindfulness. It is specific. Mindfulness is directed only to four objects. The body, feelings, the mind and dhamma. So if you use the word mindfulness, sometimes people get the wrong idea. People think it's general mindfulness. It is not general mindfulness. The word recollection is better because recollection means recalling, bringing to mind only four objects, paying attention to only four objects, being mindful of only four objects. What are the four ear monks? A monk abides contemplating the body. Here it says as a body, the places it says in the body. I think in the new translation by this Venerable Bhikkhu Bodhi of the Sangyuta Nikaya, he puts the body in the body. But the best translation probably is Venerable Thanissaro's. Abides contemplating the body in and of itself. Contemplates the body in and of itself. So the idea is that he contemplates the body, in the body, not among thoughts and among other things. That means fully focused on the body. By contemplating the body, in the body, ardent, fully aware and collected. this fully aware and collected sati sampajanya having put away covetousness and grief for the world hereby is contemplating feelings in feelings ardent fully aware collected having put away covetousness and grief for the world hereby is contemplating mind in the mind ardent fully aware collected having put put away covetousness and grief for the world hereby is contemplating dhamma in Dhamma are then fully aware, collected, having put away covetousness and grief for the world. So here the four Satipatthanas means contemplating these four objects, the body, feelings, mind, and Dhamma in and of itself, fully focused on these four things, or one of these four. Having put away covetousness and grief for the world, I think I explained several nights ago, that means having put away the world, because if you chase after worldly objects, either you have covetousness, you want to covet them, you want to possess them, or if you can't get them, then you have grief. So if you don't want to have these two unwholesome states of covetousness and grief, then you don't want to put away the world, you let go of the world, let go of worldly enjoyments. And how monks? Does a monk abide contemplating the body in the body? Here, a monk, gone to the forest, or to the root of a tree, or to an empty hut, sits down, having folded his legs crosswise, set his body erect, and established mindfulness in front of him. Ever mindful, he breathes in. Mindful, he breathes out. Stop here for a moment. Establish mindfulness in front of him, that day I mentioned. That means, if you set up something in front of you, you can only see it. You don't see any other thing. So, if you set up mindfulness in front of you, you are only aware of mindfulness. You are not aware of any other thing. So, breathing in long, he understands, I breathe in long. Or breathing out long, he understands, I breathe out long. Breathing in short, he understands, I breathe in short. Or breathing out short, he understands, I breathe out short. He trains thus, I shall experience, I shall breathe in experiencing the whole body of the breath. He trains thus, I shall breathe out, experiencing the whole body. He trains thus, I shall breathe in, tranquilizing the body conditioner. He trains thus, I shall breathe out, tranquilizing the body conditioner. Saya Satkaya Sankara. Just as a skilled turner or his apprentice, when making a long turn, understands I make a long turn. Or when making a short turn, understands I make a short turn. So too, breathing in long, a monk understands I breathe in long, etc. So here, when the breath is long, he knows, he notices that it is long. If the breath is short, he notices that it is short. And then he breathes in and out, experiencing The body, the body is the breath body. It's not the physical body. It's a breath body. And then he again says, I shall breathe in, tranquilizing the body conditioner. The body conditioner is also the breath because the body conditioner, the body depends on breath to survive. Without the breath, the body cannot survive. So the body conditioner refers to the breath. So as he continues, observing the breath, then the breath becomes more and more tranquilized, becomes calmer, becomes more tranquil. And then, just like an apprentice, he notices whether it's a long breath or short breath, etc. In this way, he abides contemplating the body in the body internally, or he abides contemplating the body in the body externally, or he abides contemplating the body in the body both internally and externally, or else he abides contemplating in the body its arising factors, or he abides contemplating in the body its vanishing factors, or he abides contemplating in the body both its arising and vanishing factors. Or else, mindfulness that there is a body is simply established in him to the extent necessary for bare knowledge and mindfulness or collectedness. And he abides independent, not clinging to anything in the world. That is how a monk abides contemplating the body in the body. He abides independent, not clinging to anything in the world. Because if he clings to anything in the world, then the unwholesome states of covetousness and grief arise. So when he practices the holy path and lets go of things in the world, it's very important. Otherwise, you cannot progress in the spiritual path. A lot of people want to practice the spiritual path, but still cannot let go, so they cannot make much progress. And then this rising factors refers to the conditions that cause its arising, the factors that cause the origination of the body here, referring to the breath body, the conditions, its vanishing factors refers to the factors for its ceasing, for its vanishing. And the body internally is our own body, externally is the external bodies, Here in this case, we are talking about the breath body, but this body can refer to any body, can be the physical body also. Again, monks, when walking, a monk understands, I am walking. When standing, he understands, I am standing. When sitting, he understands, I am sitting. When lying down, he understands, I am lying down. Or he understands accordingly, however his body is disposed. In this way, he abides contemplating the body, in the body, internally, externally, and both internally and externally, etc. and he abides independent, not clinging to anything in the world. That too is how a monk abides contemplating the body in the body. This one refers to the four postures. These four postures, generally if you are aware of the body postures, it is in the suttas, it is generally called Sampajanya. The Buddha talks about Sati Sampajanya. We have to practice both. Sati is recollecting the four objects of sati. Sampajañña is general mindfulness. Whatever your body is doing, you are aware. If you are walking, you are aware you are walking. If you are changing your clothes, you are aware you are changing your clothes. If you are eating, you are aware you are eating. Why is Sampajañña practiced? Because Sampajañña, if we are aware of our body, then our mind does not run away. We are practicing the holy path to destroy the asavas. Asavas are uncontrolled mental outflows, the mind leaking. So when the mind flows, when the asavas flow, then our mind starts thinking here, running here, running there. We are not aware of our body. We are not aware of whatever we are doing. Our mind is straying to the office, or straying to the family, or straying to our problems and all that. So as long as you are aware of your body, the mind does not run away. So it helps to keep your mind focused, helps to prevent, Sampajjhāni helps to prevent the mind from flowing carelessly. So in that way, it helps us to keep our mind focused. Again, monks. A monk is one who acts in full awareness when going forward and returning, who acts in full awareness when looking ahead and looking away, who acts in full awareness when flexing and extending his limbs, who acts in full awareness when wearing his robes and carrying his outer ball and robe. Who acts in full awareness when eating, drinking, consuming food and tasting? Who acts in full awareness when defecating and urinating? Who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking and keeping silent? In this way, hereby is contemplating the body in the body, internally, externally, and both internally and externally, etc. So this one actually is sampajaniya, being aware of all the body actions. Just now the previous one was just referring to the four postures, most specific. This one is general awareness of the body. The fourth one, again monks. A monk reveals the same body up from the soles of the feet and down from the top of the head, ordered by skin. as full of many kinds of impurity thus. In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone, marrow, kidney, heart, liver, diaphragm, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, there should be a brain there missing, or maybe they put the brain at the end, bowel, phlegm, pus, blood, sweat, fat, tears, grease, pittles, snot, all of the joints, urine, Just as though there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, red rice, beans, peas, millet and white rice. And a man with good eyes were to open it and review it thus, this is hill rice, this is red rice, these are beans, these are peas, this is millet, this is white rice. So too among reviews this same body. It's full of many kinds of impurities. In this body there are head hairs, body hairs, nails, teeth, skin, flesh, genius, bones, etc. In this way, he advises contemplating the body in the body, internally, externally, and both internally and externally. And he advises independence, not clinging to anything in the world. That too is how a monk advises contemplating the body in the body. Let's stop here for a moment. This meditation on the 32 parts of the body that we just went through, this was the first meditation taught by the Buddha. If you practice this, then you will notice that body is not as attractive as we used to think. If you don't practice this type of meditation, you see the body only skin deep, see the outer looks of the body so enticing, so attractive. But when you consider all that is inside the body, even Miss Universe doesn't look so attractive anymore. Again, a monk reviews the same body, however it is placed, however disposed, as consisting of elements does. In this body, there are the earth element, the water element, the fire element, and the air or wind element. just as though a skilled butcher or his apprentice had killed a cow and was seated at the crossroads with it cut up into pieces. So too a monk reveals the same body as consisting of elements does. In this body there are the earth element, water element, fire element, the air element. In this way, he abides contemplating the body, in the body, internally, externally, and both internally and externally. And he abides independent, not clinging to anything in the world. That too is how a monk abides contemplating the body in the body. There is another way of contemplating the body that's consisting of the four elements. The four elements are supposed to be the physical body or the physical world. And these four elements are not, when you refer to the earth element, it's not really the earth element. It refers to the hardness, the characteristic of hardness. Anything that is hard is called the earth element. The water element refers to the property of cohesion. When there's liquid, it tends to cohere together. So that refers to the water element. The fire element is the heat element. And the air or wind element is the element that causes motion, movement. So anything in the world, in the physical world, that has any one of these characteristics are referred by these four characteristics. Again, monks, as though he were to see a corpse thrown aside in a charnel ground, one, two, or three days dead, bloated, livid, and oozing matter, a monk compares this same body with it and does. This body, too, is of the same nature. It will be like that. It is not exempt from that fate. So this corpse contemplation is very good. If you look at a dead corpse, it's three days dead. It is oozing. liquid from the nine holes and it's smelly and it's blue blank and all that so it's repulsive repulsive to see repulsive to smell but when you consider one day our body also will be like that no need to be so vain about our body now we think it's so beautiful or so handsome especially when we are young but one day it'll be like that In this way, he abides contemplating the body in the body, internally, externally, and both internally and externally, etc., and he abides independent, not clinging to anything in the world. That, too, is how a monk abides contemplating the body in the body. Again, as though he were to see a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of worms. A monk compares this same body with it thus. This body too is of the same nature. It will be like that. It is not exempt from that fate. That too is how a monk abides contemplating the body in the body. Again, as though he were to see a corpse thrown aside in a charnel ground, a skeleton with flesh and blood held together with sinews, or a fleshless skeleton smeared with blood held together with sinews, or later, a skeleton without flesh and blood. held together with sinews, and later, disconnected bones scattered in all directions. Here a hand bone, there a foot bone. Here a shin bone, there a thigh bone. Here a hip bone, there a back bone. Here a rib bone, there a breast bone. Here an arm bone, there a shoulder bone. Here a neck bone, there a jaw bone. Here a tooth, there the skull. A monk compares this same body with it thus, this body too will of the same nature. It will be like that. It is not exempt from that faith. That too is how a monk abides, contemplating the body in the body. Again, as though he were to see a corpse thrown aside in a charnel ground, bones bleached white, the color of shells, or later, bones heaped up more than a year old, and later, bones rotted and crumbled to dust. A monk compares this same body with its dust. This body too is of the same nature. It will be like that. It is not exempt from that fate." So this contemplation is of the different types of corpse at the various stages of decay. Initially, it's two or three days old, it's bloated. I don't know whether you all have noticed, a dead dog or a dead cow by the roadside, or a dead buffalo. After a few days, you see it's bloated, and there's a lot of air inside there, I think. So it seems to be like a balloon bloated up. It's so tight, the forelegs are all stretched in different directions. And then after another one or two more days, you see it's collapsed already. Collapsed, and the liquid is flowing out. It's full of worms. Full of worms. All the worms are eating the flesh. Then later, you find it's very smelly. Sometimes the dog also will go and eat something. And later, you find different stages of decay. In the Buddha's days, they have this charnel ground where they throw the body in the forest, throw the body for it to rot, for the animals to eat. So the monk, who is very serious, he would go and sit at the charnel ground and contemplate, see the various stages of decay of the corpse. So it's quite a sobering contemplation. In this way, he abides contemplating the body in the body internally, or he abides contemplating the body in the body externally, or he abides contemplating the body in the body both internally and externally, or else he abides contemplating in the body its arising factors, or he abides contemplating in the body its vanishing factors, or he abides contemplating in the body both its arising and vanishing factors. Or else mindfulness that there is a body is simply established in him to the extent necessary for bare knowledge and mindfulness and recollection. And he abides independent, not clinging to anything in the world. That too is how a monk abides contemplating the body in the body. This contemplation of the corpse brings to mind You know the Taj Mahal? We had this emperor in India. I guess he had many wives. One was his favorite wife. Her mother had been very young and beautiful. And this young and beautiful wife passed away. And he was so sad, he wanted to preserve the body. He clung onto the body, but after a few days, he started to get smelly. He continued to cling to it. So he built this mausoleum, this Taj Mahal, to store that corpse. Nowadays, if someone were in his position, what would they do? Inject it with anesthetics, hoping that in a few hundred years' time, it can revive. People cannot accept Anicca. A lot of people, we know the world is impermanent, but we cannot accept. And our monks, does a monk abide contemplating feelings in feelings? Here, when feeling a pleasant feeling, a monk understands, I feel a pleasant feeling. When feeling a painful feeling, he understands, I feel a painful feeling. When feeling a neither painful nor pleasant feeling, he understands, I feel a neither painful nor pleasant feeling. When feeling a worldly pleasant feeling, he understands, I feel a worldly pleasant feeling. When feeling an unworldly pleasant feeling, he understands, I feel an unworldly pleasant feeling. When feeling a worldly painful feeling, he understands, I feel a worldly painful feeling. When feeling an unworldly painful feeling, he understands, I feel an unworldly painful feeling. When feeling a worldly neither painful nor pleasant feeling, he understands, I feel a worldly neither painful nor pleasant feeling. When feeling an unworldly neither painful nor pleasant feeling, he understands, I feel an unworldly neither painful nor pleasant feeling. This worldly and unworldly, the other day when we were reading the Samyutta Nikaya, remember Bhikkhu Bodhi has changed his translation from here, worldly to unworldly. He changed to, if I remember correctly, carnal. Remember the carnal delight, carnal rapture, carnal and spiritual, carnal and spiritual. In other words, the body, the body feeling and the spiritual, I guess, could be them. mental this way he abides contemplating feelings in feelings internally or he abides contemplating feelings in feelings externally or he abides contemplating feelings in feelings both internally and externally or else he abides contemplating in feelings, their arising factors, or he abides contemplating in feelings, their vanishing factors, or he abides contemplating in feelings, both their arising and vanishing factors. Or else, mindfulness that there is feeling is simply established in him to the extent necessary for bare knowledge and recollection. And he abides independent, not clinging to anything in the world. That is how a monk abides contemplating feelings in feelings. So when you contemplate feelings, whatever type of feeling arises, you know that it is such a feeling. You should also understand that it is impermanent. So because it is impermanent, you don't cling to it. So even if like an angry feeling arises, you know it's just unwholesome state of mind, we just wait for it to subside. And then you have an enjoyable feeling arising, then we should know, even though it's so enjoyable, don't cling to it, because very soon it will go away. If you cling to it, it will give you a lot of dukkha. That's why the Buddha says all feelings are basically intrinsically dukkha. Even pleasant feelings are also dukkha intrinsically, because very soon when they go away, it turns from pleasant to unpleasant. And how monks, does a monk abide contemplating mind in mind? Here a monk understands mind affected by lust as mind affected by lust, and mind unaffected by lust as mind unaffected by lust. He understands mind affected by hatred as a mind affected by hatred, and a mind unaffected by hatred as a mind unaffected by hatred. He understands a mind affected by delusion as a mind affected by delusion, and a mind unaffected by delusion as a mind unaffected by delusion. He understands a contracted mind as a contracted mind, and a distracted mind as a distracted mind. I'll stop here for a moment. If you remember the Samyutta Nikaya Sutras we studied, a contracted mind means a mind that is overcome by sloth and torpor. Sloth and torpor refers to a contracted mind. A distracted mind is a mind that is distracted out of the six sense objects, to seeing, hearing, smelling, tasting, touch and thinking. He understands an exalted mind as an exalted mind, an unexalted mind as an unexalted mind. He understands a surpassed mind as a surpassed mind, and an unsurpassed mind as an unsurpassed mind. He understands a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He understands a liberated mind as a liberated mind. and an unliberated mind as an unliberated mind. In this way, he abides contemplating mind in mind internally, or he abides contemplating mind in mind externally, or he abides contemplating mind in mind both internally and externally, or else he abides contemplating in mind its arising factors, or he abides contemplating in mind its vanishing factors, or he abides contemplating in mind both its arising and vanishing factors. Or else mindfulness that there is mind is simply established in him to the extent necessary for bare knowledge and recollection. And he abides independent, not clinging to anything in the world. That is how a monk abides contemplating mind as mind. Contemplation of dharmas. Now we come to contemplation of dharmas. Here it says mind objects. There is a wrong translation. Because of the four objects of sati or satipatthana, this last one, the dhamma, is the most important. Because there is this one sutra where the Buddha says a person becomes liberated only under five circumstances. There are only five occasions when a monk becomes liberated, attains arahanthood. One is when he listens to the dhamma. he understands and becomes liberated. The second one, when he is teaching the Dhamma. The third one, when he is repeating the Dhamma. The fourth, when he is reflecting on the Dhamma. And only the fifth is during meditation, when he contemplates on the Samadhi Nimitta. So you see, out of these five occasions, four of them have to do with Dhamma. And four of them actually have to do with contemplation of Dhamma. Because even when you repeat the Dhamma, you are contemplating. Because when you repeat the Dhamma, you are repeating it in a language you understand. So as soon as you understand the words, you start to digest it. That is Vipassana, contemplation. So when you listen to the Dhamma, that is Vipassana, that is contemplation. When you teach the Dhamma, you also have to contemplate the Dhamma before you can speak the Dhamma. That again is Vipassana, that is contemplation. When you repeat the Dhamma, that is also Vipassana, contemplation. When you reflect on the Dhamma, that is also Vipassana, contemplation. So the Samatha part is the meditation part and the Vipassana is actually nothing to do with meditation, it is just contemplation of the Dhamma. So here this last object of Sati or Satipatthana, it's not mind objects, but it's the Dhamma, the Buddha's Dhamma. And how monks? Does a monk abide contemplating Dhamma in Dhamma? Here a monk abides contemplating Dhamma in Dhamma in terms of the five hindrances. And how does a monk abide contemplating Dhamma in Dhamma in terms of the five hindrances? Here, there being sensual desire in him, a monk understands, there is sensual desire in me. Or, there being no sensual desire in him, he understands, there is no sensual desire in me. And he also understands how there comes to be the arising of unarisen sensual desire, and how there comes to be the abandoning of arisen sensual desire, and how there comes to be the future non-arising of abandoned sensual desire. Similarly, there being ill-will in him, sloth and torpor, restlessness and remorse, doubt. And so a monk understands, there is this hindrance in me, or there being no hindrance in him, he understands there is no hindrance in me. And he understands how there comes to be arising of the hindrance, how there comes to be abandoning of the hindrance, and how there comes to be the future non-arising of the abandoned hindrance. In this way, he abides contemplating Dhamma in Dhamma internally, or he abides contemplating Dhamma in Dhamma externally, or he abides contemplating Dhamma in Dhamma both internally and externally, or else he abides contemplating in Dhamma the arising factors, or he abides contemplating in Dhamma the vanishing factors, or he abides contemplating in Dhamma both the arising and vanishing factors, or else mindfulness that there is Dhamma is simply established in him to the extent necessary for bare knowledge and recollection. He abides independent, not clinging to anything in the world. That is how a monk abides contemplating Dhamma in Dhamma in terms of the five hindrances. Again, monks, a monk abides contemplating Dhamma in Dhamma in terms of the five aggregates of attachment. How does a monk abide contemplating Dhamma in Dhamma in terms of the five aggregates of attachment? Here a monk understands such is material form of body, such is its origin, such is its disappearance, such is feeling, such is its origin, such is its disappearance, such is perception, such is its origin, such is its disappearance, such is volition, such its origin such as disappearance, such as consciousness, such as origin, such as disappearance. In this way, he abides contemplating Dhamma in Dhamma internally, externally, etc. These five aggregates refer to five things, body, feelings, perception, volition and consciousness. These five things can also be considered to be two things, body and mind. Mind consisting of the four things, feelings, perception, volition and consciousness. Again monks, a monk abides contemplating Dhamma in Dhamma in terms of the six internal and external bases. And how does a monk abide contemplating Dhamma in Dhamma in terms of the six internal and external bases? Here a monk understands the I, he understands forms, he understands the factor that arises dependent on both. And he also understands how there comes to be the arising of the un-arisen factor, and how there comes to be the abandoning of the arisen factor, and how there comes to be the future non-arising of the abandoned factor. Similarly, he understands the ear, understands the nose, the tongue, the body, the mind, understands the the six bases and their objects and the factor that arises. In this way, by contemplating Dhamma, in Dhamma, internally, externally, etc., the six bases refers to the six sense bases of eye, ear, nose, tongue, body, and mind. And the objects, the object of eyes forms, the object of ear is sounds, etc. So the factor that arises is the craving. The craving, when you see something beautiful, you crave for it. That is the factor. And when you hear some nice sounds, you also attach to it. That is again the factor. Similarly for smells, tastes, etc. Again monks, a monk abides contemplating Dharma in Dharma in terms of the seven enlightenment factors, bhojangas. And how does a monk abide contemplating Dharma in Dharma in terms of the seven enlightenment factors? Here, there being the mindfulness or recollection enlightenment factor in him, a monk understands there is the mindfulness or recollection enlightenment factor in me. For there being no sati enlightenment factor in him, he understands there is no sati enlightenment factor in him. And he also understands how there comes to be the arising of the un-arisen sati enlightenment factor, and how the arisen sati enlightenment factor comes to fulfillment by development. There being the investigation of dharma, enlightenment factor, dharma vichaya. Similarly, there being the energy, enlightenment factor. There being the delight, piti, enlightenment factor. There being the tranquility, pasadi, enlightenment factor. There being the concentration, samadhi, enlightenment factor. There being the equanimity, upekka, enlightenment factor. He understands that there is the enlightenment factor in me, and there is no enlightenment factor in how they arise, etc. In this way, by contemplating mind in mind, etc., contemplating this Dhamma in Dhamma, etc. So these enlightenment factors, seven of them, are very important factors for enlightenment. We went through the whole Samyutta and the Bhojangas a few days ago. Again monks, a monk abides contemplating dharma in dharma in terms of the Four Noble Truths. And how does a monk abide contemplating dharma in dharma in terms of the Four Noble Truths? Here a monk understands as it actually is, this is suffering. He understands as it actually is, this is the origin of suffering. And he understands as it actually is, this is the cessation of suffering. He understands as it actually is, this is the way leading to the cessation of suffering. In this way, he advises contemplating Dhamma in Dhamma internally or he advises contemplating Dhamma in Dhamma externally, etc. This here, you notice here, this description of the Four Noble Truths is very short. So this Sutta, this Satipatthana Sutta, differs from the Mahasatipatthana Sutta found in the Digha Nikaya. Only here, in the Mahasatipatthana Sutta, they explain the Four Noble Truths in greater detail. Otherwise, the rest of the Sutta is exactly the same. between the Satipatthana Sutta found in the Majjhima Nikaya and the Mahasatipatthana Sutta found in the Digha Nikaya. In the Digha Nikaya, when they explain the Four Noble Truths in detail, they explain suffering, they explain the origin of suffering, the cessation of suffering, the path leading to the cessation of suffering, And then in the Noble Eightfold Path, the explanation of the Noble Eightfold Path, when it comes to right concentration, it is stated in the Maha Satipatthana Sutta that right concentration refers to the four jhanas, to the four jhanas. Everywhere in the suttas, when the Buddha talks about right concentration or perfect concentration, he always refers to the four jhanas. But nowadays, people misinterpret and say that concentration can refer to momentary concentration, kāṇikā samādhi. This word kāṇikā samādhi, the Buddha never heard it also, never used it. So it is something that developed later. In the Buddha's teachings, samādhi always refers to the jhānas. Monks, if anyone should develop these four satipatthanas, intense states of recollection, in such a way for seven years, one of two fruits could be expected for him, either final knowledge here and now, or that if there is a trace of clinging left, non-return. Let alone seven years, monks, if anyone should develop these four intense states of recollection in such a way for six years, or for five years, four years, three years, two years, one year, One of two foods could be expected for him, either final knowledge here and now, or if there is a trace of clinging left, non-return. Let alone one-year monks, if anyone should develop these four intense states of recollection in such a way, for seven months, or six months, five months, four months, three months, two months, one month, or half a month, one of two fruits could be expected for him, either final knowledge here and now, or if there is a trace of clinging left, non-return. Let alone half a month monks, if anyone should develop these four intense states of recollection in such a way, For seven days, one of two fruits could be expected for him, either final knowledge here and now, or if there is a trace of clinging left, non-return. So it was with reference to this that it was said, monks, this is the path leading one way only, for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief. for the attainment of the true way, for the realization of Nibbana, namely the four intense states of recollection. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. So in this last part, the Buddha says, if a monk practices the four Satipatthana correctly, even for seven days, in seven days' time, he can become liberated, become enlightened. That can only happen if the sati is unremitting sati. Every second the mindfulness does not stray, does not weaken, does not run away. So that's why it's called intense state of recollection. So intense, there's no let up. So among our Buddha's disciples, we know of only one, Venerable Maha Moggallana, who attained liberation in seven days. He practiced seven days. He practiced strenuously for seven days, and he became enlightened in such a short time. But that was possible only with the help of the Buddha, as mentioned in the Samyutta Nikaya that we read. When he entered in the first jhana, because he was practicing so hard, he didn't take rest. So he was so sleepy that he fell out of the first jhana. When that happened, the Buddha came to him and asked him to be more mindful, not to be nodding. Then he knew that the Buddha was observing him. Then he used more energy and he could stay in the first jhāna. And after that, he could enter the second jhāna. But because of the same reason, he was so tired that he was nodding his head and coming out of the second jhāna. Again, the Buddha went to him and reminded him. And again, he used more effort and could abide steady in the second jhāna. After that, similarly for the third jhāna, fourth jhāna, the other jhānas, until his mindfulness was unremitting, no let up in his mindfulness, no sleep for seven days and nights, no sleep until he became enlightened. So nowadays, what is being practiced now, without the Samadhi, it's impossible to become enlightened in seven days, not to say seven days, even seven years, 70 years, without the strong Samadhi, you cannot become enlightened at all.

10MN11Culasihanada20090913

So we have finished the first 10 suttas in the Jimanikaya. We can go to the 11th sutta, Culla Sihanada Sutta, the shorter discourse on the Lion's Tongue. But just let me recapitulate, recap what the Buddha said on the Satipatthana Sutta. The Satipatthana Sutta, it doesn't teach you exactly how to practice sati, it just tells you the objects, objects of sati. Contemplating the body, firstly you see, to practice Satipatthana, you got to contemplate four things, body, feelings, mind and dhamma. And then the first one, the body, it tells you the various types of bodies that you can contemplate. First one is the breath body. After that, the four postures. Then after that, awareness. Awareness actually is sampajanya, awareness of your body actions. and number four is the unattractiveness of the body and the 32 parts of the body and then after that the four elements The fifth is the four elements. And then the sixth to the fourteenth object is the skeleton contemplation, the different types of skeleton. So there are fourteen objects in the body. Then contemplation of feelings, there's only one. Whenever feelings arise and cease, you have to be mindful of it. Then contemplating of mind, The state of the mind, whether it's a lustful mind or an angry mind or whatever, just be aware of it. I think this contemplation of mind, you can include also the thoughts. Whatever thoughts arise, you have to be aware. But instead of following the thoughts, you don't follow the thoughts. If you follow the thoughts, you keep thinking, then you are no more mindful. Instead, you have to observe why you think in a certain way. What is your motive? When we look at the motive behind our thoughts, behind our reactions, then we understand ourselves better, whether we have a big fat ego or we have a lot of anger or whatever, we have a lot of greed. So it's only by understanding yourself that you can change. If you don't understand yourself, how can you change, how can you improve? That's why in the Noble Eightfold Path, the Six Factor Right Effort is to always observe whether you have unwholesome states of mind or wholesome states of mind. In the same way, whatever thoughts come to your mind, you should understand whether they are wholesome or unwholesome. The contemplation of Dhamma is to Contemplate those dharmas that are very important in the Buddha's teachings. First one is the five hindrances, how the five hindrances hinder us from having wisdom. So we should try to get rid of them by meditation. And the five aggregates of attachment, this is an extremely important topic. We found in the Khanda Sangyuta, the Sangyuta Nikaya. Then the six bases. The six bases is the Salayatana Sangyuta in the Sangyuta Nikaya. And then the seven enlightenment factors is the Bhojanga Sangyuta in the Sangyuta Nikaya. And then the Four Noble Truths is the Sathya Samyutta in the Samyutta Nikaya. So, the Samyutta Nikaya is very, very important. To me, the most important Nikaya. It tells you exactly how to practice Satipatthana, how to practice the Seven Bhojangas, etc. Whereas this Sutta, this Satipatthana Sutta, just tells you the objects of sati doesn't explain exactly what is the meaning of sati or satipatthana and how to practice. Okay, let's try to go through the 11th sutta, Chula Sihanada Sutta, the shorter discourse on the lion's roar. Thus have I heard. On one occasion, the blessed one was living at Savati in Jeta's Grove, another vindica's park. There he addressed the monks thus. Monks, Herbal sir, they replied. The blessed one said, monks, only here is there a recluse. Samana, I think. Only here a second recluse, only here a third recluse, only here a fourth recluse. The doctrines of others are devoid of recluses. That is how you should rightly roar your lion's roar. So here the Buddha is saying, only in the Buddha's teachings, in the Buddha's asana, you have the first, second and third recluse, the first, second and third real monk. I suppose he says, 1st, 2nd, 3rd and 4th maybe refers to the four types of fruits, fruitions. So, tepanna, sakadagamin, anagamin and arahana. These possible monks that wanderers of other sects might ask, but on the strength of what argument or with the support of what authority do the Venerable ones say thus? Hundreds of other sects who asked us may be answered in this way. Friends, four things have been declared to us by the Blessed One who knows and sees, accomplished and fully enlightened. This is Arahant Sammasambuddha. On seeing these in ourselves, we say, only here is there a recluse, only here a second recluse, only here a third recluse, only here a fourth recluse. The doctrines of others are devoid of recluses. What are the four? We have confidence in the teacher, that means the Buddha, we have confidence in the Dhamma, we have fulfilled the precepts, and our companions in the Dhamma are dear and agreeable to us, whether they are laymen or those gone forth. These are the four things declared to us by the Blessed One who knows and sees, accomplished and fully enlightened, on seeing which in ourselves we say as we do. The Buddha says there are four things that they possess. They have confidence in the Buddha, the Dhamma, and they keep the Aryan precepts and the companions. in the Dhamma are dear to them. It is possible, monks, that wondrous of other sects might say thus. Friends, we too have confidence in the teacher, that is, in our teacher. We too have confidence in the Dhamma, that is, in our Dhamma. We too have fulfilled the precepts, that is, our precepts. And our companions in the Dhamma are dear and agreeable to us too, whether they are laymen or those gone forth. What is the distinction here, friends? What is the variance? What is the difference between you and us? Wondrous of other sects who ask thus may be answered in this way. How then, friends, is the goal one of many? Answering rightly, the wondrous of other sex would answer thus, Friends, the goal is one, not many. But friends, is that goal for one affected by lust or free from lust? Answering rightly, the wondrous of other sex would answer thus, Friends, The goal is for one free from lust, not for one affected by lust. But friends, is that goal for one affected by hate, or free from hate? Answering rightly, they would answer. Friends, that goal is for one free from hate, not for one affected by hate. But friends, is that goal for one affected by delusion, or free from delusion? Answering rightly, they would answer. Friends, that goal is for one free from delusion, not for one affected by delusion. But friends, is that goal for one affected by craving or free from craving? Answering rightly, they would answer, friends, that goal is for one free from craving, not for one affected by craving. But friends, is that goal for one affected by clinging? attachment, or free from clinging? Answering rightly, they would answer, Friends, that goal is for one free from clinging, not for one affected by clinging. But, Friends, is that goal for one who has vision, or for one without vision? Answering rightly, they would answer, Friends, that goal is for one with vision, not for one without vision. But, Friends, is that goal for one who favours and opposes, or for one who does not favour and oppose? Answering rightly, they would answer, Friends, that goal is for one who does not favour and oppose, not for one who favours and opposes. But friends, is that goal for one who delights in and enjoys proliferation, or for one who does not delight in and enjoy proliferation? Answering rightly, they would answer, Friends, that goal is for one who does not delight in and enjoy proliferation, not for one who delights in and enjoys proliferation. Here, proliferation is papanca. means proliferation of thoughts. Monks, there are these two views, the view of being and the view of non-being. Any recluses or Brahmins who rely on the view of being, adopt the view of being, accept the view of being, are opposed to the view of non-being. Any recluses or Brahmins who rely on the view of non-being, adopt the view of non-being, accept the view of non-being, are opposed to the view of being. Any recluses or Brahmins who do not understand as they actually are, the origin, the disappearance, the gratification, the danger, and the escape, in the case of these two views, are affected by lust, hatred, delusion, affected by craving, clinging, without vision, given to favoring and opposing, and they delight in and enjoy proliferation. They are not free from birth, aging, and death, from sorrow, lamentation, pain, grief, and despair. They are not free from suffering, I say. Any recluses of Brahmins who understand as they actually are, the origin, the disappearance, the gratification, the danger and the escape, in the case of these two views, are without lust, without hate, without delusion, without craving, clinging, with vision, not given to favoring and opposing, and they do not delight in and enjoy proliferation. They are free from birth, aging and death, from sorrow, lamentation, pain, grief and despair. They are free from suffering, I say. Monks, There are these four kinds of clinging. 4. Clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of a self. Though certain recluses and brahmins claim to propound the full understanding of all kinds of clinging, they do not completely describe the full understanding of all kinds of clinging. They describe the full understanding of clinging to sensual pleasures without describing the full understanding of clinging to views, clinging to rules and observances, and clinging to a doctrine of self. Why is that? Those good recluses and Brahmins do not understand these three instances of clinging as they actually are. Therefore, though they claim to propound the full understanding of all kinds of clinging, they describe only the full understanding of clinging to sensual pleasures, without describing the full understanding of clinging to views, clinging to rules and observances, and clinging to a doctrine of self. Though certain recluses and Brahmins claim to propound the full understanding of all kinds of clinging, they describe the full understanding of clinging to sensual pleasures and clinging to views without describing the full understanding of clinging to rules and observances and clinging to a doctrine of self. Why is that? They do not understand the two instances. Therefore, they describe only the full understanding of clinging to sensual pleasures and views. Though certain recluses and brahmins claim to propound the full understanding of all kinds of clinging, they describe the full understanding of clinging to sensual pleasures, clinging to views, and clinging to rules and observances. without describing the full understanding of clinging to the doctrine of self. Monks, in such a Dhamma Vinaya as that, it is plain that confidence in the teacher is not rightly directed, that confidence in the Dhamma is not rightly directed, that fulfillment of the precepts is not rightly directed, and that the affection among companions in the holy life is not rightly directed. Why is that? Because that is how it is when the Dhamma Vinaya is badly proclaimed and badly expounded. unemancipating, unconducive to peace, expounded by one who is not fully enlightened. Monks, when a Tathagata, Arhatsama Sambuddha, claims to propound a full understanding of all kinds of clinging, he completely describes a full understanding of all kinds of clinging. He describes a full understanding of clinging to sensual pleasures, views, rules, and observances, and to a doctrine of self. Monks, in such a Dhammavinaya as that, It is plain that confidence in the teacher is rightly directed, that confidence in the Dhamma is rightly directed, that fulfilment of the precepts is rightly directed, and that the affection among companions in the Dhamma is rightly directed. Why is that? because that is how it is when the Dhammavinaya is well-proclaimed and well-expounded, emancipating, conducive to peace, expounded by one who is fully enlightened. Now these four kinds of clinging have what as their source, what as their origin, from what are they born and produced? These four kinds of clinging have craving as their source, with craving as their origin. They are born and produced from craving. Craving has what as its source. Craving has feeling as its source. Feeling has what as its source. Feeling has contact as its source. Contact has what as its source. Contact has a sixfold base as its source. The sixfold base has what as its source. The sixfold base has Nama Rupa, mentality, materiality as its source. Mentality, materiality has what as its source. Mentality, materiality has consciousness as its source. Consciousness has what as its source. Consciousness has volition as its source. Volition has what as its source. Volition has ignorance as its source. Ignorance has its origin. It is born and produced from ignorance. Monks, when ignorance is abandoned and true knowledge has arisen in a monk, then with the fading away of ignorance and the arising of true knowledge, he no longer clings to sensual pleasures, no longer clings to views, no longer clings to rules and observances, no longer clings to a doctrine of a self. When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbana. He understands birth is destroyed. The holy life has been lived. What had to be done has been done. There is no more coming to any state of being. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. So in this sutra, the Buddha says that the real recluse or the real monk is only found in the Buddha's dharma vinaya, in the Buddha's teachings. If the external ascetics say that They are also similar to what the Buddha says, but their Dhamma Vinaya is different. So, even these four things, that they claim to have confidence in the teacher, confidence in the Dhamma, they have the precepts, and they love their companions in the holy life, even that is faulty, because the Dhamma Vinaya is faulty. Then the Buddha says, talks about the four kinds of attachment or clinging, clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of the self. The Buddha says, these external ascetics, they are not able to explain these four types of clinging in detail. They might be able to explain one, or explain two, or explain three, but they are not able to explain all four correctly and in detail. Then after that, the Buddha says, clinging, the source of clinging is craving. The source of craving is feeling, etc. Just like in the dependent origination suttas. That's the end of the sutta tonight. Anything to discuss? I would like to present a combination of the two. The source of the fear... is our I am, the being. Once you have a perception that the I exist, then you are always afraid that this I may be harmed in any way. That's why all our fears arise because of that self. If there is no self, then there is no fear. That's why the Buddha says, And Arahant, because he has no self, if you took a dagger and you wanted to stab an Arahant, he would not shout for help. He does not see a self in this body. Even if you were to kill him, he would accept it as his karma. So to say that it is necessary, after the execution stage, it is necessary to come out of the body. But as a young woman, I would say that the means to come out of the body is necessary. So we'll switch off the blue bar, or the blue bar. On the other hand, if I'm going to edit, I'm going to get here. So how are we going to do that? You see, if you practice meditation correctly, it doesn't matter what is your object that you contemplate on, your meditation. But the aim of meditation is to attain the jhanas, to attain one-pointedness of mind, to attain a focused mind. When the mind attains samadhi, there is strength in the mind. When there is strength in the mind, it doesn't move so easily. So it is not so much affected by fear or by sensual pleasures or enjoyment, anything. Even dukkha, it is not so much affected because it has a firm foundation, it has a firm base. So samadhi is very important, strength of mind. and understanding of the Dhamma also. If you have understanding of the Dhamma, then certain things we can accept, like seeing these corpses and all that, though they are revolting, but the only way to overcome it is to see it again and again. You cannot say, oh, because it's revolting, I don't want to see it. Maybe when my Samadhi is strong, then maybe I can see. Don't wait. You have to start getting used to it by seeing it. The other day, I understand they showed this Asubha, this VCD, and how they kill people and all that. And then one of our brothers, after seeing that, he couldn't sleep for a few nights. And he ran away home, went home for a few days before he came back. So, you see this, although this thing is revolting, hard to see, hard to stomach, but it is a fact of life. Life is like that. Life is really very cruel. So we have to come to terms with it. We have to face it. I always like to quote this, that when I was young, I had this fear of the darkness because my parents brought me to see a Pontianak show, a ghost show. It was so frightening. After I came back, every night I had nightmares for seven nights. Every night I woke up sweating all over. And from there I got a fear of the dark. After I became a monk, I went to Thailand and I came back from Thailand in 1987. I went to look for caves to stay in Ipoh area. And I looked and I couldn't find a good cave. You know, all the good caves are taken up by people, by fortune tellers and by this and that. So some devotees went looking for me and they found this dark cave behind Simphang Poli. Very dark and huge cave. Bigger, I think, bigger than this hall. And it seems during the Japanese occupation, during the Second World War, about 200 girls hid in that cave. They were afraid of being raped by the Japanese soldiers. So they hid in that cave. So that was the best cave I had. Because it was very quiet, I had to stay there. It was very frightening. The first two nights, I did not stay inside. I stayed outside. But then I had a dream that told me that I would be safe if I went inside the cave. Some devas appeared to me in a dream. So after that, I went to stay inside the cave. But it was so dark, I had to light an oil lamp. And sometimes some curious people came looking for me. I just blow off the oil lamp. I stand behind the rock. They look and look. They can't see anybody. So dark. So from there, I stayed there four months. Slowly I overcame the fear of darkness. So it's like this. You want to overcome some shortcoming in you. You have to face it head on. You cannot run away. Keep running away until you die. So you never overcome your fear. I don't know if I agree with you guys, but I think, I don't know that we need to make our nation more independent, and be able to defend ourselves, and be able to have more freedom, and be able to have more freedom in the world. Yeah, I mean, don't worry about your meditation not being up to standard. If you have, for example, a photo of a cut-up corpse, and once in a while you peep at it, you're afraid you'll put it away. And you peep at it again, keep peeping until you get used to it. Yeah. It's not necessary. But if you are a person with a lot of lust, then it is advisable to contemplate on the corpse. You see, in the Noble Eightfold Path, the seventh factor is sama-sati, right? Right recollection. The eighth factor is sama-samadhi, right concentration. Now, the seventh factor is only sama-sati. It's not satipatthana, you know. A lot of people think that sati and satipatthana is the same. It's different. Sati and satipatthana is different. Sati is contemplating these four things. You can contemplate all four or you can contemplate one of them. And you do this contemplation whenever convenient. For example, when you're sitting in a bus. as there's nothing to do, when you're taking a stroll, you just reflect on the Dhamma and you think of these four objects. You observe your mind, observe your feelings, and then remember the Dhamma that you have learned, and then observe your body and think of the nature of your body, how you're getting old, how five years ago you didn't have arthritis, now you've got arthritis here and there. So then you realize the nature of the body. and contemplate, if you like, on the corpse, how you're going to end up as a corpse, and all this. So that is sati. Satipatthana is different. Satipatthana, the example given in the Samyutta Nikaya on how to practice satipatthana, was this man who was forced to carry a bowl of oil among a great crowd of people, and a man followed him behind with an uplifted sword and told him, if you spill even one drop of the oil, I'll chop off your head. So this man holding the bowl of oil, he has to be very mindful that he does not spill even one drop of oil. So he's walking with all his attention focused on that bowl of oil. That is how to practice Satipatthana. And it's also mentioned very clearly in the Satipatthana Sankhyuta, when the Buddha talk about the simile of the cook. that the skillful monk who practices satipatthana, that means the one who practices satipatthana in the correct way, ends up with getting concentration. If he does not get concentration, then he is unskillful, he has not obtain the objective of practice satipatthana. The objective of practicing satipatthana is to attain the jhanas. That is the end result. So, satipatthana is the link between samasati and samasamadhi. After you practice sati already, then you focus your attention on one object, for example, your breath. And as much as you can, Put your attention on the breath, that one object for the Buddha's disciples. They put their attention on the breath 24 hours a day, even when they rest or so. have unremitting mindfulness on the breath until they are able to maintain their mindfulness 24 hours a day, then they attain Arahanthood. And then after that, the Buddha says in the Vinaya books that all Arahants have mindfulness 24 hours a day. That's why they cannot do anything wrong. They cannot commit any fault, any break, any precept. So for Arahant to be mindful 24 hours a day, he must have practiced to the extent that he could maintain his mindfulness 24 hours. So you cannot do that type of practice, maintain your unremitting mindfulness without samadhi. Without samadhi, you try to be mindful, very soon you'll be falling asleep. So there is a difference between sati and satipatthana. Satipatthana is the intense state of recollection, unremitting mindfulness on one object, moment to moment to moment to moment, only one object, until it turns into one-pointedness of mind. That's why the verbal Anuruddha, he was asked, what did you practice to attain such great supernormal powers and he says satipatthana intense state of recollection see again In this simile, it says that the cook has to observe the master's preference. So in the same way, when we are meditating, we have to observe what the mind inclines to, what the mind, like the type of meditation object that the mind likes, the type of conditions that the mind likes, like the place, the surroundings, the environment and all that. Ah yes, yes, you have to be very observant of yourself. Come, we end here.

11MN12MahasihanadaPartA20090914

Today is the 14th of September and we now come to Majjhima Nikaya Sutta number 12, Mahasihanada Sutta, The Greater Discourse on the Lion's Roar. This sutta is fairly long. I think tonight we probably have time only for one sutta, but it's a very inspiring sutta. You can see how much hardship the Buddhas have to undergo to attain enlightenment. Okay, thus have I heard. On one occasion, the Blessed One was living at Vesali in the grove outside the city to the west. Now on that occasion, Sunakata, son of the Licchavis, had recently left his Dhamma Vinaya. That means he has disrobed from the monkhood. He was making this statement before the Vesali Assembly. The recluse Gautama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse, Gautama, teaches a Dhamma merely hammered out by reasoning, following his own line of inquiry as it occurs to him. And when he teaches the Dhamma to anyone, it leads him, when he practices it, to the complete destruction of suffering. I'll stop here for a moment. This Sunakata There's another sutta about him and he expected the Buddha to show psychic powers and all that, which the Buddha refused. So he thought that the Buddha did not have any psychic powers. And here, after disrobing, he's trying to belittle the Buddha. So that's a problem sometimes. Somebody who is of inferior wisdom cannot judge a person of superior wisdom, the Buddha says. But a person of superior wisdom can judge a person of inferior wisdom. So people of inferior wisdom, sometimes they create bad karma by talking bad about somebody. Like in this case, he thinks the Buddha is not an Arya. The Buddha has finished all his work. Then when it was morning, the Venerable Sariputta dressed, and taking his bowl and outer robe, went into Vesali for alms. Then he heard Sunakata, son of the Licchavi, making this statement before the Vesali assembly. When he had wandered for alms in Vesali, and had returned from his alms round, after his meal he went to the Blessed One. And after paying homage to him, he sat down at one side, and told the Blessed One what Sunakata was saying. The Blessed One said, Sariputta, the misguided man Sunakata is angry, and his words are spoken out of anger. Thinking to discredit the Tathagata, he actually praises him, for it is praise of the Tathagata to say of him. When he teaches the Dhamma to anyone, it leads him, when he practices it, to the complete destruction of suffering. I'm stopping for a moment. This silly Sunakata, he thought that was not important. Destruction or suffering is not important to him. Psychic powers are more important. And the Buddha continued, Sariputta, this misguided man, Sunakata, will never infer of me according to Dhamma. That blessed one is Arhan, Samasambuddha, perfect in true knowledge and conduct, sublime knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. and he will never infer of me according to dharma. That blessed one enjoys the various kinds of supernormal power. Having been one, he becomes many. Having been many, he becomes one. He appears and vanishes. He goes unhindered through a wall, through an enclosure, through a mountain, as though through space. He dives in and out of the earth as though it were water. He walks on water without sinking as though it were earth. Seated cross-legged, he travels in space like a bird. With his hand, he touches and strokes the moon and sun, so powerful and mighty. He wields bodily mastery even as far as the Brahma world. Stop here for a moment. You see, the Buddha has all these psychic powers, but the Buddha refused to show them. And this fool thought the Buddha does not have any psychic power just because the Buddha refused to show him. And as to the ascetic practices, the Buddha stopped. these ascetic practices. But this foolish man, Sunakarta, he saw the external ascetics practicing a lot of austerities, ascetic practices. He was very impressed by them. He thought the Buddha could not practice all these ascetic practices. He didn't know that the Buddha completed all the ascetic practices. And the Buddha continued, and he will never infer of me according to Dhamma, with the divine ear element which is purified and surpasses the human, that blessed one hears both kinds of sounds, the heavenly and the human, those that are far as well as near. And he will never infer of me according to Dhamma, that blessed one encompasses with his own mind, the minds of other beings, other persons. He understands a mind affected by lust, as affected by lust, and a mind unaffected by lust, as unaffected by lust. He understands a mind affected by hatred, as affected by hatred, and a mind unaffected by hatred, as unaffected by hatred. He understands a mind affected by delusion as affected by delusion, and a mind unaffected by delusion as unaffected by delusion. He understands a contracted mind as contracted, and a distracted mind as distracted. He understands an exalted mind as exalted, and an unexalted mind as unexalted. He understands a surpassed mind as surpassed, and an unsurpassed mind as unsurpassed. He understands a concentrated mind as concentrated, and an unconcentrated mind as unconcentrated. He understands a liberated mind as liberated, and an unliberated mind as unliberated. Sariputta, the Tathagata, has these ten Tathagata's powers, possessing which he claims the earth leader's place, roars his lions roar in the assemblies, and setsets rolling the wheel of Brahma. What are the ten? One, here the Tathagata understands as it actually is, the possible as possible, and the impossible as impossible. And that is the Tathāgata's power, that the Tathāgata has, by virtue of which he claims the earth-leader's place, draws his lines raw in the assemblies, and sets rolling the wheel of Brahma. Number two, again the Tathagata understands as it actually is, the results of actions, kamma, undertaken, past, future and present, with possibilities and with causes, that too is a Tathagata's power. Number three, again the Tathagata understands as it actually is, the way is leading to all destinations, that too is a Tathagata's power. Number four, again the Tathagata understands as it actually is, the world with its many and different elements, that too is a Tathagata's power. 5. Again, the Tathagata understands as it actually is, how beings have different inclinations. That too is a Tathagata's power. 6. Again, the Tathagata understands as it actually is, the disposition of the faculties of other beings, other persons. That too is a Tathagata's power. 7. Again, the Tathagata understands as it actually is, the defilement, the cleansing, and the emergence in regard to the jhanas, liberations, concentrations, and attainments. That too is the Tathagata's power. Number 8. Again, the Tathagata recollects his manyfold past lives, that is, one birth, two births, three, ten, a hundred thousand, a hundred thousand, etc. Thus, with their aspects and particulars, he recollects his manifold past lives. That too is a Tathagata's power. 9. Again with the divine eye, which is purified and surpasses the human, the Tathagata sees beings passing away and reappearing. inferior and superior, fair and ugly, fortunate and unfortunate, etc. And he understands how beings pass on according to their actions or karmas. That too is the Tathagata's power. 10. Again, by realizing for himself with direct knowledge, the Tathagata here and now enters upon and abides in the deliverance by mind and deliverance by wisdom that are taintless with the destruction of detainees or asavas. That, too, is the Tathagata's power that the Tathagata has, by virtue of which he claims the earth-leader's place, raws his lands raw in the assemblies, and sets rolling the wheel of Brahma. The Tathagata has these ten Tathagata's powers, possessing which he claims the earth-leader's place, raws his lands raw in the assemblies, and sets rolling the wheel of Brahma. Sariputta, when I know and see thus, should anyone say of me, the recluse Gautama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gautama teaches the Dhamma merely hammered out by reasoning, following his own line of inquiry as it occurs to him. Unless he abandons that assertion and that state of mind and relinquishes that view, then as surely as if he had been carried off and put there, he will wind up in hell. Just as a monk possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind, and relinquishes that view, then as surely as if he had been carried off and put there, he will wind up in hell. Sariputta, the Tathagata, has these four kinds of intrepidity. Fearlessness, possessing which eclipses a herd leader's place, roars his lines raw in the assemblies, and sets rolling the wheel of Brahma. What are the four? Here I see no ground on which any recluse of Brahmin, or god, or Mara, or Brahma, or anyone else at all in the world could, in accordance with the Dhamma, accuse me thus. While you claim full enlightenment, you are not fully enlightened in regard to certain things, and seeing no ground for that, I abide in safety, fearlessness, and intrepidity. I see no ground on which any recluse or anyone at all could accuse me thus, while you claim to have destroyed the Asavas, Thanes. Those Asavas are undestroyed by you, and seeing no ground for that, I abide in safety, fearlessness, and intrepidity. I see no ground on which any recluse or anyone at all could accuse me thus. Those things called obstructions by you are not able to obstruct one who engages in them. And seeing no ground for that, I abide in safety, fearlessness, and intrepidity. I see no ground on which any recluse or anyone at all could accuse me thus. When you teach the Dhamma to someone, it does not lead him when he practices it to the complete destruction of suffering. And seeing no ground for that, I abide in safety, fearlessness, and intrepidity. The Tathagata has these four kinds of intrepidity, possessing which he claims the herd leader's place, roars his lion's roar in the assemblies, and sets rolling the wheel of Brahma. Sariputta, when I know and see thus, should anyone say of me, the recluse Gautama does not have any superhuman states, any knowledge any distinction in knowledge and vision worthy of the noble ones, etc., then he will surely wind up in hell. Sariputta, there are these eight assemblies. What are the eight? An assembly of nobles, an assembly of brahmins, an assembly of householders. an assembly of recluses, an assembly of gods of the heaven of the four great kings, an assembly of gods of the heaven of the thirty-three, an assembly of Maras retinue, an assembly of Brahmas. Possessing these four kinds of intrepidity, the Tathagata approaches and enters these eight assemblies. I recall having approached many hundred assemblies of nobles, many hundred assemblies of Brahmins, many hundred assemblies of householders, many hundred assemblies of recluses, many hundred assemblies of gods of the heaven of the four great kings, many hundred assemblies of gods of the heaven of the thirty-three, many hundred assemblies of Maras retinue, many hundred assemblies of Brahmas, and formerly I had sat with them there, and talk with them, held conversations with them, yet I see no ground for thinking that fear or timidity might come upon me there. And seeing no ground for that, I abide in safety, fearlessness and intrepidity. Sariputta, when I know and see thus, should anyone say of me, the recluse Gautama does not have any superhuman states, then he will surely wind up in hell. Sariputta, there are these four kinds of generation or birth. What are the four? Egg-born generation, womb-born generation, moisture-born generation, and spontaneous generation. What is the egg-born generation? There are these beings born by breaking out of the shell of an egg. This is called egg-born generation. What is womb-born generation? There are these beings born by breaking out from the core. This is called womb-born generation. What is moisture-born generation? There are these beings born in a rotten fish, in a rotten corpse, in rotten dough, in a cesspit, in a sewer. This is called moisture-born generation. What is spontaneous generation? There are gods and denizens of hell and certain human beings and some beings in the lower worlds. This is called spontaneous generation. These are the four kinds of generation. I stop here for a moment. There's four kinds of birth. The first one, the egg born, sometimes called doubly born, is born two times. First, that being is born in the egg. Then when he comes out of the egg, that is being born a second time. The second one is womb born. This breaking out of the core, the core is like a kind of covering. So when it's in the womb, it's like covered with a layer of flesh like that, so it should come out of that. And then this moisture-borne, here the Buddha talks about the lower type of moisture-borne beings, those like worms born in a rotten fish, in a rotten corpse, in a rotten dog, in a cesspit as a shit hole. There is another type of moisture born, those born in heaven, maybe among the clouds. In fact, earlier we read in the Suttas about the Nagas, the Gandabhas and all that. It was mentioned there that the lowest is the egg-born, that higher than the egg-born is the womb-born, and higher than the womb-born is the moisture-born. And higher than the moisture-born is the spontaneous birth. It does not have to go through any process immediately. It's born in heaven with the body of God. So this moisture-born here refers to a lower type of moisture-born beings. But there are higher type moisture-born beings in the heavens. So this spontaneous born are mostly gods and some hell beings, some certain human beings. This one we don't understand why they are certain human beings. Spontaneously born, that means they don't come out of the womb. So far we don't know of any like this. Sariputta, there are these five destinations. This is called Gati. Kati, these destinations of rebirth. What are the five? Hell, animal realm, the realm of ghosts, human beings, and gods. So in the original sutras, the Buddha always talked about five destinations of rebirth. But in the later books, like in the Abhidharma and the Mahayana books, they talk about six destinations of rebirth. In Chinese, they say liu dao lun wei. Actually, originally, there's only these five. They added one more, the Asuras. But the Asuras, actually, are heavenly beings. There's no Asuras lower than heavenly beings. And then the Buddha continued. I understand hell and the path and way leading to hell, and I also understand how one who has entered this path will, on the dissolution of the body after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell. I understand the animal realm, and the path and way leading to the animal realm. And I also understand how one who has entered this path will, on the dissolution of the body after death, reappear in the animal realm. I understand the realm of ghosts, and the path and way leading to the realm of ghosts. And I also understand how one who has entered this path will, on the dissolution of the body after death, reappear in the realm of ghosts. I understand human beings and the path and way leading to the human world, and I also understand how one who has entered this path will, on the dissolution of the body after death, reappear among human beings. I understand the gods and the path and way leading to the world of the gods, and I also understand how one who has entered this path will, on the dissolution of the body after death, reappear in a happy destination in the heavenly world. I understand Nibbana and the path and way leading to Nibbana, and I also understand how one who has entered this path will, by realizing for himself with direct knowledge, here and now enter upon and abide in the deliverance by mind and deliverance by wisdom that are tainless with the destruction of the taints or asavas. By encompassing mind with mind, I understand a certain person thus. This person so behaves so conducts himself, has taken such a path that on the dissolution of the body after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, in hell. And then later on, with the divine eye which is purified and surpasses the human. I see that on the dissolution of the body after death, he has reappeared in a state of deprivation, in an unhappy destination, in perdition, in hell, and is experiencing extremely painful, wracking, piercing feelings. Suppose there were a charcoal pit deeper than a man's height, full of glowing coals, without flame or smoke. And then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only, and directed to that same charcoal pit. Then a man with good sight on seeing him would say, this person so behaves, so conducts himself, has taken such a path, that he will come to this same charcoal pit. And then later on, he sees that he has fallen into that charcoal pit and is experiencing extremely painful, wracking, piercing feelings. So too, by encompassing mind with mind, I understand a certain person thus. This person so behaves, who conducts himself, that he will reappear in hell. We'll stop here for a moment. So this simile, for us to understand hell, is the simile of somebody fallen into a hole which is deeper than his height so that he cannot climb out. And this hole is full of glowing charcoal coals so that he's getting burned. And he's struggling and struggling to jump out of the pit, the hole. He cannot get out of the pit and he's being burned. And every moment he's suffering. By encompassing mind with mind, I understand a certain person does. This person so behaves, so conducts himself, has taken such a path, that on the dissolution of the body after death, he will reappear in the animal realm. And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body after death, he has reappeared in the animal realm, and is experiencing extremely painful, wracking, piercing feelings. Suppose there were a cesspit, deeper than a man's height, full of filth, and then a man, scorched and exhausted by hot weather, weary, parched, and thirsty, came by a path going in one way only, and directed to this same cesspit. Then a man with good sight on seeing him would say, this person so behaves, so conducts himself, that he will come to this same suspect. And then later on, he sees that he has fallen into that suspect, and is experiencing extremely painful, wracking, piercing feelings. So too, by encompassing mind with mind, I understand a certain person thus, this person so behaves, so conducts himself, that he will reappear in the animal realm. Let's stop here for a moment. So the simile for the animal realm is like a man hungry and thirsty and tired. He has fallen into a hole deeper than a man's height. And this hole is full of shit. Full of shit. And so he's struggling to come out of that hole. He cannot come out. So he's wallowing in shit and he's swallowing that shit and all that and he keeps swimming and swimming and he cannot come out of that shithole so the animal realm is also like that animal realm they suffer a lot because they eat each other every moment they are scared every moment they are frightened by encompassing mind with mind i understand a certain person does This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body after death, he will reappear in the realm of ghosts. Then later on, I see that he has reappeared in the realm of ghosts and is experiencing much painful feeling. Suppose there were a tree growing on uneven ground with scanty foliage, casting a dappled shadow, and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only, and directed to that same tree. Then a man with good sight on seeing him would say, this person so behaves, so conducts himself, that he will come to this same tree. Then later on he sees that he is sitting or lying in the shade of that tree, experiencing much painful feeling. So too, by encompassing mind with mind, I understand a certain person thus, this person so behaves, so conducts himself, that he will reappear in the realm of ghosts. I'll stop here for a moment. So the simile for the Realm of Ghosts is this person who is hungry and thirsty, walking a long distance, and he comes across this tree, and then he's trying to rest under the tree. But unfortunately, that tree does not have much leaves. So because he does not have much leaves, even if he stays under the tree, he still feels very hot. He's burned by the sun and there's no water for him to drink. And he's tired and doesn't get very much comfort under the tree. But at least he's much better than the two fellows who fell into the two holes. By encompassing mind with mind, I understand a certain person thus. This person so behaves, so conducts himself, has taken such a path, that on the dissolution of the body after death, he will reappear among human beings. And then later on, I see that he has reappeared among human beings, and is experiencing much pleasant feeling. Suppose there were a tree growing on even ground with thick foliage, casting a deep shade, and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only, and directed to that same tree. Then a man with good sight on seeing him would say, This person so behaves, so conducts himself, that he will come to this same tree. And then later on, he sees that he is sitting or lying in the shade of that tree, experiencing much pleasant feeling. So too, by encompassing mind with mind, I understand that a certain person does. This person so behaves, so conducts himself, that he will reappear among human beings. So this simile for human beings is that this man, also hungry and thirsty and tired, he comes across a tree with a lot of leaves. And then happily, he takes a rest under the tree. And he's no more beaten by the hot sun. He does not suffer so much. So he is able to rest. under the tree. This is the simile for human beings. So you see, the ghost simile and the human being simile, the difference is not so much. Ghosts, they also rest under the tree. Only thing is the tree is not much, don't have much leaves. That's for human being. There's much leaves, so it's much more comfortable. By encompassing mind with mind, I understand a certain person thus. This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body after death, he will reappear in a happy destination in the heavenly world. And then later on, I see that he has reappeared in a happy destination in the heavenly world and is experiencing extremely pleasant feelings. Suppose there were a mansion, and it had an upper chamber plastered with in and without shut-off, secured by bars with shuttered windows, and in it there was a couch spread with rugs, blankets and sheets with a deer-skin coverlet. with a canopy as well as crimson pillows for both head and feet. And then the man, scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only, and directed to that same mansion. Then the man, with good sight on seeing him, would say, This person so behaves. that he will come to this same mansion. And then later on, he sees that he is sitting or lying in that upper chamber in that mansion, experiencing extremely pleasant feelings. So too, by encompassing mind with mind, I understand a certain person does. This person so behaves, so conducts himself, that he will reappear in the heavenly realm. So here, the simile for the heavens is like a man hungry and thirsty and tired. He comes across a huge bungalow, mansion. He walks inside the mansion. He finds it is very well supplied with all the comfortable things, nice bed and rugs and blankets and sheets and etc. So he jumps onto the big bed and takes a good rest. Probably that mansion also supplied with a lot of drinks and food and all that. During the Buddha's time they didn't have air-con otherwise they would have added air-con in the suttas. So this heaven is so much more comfortable. By encompassing mind with mind, understand a certain person thus. This person so behaves, so conducts himself, has taken such a path, that by realizing for himself with direct knowledge, he here and now will enter upon and abide in the deliverance by mind and deliverance by wisdom that are taintless with the destruction of the taints. Then later on, I see that by realizing for himself with direct knowledge, he here and now enters upon and abides in the deliverance by mind and deliverance by wisdom that are taintless with the destruction of the taints, and is experiencing extremely pleasant feelings. Suppose they were upon with clean, agreeable, cool water, transparent, with smooth banks, delightful, and nearby a dense wood, and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only, towards that same pond. Then a man with good sight on seeing him would say, this person so behaves, so conducts himself, that he will come to this same pond. And then later on, he sees that he has plunged into that pond, bathed, drunk, and relieved all his distress, fatigue, and fever, and has come out again, and is sitting or lying in the wood, experiencing extremely pleasant feelings. So too, by encompassing mind with mind, I understand how a certain person does. This person so behaves, so conducts himself, that he will enter upon and abide in the deliverance by mind and deliverance by wisdom. Sariputta, when I know and see thus, should anyone say of me, the recluse Gautama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gautama teaches a Dhamma merely hammered out by reasoning, following his own line of inquiry as it occurs to him. Unless he abandons that assertion and that state of mind and relinquishes that view, then as surely as if he had been carried off and put there, he will wind up in hell. Just as a monk possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as surely as if he had been carried off and put there, he will wind up in hell. Let's stop here for a moment. These five destinations of rebirth, the Buddha says that most beings after they pass away will be reborn into the woeful planes. So maybe out of 10 human beings only 2 or 3 come back to the human birth or go to heaven and probably 7 or 8 will end up in the 3 woeful planes but of the 3 woeful planes the ghost realm I guess maybe would have most humans reborn there because Even if you don't do much evil, you don't harm others, still humans after death will be reborn in the ghost realm because we have used up our good karma. When we come into the human birth, we bring along a certain amount of good karma and as we enjoy life every day, we are able to eat whatever food we like. and go touring here and there and watch astro and drive mercedes-benz and all this and we use up our good karma at the end of life our blessings are is less than when we came in which case we will naturally go into the ghost realm even without doing any evil but Those people who do evil, then they end up either in the animal realm or the hell realm. And the Buddha says in some other sutra that once you fall into the animal or hell realm, it will take an extremely long time to come out of there. Remember the simile of the blind turtle trying to put its head into the hole.

12MN12MahasihanadaPartB20090914

Sariputta, I recall having lived a holy life, possessing four factors. I have practiced asceticism, the extreme of asceticism. I have practiced coarseness, the extreme of coarseness. I have practiced scrupulousness, the extreme of scrupulousness. I have practiced seclusion, the extreme of seclusion. Such was my asceticism, Sariputta, that I went naked, rejecting conventions, licking my hands, not coming when asked, not stopping when asked. I did not accept food brought, or food specially made, or an invitation to a meal. I received nothing from a pot, from a bowl, across a threshold, across a stick. across a parcel, from two eating together, from a pregnant woman, from a woman giving suck, from a woman lying with a man, from where food was advertised to be distributed, from where a dog was waiting, from where flies were buzzing. Stop here for a moment. Some of these you may not understand. Why he does not accept food from a pregnant woman or a woman giving suck to a baby or where a dog was waiting, where flies were buzzing. This is compassion without wisdom. When these When he saw, for example, a woman pregnant, he thought, if I take food from this woman, then she will have less to eat, and the baby in the womb will have less food. So he refused to accept. Similarly, when a woman is giving suck to the baby, then he thinks, if I accept food from the woman, the woman will have less food, and the baby will have less milk to drink. So he refused to accept. And when a dog was waiting, then he thought, if I accept this food, the dog may not have food to eat and refuse to take. When the flies were buzzing, then he thought, if I accept the food, then the flies will have less food to eat. So all this is compassion without wisdom. I accepted no fish or meat. You see this. Not accepting fish or meat, this vegetarian practice also is an external practice. It's not the Buddha's practice. So before he was enlightened, he was also practicing like the Brahmins, or the Jains, the Jains and the Gantas, also were vegetarians. But after the Buddha was enlightened, then he did not continue with such practice. I drank no liquor, wine or fermented brew. I kept to one house to one morsel. I kept to two houses to two morsels. I kept to seven houses to seven morsels. I'll stop here for a moment. This was an external practice. When they beg for their food, they go maximum seven houses. If they don't get food after seven houses, they go back. They're not supposed to go to more than seven houses. And this has crept into Mahayana Buddhism. It's also mentioned in Mahayana Buddhism. They go and beg for food, not more than seven houses. I lived on one saucerful a day, on two saucerfuls a day, up to seven saucerfuls a day. I took food once a day, once every two days, once every three, up to seven days, and so on, up to once every fortnight. So you see, up to the extent of 14 days, he will only take food once. But when he eats, he will eat until he cannot eat anymore. And then after that, he has to starve for 13 days. I developed pursuing the practice of taking food at stated intervals. I was an eater of greens, or millet, or wild rice, or hide pairings, or moss, or rice bran, or rice scum, or sesame flour, or grass, or cow dung. In other words, at one time he ate only greens and he refused to eat any other thing. And then later he found he did not become enlightened in that way. Then he ate only millet and nothing else. And then he found he was not enlightened. And then he ate only wild rice. Similarly, he tried one thing after another. I lived on forest roots and fruits. I fed on fallen fruits, that means he lived in the deep forest without coming out and only feed on the fallen fruits and the roots of plants. I clothed myself in hem, in hem-mixed cloth, in shrouds, in refuse rags, in tree bark, using the tree bark as a rope. as a clothing, in antelope hide, in strips of antelope hide, in kusa grass fabric, in bark fabric, in wood shavings fabric, in head hair wool, in animal wool, in owl's wings. So instead of using cloth to make a robe, he used all these things to make a robe. And it's mentioned somewhere, I forgot where, maybe in the Vinaya books, he said of all these different types of robes, the most uncomfortable was the one made of hair. using hair to cover yourself. I was one who pulled out hair and beard. Instead of shaving, I pulled out hair and beard, pursuing the practice of pulling out hair and beard. I was one who stood continuously, rejecting seats. I was one who squatted continuously, devoted to maintaining the squatting position. I was one who used a mattress of spikes. I made a mattress of spikes in my bed. This one, like some of the yogis, a bed of nails. Sleep on a bed of nails. I dwell pursuing the practice of bathing in water three times daily, including the evening. This one is a Hindu practice. They think they bathe themselves in the river, wash away their sins. Thus, in such a variety of ways, I dwelt pursuing the practice of tormenting and mortifying the body. Such was my asceticism. Such was my coarseness, Sariputta, that just as the bowl of a tinduka tree, accumulating over the years, cakes and flakes of, so too, dust and dirt, accumulating over the years, caked off my body and flaked off, it never occurred to me, oh, let me rub this dust and dirt with my hand, or let another rub this dust and dirt off with his hand. It never occurred to me thus. Such was my coarseness. In other words, for years, I never took a bath until all that, what we call, that ducky, all that dirt accumulated on the skin. Such was my scrupulousness, Sariputta, that I was always mindful in stepping forwards and stepping backwards. I was full of pity even for the beings in a drop of water thus. Let me not hurt the tiny creatures in the crevices of the ground. Such was my scrupulousness." This is again compassion to the extreme of having no wisdom. He thought if he stepped on the water also and there are tiny creatures inside there, might harm them. So wherever he stepped also he was careful. Such was my seclusion in Sariputra, that I would plunge into some forest and dwell there. And when I saw a cowherd, or a shepherd, or someone gathering grass or sticks, or a woodsman, I would flee from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock. Why was that? So that they should not see me, or I see them. This as a forest-bred deer, on seeing human beings, flees from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock. So too, when I saw a cowherd or a shepherd, etc., then I would flee. Such was my seclusion. So here, he was behaving like a wild animal. See any human beings come, quickly run away. I would go on all fours to the cow pens when the cattle had gone out and the cow herd had left them, and I would feed on the dung of the young suckling calves. As long as my own excrement and urine lasted, I fed on my own excrement and urine. Such was my great distortion in feeding." You see, the desire to become liberated was so intense for the Buddha that he tried everything, even eating cow shit and eating his own shit. How many people can do it? So it's not easy to become a Buddha. A Buddha is someone who has been an Arya before, but has forgotten the Dhamma. All he knows is that he must strive for enlightenment, but because he has forgotten all the Dhamma he learned, so he practices in the wrong way also. He still continues practicing. So this type of practice, no wonder the Buddha said, a woman cannot become a Buddha A woman can become an Arahant because a woman can learn the Dhamma and practice in an easier way. But a Buddha, because he has forgotten the Dhamma and there is no one to show him the way, he will practice to the extent of nearly killing himself. That is why a woman cannot become a Buddha. So feeding on your own excrement, even a dog also won't do that. I would plunge into some awe-inspiring grove and dwell there, a grove so awe-inspiring that normally it would make a man's head stand up if he were not free from lust. When those cold, wintry nights came during the eight days' interval of frost, I would dwell by night in the open and by day in the grove. In the last month of the hot season, I would dwell by day in the open and by night in the grove. And there came to me spontaneously this stanza never heard before, chilled by night and scorched by day, alone in awe-inspiring groves, naked no fire to sit beside, the sage yet pursues his quest. So you see how hard the Buddha struggled. You can imagine now and then he'll think of his family, probably his tears will come down. But his determination was so strong, he still continued. I would make my bed in a charnel ground, with the bones of the dead for a pillow. And the cowherd boys came up and spat on me, urinated on me, threw dirt at me, and poked sticks into my ears. Yet I do not recall that I ever aroused an evil mind of hatred against them. Such was my abiding in equanimity." So here he was trying to practice equanimity. Whatever people do to him, he just ignores it, just tolerates it. Sariputta, there are certain recluses and brahmins whose doctrine and view is this. Purification comes about through food. They say, let us live on kohla fruits, and they eat kohla fruits. They eat kohla fruit powder, they drink kohla fruit water, and they make many kinds of kohla fruit concoctions. Now I recall having eaten a single kohla fruit a day. Sariputta, you may think that the kola fruit was bigger at that time, yet you should not regard it so. The kola fruit was then at most the same size as now. Through feeding on a single kola fruit a day, my body reached a state of extreme emaciation. Because of eating so little, my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little, my backside became like a camel's hoof. There was no backside. Because of eating so little, the projections on my spine stood forth like corded beads. Because of eating so little, my ribs jutted out as gaunt as the crazy rafters of an old roofless barn. Because of eating so little, the gleam of my eyes sank far down in their sockets, looking like a gleam of water that has sunk far down in a deep well. Because of eating so little, my scalp shriveled and withered as a green bitter gall shrivels and withers in the wind and sun. You know, sometimes we see in the newspaper famine in Africa, something like that. Because of eating so little, my belly skin adhered to my backbone. Thus, if I touched my belly skin, I encountered my backbone. If I touched my backbone, I encountered my belly skin. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair rotted at its roots fell from my body as I rubbed. And no, his food was not nutritious, so he just rubbed the skin only and the hair would drop off. Sariputta, there are certain recluses and brahmins whose doctrine and view is this. Purification comes about through food. They say, let us live on beans. And the same way, they will take bean powder and they make all kinds of concoctions with beans. And similarly, let us live on sesame, let us live on rice. And they eat rice, they eat rice powder, they drink rice water, and they make many kinds of rice concoctions. Now I recall having eaten a single rice grain a day. Sariputta, you may think that the rice grain was bigger at that time. Then you should not regard it so. The rice grain was then at most the same size as now. Through feeding on a single rice grain a day, my body reached a state of extreme emaciation. Because of eating so little, the hair rotted at its roots, fell from my body as I rubbed. So you see, the Buddha says that there are recluses and ascetics who think that purification comes about through food, the type of food you eat. And nowadays, even in Buddhism, you have people thinking like that, that by becoming vegetarians, you can purify yourself. It's not only in Buddhism, in other religions also you find, also they practice, there are some, they don't take certain types of food, So all this is coming from that perception that by controlling your food, there is some kind of purification involved. But the Buddha says no, you don't purify your mind through your mouth. Yet Sariputta, by such conduct, by such practice, by such performance of austerities, I did not attain any superhuman state, any distinction in knowledge and vision worthy of the noble ones. Why was that? Because I did not attain that noble wisdom which, when attained, is noble and emancipating and leads the one who practices in accordance with it to the complete destruction of suffering. Saiputra, there are certain recluses and Brahmins whose doctrine and view is this, purification comes about through the round of rebirths. But it is impossible to find a realm in the round of rebirths that I have not already passed through in this long journey, except for the gods of the pure abode, Suddhavasa. Had I passed through the round as a god of the pure abode, I would never have returned to this world. This Suddhavasa Heavens is only for Anagamins. It's in the 4th Jhāna Plane. And once you are reborn there, you are on the way to Nibbāna. From there, you automatically go to Nibbāna. So the Buddha says, in the long round of rebirths, he has been born in every place, every type of being except that one. and probably we also. There are certain recluses and Brahmins whose doctrine and view is this. Purification comes about through some particular kind of rebirth, but it is impossible to find a kind of rebirth that I have not been reborn in already in this long journey, except for the gods of the pure abodes. There are certain recluses and Brahmins whose doctrine and view is this. Purification comes about through some particular abode, but it is impossible to find a kind of abode or dwelling that I have not already dwelt in, except for the gods of the pure abodes. There are certain recluses and Brahmins whose doctrine and view is this, purification comes about through sacrifice. But it is impossible to find a kind of sacrifice that has not already been offered up by me in this long journey of samsara, when I was either a head-anointed noble king or a well-to-do Brahmin. There are certain recluses and Brahmins whose doctrine and view is this, purification comes through fire-worship. But it is impossible to find a kind of fire that has not already been worshipped by me in this long journey when I was either a head-anointed noble king or a well-to-do Brahmin. Sariputta, there are certain recluses and Brahmins whose doctrine and view is this. As long as this good man is still young, a black-haired young man endowed with the blessing of youth in the prime of life, so long as is he perfect in his lucid wisdom. But when this good man is old, aged, burdened with years, advance in life, and come to the last stage, being eighty, ninety, or a hundred years old, then the lucidity of his wisdom is lost. But it should not be regarded so. I am now old, aged, burdened with years, advance in life, and come to the last stage. My years have turned eighty. Now suppose that I had four disciples with a hundred years' lifespan, perfect in mindfulness, retentiveness, memory, and lucidity of wisdom. Just as a skilled archer trained, practiced, and tested, would easily shoot a lined arrow across the shadow of a palm tree. Suppose that they were, even to that extent, perfect in mindfulness, retentiveness, memory, and lucidity of wisdom. Suppose that they continuously asked me about the four Satipatthanas, and I answered them when asked, that they remembered each answer of mine, and never asked a subsidiary question, or paused except to drink, eat, consume food, taste, urinate, defecate, and rest in order to remove sleepiness and tiredness. Still, the Tathagata's exposition of the Dhamma, his explanations of factors of the Dhamma, and his replies to questions would not yet come to an end. But meanwhile, those four disciples of mine with a hundred years' lifespan would have died at the end of those hundred years. Sariputta, even if you have to carry me about on a bed, still there will be no change in the lucidity of the Tathagata's wisdom. Rightly speaking, were it to be said of anyone, a being not subject to delusion has appeared in the world for the welfare and happiness of many, out of compassion for the world, for the good welfare and happiness of gods and humans. It is of me, indeed, that rightly speaking this should be said." Stop here for a moment. This part is quite important. The Buddha says that Don't think that because he's old that his mind has deteriorated. He says his mind has not deteriorated and will never deteriorate. So this is contradictory to what some monks are saying now. Some monks, they say, even an arahant, when he's old, his mind will deteriorate, but not true. For an arahant, the mind will never deteriorate. Now on that occasion, the Venerable Naga Samala was standing behind the Blessed One, fanning him. Then he said to the Blessed One, It is wonderful, Venerable Sir, it is marvellous. As I listened to this discourse on the Dhamma, the hairs of my body stood up. Venerable Sir, what is the name of this discourse on the Dhamma? As to that Nagasamala, you may remember this discourse on the Dhamma as the hair-raising discourse. That is what the Blessed One said. The Venerable Nagasamala was satisfied and delighted in the Blessed One's words. That's the end of the Sutta. So you see, because this silly Sunakata was talking bad about the Buddha, then the Buddha was so annoyed. talk about himself in detail in this sutta. You can see he brought his lion's roar. That's why this discourse is called the Greater Discourse on the Lion's Roar. The Buddha said all those things about himself that previously he did not want to, what do you call, chui la ba. He wanted to blow his trumpet. Now he's blowing his trumpet. So you see, the kind of austerities the Buddha went through, this all is a matter of sincerity. Nowadays, a lot of people, maybe because of their insufficient understanding of the Dhamma, a lot of people think you want to practice the Dhamma, but not willing to pay the price. There are some people who say, one minute you want to practice, another minute you change your mind. So some people, even after wearing the robe, they're not willing to put forth the energy, the perseverance, the dedication to live the holy life properly. It's all understanding. If you understand the Dhamma, like the Buddha here, to the extent of giving up his life also, he will walk the path. Especially somebody like the Buddha, his wife was still young, a baby just born. You can imagine, constantly the mind will go back to the family, go back to his son, go back to his wife, go back to his parents. It's not easy. It's all a matter of sincerity, the Buddha always says. Whether you are sincere or not. If you are sincere, even to give up your life also, you are willing to do it. After all, if you understand the Dhamma, you should know one day you are going to die. So what is there you cannot give up. You have to give up everything in the end. Anything to discuss? Let me look at that again. I guess in the Indian tradition, they talk in that way. Let's see what the footnote 181 says. Wheel of Brahma is the supreme, best, most excellent wheel, the wheel of the Dhamma. We're supposed to be similar. In the Indian tradition, among the gods, I think the highest they know is Brahma. So when you say the wheel of Brahma is the most excellent, there's no higher. As a person enters into this path, after the definition of being born in this world and entering the path of hell, Okay. Yes. Yes. This entering the path is conducting himself along that path. In other words, his character is in that direction, that he is definitely going to be born in that state. So, a person like the Buddha, with psychic power, he sees, he knows that this person, his character, for example, what we say, like Ngau Ching, Gu Ke. Right now, that person, even before he dies, he's dead, other people can see that this fellow has an animal nature. So you can predict that after he dies, for example, a gangster, a gangster mafia member, he's violent, always beating up people and acting like an animal. So it's expected that after he passes away, he will be reborn in the animal world. I think you said that the best time to kill someone is when they are dead. I'm afraid of the noise inside the house, because it's going to be too loud in the back. But you can see, very early, there's a lot of noise. And that's something that we're hoping to make real soon. Because he's saying such nasty things about the Buddha. He's not saying such nasty things about Bhutujana. He's saying nasty things about an ordinary worldling. It doesn't matter so much. He's talking about somebody like the Buddha. He doesn't understand the Buddha has all these attainments and yet he thinks the Buddha is a softy compared to some of these ascetics that he has seen around. And even this ascetic that he has seen does not have psychic powers, but the Buddha has all the psychic powers. So anything I refuse to show him on it. The question is about conclusion. The conclusion is that the one that says that the Buddha is extremely high, Are you talking about a monk or a layperson? No, different. A monk's seclusion and a layperson's seclusion is a different standard. For a layperson, if you want to practice seclusion, you become more aloof from your friends, more aloof from your relatives, and you don't go to all these happy, happy joints like karaoke, happy hour, and going touring here and there and all that. Now you give up a lot of worldly enjoyments and you try to concentrate your time on the spiritual path. But it's not that you don't mix with people at all. Instead, for layperson, you mix with spiritual friends, those who have the same interests like you. then you can have discussion with them and all that and progress together. And then for a monk, either a monk should stay in a monastery with other monks. There are good and bad points for a monk to stay in a monastery. For a monk to stay in a monastery with other monks, it is important in the initial years that he has to learn a lot of suttas and vinaya. learn how to conduct himself, and then when he stays with other monks, people can see his faults. A lot of the time, we don't see our faults. Other people have to tell us our faults. So if the monk is willing to progress on the spiritual path, then he should be willing to accept advice, accept admonishment, then only he can progress. That's why it's good to stay with other monks. Then later, if he has enough knowledge of the suttas and the Vinaya, then if he wants to, he can go off and stay alone. Go off and stay alone also, he has to see if he stays alone and he progresses, then he should continue. But there are some monks, they stay alone. Instead of progressing, they regress. They sleep more and more. In this case, they should not stay alone. They should come back and stay with the other monks. Because in a monastery, you stay with other monks. There are fixed times for meditation, fixed times for work, and all these things. So you have to follow the schedule. And you're allowed, like in a monastery, you're allowed a certain time in the afternoon to do your own thing. I think four hours is quite generous already. You can do many things in that four hours. Other times, you have to follow the schedule. So there is a certain amount of discipline. There are certain monks, they don't like to stay with other monks because they want to be independent. Do their own thing. But then, as they say, become So in which case, they become more and more lazy. And then with no other monks to criticize them, you find a lot of monks, they start relaxing their vinaya, they start accepting money, start using money and all that. After some time, people have no respect for them. Some monks, they don't have the wisdom to see that by giving up small money, they can get a lot of support. Some monks, they are greedy for small money. They want to possess more money. Then they will never get big support. So that is for a monk, if he wants to practice seclusion, he can go off and stay up the hill or stay in a cave and all that, and go and beg for his food. That a lay person cannot do. The most a lay person can do is to hide yourself in your room. You take your room to be your cave. and seldom come out. This is something that I admire in some Indians. They have in their house several rooms. They make one room their prayer room, their meditation room. They don't allow their wife and children to go inside that room. They go and spend their time meditating in there, do their chanting in there and all that. Very few Chinese do that. Chinese instead of having a prayer room, they have a money room. Yes. Yes. For them, it's like the Mahayana Pequan. They go into, for example, a room or a building, and they get somebody to seal the door. They cannot come out for, say, like one year. For the Tibetans to be called a Lama, they have to go into seclusion for three years, three months, three weeks, three days. Then only they can be called a Lama. In that way, it's like making a vow. You go inside there, but then sometimes it may not work. be working well for you. So if you continue to stay there, say like for example, you get somebody to seal you inside a building and you make a determination to stay for three years. After half a year, you'll find you're not progressing and you cannot progress. So if you continue to stay there, you'll be wasting two and a half years. That's what come out. So like the Theravada way is more flexible. You go and stay in a certain place Then you'd see, if after half a year you find you're making progress, then you keep staying there, don't leave the place. You can say that 10 years, 20 years, 30 years, even better. The Buddha says if you stay in a certain place and you are making progress spiritually, then you should not leave the place. One of the suttas, Nagaravindaya Sutta in the Majjhima Nikaya, the Buddha went to a certain place And then he asked the people, what type of monks are worthy of respect? What type of monks are not worthy of respect? And they did not know how to answer. And the Buddha says, a monk who stays in a secluded area, a forest area, that type of monk is worthy of respect. Not a monk who stays in the town, the cities. So the Buddha said, why? Because a monk who stays in a secluded place in the forest or cave and all that. There are no sights for him to enjoy, no sounds, no taste, touch, et cetera. In other words, there's no worldly pleasures for him to enjoy. So the fact that he can continue to stay there shows his sincerity to practice the holy path. Whereas another monk stays in the town monasteries, usually he wants to have a good life. So then the Buddha said, if the monk stays in such a secluded place, Then you can say either he's already an arahant or he's walking the path to become an arahant. It's worthy of respect. The same way the Buddha said what type of place is suitable for a monk. Buddha says if a monk stays in a certain place and he's making progress, then even if the food and all the requisites are very hard to get, still he should stay in that place. If the food and all the requisites are easy to get, and he's still making progress, then even the more reason to stay there. And the Buddha says, if a monk is making progress, he should stay in that place. Even if the abbot tries to kick him out also, he should refuse to go if he's making progress there. And stay there until the end of his life. One of the suttas stated, This depends on the monastery. Different abbots have different policies. But I would think that to encourage monks to practice hard, Then even a monk is new, you can let him have one or two weeks seclusion. Only if a monk is more experienced, then he can handle longer periods. A lot of people, the idea of seclusion sounds very attractive. But when they go into seclusion, you know when you go into seclusion, you're fighting with Mara. And a lot of the time, you really get clobbered by Mara. You think you want to clobber Mara, but Mara will clobber you. Because you practice, you try to be strict, you try to meditate, you try to sleep less and all that, then you become so tired that when you fall asleep, instead of sleeping 6 hours, you sleep 12 hours. Because last night you only slept 2 hours. So, it's not easy. Oh yes, definitely they are not progressing. They should go back and stay with other monks. Not all monks are qualified to stay alone. A lot of monks think they see other people staying alone, they also want to stay alone. If a monk wants to stay alone, he has to be extremely disciplined. Very, very disciplined. Otherwise, he will spend his time sleeping. Lazy. Because nobody is watching you. But actually, there are. There are spirits watching you. So if you're not practicing well, sometimes you get disturbed. of the information we are going to see, whether it's a container, a file, or a document. So we're going to support those individuals who should find it. So I don't think we can find a lot of answers. So I think the information is the same. It's all right for lay people to go to those monasteries. They are inclined to go. Only thing is the Buddha said that there are four types of persons. You have to be very careful in your conduct towards them. Mother, your father, these monks and nuns. So there are some people, they don't like certain monks. If a person don't like certain monk, that is your personal thing, but then don't bad mouth certain monks. There are certain lay people, they practice in a certain way and then they find some monks say something contradictory to what they are used to listening and they get very angry and they say all nasty things about the monk when they don't even know the monk, haven't even spoken to the monk and all that. I haven't even listened to his Dhamma talk. That is very dangerous. Then you look at this Sunakarta. He's staying with the Buddha also. He doesn't understand the Buddha. The Buddha says to know a person really, you have to associate with that person for a long time. And you have to be very observant, but have wise wisdom to know a person's heart. Human beings are not like animals. Animals are very straightforward. However they feel, they show you everything, animals. Human beings are different. They say one thing, their heart says another thing. Human beings are very cunning. That's why to understand a person, it takes time. In the Sutta, the Anguttara Nikaya says there are four types of pots. The empty pot, the full pot, the closed pot, and the open pot. It's talking about the different types of persons. Some are very impressive, but they have no substance. are impressive but they have substance, and some are unimpressive and with no substance, and some are unimpressive but with substance. So it's very hard to judge a person from the outside. Some people, they try to look very mindful, very impressive, but actually they are full of shit inside. So it's very difficult to judge a person. I think we should support the son rather than support the mom. Because with the son, we have to protect the son rather than supporting the mom. Because with the mom, we have to be able to support the son. Yes, generally the Buddha says it is the duty of lay persons to support the Sangha. But then you see, a lay person cannot support every monastery. So you have to choose the monastery you would like to go more often to. So different people have different affinities, different kamma, so they choose different monasteries. Of course, generally, you find a lot of lay people, they like to go and support famous monks. Okay, shall we end here?

13MN13Mahadukkhakkhandha20090915

Today is the 15th of September 2009 and this is the last talk for the Vassa this year. The Sutta that we are going to discuss tonight is a very interesting Sutta, Majjhima Nikaya Sutta number 13, Maha Dukkha Khanda Sutta, The Greater Discourse on the Mass of Suffering. Just have I heard On one occasion, the Blessed One was living at Savatthi in Jeta's Grove, a Nathapindika spa. Then when it was morning, a number of monks dressed, and taking their bows and outer robes, went into Savatthi for alms. Then they thought, it is still too early to wander for alms in Savatthi. Suppose we went to the park of the wanderers of other sects. So they went to the path of the Wanderers of other sects and exchanged greetings with the Wanderers. When this courteous and amiable talk was finished, they sat down at one side. The Wanderers said to them, Friends, the recluse Gotama describes the full understanding of sensual pleasures, and we do so too. The recluse Gotama describes the full understanding of material form, and we do so too. The recluse Gautama describes the full understanding of feelings, and we do so too. But then is the distinction here, friends. What is the variance, what is the difference between the recluse Gautama's teaching of the Dhamma and ours, between his instructions and ours? Then those monks neither approved nor disapproved of the wondrous words. Without doing either, they rose from their seats and went away, thinking, we shall come to understand the meaning of these words in the Blessed One's presence. When they had wandered for alms in Savatthi and had returned from their alms round, after the meal they went to the Blessed One, and after paying homage to Him, they sat down at one side and told Him what had taken place. The Blessed One said, Monks, wanderers of other sects who speak thus should be questioned thus. But friends, what is the gratification, what is the danger, and what is the escape? In the case of sensual pleasures, what is the gratification, what is the danger, and what is the escape in the case of material form or body? What is the gratification, what is the danger, and what is the escape in the case of feelings? Being questioned thus, wanderers of other sex will fail to account for the matter, and what is more, they will get into difficulties. Why is that? Because it is not their province. Monks, I see no one in the world with its gods, its Maras and its Brahmas, in this generation with its recluses and Brahmins, with its princes and its people, who could satisfy the mind with a reply to these questions, except for the Tathagata, or his disciple, or one who has learned it from them. And what, monks, is the gratification in the case of sensual pleasures? Monks, there are these five courts of sensual pleasure. What are the five? Forms cognizable by the eye that are wishful, desired, agreeable, and likable, connected with sensual desire, and provocative of lust. Sounds cognisable by the ear, odours cognisable by the nose, flavours cognisable by the tongue, tangibles cognisable by the body, that are wished for, desired, agreeable and likeable, connected with sensual desire and provocative of lust. These are the five cause of sensual pleasure. Now, the pleasure and joy that arise dependent on these five cause of sensual pleasure are the gratification in the case of sensual pleasures. Let's stop here for a moment. So the gratification or satisfaction of sensual pleasures is the pleasure and joy that arises from enjoying these five courts of sensual pleasure, namely forms, sounds, odors, flavors, tangibles. And what, monks, is the danger in the case of sensual pleasures? Here, monks, on account of the craft by which a clansman makes a living, whether checking, or accounting, or calculating, or farming, or trading, or husbandry, or archery, or the royal service, or whatever craft it may be, he has to face cold, he has to face heat, He is injured with contact. By contact we get flies, mosquitoes, wind, sun, and creeping things. He risks death by hunger and thirst. Now this is a danger in the case of sensual pleasures. A mass of suffering visible here and now, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasure. Stop here for a moment. So here the Buddha says, Because of sensual pleasures, everybody wants sensual pleasures to have a good life. So we have to make a living. Whether you make a living by accounting or farming or soldier or whatever it is. You have to face cold, heat, mosquitoes, snakes and risk your life. So this is the danger of sensual pleasures. If no property comes to the clansman while he works and strives and makes an effort, thus he sorrows, grieves and laments. He weeps, beating his breast and becomes distraught, crying, my work is in vain, my effort is fruitless. Now this too is a danger in the case of sensual pleasures. I'll stop here for a moment. This, for example, in those days of the Buddha, farmers, they worked on the fields, and then because of drought, no rain, and the whole crop, all the crops are wiped out. Or if there's a flood, excessive rain, all the crops are wiped out. So they will suffer, they grieve. Nowadays, I would be like a businessman. invest a lot of money, and then because of recession, all your business goes bankrupt, and you also have sorrow and grief. If no property comes to the clansman while he works and strives, and makes an effort thus, he experiences pain and grief in protecting it. How shall neither kings nor thieves make off with my property, nor fire burn it, nor water sweep it away, nor hateful airs make off with it? And as he guards and protects his property, Kings or thieves make off with it, or fire burns it, or water sweeps it away, or hateful airs make off with it, and he sorrows, grieves, and laments. He weeps, beating his breast, and becomes distraught, crying, What I had, I have no longer. Now, this too is a danger in the case of sensual pleasures, the cause being simply sensual pleasures. Stop here for a moment. If a man, he works, and then he acquires wealth, he acquires property, he has to worry about it, whether bandits or robbers will come and rob him. Or in those days, kings were very powerful. They can simply seize your property. Or maybe, like in certain places, they have warlords. Then they simply just take what they want. Or even ordinary things like fire may burn your property or flood. And hateful relatives also try to steal your property. do then you will grieve also. Again with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the basis, the cause being simply sensual pleasures, kings quarrel with kings, nobles with nobles, brahmins with brahmins, householders with householders, mother quarrels with child, child with mother, father with child, child with father, Brother quarrels with brother, sister with sister, sister with brother, friend with friend. And here, in their quarrels, brawls, and disputes, they attack each other with fists, cloths, sticks, or knives, whereby they incur death or deadly suffering. Now, this too is a danger in the case of sensual pleasures, the cause being simply sensual pleasures. So stop here for a moment. So here also, because of wealth, because of property division, because of jealousy, because of covetousness, people quarrel with each other. And relatives also quarrel with each other. In those days, if things cannot be settled, then they come to blows and take knives and all that. But nowadays, they go to court. See you in court, they say. Again, with sensual pleasures as the cause, men take swords and shields and buckle on bows and quivers, and they charge into battle amassed in double array, with arrows and spears flying and swords flashing. And there they are wounded by arrows and spears, and their heads are cut off by swords, whereby they incur death or deadly suffering. Now, this too is a danger in the case of sensual pleasures, the cause being simply sensual pleasures. So again, for the same reason, jealousy and covetousness and all this. And then men fight with each other. Again, with sensual pleasures as the cause, men take swords and shields and buckle on bows and quivers, and they charge slippery bastions with arrows and spears flying and swords flashing. And there they are wounded by arrows and spears and splashed with boiling liquids and crushed under heavy weights. And their heads are cut off by swords, whereby they incur death or deadly suffering. Now, this too is a danger in the case of sensual pleasures, the cause being simply sensual pleasures. This is referring to war and all that, because of greed, because of wanting material things. Men fight with each other. Sometimes people, because their race is different, they fight. Sometimes because religion is different, they fight. Sometimes because the nation is different, they fight. Again with sensual pleasures as the cause, men break into houses, plunder wealth, commit burglary, ambush highways, seduce others' wives. And when they are caught, kings have many kinds of torture inflicted on them. The kings have them flogged with whips, beaten with canes, beaten with clubs. They have their hands cut off, their feet cut off, their hands and feet cut off. Their ears cut off, their noses cut off, their ears and noses cut off. They have them subjected to the polished pot. That means they are kumar in the pot. To the polished shell sheath. to the Rahu's mouth, to the fiery wreath, to the flaming hand, to the blades of grass, to the bark dress, to the antelope, to the meat hooks, probably they are hung up like the chicken or the duck, to the coins, to the live pickling, to the pivoting pin, to the rolled up palaces, and they have them splashed with boiling oil, and they have them thrown to be devoured by dogs, and they have them impaled alive on stakes, and they have their heads cut off with swords, whereby they incur death or deadly suffering. Now, this too is a danger in the case of sensual pleasures, the cause being simply sensual pleasures. Here, it refers to people who break the precepts. They steal or they seduce others' wives and do other things that break the law. Because of that, they are caught by the kings, by the soldiers, and they are subjected to all kinds of torture. In the Buddha's days, the king was all-powerful, can torture you any way they like. There's one sutta where the king wanted to see whether a man has a soul. And when they have some criminal that is caught and supposed to be killed, the king asked the soldiers to cut off his skin bit by bit to see whether the soul comes out of the body. And then they found that he didn't see any soul. Then next time they caught another criminal, then they put him in a close the pot and boil the water and then see whether they think anything come out. So all kinds of ways they can do as the king likes in those days. They cut off your flesh bit by bit. So that is what happens when people break the law and they are caught. Again with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the basis, the cause being simply sensual pleasures, people indulge in misconduct of body, speech and mind. Having done so, on the dissolution of the body after death, they reappear in states of deprivation, in an unhappy destination, in perdition, in health. This too is a danger in the case of sensual pleasures. A mass of suffering in the life to come, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures. So here, because of wanting to enjoy ourselves, we go to various extent and we break the precepts, we misconduct ourselves in body, speech and mind, create bad karma to these three ways and then after that we end up in the woeful planes of existence and suffer for a long time. At what mounts is the escape in the case of sensual pleasures? It is the removal of desire and lust, the abandonment of desire and lust for sensual pleasures. This is the escape in the case of sensual pleasures. that those recluses and brahmins who do not understand as it actually is, the gratification as gratification, the danger as danger, and the escape as escape in the case of sensual pleasures, can either themselves fully understand sensual pleasures, or instruct another so that he can fully understand sensual pleasures, that is impossible. that those recluses and brahmins who understand as it actually is, the gratification as gratification, the danger as danger, and the escape as escape, in the case of sensual pleasures, can either themselves fully understand sensual pleasures, or instruct another so that he can fully understand sensual pleasures, that is possible. I'll just stop here for a moment to quote a simile given in another sutta. This is a very interesting simile given by the Buddha, I think in the Magandya Sutta. You will come across later in the book. In this sutta, the Buddha gave a simile for sensual pleasures, saying that people indulge in sensual pleasures to enjoy the five causes of sensual pleasure to forms, sounds, smells, taste and touch. And the Buddha said, people who do this, sometimes people's sensual desires are very strong. They go to extreme extent to satisfy their sensual pleasures. And the Buddha gave a simile of a leper. Buddha says, leper, you know, the flesh is all rotting and it's very itchy. And so the Buddha said, this leper, because the skin is all eaten by all these worms or bacteria, whatever. So he has so much itch. He has to scratch and keep scratching and keep scratching. And he scratches to ease the itch. But each time he scratches, the blood comes out. The more he scratches, more blood comes out. Then it turns to pus. And then it becomes very foul smelling. But then the skin is so rotten that even scratching cannot satisfy that itch. So what does he do? He cannot stand, he can find some burning ember, charcoal, go and burn the flesh. And then only he can sigh, he can ease the itch. But then, as he does this, then the flesh becomes more rotten, because it's burned, and then more pus, and more foul smelling. But he continues to do this, he has no choice. So the more he does it, the worse the body becomes, more pus, more blood comes out, and more bad smelling and all that, but he has to continue doing it. So the Buddha said, if an ordinary person without leprosy, suppose we were to do the same thing to that person, scratch until his blood comes out, how would he feel? Pain, isn't it? Or take a burning ember and burn him, he'd feel pain. Now why does not this leper feel pain? Because he's sick, the Buddha says, because he's sick. So because he's a sick person, the skin is different from an ordinary person's skin. So his skin is like deadened like that, scratched. Also he does not feel the pain. The only thing in his mind is that itch. The itch which he needs to satisfy, like a drug addict like that. So, this makes us realize, actually, that this sensual desire is a sickness like that. It's just a itch we need to satisfy. Now we come to material form or body. And what, monks, is the gratification in the case of material form? Suppose there were a girl of the noble class, or the Brahmin class, or of householder's stock, in her fifteenth or sixteenth year, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair. Is her beauty and loveliness then at its height? Yes, Venerable Sir. Now the pleasure and joy that arise in dependence on that beauty and loveliness are the gratification in the case of material form. I'll stop here for a moment. So here the Buddha says that gratification or satisfaction in the case of material form or body, this must be rupa, body, is a young girl at the height of her beauty, when she's about 15 or 16 years old, So, when you see a beautiful girl like that, the pleasure and joy that arise because of that is the gratification in the case of material form. Like nowadays, there will be people seeing the Miss Universe contest, seeing all the beautiful girls. And what mounts is the danger in the case of material form. Later on, one might see that same woman here, at 80, 90 or 100 years old, aged, as crooked as a roof bracket, doubled up, supported by a walking stick, tottering, frail, her youth gone, her teeth broken, grey hair, scanty head, bald, wrinkled, all limbs all blotchy, What do you think, monks? Has her former beauty and loveliness vanished? Can the danger become evident? Yes, Venerable Sir. Monks, this is a danger in the case of material form or body. Stop here for a moment. So, imagine a beautiful girl you saw at 16 years old and 70 or 80 years later you look at her. She's become an old woman, almost bald already, no teeth, the hair a lot of it dropped off, and skin or wrinkle, and every step that she takes also with effort and hunchback. So that beautiful young girl has become this ugly old lady. It's the same person. Again, one might see that same woman, afflicted, suffering, and gravely ill, lying foul in her own excrement and urine, lifted up by some and set down by others. What do you think, monks? Has her former beauty and loveliness vanished, and the danger become evident? Yes, Venerable Sir. Monks, this too is a danger in the case of material form. So, even if that woman does not grow old, sometimes she might get sick with cancer or any serious sickness. And you see her, even though she's young, but she's lying on the bed, cannot move on her own, and sleeping on her own, urine and excrement. Other people have to feed her, clean her, and all these things. and all the beauty all gone. Years ago, when I was new to Buddhism, we had one of our lady Buddhist friends. She had sickness in the kidney or urine. This liver was having problem. So a few of our Buddhist friends went to the hospital to donate blood for her. Then I saw her all yellow. All yellow and so thin, so I had to change the blood. So the beautiful girl suddenly, with the onset of sickness, can become ugly. Again, one might see that same woman as a corpse, thrown aside in a charnel ground, one, two, or three days dead. bloated, livid, and oozing matter. What do you think, monks? Has her former beauty and loveliness vanished, and the danger become evident? Yes, Venerable Sir. Monks, this too is a danger in the case of material form. So that beautiful girl, one day she suddenly dies and then after three days she turns into a corpse, bloated and smelly and blue-black and liquid oozing from the nine holes. Then that beautiful girl, Miss Universe has become Miss Corpse. Again, one might see the same woman as a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of worms. And later, it becomes a skeleton with flesh and blood, held together with sinews. And later, a fleshless skeleton smeared with blood, held together with sinews. And later, disconnected bones scattered in all directions. Here a hand bone, there a foot bone, here a thigh bone, there a rib bone. Here a hip bone, there a backbone, here the skull. And later it becomes bones bleached white, the color of shells. And later bones heaped up, more than a year old. And later bones rotted and crumbled to dust. What do you think, monks? Has the former beauty and loveliness vanished and the danger become evident? Yes, Venerable Sir. Monks, this too is a danger in the case of material form or body. And what, monks, is the escape in the case of material form? It is the removal of desire and lust, the abandonment of desire and lust for material form. This is the escape in the case of material form. And those recluses and Brahmins who do not understand, as it actually is, the gratification as gratification, the danger as danger, The escape is escape. In the case of material form, they can either themselves fully understand material form or instruct another so that he can fully understand material form. That is impossible. Those recluses and Brahmins who understand as it actually is, the gratification as gratification, the danger as danger, and the escape as escape. In the case of material form, they can either themselves fully understand material form or instruct another so that he can fully understand material form. That is possible. Now we come to feelings. And what monks is the gratification in the case of feelings? Here monks, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhana, which is accompanied by thought directed and sustained, with delight and pleasure born of seclusion. On such an occasion, he does not choose for his own affliction or for another's affliction. or for the affliction of both. On that occasion, he feels only feeling that is free from affliction. The highest gratification in the case of feelings is freedom from affliction, I say. Again, with the stilling of thought directed and sustained, a monk enters upon and abides in the second jhāna, and with the fading away as well of delight, he enters upon and abides in the third jhāna, Then, with the abandoning of pleasure and pain, he anticipates and abides in the fourth jhāna. On such an occasion, he does not choose for his own affliction, or for another's affliction, or for the affliction of both. On that occasion, he feels only feeling that is free from affliction. The highest gratification in the case of feelings is freedom from affliction, I say." So here, the Sutta is saying that Gratification in the case of feelings, the highest satisfaction is abiding in jhāna. When you are in jhāna, that's the most pleasurable feeling. And what monks is the danger in the case of feelings? Feelings are impermanent, suffering, subject to change. This is the danger in the case of feelings. In other words, even the jhanas are impermanent, even the heavens are impermanent. And what monks is the escape in the case of healings? It is the removal of desire and lust, the abandonment of desire and lust for healings. This is the escape in the case of healings. That those recluses and brahmins who do not understand as it actually is, The gratification as gratification, the danger as danger, and the escape as escape, in the case of feelings, can either themselves fully understand feelings, or instruct another so that he can fully understand feelings. That is impossible. But those recluses and Brahmins who understand as it actually is, the gratification as gratification, The danger as danger, the escape as escape. In the case of feelings, can either themselves fully understand feelings or instruct another so that he can fully understand feelings. That is possible. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. So, this Uttara is the The way the Buddha explained it is very striking, especially like in the first case, the danger of sensual pleasures, that worldly people, because of everybody wanting a good life, we compete with each other, we quarrel, we fight with each other, and even to the extent of killing each other, all because of eye and mind, we want to protect our interests. And then the case of body, the danger of body, is the example the Buddha gives, is so striking. Beautiful girl, 16 years old, one day, another day you see her and she's 80 or 90 years old, totally different, beautiful to ugly. And then she's sick, afflicted with a severe illness, lying on her own urine and swimming. Then also all the loveliness has vanished. Or she has become a corpse suddenly one day. So then all that. So from these examples you can see that life is impermanent. Whatever beauty any one of us have is only fleeting. Only when we are young, we look beautiful or handsome. As we grow older, we become more and more ugly. So not many people have the wisdom like the Buddha. Buddha said when he was young, he thought to himself, now I'm young. What is there to be proud of being young? He said, one day I have to grow old just like other people. Then he thought, now I have health. I'm young, I have health. I was there to be proud of health. One day when I grow old, I'll become sick. Then again he thought, now I have life. But what is there to be proud of life? One day, life also will slip away from me. Only somebody with wisdom can think like that. But most people in the world, we are very vain. We are vain of our body. We are vain of our possessions and all that. Don't realize all these things are impermanent.

14MN14Culadukkhakkhandha20090915

I think we have time to go to another sutta. Sutta number 14, Majjhima Nikaya, Chula Dukkha Khanda Sutta, the shorter discourse on the mass of suffering. Thus have I heard. On one occasion, the Blessed One was living in the Sakyan country at Kapilavatthu in the Grodas farm. Then Mahanama, the Sakyan, went to the Blessed One, and after paying homage to him, he sat down at one side and said, Venerable Sir, I have long understood the Dhamma taught by the Blessed One thus. Greed is an imperfection that defiles the mind. Hatred is an imperfection that defiles the mind. Delusion is an imperfection that defiles the mind. Yet while I understand the Dharma taught by the Blessed One, thus, at times, states of greed, hatred, and delusion invade my mind and remain. I have wondered, Venerable Sir, what state is still unabandoned by me, internally, owing to which, at times, these states of greed, hatred, and delusion invade my mind and remain. Stop here for a moment. This Mahanama is a relative of the Buddha, I think something like his cousin or something, and a Sakyan. So one day when the Buddha was in his hometown, I think, of Kapilavatthu, and Mahanama came and asked him, said that, He has long understood the Dhamma, understood that greed, hatred and delusion are defilements, and yet sometimes this greed, hatred and delusion invade the mind and remain. So he is wondering what has not been abandoned by him yet. Then the Buddha said, Anama, there is still a state unabandoned by you internally, owing to which at times, states of greed, hatred and delusion invade your mind and remain. But were that state already abandoned by you internally, you would not be living the home life, you would not be enjoying sensual pleasures. It is because that state is unabandoned by you internally that you are living the home life and enjoying sensual pleasures. Even though a noble disciple has seen clearly as it actually is, with proper wisdom, how sensual pleasures provide little gratification, much suffering and much despair, and how great is the danger in them. As long as he still does not attain to the delight and pleasure that are apart from sensual pleasures, apart from unwholesome states, or to something more peaceful than that, he may still be attracted to sensual pleasures. But when a noble disciple has seen clearly as it actually is, with proper wisdom, how sensual pleasures provide little gratification, much suffering and much despair, and how great is the danger in them, and he attains to the delight and pleasure that are apart from sensual pleasures, apart from unwholesome states, or to something more peaceful than that, then he is no longer attracted to sensual pleasures. I'll stop here for a moment. These few words by the Buddha are very important. The Buddha told Mahanama that even an Aryan disciple, he has the wisdom to see that sensual Pleasures are very dangerous and the source of much suffering. Yet, he may still be attracted to sensual pleasures unless he can attain the delight and pleasure, piti and sukha, apart from sensual pleasures, apart from unwholesome states. This refers to the first jhana. When a person attains the first jhana, he attains piti and sukha, which are apart from sensual pleasures and apart from unwholesome states. or to something more peaceful than that, refers to the higher jhanas. The second jhana, third jhana onwards, is something more peaceful than that. So only when a person attains to the jhanas, then he is no longer attracted to sensual pleasures, for the simple reason that the bliss from jhana is a higher happiness. Just now in the previous sutta, we talked about the gratification of feelings. The highest satisfaction in feelings is when a person abides in jhāna. So when you have already tasted the happiness of jhāna, then you can let go of human sensual pleasures. It's just like a person has attained the happiness of a heavenly being, and then he has become a heavenly being, he looks down at the world, at the human beings, and even though he sees human beings enjoying sensual pleasures and all that, he does not want to come down to enjoy, because he is enjoying a higher type of happiness in heaven. So in the same way, when a person attains the bliss of jhana, then he is no more attracted to sensual pleasures. So sensual pleasures are coarser type of happiness and not so deep. So here, the Buddha is telling Mahanama that if Mahanama had attained that state, he would not be living the home life. In other words, if a person, a lay person, he has attained jhana, then the Buddha implies here that he's not likely to remain a lay person, more likely to renounce, become a monk. because once a lay person has practiced meditation until he attains jhana, then he has the confidence to go forth because he knows that he will be happier, at least mentally happier, in robes. So, nowadays you find some people think that they have attained great states of jhāna, but if they cannot let go of their life, then from this sutta you would find that it's not very likely that they have attained. The Buddha continued, Before my enlightenment, while I was still only an unenlightened Bodhisatta, I too clearly saw, as it actually is with proper wisdom, how sensual pleasures provide little gratification, much suffering and much despair, and how great is the danger in them. But as long as I still did not attain to the delight and pleasure that are apart from sensual pleasures, apart from unwholesome states, or to something more peaceful than that, I recognized that I still could be attracted to sensual pleasures. But when I clearly saw, as it actually is with proper wisdom, how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them, And I attained to the delight and pleasure that are apart from sensual pleasures, apart from unwholesome states, or to something more peaceful than that. I recognized that I was no longer attracted to sensual pleasures. And what is the gratification in the case of sensual pleasures? Mahanama, there are these five causes of sensual pleasure. And then the Buddha describes the gratification of sensual pleasure as described in the previous sutta. And then after that, the Buddha talked about the danger in the case of sensual pleasures. That was already what we went through just now. Now, this too is a danger in the case of sensual pleasures, a mess of suffering in the life to come, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause simply being sensual pleasures. Now, Maha Nama, on one occasion, I was living at Rajagaha, on the mountain of Valsha Peak. On that occasion, a number of Niganthas, or Jains, were living on the black rock, on the slopes of Isigili, and were practicing continuous standing, rejecting seats, and were experiencing painful, wracking, piercing feelings due to exertion. Stop here for a moment. These Niganthas are also called Jains, and they are... naked ascetics, one type of naked ascetics. And they like to torture themselves. So in this case, they were standing day and night. And because of standing day and night, they were having a lot of pain. Still they continue to stand because they think they want to 修一腔, get rid of their bad karma, pay off their bad Then when it was evening, I rose from meditation and went to the Nighantas there. I asked them, Friends, why do you practice continuous standing, rejecting seats, and experience painful, wracking, piercing feelings due to exertion? When this was said, they replied, Friend, the Nighanta Nataputta is omniscient and all-seeing, and claims to have complete knowledge and vision thus. This Nighatana Thaputta is their leader, also known as Mahavira. He claims, whether I am walking or standing or asleep or awake, knowledge and vision are continuously uninterruptedly present to me. So he claims that all the time, 24 hours a day, he has knowledge and vision. The Buddha also dare not claim that. He says thus, Nigantas, you have done evil actions in the past. Exhaust them with the performance of piercing austerities. And when you are here and now restrained in body, speech and mind, that is doing no evil actions for the future. So by annihilating with asceticism past actions, and by doing no fresh actions, there will be no consequence in the future. With no consequence in the future, there is the destruction of action. With the destruction of action, there is the destruction of suffering. With the destruction of suffering, there is the destruction of healing. With the destruction of healing, all suffering will be exhausted. This is the doctrine we approve of and accept, and we are satisfied with it. When this was said, I told them, but friends, do you know that you existed in the past and that it is not the case that you did not exist? And they said, no, friend. But friends, do you know that you did evil actions in the past, and did not abstain from them? And they said, No, friend. But friends, do you know that you did such and such evil actions? And they said, No, friend. But friends, do you know that so much suffering has already been exhausted, or that so much suffering has still to be exhausted, or that when so much suffering has been exhausted, all suffering will have been exhausted? And they said, No, friend. But friends, do you know what the abandoning of unwholesome states is, and what the cultivation of wholesome states is here and now?" And they said, no, friend. And the Buddha said, so friends, it seems that you do not know that you existed in the past, and that it is not the case that you did not exist. or that you did evil actions in the past and did not abstain from them, or that you did such and such evil actions, or that so much suffering has already been exhausted, or that so much suffering has still to be exhausted, or that when so much suffering has been exhausted, all suffering will have been exhausted, or what the abandoning of unwholesome states is, and what the cultivation of wholesome states is, here and now. That being so, Those who are murderers, bloody-handed evil-doers in the world, when they are reborn among human beings, go forth into homelessness as niggantas. Let's stop here for a moment. So the Buddha said that You all claim to exhaust your bad karma, your bad offenses of the past by torturing yourselves. But the Buddha asked them, do you know that you actually existed in the past? They said they don't know. Do you know that you did evil in the past? They also said they don't know. Do you know you did how much evil? And they said they don't know. Do you know how much evil you have exhausted?" They also said, don't know. So the Buddha said, since you don't know all these things, you must be previous life, all of you must have been murderers and great criminals. So now, all of you have to pay back. That's why you go and torture yourselves as Nikantas. And they said, friend Gautama, pleasure is not to be gained through pleasure. Pleasure is to be gained through pain. For were pleasure to be gained through pleasure, then King Seniya Bimbisara of Magadha would gain pleasure. Since he abides in greater pleasure than the Venerable Gotama. Stop here for a moment. This is an ordinary worldling's wisdom. They think that you have to torture yourselves. to attain happiness. So you find external ascetics, they do all kinds of austerities, basically to torture themselves. And even nowadays, people still do it. I think it's a little bit more subtle. Like taking vegetarian food is one way of torturing yourself. Another one is like some of these Muslims, they use the whip, they whip themselves. Hindus also, some type of Hindus, they whip themselves, torture themselves. And Christians, many hundreds of years ago also, they used to do that, whip themselves. And sometimes the whips they use will draw blood on them. So this is Henri Wurling's way of thinking. And then he said, if pleasure is to begin through pleasure, then the Magadha's King Bimbisara, would get greater pleasure since he is now enjoying himself. He is enjoying more pleasure than the Venerable Gautama. And then the Buddha said, Surely the Venerable Nigantas have uttered these words rashly and without reflection. Rather, it is I who ought to be asked, who abides in greater pleasure, King Sinha Bimbisara of Magadha or the Venerable Gautama? So here the Buddha told them, you should ask me first, who is happier, the King Bimbisara or the Venerable Gautama is happier? And then they said, surely friend Gautama, we uttered those words rashly and without reflection, but let that be. Now we ask the Venerable Gautama, who abides in greater pleasure, King Senya Bimbisara of Magadha or the Venerable Gautama? And the Buddha said, Then friends, I shall ask you a question in return. Answer it as you like. What do you think, friends? Can King Senya Bimbisara of Magadha abide without moving his body or uttering a word, experiencing the peak of pleasure or happiness for seven days and seven nights? And they said, no, friend. Can King Sinir Bimbisara of Magadha abide without moving his body or uttering a word, experiencing the peak of pleasure for six, five, four, three, or two days and nights, or for one day and night? And they said, no, friend, to each of these. But the Buddha said, but friends, I can abide without moving my body or uttering a word, experiencing the peak of pleasure or happiness for one day and night, or two days, three, four, five, six, days and nights, for seven days and nights. What do you think, friends? That being so, who dwells in greater pleasure or happiness? King Bimbisara of Magadha or I?" And they said, that being so, the Venerable Gautama abides in greater pleasure than King Sinya Bimbisara of Magadha. That is what the Blessed One said. Mahanama the Sakhin was satisfied and delighted in the Blessed One's words. So here the Buddha says that King Bimbisara, he cannot experience unremitting happiness for a few days. But the Buddha said, I can experience the greatest pleasure for seven days and seven nights without moving, without uttering a word. Bliss out like high on drugs like that. Even more higher happiness. So that's the end of the sutta. So this sutta, what is the most interesting part is the beginning where the Buddha says that we can only let go of sensual pleasures in the world when we attain a higher happiness, namely the bliss of jhana. And if a person can attain the bliss of jhana, it's more likely that he would not be living the home life. and enjoying sensual pleasures. He would want to renounce and enjoy jhānic pleasures. Pleasure, the happiness in deep meditation. I think we stop here and can discuss anything. Thank you for referring to Mahayana. It's a far-reaching term, I think. Yeah, that's what the commentaries say. It's a far-reaching term, I think. Yeah, that's what the commentaries say. He may not have, but from this sutta it appears that he does not have. But I think it's not for sure that the commentaries are correct. I think that Mahanama is more likely to be a Sotapanna than Sakadagamin because he sees greed, hatred and delusion invade his mind. Because for the Sakadagamin, the once-returner, greed, hatred and delusion is lessened. So he probably is a Sotapanna. So, between the soldiers and the king, the king gives instructions to the soldiers to kill the men. So, who will take off the head of the two? Which one creates the bad karma? Is it the king who has the thought or the order to execute the action? The Buddha says that karma is intention. Karma is intention. So when the king gives the order to execute the man, firstly he has the intention to have that man killed. But then we must also know what was his state of mind. If he thought that this man has to be killed to protect everybody else, then for him maybe the karma is not so heavy. But if he thinks I'm all powerful, I want him to be killed, in that case his karma could be more. Then similarly for the executioner. If the executioner thinks, I don't like to kill this man, but then the king orders that I kill him. If I don't kill this man, my head may be chopped off. So he has no choice. He does it a bit unwillingly. Then his karmic offense is not so great. Just like, for example, our mothers used to slaughter the chicken for us to eat. Our mothers, when she slaughters the chicken, she doesn't have the hatred for the chicken. In fact, she pitied the chicken. She recited a few verses. May you go to heaven, have a good rebirth, and all these things. So the intention is very important. So if the executioner does it not so willingly, the karmic offence is not so great. But if he does it with pleasure, then the karmic offence would be very great. Okay. I'm asking about the difference between the two forms. If I recall, there are many examples in Tibet, the Suthans, who have very hard opinions. And what we were reading in the Suthans is that the example is that the Dalai Lama would become a monk. Whereas we look at the Vedas and we believe that the Vedas are very high ended beings. So there is no time for deduction. Sometimes when the Buddha makes a certain statement, it is a general truth, but there are exceptions. In the case of those lay disciples who attain jhāna and remain as lay disciples, those are exceptions. There are more of them who, after attaining jhāna, renounce. lay disciples cannot become arahants. Generally, only monks and nuns become arahants. But there are exceptions. Sometimes you have some lay persons hearing the Buddha's Dharma and they attain to arahanthood. But after attaining to arahanthood, they will not remain as lay persons. They will definitely go forth. You made very good use of that. About two weeks ago, you just kind of said, I'm going to kill you, so I'm going to get a 90-page long presentation. But I don't want to send it to my friends. And it's a hard value. It's just a medication that I'm going to send to you. And you'll know, you know, probably not what the medication is. Well, I'm going to tell you, only a couple of them. I don't know who they are. From what the Buddha said about the cemetery being an unclean place, that the vibes are no good, that it's not the ideal place to meditate. But somebody who is, for example, very serious about meditation and is a bit advanced, He may want to go to the cemetery. But for beginners, I think it's not advisable at all for beginners to go to the cemetery. Because I know some people who have gone and have been very frightened by some things that happen. Because some things do happen. And one lady who was at one time a nun, she was asked by the teacher to go and sit in a particular spot in the cemetery. And she didn't realize that she was sitting over a grave. So in the middle of her meditation at night, something came to disturb her. And she was very frightened of the experience. But luckily, she didn't go out of her mind. If you have a person with a weaker mind, it might go out of the mind. So it's not advisable for beginners to go to such places, dangerous places. Even for monks, it's not advisable. So what more for beginners and especially lay people. I had a friend who was an anti-signal kind of kid. And she, I think she mentioned that, that she's seen a lot about him. And she, herself, is designed to kind of hold onto him. She kind of washed him in the mirror, and, you know, in the closet and all. But I don't think it helped him. If you're sitting on a grave, it's not necessary that you meditate on the body. You can meditate on anything. You should meditate on a subject that will make your mind concentrated as soon as possible, so that if anything happens, your mind is more steady. Shall we end here for tonight?

15MN15Anumana16Cetokhila20100725

Good evening. This is the first night of our Vasa Talks and we're going to continue with the Majjhima Nikaya. But I'd like to say before we go into these suttas that new samaneras, you should know that on the store there the notice, you see the yellow colored notice, as instructions for new monks and new samaneras. So when you are free, you go and read there, you see instructions about going on alms round and proper conduct and all these things. So every day you all go and read and get to know how to conduct yourselves. Now we're going to the Suttas. Last year I read the Majjhima Nikaya Suttas up to Sutta number 14. So tonight we're going to begin with Sutta number 15. One thing I like to say is that I'm going to go through these Suttas very fast because of time limitation. every night probably have to do two or three suttas or even sometimes four suttas. So because of that, I'm not going to have enough time to explain in great detail the suttas. And these talks that I'm giving is just introduction to you all on these suttas. And if you listen to these talks, and at the same time look at the books, then you will understand better. In fact, I see many of you without the books. You should have come here prepared with the books. Last year when we did the Sanyuta Nikaya, a lot of people had the books ready. Maybe later you can get the books, you can ask somebody, your relative or somebody to get the book. So if you find that these talks are not so detailed, then you should understand it's because of time constraint. When I did the first Nikaya, the Agutra Nikaya, I only gave one talk of one hour per week. So I had a whole week to prepare. And now every night I have to give the talks. So I have to prepare the talks either in the morning or in the afternoon. So I don't have much time. Okay, now we come to Sutta number 15, Majjhima Nikaya. It's called the Anumana Sutta. Inference, that's the title. We're using this book by Venerable Bhikkhu Bodhi. The only thing is sometimes some of the words, I'm not so happy, I change a bit. Thus have I heard. On one occasion, the Venerable Maha Moggalana was living in the Baga country at Sung Sumara Gira in the Besakala Grove, the Deer Park. There he addressed the monks thus. Friends, monks, friend, they replied. The Venerable Maha Moggalana said this. Friends, though a monk asks thus, let the venerable ones admonish me, I need to be admonished by the venerable ones. Yet if he is difficult to admonish and possesses qualities that make him difficult to admonish, if he is impatient and does not take instruction rightly, then his companions in the holy life think that he should not be admonished or instructed. They think of him as a person not to be trusted. I stop here for a moment. Maha Moggallana is one of the very senior disciples of the Buddha. So sometimes he gives dharma talks to the other monks. The translation here, this friend, is Avuso. During the Buddha's time, the monks address each other as Abuso. Sometimes it's translated as friend, like here. Sometimes it's translated as venerable. So, or reverend. So here, Venerable Mahamugalana says, even though sometimes a monk asks to be admonished, to be told his thoughts, But if he has qualities that make him difficult to admonish, then the other monks would be reluctant to admonish him. If he is impatient, does not take instruction rightly. So since it is difficult to admonish him, other monks do not want to admonish him. Now in the Vinaya books, in the Mahavagga chapter one, when a new monk comes to train under a teacher, because the new monk is supposed to spend five years under a teacher, and if he possesses certain qualities, the teacher is supposed to dismiss him, throw him out. if he possesses one of five qualities. One is he does not have much faith in the teacher. Number two, he does not have much respect for the teacher. Number three, he does not have much affection for the teacher. Number four, he does not have a sense of shame towards the teacher. Not much sense of shame towards the teacher. Number five, he does not have much development or progress under the teacher. And the teacher is supposed to chase him away, dismiss him. So that's why if a certain monk is difficult to admonish, then others will not admonish him. Now the sutra continues. What qualities make him difficult to admonish? Here a monk has evil wishes and is dominated by evil wishes. This is a quality that makes him difficult to admonish. Again, A monk loathes himself and disparages others. This is a quality that makes him difficult to admonish. 3. Again, a monk is angry and is overcome by anger. 4. A monk is angry and revengeful. 5. A monk is angry and stubborn. 6. A monk is angry and utters words bordering on anger. 7. A monk is reproved and he resists the reprover. 8. A monk is reproved, and he denigrates the reprover. 9. A monk is reproved, and he counter-reproves the reprover. 10. A monk is reproved, and he prevaricates, leaves the talk aside and shows anger, hate and bitterness. 11. A monk is reproved, and he fails to account for his conduct. 12. A monk is contemptuous and domineering. 13. A monk is envious and avaricious. 14. A monk is fraudulent and deceitful. 15. A monk is obstinate and arrogant. 16. A monk adheres to his own views, holds on to them tenaciously, and relinquishes them with difficulty. This is a quality that makes him difficult to admonish. Monks Friends, these are called the qualities that make him difficult to admonish. Stop here for a while. So here there are 16 qualities that make a monk difficult to admonish. Number one, he has evil wishes. Maybe he desires to be famous. He wants fame or any other evil wish. Number two, he lauds himself, praises himself. and puts down others, disparages others. Ego. Number three, the monk is angry. He cannot control, overcome by anger, cannot control his temper. Number four, a monk is angry and revengeful. If you admonish him, he might want to take revenge. Number five, a monk is angry and stubborn. Stubborn, probably doesn't want to change. Number six, a monk is angry and utters words bordering on anger. So he speaks angry words back. Number seven, a monk is reproved and he resists the reprover. Tries to defend himself, does not want to admit. Number eight, a monk is reproved and he denigrates the reprover. So when you admonish him, he talks bad about you. Number nine, a monk is reproved and he counter reproves the reprover. You tell him his fault, he will tell you back your fault. 10. A monk is reproved and he prevaricates and leaves the talk aside and shows anger, hate and bitterness. So when you tell him his fault, he speaks or acts evasively. 11. A monk is reproved and he fails to account for his conduct. He does not want to account for his failings. 12. A monk is contemptuous and domineering. arrogant, domineering. Thirteen, envious and avaricious, extremely greedy, will not change. Fourteen, fraudulent and deceitful. This one is very important. If a disciple is fraudulent and deceitful, he doesn't want to show his faults to the teacher, then the teacher cannot make him improve. person who wants to learn, who wants to improve, to progress on the spiritual path, he has got to be very straightforward. Whatever faults he has, he has got to expose them to the teacher, not be deceitful. Fifteen, obstinate and arrogant, stubborn and haughty. Sixteen, adheres to his own views, holds on to them tenaciously, would not change his views. You tell him his his wrong views, he will not change. So these are the qualities. If a monk possesses these qualities, then his companions in the holy life would not want to admonish him because he doesn't want to be admonished. He doesn't want to improve. And Venerable Mahamoggalana continues, Friends, though a monk does not ask thus, let the venerable ones admonish me. I need to be admonished by the venerable ones. Yet if he is easy to admonish and possesses qualities that make him easy to admonish, if he is patient and takes instruction rightly, then his companions in the holy life think that he should be admonished and instructed. And they think of him as a person to be trusted. What qualities make him easy to admonish? Here, a monk has no evil wishes and is not dominated by evil wishes. This is a quality that makes him easy to admonish. Again, a monk does not laud himself nor disparage others. 3. He is not angry nor allows anger to overcome him. 4. He is not angry or revengeful. 5. Not angry or stubborn. 6. Not angry and does not utter words bordering on anger. 7. When reproved, he does not resist the reprover. 8. When reproved, he does not denigrate the reprover. 9. When reproved, he does not counter-reprove. He is reproved, and he does not prevaricate, leave the talk aside, and show anger, hate, and bitterness. When reproved, he does not fail to account for his conduct, as he explains himself. Twelve, he is not contemptuous or domineering. Thirteen, he is not envious or avaricious. Fourteen, he is not fraudulent or deceitful. Fifteen, he is not obstinate or arrogant. Again, a monk does not adhere to his 16. He does not adhere to his own views or hold on to them tenaciously. And he relinquishes them easily. This is a quality that makes him easy to admonish. Friends, these are called the qualities that make him easy to admonish. Stop here for a moment. So here the Conversely, if a monk is easy to admonish, makes himself admonishable, then other monks observe that he is willing to be improved, willing to change, then the other monks will want to help him and tell him his faults. Now friends, a monk ought to infer about himself in the following way. One, a person with evil wishes and dominated by evil wishes is displeasing and disagreeable to me. If I were to have evil wishes and be dominated by evil wishes, I would be displeasing and disagreeable to others. A monk who knows this should arouse his mind thus, I shall not have evil wishes and be dominated by evil wishes. Similarly, for the other qualities. He thinks if a person has these evil qualities, then he is displeasing. And if he himself has these qualities, he is also displeasing to the others. So he changes and does not allow himself to have these evil qualities. So for a person to change himself, first he has to acknowledge he has these faults. If a person is not willing to admit your faults, you will never improve. So when another person tells you your fault, you should not try to defend yourself but In the Buddha's teachings, we should be willing to accept criticism, to consider whether what people say about us is reasonable or not. And he continues, Now friends, a monk should review himself thus, do I have evil wishes? And am I dominated by evil wishes? If, when he reveals himself, he knows, I have evil wishes, I am dominated by evil wishes, then he should make an effort to abandon those evil unwholesome states. But if, when he reveals himself, he knows, I have no evil wishes, I am not dominated by evil wishes, then he can abide happy and glad, training day and night in wholesome states. Again, a monk should review himself thus, do I praise myself and disparage others? Do I adhere to my own views, hold on to them tenaciously, etc. So when he reviews himself, then he knows that he does not have, if he has these evil qualities, then he should make an effort to abandon those unwholesome states. And if he does not have them, then he can be happy and glad training day and night to develop wholesome states and abandon unwholesome states. Friends, when a monk reveals himself thus, if he sees that these evil unwholesome states are not all abandoned in himself, then he should make an effort to abandon them all. But if when he reveals himself thus, he sees that they are all abandoned in himself, then he can abide happy and glad, training day and night in wholesome states. Just as when a woman or a man, young, youthful, fond of ornaments, on viewing the image of her own face in a clear bright mirror or in a basin of clear water, sees a smudge or a blemish on it, she makes an effort to remove it. But if she sees no smudge or blemish on it, she becomes glad thus. It is again for me that it is clean. So too when a monk reveals himself thus. Then he can abide happy and glad, training day and night in wholesome states. This is what the Venerable Maha Moggallana said. The monks were satisfied and delighted in the Venerable Maha Moggallana's words. That's the end of the suttas. So here you see, a senior monk like the Venerable Maha Moggallana, he's trying to advise the younger monks how to improve themselves. There's one thing very good about these suttas. They're all very practical. very practical and if you study them and you find that you can use them to improve yourself and progress on the spiritual path. This is what the spiritual path is about, to change our character for the better. Even if you are not a monk, for lay people, if you change yourself for the better, then you find that your life is well-lived. At the end of your life, when you are about to pass away, then you don't have remorse, you don't be depressed about yourself. Okay, the next sutta, number 16, Ceto Kila Sutta, The Wilderness in the Heart. Thus have I heard. On one occasion, the Blessed One was living at Savati in Jeta's Grove, Nathapindika's Park. There He addressed the monks thus. Monks! Venerable Sir, they replied. The Blessed One said this. Monks, that any monk who has not abandoned five wildernesses in the heart and has not severed five shackles in the heart should come to growth, increase and fulfillment in this Dhamma Vinaya. This is impossible. What monks are the five wildernesses in the heart that he has not abandoned? Here a monk is doubtful, uncertain, undecided, and unconfident about the teacher. and thus his mind does not incline to ardour, devotion, perseverance, and striving. As his mind does not incline to ardour, devotion, perseverance, and striving, that is the first wilderness in the heart that he has not abandoned." Stop here for a moment. Here, this first one is doubtful, unconfident about the teacher. This teacher here refers to the Buddha in the monks. for the monks during the Buddha's time. The only teacher is the Buddha. Again, a monk is doubtful, uncertain, undecided and unconfident about the Dhamma, as his mind does not incline to other. That is the second wilderness in the heart that he has not abandoned. Again, a monk is doubtful, uncertain, undecided, and unconfident about the Sangha. As his mind does not incline to other, that is the third wilderness in the heart that he has not abandoned. Again, a monk is doubtful, uncertain, undecided, and unconfident about the training. As his mind does not incline to other, that is the fourth wilderness in the heart that he has not abandoned. I'll stop you for a moment. First one is doubtful about the Buddha. Second, doubtful about the Dhamma. Third, doubtful about the Sangha. Fourth, doubtful about the training. The training here normally refers to the training of Sila, Samadhi, and Panna. Moral conduct, concentration, and wisdom. You can also say this is a training in the Noble Eightfold Path. Again, the monk is angry and displeased with his companions in the holy life, resentful and callous towards them, and thus his mind does not incline to ardour, devotion, perseverance, and striving. As his mind does not incline to ardour, devotion, perseverance, and striving, that is the fifth wilderness in the heart that he has not abandoned. These are the five wildernesses in the heart that he has not abandoned. Here the last one, angry and displeased with his companions in the holy life. A monk, he should have good relationship with his fellow monks so that they can help him and he can help them. And helping each other, they can progress on the spiritual path. If, as a monk, the Buddha says, a monk has renounced, he does not have a mother or a father to look after him. If monks do not look after themselves, who is going to look after them? So having friendship with other monks is quite important. What monks are the five shackles in the heart that he has not severed? Here, a monk is not free from lust, desire, affection, thirst, fever, and craving for sensual pleasures, and thus his mind does not incline to ardour, devotion, perseverance, and striving. As his mind does not incline to ardour, devotion, perseverance, and striving, that is the first shackle in the heart that he has not severed. Again, a monk is not free from lust, desire, affection, thirst, fever, and craving for the body. As his mind does not incline to ardour, devotion, perseverance, that is the second shackle in the heart that he has not severed. Again, the monk is not free from lust, desire, affection, thirst, fever, and craving for form. As his mind does not incline to ardour, devotion, perseverance, and striving, that is the third shackle in the heart that he has not severed. Stop here for a moment. So here, the five shackles. The first one is craving for sensual pleasures. The second one is Sensual pleasures means craving for pleasurable sights, sounds, smells, tastes and touch. And the second one is craving for the body. Here craving for the body refers to his own body. Vein about his body and all that. And the third one is craving for form. Here craving for form probably refers to other bodies. craving for other bodies, especially those of the opposite sex. Again, a monk eats as much as he likes until his belly is full and indulges in the pleasure of sleeping, lolling and drowsing. As his mind is not inclined to ardour, devotion, perseverance and striving, there is a fourth shackle in the heart that he has not severed. Again, a monk lives the holy life, aspiring to some order of God's. Thus, by this virtue of observance or asceticism, or holy life, I shall become a great God or some lesser God. And thus his mind is not inclined to ardour, devotion, perseverance and striving. As his mind is not inclined to ardour, devotion, perseverance and striving. This is the fifth shackle in the heart that he has not severed. These are the five shackles in the heart that he has not severed. that any monk who has not abandoned these five wildernesses in the heart and severed these five shackles in the heart should come to growth, increase and fulfillment in this Dhamma Vinaya. That is impossible. Dhamma Vinaya, you know, is the teachings of the Buddha. The Dhamma, the Suttas and Vinaya is the monastic discipline for monks. So here the five shackles is craving for sensual pleasures, craving for his body, craving for other bodies, eating too much. When we eat too much, we tend to become sleepy. If we are fat, we tend to want to sleep more. But the more we sleep, the more we want to sleep. So that's not good. If you want to progress in the spiritual path, we have to be a bit ascetic. Sleep is the minimum that we need. If you sleep too little, you won't progress. If you sleep too much also, you have to know what is the minimum you require. And then the last one is living the holy life, aspiring to be some God, Deva, so that you have a good life. So that being the case, you're not inclined to strive very hard in the holy life. So these are the five chakras. Monks, that any monk who has abandoned five wildernesses in the heart and severed five shackles in the heart should come to growth, increase and fulfilment in this Dhamma Vinaya. That is possible. What monks are the five wildernesses in the heart that he has abandoned? Here a monk is not doubtful, uncertain, undecided or unconfident about the teacher, and thus his mind inclines to ardour, devotion, perseverance and striving. As his mind inclines to ardour, devotion, perseverance and striving, the first wilderness in the heart has been abandoned by him. Again, a monk is not doubtful, uncertain, undecided or unconfident about the Dhamma. 3. Again, a monk is not doubtful, uncertain, undecided or unconfident about the Sangha. 4. Again, a monk is not doubtful, uncertain, undecided, or unconfident about the training. 5. Again, a monk is not angry and displeased with his companions in the holy life, nor resentful and callous towards them, and thus his mind inclines to ardour, devotion, perseverance, and striving. As his mind inclines to ardour, devotion, perseverance, and striving, the fifth wilderness in the heart has been abandoned by him. These are the five wildernesses in the heart that he has abandoned. What monks are the five shackles in the heart that he has severed? Here, a monk is free from lust, desire, affection, thirst, fever, and craving for sensual pleasures, and thus his mind inclines to ardour, devotion, perseverance, and striving. As his mind inclines to ardour, devotion, perseverance, and striving, the first shackle in the heart has been severed by him. Again, a monk is free from lust, desire, affection, thirst, fever, and craving for the body. 3. Again a monk is free from lust, desire, affection, thirst, fever and craving for form. 4. Again a monk does not eat as much as he likes until his belly is full and does not indulge in the pleasures of sleeping, lulling and drowsing. 5. Again, a monk does not live the holy life, aspiring to some order of God's does. By this virtue of observance or asceticism or holy life, I shall become a great god or some lesser god, and thus his mind inclines to ardour, devotion, perseverance, and striving. As his mind inclines to ardour, devotion, perseverance, and striving, the fifth shackle in the heart has been severed by him. These are the five shackles in the heart that he has severed. Monks, any monk who has abandoned these five wildernesses in the heart and subverted these five shackles in the heart should come to growth, increase and fulfilment in this Dhamma Vinaya. That is possible. the converse for a monk is to not have these five wildernesses or these five shackles in the heart and then he can progress on the spiritual path. He develops the basis for psychic power consisting in concentration of desire and determined striving. He develops the basis for psychic power consisting in concentration of energy and determined striving. He develops the basis for psychic power consisting in concentration of mind and determined striving. He develops the basis for psychic power consisting in concentration of investigation and determined striving, and enthusiasm is the fifth. A monk who thus possesses the 15 factors including enthusiasm is capable of breaking out, capable of enlightenment, capable of attaining the supreme security from bondage. Let's stop here for a moment. So these last five things, four of them is the four idipadas, the basis for psychic power. The fifth one the Buddha has added is enthusiasm. Enthusiasm to strive in the holy life. So 15 factors means the five wildernesses, the five shackles, the four bases of psychic power, the idipadas, plus enthusiasm, that would be 15. Suppose there were a hen with eight, 10, or 12 eggs, which she had covered, incubated, and nurtured properly. Even though she did not wish, O that my chicks might pierce their shells with the points of their claws and beaks and hatch out safely, yet the chicks are capable of piercing their shells with the points of their claws and beaks and hatching out safely. So too, a monk who thus possesses the fifteen factors, including enthusiasm, is capable of breaking out, capable of enlightenment, capable of attaining the supreme security from bondage. That is what the Blessed One said. the monks were satisfied and delighted in the Blessed One's words. So here, the Buddha is saying that if a person wants to become enlightened, he must not have these five wildernesses in the heart, or the five shackles in the heart. And then he should have the four idipadas, the four bases of psychic power, which means determines striving and concentration of desire, concentration of energy, concentration of mind, and concentration of investigation. Investigation means investigation of the Dhamma, plus enthusiasm to strive. So when you don't have these unwholesome states of wildernesses and shackles, and you make great effort, you're enthusiastic to strive on the spiritual path, then it is possible to become enlightened. So this is another sutra.

16MN17Vanapattha18Madhupindika20100725

Now we come to Sutta number 17, Vanapatha Sutta, Jungle Tickets. Thus have I heard, on one occasion, the Blessed One was living at Savatthi in Jeta's Grove, Nathapindika's Park. There He addressed the monks thus, Venerable Sir, or Bantei, they replied. The Blessed One said this. Monks, I shall teach you a discourse on jungle tickets. Listen and attend closely to what I shall say. Yes, Venerable Sir, the monks replied. The Blessed One said this. Here, monks, a monk lives in some jungle ticket. While he is living there, his unestablished mindfulness does not become established. His unconcentrated mind does not become concentrated. His undestroyed or asavas, do not come to destruction. He does not attain the unattained supreme security from bondage, and also the requisites of life that should be obtained by one gone forth, robes, arms, food, resting place, and medicinal requisites are hard to come by, that monks should consider thus. I am living in this jungle thicket. While I am living here, my unestablished mindfulness does not become established. My unconcentrated mind does not become concentrated. My undestroyed taints or asavas do not come to destruction. I do not attain the unattained supreme security from bondage. And also the requisites of life are hard to come by. That monk should depart from that jungle ticket that very night or that very day. He should not continue living there. I'll stop here for a moment. So here the Buddha is saying that if a monk stays in a certain place and he strives on the spiritual path, but he is not making progress, his unestablished mindfulness does not become established, his mind does not become concentrated, and it does not destroy the asavas. The asavas refers to the uncontrolled mental outflows, basically the flow of consciousness because consciousness is that which creates the world. And also the requisites are hard to come by, difficult to get. For example, if a monk stays in a jungle place full of snakes and mosquitoes and and creepy crawlies, and it's very difficult to practice. So he's not making progress. And also because he's staying so deep in the forest, it's very difficult to get requisites. So the Buddha says he should leave that very same day or night. Don't stay there. Dear monks, a monk lives in some jungle thicket. While he is living there, his unestablished mindfulness does not become established. His unconcentrated mind does not become concentrated. His undestroyed tains do not come to destruction. He does not attain the unattained supreme security from bondage. Yet the requisites of life that should be obtained by one gone forth are easy to come by, that monk should consider thus. I am living in this jungle thicket. While I am living here, my unestablished mindfulness does not become established, my unconcentrated mind does not become concentrated, etc. I do not attain the unattained supreme security from bondage. Yet the requisites of life that should be obtained by one gone forth are easy to come by. However, I did not go forth from the home life to homelessness for the sake of robes, alms, food, resting place and medicinal requisites. Moreover, while I am living here, my unestablished mindfulness does not become established, my unconcentrated mind does not become concentrated, etc. Having reflected thus, that monks should depart from their jungle thicket, we should not continue living there. I'll stop here for a moment. So here, a monk stays in a particular place and he gets a lot of requisites. However, he's not making progress. For example, if he stays in a town monastery, and there's plenty of support from the lay people, he gets plenty of robes, plenty of good food, and stays in an air-con room, etc., having a good life. But he cannot progress on the spiritual path. Then the Buddha says he should depart. Not necessary to depart the same day, but he should depart sooner. Now to continue. Here monks, a monk lives in some jungle thicket. While he is living there, his unestablished mindfulness becomes established. His unconcentrated mind becomes concentrated. His undestroyed taints come to destruction. He attains the unattained supreme security from bondage. Yet the requisites of life that should be obtained by one gone forth are hard to come by. The monk should consider thus, I am living in this jungle thicket. While I am living here, my unestablished mindfulness has become established. I have attained the unattained supreme security from bondage. Yet the requisites of life are hard to come by. However, I did not go forth from the home life into homelessness for the sake of robes, alms, food, resting place, and medicinal requisites. Moreover, while I am living here, my unestablished mindfulness has become established, etc. I have attained the unattained supreme security from bondage. Having reflected thus, that monk should continue living in that jungle thicket. He should not depart." Now, let's stop here for a moment. So here, this monk is staying in the jungle, where it's very difficult to get the requisites. Maybe insufficient food, or not much food, or not so good quality food. and the other requisites are also hard to come by. But he's making progress. For example, if a monk stays in the hills and is supported by the hill tribes, there, the offerings of requisites, the requisites are not so good. But because he's in a very lonely place, he's making progress. Then the Buddha says he should continue staying there. Here monks, a monk lives in some jungle thicket. While he is living there, his unestablished mindfulness becomes established. His unconcentrated mind becomes concentrated. His undestroyed taints come to destruction. He attains his unattained supreme security from bondage. and also the requisites of life that should be obtained by one gone forth, robes, arms, food, resting place and medicinal requisites, are easy to come by, that monks should consider thus. I am living in this jungle thicket. While I am living here, my unestablished mindfulness has become established. I have attained the unattained supreme security from bondage. And also the requisites of life are easy to come by. That monk should continue living in that jungle thicket as long as life lasts. He should not depart. So this fourth one, this monk stays in this jungle place. The requisites are quite well provided. And also he makes progress on the spiritual path. Then the Buddha says, that is the ideal. Stay there until the end of life. Don't go anywhere. Then the Buddha repeats the same four things, four conditions for different places. Here a monk lives in dependence upon a certain village. Again, these four conditions. He stays in a certain village and he does not progress and the requisites are hard to come by. Then he should depart the very same day. Secondly, he stays in a certain place, in a certain village, he does not progress, but there is a plentiful supply of requisites. He should still depart. Third, he stays in a place where the requisites are not much, but he is making progress. So the Buddha says he should continue staying there. Fourth, he stays in this village, and he is making progress, and the requisites are also easy to get. And the Buddha says he should stay there until the end of life. Similarly, here a monk lives in dependence upon a certain town, the same four conditions. Here a monk lives independence upon a certain city, also the same four conditions. Here a monk lives independence upon a certain country, again the four conditions. So here these are all talking about a place, what is a suitable place for a monk. So according to the sutta here, what is a suitable place for a monk is where he makes progress. Ideally, if he makes progress and he gets a lot of requisites, that is ideal. And the sutta continues. Here monks, a monk lives in dependence upon a certain person, that means a certain teacher, certain acharya or achan. And then As before, he lives in independence upon a certain teacher, and he does not make progress, and also the requisites are hard to come by. And then the Buddha says, that monk should depart from that teacher without taking leave. He should not continue following him. And the second teacher, here monks, a monk lives in dependence upon a certain person, a certain teacher, and then staying there, he does not make progress, but plenty of requisites. Having reflected thus, a monk should depart from that person after taking leave. He should not continue following him. 3. Here monks, a monk lives in dependence upon a certain person, certain teacher. He makes progress, but the requisites are hard to come by. Having reflected thus, a monk should continue following that person. He should not depart. 4. Here monks, a monk lives in dependence upon a certain teacher. And then he makes progress and also the requisites are plentiful. That monk should continue following that person as long as life lasts. He should not depart from him even if told to go away. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. So this sutta is again another very practical sutta. The first part is telling you what is a suitable place to stay. If you stay in a certain cave or a certain forest or in a certain secluded place and you are making progress, the Buddha says continue staying there. But if you are not making progress, then leave, the Buddha says. Similarly, if you follow a certain teacher and you make progress, then you should stay with him. Even if he chases you away, you don't run away. He kicks you out of the door, so you crawl back. But if you are not making progress, then even though he asks you to stay, you should leave. So that is the Buddha's teachings. It is very clear where to stay, what teacher to follow. Whether I have time to do another Sutta. Let's try. I might try to do it. Okay. Number 18, Sutta number 18. Madhu Pindika Sutta, the honey ball. Thus have I heard. On one occasion, the Blessed One was living in the Sakian country at Kapilavatthu in the Negroda's Park. Then when it was morning, the Blessed One dressed, and taking His bowl and outer robe, went into Kapilavatthu for alms. The outer robe is what you're wearing, this is a shivon. When he had wandered for alms in Kapilavatthu and had returned from his alms round, after his meal he went to the great wood for the days abiding, and entering the great wood, sat down at the root of a bilva sapling for the days abiding. Dandapani the Sakhin, while walking and wandering for exercise, also went to the great wood And when he had entered the Great Wood, he went to the Bilba Sapling, where the Blessed One was, and exchanged greetings with Him. When this courteous and amiable talk was finished, he stood at one side, leaning on his stick, and asked the Blessed One, What does the recluse assert? What does he proclaim? And the Buddha said, Friend, I assert and proclaim that one I assert and proclaim such that one does not quarrel with anyone in the world, with its gods, its Maras and its Brahmas, in this generation with its recluses and Brahmins, its princes and its people, such that perceptions no more underlie that Brahmana who abides detached from sensual pleasures, without perplexity, shorn of worry, free from craving for any kind of being. I'll stop here for a moment. So here, the Buddha is asked, what does he teach? Then the Buddha says, he teaches such that he does not quarrel with anyone. And also, his teaching is such that perceptions no more underlie the Brahmana. Here the Brahmana, this word Brahmana, originally referred to the Brahmana caste, the Brahmin caste. So originally, the Brahmana caste were ascetics, recluses. So later, they were employed by the king to be advisors. So they did not practice the spiritual path anymore. So later, this Brahmana caste came to be called Brahmins. But this word Brahmana, can mean the Brahmin caste as was used originally or it can mean the religious person, the ascetic or the recluse or the monk. So here when the word Brahmana is used it means the religious man So the Buddha says that his teaching is such that perceptions no more underlie the Brahmana who abides detached from sensual pleasures, without perplexity, shorn of worry, free from craving for any kind of being. When this was said, Dandapani the Sakyan shook his head, wagged his tongue, and raised his eyebrows until his forehead was puckered in three lines. Then he departed, leaning on his stick. Obviously, he didn't know what the Buddha was talking about. Then when it was evening, the Blessed One rose from meditation and went to Negrodus Park, where He sat down on a seat made ready for Him and told the monks what had taken place. Then a certain monk asked the Blessed One, But Venerable Sir, what is that What is that, the Blessed One asserts, whereby one does not quarrel with anyone in the world, with its gods, its Maras and Brahmas, in this generation with its recluses and Brahmins, its princes and its people? And, Venerable Sir, how is it that perceptions no more underline that Brahmana, who abides detached from sensual pleasures, without perplexity, shorn of worry, free from craving for any kind of being? So here this monk also didn't understand, so he asked the Buddha to explain. And the Buddha said, monks, as to the source through which perceptions and notions tinged by mental proliferation beset a man, If nothing is found there to delight in, welcome, or hold to, this is the end of the underlying tendency to lust, of the underlying tendency to aversion, of the underlying tendency to views, of the underlying tendency to doubt, of the underlying tendency to conceit, of the underlying tendency to desire for being, of the underlying tendency to ignorance. This is the end of resorting to wroughts and weapons, of quarrels, brawls, disputes, recrimination, malice, and false speech. Here these evil unwholesome states cease without remainder. That is what the Blessed One said. Having said this, the Sublime One rose from His seat and went into His dwelling." So here the Buddha says that source from which perceptions and notions arise, if nothing is delighted in there, if you do not delight in that source, welcome or hold on to it, that is the end of the underlying tendencies to lust, aversion, etc. Then soon after the Blessed One had gone, the monks considered Now friends, the blessed one has arisen from his seat and gone into his dwelling, after giving a summary in brief, without expounding the detailed meaning. Now who will expound this in detail? Then they considered. The memorable Maha Kacana is praised by the teacher and esteemed by his wise companions in the holy life. He is capable of expounding the detailed meaning. Suppose we went to him and asked him the meaning of this. Then the monks went to the Venerable Mahakacana and exchanged greetings with him. When this courteous and amiable talk was finished, they sat down to one side and told him what had taken place, adding, that the Venerable Mahakacana expounded to us. The Venerable Mahakacana replied, Friends, it is as though a man needing hardwood, seeking hardwood, wandering in search of hardwood, thought that hardwood should be sought for among the branches and leaves of a great tree standing possessed of hardwood, after it had passed over the root and the trunk. So it is with you, venerable sirs, that you think that I should be asked about the meaning of this, after you passed the Blessed One by, when you were face to face with the Teacher. For knowing, the Blessed One knows. Seeing, He sees. He is vision. He is knowledge. He is the Dhamma. He is the Holy One. He is the Sayer, the Proclaimer, the Elucidator of Meaning, the Giving of the Deathless, the Lord of the Dhamma, the Tathagata. That was the time when you should have asked the Blessed One the meaning. As He told you, you should have remembered it. I'll stop here for a moment. So here, remember Mahakacana is saying, you had the Buddha in front of you and you never asked him. It's just like the hardwood is in front of you and you don't know that it is hardwood. You go and look for the leaves and the branches, which is worthless. So he's saying, I'm like the leaves and the branches. The Buddha is the enlightened one now. Why you ask me? Then they said, surely Friend Kacana, knowing the Blessed One knows, seeing his sees, his vision, etc., the Tathagata, that was the time when we should have asked the Blessed One the meaning. As he told us, so we should have remembered it. Yet the Venerable Maha Kacana is praised by the teacher and esteemed by his wise companions in the holy life. The Venerable Maha Kacana is capable of expounding the detailed meaning of this summary given in brief by the Blessed One without expounding the detailed meaning. Let the Venerable Mahakacana expound it without finding it troublesome. Then listen, friends, and attend closely to what I shall say. Yes, friend, the monks replied. The Venerable Mahakacana said, Friends, when the Blessed One rose from His seat and went into His dwelling after giving a summary in brief without expounding the detailed meaning, that is, monks, as to the source through which perceptions and notions tinged my mental proliferation beset a man, If nothing is found there to delight in, welcome and ode to. This is the end of the underlying tendency to lust, etc. This is the end of resorting to wroughts and weapons. Here those evil unwholesome states cease without remainder. I understand the detailed meaning of it to be as follows. Dependent on the I and forms, I-consciousness arises. The meeting of the three is contact. With contact as condition, there is feeling. What one feels, that one perceives. What one perceives, that one thinks about. What one thinks about, that one mentally proliferates. With what one has mentally proliferated as the source, perceptions and notions tinged by mental proliferation beset a man with respect to past, future and present forms, recognisable through the eye. Dependent on the ear and sounds, dependent on the nose and odours, dependent on the tongue and flavours, body and tangibles, dependent on the mind and mind objects. Similarly, the meeting of the three is contact. With contact, as condition, there is feeling. What one feels, that one perceives. What one perceives, that one thinks about. What one thinks about, one mentally proliferates. With what one has mentally proliferated as the source, perceptions and notions tinged by mental proliferation beset a man with respect to past, future and present. So here, let's stop here for a moment. So here what the Mahapajana is saying is that our six sense bases has these six sense objects. So the meeting of the sense object with the sense base causes the consciousness to arise. So when consciousness arises, it is followed by feeling, perception, proliferation, So that's basically what he says. So it is the contact of the sense object with the sense base that causes this feeling, perception, etc. to arise. And he continues, when there is the eye, a form, an eye consciousness, it is possible to point out the manifestation of contact When there is the manifestation of Contact, it is possible to point out the manifestation of Feeling. When there is the manifestation of Feeling, it is possible to point out the manifestation of Perception. When there is the manifestation of Perception, it is possible to point out the manifestation of Thinking. When there is the manifestation of Thinking, it is possible to point out the manifestation of Being. Beset by perceptions and notions, tinged by mental proliferation. Similarly, when there is the ear sound and ear consciousness, when there is the nose odor and nose consciousness, etc., it is possible to point out the manifestation of feeling, perception, thinking, etc., mental proliferation. When there is no I, no form, and no I-consciousness, it is impossible to point out the manifestation of contact. When there is no manifestation of contact, it is impossible to point out the manifestation of feeling. When there is no manifestation of feeling, it is impossible to point out the manifestation of perception. When there is no manifestation of perception, it is impossible to point out the manifestation of thinking. When there is no manifestation of thinking, it is impossible to point out the manifestation of being beset by perceptions and notions, tinged by mental proliferation. Similarly, when there is no ear, no sound and no ear consciousness, no nose, no odor and no nose consciousness, etc. So here, basically what he is saying is that when there is the sense basis and the sense objects, feeling, perception, thinking etc. arise, but when there is no sense base and no sense object then there is no contact. Because of no contact there is no feeling, no perception, no thinking, no mental proliferation. Friends, when the Blessed One rose from His seat and went into His dwelling after giving a summary in brief, without expounding the detailed meaning, that is, monks, as to the source through which perceptions and notions tinged by mental proliferation beset a man, If nothing is found there to delight in, welcome and hold to, that is the end of the underlying tendency to lust, of the underlying tendency to aversion, of the underlying tendency to views, of the underlying tendency to doubt, of the underlying tendency to conceit, of the underlying tendency to desire for being, of the underlying tendency to ignorance. This is the end of resorting to wroughts and weapons, of quarrels, brawls, disputes, recrimination, malice and false speech. Here these evil unwholesome states cease without remainder. I understand the detailed meaning of this summary to be thus. Now friends, if you wish, go to the Blessed One and ask Him about the meaning of this. As the Blessed One explains it to you, so should you remember it. Then the monks, having delighted and rejoiced in the Venerable Maha Kacana's words, rose from their seats and went to the Blessed One. After paying homage to him, they sat down to one side and told the Blessed One all that had taken place after he had left, adding, Then, Venerable Sir, we went to the Venerable Mahakacana and asked him about the meaning. The Venerable Mahakacana expounded the meaning to us with these terms, statements and phrases. And the Buddha said, Mahakacana is wise monks. Mahakacana has great wisdom. If you had asked me the meaning of this, I would have explained it to you in the same way that Mahakacana explained it. That is the meaning of this. So should you remember it. When this was said, the Venerable Ananda said to the Blessed One, Venerable Sir, it is as if a man, exhausted by hunger and weakness, came upon a honey ball. In the course of eating it, he would find a sweet, delectable flavor. So too, Venerable Sir, any able-minded monk, in the course of scrutinizing with wisdom the meaning of this discourse on the Dhamma, would find satisfaction and confidence of mind. Venerable Sir, what is the name of this discourse on the Dhamma? As to that Ananda, you may remember this discourse on the Dhamma as the honey ball discourse. That is what the Blessed One said. Remember Ananda was satisfied and delighted in the Blessed One's words. It's the end of the sutta. So basically here, I guess when the Buddha says that firstly, I when he teaches the Dhamma, he does not quarrel with anyone in the world. There is one sutta, an interesting sutta, I am not sure whether it is Anguttara Nikaya or Sangyutta Nikaya, I forgot, where the Buddha says, the world quarrels with me, I do not quarrel with the world. He who teaches the Dhamma does not quarrel with the world. Why does the Buddha say he does not quarrel with the world? Because I think a lot of external set teachers found fault with the Buddha. So they want to quarrel with the Buddha, criticizing the Buddha and all that. But the Buddha says, because when the Buddha taught the Dhamma, he contradicted a lot of other teachings. So because he contradicted a lot of other teachings, the other external sect teachers were not happy with him. So they found fault with him, criticized him and all that. So as though he has a big quarrel with them. But the Buddha says, he does not quarrel with them, they quarrel with me. Buddha says he who teaches the Dhamma does not quarrel with the world. So here the Buddha says he does not quarrel with anyone. Secondly, he says that he teaches such a teaching that perceptions no more underlie the Brahmana, the holy man who abides detached from sensual pleasures without perplexity, shorn of worry, free from craving. So the Buddha's teaching is such that if a monk practices it, then he abides detached from sensual pleasures. And when he is detached from sensual pleasures, then he is without the perceptions, perplexity, worries, craving for any kind of being. Also, later the Buddha said, as to the source to which perceptions and notions tinged by mental proliferation beset a man, if nothing is founded to delight in, welcome, and hold on to, this is the end of the underlying tendency to lust, to aversion, to abuse, to doubt, et cetera. So here, I guess, what he's saying, the source from which perceptions and notions arise is the sense objects. sights, sounds, smells, taste, touch and thoughts. If we delight in those things, because we tend to delight in worldly things like beautiful sights, rock music, perfume, good food, and all that. We delight in these worldly things. Then the underlying tendency to lust, aversion, views, doubt, everything, all arise. So the Buddha says that if we do not delight in these things, the source of all these mental proliferations, that is the end of quarrels and brawls and disputes, etc. Okay, we stop here for tonight. Any questions? I suggest that some of you, if you are able to, go and get this Majimani Kaya book. We're going to continue that for the next three months, so try to get this book. Okay, any questions? Sutta number 18, that's the chapter, Sutta. Not cut, we don't delight in it. Don't delight, don't cling in sight, sound, smells and all that. The Buddha says somewhere that because of the round of rebirths, is craving, craving for delighting in this and that. We, the normal person, because life is very boring, life is, Buddha says, life is dukkha. So for the normal person, we're always trying to find amusement. We delight in this. If you just stay at home and do nothing, it's so boring. You must watch the Astro, or you watch the football, or you go out, karaoke, At least also teh tarik. Go and sembang-sembang. So we distract ourselves from the dukkha. Because if you just do nothing, then you feel dukkha. Life is dukkha. So we find it unbearable. So we tend to want to look for pleasure here and there. That's why the Buddha said, always delighting in this and that. Changing. You enjoy something also, after some time, it becomes boring already. And you get more of it, it becomes a nuisance already. For example, you listen to music. Music is very nice. But if you play non-stop, you find it irritating already. If you play 24 hours a day, it's suffering already. So you have to change. So that's why we are always delight in this and that, always changing. It's just that for the normal person, we don't have the Buddha's instructions. For a normal person who does not know the Dhamma, he does not know how to analyze, how to see this. But because we have the Buddha's instructions, the Buddha tells us, then we go and observe. Yeah, life is like that. Okay, we stop for now. It's getting late.

17MN19Dvedhavitakka20Vitakkasanthana20100726

Today is the 26th of July. Now we come to Majjhima Nikaya Sutta number 19. Dveda Vitaka Sutta. Two kinds of thought. Thus have I heard. On one occasion, the Blessed One was living at Savati in Jeta's Grove, Anathapindika Spa. There He addressed the monks thus, Venerable Sir, the Blessed One said, Monks, before my enlightenment, while I was still only an unenlightened Bodhisatta, it occurred to me. Suppose that I divide my thoughts into two classes. Then I set on one side thoughts of sensual desire, thoughts of ill-will, and thoughts of cruelty. And I said on the other side, thoughts of renunciation, thoughts of non-ill-will, and thoughts of non-cruelty. Let's stop here for a moment. The Noble Eightfold Path, the second factor is sama-sangkappa, right thoughts. And right thoughts consist of thoughts of renunciation or no sensual desire, thoughts of non-ill-will, and thoughts of non-cruelty. So wrong thoughts or unskillful thoughts are the opposite. Thoughts of sensual desire, thoughts of ill will and thoughts of cruelty. As I abided thus, diligent, ardent, and resolute, a thought of sensual desire arose in me. I understood thus, this thought of sensual desire has arisen in me. This leads to my own affliction, to others' affliction, and to the affliction of both. It obstructs wisdom, causes difficulties, and leads away from Nibbana. When I consider this leads to my own affliction, it subsided in me. When I consider this leads to others' affliction, it subsided in me. When I consider this leads to the affliction of both, it subsided in me. When I considered this obstructs wisdom, causes difficulties, and leads away from Nibbana, it subsided in me. Whenever a thought of sensual desire arose in me, I abandoned it, removed it, did away with it. As I abided thus diligent, ardent and resolute, a thought of ill will arose in me. Similarly, when I considered this leads to my affliction, the affliction of others, etc., then it subsided. And similarly, a thought of cruelty arose in me, and this thought of cruelty has arisen in me. This leads to my own affliction, to others' affliction, and to the affliction of both. It obstructs wisdom, causes difficulties, and leads away from Nibbana. When I consider thus, it subsided in me. Whenever a thought of cruelty arose in me, I abandoned it, removed it, did away with it. So, I'll stop here for a moment. So here, the way the Buddha did away with these wrong thoughts or unskillful thoughts is to consider that you allow it to arise, that it leads to your own affliction, your own suffering, and also causes suffering to others and to both, and also obstructs wisdom and leads away from Nibbana. So when he realized that it was are wrong, that it was unskillful thoughts, then it subsided or it did away with it. monks, whatever a monk frequently thinks and ponders upon, that will become the inclination of his mind. If he frequently thinks and ponders upon thoughts of sensual desire, he has abandoned the thought of renunciation to cultivate the thought of sensual desire, and then his mind inclines to thoughts of sensual desire. If he frequently thinks and ponders upon thoughts of ill-will, similarly thoughts of cruelty, he has abandoned the thought of non-cruelty to cultivate the thought of cruelty, and then his mind inclines to thoughts of cruelty. I stop here for a moment. This paragraph, this passage is extremely important. What we frequently think and ponder upon, that becomes the inclination of our mind, our habit pattern. So we create habit patterns in our mind. Nowadays, scientists talk about what is, what do you call it? Neuron pathways and all this. So long ago, 2,500 years ago, the Buddha already saw this. that if we continue thinking in a particular way, we form these habit patterns in our mind, and our mind always inclines in that direction. So it's very important that, as the Buddha here says, that if we are practicing the spiritual path, we know that these are unskillful thoughts, we must immediately nip it in the bud. Of course, for most worldly people, if thoughts of sensual desire arise, they like to think more about it, they dream and all these things. So it just strengthens the sensual desire, or ill will, or cruelty. So this is a very important passage, that what we frequently think and ponder upon, that becomes the inclination or habit pattern of our mind. So that's why it's very important to always constantly look into our mind. How are we thinking? Are we thinking skillful thoughts or unskillful thoughts? What kind of habit pattern are we creating in our mind? Okay, to continue. Just as in the last month of the rainy season in the autumn, when the crops thicken, a cowherd would guard his cows by constantly tapping and poking them on this side and that. with a stick to check and curb them. Why is that? Because he sees that he could be flogged, imprisoned, fined or blamed if he let them stray into the crops. So too, I saw in unwholesome states, danger, degradation and defilement. And in wholesome states, the blessing of renunciation, the aspect of cleansing. As I abided thus, diligent, ardent, and resolute, a thought of renunciation arose in me. I understood thus, this thought of renunciation has arisen in me. This does not lead to my own affliction, or to others' affliction, or to the affliction of both. It aids wisdom, does not cause difficulties, and leads to Nibbana. If I think and ponder upon this thought even for a night, even for a day, even for a night and day, I see nothing to fear from it. But with excessive thinking and pondering, I might tire my body. And when the body is tired, the mind becomes disturbed. And when the mind is disturbed, it is far from concentration. So I steadied my mind internally, quieted it, brought it to singleness and concentrated it. Why is that? So that my mind should not be disturbed. As I abided thus, diligent, ardent and resolute, a thought of non-ill-will arose in me. Similarly, a thought of non-cruelty. I understood thus, this thought of non-ill-will or non-cruelty has arisen in me. This does not lead to my own affliction, or to others' affliction, or to the affliction of both. It aids wisdom, does not cause difficulties, and leads to Nibbana. If I think and ponder upon this thought, even for a night, even for a day, even for a night and day, I see nothing to fear from it. But with excessive thinking and pondering, I might tire my body, and when the body is tired, the mind becomes disturbed. And when the mind is disturbed, it is far from concentration. So I studied my mind internally, quieted it, brought it to singleness and concentrated it. Why is that? So that my mind should not be disturbed. monks, whatever a monk frequently thinks and ponders upon, that will become the inclination of his mind. If he frequently thinks and ponders upon thoughts of renunciation, he has abandoned the thought of sensual desire to cultivate the thought of renunciation, and then his mind inclines to thoughts of renunciation. If he frequently thinks and ponders upon thoughts of non-ill will, similarly thoughts of non-cruelty, he has abandoned the thought of ill will and cruelty to cultivate the thought of non-ill will and non-cruelty. And then his mind inclines to thoughts of non-cruelty. I'll stop here for a moment. So this is the converse. If we constantly think skillful thoughts, that becomes our habit pattern and we frequently think in that direction. So it is a training of the mind that we need to cultivate. Just as in the last month of the hot season, when all the crops have been brought inside the villages, the cowherd would guard his cows while staying at the root of a tree or out in the open, since he needs only to be mindful that the cows are there. So too, there was need for me only to be mindful that those days were there. Tireless energy was aroused in me, and unremitting mindfulness was established. My body was tranquil and untroubled. My mind concentrated and unified. Now, Buddha refers to, quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought with delight and pleasure born of seclusion. With the stilling of applied and sustained thought, I entered upon and abided in the second jhana, which has self-confidence and singleness of mind, without applied and sustained thought, with delight and pleasure born of concentration. With the fading away as well of delight, I abided in equanimity and mindful and fully aware, still feeling pleasure with the body, I entered upon and abided in the third jhāna, on account of which Noble once announced, he has a pleasant abiding, who has equanimity and is mindful. With the abandoning of pleasure and pain, and with the previous experience of joy and grief, I entered upon and abided in the fourth jhāna, which has neither pain nor pleasure, and utter purity of mindfulness and equanimity. When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the recollection of past lives. I recollected my many four past lives, that is, one birth, two births, three, four, five, 10, 20, 30, 40, 50, 100,000 births, many aeons of world contraction, many aeons of world expansion, Many aeons of world contraction and expansion. There I was so named of such a clan with such an appearance. Such was my nutriment, such my experience of pleasure and pain. And passing away from there, I reappeared elsewhere. And there too, I was so named of such a clan, et cetera. Passing away from there, I reappeared here. Thus with the aspects and particulars, I recollected my many forward past lives. This was the first true knowledge attained by me in the first watch of the night. Ignorance was banished and true knowledge arose. Darkness was banished and light arose, as happens in one who abides diligent, ardent and resolute. When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings. With the divine eye which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, and I understood how beings pass on according to their actions. Thus with the divine eye which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions. This was the second true knowledge attained by me in the second watch of the night. Ignorance was banished, and true knowledge arose. Darkness was banished, and light arose, as happens in one who abides diligent, ardent, and resolute. When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the destruction of the Thanes, or Asavas. directly knew as it actually is. This is suffering. I directly knew, as it actually is, this is the origin of suffering. I directly knew, as it actually is, this is the cessation of suffering. I directly knew, as it actually is, this is the way leading to the cessation of suffering. I directly knew, as it actually is, these are pains. I directly knew, as it actually is, this is the origin of pains. I directly knew, as it actually is, this is the cessation of pains. I directly knew, as it actually is, this is the way leading to the cessation of pains. When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it was liberated, there came the knowledge it is liberated. I directly knew. Birth is destroyed. The holy life has been lived. What had to be done has been done. There is no more coming to any state of being. This was the third true knowledge attained by me in the third watch of the night. Ignorance was banished and true knowledge arose. Darkness was banished and light arose, as happens in one who abides diligent, ardent and resolute. So here is just a description of how the Buddha attained enlightenment on that night. To continue, suppose monks that in a wooded range There was a great low-lying marsh, near which a large herd of deer lived. Then a man appeared desiring their ruin, harm and bondage, and he closed off the safe and good path that led to their happiness, and he opened up a false path. and he put out a decoy and set up a dummy so that the large herd of deer might later come upon calamity, disaster and loss. But another man came desiring their good welfare and protection, and he reopened the safe and good path that led to their happiness. And he closed off the false path, and he removed the decoy and destroyed the dummy so that the large herd of deer might later come to growth, increase and fulfilment. Monks, I have given this simile in order to convey a meaning. This is the meaning. The great low-lying marsh is a term for sensual pleasures. The large herd of deer is a term for beings. The man desiring their ruin, harm, and bondage is a term for Mara, the evil one. The false path is a term for the wrong eightfold path, that is, wrong view, wrong intention, or wrong thoughts, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness. and wrong concentration. The decoy is a term for delight and lust. The dummy is a term for ignorance. The man desiring the good welfare and protection is a term for the Tathagata, Arahant, Sammasambuddha. The safe and good path that lead to the happiness is a term for the Noble Eightfold Path, that is, right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. So monks, the safe and good path that leads to happiness has been reopened by me. The wrong path has been closed off. The dummy destroyed, the decoy removed. What should be done for disciples out of compassion by a teacher who seeks their welfare and has compassion for them? That I have done for you, monks. There are these roots of trees, these empty huts. Meditate, monks. Do not delay or else you will regret it later. This is our instruction to you." That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. So this last part about the Mara trying to lead us the wrong path. Unfortunately, even nowadays, some monks, they teach the Dhamma, but unfortunately they teach the wrong Dhamma. So they are also like Mara, leading us the wrong way. Sometimes the easy way, sometimes the way that people are like, because it's easier to practice. So we have to be extremely careful. So to follow the right way, our teacher is always the Buddha. And now that he has entered Nibbana, he says that we should always refer to the suttas, suttas like this. Going back to the earlier part, what a monk frequently thinks and ponders upon, that will become the inclination of his mind, the habit pattern. It brings to my mind, several years ago, one of our Buddhist devotees told me that his auntie had a very nasty temperament, a very nasty temper and a very unpleasant character, always angry and had a lot of hatred, even for her own relatives and all these things. So when she died at an old age, two days before she died, two long teeth came out, Dracula's teeth. came out of her mouth. The children were shocked. And this man who told me, he also saw it himself. So they tried to close the mouth, but they could not hide the teeth. But two days later, when she passed away, the two teeth disappeared. Which just proves that two days before she died, she had already turned into that type of ghost, that fierce type of ghost with the two teeth. So it's very simple. I mean, if you understand this sutra, you know why. Because she has always been doing that kind of character, so much hatred and anger and all that. So she has made herself into that kind of a being, even with the human body. So that's why it's very important that we cultivate skillful thoughts. There are a lot of things in this world that People don't understand. For example, indulging in sensual pleasures, indulging in food and all that, we think it's harmless. But actually, in the Suttas, you find that people who indulge in all these things, they go to woeful places of rebirth. Why? Because it is based. These types of thoughts, these types of actions are based. Like animals, or ghost and all this. So we debase ourselves by this type of actions. Because we have certain tendencies. Just like the story of Dr. Jekyll and Mr. Hyde, there are two parts of us. The good part and the bad part. The animal part and the angelic part. So it's up to us which one we want to choose. If we are careless and we just allow ourselves to follow our base tendencies, then we make ourselves into this type of creature, just like this woman. When we are reborn to a woeful plane, then only we know why. In the suttas, the Buddha says, when a being goes into hell, then he will realize what actions he did that make him fall into hell. That time he realized it was a big mistake. Nobody taught him. Those actions will bring him to hell, or even to the ghost realm. Okay, the next sutta, number 20, Vittaka Santana Sutta, the removal of distracting thoughts. Thus have I heard. On one occasion, the Blessed One was living at Savati in Jeta's Grove, another Pindika's farm. There he addressed the monks thus. Monks, Venerable Sir, they replied. The Blessed One said this. Monks, when a monk is pursuing the higher mind, from time to time he should give attention to five signs. What are the five? Here, monks, when a monk is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should give attention to some other sign connected with what is wholesome. When he gives attention to some other sign connected with what is wholesome, then any evil, unwholesome thoughts connected with desire, with hate and with delusion are abandoned in him and subside. With the abandoning of them, his mind becomes steadied internally, quieted, brought to singleness and concentrated. This, as a skilled carpenter or his apprentice, might knock out, remove and extract a coarse speck by means of a fine one. So too, when a monk gives attention to some other sign connected with what is wholesome, his mind becomes steadied internally, quieted, brought to singleness and concentrated. I'll stop here for a moment. So here the Buddha says, when evil unwholesome thoughts are connected with desire, hatred and delusion arise, then we should pay attention to some other object connected with what is wholesome. For example, if you have sensual thoughts or sexual thoughts arise, then instead of paying attention to a sexual object or sensual object, then you pay attention to some other sign, for example, asubha, loathsomeness of the body, or impermanence, impermanence of everything in the world. Or if you have thoughts of anger, hatred arise, then you pay attention to the opposite, metta, loving kindness, loving kindness. And if you have thoughts connected with delusion arise, That is hard to see, but if you happen to notice it, then you can contemplate on the Dhamma. So, all these are connected with what is wholesome. Okay, to continue. If, while he is giving attention to some other sign connected with what is wholesome, there still arise in him evil, unwholesome thoughts connected with desire, with hatred and with delusion, then he should examine the danger in those thoughts thus. These thoughts are unwholesome. They are reprehensible. They result in suffering. When he examines the danger in these thoughts, then any evil, unwholesome thoughts connected with desire, hatred and delusion are abandoned in him and subside. With the abandoning of them, his mind becomes steadied internally, quieted, brought to singleness and concentrated. This as a man or a woman, young, youthful and fond of ornaments, would be horrified, humiliated and disgusted if the carcass of a snake or a dog or a human being were hung around his or her neck. So two, when a monk examines the danger in those thoughts, his mind becomes steady, internally quieted, brought to singleness and concentrated. Stop me for a moment. So here, the second way of removing distracting thoughts, unskillful thoughts, is to think of the danger in those thoughts. How it can lead you to unwholesome, to woeful planes of rebirth. So when we realize the danger, then you quickly remove them. To continue, if while he is examining the danger in those thoughts, there still arise in him evil unwholesome thoughts connected with desire, hatred and delusion, then he should try to forget those thoughts and should not give attention to them. When he tries to forget those thoughts and does not give attention to them, then any evil unwholesome thoughts connected with desire, hatred and delusion are abandoned in him and subside. With the abandoning of them, his mind becomes steadied internally, quieted, brought to singleness and concentrated. Just as a man with good eyes who did not want to see forms that had come within range of sight, could either shut his eyes or look away. So too, when a monk tries to forget those thoughts and does not give attention to them, his mind becomes steadied internally, quieted, brought to singleness and concentrated." I'll stop here for a moment. So here, The third way is not to pay attention. If you try the first way, it doesn't work. The second way, it doesn't work. Then you try the third way, not to pay attention. These probably are all connected with when you are meditating and all these unwholesome states arise. Here the Buddha is trying to tell you what to do. 4. If, while he is trying to forget those thoughts and is not giving attention to them, there still arise in him evil, unwholesome thoughts connected with desire, hatred and delusion, then he should give attention to stilling the thought volition of those thoughts. When he gives attention to stilling the thought volition of those thoughts, then any evil unwholesome thoughts connected with desire, hatred and delusion are abandoned in him and subside. With the abandoning of them, his mind becomes steady internally, quieted, brought to singleness and concentrated. Just as a man walking fast might consider, why am I walking fast? What if I walk slowly? And he would walk slowly. Then he might consider, why am I walking slowly? What if I stand? And he would stand. Then he might consider, why am I standing? What if I sit? And he would sit. Then he might consider, why am I sitting? What if I lie down? And he would lie down. By doing so, he would substitute each grosser posture one that was subtler. He would substitute for each grosser posture, one that was subtler. So too, when a monk gives attention to stilling the thought volition of those thoughts, his mind becomes steady internally, quieted, brought to singleness and concentrated. Talk here for a moment. This here that I have translated as thought volition, it is vittaka sankara. Vittaka is thought and sankara is volition. Generally, many places we come across this word sankara. The meaning that is appropriate is actually volition. Just like in the five khandhas, one of the five aggregates, body and mind, is sankhara, and there it is translated as volition, will. So in other places also, unfortunately, a lot of books translate like here, they call it thought formation. formation. Recently, I think Venerable Bhikkhu Bodhi's translation in the Sanghuta Nikaya, he says volitional formation. So it goes back to volition again, but previously they always translated it as formation. And to me this word formation is one of those blur words and they don't really understand what it is actually. So they try to use a word that encompasses many things. So they think this word formation can encompass many things, including volition. But here, what do you mean by stilling the thought volition? When we have a thought, there is a volition to continue that thought. For example, if you have a thought of sensual desire and you get excited, you want to continue thinking, or if you are very angry with somebody, then you keep thinking and thinking. So, when you start to examine this volition behind that thinking, then it starts to slow down. Why am I continuing to think in this direction? That's why the simile given here, this is a man walking fast might consider, why am I walking fast? What if I walk slowly? So here, we try to see, Where the thought comes from is because we have the intention to continue thinking. So this thought volition or thought intention is actually, to me, the intention to think. And if we start examining it, then it will slow down. If we don't notice where the thought comes from, then we just continue thinking. Okay, to continue. If while he's giving attention to stilling the thought, volition or intention of those thoughts, there still arise in him evil, unwholesome thoughts connected with desire, hatred and delusion, then with his teeth clenched and his tongue pressed against the roof of his mouth, he should beat down, constrain and crush mind with mind. When, with his teeth clenched and his tongue pressed against the roof of his mouth, he beats down, constrains and crushes mind with mind, that any evil, unwholesome thoughts connected with desire, hatred and delusion are abandoned in him and subside. With the abandoning of them, his mind becomes steadied internally, quieted, brought to singleness and concentrated. This, as a strong man, might seize a weaker man by the head or shoulders, and beat him down, constrain him and crush him. So too, when with his teeth clenched and his tongue pressed against the roof of his mouth, a monk beats down constraints and crushes mind with mind. His mind becomes steadied internally, quieted, brought to singleness and concentrated. Stop here for a moment. So this last one is using the strength of his mind to crush those unwholesome thoughts. But you are not going to be able to do that with a scattered mind. So you can only do that if your mind is strong enough that you are able to focus it. Monks, when a monk is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, hatred and delusion. Then when he gives attention to some other sign connected with what is wholesome, any such evil unwholesome thoughts are abandoned in him and subside. And with the abandoning of them, his mind becomes steady, internally quieted, brought to singleness and concentrated. when he examines the danger in those thoughts, when he tries to forget those thoughts and does not give attention to them, when he gives attention to stilling the thought, volition or intention of those thoughts, when with his teeth clenched and his tongue pressed against the roof of his mouth, he beats down constraints and crushes mind with mind, and if such evil, unwholesome thoughts are abandoned in him, and his mind becomes steady internally, quieted, brought to singleness and concentrated, This monk is then called a master of the courses of thought. He will think whatever thought he wishes to think, and he will not think any thought that he does not wish to think. He has severed craving, flung off the fetters, and with the complete penetration of conceit, he has made an end of suffering. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. That's the end of the Sutta. So this Sutta has given us some this way of dealing with unwholesome thoughts that arise, especially during meditation. So the first one is to give attention to some other sign which is wholesome instead of giving attention to the sign that is unwholesome. For example, the Buddha says when we notice the beauty of some being, then lustful thoughts arise. So instead of observing or noticing the beauty, we notice the opposite, the unattractiveness of the body, for example, or the impermanence, how that body very soon will grow old and ugly. or when hatred arises, then we give attention to metta. The second one is to realize the danger in those thoughts. When you know the danger in those thoughts, then you will be able to get rid of it. Then also, you have to know the Dhamma quite well to realize the danger in them. The third way is to try to forget the thoughts. and not pay attention to them. The fourth is to observe the thought volition or the thought intention and slow down the thoughts. And the fifth is to use the strength of mind to just beat down your mind and quieten it.

18MN21Kakacupama20100726

Okay, now we come to the 21st Sutta, Kakacupama Sutta, the Simile of the Saw. Thus have I heard, on one occasion the Blessed One was living at Savati in Jeta's Grove, Natapindika's Park. Now on that occasion, the Venerable Moliya Paguna was associating overmuch with nuns. Nuns here refers to bhikkhunis. During the Buddha's time, they had bhikkhunis. He was associating so much with nuns that if any monk spoke dispraise of those nuns in his presence, he would become angry and displeased and would rebuke him. And if any monk spoke dispraise of the Venerable Mauliya Paguna in those nuns' presence, they would become angry and displeased and would rebuke him. So much was the Venerable Mauliya Paguna associating with nuns. Stop here for a moment. So this Mulya Paguna was too friendly with the nuns and they liked him so much that if anybody spoke ill of him, they would get angry. And he also liked them so much that if anybody criticized the nuns, he would get angry. Then a certain monk went to the Blessed One, and after paying homage to Him, sat down at one side and told the Blessed One what was taking place. Then the Blessed One addressed a certain monk thus, Come, monk, tell the monk Molya Paguna in my name that the teacher calls him. Yes, Venerable Sir, he replied. And he went to the Venerable Molia Paguna and told him, the teacher calls you friend Paguna. Yes, friend, he replied. And he went to the Blessed One. And after paying homage to him, sat down at one side. The Blessed One asked him, Paguna, is it true that you are associating overmuch with nuns, that you are associating so much with nuns that if any monk speaks displace of those nuns in your presence, you become angry and displeased and rebuke him. And if any monk speaks disgrace of you in those nuns' presence, they become angry and displeased and rebuke him. Are you associating so much with nuns as it seems? Yes, Venerable Sir. Paguna, are you not a clansman who has gone forth out of faith from the home life into homelessness? Yes, Venerable Sir. Pagunna, it is not proper for you, a clansman gone forth out of faith from the home life into homelessness, to associate overmuch with nuns. Therefore, if anyone speaks disgrace of those nuns in your presence, you should abandon any desires and any thoughts based on the household life, and herein you should train thus. My mind will be unaffected, and I shall utter no evil words. I shall abide compassionate for his welfare, with a mind of loving kindness, without inner hate. That is how you should train Pagunna. I'll stop here for a moment. So here you notice, the Buddha says, you should abandon any desires and any thoughts based on the household life. In other words, don't act like a layperson when we are a layman. We act in a worldly way, but when we put on the robe and train in the spiritual path, then we cultivate higher thoughts, higher actions, etc. So the Buddha says, no matter what they say, you should always have loving kindness, practice loving kindness. Don't get angry. Don't go back to your layman days. And the Buddha continued. If anyone gives those nuns a blow with his hand, with a cloth, with a stick, or with a knife in your presence, you should abandon any desires and any thoughts based on the household life. And herein you should train thus, my mind will be unaffected. If anyone speaks this praise in your presence, you should abandon any desires and any thoughts based on the household life. And herein you should train thus, my mind will be unaffected. And I shall utter no evil words. I shall abide compassionate for his welfare, with a mind of loving-kindness, without inner hate. If anyone should give you a blow with his hand, with a cloth, with a stick, or with a knife, you should abandon any desires and any thoughts based on the household life. And herein you should train thus. My mind will be unaffected. I shall utter no evil words. I shall abide compassionate for his welfare, with a mind of loving kindness, without inner hate. That is how you should train paguna." This is the Buddha's standard. Very hard to practice. Then the blessed one addressed the monks thus, monks, there was an occasion when the monks satisfied my mind. Here I address the monks thus. Monks, I eat at a single session. By so doing, I am free from illness and affliction, and I enjoy health, strength, and a comfortable abiding. Come, monks, eat at a single session. By so doing, you will be free from illness and affliction, and you will enjoy health, strength, and a comfortable abiding. And I had no need to keep on instructing those monks. I had only to arouse mindfulness in them. Suppose there was Suppose there were a chariot on even ground at the crossroads, harnessed to thoroughbreds, waiting with a goat lying ready, so that a skilled trainer, a charioteer of horses to be tamed, might mount it, and taking the reins in his left hand and the goat in his right hand, might drive out and back by any road whenever he likes. So too, I had no need to keep on instructing those monks. I had only to arouse mindfulness in them. that he eats in one sitting, and he's encouraging the monks to eat in one sitting. And the Buddha says that his monks are like turtle breads, just giving them a brief instruction and they will follow it, just like turtle bread horses. Therefore, monks, abandon what is unwholesome and devote yourselves to wholesome states, for that is how you will come to growth, increase and fulfillment in this Dhamma Vinaya. Suppose there were a big salad tree grove near a village or town, and it was choked with castor oil weeds, and some man would appear desiring its good welfare and protection. He would cut down and throw out the crooked saplings that robbed the sap, and he would clean up the interior of the grove and tend the straight, well-formed saplings, so that the Sala tree grove later on would come to growth, increase and fulfillment. So, two monks, abandon what is unwholesome and devote yourselves to wholesome states, for that is how you will come to growth, increase and fulfillment in this Dhamma Vinaya. stop here for a moment. So here the Buddha gives a simile where this big Sala tree is choked with weeds and creepers and all that and somebody comes along and cuts out all these weeds and creepers that are choking this tree and then this tree grows up beautifully. So in the same way, we have our weeds and our creepers choking us, namely our bad habits, our unwholesome habits, thoughts, actions, and speech. So we have to constantly look at our three kammas the body action, the speech, and the mind, and get rid of these unwholesome states, because these unwholesome states are choking us. Formerly monks, in this same savatthi, there was a housewife named Videhika, and a good report about Mistress Videhika had spread thus, Mistress Videhika is kind, Mistress Videhika is gentle, Mistress Videhika is peaceful, Now Mistress Videhika had a maid named Kali, who was clever, nimble and neat in her work. The maid Kali thought, a good report about my lady has spread thus. Mistress Videhika is kind. Mistress Videhika is gentle, peaceful. How is it now? Well, she does not show anger. Is it nevertheless actually present in her, or is it absent? Or else is it just because my work is neat that my lady shows no anger, though it is actually present in her? Suppose I test my lady. So the maid Kali got up late. The mistress Vedehika said, Hey Kali! What is it, madam? What is the matter with you that you get up so late? Nothing is the matter, madam. Nothing is the matter, you wicked girl, yet you get up so late. And she was angry and displeased, and she scowled. Then the maid Kali thought, the fact is that while my lady does not show anger, it is actually present in her, not absent, and it is just because my work is neat that my lady shows no anger, though it is actually present in her, not absent. Suppose I test my lady a little more. So the maid Kali got up later in the day. Then mistress Videhika said, Hey Kali! What is it, madam? What is the matter that you get up later in the day? Nothing is the matter, madam. Nothing is the matter, you wicked girl, yet you get up later in the day." And she was angry and displeased, and she spoke words of displeasure. Then the maid Kali thought, the fact is that while my lady does not show anger, it is actually present in her, not absent. Suppose I test my lady a little more. So the maid Kali got up still later in the day. Then Mistress Videhika said, Hey Kali, what is it, madam? What is the matter that you get up still later in the day? Nothing is the matter, madam. Nothing is the matter, you wicked girl, yet you get up still later in the day, and she was angry and displeased, and she took a rolling pin, gave her a blow on the head, and cut her head. Then the maid Kali, with blood running from her cut head, denounced her mistress to the neighbours. Sea lady is the kind lady's work. Sea lady is the gentle lady's work. Sea lady is the peaceful lady's work. How can she become angry and displeased with her only maid for getting up late? How can she take a rolling pin, give her a blow on the head and cut her head? Then later on, a bad report about Mistress Videhika spread dust. Mistress Videhika is rough. Mistress Videhika is violent. Mistress Videhika is merciless. Stop here for a moment. So here the Buddha gives a simile of, it's a bit comical, this maid testing the mistress and the ant got a blow on the head. So to monks, a monk is extremely kind, extremely gentle, extremely peaceful, so long as disagreeable causes of speech do not touch him. But it is when disagreeable causes of speech touch him, that it can be understood whether that monk is really kind, gentle and peaceful. I do not call a monk easy to admonish, who is easy to admonish and makes himself easy to admonish only for the sake of getting robes, alms food, a resting place and medicinal requisites. Why is that? because that monk is not easy to admonish nor makes himself easy to admonish when he gets no robes, alms food or resting place and medicinal requisites. But when a monk is easy to admonish and makes himself easy to admonish because he honours, respects and reveres the Dhamma, him I call easy to admonish. Therefore monks, you should train thus. We shall be easy to admonish and make ourselves easy to admonish because we honour, respect and revere the Dhamma. That is how you should train monks. Stop here for a moment. So here the Buddha is saying, there are some monks, They come into monkhood because they want to get a lot of robes and good food and a nice place to stay and medical requisites. But when they don't get it, their true colours will show. So the Buddha says, if a monk respects and trains according to the Dhamma Vinaya, then it is easy to teach, easy to admonish. Monks, there are these five courses of speech that others may use when they address you. Their speech may be timely or untimely, true or untrue, gentle or harsh, connected with good or with harm, spoken with the mind of loving kindness or with inner hatred. When others address you, their speech may be timely or untimely. When others address you, their speech may be true or untrue. When others address you, their speech may be gentle or harsh. When others address you, their speech may be connected with good or with harm. When others address you, their speech may be spoken with a mind of loving-kindness or with inner hatred. Herein, monks, we should train thus. Our minds will remain unaffected, and we shall utter no evil words. We shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hatred. We shall abide pervading that person, with a mind imbued with loving-kindness. And starting with him, we shall abide pervading the all-encompassing world, with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. That is how we should train monks. Stop here for a moment. So here, five causes of speech. The Buddha says, good speech should have these five characteristics. It must be spoken timely, at the right time. For example, you want to advise somebody, don't give him advice when he's angry. So it should be timely. Second one, it must be factual. What you say must be true. Number three, what you say should be gentle, spoken gently, not loudly or harshly. Number four, with the mind of benefiting that person, with the intention of what you say should be beneficial, not unbeneficial. And then number five, spoken with a mind of loving kindness. So when we speak, we have a mind of loving kindness. That is another feature of good speech. So these are the five characteristics. So when somebody addresses us, it might not be good speech, then the Buddha says we should remain unaffected. and don't get angry. Have metta, loving kindness and compassion. no matter what people say. Monks, suppose a man came with a hoe and a basket and said, I shall make this great earth to be without earth. He would dig here and there, throw the soil here and there, spit here and there, and urinate here and there, saying, be without earth, be without earth. What do you think, monks, could that man make this great earth to be without earth? No, very good, sir. Why is that? because this great earth is deep and immense. It cannot possibly be made to be without earth. Eventually the man would reap only weariness and disappointment. So to monks, there are these five causes of speech when others address you." So here the Buddha repeats what he said previously. Herein, monks, you should train thus. Our minds will remain unaffected, and starting with him, we shall abide pervading the all-encompassing world with a mind similar to the earth, abundant, exalted, immeasurable, and without hostility and without ill-will. That is how you should train monks. Monks, suppose a man came with crimson, turmeric, indigo, or carmine, and said, I shall draw pictures and make pictures appear on empty space. What do you think, monks? Could that man draw pictures and make pictures appear on empty space? No, Venerable Sir. Why is that? Because empty space is formless and invisible. He cannot possibly draw pictures there or make pictures appear there. Eventually, the man would reap only weariness and disappointment. So, to monks, there are these five causes of peace when others address you. And the Buddha repeats what he said previously. Herein, monks, we should train thus. Our minds shall remain unaffected. And starting with him, we shall abide pervading the all-encompassing world, with a mind similar to empty space, abundant, exalted, immeasurable, without hostility and without ill-will. That is how we should train monks. Monks, suppose a man came with a blazing grass torch and said, I shall heat up and burn away the river Ganges with this blazing grass torch. What do you think, monks? Could that man heat up and burn away the river Ganges with that blazing grass torch? No, Venerable Sir. Why is that? Because the river Ganges is deep and immense. It cannot possibly be heated up and burned away with a blazing grass torch. Eventually, the man will reap only weariness and disappointment. So to monks, there are these five courses of speech when others address you. Here the Buddha repeats again. Herein monks, you should train thus. Our minds will remain unaffected. And starting with him, we shall abide pervading the all-encompassing world with a mind similar to the river Ganges, abundant, exalted, immeasurable, without hostility and without ill will. That is how you should train monks. Monks, suppose there were a cat's skin bag that was rubbed, well rubbed, thoroughly well rubbed, soft, silky, rid of rustling, rid of crackling. And a man came with a stick or a pot shirt and said, there is this cat skin bag that is rubbed, thoroughly rubbed, well rubbed, rid of rustling, rid of crackling. I shall make it rustle and crackle. What do you think, monks? Could that man make it rustle or crackle with the stick or the pot shirt? No, Venerable Sir. Why is that? Because that cat's skin bank being rubbed, rid of rustling, rid of crackling, cannot possibly be made to rustle or crackle with the stick or the pot shirt. Eventually, the man would reap only weariness and disappointment. So too, monks, there are these five courses of speech when others address you. Their speech may be timely or untimely, true or untrue, gentle or harsh, connected with good or with harm, spoken with a mind of loving kindness or with inner hate. Herein, monks, you should train thus. Our minds will remain unaffected, and we shall utter no evil words. We shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hate. We shall abide pervading that person, with a mind imbued with loving-kindness. And starting with him, we shall abide pervading the all-encompassing world, with a mind similar to a cat's skin bag, abundant, exalted, immeasurable, without hostility and without ill-will. That is how we should train, monks. I'll stop you for a moment. So here the Buddha has given many similes to tell us that if we practice loving kindness and compassion, and our loving kindness and compassion is abundant, exalted, immeasurable, then nobody can affect us with unpleasant words, etc. Monks, even if bandits were to sever you savagely limb by limb with a two-handled saw, he who gave rise to a mind of hatred towards them would not be carrying out my teaching. Herein, monks, we should train thus. Our minds shall remain unaffected, and we shall utter no evil words, and we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hatred. We shall abide pervading them with a mind imbued with loving-kindness. And starting with them, we shall abide pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill-will. That is how we should train monks. Monks, if you keep this advice on the simile of the soul constantly in mind, do you see any cause of speech, trivial or gross, that you could not endure? No, Venerable Sir. Therefore, monks, you should keep this advice on the simile of the saw constantly in mind. That will lead to your welfare and happiness for a long time. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. That's the end of the sutta. So this last simile that the Buddha has given is that even if you were to be caught by bandits and they Sword off your limbs one by one with two-handled sword. If you got angry, then the Buddha says you're not carrying out his teaching, you're not practicing his teachings. And the Buddha says that our minds will remain unaffected. We shall abide compassionate for their welfare and also abide pervading them with loving kindness and abide pervading the all-encompassing world with loving kindness, abundant, exalted, immeasurable. Now this one you notice that The Buddha is saying that we should practice this loving kindness until it becomes abundant, exalted and immeasurable. If you look at other suttas, you will realize that the Buddha's way of practicing loving kindness and compassion is first to attain the jhāna. After you attain the jhāna, then only you radiate this loving kindness so that it goes and pervades immeasurable abundance. So, unless you have that strength of mind to do this, it is not possible to practice this advice of the Buddha. You are sawed up and you don't get angry. You can only do that if the mind is so strong that the mind cannot move. If the mind cannot move, then it's so peaceful, nobody can move your mind. You see, I remember many years ago in Vietnam, during the Ngo Dinh Diem regime, a Buddhist monk burned himself in front of everybody, poured petrol on himself and burned himself. If his mind was not strong, how can he stay sitting while the fire is burning his body? His mind is so strong that he is unmoved, all the pain is unmoved. So these things you cannot do with a weak mind. But nowadays what is taught by meditation monks on loving kindness is, may I be well and happy, may all beings be well and happy. So this is not the Buddha's way of teaching, but it's a simpler way of teaching. So a lot of people, because they cannot practice the Buddha's way, they like this way. So you just imagine you have loving kindness, imagine you have compassion and all that. So maybe it's a first step, primary school or kindergarten. But nothing near the Buddha's standard here. Even if you're sewed up or so, your mind is unmoving. So a lot of the Buddha's teachings, you cannot practice it with a weak mind. Impossible. You've got to make your mind so strong. Otherwise you cannot practice the Buddha's teachings at all. I'll stop here. Yes. Come, come. I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm coming. Can you go up to this side? I'm thought of renunciation? Is it thought of abandonment? No, no. When the Buddha here says thoughts of renunciation, it means renunciation of sensual desire. No sensual desire. and the Shogunate means that people mention downloads, download, and make up. How can we be interpretive? Whatever others say or others do, don't affect us. But, um, that, those things that can affect someone else, for example, if you're from a community, if you have a toxic character amongst us, we are all not It's okay if somebody is causing a nuisance to others and obstructing others' practice. It's alright to remove him because I remember reading somewhere, I'm not sure whether it's a Vinaya book or Sutta, there was a monk who was annoying everybody else and the Buddha said, eject him, throw him out of the monastery, why should we allow him to annoy everybody else? Although the Buddha talks about loving kindness and compassion and all that, the Buddha is always guided by wisdom. Buddha's compassion is always compassion with wisdom, not without wisdom. You can see that what the Buddha is teaching us is the ultimate, that is the ideal. But of course, few people can practice it. You notice, for example, when we compare it with the Jesus teaching, that Jesus said, if somebody slaps you on the right cheek, you offer him the left cheek. That's easier to do than being sword up and not get angry, isn't it? So the Buddha standard is much higher. That is the ideal. It's just like precepts. Precepts are training. It's quite impossible for most of us to keep the precepts 100%. So what we can do, we do. And over the years, slowly we progress and then we improve. So we have this ideal in mind. But we may not be able to do it, never mind. The Buddha says that the spiritual path is a gradual training. So just like a baby learning how to walk, the baby falls down, never mind, get up again and try. Fall down, never mind, get up. Fall down how many times also, never mind, as long as there is that willingness to get up again and try. That is important. we need to pay attention to our thoughts or not to pay attention to our thoughts. In order to improve our meditation. The Buddha's meditation is to pay attention to your object of meditation. For example, your breath. You only pay attention to your breath, nothing else. If you are unable to do that and a lot of thoughts arise, then you apply what the sutra says. But to pay attention to get rid of unwholesome thoughts, you just say you do not pay attention to another matter. Just to continue meditating and if you find for example you are meditating on the breath, it's very difficult then you change your object. I mentioned the other day that if you find the breath meditation too difficult for you, then you can just chant Namo Buddhaya, Namo Buddhaya, Namo Buddhaya. It's simpler. Earlier on you were talking about the metta, the developing metta. The one taught by the Buddha, I mentioned just now, is the first to get jhana. After you get jhāna, then only you can radiate out. And that is really radiating out so that other beings can feel it. So what is taught nowadays is to imagine that you radiate metta, but you don't actually radiate. But you see, even though we don't radiate metta, what if you do? Because it affects, it helps in our healings, Yeah, yeah. I'm not saying it does not work at all. What I said is kindergarten level. Something like this. It's similar to the thought. The thinking of nectar that comes to our body. It's like conditioning our mind. It's like controlling good thoughts. So that's what it is. It is not really meditation. But because if you think of thoughts of loving kindness, then you remind yourself to practice loving kindness. And the way actually to practice loving kindness is to practice loving kindness through your body language and through your speech and through your mind. So when you talk to people, you try to speak in a kinder way instead of shouting. And also in your body action, when you talk to somebody, you pat him on the back, hug him or something like that, then people know that you have some loving-kindness, right? So these are indirect ways of practicing loving-kindness. Not the way the Buddha taught, but it still works a bit. Okay, so we end here. you

19MN22Alagaddupama20100727

Okay, today is 27th of July, 2010. We continue the Madhyamanikaya, come to Sutta number 22. Alagadupama Sutta, the simile of the snake. Thus have I heard, on one occasion, the blessed one was living at Savati, in the Heta's Grove, another Pindika Spa, On that occasion, a pernicious view had arisen in a monk named Arita, formerly of the Vulture Killers. Thus, as I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them. Several monks, having heard about this, went to the monk Arita and asked him, Friend Aritta, is it true that such a pernicious view has arisen in you? Exactly so, friends. As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them. Then these monks desiring to detach him from that pernicious view pressed and questioned and cross-questioned him thus. Friend Arita, do not say so. Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One. The Blessed One would not speak thus, for in many discourses the Blessed One has stated how obstructive things are obstructions, and how they are able to obstruct one who engages in them. The Blessed One has stated how sensual pleasures provide little gratification, much suffering and much despair, and how great is the danger in them. with a simile of the skeleton, with a simile of the piece of meat, with a simile of the grass torch, with a simile of the pit of coals, with a simile of the dream, with a simile of the borrowed goods, with a simile of the tree laden with fruit, with a simile of the slaughterhouse, with a simile of the sword stake, with a simile of the snake's head. The Blessed One has stated how sensual pleasures provide little gratification much suffering and much despair, and how great is the danger in them. Yet although pressed and questioned and cross-questioned by them in this way, the monk Arita, formerly of the vulture killers, still obstinately adhered to that pernicious view and continued to insist upon it." I'll stop here for a moment. So this monk Arita is saying that obstructions are not really obstructions. So these obstructions, you see here, when the monks start to question him and all that, they talk about sensual pleasures. So obstructions here refers to sensual pleasures. Because during the Buddha's time, there were many ascetics who were naked, monk ascetics as well as nun ascetics. And so sometimes, seeing naked bodies, they were stirred and then they engaged in these sensual pleasures. The Buddha says that is wrong. And this simile of the skeleton, piece of meat, etc. Actually, a more detailed description is given in the Majjhima Nikaya Sutta 54, Portalia Sutta. So, later we will come to that. So, okay to continue. Since the monks were unable to detach him from that pernicious view, they went to the Blessed One, and after paying homage to him, they sat down at one side and told him all that had occurred. Adding, Venerable Sir, since we could not detach the monk Arita, formerly of the Vulture Killers, from this pernicious view, we have reported this matter to the Blessed One. Then the Blessed One addressed a certain monk thus, Come, monk, tell the monk Arita, formerly of the Vulture Killers, in my name that the teacher calls him. Yes, Venerable Sir, he replied. And he went to the monk Arita and told him, The teacher calls you, friend Arita. Yes, friend, he replied. And he went to the Blessed One, and after paying homage to him, sat down at one side. The Blessed One then asked him, Arita, is it true that the falling from pernicious view has arisen in you? As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them. Exactly so, Venerable Sir. As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them. And the Buddha said, misguided man, to whom have you ever known me to teach the Dhamma in that way? Misguided men, in many discourses have I not stated how obstructive things are obstructions, and how they are able to obstruct one who engages in them. I have stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them. With the simile of the skeleton, with the simile of the piece of meat, with the simile of the grass torch, with the simile of the pit of coals, with the simile of the dream, with the simile of the borrowed goods, with a simile of the tree laden with fruit, with a simile of the slaughterhouse, with a simile of the sword's stake, with a simile of the snake's head, have stated how sensual pleasures provide little gratification, much suffering and much despair. and how great is the danger in them. But you, misguided man, have misrepresented us by your wrong grasp and injured yourself and stored up much demerit. For this will lead to your harm and suffering for a long time." Stop here for a moment. So this silly fellow, even in front of the Buddha, he says, what the Buddha calls obstructions are not obstructions. And then the Buddha Then the Blessed One addressed the monks thus, Monks, what do you think? Has this monk Arita, formerly of the Vulture Killers, kindled even a spark of wisdom in this Dhammavinaya? How could he, Venerable Sir? No, Venerable Sir. When this was said, the monk Arita, formerly of the Vulture Killers, sat silent, dismayed, his shoulders drooping and head down, glum and without response. Then, knowing this, the Blessed One told him, Misguided man, you will be recognized by your own pernicious view. I shall question the monks on this matter. Then the Blessed One addressed the monks thus, Monks, do you understand the Dhamma taught by me as this monk Aritta, formerly of the Vulture Killers? Thus, when he misrepresents us by his wrong grasp and injures himself and stores up much demerit, No, Venerable Sir, for in many discourses the Blessed One has stated how obstructive things are obstructions, and how they are able to obstruct one who engages in them. The Blessed One has stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them, with the simile of the skeleton, with the simile of the snake's head, et cetera. The Blessed One has stated how great is the danger in them. Good monks, it is good that you understand the Dhamma taught by me thus. For in many discourses I have stated how obstructive things are obstructions, and how they are able to obstruct one who engages in them. I have stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them. With the simile of the skeleton, with the simile of the snake's head, etc. I have stated how great is the danger in them. But this monk Arita, formerly of the vulture killers, misrepresents us by his wrong grasp and injures himself and stores up much demerit. For this will lead to this misguided man's harm and suffering for a long time. monks, that one can engage in sensual pleasures without sensual desires, without perceptions of sensual desire, without thoughts of sensual desire. That is impossible. I'll stop here for a moment. So this last part is very important. Buddha is saying that one can engage in sensual pleasures without sensual desires, without perceptions of sensual desire, without thoughts of sensual desire. That is impossible. In some other sutra, I think Majjhima Nikaya 43, the Buddha says that when we enjoy sensual pleasures, there is this tendency to crave for it. So it is impossible to engage in sensual pleasures without the desire arising. And this contradicts some of the later books, for example, in the Secret School, the later part of Buddhism, they thought about this Tantric Buddhism. Tantric Buddhism comes from Tantra Yoga, where they say that the people on the spiritual path can engage in sex and all these things, and it can even help you to attain enlightenment. It is completely rubbish. And even like the Mahayana Sutras, like the Srimala Kirti Sutra, where it says the Bodhisattva Manjusri can be like a lay person, do all the, enjoy all the worldly pleasures, and still have great attainment and great wisdom. This contradicts, for example, the Magandiya Sutra, where the Buddha says that you cannot find a king or a king's minister enjoying sensual pleasures and yet able to practice the spiritual path like a renunciant and attain the jhanas and the paths and fruits and all that are in stages. So why this is so? Because if you look into the Twelve Links of Dependent Origination, you will find that craving and attachment brings about the ego. and you are craving an attachment, the I am arises, the ego arises. I am enjoying. So the spiritual path is to eliminate our ego. So to eliminate the ego, you have to eliminate the craving, the desire. So it is impossible to engage in sensual pleasures without sensual desires. We are contradicting this later Buddhist teaching in this secret school, esoteric Buddhism. Here amongst some misguided men learn the Dhamma, discourses, stanzas, expositions, verses, exclamations, sayings, birth stories, marvels, and answers to questions. But having learned the Dhamma, they do not examine the meaning of those teachings with wisdom. not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them. Instead, they learn the Dhamma only for the sake of criticizing others and for winning in debates, and they do not experience the good for the sake of which they learn the Dhamma. Those teachings, being wrongly grasped by them, conduce to their harm and suffering for a long time. Suppose a man needing a snake, seeking a snake, wandering in search of a snake, saw a large snake and grasped its coils or its tail. It would turn back on him and bite his hand or his arm or one of his limbs. And because of that, he would come to death or deadly suffering. Why is that? Because of his wrong grasp of the snake. So to hear some misguided man learn the Dhamma, And those teachings being wrongly grasped by them, conduce to the harm and suffering for a long time. Stop here for a moment. So here the Buddha says, these misguided men, they learn the Dhamma, but they do not examine the meaning of the teachings with wisdom. And not examining the meaning of the teachings with wisdom, they do not gain a reflective acceptance of them. They only learn for debating. or criticizing others. Even nowadays we find some of our so-called Buddhist devotees are like that, criticize others, but they themselves don't keep the perception of that. So you see here, something interesting, the Buddha says that if you examine the meaning of the teachings with wisdom, then you can gain a reflective acceptance of them. This examining the meaning of the suttas and gaining a reflective acceptance means understanding the Dhamma. And understanding the Dhamma, you get right view. And when you get right view, you have entered the stream, the first path. So just by a reflective acceptance of the Buddha's teachings, you get right view and enter the stream. But then after you enter the stream, you still have to work, have to study some more Dhamma, and keep the Sila and slowly when you understand on a deeper level then the three factors fall away and you become a Sotapanna. So this first part is just understanding the Dhamma and gaining a reflective acceptance of them. Dear monks, some clansmen learn the Dhamma, discourses, stanzas, expositions, etc. And having learned the Dhamma, they examine the meaning of those teachings with wisdom. Examining the meaning of those teachings with wisdom, they gain a reflective acceptance of them. They do not learn the Dhamma for the sake of criticizing others and for winning in debates. And they experience the good for the sake of which they learn the Dhamma. Those teachings being rightly grasped by them, conduce to their welfare and happiness for a long time. Suppose a man needing a snake seeking a snake, wandering in search of a snake, saw a large snake and caught it rightly with a cleft stick, and having done so, grasped it rightly by the neck. Then although the snake might wrap its claws round his hand, or his arm, or his limbs, still he would not come to death or deadly suffering because of that. Why is that? Because of his right grasp of the snake. So too, here some plantsmen learn the Dhamma, and those teachings being rightly grasped by them, conduce to their welfare and happiness for a long time. Therefore, monks, when you understand the meaning of my statements, remember it accordingly. And when you do not understand the meaning of my statements, then ask either me about it or those monks who are wise." Stop here for a moment. So here, a wise person will learn the Dhamma to understand the meaning of the Dhamma. Then when you can understand it, you accept it. That is learning the Dhamma for the right purpose. Also the Buddha says here, when you understand the meaning of the Suttas, the Buddha's statements are are in the discourses, the suttas of the Buddha. And the Buddha says, remember it accordingly to what he says. But if you do not remember, if you don't understand, then we should ask somebody who understands. That's why when we study the Dhamma, two things are important, Dhamma Savana and Dhamma Sakacca. Dhamma Savana is hearing the Dhamma. Dhamma Sakacca is discussion of the Dhamma. discussion with dhamma friends to understand the dhamma and then whatever questions you have can be answered. Monks, I shall show you how the dhamma is similar to a raft, being for the purpose of crossing over, not for the purpose of grasping. Listen and attend closely to what I shall say. Yes, Venerable Sir, the monks replied. The Blessed One said this, Monks, suppose a man in the course of a journey saw a great expanse of water whose near shore was dangerous. and fearful, and whose further shore was safe and free from fear. But there was no ferry boat or bridge going to the far shore. Then he thought, there is this great expanse of water, whose near shore is dangerous and fearful, and whose further shore is safe and free from fear. But there is no ferry boat or bridge going to the far shore. Suppose I collect grass, twigs, branches, and leaves, and bind them together into a raft, and supported by the raft and making an effort with my hands and feet, I got safely across to the far shore. And then the man collected grass, twigs, branches and leaves and bound them together into a raft. And supported by the raft and making an effort with his hands and feet, he got safely to the far shore. Then when he had got across and had arrived at the far shore, he might think thus, This raft has been very helpful to me since supported by it and making an effort with my hands and feet, I got safely across to the far shore. Suppose I were to hoist it on my head or load it on my shoulder and then go wherever I want. Now monks, what do you think? By doing so, would that man be doing what should be done with that raft? No, Venerable Sir. By doing what, would that man be doing what should be done with that raft? Here monks, where that man had got across and had arrived at the far shore, he might think thus, this raft has been very helpful to me, since supported by it and making an effort with my hands and feet, I got safely across to the far shore. Suppose I were to haul it onto the dry land and set it adrift in the water. Of course, I did adrift in the water and then go wherever I want. Now monks, it is by so doing that that man would be doing what should be done with that raft. So I have shown you how the Dhamma is similar to a raft, being for the purpose of crossing over, not for the purpose of grasping. Monks, when you know the Dhamma to be similar to a raft, you should abandon even good states, how much more so bad states. Let's stop here for a moment. So here the Buddha is saying that the Dhamma is for the purpose of crossing over to the other shore. The other shore is Nibbana. This shore, which is dangerous and fearful, is Aṃsāra, the round of rebirths. So the Buddha is saying that that is the only purpose of the Dhamma, to bring us across to Nibbana. And then lastly, the Buddha says that the Dhamma is similar to a raft. And we should abandon even good states, how much more so bad states. Bad states are, of course, evil kamma, doing evil to the body, speech, and mind. Good states may be like doing charity and all that. If a person is practicing the spiritual path, then it's not important to do charity and other good deeds. The point is to get to the other shore and eliminate the ego, the self. And also it can mean that abandon attachment to good states. Even good states, we should not attach to it. Just like the raft. The raft is something useful, but after it has helped you to go across to the other shore, you don't carry it on your head and go around. You just leave it down. So in the same way, when we practice this spiritual path, we do certain practices to get this across. For example, even like ascetic practices and all that. After he has helped us, then the Buddha says, don't attach to it, don't put it on your head. According to the commentary, it says that what the Buddha means is not even to attach to Samatha, Vipassana, serenity and insight. And they quote not attaching to serenity, it's not attaching to the Jhanas, they quote the Sutta Majjhima Nikaya 66, and not attaching to insight, they quote Majjhima Nikaya Sutta 38. Now the Buddha continues. Monks, there are these six standpoints for views. What are the six? Dear monks, an untaught ordinary person who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards material form or body thus, this is mine, this I am, this is myself. He regards feeling thus, this is mine, this I am, this is myself. He regards perceptions thus, this is mine, this I am, this is myself. He regards volition thus, this is mine, this I am, this is myself. He regards what is seen, heard, sensed, cognized, encountered, sought, mentally pondered thus, this is mine, this I am, this is myself. and this standpoint for views, namely, this is self, this is the world. After death, I shall be permanent, everlasting, eternal, not subject to change. I shall endure as long as eternity. This too he regards thus, this is mine, this I am, this is myself. Monks, a well-taught noble disciple who has regard for noble ones and is skilled and disciplined in the Dhamma, who has regard for true men and is skilled and disciplined in their dhamma. Regards material form thus, this is not mine, this is not, this I am not, this is not myself. Regards feeling, perception, volition, consciousness. Consciousness here refers to the seen, heard, sensed, cognized, encountered, sought, mentally pondered. As this is not mine, this I am not, this is not myself. And this standpoint for views, namely, this is self, this is the world. After death, I shall be permanent, everlasting, eternal, not subject to change. I shall endure as long as eternity. These two he regards thus, this is not mine, this I am not, this is not myself. Since he regards them thus, he is not agitated about what is non-existent. I'll stop here for a moment. Here the Buddha is talking about six standpoints for views. The first five are the five aggregates, body, feeling, perception, volition, and consciousness. And the sixth one is views. If you attach to these six things, as this is mind, this I am, this is myself, then you will have views. But a noble disciple sees them rightly. He is not agitated about what is non-existent, because the five aggregates is not the self, no self. That's why he says it's non-existent. When this was said, a certain monk asked the Blessed One, Venerable Sir, can there be agitation about what is non-existent externally? There can be, monk, the Blessed One said. Here, monk, someone thinks thus. Alas, I had it. Alas, I have it no longer. Alas, may I have it. Alas, I do not get it. Then he sorrows, grieves, and laments. He weeps, beating his breast, and becomes distraught. That is how there is agitation about what is non-existent externally. Venerable Sir, can there be no agitation about what is non-existent externally? There can be, monk, the Blessed One said. Here, monk, Someone does not think, alas, I had it, alas, I have it no longer, alas, may I have it, alas, I do not get it. Then he does not sorrow, grieve, and lament. He does not weep, beating his breast, and become distraught. That is how there is no agitation about what is non-existent externally. Remember, sir, can there be agitation about what is non-existent internally? There can be monk, the Blessed One said. Here, someone has the view, this is self, this is the world. After death, I shall be permanent, everlasting, eternal, not subject to change. I shall endure as long as eternity. He hears the Tathagata, or a disciple of the Tathagata, teaching the Dhamma, for the elimination of all standpoints, decisions, obsessions, adherences, and underlying tendencies, for the stilling of all, here's his formations, Sankara, for the relinquishing of all attachments, for the destruction of craving, for dispassion, for cessation, for Nibbana. He thinks thus, so I shall be annihilated, so I shall perish, so I shall be no more. Then he sorrows, grieves and laments. He weeps, beating his breast and becomes distraught. That is how there is agitation about what is non-existent internally. Venerable Sir, can there be no agitation about what is non-existent internally? There can be monk, the Blessed One said. Here, monk, someone does not have the view, this is self, this is mind, this I am and all that. I shall endure as long as eternity. He hears the Tathagata, all the disciples of the Tathagata, teaching the Dhamma for the elimination of all standpoints, decisions, obsessions, adherences and underlying tendencies, for the stilling of all formations, for the relinquishing of all attachments, for the destruction of craving, for dispassion, for cessation, for nibbana. He does not think thus, so I shall be annihilated, so I shall perish, so I shall be no more. Then he does not sorrow, grieve and lament. He does not weep, beating his breast and become distraught. That is how there is no agitation about what is non-existent internally. I stop here for a moment. So here, externally refers to things of the world, for example, property. So somebody, if he loses his property, then he says, alas, I had it. Alas, I have it no longer. So he gets agitated. And if he's not attached to it, then he's not agitated. That internally refers to the self. If a person does not understand the Dhamma, then he comes to listen to the Dhamma. Then he hears the Buddha says there is no self. Then he becomes confused. He thinks for me I have a self, now I have no self. He has lost his self. So he becomes agitated. But if a person understands the Dhamma, then when the Buddha says there is no self, he does not become agitated. Monks, you may well acquire that possession that is permanent, everlasting, eternal, not subject to change, and that might endure as long as eternity. But do you see any such possession, monks? No, Venerable Sir. Good monks, I too do not see any possession that is permanent, everlasting, eternal, not subject to change, and that might endure as long as eternity. Monks, you may well cling to that doctrine of self that would not arouse sorrow, lamentation, pain, grief, and despair in one who clings to it. But do you see any such doctrine of self, monks? No, Venerable Sir. Good monks, I too do not see any doctrine of self that would not arouse sorrow, lamentation, pain, grief, and despair in one who clings to it. Monks, you may well take as a support that view. that would not arouse sorrow, lamentation, pain, grief and despair in one who takes it as a support. But do you see any such support of use, monks? No, Venerable Sir. Good monks, I too do not see any support of use that would not arouse sorrow, lamentation, pain, grief and despair in one who takes it as a support. Monks, there being a self, would there be what belongs to myself? Yes, Venerable Sir. Or there being what belongs to a self, would there be myself? Yes, Venerable Sir. Monks, since a self and what belongs to a self are not apprehended as true and established, then this standpoint prevails, namely, this is self, this is the world. After death, I shall be permanent, everlasting, eternal, not subject to change. I shall endure as long as eternity. Would it not be an utterly and completely foolish teaching? What else could it be, Venerable Sir? It would be an utterly and completely foolish teaching. Stop here for a moment. So here the Buddha is saying that if there was something, some possession that is permanent, everlasting, eternal, not subject to change, then you should acquire it. But the Buddha asked the monk, can you find any such possession? They said no, because everything in the world is impermanent. It cannot be. unchanging, eternal. Also the Buddha says, if there is a doctrine of self, of the ego, that would not cause sorrow, lamentation, pain, grief and despair, then you can cling to it. But is there any such doctrine of self that would not cause suffering? And the monk said, no. So the Buddha said, I also cannot find any such doctrine of self that would not bring us suffering. Then Buddha says, if there is a view that would not arouse suffering, sorrow, lamentation, etc., then you can take it as a support. But there is no such view. If you held on to it, that would not give you suffering. So the Buddha says that since there is no self, any teaching that talks about the self is utterly and completely foolish teaching. Monks, what do you think? Is material form or body permanent or impermanent? Impermanent, Venerable Sir. Is what is impermanent suffering or happiness? Suffering, Venerable Sir. Is what is impermanent suffering and subject to change, fit to be regarded thus? This is mine, this I am, this is myself. No, Venerable Sir. Monks, what do you think? Is feeling, perception, volition, consciousness permanent or impermanent? Impermanent, Venerable Sir, is what is impermanent suffering or happiness. Suffering, Venerable Sir, is what is impermanent suffering and subject to change, fit to be regarded thus. This is mine, this I am, this is myself. No, Venerable Sir. Therefore, monks, any kind of material form, whatever, any kind of feeling, perception, volition, consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all of these aggregates, these five aggregates, should be seen as they actually are with proper wisdom thus. This is not mine. This I am not. This is not myself. Seeing thus, monks, a well-taught, noble disciple becomes disenchanted with body, feeling, perception, volition and consciousness. This Being disenchanted, he becomes dispassionate. Through dispassion, his mind is liberated. When it is liberated, there comes the knowledge. It is liberated. He understands birth is destroyed. The holy life has been lived. What had to be done has been done. There is no more coming to any state of being. I'll stop here for a moment. So here the Buddha says that The five aggregates which we take to be the self, or as belonging to the self, or in the self, or the self in the five aggregates, these five aggregates, basically is body and mind, and also we consider as five things, is body, feeling, perception, volition, and consciousness. So because it is impermanent and suffering, it is not fit to regard it as I and mine, because if you regard it as I and mine, when it changes, then you will suffer. So seeing it in this way, a noble disciple becomes wearied or disenchanted and then after that he becomes dispassionate and that will bring him to liberation. monks. This monk is called one whose shaft has been lifted, whose trench has been filled in, whose pillar has been uprooted, one who has no bar, a noble one whose banner is lowered. whose burden is lowered, who is unfettered? And how is the monk one whose shaft has been lifted? Here the monk has abandoned ignorance, has cut it off at the root, made it like a palm stump, done away with it so that it is no longer subject to future arising. That is how the monk is one whose shaft has been lifted. And how is the monk one whose trench has been filled? Here the monk has abandoned the round of births that brings renewed being. has cut it off at the root so that it is no longer subject to future arising. That is how the monk is one whose trench has been filled in. And how is the monk one whose pillar has been uprooted? Here the monk has abandoned craving, has cut it off at the root so that it is no longer subject to future arising. That is how the monk is one whose pillar has been uprooted. And how is the monk one who has no bar? Here the monk has abandoned the five lower fetters, has cut them off at the root so that they are no longer subject to future arising. That is how the monk is one who has no bar. And how is the monk a noble one whose banner is lowered, whose burden is lowered, who is unfettered? Here a monk has abandoned the conceit I am, has cut it off at the root, so that it is no longer subject to future arising. That is how the monk is a noble one, whose banner is lowered, whose burden is lowered, who is unfettered. Monks, when the gods with Indra, with Brahma, and with Prajapati seek a monk who is thus liberated in mind, they do not find anything of which they could say. The consciousness of one thus gone is supported by this. Why is that? One that's gone, I say, is untraceable here and now. So here, the Buddha is talking about the Arahant. He's the one whose shaft has been lifted, et cetera. The description has been given by the Buddha, so no need to expand on it. So saying monks, so proclaiming, I have been baselessly, vainly, falsely and wrongly misrepresented by some recluses and brahmins thus. The recluse Gotama is one who leads astray. He teaches the annihilation, the destruction, the extermination of an existing being. As I do not proclaim, so have I been baselessly, vainly, falsely and wrongly misrepresented by some recluses and Brahmins thus. The recluse Gautama is one who leads astray. He teaches the annihilation, the destruction, the extermination of an existing being. Monks, both formerly and now, what I teach is suffering and the cessation of suffering. If others abuse, revile, scold and harass the Tathagata for that, the Tathagata on that account feels no annoyance, bitterness or dejection of the heart. And if others honour, respect, revere and venerate the Tathagata for that, the Tathagata on that account feels no delight, joy or elation of the heart. If others honour, respect, revere and venerate the Tathagata for that, The Tathagata on that account thinks thus. They perform such services as these for the sake of what had earlier come to be fully understood. Therefore, monks, if others abuse, revile, scold and harass you, on that account you should not entertain any annoyance, bitterness or dejection of the heart. And if others honour, respect, revere and venerate you, On that account, you should not entertain any delight, joy, or elation of the heart, if others honour, respect, revere, and venerate you. On that account, you should think thus, if you perform such services as these, for the sake of what had earlier come to be fully understood. I'll stop here for a moment. So here the Buddha says that some recluses and Brahmins have been baselessly, vainly, falsely and wrongly misrepresenting the Buddha. That the Buddha teaches the annihilation of a being. But the Buddha is saying, because the Buddha is teaching that there is no being. So other external ascetics, they teach that there is a being, there is a self. So when the Buddha says there is no self, They accuse him of destroying this self. But the Buddha's teaching is that basically, to start with, there is no more self. It's just an illusion. Just like you see the simile of these neon lights. Last time, nowadays, it's not so common. These neon lights, you have a lot of lights. And the lights light up. and stop. Another one will light and stop. Another will light and stop. So you see as though the light is going in a certain direction, right? As one will light up and stop. Another will light and stop. So you see like a line of light going on continuously. Actually, there's no line of light. It's just an illusion. In the same way, Our consciousness, we think, is an unending stream of consciousness, but our consciousness is not an unending stream. Our consciousness arises and passes away extremely fast. Buddha says there's nothing faster than the mind. So, our consciousness arises and passes away, arises and passes away. It arises, actually, because of Sankara, maybe a dependent origin agent. Avijja, Paccaya, Sankara, Sankara, Paccaya, Vijnana, Avijja is ignorance. Because of ignorance, there is Sankara. Sankara is the will to live. And because of the will to live, our consciousness arises. But it arises and passes away. And because of the will to live, again it arises and passes away. And because of the will to live, it arises and passes away. So each time it arises, we are alive. But the moment it ceases, we are dead. Again, because of our consciousness, the will, we make the consciousness arise again. But we cannot sustain it, it will die again. So we are trying to exist, moment to moment we are using our will, trying to live. Actually, you cannot live. The moment you exist, you will die. The moment you exist, you will die. We are making an extreme effort to exist, but actually we don't exist. We seem to exist, just like the line of lights. The line of lights is going, going. You think it is going, but there is no line of lights going. It's just an illusion. So similarly, that's why in the suttas, the Buddha says there is no living being. So... other external ascetics, they don't understand. So they say the Buddha is teaching annihilation of a being. Therefore, lastly the Buddha says, if others revile us, then we should not be annoyed. And if they honor and respect us, we should not be delighted. We just take it that they have understood the Dhamma, so they provide such services. Therefore monks, whatever is not yours, abandon it. When you have abandoned it, that will lead to your welfare and happiness for a long time. What is it that is not yours? Material form or body is not yours. Abandon it. When you have abandoned it, that will lead to your welfare and happiness for a long time. Similarly, feeling, perception, volition and consciousness is not yours. Abandon it. When you have abandoned it, that will lead to your welfare and happiness for a long time. Monks, what do you think? If people carried off the grass, sticks, branches and leaves in this Jeta Grove, or burned them, or did what they like with them, would you think people are carrying us off, or burning us, or doing what they like with us? No, Venerable Sir. Why not? Because that is neither ourselves nor what belongs to ourselves. So too monks, whatever is not yours, abandon it. When you have abandoned it, that will lead to your welfare and happiness for a long time. What is it that is not yours? The body is not yours. Feeling, perception, volition, consciousness is not yours. Abandon it. When you have abandoned it, it will lead to your welfare and happiness for a long time. I'll stop here for a moment. So here the Buddha says that these five aggregates, body, feeling, perception, volition, and consciousness, which is basically body and mind, which we take to be the self. The Buddha says it's not the self. Because in some other suttas, the Buddha says we have no control over these five aggregates. they come and they go. So if we cling to it, because these five aggregates are impermanent, if we cling to these five aggregates, then when they change, they will give us suffering. But we tend to identify with these five aggregates. That's why we have the identity view on Sakaya Ditti, which is eliminated by an ariya. Monks, the Dhamma well proclaimed by me, The Dhamma well-proclaimed by me thus is clear, open, evident, and free of patchwork. In the Dhamma well-proclaimed by me thus, which is clear, open, evident, and free of patchwork, there is no future round for manifestation in the case of those monks who are arahants, with chains destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the factors of being, and are completely liberated through final knowledge. Monks, the Dhamma well-proclaimed by me thus, is clear, free of patchwork. In the Dhamma well-proclaimed by me thus, which is clear, etc., free of patchwork, those monks who have abandoned the five lower factors are all due to reappear spontaneously in the pure abodes, and there attain final Nibbana without ever returning from that world. monks, the Dhamma well-proclaimed by me thus is clear, etc., free of patchwork. In the Dhamma well-proclaimed by me thus, which is clear, etc., those monks who have abandoned the three lower factors and attenuated lust, hatred and delusion are all once-returners, returning once to this world to make an end of suffering. Similarly, those monks who have abandoned three factors are all streamed enterers who are no longer subject to perdition, bound for deliverance and headed for enlightenment. Similarly, those monks who are Dharma followers or faith followers are all headed for enlightenment. Similarly, those monks who have sufficient faith in me, sufficient love for me, are all headed for heaven. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. That's the end of the sutta. So this final part, the Buddha says that he's talking about those monks who have attained various Aryan stages, the ones who have attained Arahant hood, the fourth hood. There is no more rebirth for them. And those who have attained, who have destroyed the five lower factors, the anagamins, they will take rebirth in the pure abodes without returning from that world. That's why they are called anagamins, non-returners. Those who have abandoned the three lower factors and attenuated, weakened lust, hatred and delusion are once-returners, sakadagamins. to this human birth one more time to make an end of suffering and to Nibbana. And those who have abandoned three fetters, all three penteras, Sotapanna, headed for enlightenment, maximum seven more lifetimes. And then those who are Dhamma followers and faith followers, all first path attainers, also headed for enlightenment. Even the monks who have faith in the Buddha, love for the Buddha, they're all headed for heaven, the Buddha says. So, this sutta is quite long. Nearly 50 minutes. So, there are so many things in this sutta. Started with the Buddha saying that this Lee monk has a wrong view, and saying that sensual pleasures are not obstructions, but the Buddha says definitely, You cannot engage in sensual pleasures without sensual desires. And then the Buddha says, when we learn the Dhamma, we should grasp it correctly, just like grasping a snake. If you grasp a snake wrongly, you get bitten. So in the same way, in the Dhamma, when we learn the Dhamma, we have to learn it for the right purpose. The right purpose is to understand the Dhamma, When we understand the Dhamma, then it will help us to cross over to the other shore, just like the raft. So the Dhamma is like the raft bringing us to the other shore. Then later the Buddha talks about not to be attached to the five aggregates, and not to attach to views, because they give us suffering. And also the Buddha says, if others praise us or revile us, we should not be moved.

20MN23Vammika20100727

Okay, I think we'll try to do one more sutta. Sutta number 23, Vamikasutta, the end hill. Thus have I heard, on one occasion the Blessed One was living at Savati in Jeta's Grove, Natapindika's Park. Now on that occasion the Venerable Kumarakasapa was living in the blind man's grove. Then when the night was well advanced, a certain deity of beautiful appearance, who illuminated the whole of the blind man's grove, approached the rebel Kumara Kasapa and stood at one side. So standing, the deity said to him, Monk, monk, this anthill fumes by night and flames by day. Thus spoke the Brahmana. Delve with the knife, thou wise one. Delving with the knife, the wise one saw a bar, a bar, O Venerable Sir. Thus spoke the Brahmana, throw out the bar, delve with the knife, thou wise one. Delving with the knife, the wise one saw a toad, a toad, O Venerable Sir. Thus spoke the Brahmana, throw out the toad, delve with the knife, thou wise one. Delving with the knife, the wise one saw a fork, a fork, O Venerable Sir. Thus spoke the brahmana, throw out the fork, delve with the knife, thou wise one. Delving with the knife, the wise one saw a sieve, a sieve, O venerable sir. Thus spoke the brahmana, throw out the sieve, delve with the knife, thou wise one. Delving with the knife, the wise one saw a tortoise, a tortoise, O venerable sir. Thus spoke the brahmana, throw out the tortoise, delve with the knife, thou wise one. Delving with the knife, the wise one saw an axe and a block. An axe and block, O Venerable Sir! Thus spoke the Brahmana. Throw out the axe and block. Delve with the knife, thou wise one. Delving with the knife, the wise one saw a piece of meat. A piece of meat, O Venerable Sir! Thus spoke the Brahmana. Throw out the piece of meat. Delve with the knife, thou wise one. Delving with the knife, the wise one saw a Naga serpent. The Naga Serpent, O Merciful Sir, thus spoke the Brahmana, leave the Naga Serpent, do not harm the Naga Serpent, honour the Naga Serpent. Monk, you should go to the Blessed One and ask Him about this riddle. As the Blessed One tells you, so should you remember it. other than the Tathagata, or a disciple of the Tathagata, or one who has learned it from them. I see no one in this world with its gods, Maras and Brahmas, in this generation with its recluses and Brahmins, its princes and its people, whose explanation of this riddle might satisfy the mind. That is what was said by the deity, who thereupon vanished at once." I'll stop here for a moment. So this monk was living in the blind man's grove, in the forest, practicing. And at night, a deva came. This is deity, not sure whether it was a deva or a devi, and was very bright. And he spoke this riddle to this monk, saying that this anthill, infused by night and flames by day, And then this Brahmana, this holy man came and told this wise man, he said, use the knife, delve with the knife, take the knife and search, poke out, see what you can find. And then the first thing he saw was a bar. This wise man saw a bar. And he said he saw a bar. And then the Brahmana, the holy one, told him, throw away the bar and continue delving again. And then he saw a toad, and then he asked him to throw away the toad, and delved again, and he found a knife, etc. So this deity said that very few people would be able to answer this riddle. Then when the night was over, the verbal Kumara Kasapa went to the Blessed One. After paying homage to him, he sat down at one side and told the Blessed One what had occurred. Then he asked, Remembered Sir, what is the anthill? What is the fuming by night? What is the flaming by day? Who is the Brahmana? Who is the wise one? What is the knife? What is the delving? What is the bow? What is the thorn? What is the fork? What is the sieve? What is the tortoise? What is the axe and block? What is the piece of meat? What is the Naga serpent? And the Buddha said, The anthill is a symbol for this body, made of material form, consisting of the four great elements procreated by a mother and father, built up out of boiled rice and porridge, and subject to impermanence, to being worn and rubbed away, to dissolution and disintegration. What one thinks and ponders by night, based upon one's actions during the day, is fuming by night. The actions one undertakes during the day by body, speech and mind, after thinking and pondering by night, is the flaming by day. The Brahmana is a symbol for the Tathagata, Arhant, Samasambuddha. The Wise One is a symbol for a monk in higher training. The Knife is a symbol for noble wisdom. The Delving is a symbol for the arousing of energy. The Bar is a symbol for ignorance. Throw out the bar. Abandon ignorance. Delve with the knife, thou wise one. This is the meaning. The toad is a symbol for the despair due to anger. Throw out the toad. Abandon despair due to anger. Delve with the knife, thou wise one. This is the meaning. Stop here for a moment. The bar is a symbol for ignorance because the bar is a big obstruction. So the Brahmana is the Buddha. Buddha says throw out ignorance because it's a big obstruction. And then the toad is a symbol for despair due to anger. Toad is an ugly thing. So when we are angry, we are also ugly. That's why the toad is a symbol for despair due to anger. The fork is a symbol for doubt. Throw out the fork. Abandon, doubt, dealt with the knife, thou wise one. That is the meaning. The sieve is a symbol for the five hindrances, namely the hindrance of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. Stop here for a moment. So the fork is a symbol for doubt. In the fork there are so many, how do you say, so many ends. You don't know which one to choose. The sieve symbolizes a fine obstruction. The bar just now was a big obstruction. The sieve is a finer obstruction because the sieve tends to obstruct some things from passing through. So that's why it's a symbol for the five hindrances. The five hindrances are the five obstructions. The tortoise is a symbol for the five aggregates of attachment, namely the body, feeling, perception, volition, and consciousness aggregates. So why is the tortoise a symbol for the five aggregates? Because the tortoise has got When it's walking, four limbs come out, plus the head, right? So there are five things. The accent block is a symbol for the five courts of sensual pleasure. Forms, sounds, odors, flavors, tangibles, that are wished for, desired, agreeable, and likable. Connected with sensual desire and provocative of lust. According to the commentary, the axe symbolizes sensual desire and the block symbolizes sense objects. So if you say the axe is sensual desire, the block is sense objects. So the axe will chop the block. But sensual desire chopping sense objects does not seem so logical. Maybe it's the other way around. The axe is the sense objects because the sense objects impinge on us, the forms impinge on our eye, you can say chop our eye, sounds chop our ears, smells or odours chop our nose, etc. So the block maybe is the sense bases, our eye, our ear, nose, tongue, body and mind, because the sense objects are always chopping our sense bases. The piece of meat is a symbol for delight and lust. The Naga serpent is a symbol for the monk who has destroyed the Thains or Asavas. That is what the Blessed One said. The rebel Kumara Kasapa was satisfied and delighted in the Blessed One's words. That's the end of the Sutta. So here this riddle can be said to be a monk because this wise one is a symbol for a monk in higher training. So a monk in higher training is working hard to get rid of all these things that are blocking him, starting with ignorance and then despair due to anger, doubt. five hindrances, et cetera. So the Buddha is advising him to continue working. So here the working is to delve with the knife, keep digging up, keep digging up all the rubbish. So eventually he gets down to the Naga serpent, the enlightened being, so he becomes enlightened. So this just this deity, this Deva or Devi, just testing the monk to see whether the monk understands this ritual or not. So we stop here. So probably, this is like a craving, like we are going out of rebirth, so probably we should be cool, like not to so much craving of out of rebirth, or dharma, to practice this spiritual path. There is one sutra where the Buddha says that Generally, sensual pleasures brings along with it grieving, attachment. But the Buddha sees not all sensual pleasures come along with grieving. Because when you attain jhāna, it is also a kind of sensual pleasure, but it does not No, not all pleasures bring along craving. Normal sensual pleasures brings along, comes with craving. But the bliss of jhana, the pleasure of jhana does not have craving. And on the reverse, the Buddha says grief, generally brings with it grief or suffering, brings with it aversion. When you have pain or anything, you have aversion for it. But the Buddha says not all grief comes along with aversion. So the Buddha mentions, like somebody who desires liberation, so he's pining for liberation, grieving for liberation. but that does not bring along aversion. So when we desire this liberation, also you must not be too agitated. If you desire too strongly, then it's like the Buddha in his early days, when the Buddha was striving for enlightenment, the desire to become enlightened was so great that he went to great lengths to practice these ascetic practices, these unbeneficial ascetic practices, which gave him a lot of suffering, which brought no benefit. For example, starving himself, eating only particular types of food, even to the stage of eating only cow shit. And even to the stage of eating his own excrement, Buddha said. And also like eating so little until he was eating one grain of rice a day. So he nearly died from that. So that is having excessive desire. That's why in the first sutta of the Samyutta Nikaya, the Buddha said, when he strove, that means he strove too hard, he was whirled around. Because when he strove too hard, he was so agitated, wanting to become enlightened, that he was whirled about, his mind was very agitated. And then when he stood still, did nothing, he sank. So the Buddha said, without striving and without standing still, he crossed the flood. So you do your work, your work to become liberated, but don't get agitated over it. The important thing now when we walk the spiritual path, is to be walking on the right path. And the right path, you can only be guided by the Buddha's words. That's why the Buddha said, after he is gone, take the Dhamma and the Vinaya as his teachings. And the Buddha also said, if any monk teaches such and such, claims that such and such is the Buddha's teachings, the Buddha said, don't accept and don't reject. Compare it with the Suttas and the Vinaya. If it accords with the Suttas and the Vinaya, that is the Buddha's teaching. Otherwise, it is not. So the most important thing is to practice the correct path following the suttas and the Vinaya. And whether the fruit comes or not, don't worry. The Buddha says, when a hen is sitting on the eggs, I keep sitting. If he is doing this work of sitting on the eggs all the time, then the hen does not need to make a wish, oh may my eggs hatch. The Buddha says, the eggs will hatch naturally. But if it has not sat long enough on the eggs, then the Buddha says, the hen may make a wish. Oh, may my eggs hatch today, or tomorrow may my eggs hatch. It will not hatch. Why? Because he has not done enough work. The hen has not done enough work. So in the same way, we don't count our eggs. So we just do our work, and then just As long as you are doing your work, the result will come naturally. So the important thing is to walk the right path. The Buddha gave a simile of somebody. He saw some people getting oil by pressing sesame seeds. But probably he saw it from a distance. He was trying to steal their trade secret. So he saw they were doing this to get oil. So he quietly went. And what did he do? He got sand and tried to crush the sand to get oil. Can he get oil? Because he was doing the wrong thing. So in the same way, when you make effort, make sure you are making effort in the right direction. Don't make it in the wrong direction. As long as you are doing it in the right direction, when the result comes, don't worry. If the result doesn't come, it means you haven't sat on the eggs long enough. You have to give up on yourself. If you give up on yourself, you will have a nice thing to live on. I mean our true character. But then, you just say, you reborn and reborn and reborn, then there is a lot of true self. Then, don't give in. I mean, because in our lifestyle, there are so many exceptions. So it's quite difficult for us, normal person, to actually achieve a good gender. So, unless we are like Kampei, learned many years, we are not like that. If there is a reason for this, we are not. I see. If we study the suttas, we find the Buddha said when he looked into the past 91 world cycles, he saw only six Sammasambuddhas. Whereas in another sutta, Isigili Sutta, the Buddha mentioned at one time outside Raja Gaha, there was this hill, Isigili. At one time, he had 500 Bacika Buddhas. So, what the Buddha is trying to say is that 99.99% of Buddhas are Pacheka Buddhas. Pacheka Buddhas are fully enlightened Buddhas who do not want to teach. Do not want to teach the Dhamma to the whole world. So, why is that? Are they selfish? No. They understand that everybody has their own time. As we go along the round of rebirths, we suffer. And when we suffer, we learn lessons. When we learn lessons, slowly we become more and more spiritually mature. So, right now you are a layman. You see me as a monk. Long time ago, I was also a layman. I saw another person as a monk. I was thinking how long before I become a monk. So in the future lifetime, one day you will probably also become a monk, and somebody will also ask you the same question. So we all have a time when we go on the round of rebirth long enough, then we suffer long enough, then we become wiser, then we realize all the pleasures in the world actually are so fleeting. All the things that you think about in the world that you enjoy, enjoy them only a short while only. And then if you are greedy, you enjoy more. When there's too much of it, sometimes you cannot stand, you blow your mind. Or if it doesn't blow your mind also, you get bored by it. Just as last night, two nights ago, I gave the simile, listen to music, music very nice. But if you play too long, it becomes boring. If you play longer, it becomes a nuisance already. If you keep playing all the time, it becomes suffering already. So it changes, everything changes. So don't worry, your time will come. But of course, if you want to express, then this lifetime, become a monk. and leave your wife at home, become a monk. I have the same section from 15, 12, 13. I have the same point of view. Which? Number 15. Okay. So, if I exist here, I should become a teacher, but I don't think it's enough. This is not mine. This is not. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self. This is not my self In a way, there's no self meaning, there's nothing that is permanent. If there's something that is permanent, unchanging, you can identify that with the self. But if something only exists for an extremely short time, for example, just now I mentioned about our consciousness, our consciousness arises, When the consciousness arises, you say you are alive. But the next moment, the consciousness ceases, you are dead already. So when the consciousness arises again, it's a different self already, different consciousness. So the second consciousness arises, if you identify yourself with it again, again you will cease. Again another consciousness arises, it's a different self already. But all these, you say it's me, it's I. But it's not you. It's changing all the time. That's why the Buddha says no self. It's a wrong view to say that there's no self. No, I didn't say it's a wrong view to say there's no self. So, in the entire history, But you see, sometimes the Buddha talks about the self in the conventional sense. The Buddha says, I teach the Dhamma, but there is no I. Buddha says, I teach the Dhamma. In the worldly way of speaking, there is a self. But when the Buddha says no self, he says anatta. Anatta means no one thing that is permanent, unchanging, that you can identify yourself with. There's no such thing. So my question is, the arising and ceasing of these five aggregates, is there a term to describe it? I don't understand. The Buddha always talks in the suttas about, always says that consciousness is dependently arisen. Because there is one sutta where a monk says it is the same consciousness that travels on the round of rebirths. It's the same consciousness. But the Buddha says it's wrong. The Buddha says consciousness, every consciousness is dependently arisen. Depend on what? For example, the seeing consciousness. For the seeing consciousness to arise, there must be a good eye and there must be a form coming before the eye. When there is contact, then the consciousness arises, the seeing consciousness arises. So similarly for hearing consciousness, consciousness does not exist automatically by itself. It must have conditions for it to arise. That's why the Buddha says consciousness is not an ending stream of consciousness. That's why you notice in the dependent origination, the way the commentators and Abhidhamma talk about vijnana, they talk about the last consciousness, as though consciousness is an unending stream. And then when consciousness ceases, then only they say that consciousness stops and then arises again. But it's not like that. Every moment to moment, consciousness is arising and passing away. Arising and passing away. I have one more question. Normally, the Chinese people use the term wrong view. No, it's not a wrong view. It's a wrong translation. Because in our English books, this anatta, no self, they translate it as no soul. So because they translate it as no soul, they think there is no Lingkun. They say there is also the Abhidhamma teaching. The Abhidhamma teaching is that when a being dies here and is reborn there, nothing goes from here to there. That is their understanding of Anatta. The understanding of Anatta is that when this being dies here, the consciousness ceases. Nothing travels over to there, but there the consciousness starts. That is not what the Buddha said. The Buddha says that there is this being when he dies here and is reborn as a human being there. This is what the Buddha calls a Gandaba. Sometimes it's called intermediate body. This intermediate body will go and enter the womb there. There is something entering the womb. So it's because of their not understanding the nature of consciousness. So they cannot accept that something goes and enters there. The teaching of the Buddha is that Anatta means that there is nothing permanent, everything is changing. So this linghun, this soul, is also a bundle of energy. Why cannot you accept this bundle of energy growing and being reborn there? Because it's just a bundle of energy only. It's like this being entering the womb. According to those people who remember their past lives, they were reborn as a small being. This small being entered the womb. So if you can accept this big being, this human body is so big compared to the small being that enters the womb. If this small being does not exist, then this body also does not exist. How can you accept this flesh body to be existing or a deva so huge can exist? Why can't you accept a small being? The soul to exist. Another thing is that the Buddha says, when a person's kamma is so bad, then when he dies, he's due to be reborn in hell. Then the hell beings will come up and drag him down to hell. Now drag what? Drag his soul. He cannot drag his body. His body is lying here dead. So the hell beings come up, now Thao Ma Min. would come up and drag his soul down to hell. What is this soul? It's a bundle of energy. Of course, this bundle of energy is all within consciousness. It's just a dream only. This being, this so-called being, he dreams that he's being pulled down to hell. This is dream only. Yeah? Emptiness means empty of the self. Empty of something that is permanent, unchanging. Yeah, two types of suffering. There are two types of suffering. One is mental suffering, one is physical suffering. When a monk goes forth and he leaves the family, he should take care of their physical needs. For example, a man, he has started a family. He's got some young kids and all that. If he walks out of the house, the wife has to look after the kids, right? So if he does that, he has to make sure that the family is financially well provided for. For example, like the Buddha. The Buddha, when he renounced, his son was just born. Just born only. But he walked out of the house. Why? Because according to the Suttas, the Buddha said that his father was rich. That's why I built three mansions for him for the three seasons. So the family is very rich. So when he walked out of the house, he didn't have to worry about money. They were well provided for. The wife and children was well provided for. Of course, it gave them mental suffering. But this mental suffering, to give them mental suffering is good, actually. Why? Because Duka is a very good teacher. After the Buddha left them, then he practiced and became enlightened. And then he came back, taught them the Dhamma, and helped them to become enlightened. You notice nowadays, because life is good, a lot of young people, they grow up without seeing dukkha. So because they don't see dukkha, they have a particular view of the world. But when they grow up, after they graduate and all this, they go out into the world and work, then they find a lot of dukkha. In the house, as a young man, they had no pressure, no stress. After they start working, they find so stressful, and the world is so cruel compared to their home. So many people are out to cheat them, and all that. So the sooner they learn Dukkha, the better. Some of the older people like you and me, in our younger days, we did not have such a good life. I remember when I was young, there were times when the tap had no water. I had to walk out to the street and carry water. Of course, it was not often. But because of that, also because the family was not rich, we learned to be thrifty. We learn to save money and all these things. So we become better for it. So also in life, people who learn the Dhamma, you see the people who learn the Dhamma at a young age and people who practice the Dhamma at an old age, sometimes You know some people refuse to come and learn the Dhamma. Ask them to come and listen to a Dhamma talk, they refuse. Ask them to do charity, they refuse. They say, I don't harm people, why should I take the trouble to go and do charity? Some people have this attitude. So, at the end of life, when they're about to die, then they see Goh Hing Ati lai liao, the ghost realm. relatives coming to welcome them, and then they panic, and then they get scared. Then they realize, oh, last time this Ong used to ask me to go and listen to Dhamma talk and never went to. Then they regret. So that time they learn too late. So in the same way, sometimes a person like myself, when When I was young, my parents didn't know Dhamma. So when I told my parents I wanted to renounce, my father's eyes became red. So also I knew I was not ready. So I waited, waited until the time was ready. During that waiting period, my father passed away. And then finally, I renounced. And then, of course, my mother felt a lot of dukkha. But after I renounced and I taught the Dhamma, and I taught her to listen to Dhamma, and I saw she benefited from it. So it helped her a lot. So she had more time to listen to Dhamma. So if for example, you think if I renounce, I'm going to hurt my father. Yes, you're going to hurt your father, but that is good for him. Because hurting him now is better than when he dies. Then he realizes the importance of the Dhamma. At that time, you cannot help him already. But now, like the Buddha, when he left, the family was so hurt. But when he came back and taught them the Dhamma, then they realized all that pain was worth it. If a man gives this type of excuse, it means his time is not ready yet. Ah, when he's ready, yeah? You see, like the Buddha's time, many Arahants were married, you know? Like Mahakassapa, his wife, and others also. So many. Some of them even had four wives and very rich family and all that. Anudha, Bhadia. Bhadia was the chief of the Sakyans. Okay, we stop here. I'm getting late.

21MN24Rathavinita20100728

Okay, tonight is the 28th of July, 2010. Now we come to Majjhima Nikaya Sutta 24, Ratha Vinita Sutta, the Relay Chariots. Thus have I heard on one occasion, The Blessed One was living at Rajagaha in the bamboo grove, the squirrel sanctuary. Then a number of monks from the Blessed One's native land, who had spent the rains there, went to the Blessed One. And after paying homage to Him, sat down at one side. The Blessed One asked them, monks, who in my native land is esteemed by the monks there, by his companions in the holy life in this way. Having few wishes himself, he talks to the monks on fewness of wishes. Content himself, he talks to the monks on contentment. Secluded himself, he talks to the monks on seclusion. Aloof from society himself, he talks to the monks on aloofness from society. Energetic himself, he talks to the monks on arousing energy. Attained to virtue himself, he talks to the monks on the attainment of virtue. Attained to concentration himself, he talks to the monks on the attainment of concentration. Attained to wisdom himself, he talks to the monks on the attainment of wisdom, attained to deliverance or liberation himself. He talks to the monks on the attainment of deliverance, attained to the knowledge and vision of deliverance himself. He talks to the monks on the attainment of the knowledge and vision of deliverance. He is one who advises, informs, instructs, urges, rouses, and encourages his companions in the holy life." Stop here for a moment. So here you can see what the Buddha means by a monk who is esteemed or respected by other monks. A monk who is respected, who practices the holy path. He has few wishes, is content, secluded. Secluded means he tends to live alone. aloof from society, even if he does live in a monastery, he is aloof from others. Energetic himself, that he is virtuous and then he has concentration, wisdom and deliverance or liberation. And also he advises and instructs and encourages his companions in the holy life. Such a monk would be respected by other monks. Venerable Sir, the Venerable Poonamantaniputta is so esteemed in the Blessed One's native land by the monks there, by his companions in the holy life. On that occasion, the Venerable Sariputta was seated near the Blessed One. Then it occurred to the Venerable Sariputta, it is a gain for the Venerable Punamantaniputta. It is a great gain for him that his wise companions in the holy life praise him point by point in the teacher's presence. Perhaps sometime or other we might meet the Venerable Punamantaniputta and have some conversation with him. Stop here for a moment. So here, this Venerable Sariputta, at that time he had not met this Punna. So he thought it would be good to meet him. His name is Punna Mantani Putta. Putta means son. That means his mother's name was Mantani. So his name is Punna, son of Mantani, Mantani Putta. Then when the Blessed One has stayed at Rajagaha as long as He chose, He set out to wander by stages to Savatthi. Wandering by stages, He eventually arrived at Savatthi, and there He lived in the Jeta's Grove, Anathapindika's Spa. The verbal punamantaniputta heard, the Blessed One has arrived at Savatthi and is living at Jeta's Grove, Anathapindika's Spa. Then the Venerable Punamanthaniputta set his resting place in order, and taking his outer robe and bow, set out to wander by stages to Savatthi. Wandering by stages, he eventually arrived at Savatthi, and went to Jeta's grove, Anathapindika's park, to see the Blessed One. After paying homage to the Blessed One, he sat down at one side, and the Blessed One instructed, urged, roused, and encouraged him with talk on the Dhamma. Then the Venerable Punamantaniputta, instructed, urged, roused and encouraged by the Blessed One's talk on the Dhamma, delighting and rejoicing the Blessed One's words, rose from his seat and after paying homage to the Blessed One, keeping him on his right, he went to the blind man's grove for the days abiding. Then a certain monk went to the Venerable Sariputta and said to him, Friend Sariputta, the monk Punamantaniputta, of whom you have always spoken highly, has just been instructed, urged, roused and encouraged by the Blessed One with talk on the Dhamma. After delighting and rejoicing in the Blessed One's words, he rose from his seat. And after paying homage to the Blessed One, keeping him on his right, he has gone to the blind man's grove for the days abiding. Then the Venerable Sariputta quickly picked up the mat and followed close behind the Venerable Punamantaniputta, keeping his head inside. Then the Venerable Punamantaniputta entered the blind man's grove and sat down for the days abiding at the root of a tree. The Venerable Sariputta also entered the blind man's grove and sat down for the days abiding at at the root of a tree. Then when it was evening, the Venerable Sariputta arose from meditation and went to the Venerable Punamantaniputta and exchanged greetings with him. I'll stop here for a moment. During the Buddha's time, the monks in the morning, they would go for their alms round to get their meal. And after their meal, they would, after they have taken their meal, then they would find a secluded place to go and meditate the whole day. So in this case, this Poonamantaniputta, he went to this place called the Blind Man's Grove. And the monks would come together in the evening when the sun sets to discuss Dhamma. So here you see where Sariputta, he wanted to speak to this Poonam. But since he knew that this Poonam was going to meditate, I didn't want to interrupt him. So he waited until evening after meditating the whole day. Then he went to see this Poonam. When this courteous and amiable talk was finished, he sat down at one side and said to the Venerable Punamantaniputta, is the holy life lived under our blessed one friend? Yes, friend. In other words, you belong to the Bhagavata Sangha. And he said, yes. But friend, is it for the sake of purification of virtue that the holy life is lived under the blessed one? No, friend. Then is it for the sake of purification of mind that the Holy Life is lived under the Blessed One? No, friend. Then is it for the sake of purification of view that the Holy Life is lived under the Blessed One? No, friend. Then is it for the purification by overcoming doubt that the Holy Life is lived under the Blessed One? No, friend. Then is it for the sake of purification by knowledge and vision of what is the path and what is not the path that the holy life is lived under the Blessed One? No, friend. Then is it for the sake of purification by knowledge and vision of the way that the holy life is lived under the Blessed One? No, friend. Then is it for the sake of purification by knowledge and vision that the holy life is lived under the Blessed One? No, friend. So the Venerable Sariputta asked him all these questions, and to each of them he said, no friend. And Venerable Sariputta said, friend, this friend is a translation of Avuso, friend, when asked, but friend, is it for the sake of purification of virtue that the holy life is lived under the blessed one? You replied, no friend. When asked, then is it for the sake of purification of mind and purification of view, purification by overcoming doubt, et cetera? And to all this you replied, no, friend. For the sake of what then, friend, is the holy life lived under the blessed one? And Puna said, friend, it is for the sake of final Nibbana, without clinging, that the holy life is lived under the blessed one. So the ultimate aim of the holy life is Nibbana. So all these purifications, It's not for the purpose of each of these purifications that the holy life is lived. But the ultimate aim of the holy life is Nibbana. And then again, Venerable Sariputta asked, But friend, is purification of virtue final Nibbana without clinging? No, friend, Puna replied. Then is purification of mind final Nibbana without clinging? No, friend, Then is purification of view. Final Nibbana without clinging. No, friend. Then is purification by overcoming doubt. Final Nibbana without clinging. No, friend. Then is purification by knowledge and vision of what is the path and what is not the path. Final Nibbana without clinging. No, friend. Then is purification by knowledge and vision of the way. Final Nibbana without clinging. No, friend. Then is purification by knowledge and vision, final Nibbana without clinging? No, friend. But friend, is final Nibbana without clinging to be attained without these states? No, friend." And Venerable Sariputta again asked, When asked, but friend, is purification of virtue final Nibbana without clinging? You replied, No, friend. When asked, then is purification of mind, purification of view, etc. final Nibbana without clinging. And to each of this, you said, No, friend. But how, friend, should the meaning of these statements be regarded? And Puna said, Friend, if the Blessed One had described purification of virtue as final Nibbana without clinging, He would have described what is still accompanied by clinging as final Nibbana without clinging. If the Blessed One had described purification of mind purification of view, purification by overcoming doubt, etc., as final nibbana without clinging, he would have described what is still accompanied by clinging as final nibbana without clinging. And if final nibbana without clinging were to be attained without these states, then an ordinary person would have attained final nibbana, for an ordinary person is without these states. I'll stop here for a moment. So you see earlier, Puna said that all these seven purifications is not the purpose of the holy life. The aim of the holy life is to attain final Nibbana. And then also he says that all these purifications is not final Nibbana without clinging. there is still clinging in these purifications. And Venerable Puna said, as to that friend, I shall give you a simile for some wise men understand the meaning of a statement by means of a simile. Suppose that King Pasenadi of Kosala, while living at Savati, had some urgent business to settle at Saketa, and that between Savati and Saketa, seven relay chariots were kept ready for him. Then King Pasenadi of Kosala, leaving Savati through the inner palace door, would mount the first relay chariot, and by means of the first relay chariot, he would arrive at the second relay chariot. Then he would dismount from the first chariot and mount the second chariot, and by means of the second chariot, he would arrive at the third chariot. By means of the 3rd chariot, he would arrive at the 4th chariot. By means of the 4th chariot, he would arrive at the 5th chariot. By means of the 5th chariot, he would arrive at the 6th chariot. By means of the 6th chariot, he would arrive at the 7th chariot. By means of the 7th chariot, he would arrive at the inner palace door in Saketa. Then, when he had come to the inner palace door, his friends and acquaintances, his kinsmen and relatives would ask him, Sire, did you come from Savarti to the inner palace door in Sakheter by means of this relay chariot? How then should King Basnadi of Kosala answer in order to answer correctly? And Venerable Sariputta said, in order to answer correctly, friend, he should answer thus. Here while living at Savatthi, I had some urgent business to settle at Saketa. And between Savatthi and Saketa, seven relay chariots were kept ready for me. Then, leaving Savati through the inner palace door, I mounted the first relay chariot, and by means of the first relay chariot, I arrived at the second relay chariot. Then I dismounted from the first chariot and mounted the second chariot, and by means of the second chariot, I arrived at the third. Similarly, the fourth, fifth, sixth, and the seventh chariot. And by means of the seventh chariot, I arrived at the inner palace door in Saketa. In order to answer correctly, he should answer thus. Stop here for a moment. So here, Venerable Sariputta is answering what this Venerable Punna asked him. And Venerable Punna is saying that these seven purifications are just like this relay chariots. One will bring you to the next and the next will bring you to the next, etc. Then Venerable Punna says, so too, friend. Purification of virtue is for the sake of reaching purification of mind. Purification of mind is for the sake of reaching purification of view. Purification of view is for the sake of reaching purification by overcoming doubt. Purification by overcoming doubt is for the sake of reaching purification by knowledge and vision of what is the path and what is not the path. Purification by knowledge and vision of what is the path and what is not the path is for the sake of reaching purification by knowledge and vision of the way. Purification by knowledge and vision of the way is for the sake of reaching purification by knowledge and vision. Purification by knowledge and vision is for the sake of reaching final Nibbana without clinging. It is for the sake of final Nibbana without clinging that the holy life is lived under the Blessed One. I'll stop here for a moment. So here you see, these seven purifications are just stages along the way to Nibbana. They are still states, still not ultimate states. That's why earlier our Venerable Puna said that these states still have clinging. When this was said, the Venerable Sariputta asked the Venerable Puna Manthaniputta, what is the Venerable One's name and how do his companions in the holy life know the Venerable One? My name is Puna, friend, and my companions in the holy life know me as Mantani Putta. And Venerable Sariputta says, it is wonderful, friend, it is marvelous. Each profound question has been answered point by point by the Venerable Puna Mantani Putta as a learned disciple who understands the teacher's dispensation correctly. It is a gain for his companions in the holy life. It's a great gain for them that they have the opportunity to see and honor the Venerable Puna Mantani Putta. even if it were by carrying the Venerable Purnamantaniputta about on a cushion on their heads, so that his companions in the holy life would get the opportunity to see and honour him. It would be a gain for them, a great gain for them. And it is a gain for us, a great gain for us that we have the opportunity to see and honour the Venerable Purnamantaniputta. When this was said, the Venerable Punamantaniputta asked the Venerable Sariputta, what is the Venerable One's name and how do his companions in the holy life know the Venerable One? My name is Upatissa, friend, and my companions in the holy life know me as Sariputta. Sariputta, his real name is Upatissa. He is also known as Sariputta, that means the son of Sari. His mother's name is Sari. And Venerable Puna said, indeed friend, we did not know that we were talking with the Venerable Sariputta, the disciple who is like the teacher himself. Let's stop here for a moment. You see here, all the monks during the Buddha's time, they know that Sariputta is the Buddha's right-hand disciple. And the Buddha always praised him as the one with the greatest wisdom. And the Buddha also says that he turns the Dhamma wheel exactly like the Buddha. So all the monks during the Buddha's time had the greatest respect for Sariputta. But later books, they like to talk bad about Sariputta, make fun of him in the Mahayana books. If we had known that this was the Venerable Sariputta, we should not have said so much. It is wonderful, friend, it is marvellous. Each profound question has been posed, point by point, by the Venerable Sariputta as a learned disciple who understands the teacher's dispensation correctly. It is a gain for his companions in the holy life. It is a great gain for them that they have the opportunity to see and honour the Venerable Sariputta. Even if it were by carrying the Venerable Sariputta about on a cushion on their heads that his companions in the holy life would get the opportunity to see and honour him, it would be a gain for them, a great gain for them. And it is a gain for us, a great gain for us that we have the opportunity to see and honour the Venerable Sariputta. Thus it was that these two great beings rejoiced in each other's good words. So here you see two Arahants, they have so much respect for each other. Now I come back to these seven purifications. These seven purifications have been dealt with in great detail in later books. like the Visuddhi Marga. The Visuddhi Marga, they have expanded on these seven purifications and come up with some new things that the Buddha did not say. Later, monks like this Mahasi Sayadaw, they use those the explanation found in the Vishuddhi Magga on these seven purifications and created that Masi method of meditation, a pure Vipassana. So that's why the explanation in the Vishuddhi Magga is detailed, but unfortunately they talk about things that are not what the Buddha says. So from the suttas point of view, I will try to explain each one of these. These are not dealt with explicitly in the suttas, but here and there you can find. The first one, purification of virtue, is for the sake of reaching purification of mind. Virtue here refers to sila, moral conduct. And the Buddha always says that moral conduct is the foundation, because when you keep moral conduct, then you will not have remorse because you don't harm others. And if you do not have remorse, then you'll be happy. And a happy mind is the foundation, the basis for concentration. So if you want to get concentration, you've got to have virtue. That's why you have Sila, Samadhi, Panna. So virtue here, purification of virtue, if you look into the Noble Eightfold Path, three factors comprise virtue or sila component. These three are right speech, the third factor, right action and right livelihood, the third, fourth and fifth factors of the Noble Eightfold Path. So right speech consists of four precepts. What are the four precepts? Not to lie, not to carry tales and cause disharmony. For example, you hear A talking bad about B, don't go and tell B what A said to cause them to quarrel and fight. Then the third precept, not to engage in cause or vulgar speech. And the fourth precept is not to engage in gossip, idle talk. So these are the four precepts in right speech. Right action consists of pre-percepts not to kill, not to steal, or actually it's not to take what is not given. And the third one is not to engage in sexual misconduct or adultery. So that is right action. Then the third factor under the C component is right livelihood. Right livelihood means getting a livelihood in a way that does not harm others and does not harm yourself or harm others. And for laypersons, the Buddha says that five types of business or trade a layperson should not engage in, not to trade in weapons that kill, for example, gun, not to trade in poisons that kill, for example, insecticide, herbicide, and not to trade in intoxicants like liquor or drugs, narcotics that harm others. And the fourth is not to trade in human slavery. Nowadays, it's still done underground, illegally. And the fifth is not to rear animals for sale to be slaughtered. So these are the five types of trade or business that a layperson should not engage in. If he does, then it's wrong livelihood. And then wrong livelihood for a monk is stated in the Majjhima Nikaya Sutta 117 as scheming, talking, hinting, belittling, pursuing gain with gain. I mean scheming to get more offerings and all that. Scheming to become famous. Talking, talking, maybe talking about the monk, talking about his attainments. And then the third, hinting, hinting of his attainments, of his supernormal attainments. And then the fourth, belittling, belittling other people, belittling other monks and all that. And then the fifth, pursuing gain with gain, making offerings to lay people to get more in return. So this is wrong livelihood for a monk. That is prerogation of virtue, basically the seven precepts and these few other things that I mentioned. And also for a monk, prerogation of view means upholding the precepts in the Patimokkha, the 227 precepts, and also all the monastic rules found in the Vinaya Pitaka. So that is purification of virtue. The second one, purification of virtue will bring you to purification of mind. This purification of mind, in the Agutra Nikaya 4.194, utter purification of mind, or complete purification of mind, is stated to be the four jhanas, because four jhanas is the right or perfect concentration. So purification of mind basically means getting rid of the five hindrances. Because in the Buddha's teachings, the main purpose of meditation is to get rid of the five hindrances. Because the five hindrances prevent us from seeing things clearly as they are. So this purification of mind is to get rid of the five hindrances. And to get rid of the five hindrances, the minimum is what is called threshold concentration or excess concentration. The Pali word is upacara samadhi, a state of concentration which is very near to the first jhana. In the Digha Nikaya, the Buddha has stated that when a monk attains this state, threshold concentration, the five hindrances fall away. And there are many similes given for the falling away or elimination of the five hindrances. One of them is like a person is set free from the prison. Another one is he has paid up his debt, he is no more in debt, etc. So the very minimum for purification of mind is the threshold concentration and after that is the first jhāna, second jhāna, third jhāna. Up to the third jhāna is purification of mind. But when you attain the fourth jhāna, then it's utter purification of mind, complete purification of mind. Complete purification of mind or utter purification of mind also includes the arupas or the rupajanas. So there is purification of mind basically to get rid of the five hindrances. And that will bring you to purification of view. Purification of view means to get right view. And later we'll see that purification of view means listening to the Dhamma and having a reflective acceptance or understanding of the Dhamma. So when a person, his mind is rid of the five hindrances, he can see clearly. And when he listens to the Dhamma, he can understand clearly and he gains a reflective acceptance of the Buddha's Dhamma. That will give him right view. And once a person gains right view, he becomes an ariya, the first stage ariya, the first path. This first path can also be called stream entry. You enter into the stream of the ariyas. So that is prelocation of view, to attain right view. Now in the Majjhima Nikaya Sutta 43, it is stated that to attain Right View, there are two conditions. One is the voice of another, in other words, listening to the Dhamma from somebody else. The second condition is thorough attention or proper attention or careful attention. So when you listen to the Dhamma and you are paying proper attention, and your mind is clear enough, then you can understand the Dhamma. And when you gain reflective acceptance of the Dhamma, then you have attained right view, which here is called purification of view. But when a person enters the stream, he becomes a first path attainer, he has not got rid of any factors yet. Sotapanna, the first fruit, Arya, he has got rid of three lower factors. What are the three? One is attachment to rules and rituals. Silabhata paramassa. Another one is doubt, getting rid of doubt. Doubt means doubt about the Buddha, Dhamma and Sangha. And what is the other one? the three factors. Identity view, Sakaya Ditti. Identity view is identifying yourself with the body and mind. So you think that the body and mine is you or yours. So when a person gets rid of this identity view, then he understands that the body and the mind are impermanent. So it is not I or mine. So that is the sotapanna. It's got rid of the three factors. But as I mentioned just now, when you have purification of view, you attain the first path. It's still not yet sotapanna. It's the path of the fruit. But purification of you will bring you to purification by overcoming doubt. This overcoming doubt should be the doubt, just like I mentioned, one of the three factors eliminated by the Sotapanna, which is doubt about the Buddha, Dhamma and Sangha, not having faith or thorough confidence or trust in the Buddha, Dhamma and Sangha. So after a person attains the right view or purification of view, then he overcomes doubt. He has no more doubt about the Buddha, Dhamma and Sangha. And that will bring him to this Suttapanna stage, the first fruit, Arya. And purification by overcoming doubt will bring that person to purification by knowledge and vision of what is the path and what is not the path. So this person has become Sotapanna, then he sees very clearly what is the path, what is not the path. He understands the Dhamma already. And after this, you will bring him to purification by knowledge and vision of the way. Purification by knowledge and vision of the way. Because this person has become an Arya, he's practicing the way or the path. So he has this knowledge and vision of the way, the path, how to practice. Because he's practicing that path or the way, the Noble Eightfold Path. And that will bring him to purification by knowledge and vision. This purification by knowledge and vision, that means he attains knowledge and vision. But it is mentioned earlier that all these seven stages are still not final Nibbana, which means this seventh purification, knowledge and vision, is the various Aryan stages, short of the arahant, short of the fourth fruit. So this person has attained knowledge and vision, is either Sotapanna, or second path attainer, or second fruit attainer, or third path attainer, third fruit attainer, or fourth path attainer. So that will finally bring him to final Nibbana. So these are the seven purifications that brings one to final Nibbana. So when you look into the Visuddhi Magga, you find that these seven purifications are elaborated and a lot of things are introduced. But since it is not the Buddha's teachings, there is no need to waste our time over them. I would like to mention the Digha Nikaya Sutta number 29. Pasadika Sutta. Inside that Sutta, the Buddha has stated that his Dhamma, his teachings are utterly perfect, pure, and complete. And the Buddha says, if you think you want to subtract some of his teachings, you think some of his teachings are superfluous, not necessary, then the Buddha says you don't understand the Dhamma. The Buddha's Dhamma is perfect, concise, and deep. everything in it is valuable. And the Buddha also says that if you think you want to add to his teachings, you also don't understand the Dhamma at all. So nowadays, you find a lot of monks referring to other books other than the Buddha's Dhamma, books like the Visuddhimagga, the Abhidhamma, which was written much later, and commentaries and all that. So you can take it from the Buddha himself, that all those monks who refer to all these later books, they don't understand the Dhamma. It's not what I say, it's what the Buddha says. They don't understand the Dhamma.

22MN25Nivapa20100728

Now we come to the next sutta, Sutta No. 25, Majjhima Nikayani Vappa Sutta, the Big. Thus have I heard, on one occasion the Blessed One was living at Savati in Jeta's Grove at Nathapindika's Park. There he addressed the monks thus, Monks, Rambhu Sir, they replied. The Blessed One said, Monks, a deer trapper does not lay down bait for a deer. For a dear herd, intending thus, may the dear herd enjoy this bed that I have laid down, and so be long-lived, and handsome, and endure for a long time. A deer trapper lays down bait for a deer herd in tending dust. The deer herd will eat food unwarily by going right in amongst the bait that I have laid down. By so doing, they will become intoxicated. When they are intoxicated, they will fall into negligence. When they are negligent, I can do with them as I like on account of this bait. I stop here for a moment. So here, this deer trapper, he wants to trap a herd of deer, so he puts bait, some food for them, the food that they like, and he wants to trap them. Now the deer of the first herd ate food unwillingly by going right in amongst the bait that the deer trapper had laid down. By so doing, they became intoxicated. When they were intoxicated, they fell into negligence. When they were negligent, the deer trapper did with them as he liked on account of that bait. That is how the deer of the first herd failed to get free from the deer trapper's power and control. Now the deer of the second herd reckoned thus. The deer of that first herd, by acting as they did without precaution, failed to get free from the deer trapper's power and control. Suppose we all together shun that bait food, shunning that fearful enjoyment. Let us go out into the forest wilds and live there. And they did so. But in the last month of the hot season, when the grass and the water was used up, their bodies were reduced to extreme emaciation. With that, they lost their strength and energy. When they had lost their strength and energy, they returned to that same bed that the deer trapper had laid down. They ate food unwillingly by going right in amongst it. By so doing, they became intoxicated. When they were intoxicated, they fell into negligence. When they were negligent, the deer trapper did with them as he liked, on account of that bait. And that is how the deer of the second herd also failed to get free from the deer trapper's power and control. I'll stop here for a moment. So here, the first herd of deer, they were greedy for the food, so they were not cautious enough. They didn't take enough precautions, so they ate the food unwillingly. And eating so much food, they became intoxicated and negligent, and they got caught. Then the second herd of deer, they realized what had happened to the first herd. So they said, better not to eat all that food. So they went to live in the forest. But in the summer, the last month of the hot season, all the grass and the water was used up. And there was no more grass to eat. So they became so weak that they thought they had no alternative but to go and eat the bait. And they also went right in and ate so much they also became intoxicated and negligent and were caught. Now the deer of the third herd reckoned thus. The deer of that first herd, by acting as they did without precaution, failed to get free from the deer trapper's power and control. The deer of that second herd, by reckoning how the deer of the first herd had failed, and by planning and acting as they did with the precaution of going to live in the forest wilds, also failed to get free from the deer trapper's power and control. Suppose we make our dwelling place within range of the deer trapper's bed. Then having done so, we shall eat food not unwarily, without going right in amongst the bait that the deer trapper has laid down. By doing so, we shall not become intoxicated. When we are not intoxicated, we shall not fall into negligence. When we are not negligent, the deer trapper shall not do with us as he likes on account of that bait." And they did so. But then the deer trapper and his following considered thus, these deer of this third herd are as cunning and crafty as wizards and sorcerers. They eat the bait laid down without our knowing how they come and go. Suppose we have the bait that is laid down completely surrounded all round over a wide area with weaker hurdles. Then perhaps we might see the third deer herd's dwelling place where they go and hide. They did so, and they saw the third herd's dwelling place, where they went to hide. And that is how the deer of the third herd also failed to get free from the deer trapper's power and control. Stop here for a moment. So this third herd of deer, they realized what happened to the first two herds. So they decided, if you stay too far away during the summer season, there'll be nothing to eat. So they decided to stay near. And they ate the food and quickly ran out. But then this deer trapper was also very cunning. So he put all these wicker hurdles so that when the deer came in and out, so these wicker hurdles, some of it collapsed. So they knew where they came from. So they went to catch this third herd. So also the third herd got caught. Now the deer of the fourth herd reckoned thus. The deer of that first herd, by acting as they did without precaution, failed to get free from the deer trapper's power and control. The deer of that second herd, by reckoning how the deer of the first herd had failed, and by planning and acting as they did with the precaution of going to live in the forest wilds, also failed to get free from the deer trapper's power and control. And the deer of that third herd, by reckoning how the deer of the first herd and also the deer of the second herd had failed. And by planning and acting as they did, with the precaution of making their dwelling placed within range of the deer trapper's bed, also fail to get free from the deer trapper's power and control. Suppose we make our dwelling place where the deer trapper and his following cannot go. Then having done so, we shall eat food not unwillingly and without going right in amongst the bed that the deer trapper has laid down. By so doing, we shall not become intoxicated. When we are not intoxicated, we shall not fall into negligence. When we are not negligent, the deer trapper shall not do with us as he likes on account of that bait. And they did so. But then the deer trapper and his following considered thus. These deer of this fort heard are as cunning and crafty as wizards and sorcerers. They eat the bait laid down without our knowing how they come and go. Suppose we have the bait that is laid down completely surrounded all round over a wide area with weaker hurdles. Then perhaps we might see the fort deer herds dwelling place where they go to hide. They did so, but they did not see the fox. deer herd's dwelling place where they went to hide. Then the deer hunter and his following considered thus, if we scare the fourth deer herd, being scared they will alert others, and so the deer herds will all desert this bed that we have laid down. Suppose we treat the fourth deer herd with indifference. They did so, and that was how the deer of the fourth deer herd got free from the deer trapper's power and control. I stop here for a moment. So this fourth herd of deer, They stayed in a place where the hunter could not reach, could not go. So even though the hunter tried to find out where they lived, yet the hunter was not able to go to that place where they lived. Monks, I have given this simile in order to convey a meaning. This is the meaning. Bait is a term for the five cause of sensual pleasure. The five courts of sensual pleasure are beautiful sights, sounds, smells, taste and touch. Deer trapper is a term for Mara, the evil one, Satan. The deer trapper's following is a term for Mara's following. Deer herd is a term for recluses and Brahmins, in other words monks and ascetics. Now recluses and Brahmins of the first kind ate food unwillingly by going right in amongst the bed and the material things of the world that Mara has laid down. By so doing, they became intoxicated. When they were intoxicated, they fell into negligence. When they were negligent, Mara did with them as he liked on account of that bed and those material things of the world. That is how the recluses and Brahmins of the first kind failed to get rid fail to get free from Mara's power and control. Those recluses and Brahmins I say are just like the deer of the first herd. Stop here for a moment. So here the first group of monks and ascetics, they They lived near the bed and they went right in amongst the bed and ate as much as they liked until they became intoxicated and became negligent. You can see this may be similar to town monks. The monks stay in the town, they get very good offerings. So all those offerings that are given can be likened to that bed of Mara. It's very difficult for town monks to not be caught by Mara. Now, recluses and Brahmins of the second kind reckoned thus. Those recluses and Brahmins of the first kind, by acting as they did without precaution, failed to get free from Mara's power and control. Suppose we all together shun that bait food and those material things of the world, shunning that fearful enjoyment. Let us go out into the forest wilds and live there. And they did so. There they were eaters of greens, or millet, or wild rice, or high pairings, or moss, or rice bran, or the discarded scum of boiled rice, or sesame flour, or grass, or cow dung. They lived on forest roots and fruits. They fed on fallen fruits. But in the last month of the hot season, when the grass and the water were used up, the bodies were reduced to extreme emaciation. With that, they lost their strength and energy. When they had lost their strength and energy, they lost their deliverance of mind. With the loss of their deliverance of mind, They returned to that same bed that Mara had laid down. And those material things of the world, they ate food unwillingly by going right in amongst it. By so doing, they became intoxicated. When they were intoxicated, they fell into negligence. When they were negligent, Mara did with them as he liked on account of that bed and those material things of the world. That is how those recluses and Brahmins of the second kind fail to get free from Mara's power and control. Those recluses and Brahmins, I say, are just like the deer of the second herd." So here this second group of monks and ascetics are likened to this forest ascetics. There are some monks, they live in the deep forest and they feed on the fallen fruits and the roots of the trees. But then in the in the last month of the hot season, all these are not available and they have not much to eat, then they come back into the towns, come back into the towns and then they get careless, eat as much as they like and all that, and they got caught by Mara. Now recluses and Brahmins of the third kind reckoned thus. Those recluses and Brahmins of the first kind, by acting as they did without precaution, failed to get free from Mara's power and control. Those recluses and Brahmins of the second kind, by reckoning how the recluses and Brahmins of the first kind had failed, and then planning and acting as they did with the precaution of going to live in the forest wilds, also get also fail to get free from Mara's power and control. Suppose we make our dwelling place within range of that bed that Mara has laid down and those material things of the world. Then having done so, we shall eat food not unwarily and without going right in amongst the bed that Mara has laid down and the material things of the world. By so doing, we shall not become intoxicated. When we are not intoxicated, we shall not fall into negligence. When we are not negligent, Maharaj shall not do with us as he likes on account of that bed and those material things of the world. And they did so. But then they came to hold views such as the world is eternal and the world is not eternal. The world is finite. When the world is infinite, the soul and the body are the same. The soul is one thing, the body another. After death, the Tathagata exists. And after death, the Tathagata does not exist, etc. That is how those recluses and Brahmins of the third kind fail to get free from Mara's power and control. Those recluses and Brahmins, I say, are just like the deer of the third herd. I'll stop here for a moment. So here, this third group of monks and ascetics they decided to live not too far from the bed and from the material things of the world. This can be likened to the monks in the forest monastery. But then, if they don't get the right view, purification of view mentioned just now, then they will hold these different views, like the world is eternal, the world is not eternal, the world is infinite, and all these things. And they have a lot of views. And if a person has a lot of views, he tends to argue with others. And also, like nowadays, if a monk goes on the internet and all that, and that is also something material in the world that is also can be considered one of Mara's bait and you can get caught there. So such monks also can get caught by Mara because when here it is mentioned that they came to hold views, which means that they did not get right view. I mentioned just now, is from learning the Buddha's Dhamma, the Buddha's original Dhamma, and paying proper attention. So some monks, instead of studying the Buddha's words, the original words in the Suttas, they go and read all other kinds of books, which will not help you to get right view, and so they will not get free of Mara. Now recluses and brahmins of the fourth kind reckon thus, those recluses and brahmins of the first kind, by acting as they did without precaution, failed to get free from Mara's power and control. Those recluses and brahmins of the second kind and the third kind also failed to get rid, to get free from Mara's power and control. Suppose we make our dwelling place where Mara and his following cannot go. Then having done so, we shall eat food not unwarily, without going right in amongst the bed that Mara has laid down, and the material things of the world. By doing so, we shall not become intoxicated. When we are not intoxicated, we shall not fall into negligence. When we are not negligent, Mara shall not do with us as he likes. on account of that babe and those material things of the world. And they did so. And that is how those recluses and Brahmins of the fourth kind got free from Mara's power and control. Those recluses and brahmins are say, are just like the deer of the fourth earth. And where is it that Mara and his following cannot go? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhāna, which is accompanied by a plight and sustained thought, with delight and pleasure born of seclusion. This monk is said to have blindfolded Mara, to have become invisible to the evil one, by depriving Mara's eye of his opportunity. Again, with the stilling of applied and sustained thought, a monk enters a pond and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with delight and pleasure born of concentration. This monk is said to have blindfolded Mara to have become invisible to the evil one. Similarly, a monk enters and abides in the third jhāna, the fourth jhāna, and then the base of infinite space, the base of infinite consciousness, the base of nothingness, the base of neither perception nor non-perception. And then again, by completely surmounting the base of neither perception nor non-perception, the monk enters upon and abides in the cessation of perception and feeling, and his stains are destroyed by his seeing with wisdom. This monk is said to have blindfolded Mara, to have become invisible to the evil one by depriving Mara's eye of his opportunity and to have crossed beyond attachment to the world. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. So here this fourth group of ascetics and monks They dwell in a place where Mara could not reach them. And what is that place? You see from here, it's all the states of Samadhi, the first jhana, second jhana, third jhana, fourth jhana, and the arupas or the arupajhanas, and then culminating in the cessation of perception and feeling. This cessation of perception and feeling is also the state of cessation of consciousness. When the sixth consciousness ceases, it is also the state of final nibbana. So, you see from the Buddha suttas, how important are the jhanas, because when you can attain jhana, you are beyond Mara's reach. Here it says, you have blindfolded Mara to have become invisible to the evil one. So that is the only way that we can go beyond Mara's reach to attain the Jhanas. And then the Mara will have no power to control us. So this simile of the deer herds So the fourth group of deer that escape the hunters are the group that went beyond the reach of the hunters. Similarly, the fourth group of monks and ascetics who went beyond Mara's reach are those who have attained the various states of samadhi, jhana. So we find in the suttas, many, many suttas, the Buddha always stress on attaining the jhanas. Because in one of the suttas, the Buddha says that unless we have attained the delight and happiness born of seclusion, piti and sukha, we will still be attracted to sensual pleasures. because sensual pleasures in the world give us a certain kind of happiness. But when we attain piti and sukha, which comes from the states of jhana, samadhi, then we experience a happiness, a bliss, which is superior to worldly or sensual pleasures. So when you attain a pleasure that is superior to worldly or sensual pleasures, then you are no more captivated by sensual pleasures. Formerly, suppose a man in this world, he was very rich and he had a very enjoyable, happy life in this world. But because he did good deeds, after that he was reborn in heaven. And when he was reborn in heaven and he looked down on the earth, and he saw other people enjoying worldly happiness. The Buddha asked, would this deva come down to enjoy worldly happiness? No. Why? Because he enjoys a higher happiness in heaven. Why should he come down to enjoy worldly happiness? So in the same way, the Buddha says, if a person can attain the bliss of jhana, a superior kind of happiness, he would not want to enjoy worldly happiness, inferior kind of happiness. So that is the only way we can be free of Mara and his bait. Because the Mara's bait is all the worldly happiness, the five cause of sensual pleasure, beautiful sights, sounds, smells, taste, and touch. So I think tonight is all we have time for. OK, can we stop?

23MN26AriyapariyesanaPartA20100729

Okay, tonight is the 29th of July. And we come to Majjhima Nikaya Sutta 26. Arya Pariyesana Sutta. Is it loud enough? Is it loud enough? That's what I heard. This Arya Pariyesana, the translation is the Noble Search. Thus have I heard, on one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's spa. Then when it was morning, The Blessed One dressed, and taking His bowl and outer robe, went into Savatthi for alms. Then a number of monks went to the Venerable Ananda and said to him, Friend Ananda, it is long since we had a talk on the Dhamma from the Blessed One's own lips. It would be good if we could get to hear such a talk, Friend Ananda. Then let the Venerable ones go to the Brahmin Ramaka Sermitage. Perhaps you will get to hear a talk on the Dhamma from the Blessed One's own lips. Yes, friend, they replied. We'll stop here for a moment. So this part shows that the Buddha did not speak Dhamma very often. Maybe in the early years of his ministry, he spoke more Dhamma. Maybe towards the later years, he spoke less Dhamma because a lot of the Dhamma had already been spoken or taught by the Buddha. So actually we are very lucky because we can get to know more suttas from the books available now than many monks during the Buddha's time. Many monks during the Buddha's time, sometimes they only get to hear the sutta when they meet the Buddha or meet a monk who is willing to teach. But here we have all about 5,000 suttas in the books, all available to us. So a Buddhist would be very silly. You did not get the Nikaya books to investigate. Then when the Blessed One had wandered for alms in Savatthi and had returned from His alms round, after His meal, He addressed the Venerable Ananda, Ananda, let us go to the Eastern Park, to the palace of Migara's mother, for the days abiding. Yes, Venerable Sir, the Venerable Ananda replied. Then the Blessed One went with the Venerable Ananda to the Eastern Park, the palace of Migara's mother, for the days abiding. Then when it was evening, the Blessed One rose from meditation and addressed the Venerable Ananda, Amanda, let us go to the eastern bathing place to bathe. Yes, Venerable Sir, the Venerable Ananda replied. Then the Blessed One went with the Venerable Ananda to the eastern bathing place to bathe. When he was finished, he came up out of the water and stood in one row, drying his lips. Then the Venerable Ananda said to the Blessed One, Venerable Sir, the Brahmin Ramakas Hermitage is nearby. That Hermitage is agreeable and delightful. Venerable Sir, it would be good if the Blessed One went there out of compassion. The Blessed One consented in silence. I'll stop here for a moment. Here you see that the Venerable Ananda, he knows probably that the Buddha was going to bathe in the eastern bathing place. That's why, and the eastern bathing place is not far from the Ramakas Hermitage. Probably that was why he asked the monks to wait there. The Buddha will probably go there at night. Also, you see this Migara's mother is the name for Visakha, the lady supporter of the Buddha. She is called Migara's mother because the father-in-law's name is Migara and because this Visakha she brought the father-in-law into Buddhism and the father-in-law was extremely grateful to her so the father-in-law used to call her mother. So that's why she is known as, Avisakha is known as Migara's mother. So this palace of Migara's mother of the Eastern Park is a monastery probably that Avisakha donated to the Buddha. Then, you see, in the Vinaya books we find that when the monks during the Buddha's time, took a bath in the river, they would wear only the under robe, what we call the sarong, and then they go into the river as the water went higher, then they would take off their sarong and throw it on the shore or throw it on the bush. And then they would bathe. After bathing, they come out naked. Then they go and retrieve their rope and put it on. So the Buddha had come out of the water and he was drying his limbs. So the Buddha, remember Ananda asked the Buddha to go to Ramakasa meditation and the Buddha agreed. Then the Blessed One went to the Brahmin Ramakas Hermitage. On that occasion, a number of monks were sitting together in the Hermitage discussing the Dhamma. The Blessed One stood outside the door, waiting for their discussion to end. When he knew that it was over, he coughed and knocked. And the monks opened the door for him. The Blessed One entered, sat down on a seat made ready, and addressed the monks thus. Monks, for what discussion are you sitting together here now? And what was your discussion that was interrupted? Venerable Sir, our discussion on the Dhamma that was interrupted was about the Blessed One Himself. Then the Blessed One arrived. Good monks, it is fitting for you clansmen who have gone forth out of faith from the home life into homelessness to sit together to discuss the Dhamma. When you gather together, monks, you should do either one of two things. Hold discussion on the Dhamma or maintain noble silence. Let's stop here for a moment. So you see the Buddha It was very courteous. He knew that the monks were discussing Dhamma. Instead of knocking on the door, he just waited for the talk to end. Then, when he knew that they had finished the discussion, he coughed and knocked on the door. And they opened the door for him. So the Buddha said, when monks come together, they should either keep noble silence, not talk, or if they do talk, then to discuss the Dhamma. So you all, now you are all training. So you all don't talk too much and don't talk too loud. Monks, there are these two kinds of search, the noble search and the ignoble search. And what is the ignoble search? Here someone being himself subject to birth, seeks what is also subject to birth. Being himself subject to aging, he seeks what is also subject to aging. Being himself subject to sickness, he seeks what is also subject to sickness. Being himself subject to death, he seeks what is also subject to death. Being himself subject to sorrow, he seeks what is also subject to sorrow. Being himself subject to defilement, he seeks what is also subject to defilement. and what may be said to be subject to birth. Wife and children are subject to birth, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares, gold and silver. are subject to birth. Gold and silver means money, are subject to birth. These objects of attachment are subject to birth. And one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to birth, seeks what is also subject to birth, and what may be said to be subject to aging. Wife and children are subject to aging. Men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares, gold and silver are subject to ageing. These objects of attachment are subject to ageing. And one who is tied to these things, infatuated with them and utterly committed to them, being himself subject to ageing, seeks what is also subject to ageing. And what may be said to be subject to sickness, wife and children are subject to sickness, men and women slaves, Goats and sheep, fowl and pigs, elephants, cattle, horses, and mares are subject to sickness. These objects of attachment are subject to sickness. And one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to sickness, seeks what is also subject to sickness. And what may be said to be subject to death. Wife and children are subject to death. Men and women slaves, goats and sheep, Fowl and pigs, elephants, cattle, horses and mares are subject to death. These objects of attachment are subject to death, and one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to death, seeks what is also subject to death. and what may be said to be subject to sorrow. Wife and children are subject to sorrow. Men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares are subject to sorrow. These objects of attachment are subject to sorrow. And one who is tied to these things, infatuated with them, and utterly committed to them, being himself subject to sorrow, seeks what is also subject to sorrow. and what may be said to be subject to defilement. Wife and children are subject to defilement, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares, gold and silver are subject to defilement. These objects of attachment are subject to defilement. And one who is tied to these things, infatuated with them and utterly committed to them, being himself subject to defilement, seeks what is also subject to defilement. This is the ignoble search. I'll stop here for a moment. So here the Buddha is saying that a person who seeks after worldly things, the normal things that a lay person looks for. Wife and children, property, money, and all these are all subject to birth, aging, sickness, death, sorrow, and defilement. And what is a noble search? Here someone, being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn supreme security from bondage, Nibbana. Being himself subject to aging, having understood the danger in what is subject to aging, he seeks the unaging supreme security from bondage, Nibbana. Being himself subject to sickness, having understood the danger in what is subject to sickness, he seeks the unailing supreme security from bondage, Nibbana. Being himself subject to death, having understood the danger in what is subject to death, he seeks the deathless supreme security from bondage, Nibbana. Being himself subject to sorrow, having understood the danger in what is subject to sorrow, he seeks the sorrowless supreme security from bondage, Nibbana. Being himself subject to defilement, having understood the danger in what is subject to defilement, he seeks the undefiled supreme security from bondage, Nibbana. This is the noble search." So here the Buddha says, the noble Aryan search. is the search for Nibbana. If a person understands the Dhamma, that all worldly things are subject to aging, sickness, death, sorrow, defilement, then he will let go of these things and look for a way out of all these worldly things and look for the supreme security from bondage, which is Nibbana. Monks, before my enlightenment, while I was still only an unenlightened Bodhisatta, I too, being subject to birth, sought what was also subject to birth. Being myself subject to aging, sickness, death, sorrow, and defilement, I sought what was also subject to aging, sickness, death, sorrow, and defilement. Then I considered thus. Why, being myself subject to birth, do I seek what is also subject to birth? Why, being myself subject to aging, sickness, death, sorrow and defilement, do I seek what is also subject to aging, sickness, death, sorrow and defilement? Suppose that, being myself subject to birth, having understood the danger in what is subject to birth, I seek the unborn supreme security from bondage, Nibbana. Suppose that being myself subject to aging, sickness, death, sorrow and defilement, having understood the danger in what is subject to aging, sickness, death, sorrow and defilement, I seek the unaging, unhealing, deathless, sorrowless and undefiled supreme security from bondage. Later, while still young, a black-haired young man, endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise, and wept with tearful faces, I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness." Stop here for a moment. So here you see, in the suttas, in the Buddha's sutta here, The Buddha says very clearly, in front of his parents, even though his parents were weeping and trying to restrain him from going forth, in front of them he shaved off his hair and beard and put on the yellow robe and left the home. Later, later books, they try to put it, In a more romantic sort of way, I said that the Buddha, in the middle of the night, took a last look at his son and the wife and went off on his horse. But he didn't go off on his horse, he walked away. Having gone forth months in search of what is wholesome, seeking the supreme state of sublime peace, I went to Alara Kalama and said to him, Friend Kalama, I want to lead the holy life in this Dhammavinaya. Dhammavinaya is the teaching. Alara Kalama replied, The verbal one may stay here. This Dhamma is such that a wise man can soon enter upon and abide in it, realizing for himself through direct knowledge his own teacher's doctrine. I soon quickly learned that Dhamma. As far as mere lip-reciting and rehearsal of his teaching went, I could speak with knowledge and assurance, and I claimed, I know and see, and there were others who did likewise. I considered, it is not through mere faith alone that Alara Kalama declares. By realizing for myself with direct knowledge, I enter pond and abide in this Dhamma. Certainly, Alara Kalama abides knowing and seeing this Dhamma. Then I went to Alara Kalama and asked him, Friend Kalama, in what way do you declare that by realizing for yourself with direct knowledge, you enter a point and abide in this Dhamma." In reply, he declared the base of nothingness. I'll stop here for a moment. So here, soon after the Buddha went forth, he went to look for meditation teachers. So this first meditation teacher he looked for was Alara Kalama. And this Alara Kalama is a person who had attained the Arupa Jhana, the base of nothingness, which is actually a very high state of meditation. I consider not only Alara Kalama has faith, energy, mindfulness, concentration and wisdom, I too have faith, energy, mindfulness, concentration and wisdom. Suppose I endeavour to realise the Dhamma that Alara Kalama declares, he enters upon and abides in by realising for himself with direct knowledge. I soon quickly entered upon and abided in that Dhamma by realizing for myself with direct knowledge. Then I went to Alara Kalama and asked him, Friend Kalama, is it in this way that you declare that you enter upon and abide in this Dhamma by realizing for yourself with direct knowledge? That is the way, friend. It is in this way, friend, that I also enter upon and abide in this Dhamma by realizing for myself with direct knowledge. And Alara said, it is a gain for us, friend. It is a great gain for us that we have such a valuable one for our companion in the holy light. So the Dhamma that I declare I enter upon and abide in by realizing for myself with direct knowledge is the Dhamma that you enter upon and abide in by realizing for yourself with direct knowledge. And the Dhamma that you enter upon and abide in by realising for yourself with direct knowledge is the Dhamma that I declare I enter upon and abide in by realising for myself with direct knowledge. So you know the Dhamma that I know, and I know the Dhamma that you know. As I am, so are you. As you are, so am I. Come, friend, let us lead this community together. Thus Alara Kalama, my teacher, placed me, his pupil, on an equal footing with himself and awarded me the highest honour. But it occurred to me, this Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana, but only to reappearance in the base of nothingness. Not being satisfied with that Dhamma, I left it and went away. Stop here for a moment. So here the Buddha, he managed to attain this high meditation state which his teacher had achieved, this base of nothingness, rupa jhana. But because the teacher was not enlightened, the teacher did not have the Buddha dhamma, did not have the dhamma that was necessary to attain liberation. So he only had this meditative experience only. So the Bodhisatta realised that he was not going to get enlightened under this teacher, so he left the teacher. Still in search, monks, of what is wholesome, seeking the supreme state of sublime peace, I went to Udaka Ramaputta and said to him, Friend, I want to lead the holy life in this Dhamma Vinaya. Udaka Ramaputta replied, The Venerable one may stay here. This Dhamma is such that a wise man can soon enter upon and abide in it, himself realizing through direct knowledge his own teacher's doctrine. I soon quickly learned that Dhamma. As far as mere lip-reciting and rehearsal of His teaching went, I could speak with knowledge and assurance, and I claimed I know and see. But there were others who did likewise. I considered it is not through mere faith alone that Rama declared. By realizing for myself with direct knowledge, I enter and abide in this Dhamma. Certainly Rama abided knowing and seeing this Dhamma. Then I went to Udaka Ramaputta and asked him, friend, in what way did Rama declare that by realising for himself with direct knowledge, he entered upon and abided in this Dhamma? In reply, Udaka Ramaputta declared the base of neither perception nor non-perception. Stop here for a moment. So this second meditation teacher he went to was also a very a good meditator who could attain the base of neither perception nor non-perception, which is the highest Arupa Jhana, very near to the state of cessation of perception and feeling already. This was the second teacher. I consider not only Rama had faith, energy, mindfulness, concentration and wisdom. I too have faith, energy, mindfulness, concentration and wisdom. Suppose I endeavour to realise that Dhamma, Rama declared he entered the pond and abided in by realizing for himself with direct knowledge. Let's talk here for a moment. These five things are called the five faculties, faith, energy, mindfulness and concentration, concentration and wisdom. I soon quickly entered the pond and abided in that Dhamma by realizing for myself with direct knowledge. Then I went to Udaka Ramaputta and asked him, Friend, was it in this way that Rama declared that he entered upon and abided in this Dhamma by realizing for himself with direct knowledge? That is the way, friend. It is in this way, friend, that I also enter upon and abide in this Dhamma by realizing for myself with direct knowledge. And Rama said, it is a gain for us, friend. It is a great gain for us that we have such a valuable one for our companion in the holy life. So the Dhamma that Rama declared he entered upon and abided in, by realizing for himself with direct knowledge, is the Dhamma that you enter upon and abide in by realizing for yourself with direct knowledge. And the Dhamma that you enter upon and abide in by realising for yourself with direct knowledge is the Dhamma that Rama declared he entered upon and abided in by realising for himself with direct knowledge. So you know the Dhamma that Rama knew. And Rama knew the Dhamma that you know. As Rama was, so are you. As you are, so was Rama. Come, friend, now lead this community. Thus, Uddhaka Ramaputta, my companion in the holy life, placed me in the position of a teacher and accorded me the highest honour. But it occurred to me, this Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana, but only to reappearance in the base of neither perception nor non-perception. not being satisfied with that Dhamma, I left it and went away. I'll stop here for a moment. So in the same way, the Buddha left this Rama, Udaka Ramaputta, because his teaching did not lead to liberation or enlightenment. Still in search months of what is wholesome, seeking the supreme state of sublime peace, I wandered by stages through the Magadan country until eventually I arrived at Senani Gama near Uruvela. There I saw an agreeable piece of ground, a delightful grove with a clear flowing river, with pleasant smooth banks and nearby a village for alms resort. I considered, this is an agreeable piece of ground. This is a delightful grove, with a clear flowing river, with pleasant smooth banks, and nearby a village for alms we sought. This will serve for the striving of a clansman intent on striving. And I sat down there thinking, this will serve for striving. Let's stop here for a moment. So here, actually, the Buddha is talking about the last part of his struggle. After six years, After he left the two meditation teachers, he practiced various types of unbeneficial ascetic practices for which he suffered a lot. Eating particular types of food, going naked, fasting, eating less and less, going to all kinds of extremes. All these are mentioned in the Majjhima Nikaya Sutta number 12. So it was after six years, finally he came to this place near Uruvela. Then monks, being myself subject to birth, having understood the danger in what is subject to birth, seeking the supreme Seeking the unborn supreme security from bondage Nibbana, I attain the unborn supreme security from bondage Nibbana. Being myself subject to aging, having understood the danger in what is subject to aging, seeking the unaging supreme security from bondage Nibbana, I attain the unaging supreme security from bondage Nibbana. Being myself subject to sickness, having understood the danger in what is subject to sickness, seeking the unyielding supreme security from Bondage Nibbana, I attain the unyielding supreme security from Bondage Nibbana. Being myself subject to death, having understood the danger in what is subject to death, seeking the deathless supreme security from bondage Nibbana, I attain the deathless supreme security from bondage Nibbana. Being myself subject to sorrow, having understood the danger in what is subject to sorrow, Seeking the sorrowless, supreme security from bondage Nibbana, I attain the sorrowless, supreme security from bondage Nibbana. Being myself subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled, supreme security from bondage Nibbana, I attain the undefiled, supreme security from bondage Nibbana. The knowledge and vision arose in me. My deliverance is unshakable. This is my last birth. Now there is no renewal of being. So here the Buddha says he became enlightened in this place. I consider this Dharma that I have attained is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle to be experienced by the wise. But this generation delights in worldliness, takes delight in worldliness, rejoices in worldliness. It is hard for such a generation to see this truth. namely specific conditionality, dependent origination. And it is hard to see this truth. namely the stilling of all volitions, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, nibbana. If I were to teach the Dhamma, others would not understand me, and that would be wearying and troublesome for me. Thereupon there came to me spontaneously these stanzas never heard before, enough for teaching the Dhamma that even I found hard to reach, for it will never be perceived by those who live in lust and hate. Those died in lust, wrapped in darkness, will never discern this abstruse Dhamma, which goes against the worldly stream, subtle, deep, and difficult to see. Considering thus, my mind inclined to inaction rather than to teaching the Dhamma." Let's stop here for a moment. So our Buddha, after he became enlightened, then he considered and he realized that most living beings, most humans, would not want to learn the Dhamma or practice the Dhamma. That's why, actually, most Buddhas are Pacheka Buddhas. You can see 99.99% of Buddhas are Pacheka Buddhas. Because we find that the Buddha said that after he became enlightened, he looked into the past and he probably stayed awake the whole night. And he looked through the past 91 world cycles and he saw only 6 Sammasambuddhas willing to teach the Dhamma to the world. Whereas in the Isigili Sutta, the Buddha says at one time there was this Isigili hill outside Rajagaha. At one time there were 500 Pacikabuddhas staying on that hill. So you see, Pacikabuddhas you can find a lot, but Sammasambuddhas, very very few. So much for the Mahayana vowed to become a Buddha. After becoming a Buddha, they would not want to teach her. Then monks, the Brahma Sahampatti knew with his mind the thought in my mind and he considered the world will be lost, the world will perish since the mind of the Tathagata, Arahant, Samasambuddha, inclined to inaction rather than teaching the Dhamma. Then just as quickly as a strong man might extend his flexed arm or flex his extended arm, the Brahma Sahampati vanished in the Brahma world and reappeared before me. He arranged his upper robe on one shoulder and extending his hands in reverential salutation towards me said, Venerable Sir, let the blessed one teach the Dhamma. Let the sublime one teach the Dhamma. There are beings with little dust in their eyes who are wasting through not hearing the Dhamma. There will be those who will understand the Dhamma. The Brahma Sahampati spoke thus, and then he said further, In Magadha there have appeared till now impure teachings devised by those still stained. Open the doors to the deathless. Let them hear the Dhamma that the stainless one has found. Just as one who stands on a mountain peak can see below the people all around, so, wise one, all-seeing sage, ascend the palace of the Dhamma. Let the sorrowless one survey this human breed, engulfed in sorrow, overcome by birth and old age. Arise, victorious hero, heroine leader, deathless one, and wonder in the world. Let the blessed one teach the Dhamma. There will be those who will understand. Then I listened to the Brahma's reading, and out of compassion for beings, I surveyed the world with the eye of a Buddha. Surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities. easy to teach and hard to teach, and some who dwelt seeing fear in blame and in the world. Just as in a pond of blue or red or white lotuses, some lotuses that are born and grow in the water thrive immersed in the water without rising out of it. And some other lotuses that are born and grow in the water rest on the water's surface. And some other lotuses that are born and grow in the water rise out of the water and stand clear, unwetted by it. So too, surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach. and some who dwelt seeing fear in blame and in the world. Then I replied to the Brahma Sahampati in stanzas. Open for them are the doors to the Daedalus. Let those with ears now show their faith. Thinking it would be troublesome, O Brahma, I did not speak the Dhamma, subtle and sublime. Then Brahma Sahampati thought, I have created the opportunity for the Blessed One to teach the Dhamma. And after paying homage to me, keeping me on the right, he thereupon departed at once." I'll stop here for a moment. This Brahma Sahampati in some other sutta, I think in the Sangyuta Nikaya, it is stated that he was a monk in the previous life. He was a monk in the previous life. So, after becoming a Brahma, so whenever somebody becomes enlightened, he knows that he should ask the enlightened one to teach the Dhamma. Also, the other thing you can infer from these few passages is that The difference between a Pacheka Buddha and a Sammasambuddha is only that one wants to teach and the other one does not want to teach. It's not like some other later books say that the Pacheka Buddha doesn't know how to teach, cannot teach. That's not true. You see, our Buddha would have become a Pacheka Buddha, right? It's only because of Brahma Sahampatti appealing to him. that he decided to teach. So all Buddhas, because they have enlightened, they know the path so well, how can they not know how to teach? They all know how to teach, only it's whether they want or not. I considered thus, to whom should I first teach the Dhamma? Who will understand this Dhamma quickly? It then occurred to me, Alara Kalama is wise, intelligent and discerning. He has long had little dust in his eyes. Suppose I taught the Dhamma first to Alara Kalama. He will understand it quickly. Then deities approached me and said, Rambhu sir, Alara Kalama died seven days ago. And the knowledge and vision arose in me. Alara Kalama died seven days ago. I thought, Alara Kalama's loss is a great one. If he had heard this Dhamma, he would have understood it quickly. I considered thus, to whom should I first teach the Dhamma? Who will understand this Dhamma quickly? It then occurred to me, Uddhaka Ramaputta is wise, intelligent and discerning. He has long had little dust in his eyes. Suppose I taught the Dhamma first to Uddhaka Ramaputta. He will understand it quickly. Then deities approached me and said, Venerable Sir, Uddhaka Ramaputta died last night. And the knowledge and vision arose in me. Uddhaka Ramaputta died last night. I thought, Uddhaka Ramaputta's loss is a great one. If he had heard this Dhamma, he would have understood it quickly. I stop here for a moment now. So here you see, After the Buddha was enlightened, he was looking for the most suitable person to teach, and he decided on his two meditation teachers. Why? Because here, as the Buddha says, they have little dust in their eyes. How come they have little dust in their eyes? Because they have attained jhāna. And because they have attained jhāna, they have got rid of the five hindrances that obstruct wisdom. So if you teach somebody who has jhāna, who has got rid of the five hindrances, he will understand very quickly. So even after these two persons, the next few persons at the Buddha, taught, they also had attained jhana, either in this lifetime or the previous lifetime. That's why just upon hearing the Dhamma, many of them became arahants just by hearing the Dhamma. The other thing I want to say here is, after the Buddha knew that Alarak Lama and Udaka Ramakuta had passed away and reborn in heaven, why didn't he go to heaven to teach? Because it's not possible. Why? Because in some other sutra, the Buddha said that the flesh body can only fly as far as the Brahma world, the first jhana, heaven. The other heavens are too far away. This flesh body cannot reach. This rocket has got a limit. Although his mind, he may know there are some other beings there, but he cannot contact them too far away. So these are the two things. Remember, the most ideal person to understand the Dhamma is one who has got rid of the five hindrances. And the minimum you need to get rid of the five hindrances is threshold concentration, very close to the first jhana. It's mentioned in the Viganikaya. I considered thus, to whom should I first teach the Dhamma? Who will understand this Dhamma quickly? It then occurred to me, the monks of the group of five who attended upon me while I was engaged in my striving were very helpful. Suppose I taught the Dhamma first to them. Then I thought, where are the monks of the group of five now living? And with the divine eye which is purified and surpasses the human, I saw that they were living at Benares in the Deer Park at Isipatana. Stop here for a moment. So after that, the Buddha decided to teach the five monks who were his disciples when he was striving to become enlightened. So since the Buddha had already attained jhanas, I'm sure he would have taught the group of five monks. That's why he went to teach them, because they have also got rid of the five hindrances.

24MN26AriyapariyesanaPartB20100729

Then monks, when I had stayed at Uruvela as long as I chose, I set out to wander by stages to Benares. Between Gaya and the place of enlightenment, the Ajivaka Upaka saw me on the road and said, Friend, your faculties are clear. The color of your skin is pure and bright. Under whom have you gone forth, friend? Who is your teacher? Whose dharma do you profess? I replied to the Ajivaka Upaka in stanzas. I am one who has transcended all, a knower of all. I sell it among all things, renouncing all, by craving seizing free. Having known this all for myself, to whom should I point as teacher? I have no teacher, and no one like me exists nowhere in all the world. with all its gods because I have no person for my counterpart. I am the Arahant in the world. I am the Teacher Supreme. I alone am the Samasambuddha, Fully Enlightened One, whose fires are quenched and extinguished. I go now to the city of Kasi to set in motion the wheel of Dhamma. In a world that has become blind, I go to beat the drum of the deathless. And Upaka said, by your claims, friend, you ought to be the universal victor. And the Buddha said, the victors are those like me who have won to destruction of Thanes or Asavas. I have vanquished all evil states. Therefore, Upaka, I am a victor. When this was said, the Ajivaka, Upaka said, may it be so, friend. Shaking his head, he took a by-path and departed. So you see this Ajivaka, This Ajivaka is one of the type of ascetics who go naked. So this naked ascetic, when the Buddha told him that the Buddha was enlightened, he said, maybe, shook his head. Indians like to shake their head. And then he went off. So you see, it's not easy to teach somebody. Sometimes they half believe you. In front of the Buddha, he met the Buddha. The all-knowing one, in front of the Buddha also, he just went off, didn't want to learn under the Buddha. Then monks, wandering by stages, I eventually came to Benares, to the Deer Park at Isipatana, and I approached the monks of the group of five. The monks saw me coming in the distance, and they agreed among themselves thus, Friends, here comes the recluse Gotama who lives luxuriously, who gave up his striving and reverted to luxury. You should not pay homage to him, or rise up for him, or receive his bowl and outer robe, but a seat may be prepared for him. If he likes him, he sit down. However, as I approached, those monks found themselves unable to keep their pact. One came to meet me and took my bowl and outer robe. Another prepared a seat, and another set up water for my feet. However, they addressed me by name and as friend." Stop here for a moment. These five disciples of the Buddha, together with the Buddha before enlightenment, they were striving very hard. fasting, eating very little food to the extent of eating one grain of rice a day. And later when the Buddha realized that it nearly killed him because he fell into a stream and was so weak he could not do one push-up to get out of the stream. So he was drowning, and a cowgirl pulled him out of the stream and saved his life. So after that, he realized that was the wrong way. He could have died easily. So he decided to take the middle path and eat one meal a day. And after eating one meal a day, he had enough strength to sit properly and meditate and attain the Jhanas. From there, he became enlightened. So these five monks, because the Buddha decided to eat one meal a day, they thought the Buddha was too luxurious already, giving up all his ascetic practices. So they looked down on him and they left him. But during the period when they left him, the Buddha became enlightened. So now that the Buddha came back to them, they didn't realize that the Buddha was enlightened. They thought they don't want to I don't want to greet the Buddha and all that. So they addressed the Buddha by name and as friend. Thereupon I told them, monks, do not address the Tathagata by name and as friend. This Tathagata, in Chinese it translates as wu lai, but the proper name should be das gong wan. Let's go on one. Yes, enter Nibbana. The Tathagata is an arahan sama sambuddha. Listen monks, the deathless has been attained. I shall instruct you, I shall teach you the Dhamma, practicing as you are instructed. By realizing for yourselves here and now through direct knowledge, you will soon enter upon and abide in the supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness. When this was said, the monks of the group of five answered me thus, Friend Gotama, by the conduct, the practice and the performance of austerities that you undertook, you did not achieve any superhuman states, any distinction in knowledge and vision worthy of the Aryans. Since you now live luxuriously, having given up your striving and reverted to luxury, how will you have achieved How would you have achieved any superhuman states, any distinction in knowledge and vision, worthy of the Aryans? When this was said, I told them, the Tathagata does not live luxuriously, nor has he given up his striving and reverted to luxury. The Tathagata is an arahant, sammasambuddha. Listen monks, the deathless has been attained. I shall instruct you, I shall teach you the Dhamma, etc. A second time, the monks of the group of five said to me, Friend Gotama, by the conduct, practice and performance of austerities that you undertook, you did not achieve any superhuman states, any distinction in knowledge worthy of the noble ones, or Aryans. Since you now live luxuriously, having given up your striving and reverted to luxury, how will you have achieved any superhuman states, any distinction in knowledge and vision worthy of the noble ones? The second time, I told them that the Tathagata does not live luxuriously, etc. The third time, the monks of the group of five said to me, Friend Gotama, by the conduct, the practice and the performance of austerities that you undertook, you did not achieve any superhuman states, etc. When this was said, I asked them, monks, have you ever known me to speak like this before? And they said, No, Venerable Sir. And the Buddha said, Monks, the Tathagata is an Arahant, a Sama-Sambuddha. Listen, monks, the Deathless has been attained. I shall instruct you. I shall teach you the Dhamma. Practicing as you are instructed, by realizing for yourselves here and now through direct knowledge, you will soon enter upon and abide in the supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness. I was able to convince the monks of the group of five. Then I sometimes instructed two monks while the other three went for alms, and the six of us lived on what those three monks brought back from their alms round. Sometimes I instructed three monks while the other two went for alms, and the six of us lived on what those two monks brought back from their alms round. Then the monks of the group of five, thus taught and instructed by me, being themselves subject to birth, having understood the danger in what is subject to birth, seeking the unborn supreme security from bondage Nibbana, attain the unborn supreme security from bondage Nibbana, being themselves subject to aging, sickness, death, sorrow and defilement, having understood the danger in what is subject to aging, sickness, death, sorrow and defilement, seeking the unaging, unhealing, deathless, sorrowless and undefiled supreme security from bondage Nibbana. They attain the unaging, unhealing, deathless, sorrowless and undefiled supreme security from bondage Nibbana. The knowledge and vision arose in them. Our deliverance is unshakable. This is our last birth. There is no renewal of being. Stop here for a moment. Here it's not described, but in the Vinaya books it is described that the Buddha taught the suttas to them one by one. The first sutta he taught was the Dhammacakkappavattana Sutta, the turning of the Dhamma wheel. And out of the five monks, Kondanya understood the Dhamma there and attained Shreem Entry. And later, the Buddha taught other Suttas. And finally, he taught the Anatta-Lakkhana Sutta. When the Anatta-Lakkhana Sutta was taught to these five monks, all of them attained Arahant Buddha. So you see, actually the Buddha helped them to attain Arahanthood by teaching them the suttas. They just listened to the suttas and attained enlightenment. Why? Because in the suttas, the Buddha says there are two things that bring knowledge that are necessary for enlightenment. Samatha and Vipassana. Samatha is the practice that leads you to Samadhi. Perfect samadhi or right samadhi or right concentration is the four jhanas. So the disciples probably had already attained the four jhanas. That's why the Buddha did not teach them meditation. The Buddha just asked them to sit down and listen. Listening to the Dhamma is vipassana. In the suttas, the meaning of vipassana is not insight, but contemplation. contemplation, just like the Chinese translation. The Chinese translation for Samatha and Vipassana is Chir Kuan. Chir is stilling the mind, practicing tranquility meditation or serenity meditation. And Vipassana is Kuan. Kuan is contemplation. So the Chinese translation is correct. So this Vipassana here refers to the listening to the Because that's all they did, they just sat and listened to the sutta. So because in the practice of sati, there are four objects of sati, right? The body, feeling, mind, and dhamma. Dhamma refers to the Buddha's dhamma, the teachings of the Buddha. And out of these four objects, the most important is dhamma. because it is mentioned that there are five occasions for enlightenment and four of them have to do with contemplating the Dhamma. So here is the meaning of Vipassana, listening to the Dhamma and becoming enlightened. Monks, there are these five courts of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, and likable, connected with sensual desire, and provocative of lust. Sounds, odors, flavors, tangibles. These are the five courts of sensual desire. Forms, sounds, odors, flavors, and tangibles. As to those recluses and Brahmins who are tied to these five courts of sensual pleasure, infatuated with them and utterly committed to them, who use them without seeing the danger in them, or understanding the escape from them, it may be understood of them, they have met with calamity, met with disaster, the evil one may do with them as he likes. Suppose a forest deer who was bound, lay down on a heap of snares. It might be understood of him, he has met with calamity, met with disaster. The hunter can do with him as he likes. And when the hunter comes, he cannot go where he wants. So too, as to those recluses and Brahmins who are tied to these five cause of sensual desire. of sensual pleasure. It may be understood of them they have met with calamity, met with disaster. The evil one may do with them as he likes. Stop here for a moment. Here the Buddha is saying that those recluses or monks or ascetics who are attached to the five courts of sensual pleasure, forms, sounds, smells, taste and touch, then they are Already caught by Mara, the evil one, just like the deer was caught by these snares, bound by the snare. He cannot go anywhere. Anytime the hunter can come in and catch him. As to those recluses and Brahmins who are not tied to these five cause of sensual pleasure, who are not infatuated with them or utterly committed to them, and who use them seeing the danger in them, and understanding the escape from them, it may be understood of them, they have not met with calamity, not met with disaster. The evil one cannot do with them as he likes. Suppose a forest deer was unbound, lay down on a heap of snares, it might be understood of him he has not met with calamity, not met with disaster. The hunter cannot do with him as he likes. And when the hunter comes, he can go where he wants. So too, as to those recluses and Brahmins who are not tied to these five courts of sensual pleasure, it may be understood of them they have not met with calamity, not met with disaster. The evil one cannot do with them as he likes. Suppose a forest deer is wandering in the forest wilds. He walks without fear, stands without fear, sits without fear, lies down without fear. Why is that? Because he is out of the hunter's range. So too, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhana, which is accompanied by a plight and sustained thought, a rapture and pleasure born of seclusion. This monk is said to have blindfolded Mara, to have become invisible to the evil one by depriving Mara's eye of its opportunity. I'll stop here for a moment. So here the Buddha says that those recluses and Brahmins, that means those monks and ascetics, if they are not attached to the Five Causes of Sensual Pleasure, then they use the Five Causes of Sensual Pleasure, but they don't crave for them, so they are not caught by Mara. And then, just like a forest deer in the wilds, he's not afraid of the hunter, because in the deep woods, there's no hunter around. So he can walk without fear, sit without fear, etc. In the same way, the Buddha says, if a monk has attained the first jhāna, then he's out of the range of māra, blindfolded māra, become invisible to the evil one. Why is that so? Because when a monk has attained the first jhāna or any of the other jhānas, he experiences a bliss which surpasses worldly pleasures, sensual pleasures. So because he has attained a pleasure which surpasses sensual pleasures, he is no more attached to sensual pleasures. He knows of a happiness which is higher than worldly happiness. So because he's no more attached to these five courts of sensual pleasure, Mara cannot catch him anymore. Mara can only catch us through the sights, beautiful sights, sounds, smells, and tastes. That's why a lot of monks who succumb to these sensual pleasures and break their precepts and disrobe, you always find they are the monks who have not attained jhana. who do not practice Samatha. Like nowadays, you find many monks practicing Vipassana. So some of them, because they don't have the strength of mind, they succumb to this weakness caught by Mara and they disrobe. Again, with the stilling of applied and sustained thought, a monk enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with delight and pleasure born of concentration. This monk is said to have blindfolded Mara, to have become invisible to the evil one by depriving Mara's eye of its opportunity. Similarly, a monk enters upon and abides in the third jhāna, fourth jhāna, and also he has blindfolded Mara to have become invisible to the evil one. Again, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that space is infinite, a monk enters upon and abides in the base of infinite space. This monk is said to have blindfolded Mara to have become invisible to the evil one. Similarly, a monk enters a pond and abides in the base of infinite consciousness, in the base of nothingness, in the base of neither perception nor non-perception. That monk is said to have blindfolded Mara, to have become invisible to the evil one by depriving Mara's eye of his opportunity. Again, by completely surmounting the base of neither perception nor non-perception, a monk enters upon and abides in the cessation of perception and feeling, and his stains or asavas are destroyed by his seeing with wisdom. This monk is said to have blindfolded Mara to have become invisible to the evil one. by depriving Mara's eye of his opportunity and to have crossed beyond attachment to the world. He walks without fear, stands without fear, sits without fear, lies down without fear. Why is that? Because he is out of the evil one's range. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. So you see in suttas like this, the Buddha always stressed the attainment of the jhanas. And it's very clear here that the way not to escape Mara, the evil one, is to attain the jhanas. Even the very first jhana, according to this sutta, even when you have attained the first jhana, Mara is not able to catch you already. because you have let go of your attachment to the beads, that Mara. The Mara can only catch us with this beaded hook. It's beautiful sight, sound, smell, taste, and touch. Sorry about an hour. So I don't think I have time to do another sutra. We can have a short discussion if you want. Let me just recap. So here this sutta, the Buddha is saying that there is this ignoble search and the noble search. This is quite a long sutta. And the way of worldlings, normal, ordinary person in the world is to engage in this ignoble search, to chase after the things in the world that are subject to birth, aging, sickness, death, sorrow, defilement, worldly things like family, property, money. And then when a person understands the Dhamma, then he understands worldly things will bring you suffering, will bring you sorrow, lamentation, grief and despair. So a person who understands the Dhamma, he lets go of the worldly things, and he seeks the supreme security from bondage, liberation. So the Buddha described how he also went along this path. He left the family, though his parents cried and wept in front of them. He wore the robe, shaved off his hair, and left the home. Then he went from teacher to teacher. First he went to some meditation teachers and after attaining great meditation states, he found that it did not lead to liberation. So he left and then he followed other ascetics who practiced different types of unbeneficial ascetic practices. This he did for six years until later he nearly died. Then when he considered, he realized the way to Nibbana is through meditation. So he went back to meditating, attaining the Jhanas. And then after attaining the four Jhanas, he contemplated the past lives. So when he looked into the past lives, he saw that he was a monk before. So when he saw that lifetime under the previous Buddha Kassapa, then all the Dhamma that he learned came back to him. Without Dhamma, a person cannot become enlightened. So when he remembered all the Dhamma, the Four Noble Truths and all that, so on the night of enlightenment, there were three knowledges that the Buddha attained. The first one was the heavenly eye, where he saw beings. No, the first one was recollecting the past lives. He recollected his many past lives until he He realised he was a monk before. Then the second one was he used the heavenly eye, the divine eye, to see beings dying and passing away, dying and taking rebirth, dying and taking rebirth, according to kamma. Then he understood how kamma affects every living being. We are reborn according to our kamma, kamma vipaka. Then the third watch of the night, from 2 to 6 a.m., he used the Dhamma that he remembered, especially the Four Noble Truths, contemplated the Four Noble Truths, understood clearly the Four Noble Truths, and became enlightened. That was the way the Buddha attained enlightenment. So after that, the Buddha described how he wanted to teach his two meditation teachers, but they had passed away, and reborn in two higher heavens so that he could not go and teach them. So he taught the five disciples and they also became enlightened. And this last part, the Buddha says that the only way to escape from Mara is to attain the Jhanas. When we attain the Jhanas, then we get out of the range of Mara. Mara cannot catch us anymore. Okay, stop here. external sex teachers. Assuming that the Buddha was at least 12 times in his previous life, he would have attained right view already. And yet he had to study under external sex teachers because there would no longer be no Sammasambuddha at that time. clarify for us how he had to learn meditation under those two teachers? Yes, because if a person becomes a Sotapanna or Sakadagamin, first or second fruit, Arya, when he comes back as a human being, he would have forgotten his previous life. So because of that, all the Dhamma that he knew, he does not remember. is below his threshold, conscious, normal waking consciousness. It is deep inside him. So he has to meditate and attain the jhanas like the Buddha did, and then recall the past lives. When he recalls his past lives, then only He remembered the Dhamma that he learned. So because the Buddha had not, did not remember before enlightenment, did not remember his past lives. So the only thing that was guiding him was this great desire to become enlightened. So he went from teacher to teacher, even learning and practicing. I noticed during the Buddha's struggle, to become enlightened, he practiced a lot of unbeneficial ascetic practices which later he said was useless. So just because he did not remember, that's why he practiced all that. Also it's mentioned in the suttas that an ariya, even though an ariya is said to have perfect moral conduct, it does not mean that an ariya cannot break the precepts. It is stated that even Arya can break the minor precepts. The only thing is he does not hide. He does not hide the fact that he has broken the precepts or done something wrong. He will tell his companions in the holy life. So I think a person who in a past life is an Arya, when he comes back now, he also can break some minor precepts. It's not that he cannot break the minor precepts. It's only that serious precepts. He would not break, like kill a person, or commit adultery. Next question is that when a person is jhāna, when he temporarily suspends the hindrances, the five hindrances, what about the ten factors Are you talking about ARIA or not ARIA? According to the sutras, when a person attains the jhanas, it eliminates the five hindrances. five hindrances, not just temporary, but cut them off. So when he comes out of jhana, the five hindrances are still cut. But if that person is not an ariya, that means he has not destroyed the three lower factors like identity view, attachment to rules and rituals, and doubt. These three things have nothing to do with the five hindrances. Then another two is sensual desire and ill will. This sensual desire and ill will, for example, an external ascetic who has attained jhana, he would have eliminated these two. He would have eliminated these two because in the sutra the Buddha says an external ascetic, if he has attained the jhanas and you slander him, your karma is also very heavy because of the simple reason that he has attained the jhanas. because the Jhanas are states called Kuthari Manusha Dhamma, supernormal states, superhuman states. They're not easy to achieve. So somebody like Jesus Christ, who has attained the Jhanas, in my mind, even though he's not an Ariya, you can consider him a holy man in that respect, that he has attained the Jhanas, just like some Hindu yogis, they have sustained psychic power. To that extent, they are holy, that they have attained these supernormal attainments, because they have not only cut off sensual desire and generally ill will, but their mind is very clear. The Buddha says somebody who has got rid of the five hindrances, he sees things clearly. That's why somebody like Jesus Christ, the things that he sees, words of wisdom. The Zen meditation There are a few types, but the common one is what they call it, they ask this question, who am I? Who is reciting the Buddha's name? So, it depends on the way they practice. They also have this Chiriguan. Chiriguan is one of their meditations. Thank you. I have a question. Is it true that you cannot enlighten in the heavenly plane? You have to be on the plane to be able to enlighten? There is a sutra where it is stated that the arahants are only found here, that means in the human plane. A person becomes an arahant only on the human plane. That contradicts the The later books, the Abhidhamma books, they say that the Buddha taught the Abhidhamma in heaven and 800 million devas became enlightened, became arahants in heaven. This contradicts the suttas. However, heavenly beings, because life is so pleasurable in heaven, There are no renunciants. You don't have monks and nuns in heaven. And the only thing, the only extent they want to go on the spiritual path is to listen to the Dhamma. Wherever the Dhamma is taught, devas and devis are very happy to come and listen to the Dhamma. And by listening to the Dhamma, devas and devis can attain stream entry. So human beings are Aryans. When we are reborn in heaven, we don't strive because heaven is so pleasurable. There's no incentive to strive. You don't see any dukkha in heaven. So we come back to the human world to strive. The other thing is Sotapanna and Sakadagamin, they come back to the human world to strive. And then Anagamin, They have practically finished their work. Hanagamins are born in the fourth jhana plane called the Suddhavasa abode, pure abodes. And from there, there are supposed to be five heavens, five levels there. And some of them are born in the first level. After they pass away, they'll be born in the second level, third level, fourth level, fifth level, the highest level. After the fifth level, they just enter Nibbana. because they have practically done their work. So the simile given in the sutta is like a blacksmith. He heats some metal up to red hot and he's hammering on the metal maybe to make a sword or a hammer or a hammer, whatever tool. So he's banging on the heated iron and the chip flies off. This chip flies off, falls to the ground. There are different stages. This red-hot chip flies off and it cools very fast. By the time it reaches the ground, it's already cool. That's another type. It flies off and when it hits the ground, it's not cool yet. But in a short while, it becomes cool. Then another one falls to the ground and then it starts a small fire before it cools down. This cooling down is attaining Nibbana. So this simile means that the Anagam, the third fruit, Arya, they are born in the pure abodes and from there they cool down into Nibbana. They enter Nibbana. So they don't actually attain Arahanthood. They just enter Nibbana. So only humans attain Arahanthood. Okay, on the three levels of practice for the time, I would like to ask about Sila Bhakta Paramahamsa's rules and rituals. For example, I feel very good to be part of a very sad and religious thing, so sad that it can become ritual. and set their own rules for that time. It is so fixed that others find it difficult to work with them, so much so that they attack the relationship. So I was wondering whether, for example, like temples, if different temples have different way of serving the monk or whatsoever, and let's say some people working in the temple can be very strict in their way, It is a bit hard to say whether it is sila, bata, paramassa. Sila, bata, paramassa means attachment to sila and bata or vata. Sila are rules, precepts. And Vata are religious observances. So they have a purpose. So different traditions practice different things. But if a person is so attached to this Sila and this Vata that they make a show of it, then that is attachment to Sila and Vata. Make a show of it. In the monk's vinaya, the monk is not allowed to show off, even in the sense that if a monk likes to live alone or live in seclusion, he is not allowed to tell everybody, I like to live alone, I like to live in seclusion, because that is showing off. So in the same way, The precepts are meant to help us to practice. We keep the precepts and we keep this Vata, practice this Vata and all that to help us attain liberation so that we don't do anything wrong for which we can have remorse. If you don't have good sila, then you might do something unskillful. and later you regret it. And when you have regret, your mind is troubled. Your mind is not happy. It cannot calm down. To attain Samadhi, concentration, prerequisite is a happy mind. And happy mind means one of the conditions is keeping good sila. But unfortunately, some monks, they like to make a show. make sure that they have extremely good seal. In the monks' Vinaya, two things don't need lay people to offer. One is water. If a monk needs to drink water, even though no lay person around, you just help yourself to water because it's a necessity. Another one is a toothpick or something like that. So I remember many years ago that a foreign monk came to Penang and happened to be in the monastery and he was telling lay people that water also has to be offered because the water is boiled and uses electricity and electricity means using money and all these things. So to me, I think that was a bit of a show off. I forgot to tell the people that he's not allowed to accept money, but he was accepting money, but he was telling that this water has to be offered. So that is what is meant by Silabataparamasa. Only thing is, of course, there are some monks, they are very strict with the rules, not so much that they They have Silabata Paramassa. It says that there are some monks, especially new monks, because when I was a new monk, I was also extremely fussy about the precepts. And usually, that is because a new monk cannot differentiate properly between what is important and what is not important. So a new monk will think everything is important. So he is afraid of doing anything wrong. So to him, everything is important. So that is excusable. And it's also good for a new monk to be very strict, because you know human habits. As we grow older, we tend to be more and more relaxed. You can even say the same for the Buddha, because in the Buddha's younger days, you look in the Vinaya books, he was very strict and very fussy. Even some of the monks, I think they wanted to use some some clay scrubber to scrub their feet also, the Buddha said not allowed. But later when the Buddha was about to enter Nibbana, it is in the Mahaparinibbana Sutta, they offered him a cloth, I think with gold embroidered or something. Actually he doesn't need it, but out of compassion for the lay person, he accepted it. Probably in his younger days he would have refused. So it is human, characteristic that over the years we tend to become more relaxed. So in the beginning of a monk's career, it is very good to be very strict. Not much for laypeople. Okay, shall we end here?

25MN27Culahatthipadopama20100730

Tonight is the 30th of July, 2010. Now we come to Sutta 27 of the Majjhima Nikaya, Chula Hati Pada Upama Sutta, the shorter discourse on the simile of the elephant's footprint. Thus have I heard, on one occasion the Blessed One was living at Savatthi in Jeta's Grove, Now on that occasion, the Brahmin Janasoni was driving out of Savatthi in the middle of the day in an all-white chariot drawn by white mares. He saw the wanderer Pilotika coming in the distance and asked him, now where is Master Vachayana coming from in the middle of the day? Sir, I am coming from the presence of the recluse Gotama, Samana Gotama. What does Master Vachayana think of the recluse Gotama's lucidity of wisdom? He is wise, is he not? Sir, who am I to know the recluse Gotama's lucidity of wisdom? One would surely have to be his equal to know the recluse Gotama's lucidity of wisdom. Master Vachayana praises the recluse Gautama with high praise indeed. Sir, who am I to praise the recluse Gautama? The recluse Gautama is praised by the praised as best among gods and humans. What reasons does Master Vachayana see that he has such confidence in the recluse Gautama? Sir, suppose a wise elephant woodsman were to enter an elephant wood and were to see in the elephant wood a big elephant's footprint long in extent and broad across. He would come to the conclusion, indeed this is a big bull elephant. So too, when I saw four footprints of the recluse Gautama, I came to the conclusion, the Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practicing in the good way. What are the four? Sir, I have seen here certain learned nobles. Qatiyan, who were clever, knowledgeable about the doctrines of others, as sharp as hair-splitting marksmen, they wander about as it were, demolishing the views of others with their sharp wits. When they hear the recluse Gautama will visit such and such a village or town, they formulate a question thus, we will go to the recluse Gautama and ask him this question. If he is asked like this, he will answer like this, and so we will refute his doctrine in this way. If he is asked like that, he will answer like that, and so we will refute his doctrine in that way. They hear the recluse Gotama has come to visit such and such a village or town. They go to the recluse Gotama, and the recluse Gotama instructs, urges, rouses and encourages them with a talk on the Dhamma. After they have been instructed, urged, roused and encouraged by the recluse Gautama with a talk on the Dhamma, they do not so much as ask him the question, so how should they refute his doctrine? In actual fact, they become his disciples. When I saw this first footprint of the recluse Gautama, I came to the conclusion the Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha is practicing the good way. Again, I have seen certain learned Brahmins who were clever in the same way. knowledgeable about the doctrines of others. As sharp as hair-splitting marksmen, they wonder about, as it were, demolishing the views of others with their sharp wits. Similarly, when they hear that the recluse Gotama will visit such and such a village or town, they formulate a question. Thus, we will go to the recluse Gotama and ask him this question. If he is asked like that, he will answer like this. etc. So in the same way, they become his disciples too. When I saw this second footprint of the recluse Gotama, I came to the conclusion the Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha is practicing the good way. Similarly, again I have seen certain learned householders who were clever. knowledgeable about the doctrines of others, as sharp as hair-splitting marksmen, etc. In the same way, they come to argue with the recluse Gotama and in the end they become his disciples too. When I saw this third footprint of the recluse Gotama, I came to the conclusion the Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practicing the good way. Again, I have seen certain learned recluses who were clever, knowledgeable about the doctrines of others, as sharp as hair-splitting marksmen. They wonder about, as it were, demolishing the views of others with their sharp wits. When they hear the recluse Gotama will visit such and such a village or town, they formulate a question thus. We will go to the recluse Gotama and ask him this question. If he is asked like this, he will answer like this, and so we will refute his doctrine in this way. If he is asked like that, he will answer like that, and so we will refute his doctrine in that way. So, in the same way, they do not so much as ask him the question, so how should they refute his doctrine? In actual fact, they ask the recluse Gotama to allow them to go forth from the home life into homelessness, and he gives them the going forth. but long after they have gone forth, dwelling alone, withdrawn, diligent, ardent, and resolute, by realizing for themselves with direct knowledge, they here and now enter upon and abide in that supreme goal of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness. They say thus, we were very nearly lost, we very nearly perished, For formerly we claimed that we were recluses, though we were not really recluses. We claimed that we were Brahmanas, holy men, though we were not really Brahmanas. We claimed that we were Arahants, though we were not really Arahants. But now we are recluses. Now we are Brahmanas. Now we are Arahants. When I saw this fourth footprint of the recluse Gautama, I came to the conclusion the Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha is practicing the good way. When I saw these four footprints of the recluse Gautama, I came to the conclusion, the Blessed One is fully enlightened, etc. I'll stop here for a moment. So here, this Brahmin Janasoni, there are other suttas concerning him. Here he must have probably not met the Buddha yet. So when he saw this Wanderer Milotika, he asked him about the Samana Gautama, the Buddha. And this Wanderer Milotika was full of praise for the Buddha. He said he saw four footprints of the Buddha that convince him that the Buddha is fully enlightened, the Dhamma is well proclaimed, and the Sangha is practising in a good way. The first three concerns nobles, Brahmins, and merchants. Householders here refers to the merchant class. So he said he saw these three types of people come to argue with the Buddha, but instead of arguing, instead of refuting the Buddha, after listening to the Dhamma, they don't even ask any questions, and they become the Buddha's disciples. Similarly, precluses, other ascetics who came to argue with the Buddha, after listening to the Buddha's Dhamma, understand and they ask to become disciples, monk disciples of the Buddha. And after becoming Buddhist monks, after practicing for several years, they attain Arahanthood. So because of these four footprints, this Wanderer Pilotika is convinced that the Buddha is fully enlightened. When this was said, the Brahmin Janasoni got down from his all-white chariot drawn by white mares, and arranging his upper robe on one shoulder, he extended his hands in reverential salutation towards the Blessed One, and uttered this exclamation three times, Namo Tassa Bhagavato Arahato Sama Sambuddhassa, which means homage to the Blessed One, accomplished and fully enlightened. He said this three times. Perhaps sometime or other we might meet Master Gautama and have some conversation with him. Then the Brahmin Janusoni went to the Blessed One and exchanged greetings with Him. When this courteous and amiable talk was finished, he sat down at one side and related to the Blessed One his entire conversation with the Wanderer Pilotika. Thereupon, the Blessed One told him, At this point, Brahmin, the simile of the elephant's footprint has not yet been completed in detail. As to how it is completed in detail, listen and attend carefully to what I shall say. Yes, sir," the Brahmin Janasoni replied. The Blessed One said, Brahmin, suppose an elephant woodsman were to enter an elephant wood and were to see in the elephant wood a big elephant's footprint long in extent and broad across. A wise elephant woodsman would not yet come to the conclusion, indeed this is a big bull elephant. Why is that? In an elephant wood there are small she-elephants that leave a big footprint, and this might be one of their footprints. He follows it and sees in the elephant wood a big elephant's footprint long in extent and broad across, and some scrapings high up. A wise elephant woodsman would not yet come to the conclusion. Indeed, this is a big bull elephant. Why is that? In an elephant wood, there are tall, she-elephants that have prominent teeth and leave a big footprint. And this might be one of their footprints. He follows it further and sees in the elephant wood a big elephant's footprint, long in extent and broad across, and some scrapings high up, and marks made by tusks. A wise elephant woodsman would not yet come to the conclusion, indeed this is a big bull elephant. Why is that? In an elephant wood there are tall, she-elephants that have tusks and leave a big footprint, and this might be one of their footprints. He follows it further and sees in the elephant wood a big elephant's footprint, long in extent and broad across, and some scrapings high up, and marks made by tusks, and broken off branches. And he sees that big bull elephant, and he sees that bull elephant at the root of a tree, or in the open, walking about, sitting, or lying down. Then he comes to the conclusion, this is that big bull elephant. stop here for a moment. So the Buddha says an experience elephant woodsman, as soon as he sees a big footprint, he does not immediately come to the conclusion that this is a big bull elephant. Because there might be a small, she-elephant with a big footprint. Or there might be a tall, she-elephant with prominent teeth and a big footprint. Or there might be a tall, she-elephant that has tusks and leaves a big footprint. But if he sees that bull elephant in person, then he is convinced. So too, Brahmin, here a Tathagata appears in the world, Arahant, Samasambuddha, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Maras, and its Brahmas, this generation with its recluses and Brahmins, its princes and its people, which he has himself realized with direct knowledge, He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and He reveals a holy life that is utterly perfect and pure. A householder or householder's son, or one born in some other clan, hears that Dhamma. On hearing the Dhamma, he acquires faith in the Tathagata. Possessing that faith, he considers thus, household life is crowded and dusty. Life gone forth is wide open. It is not easy while living in a home to lead the holy life, utterly perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness. On a later occasion, abandoning a small or a large fortune, abandoning a small or a large circle of relatives, he shaves off his hair and beard, puts on the yellow robe, and goes forth from the home life into homelessness. Having thus gone forth and possessing the man's training and way of life, abandoning the killing of living beings, he abstains from killing living beings. With rod and weapon laid aside, gentle and kindly, he abides compassionate to all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given. Taking only what is given, expecting only what is given, by not stealing he abides in purity. Abandoning incelibacy, he observes celibacy, living apart, abstaining from the vulgar practice of sexual intercourse. Abandoning false speech, he abstains from false speech. He speaks truth, adheres to truth, is trustworthy and reliable, one who is no deceiver of the world. Abandoning malicious speech, he abstains from malicious speech. He does not repeat elsewhere what he has heard here in order to divide those people from these, nor does he repeat to these people what he has heard elsewhere in order to divide these people from those. Thus he is one who reunites those who are divided, a promoter of friendships, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord. Abandoning harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear and lovable. as gold to the heart, are courteous, desired by many, and agreeable to many. Abandoning gossip, he abstains from gossip. He speaks at the right time, speaks what is fact, speaks on what is good, speaks on the Dhamma Vinaya. At the right time, he speaks such words as are worth recording, reasonable, moderate, and beneficial. He abstains from injuring seeds and plants. He practices eating only in one part of the day, abstaining from eating at night and outside the proper time. He abstains from dancing, singing, music and theatrical shows. He abstains from wearing garlands, smartening himself with scent and embellishing himself with anguans. He abstains from high and large pouches. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting men and women slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and pigs. He abstains from accepting elephants, cattle, horses and mares. He abstains from accepting fields and land. He abstains from going on errands and running messages. He abstains from buying and selling. He abstains from false weights, false metals, and false measures. He abstains from cheating, deceiving, defrauding, and trickery. He abstains from wounding, murdering, binding, brigandage, plunder, and violence. Let's stop here for a moment. This is a list of moral conduct that a monk keeps. Here, this Sutta is going to several practices of a monk. And these practices are part of the Pali word Carana. The Carana can be translated as conduct or practice. One of the names of the Buddha, epithets of the Buddha is Vijacarana Sampanno. perfect in vijja is knowledge and charana is conduct. One endowed with knowledge and conduct, one perfect in knowledge and conduct. So here you have a list of what you mean by this word conduct, charana. So the first one is sila. The second one is contentment. He becomes content with robes to protect his body and with the alms food to maintain his stomach. And wherever he goes, he sets out taking only these with him. Just as a bird, wherever it goes, flies with its wings as its only burden. So too, the monk becomes content with robes to protect his body, and with alms food to maintain his stomach. And wherever he goes, he sets out taking only these with him. Possessing this aggregate of noble virtue, he experiences within himself a bliss that is blameless. The third one we are coming into is the guarding the sense doors. On seeing a form with the eye, he does not grasp at its signs and features, since if he left the eye faculty unguarded, evil and wholesome states of covetousness and grief might invade him. He practices the way of its restraint. He guards the eye-faculty. He undertakes the restraint of the eye-faculty. Similarly, on hearing a sound with the ear, smelling an odour with the nose, tasting a flavour with the tongue, touching a tangible with the body, cognising a mind-object with the mind, he does not grasp at its signs and features, since if he left the faculties unguarded. Evil, unwholesome states of covetousness and greed might invade him. He practices the way of the restrained. He guards the faculties, undertakes the restraint of the faculties. Possessing this noble restraint of the faculties, he experiences within himself a bliss that is unsullied. Fourth one, we come into Sati Sampajanaya. recollection and mindfulness. He becomes one who acts in full awareness when going forward and returning, who acts in full awareness when looking ahead and looking away, who acts in full awareness when flexing and extending his limbs, who acts in full awareness when wearing his robes and carrying his outer board and robe. He is outer robe and bone, who acts in full awareness when eating, drinking, consuming food and tasting, who acts in full awareness when defecating and urinating, who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking and keeping silent. Stop here for a moment. Last list I read is more of Sampajanayana, mindfulness. Sati is recollecting the four objects of sati, body, feelings, mind and dhamma. Okay, the next one we come into is seclusion. Possessing this aggregate of noble virtue, this noble restraint of the faculties and possessing this noble mindfulness and full awareness, He resorts to a secluded resting place, the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. Now we come to abandoning the hindrances. On returning from his alms round, after his meal he sits down, holding his legs crosswise, setting his body erect, and establishing mindfulness before him. Abandoning covetousness for the world, he abides with the mind free from covetousness. He purifies his mind from covetousness. Abandoning ill will and hatred. He abides with the mind free from ill-will, compassionate for the welfare of all living beings. He purifies his mind from ill-will and hatred. Abandoning sloth and topper, he abides free from sloth and topper, the recipient of light, mindful and fully aware. He purifies his mind from sloth and torpor, abandoning restlessness and remorse. He abides unagitated, with the mind inwardly peaceful. He purifies his mind from restlessness and remorse, abandoning doubt. He abides, having gone beyond doubt, unperplexed about wholesome states. He purifies his mind from doubt. I'll stop here for a moment. So here, this last description is about abandoning the five hindrances. covetousness, ill will, sloth and torpor, restlessness and remorse and doubt. Also you notice here, it says when a person attains this state, he is a recipient of light. The mind starts to light up because it is a state very near to the first jhana. This light is actually from within, but nowadays some teachers talk about the light outside. So this is the state in later books, they call Upacara Samadhi, threshold concentration. Then we come to the Jhanas. So just now that one, abandoning the hindrances before actually entering Jhana. Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with delight and pleasure born of seclusion. This Brahmin is called a footprint of the Tathāgata, something scraped by the Tathāgata, something marked by the Tathāgata, But a noble disciple does not yet come to the conclusion. The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha is practicing the good way. Again, with the stilling of applied and sustained thought, a monk enters a pond and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with delight and pleasure born of concentration. These two brahmins is called a footprint of the Tathāgata. But a noble disciple does not yet come to the conclusion the Blessed One is fully enlightened, etc. Again with a fading away of delight, a monk abides in equanimity, mindful and fully aware, still feeling pleasure with the body. He enters upon and abides in the Third Jhana. This too is called a footprint of the Tathagata. But a noble disciple does not yet come to the conclusion the Blessed One is fully enlightened. Again, with the abandoning of pleasure and pain, and with the previous experience of joy and grief, a monk enters upon a vise in the fourth jhāna. This is called the footprint of the Tathagata. But the noble disciple does not yet come to the conclusion. The blessed one is fully enlightened. I stop here for a moment. So up to here, you have this description of Charana. In this Sutta, you find the first one is Sila. The second is contentment. Three, guarding the sense doors. Four, Sati Sampajania. Here it translates as mindfulness and full awareness. And then the fifth is seclusion, resorts to a secluded resting place. Sixth is abandoning of the hindrances. Seventh is the four jhanas. So in this sutta, seven items are makeup, charana, conduct. But This is not complete. If you look at Lady Sayadaw's book, she also has compiled this list of Charana. It's also about seven or eight items. But I have researched through various suttas in the Nikayas. I find there are three other items you can get from other suttas. So combining another three, you actually get ten items under Charana. Three other items are also very important. One is moderation in eating. Bhojanamatanutta. Moderation in eating. Eating food only to maintain the body. Helping with the practice. Not to indulge in eating. Another one is devotion to wakefulness. Jagaryanuyoga. Jagaryanuyoga. Devotion to wakefulness. Trying to keep awake 24 hours a day. This is a very important one. And the third one is Satta Saddhamma. Seven good qualities. What are these seven good qualities necessary in a monk's conduct? Saddha, hiri-ottapa, pahu-sacca, viriya, sati and panya. Saddha is faith or trust or confidence in the Buddha, Dhamma and Sangha. Hiri-ottapa is sense of shame, fear of wrongdoing, that's how it's usually translated. Bahusacca is much learning, much hearing of the Dhamma. Virya is energy, energetic effort. Sati is recollection of the four objects of Sati. Panya is wisdom. So the complete list of Charana is these seven in this sutra, plus another three, moderation in eating, devotion to wakefulness, and the seven good qualities. So this last part we just read, the four Jhanas, the Buddha says, are the footprints of the Buddha, because that, the Buddha says, is how he became enlightened. The actual The way he walked to enlightenment, so the four jhanas, then the Buddha continues. When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the recollection of past lives. He recollects his many-fold past lives, that is, one birth, two births, three, four, five, ten, twenty, thirty, forty, a hundred thousand, a hundred thousand, many aeons of world contraction, many aeons of world expansion. many aeons of world contraction and expansion. Thus, with their aspects and particulars, he recollects his manifold past lives. This, too, Brahmin, is called a footprint of the Tathagata. But a noble disciple does not yet come to the conclusion the Blessed One is fully enlightened. When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. He understands how beings pass on according to their actions or karma. So these two brahmins is called a footprint of the Tathagata. But a noble disciple does not yet come to the conclusion the blessed one is fully enlightened. When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wealthy, steady, and attained to imperturbability, directs it to the knowledge of the destruction of the tails or asavas, he understands as it actually is, this is suffering, this is the origin of suffering, this is the cessation of suffering, this is the way leading to the cessation of suffering. These are the Thanes or Asavas. This is the origin of the Thanes. This is the cessation of the Thanes. This is the way leading to the cessation of the Thanes. These two Brahmins is called a footprint of the Tathagata. Something scraped by the Tathagata. Something marked by the Tathagata. But a noble disciple still has not yet come to the conclusion. The Blessed One is fully enlightened, etc. Rather, he is in the process of coming to this conclusion. When he knows and sees thus, his mind is liberated from the tain of sensual desire, being and ignorance. When it is liberated, there comes the knowledge it is liberated. He understands birth is destroyed, the holy life has been lived, what had to be done has been done. There is no more coming to any state of being. This too, Brahmin, is called the footprint of the Tathagata, something scraped by the Tathagata, something marked by the Tathagata. It is at this point that a noble disciple has come to the conclusion, the Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practicing the good way. And it is at this point, Brahmin, that the simile of the elephant's footprint has been completed in detail. And this was said, the Brahmin Janaswami said to the Blessed One, Magnificent Master Gautama, Magnificent Master Gautama, Master Gautama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to the Master Gautama for refuge and to the Dhamma and to the Sangha of monks. From today, let Master Gautama remember me as a lay follower who has gone to him for refuge for life. That's the end of the sutta. So you see in this last part, during the Buddha's time, when they take refuge with the three refuges, it is taking refuge with the Buddha himself, taking refuge with the Dhamma, and the third refuge is the Sangha of monks, Bhikkhu Sangha, Sangha of monks. Sometimes people like to say it's the Aryan Sangha. Actually, it's the Sangha of monks. Because when you say Aryan Sangha, who is the Arya? You don't know who is the Arahant. How can you take refuge with somebody who you don't know? But monks can be identified by the robe. So you take refuge with the monk Sangha. So the monk Sangha is one of the triple gems. The other thing I'd like you to note is that after the Buddha attained the fourth jhana, he used it to become enlightened. How? You see here, when his concentrated mind is thus purified, upright, unblemished, rid of imperfection, malleable, wielded, steady, and attained to imperturbability, he directs it to the knowledge of the recollection of past lives. Similarly, he directs it to the knowledge of the passing away and reappearance of beings. And thirdly, he directs it to the knowledge of the destruction of the asavas, the three knowledges. So, before the Buddha can actually use his mind to attain the knowledges, he must attain the four jhanas. After he has attained the four jhanas, then the Buddha says, the mind becomes bright, purified, unblemished, rid of imperfection, perfect mind, malleable, wealthy, that means he can use, steady and attain to imperturbability, that means solid as a rock, cannot move, cannot be disturbed by anything. Then only he can use it to become enlightened. Without the four jhanas, the Buddha says, it is impossible to attain anagamin and arahanthood, the third and the fourth fruitions. So this is another thing that is important. Okay, from this sutta we learn that The conduct of a monk, or the practice of a monk, consists of ten things. The first one is seal. The second is contentment. The third is guarding the sense doors. The fourth is mindfulness and full awareness, sati sampajaniya, or recollection and mindfulness. Fifth that I've added is moderation in eating. Six is devotion to wakefulness. Seven is the seven good qualities. And then eight is seclusion, going to a secluded place to practice. Nine is meditating and abandoning the hindrances, getting rid of the hindrances. Ten is entering the jhanas, the four jhanas. So this is the conduct or practice of a monk. And then after attaining the four jhanas, Buddha said, he used it to attain the three knowledges and become enlightened. So you see, The Buddha, in this sutta, says the footprints of the Buddha, how the Buddha walked, the path the Buddha walked to enlightenment. Firstly, the first footprint is the first jhāna. Second is the second jhāna. Third jhāna, fourth jhāna. And then the three knowledges, recollecting the past lives, seeing beings passing away and reappearing with the divine eye or the heavenly eye. And then the third knowledge is understanding the four noble truths and destroying the asavas, the things. So these are the footprints of the Buddha. So nowadays, some people find it hard to attain the jhanas and they say jhanas are not necessary. But in the Sankhyuta Nikaya, the Buddha said this is one of the five conditions leading to the disappearance of the true Dhamma. When you start to belittle Samadhi, the Buddha says these five conditions lead to the disappearance of the true Dhamma. Belittling the Buddha, belittling the Dhamma, belittling the Sangha, belittling the training, the training in Sila Samadhi Panniya, and then the The fifth one is belittling samādhi, saying that samādhi jhānas are not necessary and all that. This is totally opposite to the Buddha's teaching because here you can see very clearly the Buddha says his footsteps to enlightenment are firstly the four jhānas and then the three knowledges and then only he became enlightened. Some people belittle the Jhanas. Some other people also belittle the psychic powers, these three knowledges. like recollecting the past lives, it is a psychic power. And then the heavenly eye or divine eye, being able to see beings passing away and taking rebirth, passing away and taking rebirth, this is another psychic power. So psychic powers are actually footprints of the Buddha. It's a way to enlightenment. It is not something that is to be belittled in the Buddha's teachings. It is part and parcel. of the way to enlightenment. These abhinyas, higher knowledges, supernormal powers that an ordinary person would not be able to get. Okay, the other thing I'd like to say is that, so this is actually the actual way the Buddha walked to enlightenment, the jhanas, and then the psychic powers. and then contemplating the Four Noble Truths and attaining enlightenment. Now, in the Hinayana school, later books which use the later books like Abhidharma and the commentaries and the Visuddhimagga and the sub commentaries and all that, they teach differently. They say the way to enlightenment is not through the Jhanas but through the Jnanas, the 16 Jnanas. This is the Nyanasa. were written 900 years after the Buddha's passing away by Buddha Gosa. And people like Masi Saido used it to create Masi Method of Meditation, which you find is totally not found in the Suttas, in the original words of the Buddha. It's something he created, that's why it's called Masi Method of Meditation. It's not called the Buddha's Method of Meditation, but called Masi Method. Nowadays, you have Goenka method. This is not the Buddha's method. These Vipassana methods, they say that jhana is not necessary. But here you can see from the Sutta, without the four jhanas, the mind cannot be, like the Buddha says here, purified, bright, unblemished, rid of imperfection, malleable, wealthy, steady, and attain to imperturbability. Only with such a mind, you can direct it, the Buddha says, to whatever knowledge you want to attain in the suttas. That's how the Buddha developed the mind. That's why when a person attains the jhanas, the mind is said to be developed. Meditation is synonymous with developing the mind, bhavana. The word bhavana means a developed mind, a mind that has rid of the five hindrances. So the Hinayana school, the later schools, they talk about pure vipassana, they talk about the 16 jhanas which contradicts the suttas. The Mahayana on the other hand Also teach wrongly by saying that the path to enlightenment is by making vows, bodhisattva vows, and cultivating the paramis. The paramis are later teachings. You find the suttas, no mention of paramis. The paramis are worldly qualities. Generosity, speaking the truth, keeping moral conduct and all that. So this is later. These two are later Buddhist teachings, the Hinayana school and the Mahayana school. We don't want to practice these two. We want to practice original Buddhism, rely only on the suttas of the Buddha, as the Buddha advised. So here the Buddha says that when a noble disciple becomes enlightened, then He is fully convinced that the Buddha is fully enlightened. The Dhamma is well proclaimed and the Sangha is practicing the good way. Because when a person becomes enlightened, then he is one with the Buddha. It's like seeing the big bull elephant face to face. That's why the Buddha says at this point only, that person is fully convinced that he is a big bull elephant.

26MN28Mahahatthipadopama20100730

Now we come to the next sutta, Maha Hati Pada Upama Sutta, the greater discourse and the simile of the elephant's footprint. Thus have I heard, on one occasion the Blessed One was living at Savarthi in Jayaja's Grove, Anathapindika's Park. There the Venerable Sariputta addressed the monks thus, Friends, they replied. The Venerable Sariputta said, Friends, just as the footprint of any living being that walks can be placed within an elephant's footprint, and so the elephant's footprint is declared the chief of them because of its great size. So too, all wholesome dharmas can be included in the Four Noble Truths. In what four? The Noble Truth of Suffering. the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering. Stop here for a moment. So here, just like the elephant's footprint is the chief, because it's the biggest, similarly, of all the dharmas, the chief is the Four Noble Truths. The most important is the Four Noble Truths. As we saw in the previous sutra, the Buddha became enlightened by contemplating the Four Noble Truths. And what is the noble truth of suffering? Birth is suffering, aging is suffering, death, sorrow, lamentation, pain, grief and despair are suffering. Not to obtain what one wants is suffering. In short, the five aggregates of clinging are suffering. And what are the five aggregates of clinging? They are the material form, aggregate or body. aggregate affected of clinging. The feeling aggregate, perception aggregate, volition aggregate and consciousness aggregates of clinging. And what is the material form of body aggregate of clinging? It is the four great elements and the material form derived from the four great elements. And what are the four great elements? They are the earth element, water element, fire element and air element. What, friends, is the earth element? The earth element may be either internal or external. And what is the internal earth element? Whatever internally belonging to oneself is solidified and clung to, that is, head, hair, body, hair, nails, teeth, skin, flesh, sinew, bone, bone, marrow, kidney, heart, liver, diaphragm, spleen, lung, bowel, entry, gorge, dung, Whatever else internally belonging to oneself is solid, solidified and clung to. This is called the internal earth element. Now both the internal earth element and the external earth element are simply earth element. And that should be seen as it actually is with proper wisdom thus. This is not mine. This I am not. This is not myself. When one sees it thus, as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element. Now there comes a time when the water element is disturbed and the external earth element vanishes, when even this external earth element, great as it is, is seen to be impermanent, subject to destruction, disappearance and change. What of this body which is clung to by craving and lasts but a while? There can be no considering that as I or mine or I am. Stop here for a moment. So here the Buddha says that sometimes the water element is disturbed. I guess floods arise, like the story in the Bible of Noah's Ark, where the whole world was flooded. So when the whole world is flooded, then the external earth element vanishes. You don't see the earth. So then, if others abuse, revile, scold or harass a monk who has seen this element as it actually is, he understands thus, this unpleasant feeling born of ear contact has arisen in me. That is dependent, not independent. Dependent on what? Dependent on contact. Then he sees that contact is impermanent, that feeling is impermanent, that perception is impermanent, that volition is impermanent. and that consciousness is impermanent. And his mind, having made an element its objective support, enters into that new objective support and acquires confidence, steadiness and decision. Stop here for a moment. So here the Buddha says that when a monk is scolded, then he knows those words arise because of ear contact. And similarly, contact is impermanent, feeling is impermanent, perception, volition and consciousness are impermanent. So, this sound is part of the Because here, it has to do with the body. The body has the six senses. So the sound is part of the six senses. So basically, Here the sutra says the mind having made an element is objective support. If the monk meditates on one of the elements, then the mind becomes one-pointed. then it acquires confidence, steadiness and decision so it won't be moved easily by sight, sound, smell, taste, touch and thoughts. Now if others attack that monk in ways that are unwishful, undesired and disagreeable, by contact with fists, claws, sticks or knives, he understands thus, this body of This body is of such a nature that contact with fish, cloths, sticks and knives assail it. But this has been said by the Blessed One in His advice on the simile of the saw. Monks, even if bandits were to sever you selfishly limb by limb with a two-handled saw, he who gave rise to a mind of hatred towards them would not be carrying out my teaching. So tireless energy shall be aroused in me and unremitting mindfulness established. My body shall be tranquil and untroubled. my mind concentrated and unified. Now let contact with fists, cloths, sticks and knives assail this body. For this is just how the Buddha's teaching is practiced." Stop here for a moment. So here you see, Buddha is saying that a monk should practice so that the mind becomes so concentrated that even if he is attacked or even if he is sawn limb by limb, by bandits, his mind will be tranquil and untroubled, concentrated and unified. So in the Buddha's teaching, you can only practice this with a strong mind. Without a mind that is attained to concentration, it is impossible to practice the Buddha's teaching, not to be affected by words, not to be affected by fish, cloth, sticks and knives. So you see here, the Buddha's teaching is to be practiced with the Jhanas. When that monk does recollect the Buddha, Dhamma and Sangha, if equanimity supported by the wholesome does not become established in him, then he arouses a sense of urgency thus, it is a loss for me, it is no gain for me, it is bad for me, it is no good for me, that when I does recollect the Buddha, Dhamma and Sangha, equanimity supported by the wholesome does not become established in me. Just as when a daughter-in-law sees her father-in-law, she arouses a sense of urgency to please him, so too when that monk does recollect the Buddha Dharma and Sangha, if equanimity supported by the wholesome does not become established in him, then he arouses a sense of urgency. But if when he recollects the Buddha, Dhamma and Sangha, equanimity supported by the wholesome becomes established in him, then he is satisfied with it. At that point monks, much has been done by that monk. I stop here for a moment. So here the Buddha says that if a monk recollects the Buddha, Dhamma and Sangha, equanimity supported by the wholesome should become established in him. If not, he should arouse a sense of urgency to cultivate it. What is this equanimity? This equanimity in the suttas is pure in the fourth jhana. When a monk attains the fourth jhana, then the mind becomes equanimous and imperturbable, unshakable. That is real equanimity. So the Buddha is saying, if a monk has not attained the fourth jhāna, then he should have a sense of urgency to activate it. What, friends, is the water element? The water element may be internal or external. What is the internal water element? Whatever internally belonging to oneself is water, watery and clung to. That is bile, phlegm, pus, blood, sweat, fat, tear, grease, pittles, snot, all of the joint urine. Whatever else internally belonging to oneself is water, watery and clung to. That is the internal water element. Now both the internal water element and the external water element are simply water element and that should be seen as it actually is with proper wisdom thus. This is not mine, this I am not, this is not myself. When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the water element and makes the mind dispassionate towards the water element. There comes a time when the external water element is disturbed. It carries away villages, towns, cities, districts and countries. There comes a time when the waters in the great ocean sink down a hundred leagues, two hundred leagues, three hundred leagues, four hundred, five hundred, six hundred, seven hundred. There comes a time when the waters in the great ocean stand seven palms deep. six palms deep, two palms, only a palm deep. There comes a time when the waters in the great oceans stand seven fathoms deep, six fathoms, two fathoms, only a fathom deep. There comes a time when the waters in the great oceans stand half a fathom deep, only waist deep, only knee deep, only ankle deep. There comes a time when the waters in the great ocean are not enough to wet even the joint of a finger. When even this external water element, great as it is, is seen to be impermanent, subject to destruction, disappearance, and change, what of this body which is clung to by craving and lasts but a while? There can be no considering that as I, or mine, or I am. So then, if others abuse, revile, scold, and harass a monk who has seen this element as it actually is, he understands thus. This is not mine, this I am not, this is not myself. At that point, two monks, much has been done by that monk. So here the Buddha is saying that there comes a time when the water starts to disappear. That is when the world is contracting, the stars are coming closer and closer to each other. And after a long time, a second sun will come into our solar system. When that happens, all living beings will die. The plants also will die. And then the rivers and the oceans start to become shallower and shallower. And slowly, as third sun, fourth sun, until six suns come, then the water in the ocean also will have disappeared and the world will start to smoke. When the seventh sun comes, it will all burn and come together into a huge mess. So the Buddha is saying that Even the external, this water element, so large like the ocean, can even disappear. What about this body? This body consists also of the same elements, earth, water, fire, and wind. They last only even much shorter time. So how can you take it to be I or mine? What, friends, is a fire element? The fire element may be either internal or external. What is the internal fire element? Whatever internally belonging to oneself is fire, fiery and clung to. That is, that by which one is warmed. ages and is consumed. And that by which what is eaten, drunk, consumed and tasted gets completely digested. And whatever else internally belonging to oneself is fiery and clung to. This is called the internal fire element. Now both the internal fire element and the external fire element are simply fire element and that should be seen as it actually is with proper wisdom thus. This is not mine, this I am not, this is not myself. When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the fire element and makes the mind dispassionate towards the fire element. Now there comes a time when the external fire element Fire element is disturbed. It burns up villages, towns, cities, districts and countries. It goes out due to lack of fuel only when it comes to green grass, or to a road, or to a rock, or to water, or to a fair open space. There comes a time when they seek to make a fire even with cocks feathers and hide pairings. When even this external fire element, great as it is, is seen to be impermanent, subject to destruction, disappearance and change. What of this body which is clung to by craving and last but woe? There can be no considering that as I or mine or I am. So then if others abuse, revile, scold and harass a monk who has seen this element as it actually is, he understands thus. This is not I, this is not mine, this is not myself. At that point, two monks, at that point two friends, much has been done by that monk. So here the Venerable Sariputta is saying that this external fire element, sometimes it is so huge, so big that it can burn villages, towns, cities, districts and countries. But there's another time when it disappears and to make a small fire or so, it's so difficult to use cocks feathers and hide bearings. So Venerable Sariputra is saying that the external fire element, so great also, can disappear. One of this body, this body also has the fire element and it lasts only a while. So how can you take it as I or mine? But friends, it's the air element. The air element may be internal or external. What is the internal air element? Whatever internally belonging to oneself is air, airy and clung to. That is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that cause to the limbs, in-breath and out-breath, or whatever else internally belonging to oneself is air, airy and clung to. This is called the internal air element. Now both the internal air element and the external air element are simply air elements. And that should be seen as it actually is with proper wisdom thus. This is not mine. This I am not. This is not myself. When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element. Now there comes a time when the external air element is disturbed. It sweeps away villages, towns, cities, districts and countries. There comes a time, the last month of the hot season, when they seek wind by means of a fan or bellows and even the strands of straw in the ribbed fringe of the thatch that do not stir. When even this external air element, grey as it is, is seen to be impermanent, subject to destruction, disappearance and change, what of this body which is clung to by craving and lost by the world? There can be no considering that as I or mine or I am. So then if others abuse, revile, scold and arrest a monk who has seen this element as it actually is, he understands that this is not mine, this is not I, this is not myself. At that point too, monks, friends, much has been done by that monk. So here we are seeing sometimes the external air element is disturbed and whole towns and districts and countries can be swept away. Imagine the tornado in America when they come, they suck up everything to the sky. So, but there comes a time when not even the thatch of the roof moves and it becomes so hot, you need a fan. So, he's saying that the wind also is impermanent of this body, which has the wind element in it. It lasts only a short while. Friends, just as when a space is enclosed by timber and creepers, grass and clay, it comes to be termed house, so too when a space is enclosed by bones and sinews, flesh and skin, it comes to be termed material form or body. If friends, internally the I is intact, but no external forms come within its range, and there is no corresponding conscious engagement, then there is no manifestation of the corresponding class of consciousness. If internally the I is intact, and external forms come into its range, but there is no corresponding conscious engagement, then there is no manifestation of the corresponding class of consciousness. But when internally the eye is intact and external forms come into its range, and there is a corresponding conscious engagement, then there is a manifestation of the corresponding class of consciousness. So here we see that a form comes before our eye and there is contact, we pay attention, then the consciousness will arise. The material form in what has thus come to be is included in the material form aggregate or body aggregate of clinging. The feeling, perception, volition, consciousness is included in the five aggregates. He understands thus, this indeed is how there comes to be the inclusion, gathering and amassing of things into these five aggregates of clinging. Now this has been said by the Blessed One. One who sees dependent origination sees the Dhamma. One who sees the Dhamma sees dependent origination. And these five aggregates of clinging are dependently arisen. The desire, indulgence, inclination and holding based on these five aggregates of clinging is the origin of suffering. The removal of desire and lust, abandoning of desire and lust for these five aggregates of clinging is the cessation of suffering. At that point too, friends, much has been done by that monk. So here, he's saying that even the five aggregates are dependently arisen and due to conditions they also cease. So if we let go of the desire and lust for these five aggregates, then there is a cessation of suffering. Dear friends, internally the ear is intact but no external sound comes into its way. Similarly, If the nose is intact but no external smells come into its range, etc., then there is no manifestation of the corresponding class of consciousness. But when there is contact, then the corresponding class of consciousness arises. So he repeats that the five aggregates are independently arisen. and the desire, indulgence, inclination and holding based on these five aggregates. The fact of clinging is the origin of suffering. The removal of desire and lust, the abandoning of desire and lust for these five aggregates of clinging is the cessation of suffering. At that point too, friends, much has been done by that monk. That is what the Venerable Sariputta said. The monks were satisfied and delighted in the Venerable Sariputta's words. The end of the sutra. So this Sutta is about the, more on the four elements. So the simile of the elephant's footprint is only used in the beginning when he says that the elephant's footprint is the chief of all footprints. Similarly, the Four Noble Truths is the chief of all Dharmas. Then after that, he explains a little on the Noble Truth of Suffering and Noble Truth of Suffering inside there it says in short the five aggregates of attachment are suffering and then he goes into the five aggregates and when he goes into the five aggregates he talks about the material form consisting of the four elements and after that he goes into the four elements and he tries to show that we have the four elements inside us. And outside of our body is also to be found the four elements. And the four elements in the world is also impermanent. After a long time, you can see they also disappear. So this is in this body. Similarly, the four elements will also disappear. But the time is Four elements in us last only for a short time. How can we take this body consisting of the four elements to be I and mine? That's the end of the sutra. Stop here. A monk is not supposed to eat too much. If you eat too much, then it's easier to become sleepy. But also, if a monk has already attained jhana, then as I mentioned the other night, that the five hindrances have been eliminated. So because the five hindrances have been eliminated, he doesn't become so sleepy like an ordinary person with the five hindrances. So you can see people who have not attained the jhana and got rid of the five hindrances when they meditate, sometimes they have so much loss and torpor, they are half asleep. You can see that the body is going down like that. But if a person has already attained it, He can be tired. Sometimes he is very tired. He cannot stop the head from falling down. But he doesn't become totally full of sloth and topper like some people. So if he has already attained Samadhi even after his meal, he might be, have a bit of, might feel a bit sleepy, but once he starts to practice, the mind will light up again. If a person has already attained very strong Samadhi, he probably can But then when he attains the jhana, he will fall down. His body will fall down. Sitting is much better. If you want to improve, sitting is much better. But for some people, when the sloth and topper is too strong, they find they cannot sit at all and they walk. Okay, shall we end here?

27MN29Mahasaropama30Culasaropama20100731

Okay, tonight is the 31st of July and we come to Majjhima Nikaya, Sutta 29, Maha Saropama Sutta, the greater discourse on the simile of the hardwood. Thus have I heard. On one occasion, the Blessed One was living at Rajagaha on the mountain voucher peak. It was soon after Devadatta had left. There, referring to Devadatta, the Blessed One addressed the monks thus, Considering I am a victim of birth, aging, and death, of sorrow, lamentation, pain, grief, and despair, I am a victim of suffering, a prey to suffering. Surely an ending of this whole mess of suffering can be known. When he has gone forth thus, he acquires gain, honor, and renown. He is pleased with that gain, honor, and renown, and his intention is fulfilled. On account of it, he lords himself and disparages others thus. I have gained honour and renown. But these other monks are unknown, of no account. He becomes intoxicated with that gain, honour and renown, grows negligent, falls into negligence. And being negligent, he lives in suffering. Suppose a man needing hardwood, seeking hardwood, wandering in search of hardwood, came to a great tree standing possessed of hardwood, passing over its hardwood, its sapwood, its inner bark, and its outer bark. He would cut off its twigs and leaves, and take them away, thinking they were hardwood. Then a man with good sight, seeing him, might say, This good man did not know the hardwood, the sapwood, the inner bark, the outer bark, all the twigs and leaves. Thus, while needing hardwood, seeking hardwood, wandering in search of hardwood, he came to a great tree standing possessed of hardwood, and passing over its hardwood, its sapwoods, its inner bark, and its outer bark, he cut off its twigs and leaves and took them away, thinking they were hardwood. Whatever it was this good man had to make with hardwood, his purpose will not be served. So two monks here, some clansmen goes forth out of faith, etc. And when he has gone forth, he acquires gain, honour and renown. And he is pleased with that gain, honour and renown. etc. This monk is called one who has taken the twigs and leaves of the holy life and stopped short with that. Stop here for a moment. So here the Buddha initially referred to Devadatta. Devadatta is one of his disciples who, because of fame, became egoistic and wanted to take the Buddha's place as leader of the Sangha. And because of his ambition, which the Buddha rejected. He planned to kill the Buddha. After that, he created a schism of the Sangha, split the Sangha, and for which he had to go to hell. So this gained honor and renown. The Buddha compares with the twigs and leaves of a huge great tree having possess of hardwood, but somebody not realizing where the hardwood is, takes away the twigs and leaves which are utterly useless. So the Buddha is saying that gain, honor and redoubt is compared to twigs and leaves of that huge tree, not important at all. Then the Buddha continues. Here monks, some clansman goes forth out of faith from the home life into homelessness, considering, I am a victim of birth, aging, and death, of sorrow, lamentation, pain, grief, and despair, a victim of suffering, et cetera. Then when he has gone forth thus, he acquires gain, honor, and renown. And then he's not pleased with that. He does not become intoxicated with that gain, honor, and renown. He is diligent and achieves the attainment of virtue. He is pleased with the attainment of virtue and his intention is fulfilled. On account of it, he lauds himself and disparages others thus. I am virtuous, of good character, but these other monks are immoral, of evil character. He becomes intoxicated with the attainment of virtue, grows negligent, falls into negligence, and being negligent, he lives in suffering. Suppose a man needing hardwood, seeking hardwood, wandering in search of hardwood, came to a great tree standing possessed of hardwood. Passing over its hardwood, its sapwood, and its inner bark, he would cut off its outer bark and take it away, thinking it was hardwood. So in the same way, some monk goes forth out of faith from the home life into homelessness, and then he acquires gain honour and renown, but after that he is not content with that. He is diligent and attains virtue. Virtue here means keeping the moral precepts, keeping the Patimokkha rules, the Vinaya rules, etc. So he is content with that. So this monk It's called one who has taken the outer bark of the holy life and stopped short with that. Here monks, some clansman goes forth out of faith from the home life into homelessness, considering I'm a victim of birth, aging and death, etc. Then after that, he acquires gain, honor and renown. He's not pleased or content with that. Then his diligent and attains virtue. And then also, he's not content with that. He does not grow negligent. Being diligent, he achieves the attainment of concentration, and he is pleased with the attainment of concentration, and his intention is fulfilled. On account of it, he lords himself and disparages others. Thus, I am concentrated, my mind is unified, but these other monks are unconcentrated, with minds astray. So he becomes intoxicated with that attainment, gross negligence. Suppose a man needing hardwood, seeking hardwood, came to a great tree possessed of hardwood. Passing over his hardwood and his sapwood, he would cut off his inner bark and take it away, thinking it was hardwood. In the same way, a monk goes forth and he stops short when he attains concentration. This monk is called one who has taken the inner bark of the holy life and stopped short with that. Here, monk, some clansman goes forth out of faith on the home life into homelessness, considering, I am a victim of birth, aging, and death, et cetera. He acquires gain, honor, and renown. Then he's diligent and attains virtue. And then after that, he attains concentration. But he's not content there. Being diligent, he achieves knowledge and vision. He is pleased with that knowledge and vision, and his intention is fulfilled. On account of it, he lost himself and disparages others, and becomes negligent, falls into negligence. Suppose a man needing hardwood, seeking hardwood, in the same way came to a great tree possessed of hardwood, and then he passed over his hardwood, and would cut off its sapwood, and taking it away, thinking it was hardwood. So in the same way, a monk who stops short when he achieves knowledge and vision is called one who has taken the hardwood of the holy life and stops short with that. Here monks, some clansman goes forth out of faith on the home life into homelessness, considering I'm a victim of birth, aging and death, sorrow, lamentation, pain, grief and despair. I'm a victim of suffering, a prey to suffering. Surely an ending of this whole mess of suffering can be known. When he has gone forth thus, he acquires gain, honor and renown. He is not pleased with that gain, honor and renown, and his intention is not fulfilled. When he is diligent, he attains the attainment of virtue. He is pleased with the attainment of virtue, but his intention is not fulfilled. Then he is diligent and achieves the attainment of concentration. He is pleased with the attainment of concentration, but his intention is not fulfilled. And then he is diligent and achieves knowledge and vision. He is pleased with that knowledge and vision, but his intention is not fulfilled. He does not, on account of it, laud himself and disparage others. He does not become intoxicated with that knowledge and vision. He does not grow negligent and fall into negligence. Being diligent, he attains perpetual liberation. and it's impossible for that monk to fall away from that perpetual deliverance. Suppose a man needing hardwood, seeking hardwood, wandering in search of hardwood, came to a great tree standing possessed of hardwood, and cutting off only its hardwood, he would take it away knowing it was hardwood. Then a man with good sight seeing him might say, this good man knew the hardwood, the sapwood, the inner bark, the outer bark, and the leaf, and the twigs and leaves. Thus, while needing hardwood, seeking hardwood, wandering in search of hardwood, he came to a great tree standing possessed of hardwood, and cutting off only its hardwood, he took it away, knowing it was hardwood. Whatever it was this good man had to make with hardwood, his purpose will be served. So two monks, here some clansmen, goes forth out of faith, and then he practices until he attains perpetual liberation. And it is impossible for that monk to fall away from that perpetual deliverance. So this holy life of monks does not have gain, honour and renown for its benefit, or the attainment of virtue for its benefit, or the attainment of concentration for its benefit, or knowledge and vision for its benefit. But it is this unshakable deliverance of mind that is the goal of this holy life, its hardwood and its end. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. So here we find that the Buddha is talking about the different stages of attainment of a monk when he practices the holy life. First, he acquires, gains honor and renown, but that is likened to the twigs and leaves of a great tree. And secondly, he can attain virtue or moral conduct, and that the Buddha likens to the outer bark of a great tree. Thirdly, he can attain concentration, the third stage. But concentration is likened to the inner bark of a huge tree by the Buddha. And then fourthly, he can attain knowledge and vision. And this knowledge and vision is considered to be the sapwood of the holy life, just like the sapwood of a huge tree. And then lastly, he can attain perpetual liberation And this perpetual liberation the Buddha calls the hardwood of this huge tree. So these are the five attainments that the Buddha has mentioned here. Now, gain honour and renown, the first stage we all know, becoming famous. The second stage is virtue or moral conduct. As I mentioned just now, for a monk, moral conduct or virtue means keeping the Vinaya rules according to the Vinaya Pitaka, the six books of the Vinaya Pitaka, which includes the 227 precepts of a Theravada monk. And then the third stage is concentration. What is concentration? In the commentaries, they do not mention, they do not say what is meant by concentration here. And after that, the fourth stage is knowledge and vision. According to the commentaries, this refers to the heavenly eye or the divine eye, a type of psychic power where that monk can see heavenly beings and see ghosts and all that, spiritual beings. And then lastly, perpetual liberation, according to the commentary, refers to the four paths, the four fruits, and Nibbana. The four paths and four fruits are the Aryan stages, the eight Aryan stages. Now, if we compare this sutra with the next sutra, the next sutra is a little similar and the next sutra, the next sutra, the concentration Concentration does not refer to the jhanas. It refers to concentration short of the jhanas. And then knowledge and vision according to the next sutta refers to insight without jhana. Having some insight without jhana just like Vipassana insight, what is practiced by people doing the Vipassana meditation, either the Masi method or the Goenka method. In the next sutta, it's talking about this. And then the third stage, in the next sutta, the Jhanas and the Arupas, or the Arupajhanas, culminating in Arahant Uddh. This we can see later. But if we compare this to other suttas and the Nikayas, then it is possible to see that concentration here may refer to the Jhanas. And knowledge and vision refers to the four paths and the three fruits, short of Arahanthood. And perpetual liberation, hardwood of the holy life refers to Arahanthood. Arahanthood is the unshakable liberation of mind that is mentioned in this last paragraph. So whatever it is, this sutta is saying basically that We should not be content, a monk practising the holy life should not be content and rest at the various stages along the way, but to aim for the highest, which is perpetual liberation of the mind. Okay, I come to the next sutta. Sutta number 30, Chula Sarupama Sutta, the shorter discourse on the simile of the hardwood Thus have I heard. On one occasion, the Blessed One was living at Savati in Jeta's Grove, another Pindika's Park. Now the Brahmin Pingala Kocha went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said to the Blessed One, Master Gautama, there are these recluses and brahmins, each the head of an order, the head of a group, the teacher of a group, a well-known and famous founder of a sect, regarded by many as a saint, that is, Purana Kasapa, Makali Gosala, Ajita Kesa Kambalin, Bakuda Kacayana, Sanjaya Belati Putta, and Niganta Nataputta. Have they all had direct knowledge, as they claim? Or have none of them had direct knowledge? Or have some of them had direct knowledge, and some not? And the Buddha said, Enough, Brahmin. Let this be. Have they all had direct knowledge, as they claim? Or have none of them had direct knowledge? Or have some of them had direct knowledge, and some not? I shall teach you the Dhamma, Brahmin. Listen and attend closely to what I shall say. Yes, sir. The Brahmin Pingala Kocha replied, Stop here for a moment. So these six famous external sect teachers, they were teaching before the Buddha was enlightened. And after the Buddha was enlightened, then the Buddha claimed to be enlightened. But all these six, according to here, they also claim to be enlightened, having direct knowledge. All the six of them claim to have direct knowledge according to what this Brahmin says. So he wants to know, this Brahmin wants to know actually whether they are enlightened or not. And the Buddha said, enough, don't talk about them. I'll teach you the Dhamma. The Blessed One said, Suppose Brahmin, a man needing hardwood, seeking hardwood, wandering in search of hardwood, came to a great tree standing possessed of hardwood. Passing over its hardwood, its sapwood, its inner bark and outer bark, he would cut off its twigs and leaves and take them away thinking they were hardwood. Then the man with good sight, seeing him, might say, This good man did not know the hardwood, the sapwood, the innerwood, the outerbark, all the twigs and leaves. Thus, while needing hardwood, seeking hardwood, wandering in search of hardwood, he came to a great tree, standing possessed of hardwood, and passing over its hardwood, its sapwood, its innerbark and outerbark, he cut off its twigs and leaves, and took them away, thinking they were hardwood. Whatever it was this good man had to make with hardwood, his purpose would not be served. Suppose a man needing hardwood, seeking hardwood, wandering in search of hardwood, came to a great tree standing possessed of hardwood, passing over its hardwood, its sapwood and inner bark. He would cut off its outer bark and take it away, thinking it was hardwood. Then a man with good sight, seeing him, might say, This good man did not know the hardwood, etc. Thus, while kneading hardwood, he cut off its outer bark, and took it away, thinking it was hardwood. Whatever it was this good man had to make with hardwood, this purpose will not be served. Suppose a man needing hardwood, seeking hardwood, wandering in search of hardwood, came to a great tree standing possessed of hardwood. Passing over its hardwood and its sapwood, he would cut off its inner bark and take it away, thinking it was hardwood. This is the third case. Then the fourth one. Suppose a man needing hardwood, seeking hardwood, wandering in search of hardwood, came to a great tree, standing possessed of hardwood. Passing over his hardwood, he would cut off its sapwood and take it away, thinking it was hardwood. Then the fifth one. Suppose a man needing hardwood, seeking hardwood, wandering in search of hardwood, came to a great tree, standing possessed of hardwood. Cutting off only its hardwood, he would take it away, knowing it was hardwood. Then a man with good sight, seeing him, might say, This good man knew the hardwood, the sapwood, the inner bark, the outer bark, and the twigs and leaves. Thus, while needing hardwood, seeking hardwood, wandering in search of hardwood, he came to a great tree, standing possessed of hardwood. And cutting off only its hardwood, he took it away, knowing it was hardwood. Whatever it was this good man had to make with hardwood, his purpose will be served. So let's stop here for a moment. So here the Buddha is talking about five cases, five different men. Four of them don't understand where is the most valuable part of the tree, the hardwood. The first one, he only cut off the twigs and leaves. I thought that was the most valuable part. The second one cut off the outer bark. The third one cut off the inner bark. The fourth, the sapwood. And the fifth, understood, took only the hardwood. So to Brahmin, here some clansmen goes forth out of faith from the home life into homelessness, considering I am a victim of birth, aging, and death, of sorrow, lamentation, pain, grief, and despair. I'm a victim of suffering, a prey to suffering. Surely an ending of this whole mess of suffering can be known. When he has gone forth thus, he acquires gain, honour and renown. He is pleased with that gain, honour and renown, and his intention is fulfilled. On account of it, he lauds himself and disparages others thus. I have gain, honour and renown, but those other monks are unknown, of no account. So he arouses no desire to act. He makes no effort for the realization of those other states that are higher and more sublime than gain, honor and renown. He hangs back and slackens. I say that this person is like a man needing hardwood, who came to a great tree standing possessed of hardwood, and passing over its hardwood, its sapwood, its inner bark and outer bark. He cut off its twigs and leaves and took them away, thinking they were hardwood. So whatever it was he had to make with hardwood, his purpose will not be served. Similarly, the second case, here Brahmins, a clansman goes forth out of faith, from the home life into homelessness. And then after he has gone forth, he acquires, gains honor and renown. But he is not satisfied with that. And he arouses energy to attain those higher states. And then he attains virtue. And on account of that, he is pleased and his intention is fulfilled. On account of it, he loves himself and disparages others. I say that this person is like the man needing hardwood, who, passing over his hardwood, his sapwood and his inner bark, cut off his outer bark and took it away, thinking it was hardwood. So whatever it was he had to make with hardwood, his purpose would not be served. Then the third case. Here, Brahmin, some clansman goes forth out of faith on the home life into homelessness. Then he acquires gain, honour and renown. And then he achieves virtue. then he is not content. He strives and achieves the attainment of concentration. And then he is pleased with the attainment of concentration, and his intention is fulfilled. On account of it, he lords himself and disparages others. I say that this person is like a man needing hardwood, who, passing over his hardwood and his sapwood, cut off his inner bark and took it away, thinking it was hardwood. So this is the third case. The fourth case, here Brahmin Samkrantan goes forth out of faith from the home life into homelessness. And then he acquires gain, honour and renown. But he is not satisfied. And then he acquires virtue. And then he is not satisfied. And then he achieves attainment of concentration. And then he is not content. He strives and achieves knowledge and vision. And he is pleased with that knowledge and vision. And his intention is fulfilled. On account of it, he logs himself and disparages others. I say that this person is like the man needing hardwood, who passing over his hardwood, cut off his sapwood and took it away thinking it was hardwood. So this is the fourth case. Here Brahmin, some clansman goes forth out of faith on the home life into homelessness, considering I'm a victim of birth, aging and death, etc. Then he acquires gain, honor and renown. and then after that he acquires virtue, and then after that he achieves concentration, and then after that he achieves knowledge and vision. He is pleased with that knowledge and vision, but his intention is not fulfilled. He does not, on account of it, laud himself and disparage others. He arouses desire to act, and he makes an effort for the realization of those other states that are higher and more sublime than knowledge and vision. He does not hang back and slacken. But what Brahmin are the states that are higher and more sublime than knowledge and vision? Here Brahmin, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters a pond and abides in the first jhāna, which is accompanied by applied and sustained thought, with delight and pleasure born of seclusion. This is a state higher and more sublime than knowledge and vision. Again with the stilling of applied and sustained thought, a monk enters upon and abides in the second jhāna. This too is a state higher and more sublime than knowledge and vision. Again with the fading away as well of delight, a monk abides in equanimity, mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna. This too is a state higher and more sublime than knowledge and vision. Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a monk enters upon and abides in the fourth jhāna. This too is a state higher and more sublime than knowledge and vision. Again, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that space is infinite, a monk enters upon and abides in the base of infinite space. This too is a state higher and more sublime than knowledge and vision. Again, by completely surmounting the base of infinite space, a monk enters upon and abides in the base of infinite consciousness. This, too, is a state higher and more sublime than knowledge and vision. Again, by completely surmounting the base of infinite consciousness, aware that there is nothing, a monk enters upon and abides in the base of nothingness. This, too, is a state higher and more sublime than knowledge and vision. Again, by completely surmounting the base of nothingness, a monk enters upon and abides in the base of neither perception nor non-perception. This too is a state higher and more sublime than knowledge and vision. Stop here for a moment. So here, you see the Buddha is talking about the four rupajanas and the four arupas, or arupajanas. And he says that all these states are higher than the previous ones. What are the previous ones? The first one is, again, honour and renown, because this is not important. And the second one is virtue. And the third is concentration, which is short of the jhanas. And then the fourth is knowledge and vision. This knowledge and vision refers to insight. So since it is short of the jhanas, you can see here very clearly, this refers to the vipassana knowledge and vision that is practiced by people doing the vipassana meditation nowadays. So vipassana meditation, when you still haven't attained the jhanas, the Buddha says, it is much lower. All these jhana states, the Buddha says, this is a state higher and more sublime than knowledge and vision. So in the original Buddha's discourses, the insight that you achieve without jhāna is inferior. Nowadays they always say that it is superior, that it is the way to enlightenment and all that. You can see very clearly from the suttas, all those are lies. And in the Buddha's words, all those insight that is attained short of the jhānas are inferior to the jhānas. all the four rupajanas and all the four arupas here. Continuing, again, by completely surmounting the base of neither perception nor non-perception, a monk enters upon and abides in the cessation of perception and feeling, and his stains, or asavas, are destroyed by seeing with wisdom. This too is a state higher and more sublime than knowledge and vision. These are the states that are higher and more sublime than knowledge and vision. I say that this person, Brahmin, is like a man needing hardwood, seeking hardwood, wandering in search of hardwood, who came to a great tree, standing possessed of hardwood, and cutting off its hardwood, took it away, knowing it was hardwood. And so whatever it was he had to make with hardwood, his purpose will have been served. So this holy life, Brahman, does not have gained honour and renown for its benefit, or the attainment of virtue for its benefit, or the attainment of concentration for its benefit, or knowledge and vision for its benefit, but it is this unshakable deliverance of mind that is the goal of this holy life, its hardwood and its end. When this was said, the Brahmin Pingala Kocha said to the Blessed One, Magnificent Master Gautama, Magnificent Master Gautama, Master Gautama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost. or holding up a lamp in the dark for those with eyesight to see forms. I go to the Master Gautama for refuge and to the Dhamma and to the Sangha of monks. From today let Master Gautama remember me as a lay follower who has gone to him for refuge for a life." So this last part, the Buddha says that the monk passing through the four rupa jhanas and the four arupas and then beyond that he attains the cessation of perception and feeling which is also the cessation of consciousness and when he comes out of that state his asavas are destroyed by seeing with wisdom. So you see here when a person attains the highest stage of meditation and he comes out of it Just by coming out of this state of perception and feeling, he will know automatically that the whole world disappeared when he attained the cessation of perception and feeling. So he will know that the whole world is only mind made. So he can see so clearly, so he attains liberation. This contradicts what some people say, that concentration, there is no wisdom in concentration. these states of concentration. You can see from this sutta, higher and more sublime than knowledge and vision attained without the jhanas. So this is one of the very revealing suttas that people who don't teach the truth are scared of. That's why you find later monks who went the deviant way, you know original Buddhism relies on the four on the five Nikayas, the earliest four Nikayas plus some books of the fifth Nikaya. And later Buddhism went into Mahayana and Hinayana. And both these schools, Mahayana and Hinayana, they are scared of the suttas. So they tell the followers not to study the suttas, waste of time and all these things, and inferior teaching and all that. It's precisely because all these suttas show up their lives, that's why they are scared of these suttas. So from this you can see vipassana meditation that is practiced nowadays is inferior to the jhanas and the suttas. Also from the sutras, we know that to attain anagamin, the third fruit, and arahanthood, the fourth fruit, four jhanas are necessary. So you can see from here the sequence to attain liberation, a person attains the first jhana, then the second, the third and the fourth. From other suttas, after the fourth jhana, a person can attain liberation. But there are some monks, after that they go into the arupa jhanas. And after the other four arupa jhanas, if they can attain cessation of perception and feeling, the Buddha says it's the best. Then when they come out of their state, immediately they become enlightened. So again, this is one of the many suttas where the Buddha shows The importance of the jhanas. Earlier we saw the Buddha calls the jhanas the footprints of the Buddha, the footprints of the Tathagata.

28MN31Culagosinga20100731

Okay, since we are in a hurry, we will go to the next sutta. Sutta 31. Chula Gosinga Sutta. The shorter discourse in Gosinga. Thus have I heard. On one occasion, the Blessed One was living at Nadika in the brick house. Now on that occasion, the Venerable Aniruddha, the Venerable Nandiya, and the Venerable Kimbila were living at the park of the Gosinga Sala Tree Wood. Then when it was evening, the Blessed One rose from meditation and went to the park of the Gosinga Sala Tree Wood. The park keeper saw the Blessed One coming in the distance and told him, Do not enter this park, recluse. There are three clansmen here seeking their own good. Do not disturb them. The Venerable Anuruddha heard the Park Keeper speaking to the Blessed One and told him, Friend Park Keeper, do not keep the Blessed One out. It is our teacher, the Blessed One, who has come. Then the Venerable Anuruddha went to the Venerable Nandiya and the Venerable Kimbila and said, Come out, Venerable Sirs, come out. Our teacher, the Blessed One, has come. Then all three went to meet the Blessed One. One took His bowl and outer robe, one prepared a seat, and one set out water for washing the feet. The Blessed One sat down on the seat made ready and washed His feet. Then those three Venerable Ones paid homage to the Blessed One and sat down at one side. When they were seated, the Blessed One said to them, I hope you are all keeping well, Anuruddhas. I hope you are all comfortable. I hope you are not having any trouble getting alms food. We are keeping well, Blessed One. We are comfortable and we are not having any trouble getting alms food. Stop here for a moment. Blessed One is a translation for Bhagavata, one of the names of the Buddha, Bhagavata. And you see here, when monks who are disciplined, when the teacher comes or when the senior monk comes, one takes his bowl and outer robe. and one prepares a seat for him. One sets out water to wash the feet. Then the Buddha asked them whether they are well and getting enough food. They said they are getting enough food. And the Buddha said, I hope, Anuruddha, that you are all living in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes. Surely, Venerable Sir, we are living in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes. But Anurudha, how do you lift us? Verbal Sir, as to that, I think thus, it is a gain for me, it is a great gain for me that I am living with such companions in the holy life. I maintain bodily acts of loving-kindness towards these verbal ones, both openly and privately. I maintain verbal acts of loving-kindness towards them, both openly and privately. I maintain mental acts of loving-kindness towards them, both openly and privately. I consider, why should I not set aside what I wish to do, and do what these verbal ones wish to do? Then I set aside what I wish to do, and do what these verbal ones wish to do. We are different in body, verbal sir, but one in mind. The Venerable Nandia and the Venerable Kimbila each spoke likewise, adding, That is how, Venerable Sir, we are living in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes. Stop here for a moment. So here is another important passage. where the Buddha asked them whether they are living in harmony, in concord, and they said they are. Then the Buddha asked them, how do you live in harmony? And they mention a few things. One, he considers, it is a great gain for me that I am living with such companions in the holy life. In other words, firstly, if you are living with good companions, then you should appreciate, you should know that you are living with such good companions and value it. Secondly, they maintain acts of loving kindness. through the three kamas, through the body, speech and mind, having loving kindness metta towards each other. So this loving kindness, you don't only practice it in the mind, you have to show it through your body, through your body language. Like sometimes you pat somebody on the back or something. And then speech, you show your meter to kind words, not angry words. And then third, to mental acts of loving kindness, always think good thoughts towards others. And then lastly, he said, why should I not set aside what I wish to do and do what these venerable ones wish to do? Instead of always wanting to have it your way, if you appreciate those, your companions who are with you, then you set aside your own ideas and do what others want to do, or do at least what the majority wants to do, or do what the teacher wants to do. So, a lot of conflict arises, not only in monasteries, but even at home, because you don't practice these things. Firstly, whether you are in a monastery or at home, you should appreciate those people you stay with. Especially like in a family, if you have a spouse, then when you marry the spouse, it was because you had a great appreciation for that spouse. But after many years of marriage, some people, they forget. They don't appreciate. They don't think like this. It is a gain for me, a great gain for me that I am living with such a companion. So sometimes I've seen with my own eyes that when a couple, when they are young, because of the physical attraction, they have a lot of love. But later, when they are old, in their 60s, some of them, then they start to have a lot of friction. I've even seen some couples at the time when they need each other most, 60, 70, One cannot stand the other anymore and goes off partly because sometimes one of them especially the woman they tolerate the husband because of the children. The children are young so they tolerate the husband and the husband's ego is so big. I tolerate many years but in the When they are in their 60s then the wife doesn't need the husband anymore and the children normally they will go towards the mother and then at that time if the man still has a big fat ego then the wife will just back up and go off and the children will follow the wife and then the man is left all alone. I've seen this a few times. So you have to be careful. even at home, to practice, like monks say, to appreciate your companion and to show loving kindness through body, speech and mind. And then, not always want to have your way. Here he says, I should set aside what I wish to do and do what the others want to do. So don't always have things your way. Be considerate. In a monastery or so, sometimes a lot of friction arises because some people, their ego very fat and then speak very loudly instead of speaking gently. You just have to open your eyes and open your ears. There are some people, very obvious to everybody, speak very loudly, very inconsiderate and all these things. So this is the way in our When you come to the monastery harmony is very important. One or two years ago during the Vassa we had quite a number of ladies here and they started to quarrel with each other and even nearly came to blows. So we know who are the people who like to quarrel. After that we don't allow them to come anymore. In the same way, if you come to a monastery, you create problems. Next time, we know you won't get a chance to come here again. So this is a way to practice loving kindness to the body, speech, and mind, and then to appreciate the companions who are with you. And don't be always wanting to do things your way. Do sometimes what other people want to do. And the Buddha said, good, good Anuruddha, I hope you all abide diligent, ardent and resolute. Surely, Venerable Sir, we abide diligent, ardent and resolute. But Anuruddha, how do you abide thus? Herbal Sir, as to that, whichever of us returns first from the village with alms food, prepares the seeds, sets out the water for drinking and for washing, and puts the refuse bucket in its place. Whichever of us returns last, eats any food left over, if he wishes. Otherwise, he throws it away where there is no greenery, or drops it into water where there is no life. He puts away the seeds and the water for drinking and for washing. He puts away the refuse bucket after washing it, and he sweeps out the refactory. Whoever notices that the pots of water for drinking, washing, or the latrine are low or empty, takes care of them. If they are too heavy for him, he calls someone else by a signal of the hand, and they move it by joining hands. But because of this, they do not break out into speech. But every five days we sit together, all night discussing the Dhamma. That is how we abide diligent, ardent and resolute. I'll stop here for a moment. So the Buddha is asking them, are they diligent? And they say yes. And the Buddha asks them to explain how they abide the religion. And then they say when in the morning they go for Pindapatta, and then they come back, whoever comes back first will prepare the seats for everybody else, set out the water for drinking and for washing the feet, and put the refuse bucket in place. And then, of course, he will eat his food. And if there's leftover, sometimes the monk will leave the leftover there. Then whoever comes back later, if he wants, he can take the leftover food. Otherwise, he throws it away. But here it mentions he throws throws it where there is no greenery, or drops it into water where there is no light. Why? Because in the monks' precepts, it is stated that we should not throw food over plants and all that, because plants are the abodes of unseen beings, fairies reside in plants. So if you throw oily food on the plant, they get annoyed, dirtying their home. And then also if there's some water, a pond or something with some life form, if you throw too oily food into the water, some of the life there, the fish or what, may die. But if they don't die, it's okay. But if they might die, then you should not. So whoever eats last, He puts away the seeds for drinking and for washing, put away the refuse bucket, sweep out the eating place. Anytime they see when the water for drinking or washing is not enough, or the toilet, then they will fill it up. If it's too heavy, he signals somebody else to help, but they don't talk. They only talk once in five days when they sit down at night discussing the Dhamma the whole night. So you see, Monks, they don't have the sloth and topper, they can discuss Dhamma the whole night. So when we stay together in the monastery also, we try to practice this because there are certain things, you walk around, you see, rubbish bin is full or something, you can take it out, tie it up, put it one side so that when it's time for throwing, somebody will throw it, then put the new dustbin plastic bag. And then sometimes you see the towel falls down, you put it back in its place. Whatever needs to be done, sometimes the toilet doesn't have toilet paper, should go and change. put the new toilet paper in there, if there's no soap, you put, if you don't have soap or detergent or anything, you tell me, then you take it from the store and put it in the proper place. And the Buddha continued, good, good Aniruddha, but while you abide thus diligent, ardent and resolute, have you attained any superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding? Why not, Venerable Sir? Dear Venerable Sir, whenever we want, secluded from sensual pleasures, secluded from unwholesome states, we enter upon and abide in the first jhāna. Remember, sir, this is a superhuman state, a distinction in knowledge and vision, worthy of the noble ones, a comfortable abiding which we have attained while abiding, diligent, ardent and resolute. And the Buddha said, good, good, Anuruddha. But is there any other superhuman state, a distinction in knowledge, worthy of the noble ones, a comfortable abiding which you have attained by surmounting that abiding and making that abiding subside? Why not, Venerable Sir? Here, Venerable Sir, whenever we want, with the stilling of a plight and sustained thought, we enter upon and abide in the second jhāna. Similarly, with the fading away as well of delight, we enter upon and abide in the third jhāna, then in the fourth jhāna. Venerable Sir, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding, which we have attained by surmounting the preceding abiding, by making that abiding subside. And the Buddha continued, good, good Anuruddha. But is there any other superhuman state which you have attained by surmounting that abiding, by making that abiding subside? Why not, Venerable Sir? Here, Venerable Sir, whenever we want, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that space is infinite, we enter upon and abide in the base of infinite space. Venerable Sir, this is another superhuman state which we have attained by surmounting the preceding abiding, by making that abiding subside. Good, good Aniruddha. But is there any other superhuman state which you have attained by surmounting that abiding? Why not, Venerable Sir? Here, Venerable Sir, whenever we want, by completely surmounting the base of infinite space, aware that consciousness is infinite, we enter upon and abide in the base of infinite consciousness. who are similarly in the base of nothingness, in the base of neither perception nor non-perception. Remember, Sir, this is another superhuman state which we have attained by surmounting the preceding abiding. Good, good Anuruddha. But is there any other superhuman state, a distinction in knowledge and vision worthy of the Noble Ones, a comfortable abiding, which you have attained by surmounting that abiding, by making that abiding subside? Why not, Venerable Sir? Here, Venerable Sir, whenever we want, by completely surmounting the base of neither perception nor non-perception, we enter upon and abide at the cessation of perception and feeling, and our taints are destroyed by our seeing with wisdom. Venerable Sir, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding, which we have attained by surmounting the preceding abiding, by making that abiding subside. And, Venerable Sir, we do not see any other comfortable abiding higher and more sublime than this one. Good, good, Aniruddha. There is no other comfortable abiding higher and more sublime than that one. I stop here for a moment. So here, you see, When the Buddha asked Reverend Aniruddha, have you attained any superhuman state? This superhuman state should be Uttari Manusa Dhamma. Uttari Manusa Dhamma, higher than human states. Uttari Manusa Dhamma, here is a superhuman state, a supernormal state. A distinction in knowledge and vision worthy of the noble ones, Aryans. After the Buddha asked this question, the Venerable Anura replied, yes, he has attained the four jhanas and the four arupas and the cessation of perception and feeling. You see here, they never talk about the jhanas mentioned in Vipassana meditation. Vipassana meditation always talks about the Nyanas, the 16 Nyanas and all that, you will find never mentioned. The Buddha always talks about Aryan stages in terms of the Jhanas. The four Jhanas, the four Arupas and cessation of perception and feeling, which leads to Arahanthood. When a person attains that cessation of perception and feeling and comes out of it, his chains are destroyed by seeing with wisdom, attaining Arahanthood. and there is no higher state than that. So be very clear when the Buddha talks about Aryan stages, he is not talking about insight, he is talking about these jhanas only that leads to the various stages of path and fruit. Then when the Blessed One had instructed, urged, roused and encouraged the Venerable Aniruddha, the Venerable Nandiya and the Venerable Kimbila with a talk on the Dhamma, he rose from his seat and departed. After they had accompanied the Blessed One a little way and turned back again, the Venerable Nandiya and the Venerable Kimbila asked the Venerable Aniruddha, have we ever reported to the Venerable Aniruddha that we have obtained those abidings and attainments that the Venerable Aniruddha in the Blessed One's presence ascribed to us up to the destruction of the tails. And he said, the Venerable Ones have never reported to me that they have obtained those abidings and attainments. Yet, by encompassing the Venerable Ones' minds with my own mind, I know that they have obtained those abidings and attainments. And deities have also reported to me, these Venerable Ones have obtained those abidings and attainments. Then I declared it when directly questioned by the Blessed One. I'll stop here for a moment. So just now, Venerable Aniruddha answered on behalf of the other two. All of them have attained all these jhanas and liberation, final liberation. So they said, how come we have never told you that we have attained all these states? How come you know? Then Venerable Aniruddha said, by reading your mind. And the other way is, these devas or devis have told him. Then the spirit Diga Parajana went to the Blessed One. After paying homage to the Blessed One, this spirit must be a Deva. After paying homage to the Blessed One, he stood at one side and said, It is a gain for the Bhajans, Venerable Sir, a great gain for the Bhajan people that the Tathagata, Arahant Samasambuddha dwells among them, and that these three clansmen, Venerable Anuruddha, Venerable Nandiya, and Venerable Kumbhila, or hearing the exclamation of the spirit Digaparajana, the earth gods exclaim, it is a great gain for the Vajan people that the Tathagata, Arahant, Samasambuddha dwells among them, and these three clansmen, the Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila. On hearing the exclamation of the earth gods, the gods of the heaven of the four great kings shouted also, it is again for the Vajjians, etc., and the gods of the heaven of the thirty-three, the Yama gods, the gods of the Tushita heaven, the gods who delight in creating, the gods who wield power over others' creations. The gods of Brahma's retinue all exclaimed, it is a gain for the Vajjians, a great gain for the Vajjian people, that the Tathagata, Arahant, Samasambuddha dwells among them, and that these three clansmen, the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimbila, thus at that instant, at that moment, those Venerable ones were known as far as the Brahma world. I'll stop here for a moment. So here you see, These three arahants, because they are practicing so well, these Deva, Diga Parajana, tall Parajana, came to praise them in the presence of the Buddha. And when the earth gods, earth spirits heard, they also shouted the same thing. And then when the four great kings heard it, They also shouted and one heaven after another, they heard this, they all shouted, all the gods shouted up to the Brahma heavens, the first Jhana level. So these three Arahants were known to all the Devas up to the Brahma world. And the Buddha said, so it is Digha, so it is. And if the clan from which those three clansmen went forth from the home life into homelessness should remember them with confident heart, that would lead to the welfare and happiness of that clan for a long time. And if the retinue of the clan from which those three clansmen went forth, the village from which they went forth, the town from which they went forth, the city from which they went forth, the country from which those three clansmen went forth, from the home life into homelessness, should remember them with confident heart, that would lead to the welfare and happiness of that country for a long time. If all nobles should remember those three clansmen with confident heart, that would lead to the wealth and happiness of the nobles for a long time. If all Brahmins, all merchants, all workers should remember those three clansmen with confident heart, that would lead to the wealth and happiness of them for a long time. If the world with its gods, its Maras and its Brahmas, this generation with its recluses and Brahmins, its princes and its people, should remember those three clansmen with confident heart. That will lead to the welfare and happiness of the world for a long time. See Digha, how those three clansmen are practicing for the welfare and happiness of the many, out of compassion for the world, for the good welfare and happiness of gods and humans. That is what the Blessed One said. The spirit Digha Parajana was satisfied and delighted in the Blessed One's words. So this last part, The Buddha says that if the world should think of these three arahants with a confident heart, that means to have trust in them, to have faith in them. Whoever has faith in these three arahants, they would gain much merit. It would be for the welfare and happiness of them for a long time. So this contradicts what nowadays some people say, that when you practice a spiritual path, you are selfish. You never benefit anybody, you only benefit yourself. But here you see, when a person practices well, everybody is happy that they are practicing well, because when a person practices a spiritual path, firstly you keep seal, which means you don't harm nobody. They are not a nuisance in the world. People in the world who create problems are those who don't keep sila, firstly. Secondly, they have metta for all beings. Thirdly, because they are practicing the spiritual path, they are showing people how to practice. Practicing in seclusion, striving with meditation, and remember yesterday we heard about charana, and factors of conduct or practice for a monk. So when a person practices the spiritual path, all these unseen beings, they appreciate, they're trying to cut our ego. People in the world, normal people, ordinary people, we are, how do you say, We do a lot of things because of our ego, because of greed, hatred and delusion. And so we cause conflicts in the world. We have conflicts with others and all that. So in the spiritual path, we put down our ego. Always remember, always look into your mind. Whatever you think, whatever you say, always examine. Whatever you do, what is your motive? Usually you find a lot of us The motive is the ego, or the greed, or the hatred. Delusion is harder to see. So whenever you look into your mind, then you understand yourself. Whether you are saying what you should be saying, whether you are acting the way that you should be acting. So whether you're thinking in the right way and all this. Okay, we have to stop here. Let's finish our hour. Thank you again for a wonderful panel. Very insightful. Thank you. Can you share thoughts on mindfulness, on how one begins to not sleep, or focus more on the spiritual life rather than sleeping. And that's the answer. Yes, yes. I get what you're trying to say. How can we practice this Jagariya, no yoga, devotion to wakefulness. In other words, how to sleep less, right? Okay, in the Buddha's Dhamma Vinaya, the Buddha taught that in the middle watch of the night, which means 10 p.m. until 2 a.m., that is the time for a monk to take a rest. And actually now scientists say that is the best time to take a rest as a time when our certain organs shut off. So these four hours, a person on the spiritual path takes rest. But even these four hours in the Buddha's discipline, the Aryan discipline, the Buddha tells the monks to try not to fall asleep even during the four hours of rest. Those who can do it, even they lie down to rest, they rest the body, but they keep the mind awake by, for example, doing the chanting like the Buddha taught in the first meditation, 32 parts of the body, head, hair, body, hair, nails, teeth, skin, and all that. So they keep chanting. But for beginners, that is impossible. You need to fall asleep. Otherwise, you'll be groggy the next day. So since the Buddha has given this standard of four hours, actually that is a very good indication that actually four hours of rest is enough for the body. The only thing is for most people, our mind is so scattered that four hours is also not enough. But if you really are keen to make quick progress, then you try to put on the timer, either on the alarm clock or use your hand phone to time it so that after four hours of sleep, you get up. And then when you get up after four hours of sleep, you try to meditate. And if you do that, you find that actually your mind can concentrate much better. So if you try to sit up and meditate as long as you can, probably you won't last beyond half an hour or one hour. But never mind. Even if you can meditate for half an hour, and after that you go to sleep again. Then the next morning, then after, say for example, if you normally sleep, according to yoga, if you try not to sleep more than six hours a day, Actually, if you're practicing well, reasonably well, five hours or so might be enough. And anyway, if you can't make it five hours, then OK, you tell yourself, don't sleep more than six hours in a day, in a day and night, in this 24-hour cycle. Try not to sleep more than six hours. So OK, if you think you are going to need to rest for a short while in the afternoon, then you Say, for example, you're going to catch 40 wings in the afternoon, say like half an hour. Then at night you try to sleep five and a half hours. So first you sleep four hours. You sleep four hours, then you get up, meditate, say half an hour or one hour. Then after that, how much time you have left? and a one and a half hours. So you go and sleep again one and a half hours. And then when you wake up, then you are quite refreshed, refreshed enough. And in the morning when you meditate at 4.30, you find you can meditate better, better than instead of sleeping six hours at one stretch. And then you come, and then you still have a lot of sloth and torpor. I mean, you still can if you are able to fight off the sloth and torpor, make a lot of effort. And the sloth and torpor can go away. So it seems now that scientists have found in the extreme case, a person needs two and a half hours a day because it seems they did some experiments with soldiers. They want to know because the army wants to know during times of war and they have to fight, what is the minimum amount of sleep you need so that they can still fight. So they found about two and a half hours it seems. Of course, I mean, if it's protracted a long time, it might not be enough. So since two and a half hours is the very minimum, so if you sleep four hours, then you get up and meditate. You find you can do it slowly. You can reduce it to three hours. After some period, if you progress, you reduce to three hours. You get up after three hours, then you meditate. Meditate half an hour or one hour. After that, if you want, you can sleep again another two and a half hours. Makes a difference. Break up your sleep instead of one long stretch. And then in the afternoon, try not to sleep longer than what we call a cat nap. The very minimum. The best is don't sleep more than 15 minutes. So you can train yourself. If you are used to sleeping one hour, then you put your alarm clock, your timer. After, say, 45 minutes, you have to get up. And then after you get used to it, then you reduce it to half an hour. And after that, you keep reducing until about 15 minutes. Just tell you something that might be helpful. You know, after our meal, our main meal, all the blood rushes down to your stomach. So a lot of people, the sloth and topper, K.O.U. People are ready to crash out. So that's mainly because the blood goes away to your stomach. So what we can do is you need to lie down. So you lie down. You put some pillow or something. Put your feet higher, higher than your head, so that the blood rushes down to your head. Then after two minutes or three minutes or five minutes, then you notice you are not so sleepy anymore because you changed the blood in your head. When the blood in our head is a bit stale, we feel sleepy. That's why you see these yogis, they do upside down. The whole body goes vertical. All the blood goes down to the brain. But if you do that, don't do too long. Try not to do more than one minute or two minutes. If you do too long, you get a headache. and say in Sutra 51, how come the Buddha spoke the name of Master Wang? Because obviously he had not seen the Buddha before. Yeah, there were so many people there. Then in Sutra 51 it says, the three monks demonstrated how to be arahant. Why did he seem to be part of the Dharma? Oh, because they value the Dhamma. They have so much respect for the Dhamma. When they discuss the Dhamma, they are happy and also they like to share with each other the Dhamma. It doesn't mean a person is an Arahant. He knows all the suttas. For example, the first five monks who were enlightened One of them was his name, Asaji. So Venerable Asaji, he went on alms round in the Pata, soon after he was enlightened. So Venerable Sariputta saw him, saw this monk, so bright his face, so peaceful, really think peace. So he was very impressed, so he came to this Venerable Asaji and asked him, He thought, if this monk is so good, his teacher must be even better. So he asked him, who is your teacher? What does your teacher teach? Then this Venerable Asaji said that his teacher is this Bhagavad Rahamsambuddha. And then he said, I'm just newly ordained, just become a monk. I don't know much Dhamma. I cannot tell in detail. I cannot explain to you in detail my teacher's Dhamma. But in a few words I can say. Then the rebel Sariputta said, never mind. Explain to me, short or long, it's okay. Then he explained all Dhammas arise to conditions and all Dhammas cease to conditions. In other words, everything in the world arises to conditions and cease to conditions. I'm just hearing this, remember Charikutta, because his mind probably was very clear. He understood and attained stream entry. So the point I'm trying to make here, you see this, remember Asaji, already liberated, already an Arahant, but he had heard very few suttas. Because the Buddha, in a matter of a few days or a few weeks, taught them a few suttas and they became enlightened. They became enlightened because their mind was very clear. If a person has attained four jhanas, the mind is very clear. Very often we find in the suttas and the Vinaya books, the Buddha speaks only one sutta. They listen to sometimes only one sutta and they become enlightened. So after they have become enlightened, it doesn't mean they know everything. A lot of suttas they don't know. So when they sit together, they discuss. They get to know more. Anyway, out of these three arahants, two of them are only newly enlightened. Probably Anuruddha was enlightened earlier. The other two was enlightened, just enlightened. Last year, in December 2009, when the Buddha talked about concentration, Even though I have the same concentration in the Kitab Kandilai, as everyone has mentioned, this would be the genre. This Kitab was written shortly after Dewa Mahana. I don't know that he could attain the 8 jhanas, so it's a bit confusing. If he should attain the 8 jhanas, that means he has done away with most of the sentient beings. Yes, firstly he had this obstruction of this conceit. He was a very conceited person and ambitious. So after he became famous, because he had psychic power, then he wanted to take over the Buddha's place. He asked the Buddha to step down and allow him to become the leader of the Sangha. And the Buddha scolded him in front of all the monks and likened him to spittle, saying that you are just like what we people spit away. And you dare to say you want to become the leader of the Sangha. And because of that, he acquired He had a lot of hatred for the Buddha, putting him down in front of everybody, likening him to Spital. So after that, he planned to kill the Buddha. The moment he had this intention to kill this Buddha, I think all his psychic power fell away. He fell out of Jhana. His mind was very disturbed already, agitated. He was planning how to kill the Buddha. With such a mind, how can a person attain the jhanas? So he would have lost all his jhanas. And later he fell into hell. So, you see, when the Buddha says that when a person attains jhana, the hindrances fall off. Sensual desire, ill will, sloth and topper, restlessness and worry and doubt all away. But that is generally true for most people. But in the case of Devadatta, because of his ego, because of the mana conceit, he had this ill will for the Buddha. Once the ill will came to the point where he wanted to kill the Buddha, the ill will was very strong. So that is a hindrance. So he must have fallen out of jhana and lost all his psychic power. So that's why. But anyway, he is the only one that, having attained psychic power, went off the deviant way. on the Sama Samadhi. So, he starts walking the Noble Eightfold Path. So, here is a very good example. Devadatta walks the wrong Noble Eightfold Path. So, because the Noble Eightfold Path starts with the right view and then ends with Sama Samadhi. So, he So to show that Deva Dasa doesn't have right views, would he end up in a wrong Samadhi or is there such a thing as wrong Samadhi? No, the Samadhi is right Samadhi, but it is not Aryan Samadhi, not Noble Samadhi. Because Noble Samadhi, Noble Sama Samadhi, in the Suttas, is the Four Jhanas supported by all the other factors of the Noble Eightfold Path. So he does not have all the Noble, all the factors of the Noble Eightfold Path. So although he has right concentration, it is the same as the concentration of the external ascetics, people who have psychic powers and all that. They have right concentration, but they don't have the Noble or Aryan right concentration, which is supported by all the other factors of the Noble Eightfold Path. Also, as you mentioned, meditation without right view is dangerous. The Buddha always says that you must have right view first. That is the first factor of the Noble Eightfold Path. If you don't have right view, you have not entered the stream, and you have not entered the Noble Eightfold Path. So like in the case of Devadatta, he attained the last factor, but because he did not attain right view, they eventually led him to hell. So it is same nowadays, a lot of meditation teachers, they stress so much on meditation, Then they tell their disciples not to study the suttas, not to listen to the Dhamma and all that. That is lopsided development. You must always have the theory with the practice. The theory is learning the Buddha's Dhamma first to get the right view. Then after that only, you can make more effort in meditation. But if you balance approach is to do both at the same time, But in the suttas the Buddha says that first you should get right view even before you practice the four satipatthana that is stated in the Samyutta Nikaya. Last one, you see that the man who receives his disciples, he is always very concerned about their well-being and he always asks whether they get enough alms food or not. So that early in the year, he decides that even if the disciple does not get enough alms food, he should carry on with his practice to keep his well-being very well. But I really want to say, you can see that the Buddha is able to have good support and also good progress. Actually, it's not exactly that if a monk does not get enough alms food and he's progressing well that he should stay in that place. In the Vinaya books, it is stated that if a monk stays in a certain place and he does not get enough food, or he does not get enough nutritious food, he should leave the place. Because that means if you don't get enough food or enough nutritious food, then you don't have that support to continue your practice. Just like when the Buddha was fasting, he became so weak that he could not enter jhana. Then only later when he took one meal a day, one good meal a day, that he had enough strength to actually enter jhana. In the sutra earlier, we read how if the requisites are not easily obtainable, but of the four requisites, the food is the most important. Without sufficient food, you cannot practice. Usually the case is that sometimes, for example, if you live among the hill tribes people, You will have enough food. Only thing is sometimes the quality is not that good. But it's enough to get by. Last time I used to stay in Thailand, we go to certain remote places. We go and go on arms round the whole morning. You only get white rice and one egg, one hard-boiled egg or something. But that is enough to last you 24 hours if you eat enough rice. Or sometimes you get a lot of white rice and one small fried fish. That is enough to at least last you, because there's some protein that can last you 24 hours a day. But if you are a vegetarian and you don't want to eat that fish, you won't survive. I've known monks who try to beg for their food and stubborn to hold on to the vegetarian diet. They become so weak that they get sick. Even if a mosquito bites you, you're not strong enough. Your immune system is not strong enough. You will easily succumb to various types of sickness. You won't be able to survive long in the forest. That's why the Buddha had the wisdom to instruct the monks, don't choose your food. Just eat what is given to you. Monks who practice the vegetarian food are actually Devadatta's followers, not the Buddha's followers.

29MN32Mahagosinga20100801

Okay, tonight is the 1st of August, 2010, and we come to Sutta number 32, Majjhima Nikaya, Maha Gosinga Sutta, The Greater Discourse in Gosinga. Thus have I heard, on one occasion, the Blessed One was living in the park of the Gosinga Sala Treewood, together with a number of very well-known elder disciples. The Verbal Sariputta, the Verbal Mahamoggalana, the Verbal Mahakassapa, the Verbal Anuruddha, the Verbal Revata, the Verbal Ananda and other very well-known elder disciples. Then when it was evening, the Verbal Mahamoggalana rose from meditation, went to the Verbal Mahakassapa and said to him, Friend Kassapa, let us go to the Verbal Sariputta to listen to the Dhamma. Yes friend, the Venerable Mahakasapa replied. Then the Venerable Mahamuglana, the Venerable Mahakasapa and the Venerable Anuruddha went to the Venerable Sariputta to listen to the Dhamma. The Venerable Ananda saw them going to the Venerable Sariputta to listen to the Dhamma. Thereupon he went to the Venerable Revata and said to him, Friend Revata, those true men are going to the Venerable Sariputta to listen to the Dhamma. Let us also go to the Venerable Sariputta to listen to the Dhamma. Yes friend, the Venerable Revata replied. Then the Venerable Revata and the Venerable Ananda went to the Venerable Sariputta to listen to the Dhamma. Stop here for a moment. As you all know by now, When the sun sets, the Buddha's disciples, they would normally go to the most senior monk and discuss the Dhamma. So in this case, you see all the famous arahants, Mahamoggalana, Mahakassapa, Anuruddha, Ananda, Devata, all went to the verbal Sariputta. It shows that the verbal Sariputta is considered The eldest disciple of the senior most disciple of the Buddha. He usually sits on the Buddha's right-hand side. And Rebel Maha Mubalana would sit on the left-hand side. These two are the right and left-hand disciples of the Buddha. In the suttas, the Buddha always praises the rebel Sariputta as one of the greatest wisdom of all his disciples. The rebel Sariputta has the greatest wisdom. Also, the Buddha calls him the son of the Dhamma King, the son of the Buddha, in the sense that he turns the Dhamma wheel, the Buddha says, exactly like the Buddha. everyone had great respect for Venerable Sariputta. But unfortunately, in the later years, because this Venerable Devadatta, he strayed off and he caused a schism of the Sangha. And so the Buddha asked Venerable Sariputta and the Venerable Moggallana to go and inform the lay people that this Venerable Devadatta is no more a disciple, not considered a disciple of the Buddha anymore. Whatever he says has nothing to do with the Buddha. So because of that, this Devadatta and his disciples all got very angry with Venerable Sariputta. So from there, you can understand why later books like the Mahayana books Of all the arahants, they pick on Sariputta and put down rebel Sariputta, always try to disgrace him as a monk with no psychic power and all these things, and try to belittle his wisdom. For example, in Vimalakirti Sutra, they say that his wisdom is inferior to the Bodhisattvas Manjushri and the Vimalakirti. And also because he had no psychic power, this Devi rained down flowers on his robe. He could not even shake it off. So in various other ways, they tried to belittle him. But actually, he's the most respected of the Buddha's disciples. The Venerable Sariputta saw the Venerable Revata and the Venerable Ananda coming in the distance and said to the Venerable Ananda, let the Venerable Ananda come. Welcome to the Venerable Ananda, the Blessed One's attendant, who is always in the Blessed One's presence. Friend Ananda, the Gosinga Sala tree wood is delightful. Tonight is moonlit. The Sala trees are all in blossom and heavenly scents seem to be floating in the air. What kind of monk, Friend Ananda, could illuminate the Gosinga Sala Treewood? I'll stop here for a moment. This Venerable Ananda is the Buddha's attendant in the latter half of the Buddha's ministry. Because he served as an attendant to the Buddha very satisfactorily, so the Buddha retained him for a long time as his attendant. Whereas before Venerable Ananda, there were many other attendant monks on attending to the Buddha. But after some time, the Buddha will change them. But Venerable Ananda attended to the Buddha the longest. So Venerable Ananda was praised by Venerable Sariputta. So Venerable Sariputta asked Venerable Ananda, what kind of monk could illuminate the Gosinga Sala Treewood and would be worthy of this Sala? of this wood. And he replied, Dear friend Sariputta, a monk has learned much, remembers what he has learned, and consolidates what he has learned. Such teachings as are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and which affirm a holy life that is utterly perfect and pure. Such teachings as these he has learned much of, remembered, mastered verbally, investigated with the mind and penetrated well by view. And he teaches the Dhamma to the four assemblies with well-rounded and coherent statements and phrases for the eradication of the underlying tendencies. That kind of monk could illuminate this Gosanga Salatriwood. When this was said, the Venerable Sariputta addressed the Venerable Revata thus, Friend Revata, Venerable Ananda has spoken according to his own inspiration. Now we ask the Venerable Revata, Friend Revata, the Gosinga Sala tree wood is delightful. The night is moonlit, the Sala trees are all in blossom, and heavenly scents seem to be floating in the air. What kind of monk, Friend Revata, could illuminate this Gosinga Sala tree wood?" And he replied, Dear friend Sariputta, a monk delights in solitary meditation and takes delight in solitary meditation. He is devoted to internal serenity of mind, does not neglect meditation, possesses insight, and dwells in empty hearts. That kind of monk could illuminate this Gosinga Sala tree wood. When this was said, the Venerable Sariputta addressed the Venerable Aniruddha. Friend Aniruddha, the Venerable Revata has spoken according to his own inspiration. Now we ask the Venerable Aniruddha. Friend Aniruddha, the Gosinga Sala tree is delightful. What kind of monk, friend Aniruddha, could illuminate this Gosinga Sala tree wood? And he replied, Here, friend Sariputta, with the divine eye, or heavenly eye, which is purified and surpasses the human, a monk surveys a thousand worlds. Just as a man with good sight, when he has ascended to the upper palace chamber, might survey a thousand wheel rims, so too with the divine eye, which is purified and surpasses the human, a monk surveys a thousand worlds. That kind of monk could illuminate this Gosinga Sala Treewood. I'll stop here for a moment. So you see these three monks, these three arahants. Maybe at that time, Venerable Ananda was not yet an arahant. When they were asked what type of monk would do credit to this Gosinga Sala tree wood, each one answered differently. You notice Venerable Ananda, he says, Each one of them actually is speaking of the ideal monk according to them. The Venerable Ananda says that this monk, he has learned much, remembered, mastered verbally, investigated with the mind, and penetrated well by view the teachings of the Buddha, the Dhamma. And he teaches the Dhamma to the four assemblies. So this actually is a characteristic of Venerable Ananda. He has learned much. When you say learned much, it means he has learned much of the Dhamma, the Buddha's Dhamma. Sometimes they say he has heard much of the Buddha's Dhamma, and then remembered, and then mastered verbally. That means he can repeat. During the Buddha's time, there were no books, so they had to repeat the suttas to transmit from one disciple to another. investigated with the mind and penetrated well by view. That means understood. And then having understood, he teaches the Dhamma to others. So that is the ideal monk according to Venerable Ananda. He himself lives up to that ideal. Then the next monk is Venerable Revata. Venerable Revata is a monk who likes to live in seclusion and meditate all the time. That's why he says, the ideal monk, according to him, delights in solitary meditation and takes delight in solitary meditation. He is devoted to internal serenity of mind, does not neglect meditation, possesses insight, and dwells in empty hearts. That means his ideal is a monk who dwells in lonely places, and meditates all the time, and takes delight in solitary meditation. This is exactly what he does. And the third monk is Venerable Aniruddha. Venerable Aniruddha says to him, the ideal monk is one who has attained the heavenly eye, divine eye. And with that, he can survey a thousand world systems. Each world system consists of one sun, one solar system. So his mind has expanded so much. He can see a thousand worlds like in the palm of his hand. So that is his ideal. And Rebel Anuda is exactly like that. When this was said, the Venerable Sariputta addressed the Venerable Mahakassapa thus, Friend Kassapa, the Venerable Anuruddha has spoken according to his own inspiration. Now we ask the Venerable Mahakassapa, Friend Kassapa, the Gosinga Sala tree wood is delightful. What kind of monk, Friend Kassapa, could illuminate this Gosinga Sala tree wood? And he answered, Dear Friend Sariputta, a monk is a forest dweller himself and speaks in praise of forest dwelling. He is an alms food eater himself and speaks in praise of eating alms food. He is a refuse rack wearer himself and speaks in praise of wearing refuse rack robes. He is a triple robe wearer himself and speaks in praise of wearing the triple robe. He has few wishes himself and speaks in praise of fewness of wishes. He is content himself and speaks in praise of contentment. He is secluded himself and speaks in praise of seclusion. He is aloof from society himself and speaks in praise of aloofness from society. He is energetic himself and speaks in praise of arousing energy. He has attained to virtue himself and speaks in praise of attainment of virtue. He has attained to concentration himself and speaks in praise of the attainment of concentration. He has attained to wisdom himself and speaks in praise of the attainment of wisdom. He has attained to deliverance or liberation himself, and speaks in praise of the attainment of deliverance. He has attained to the knowledge and vision of deliverance himself, and speaks in praise of the attainment of the knowledge and vision of deliverance. That kind of monk could illuminate this Kosinga Sala tree wood. Let's stop here for a moment. So here you see, Venerable Maha Kasapa, he is an ideal monk, practices so many things. One, he's a forest dweller. He likes to live in the forest. And then secondly, he's an alms food eater. He only begs for his food. He refuses to go to lay people's house to eat. Every day he goes to beg for his food. And then he's a refuse rack wearer himself. That means he picks up the cloth from the either what is discarded, what is thrown by people. So either it can be maybe by the roadside, or from the rubbish bin, or from the cemetery, because during the Buddha's days, or maybe even up to now, when somebody dies, they wrap him in cloth, perhaps white cloth, and then they would throw the corpse up in the, what they call the charnel ground, cemetery, and there the body would rot, and animals would come and eat. So when these monks who wear refuse robes, they would go and pick up this cloth, and usually the cloth will be stinking, smelly of the corpse, and they have to wash it, wash it, put it in the sun, and continually wash it and put it in the sun until the smell goes away. and they cut it into pieces and sew the rope. That's why the monk's rope, when you look at the monk's rope, it has this pattern like this paddy field. It consists of small pieces of cloth sewn together. So there are monks like him, you refuse to accept ropes from lay people. You only look for thrown away, discarded, thrown away cloth which you will use and sew into a rope that is called Pangsukula robe, refuse rag robe. And then he has fewness of wishes, very few things that he wants, very few things because of that he's contented. And then secluded, likes to live in secluded places. And then aloof from society, even if he has to live in a monastery with other monks, he's aloof from other monks, will not want to talk with other monks. Like some people in our monastery, they talk a lot. And then energetic, always putting forth effort to keep his mind recollected. Sati is always remembering our meditation object. Whether it is remembering the breath, observing the breath or chanting or whatever. Sati is always remembering to keep your attention, your mindfulness there instead of straying out to the six senses. It is energetic. Attained to virtue, he keeps the precepts or the rules in the Vinaya books for a monk. And then attained to concentration, has attained the jhanas. Attained to wisdom, he understands the Four Noble Truths and the other dharmas. Attained to deliverance, he has attained liberation, has become an arahant. So according to Venerable Kasapa, that is the ideal monk. You notice of all the monks, he has a long list. When this was said, the Venerable Sariputta addressed the Venerable Maha Moggalana thus, Friend Moggalana, the Venerable Maha Kasapa has spoken according to his own inspiration. Now we ask the Venerable Maha Moggalana, Friend Moggalana, the Gosinga Sala Tree Wood is delightful. What kind of monk, Friend Moggalana, could illuminate this Gosinga Sala Tree Wood? And he answered, Dear friend Sariputta, two monks engaged in a talk on the higher Dhamma, and they questioned each other, and each being questioned by the other, answers without foundering, and their talk rolls on in accordance with the Dhamma. That kind of monk could illuminate this Gosinga Sala tree wood. Stop here for a moment now. This Venerable Muglana is the monk with the greatest psychic power. So when he's asked what kind of monk would illuminate this Koshinga Sala tree wood, instead of saying the monk with all types of psychic power, he says, surprisingly, he says the monk who can discuss Dhamma and can answer Dhamma without foundering, without wavering, without doubt, and can continue to talk on the Dhamma. So that also shows that he is very knowledgeable in the Dhamma. That's why he can teach other monks. When this was said, the Venerable Maha Moggallana addressed the Venerable Sariputta thus, Friend Sariputta, we have all spoken according to our own inspiration. Now we ask the Venerable Sariputta, Friend Sariputta, the Gosinga Sala tree wood is delightful. The night is moonlit. The Sala trees are all in blossom, and heavenly scents seem to be floating in the air. What kind of monk, Sariputta, Friend Sariputta, could illuminate this Gosinga Sala tree wood? And Venerable Sariputta replied, Dear friend Moggallana, a monk wields mastery over his mind. He does not let the mind wield mastery over him. In the morning, he abides in whatever abiding or attainment he wants. He wants to abide in during the morning. At midday, he abides in whatever abiding or attainment he wants to abide in at midday. In the evening, he abides in whatever abiding or attainment he wants to abide in during the evening. Suppose a king or a king's minister had a chest full of variously coloured garments. In the morning, he could put on whatever pair of garments he wanted to put on in the morning. At midday, he could put on whatever pair of garments he wanted to put on at midday. In the evening, he could put on whatever pair of garments he wanted to put on in the evening. So too, a monk wields mastery over his mind. He does not let the mind wield mastery over him. In the morning, at midday, in the evening, he abides in whatever abiding or attainment he wants to abide in. That kind of monk would illuminate this Kosinga Sala tree wood I'll stop here for a moment. So, Venerable Sariputta says his ideal is the monk who has complete mastery over the mind and he can abide in whatever abiding or attainment he wants at any time of the day or night. So, actually, Venerable Sariputta, although he does not have psychic power, he has all the jhanas. Unfortunately, later books say that he was enlightened by wisdom and they assume that he did not have any jhanas. But in the later one of the suttas, in this Majjhima Nikaya, you will see that he has attained all the four rupa jhanas, all the four arupas, and I think even cessation of perception and feeling in the Sutta 111. So that's why he has complete mastery over his mind. That's why he has the greatest wisdom for all the monks, disciples of the Buddha. But in spite of that, having attained all the Jhanas and having complete mastery over his mind, he does not have psychic power. Psychic power for some monks, when they attain the Jhanas, It comes naturally. But for some of them, it does not come naturally. But somebody like Venerable Sariputta, since he has all the jhanas, if he wanted to cultivate psychic power, he could easily attain psychic power. But because somebody like him has already become an arahant, he has no more self, no more ego. So he has no desire to to become famous or anything, so he's not bothered with psychic power. Then the Venerable Sariputta addressed those Venerable Onestars. Friends, we have all spoken according to our own inspiration. Let us go to the Blessed One and report this matter to Him. As the Blessed One answers, so let us remember it." His friend there replied. Then those Venerable Ones went to the Blessed One, and after paying homage to Him, sat down at one side. The Venerable Sariputta said to the Blessed One, Venerable Sir, the Venerable Revata and the Venerable Ananda came to me to listen to the Dhamma. I saw them coming in the distance and said to the Venerable Ananda, Let the Venerable Ananda come. Welcome to the Venerable Ananda. etc. Friend Ananda, the Gosinga Sala tree wood is delightful. What kind of monk, friend Ananda, could illuminate this Gosinga Sala tree wood? When asked, remember Ananda replied, Dear friend Sariputta, a monk has learned much, etc. etc. Here, instead of reading everything, verbal Sariputta just repeated what each of the other monks said. So what was read earlier is all repeated here. So he repeated everything up to Venerable Maha Moggallana's reply. When that was said, the Venerable Maha Moggallana told the Blessed One. Then, Venerable Sir, I addressed the Venerable Sariputta thus. Friend Sariputta, etc., etc., what kind of monk could illuminate this Gosinga Sala tree wood? And the Venerable Sariputta replied, Dear friend Moggallana, a monk wields mastery over his mind. He does not let the mind wield mastery over him. In the morning, in the midday, and in the evening, he abides in whatever abiding attainment he wants to abide in, etc. And the Buddha said, good, good, Moggallana. Sariputta, speaking rightly, should speak just as he did. For Sariputta wields mastery over his mind. He does not let the mind wield mastery over him. In the morning, he abides in whatever abiding or attainment he wants to abide in during the morning. At midday, he abides in whatever abiding or attainment he wants to abide in at midday. In the evening, he abides in whatever abiding or attainment he wants to abide in during the evening. When this was said, the Venerable Sariputta asked the Blessed One, Venerable Sir, which of us has spoken well? And the Buddha replied, You have all spoken well, Sariputta, each in his own way. Hear also from me, what kind of monk could illuminate this Kosinga Sala Treewood? Here, Sariputta, when a monk has returned from his alms round, after his meal, he sits down, folds his legs crosswise, sets his body erect, and establishing mindfulness in front of him, resolves, I shall not break this sitting position until, through not clinging, my mind is liberated from the pains. That kind of monk could illuminate this Gosinga Sala tree wood. That is what the Blessed One said. Those venerable ones were satisfied and delighted in the Blessed One's words. That's the end of the sutta. So here, you see the Buddha's ideal is a monk with extreme determination, the utmost determination. So when he sits down, he will not stop sitting until his mind is liberated. That's exactly what the Buddha did on the night of enlightenment. He had struggled for six years and he was tired of that struggle. He decided to sit down and if he does not become, he will sit until he becomes enlightened or he will die there sitting. So because of his great determination, then he became enlightened. Also the time was ready after he had finished all his work. So this thing, we have to remember that our determination, whatever we want, determination is extremely important. The problem is for most people, we have too many desires. When we have too many desires, our energy is scattered over so many desires, so we can't really succeed. But somebody like the Buddha, he has only one aim in mind, to become enlightened. Nothing else. So all his energy goes towards that. And then he becomes enlightened. I remember this one sutta. Somewhere I read that the Buddha said, when a person's mind is so determined, even the devas cannot obstruct him. So you see, that's what happened with the Buddha. He was so determined to become enlightened that Mara, tried to obstruct him so many times also Mara could not succeed.

30MN33Mahagopalaka20100801

Now the next sutta is number 33, Maham Gopalaka Sutta. The great discourse, the greater discourse on the cow herd, thus have I heard. This sutta I think is also found in the Anguttara Nikaya 11.18. Thus have I heard. On one occasion, the Blessed One was living at Savarthi in Jeta's Grove, a Nathapindika spa. There he addressed the monks. Monks, humble sir, they replied, when a cowherd possesses eleven factors, he is incapable of keeping and rearing a herd of cattle. What eleven? Here a cowherd has no knowledge of form. He is unskilled in characteristics. He fails to pick out flies' eggs. He fails to dress wounds. He fails to smoke out the sheds. He does not know the watering place. He does not know what it is to have drunk. He does not know the road. He is unskilled in pastures. He milts dry, and he shows no extra veneration to those bulls who are fathers and leaders of the herd. When cowherd possesses these 11 factors, he is incapable of keeping and rearing a herd of cattle. I'll stop here for a moment. So if a person, a cowherd, he wants to keep and rear a herd of cattle, he must know these 11 things because he has to buy and sell cattle and he has to take care of the cattle so that they prosper and multiply. The first thing, he has no knowledge of form. I guess he does not know how to distinguish the form of this cattle, whether they are strong or weak. For example, if you want to buy good cattle, you must be able to know the form, whether they are strong or weak, buy the strong ones. And he is unskilled in characteristics probably. He has to He has to trade in cattle. When he buys, he has to know what is a good breed, what is a bad breed. If he buys cattle or bad breed, then he's not going to make much money. Thirdly, he fails to pick out fly's eggs. These fly's eggs, I guess, when this cow or bull, they have a wound, the fly will come and lay eggs there. And then if he doesn't know how to pick out the fly's eggs, the maggots will slowly eat the flesh, eat the flesh, and the flesh becomes bigger and bigger. So the cow or the bull may die. So he has to know how to pick up the fly's eggs. If he used to dress wounds, and the cattle has wound, he has to know how to dress the wound. If he used to smoke out the shits, I guess the cattle shits, once in a while, has to be smoked out so that maybe the bacteria or the insects, whatever, kind of disinfect the place. He does not know the watering place. If he brings out the cattle to graze, he must know where to look for water. He does not know what it is to have drunk, so he got to know when the cattle have drunk enough and move on. He does not know the road. If he brings the cattle out, he must know the road, where to go and all that. unskilled in pastures. That means he does not know where you have good pasture, where you have poor pasture. You've got to be able to bring the cattle to good pasture. He milks dry. That means when he milks the cows for the milk, he must milk dry. He must leave some milk there, at least for the calves. He shows no extra veneration to those bulls who are fathers and leaders of the herd. Those old bulls must take special care of them because they are the fathers and leaders of the herd. So when a cowherd possesses these 11 factors, he is incapable of keeping and rearing a herd of cattle. So two monks, when a monk possesses 11 qualities, he is incapable of growth, increase and fulfilment in this Dhammavinaya. What 11? Here a monk has no knowledge of four. He is unskilled in characteristics. He fails to pick out flies' eggs. He fails to dress wounds. He fails to smoke out the shits. He does not know the watering place. He does not know what it is to have drunk. He does not know the road. He is unskilled in pastures. He melts dry. And he shows no extra veneration to those elder monks of long standing who have gone forth, the fathers and leaders of the Sangha. And how has a monk no knowledge of form? Here a monk does not understand as it actually is thus. All material form of whatever kind consists of the four great elements, and the material form derived from the four great elements. That is how a monk has no knowledge of form. I'll stop here for a moment. This form, rupa, refers to material form. And material form in the Buddha's teaching, consists of four great elements, earth, water, fire, wind. This earth, water, fire, wind is not exactly earth, water, fire, wind. It's just characteristic. Earth refers to the hardness element. Anything that you feel, you perceive as hard, that is spoken of as the earth element. Water, water is liquids. Liquids have the characteristic of tending to cohere together. Because we have water in our body, so our body has a certain shape. If we were to take away all the water in our body, we become dust and we will crumble. We have no form. So there's water there, earth water. Fire, fire is the heat element. Wind, wind is the motion element. Although in the suttas we talk about the physical matter, and a mind. But actually, if you look carefully, this physical matter consisting of the four elements actually is a kind of perception. The perception of hardness, of form or coherence, and then the perception of heat, the perception of motion, all perceptions. So it is not something, because it's a perception, different people can have different perceptions. For example, On a certain day, you might feel hot. I might not feel hot. So your perception is different from mine. So you notice because it's a perception. Actually, perception is a type of consciousness. So even the physical world is just a perception. It's just a type of consciousness. So that's why the whole world, including the physical world, is actually mind made. It's mind made. So for example, if a person had extremely bad karma and was reborn in hell, and he goes into hell, he finds hell very hot. Everywhere, flames. But if an arahant were to go and visit hell, an arahant goes into hell, he does not feel hot. So everything is mind made. Okay, the second one. How is a monk unskilled in characteristics? Here a monk does not understand as it actually is thus. A fool is characterized by his actions. A wise man is characterized by his actions. That is how a monk is unskilled in characteristics. So here, It means this monk, he cannot distinguish between a foolish teacher or a wise teacher. Or a teacher cannot distinguish between a foolish disciple or a wise disciple. So this unskilled in characteristics. Just like the cowherd, he does not know what is good breed, what is bad breed. Number three, how does a monk fail to pick out fly's eggs? When a thought of sensual desire has arisen, a monk tolerates it. He does not abandon it, remove it, do away with it, and annihilate it. When a thought of ill will has arisen, when a thought of cruelty has arisen, when evil unwholesome states have arisen, a monk tolerates them. He does not abandon them, remove them, do away with them, and annihilate them. That is how a monk feels to pick up fly's eggs. Stop here for a moment. As I mentioned earlier, flies' eggs on the body of this cattle, if we don't remove them quickly, they will hatch into maggots and the maggots will eat the flesh and kill the cattle. So in the same way, just like flies' eggs, these unwholesome thoughts, if we tolerate them, they will proliferate and then eat away. all the goodness in us and all the spiritual goodness will die out. So just like the flies' eggs, we have to know these unwholesome thoughts have the potential to do a lot of harm to us. 4. How does a monk fail to address wounds? Here on seeing a form with the eye, a monk grasps at its signs and features. Even though when he leaves the eye faculty unguarded, evil, unwholesome states of covetousness and grief might invade him, he does not practice the way of his restraint. He does not guard the eye faculty. He does not undertake the restraint of the eye faculty. On hearing a sound with the ear, smelling an odor with the nose, tasting a flavor with the tongue, touching a tangible with the body, cognizing a mind object with the mind. He grasps at its signs and features. Even though when he leaves, the faculty is unguarded. Evil, unwholesome states of covetousness and grief might invade him. He does not practice the way of their restraint. He does not guard the faculties. He does not undertake the restraint of the faculties. That is how a monk feels to dress wounds. Sorry for a moment. Here, our six senses are always stabbed, attacked by these objects of the senses. Forms, sounds, smells, taste, touch, and thoughts. So, because they impinge on us, just like a wound, they can faster, so we have to guard our faculties. So don't see too much, don't hear too much, don't smell too much, eat too much, etc. For example, when you go Pindapatta, don't look everywhere. When you go Pindapatta, you're supposed to put your eye six feet away from you, look down. When people offer you food also, and don't look at them in the face unless you know them very well. Number five, how does a monk feel to smoke out the shits? Here a monk does not teach others in detail the Dhamma as he has learned it and mastered it. That is how a monk feels to smoke out the shits. So here the Buddha is saying that a monk should teach the Dhamma to others, whatever Dhamma Vinaya he has learned, He should teach to others so that we have a healthy Sangha. Disinfect the Sangha of wrong views. Number six, how does a monk not know the watering place? Here a monk does not go from time to time to those monks who have learned much, who are well versed in the tradition, who maintain the Dhamma Vinaya. and he does not inquire and ask questions of them thus. How is this memorable, sir? What is the meaning of this? And these memorable ones do not reveal to him what has not been revealed, do not clarify what is not clear, or remove his doubts about the numerous things that give rise to doubt. That is how a monk does not know the watering place. How does a... Stop here for a moment. So the watering place is a place where you can quench your thirst and drink water. In the same way, the watering place for monks is learned senior monks who know the Dhamma, who know the Vinaya. So if you don't know, you should go to these senior monks and clarify your doubts. How does a monk not know what it is to have drunk? Here, when the Dhamma Vinaya proclaimed by the Tathagata is being taught, a monk does not gain inspiration in the meaning, does not gain inspiration in the Dhamma, does not gain gladness connected with the Dhamma. That is how a monk does not know what it is to have drunk. I'll stop here for a moment. So, if you listen to the Dhamma and the Vinaya, you should gain inspiration and be glad and appreciate There are some people, maybe their roots are too shallow. They don't have what later books call the paramis, the good qualities. So when they meet the Dhamma, they don't appreciate that the Dhamma is so valuable, so good. There's nothing more valuable than the Dhamma. So they are not glad. and you'll gain inspiration in the Dhamma. This is like the cattle, the cow doesn't know what it is to have drunk. How does a monk not know the road? Here a monk does not understand the Noble Eightfold Path as it actually is. That is how a monk does not know the road. So this is the spiritual road, the Noble Eightfold Path. How is a monk unskilled in pastures? Here a monk does not understand the four intense states of recollection as they actually are. That is how a monk is unskilled in pastures. A monk's domain, a monk's pasture, the Buddha says, is the four satipatthana. The four satipatthana. We should put our attention always on either the body, or the feelings, or the mind, or the Buddhadhamma, these four objects of recollection. So we don't stray out of these four objects that is staying within our pastures. How does a monk milk dry? Here when faithful householders invite a monk to take as much as he likes of robes, alms, food, resting places and medicinal requisites, the monk does not know moderation in accepting. That is how a monk milks dry. So too greedy for these offerings. A monk milks dry and later he will not get any more. How does a monk show no extra veneration to those elder monks of long standing, who have long gone forth, the fathers and leaders of the Sangha? Here a monk does not maintain bodily acts of loving kindness, both openly and privately, towards those elder monks. He does not maintain verbal acts of loving kindness towards them, openly and privately. He does not maintain mental acts of loving kindness towards them. both openly and privately. That is how a monk shows no extra veneration to those elder monks of long standing who have long gone forth, the fathers and leaders of the Sangha. When a monk possesses these 11 qualities, he is incapable of growth, increase and fulfillment in this Dharma Vinaya. So this last one is that a younger monk should always maintain loving kindness through acts, speech, and mind towards senior monks, the fathers and leaders of the Sangha. In a Buddhist country like Thailand, they have this long-standing tradition. So the duty of young monks are to serve the older monks. For example, samaneras have to serve all the monks. And then the young monks have to serve the senior monks. So it's very common in Thailand that the young monks, sometimes they massage the old monk, even bathe for him. And then he comes back from Pindapatta, they wash his feet, take away his robe to dry, wash his robes for him. and serve him in many, many ways. All this is showing extra veneration to the senior monks. Monks, when a cowherd possesses 11 factors, he is capable of keeping and rearing a herd of cattle. What 11? Here, a cowherd has knowledge of form. He is skilled in characteristics. He picks out flies' eggs. He dresses wounds. He smokes out the sheds. He knows the watering place. He knows what it is to have drunk. He knows the road. He is skilled in pastures, he does not milk dry, and he shows extra veneration to those bulls who are fathers and leaders of the herd. When a cow herd possesses these 11 factors, he is capable of keeping and rearing a herd of cattle. So two monks, when a monk possesses these 11 qualities, he is capable of growth, increase and fulfillment in this Dhammavidnaya. What 11? Here a monk has knowledge of form, he is skilled in characteristics, So this is reverse. A monk who has knowledge of form understands the four great elements. All material forms consist of four great elements. A monk who is skilled in characteristics understands a fool is characterized by his actions. A wise man is characterized by his actions. who knows how to pick out flies' eggs. When thoughts of sensual desire, ill will, or cruelty have arisen, he does away with them. He will unhold some states of mind. And then a monk who knows how to dress wounds, he guards his six senses. He does not grasp the signs and features of the sense objects. And then a monk who knows how to smoke out the shits teaches to others in detail the Dhamma he has learned. And a monk who knows the watering place goes from time to time to learned monks to learn the Dhamma, the Vinaya. And a monk who knows what it is to have drunk, when he listens to the Dhamma and the Vinaya, he gains inspiration, gains gladness. A monk who knows the road understands the Four Noble Truths. A monk skilled in pastures understands the Four Intense States of Recollection, the Four Satipatthana. A monk who does not milk dry when he is offered requisites, he knows moderation in accepting. Lastly, the monk shows extra veneration to the monks of long standing by maintaining acts of loving kindness to the body, speech and mind to them. When a monk possesses these 11 qualities, he is capable of growth, increase and fulfilment in this Dhamma Vinaya. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words.

31MN34Culagopalaka20100801

Okay, I'll try to go one more sutta. Number 34, Chula Gopalaka Sutta, the shorter discourse on the cow herd. Thus have I heard, on one occasion the Blessed One was living in the Vajrayana country of Ukachela on the banks of the river Ganges. There He addressed the monks thus. Monks, remember Sir, they replied. The Blessed One said, Monks, there was once a foolish Magadan cowherd who, in the last month of the rainy season, in the autumn, without examining the near shore or the further shore of the river Ganges, drove his cattle across to the other shore, in the Videhan country, at a place that had no fort. Then the cattle bunched together in midstream in the river Ganges, and they met with calamity and disaster. Why was that? Because that foolish Magadan cowherd, in the last month of the rainy season, in the autumn, without examining the near shore or the further shore of the river Ganges, drove his cattle across to the other shore in the Vedaian country at a place that had no fort. I stop here for a moment. Here the Buddha is talking about this cowherd who wants to bring all the cattle to the other side of the river. But at that time the river is flooded because that is the rainy season, the last month of the rainy season. All the Rivers are all flooded. And then without trying to find the shortest place to cross, the shortest place to cross is called the fort. In the river, there are places when the two sides of the river are far apart. There's places where the two sides of the river are nearer. That is called the fort. And the shallow, also where the water is shallower. And so instead of looking for the proper place and planning how to bring the cattle across, He just let them, just threw them all into the river, and they all bunched together. You know when they go into deep water, just like human beings, when we go into deep water, if those people have difficulty, when they feel that they are drowning, they try to clamber on each other, climb on each other. So the same with the cattle. When they bunch together, they all try to get on top of each other and all drown. So the Buddha continued, so too monks, as to those recluses and Brahmins who are unskilled in this world and the other world, unskilled in Mara's realm and what is outside Mara's realm, unskilled in the realm of death and what is outside the realm of death, it will lead to the harm and suffering for a long time of those who think they should listen to them and place faith in them. So here in a similar way, the Buddha says, Just like the stupid cattle herd, because the cattle trust him, so they all perish. So in the same way, if we place our faith in those monks who are unskilled in this world and the other world, that means unskilled in the Dhamma, Listen to those monks. Take them as your teacher. Then they will lead to your harm and suffering for a long time. Monks, there was once a wise Magadan cowherd, who in the last month of the rainy season in the autumn, after examining the near shore and the further shore of the River Ganges, drove his cattle across to the other shore in the Vindhayan country at a place that had a fort. He made the bulls, the fathers and leaders of the herd, enter first and they breasted the stream of the Ganges and got safely across to the further shore. He made the strong cattle and the cattle to be tame, enter next and they too breasted the stream of the Ganges and got safely across to the further shore. He made the hyphas and the young oxen enter next, and they too breasted the stream of the Ganges and got safely across to the other shore. He made the calves and the feeble cattle enter next, and they too breasted the stream of the Ganges and got safely across to the further shore. At that time there was a tender calf just born and being urged on by its mother's lulling, it too breasted the streamer of the Ganges and got safely across to the further shore. Why was that? Because that wise Magadan cowherd, in the last month of the rainy season, in the autumn, after examining the near shore and the further shore of the River Ganges, drove his cattle across to the other shore, in the Vidayan country, at a place that had a fort. So two months, as to those recluses and Brahmins who are skilled in this world and the other world, skilled in Mara's realm and what is outside Mara's realm, skilled in the realm of death and what is outside the realm of death, it will lead to the welfare and happiness for a long time of those who think they should listen to them and place faith in them. So in a similar way, the Buddha says, Just like the cattle, they relied on this wise cowherd, they got safely across. So in the same way, if we rely on a wise teacher, then we will, it will lead to our welfare and happiness for a long time. But then to know whether a teacher is good or not, you also It takes time to know and you also have to be quite sharp. Monks, just as the bulls, the fathers and leaders of the herd, breasted the stream of the Ganges and got safely across to the furthest shore, so too those monks who are Arahants with pains destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and are completely liberated through final knowledge, by breasting Mara's stream, they have gotten safely across to the furthest shore. Just as the strong cattle and the cattle to be tamed breasted the stream of the Ganges and got safely across to the furthest shore, so too those monks who, with the destruction of the five lower factors, would reappear spontaneously in the pure boats and there attain final nirvana without ever returning from that world. By breasting Mara's stream, they would get safely across to the furthest shore. Just as the haifus and young oxen breasted the stream of the Ganges and got safely across to the further shore, so too those monks who, with the destruction of the three fetters and with the attenuation of lust, hatred and delusion, are once-returners, Sakadagamin, returning once to this world to make an end of suffering, By breasting Mara's stream, they too will get safely across to the furthest shore. Just as the calves and the feeble cattle breasted the stream of the Ganges and got safely across to the furthest shore, so too those monks who, with the destruction of three fetters, are stream-enterers, Sotapanna, no longer subject to perdition, bound for deliverance, headed for enlightenment. By breasting Mara's stream, they too will get safely across to the furthest shore. Just as that tender calf, just born, being urged on by its mother's lulling, also breasted the stream of the Ganges and got safely across to the furthest shore, so too those monks who are Dhamma followers and faith followers, that means first path attainers, by breasting Mara's stream, they too will get safely across to the furthest shore. Monks, I am skilled in this world and in the other world, skilled in Mara's realm and in what is outside Mara's realm, skilled in the realm of death and in what is outside the realm of death. It will lead to the welfare and happiness for a long time of those who think they should listen to me and place faith in me. That is what the Blessed One said. When the Sublime One had said that, the Teacher said further, both this world and the world beyond are well described by the one who knows, and what is still in Mara's reach and what is out of reach of death. Knowing directly all the world, the Enlightened One who understands, opened the door to the deathless state, by which Nibbana may be safely reached. For Mara's dream is breasted now, its current blocked, its weeds removed. Rejoice then, monks, mightily, and set your hearts where safety lies. So that's the end of the Sutta. So here the Buddha is saying that we should place our faith in the Buddha and only the Buddha. That's why when the Buddha was about to enter Nibbana, instead of nominating another monk to take his place, he told the monks that after he's gone, that everyone should take the Dhamma and the Vinaya that the Buddha has taught to be our teacher. Unfortunately, nowadays, a lot of people, instead of studying the Buddha's words, they rely on some teacher. They just rely on some foolish cowherd. The Buddha says that whatever any other monk teaches, we should compare them with the Sutta and the Vinaya. Only if they agree with the Sutta and the Vinaya, then Only we can accept them. So the Buddha also said, be a lamp unto yourselves, be a refuge unto yourselves with no other refuge. Take the Dhamma as a lamp, take the Dhamma as a refuge with no other refuge. So don't go and look for some heroes to worship. The best teacher in the world is the Buddha. And now that he has gone, Buddha says his Dhamma and his Vinaya will be our teacher. So the Buddha said I always study the Suttas. The Buddha gave a warning in Samyutta Nikaya 20.7, said that in the future, instead of listening to the Buddha's words, people want to listen to the words of later monks, disciples. Disciples refers to later monks, meaning later books. These later books are either in Mahayana or Hinayana. Mahayana are the later sutras, Hinayana are the Abhidhamma, the commentaries, Visuddhimagga and all that. So the Buddha says in the Digha Nikaya Sutta 29, Asadika Sutta, that all those are not necessary because the Buddha's teachings are perfect, complete, utterly pure. Since it is complete, we don't need to rely on any other teacher. Our only teacher is the Buddha. And if we think that we should rely on other books, the Buddha says that we don't understand his Dhamma. So if you understand the Buddha's Dhamma, you only rely on the suttas. And for monks, the Vinaya also. So then it will benefit us a long time if we put our faith in the right teacher. So I'll stop here. So the question is, when it says in that sutra to follow a teacher, obviously the Buddha is referring to himself. But yes, we have all the Dharma books, which is great, and they're all great. But how does that fit in with someone who wants to... I mean, having a guide is also very helpful, right? Yes, yes. Because you also said much reviews in the monks because they find it disarming. Not only that, the Buddha says, Kalyāṇamitta, a spiritual guide or a spiritual teacher, is the whole of the holy life. It's the whole of the holy life. Of course, the best spiritual guide is the Buddha. But since the Buddha is not here, you also need someone who can point out to you what is the real teaching of the Buddha. Because there's so much wrong teachings nowadays. A lot of things are taught to be the Dhamma, taught to be the Buddha's teachings. It's actually not the Buddha's teachings. So you need someone to guide you. to the correct teachings. How does a monk say to stop the chat? It seems that a monk does not teach others in detail the Dharma as he has learned and mastered it. Yes. This is the ideal life. But here the Buddha is talking about, you see, One of the occasions or one of the moments a monk becomes enlightened, one is listening to the Dhamma, another one is teaching the Dhamma, another one is repeating the Dhamma, another one is reflecting on the Dhamma, the fifth is during meditation. So when a monk teaches the Dhamma, he has to understand first. before he can teach. Also, when he is teaching the Dhamma, he has to consider the Dhamma, reflect on the Dhamma and then teach. So it benefits the monk who teaches also, and the people who listen also. So it is best if a monk knows the Dhamma to teach. But the problem is, especially nowadays, a lot of monks don't take the trouble to go and study the Dhamma. They think only meditation is important. That's a wrong view they have probably obtained from their meditation teacher. You notice in the suttas, every night the monks during the Buddha's time, they come together to discuss the Dhamma. Even if they are already Arahants, like just now we saw, all the Arahants coming together, Venerable Sariputta, Venerable Mahamoggalana, Venerable Mahakassapa, Venerable Anuruddha, Venerable Ananda, Venerable Revata, except for Venerable Ananda, I think the rest were all Arahants. And yet, they come and discuss the Dhamma. Because firstly, they have so much respect for the Dhamma. Secondly, they enjoy discussing the Dhamma. Buddha says two things are important. One is Dhamma Savana, the other one is Dhamma Sakaccha. Listening to the Dhamma and discussion of the Dhamma. When we discuss the Dhamma, we benefit. We analyse the Dhamma. We not only benefit, we benefit others also. Those who know less by discussing Dhamma, they know more. Those who know more, when they discuss the Dhamma, they benefit others, as well as they reflect on the Dhamma, and they benefit also, they understand more. Thank you, Khenpo. This question is from Samanera Jojo. He wants to know, in this case, what about the Tathagatagarbha you have been teaching? Oh, Bacikapudas, to me Bacikapudas, firstly, they are past life ariya, they have already attained Sotapanna or Sakadagamin, first or second fruition. So they come back at a time when there is no more Dhamma in the world. So they have to struggle very hard. so that their memory comes back, the memory comes back of previous lives, then remember all the Dhamma they have learned, then they become enlightened. And after they become enlightened, when they want to teach, they find there's so much obstruction, people are not interested. And then when you teach the Dhamma, you have to contradict what other teachers say. That's why when the Buddha taught, he created a lot of enemies. That's why in the Sutta, the Buddha said, I don't quarrel with the world. The world quarrels with me. He who teaches the Dhamma does not quarrel with the world. So because of all these things, Bhattacarya Buddha, even though he is qualified to teach, even though he is capable of teaching, he doesn't want to teach. Unless maybe someone appeals to him, like Brahma Sahampatti appeals to him. Otherwise, he's not interested to teach. So 99.99% of Buddhas, Apache Buddha, refuse to teach. But then, even though they refuse to teach, they show an example to the world. They show an example. Just like we read that sutra about the three arahants practicing in the park, and then the devas shouted that they have become liberated from all the deva shouting. So the Buddha says it benefits all those people who have faith in them. Thank you. I have an observation. This parable, Mahamudala, although it is mentioned in many places by others that it is of psychic power, but for me it is humble and true. Yes, Arahants, each Arahant, firstly all Arahants are extremely humble, but then even though they are humble, each person we have our own character. of our own character. So you find, for example, Venerable Ananda was very much a ladies' man. A lot of people like his company, everybody likes to talk to him, and he's happy to talk to people. But Venerable Mahakassapa appears very rough in his speech. He even tells of Venerable Ananda, call him a small boy when he was 80 years old. He says, Venerable Ananda walking, what are you doing walking around the whole countryside now with a huge following of monks? Are you traveling on people's crops and all that? Small boy, call him. So you see, he's already become an Arahant, he has no ego. So it's not that he speaks out of ego, just that his habit over so many lifetimes has been like that. That's why, you know, you can't believe in this paramis. Paramis means a person has developed so many perfections. But this enlightened person, you can see in that sense, he lacks that parami of speaking gently. Now I transfer my ring.

32MN35Culasaccaka20100802

Today is the 2nd of August, 2010. Now we come to Majjhima, Nikaya Sutta, 35, Chula, Sat Chakka Sutta, the shorter discourse to Sat Chakka. That's what I heard. On one occasion, the Blessed One was living at Vesali, in the great wood, in the hall with the big roof. On that occasion, Sat Chakka, the Niganta Sun, was staying at Vesali, a debater and a clever speaker regarded by many as a saint. He was making this statement before the Vesali assembly. I see no recluse or Brahmin, the head of an order, the head of a group, the teacher of a group, even one claiming to be Arahant Samasambuddha, who would not shake, shiver and tremble and sweat under the armpits if he were to engage in debate with me. Even if I were to engage a senseless pose in debate, it would shake, shiver, and tremble if it were to engage in debate with me. So what shall I say of a human being?" Then when it was morning, the rebel Asaji dressed, and taking his ball and outer robe, went into Vesali for alms. As Sachaka, the Niganta's son, was walking and wandering for exercise in Vesali, he saw the Venerable Asaji coming in the distance and went up to him and exchanged greetings with him. Stop here for a moment. So you can see this Sachaka, Niganta Puta, was a debater, very clever, very smart in debating and also a big boaster. He said, even if you were to engage a post, even the post also would shiver and tremble. What more of a human being? Then this rebel Asaji is one of the five monks who were first enlightened. So Sachaka saw him, came up to him, talked. When this courteous and amiable talk was finished, Sachaka, the Niganta's son, stood at one side and said to him, Master Asaji, how does the recluse Gautama discipline his disciples? And how is the recluse Gautama's instruction usually presented to his disciples? And Venerable Asaji said, This is how the Blessed One disciplines his disciples, Agivesana. And this is how the Blessed One's instruction is usually presented to his disciples, monks. Material form or body is impermanent. Feeling is impermanent. Perception is impermanent. Volition is impermanent. Consciousness is impermanent. Monks, material form is not self. Feeling is not self. Perception is not self. Volition is not self. Consciousness is not self. All volitions are impermanent. All things are not self. Here, this one, they say all formations are impermanent. But the word is sankara, so I like to translate it as volitions are impermanent. All things are not self. That is how the blessed one disciplines his disciples. And that is how the blessed one's instruction is usually presented to his disciples. And Sajjaka said, if this is what the recluse Gautama asserts, we hear indeed what is disagreeable. Perhaps sometime or other we might meet Master Gautama and have some conversation with him. Perhaps we might detach him from that evil view. I'll stop here for a moment. So, remember Asaji says, the Buddha's instruction is that the five aggregates are impermanent. The five aggregates are not-self. All volitions are impermanent. And all things, all dhammas are not-self. Now at that time, 500 lichavis had met together in an assembly hall for some business or other. Then Sachakka, the Niganta's son, went to them and said, Come forth, good lichavis, come forth. Today there will be some conversation between me and the recluse Gotama. If the recluse Gotama maintains before me what was maintained before me by one of his famous disciples, the monk named Asaji, Then just as a strong man might seize a long head rammed by the hare, and drag him to and drag him fro, and drag him round about, so in debate I will drag the recluse gotama to and fro. to and drag him through, and drag him round about. Just as a strong brewer's workman might throw a big brewer's sieve into a deep water tank, and taking it by the corners, drag it to and drag it through and drag it round about. So in debate, I would drag the recluse Otamatu and drag him through and drag him round about. Just as a strong brewer's mixer might take a strainer by the corners and shake it down and shake it up and thump it about, so in debate I will shake the recluse Gautama down and shake him up and thump him about. And just as a 60-year-old elephant might plunge into a deep pond and enjoy playing the game of ham washing, so I shall enjoy playing the game of ham washing with the recluse Gautama. Come forth, good lichavis, come forth. Today there will be some conversation between me and the recluse Gautama." I'll stop here for a moment. So you see this Bragadna, he wants to debate with the Buddha and he's so sure that he's going to win. He's telling everybody to come and witness. Thereupon, some lichavis said, how can the recluse Gotama refute Sachaka, the Niganta's son's assertions? On the contrary, Sachaka, the Niganta's son, will refute the recluse Gotama's assertions. And some lichavis said, who is Sachaka, the Niganta's son, that he could refute the Blessed One's assertions? On the contrary, the Blessed One will refute Sachaka, the Niganta's son's assertions. Then Sachaka, the Nirganta's son, went with 500 lichavis to the hall with the big roof in the great wood. On that occasion, a number of monks were walking up and down in the open. Then Sachaka, the Nirganta's son, went up to them and asked, Where is Master Gautama staying now, sirs? We want to see Master Gautama. And they said, the Blessed One has entered the Great Wood, Aggiviasana, and is sitting at the root of a tree for the days abiding. Let's stop here for a moment. This Aggiviasana must be his clan. Sometimes they address the person by the clan name. That Sachaka, the Niganta's son, together with a large following of Liccabees, entered the Great Wood and went to the Blessed One. He exchanged greetings with the Blessed One. And after this courteous and amiable talk was finished, sat down at one side. Some of the lichabees paid homage to the Blessed One and sat down at one side. Some exchanged greetings with Him, and when this courteous and amiable talk was finished, sat down at one side. Some extended their hands in reverential salutation towards the Blessed One and sat down at one side. Some pronounced their name and clan in the Blessed One's presence and sat down at one side. Some kept silent and sat down at one side. When Sachaka, the Diganta's son, had sat down, he said to the Blessed One, I would like to question Master Gautama on a certain point, if Master Gautama would grant me the favor of an answer to the question. Ask what you like, Aggivessana. How does Master Gautama discipline his disciples? And how is Master Gautama's instruction usually presented to his disciples? This is how I discipline my disciples ativesana, and this is how my instruction is usually presented to my disciples. Monks, material form or body is impermanent. Feeling is impermanent. Perception is impermanent. Volition is impermanent. Consciousness is impermanent. Monks, material form or body is not self. Feeling is not self. Perception is not self. Volition is not self. Consciousness is not self. all volitions are impermanent, all things are not self. That is the way I discipline my disciples and that is how my instruction is usually presented to my disciples. Stop here for a moment. There are several suttas where Sometimes a certain monk, a certain Arahant, he explains the Dhamma in a certain way to a lay person, and then this lay person, he asks the same question of the Buddha, and Buddha gives exactly the same reply. So just like here. One of the reasons could be either that the Buddha's teaching is quite standard, or he can read the mind of this fellow, and he knows exactly what his disciples said, so he says exactly the same thing. And then Satchaka said, a simile occurs to me, Master Gautama. Explain how it occurs to you, Aggivationa, the Blessed One said. Just as when seeds and plants, whatever their kind, reach growth, increase in maturation, all do so in dependence upon the earth, based upon the earth. And just as when strenuous works, whatever their kind, are done, all are done in dependence upon the earth, based upon the earth. So too, Master Gautama, a person has material form as self, and based upon material form, he produces merit or demerit. A person has feeling as self and based upon feeling he produces merit or demerit. A person has perceptions, perception as self and based upon perception he produces merit or demerit. A person has volition as self and based upon volition he produces merit or demerit. A person has consciousness as self and based upon consciousness he produces merit or demerit. And the Buddha said, Aggivationa, are you not asserting thus, material form is myself, feeling is myself, perception is myself, volition is myself, consciousness is myself? And he said, I assert thus, Master Gautama, material form is myself, feeling is myself, perception is myself, volition is myself, consciousness is myself. And so does this great multitude. And the Buddha said, what has this great multitude to do with you, Agyabhesana? Please confine yourself to your own assertion alone. And he said, then Master Gautama, I assert thus, material form is myself, feeling is myself, perception is myself, volition is myself, consciousness is myself. And Buddha said, in that case, Aggivationa, I shall ask you a question in return. Answer it as you choose. What do you think, Aggivationa, would a head of anointed noble king, for example, King Pasenadi of Kosala, or King Ajatasattu Vadehiputta of Magadha, exercise the power in his own realm to execute those who should be executed, to find those who should be found, and to banish those who should be banished? And he said, Master Gautama, the head-anointed noble king, for example, King Pasenadi of Kosala, or King Ajatasattu Vadehiputta of Magadha, would exercise the power in his own realm to execute those who should be executed, to find those who should be found, and to banish those who should be banished. For even these For even these oligarchic communities and societies, such as the Vajjans and the Malians, exercise the power in their own realm to execute those who should be executed, to find those who should be found, and to banish those who should be banished. So all the more so should a head-anointed noble king, such as King Pasunadi of Kosala, or King Ajatasattu Vedehiputta of Magadha. He would exercise it, Master Gautama, and he would be worthy to exercise it. So here, the Buddha is setting him up into a trap. The Buddha is, since he sees that the five aggregates, body, feeling, perception, volition, and consciousness is a self, then the Buddha asks him this question, whether a king, ruler of his own realm, would have the power to execute some people, to find some people and to banish some people. And he said, they would definitely have the power and be worthy of it. Then the Buddha said, what do you think, Agya Vesa, now when you say thus, material form or body is myself. Do you exercise any such power over that material form as to say, let my form be thus, let my form not be thus? And this was said, Sachaka, the Niganta's son, was silent. I'll stop him for a moment. So here, you see, the Buddha first asked him whether a king, king of his own country, would have total power. And he says, yes. So if you say that material form of body is myself, then material form of body is yours. You should be able to have complete control over it. Whatever you want of the body, let my body be thus, let my body not be thus. You should be able to have that power to determine how your body should be like. But when he asked Sacaka, Sacaka didn't know how to reply, kept silent. A second time, the Blessed One asked the same question. And the second time, Sacaka, the Nikānta's son, was silent. Then the Blessed One said to him, Agivesana, answer now. Now is not the time to be silent. If anyone, when asked a reasonable question up to the third time by the Tathagata, still does not answer, his head splits into seven pieces there and then. On that occasion, a thunderbolt-wielding spirit, holding an iron thunderbolt that burned, blazed, and glowed, appeared in the air above Sacaka, the Niganta's son, thinking, If this Sacaka, the Niganta's son, when asked a reasonable question up to the third time by the Blessed One, still does not answer, I shall split his head into seven pieces here and now. The Blessed One saw the thunderbolt-wielding spirit, and so did Sacaka, the Niganta's son, That's why Chakka, the Nirganta's son, was frightened, alarmed and terrified, seeking his shelter, asylum and refuge in the Blessed One. He said, ask me, Master Gautama, I will answer. I'll stop here for a moment. So you see, the Buddha told him, if you don't answer, by the third time I ask a reasonable question, your head will split into seven pieces. And suddenly this thunderbolt-wielding spirit appeared above him, holding this thunderbolt, ready to to smash him and he got so frightened. So where this thunderbolt wielding spirit came from is not explained. The Buddha used his psychic power to create this or this deva as a protector of the Buddha. What do you think, Aggivation? When you say thus, Material form is myself. Do you exercise any such power over that material form as to say, let my form be thus, let my form not be thus? No, Master Gautama. Pay attention. Pay attention how you reply. What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. What do you think, Aggivessana? When you say thus, feeling is myself. Do you exercise any power over that feeling as to say, let my feeling be thus, let my feeling not be thus? No, Master Gotama. Pay attention, Aggivationa, pay attention how you reply. What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. What do you think, Aggivationa, when you said thus? Perception is myself. Do you exercise any power over that perception as to say, let my perception be thus, let my perception not be thus? No, Master Gotama. Pay attention, Aggivationa, pay attention how you reply. What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. What do you think, Aggivationa, when you say thus, volition is myself. Do you exercise any such power over volition so as to say, let my volition be thus, let my volition not be thus? No, Master Gotama. Pay attention, Aggivésana, pay attention how you reply. What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. What do you think, Aggivésana, when you say thus, consciousness is myself. Do you exercise any such power over that consciousness as to say, let my consciousness be thus, let my consciousness not be thus? No, Master Gautama. Pay attention to how you reply. What you said before does not agree with what you said afterwards. Nor does what you said afterwards agree with what you said before. I'll stop here for a moment. So here, the Buddha says, you say the five aggregates are you, it's yourself. Then you should have complete control over the five aggregates. But do you have? Then he says no. So the Buddha each time makes the point that what he said before is not what he is saying later. To let all the crowd of people see that he is contradicting himself. The Buddha said, what do you think, Agya Vesana? Is material form permanent or impermanent? Impermanent, Master Gautama. Is what is impermanent suffering or happiness? Suffering, Master Gautama. Is what is impermanent suffering and subject to change, fit to be regarded thus? This is mine, this I am, this is myself. No, Master Gautama. Stop here for a moment. So here, the Buddha is making him see that material form is impermanent and a source of suffering. So it is not fit to regard it as mine or I or myself. Because if you do that, then you are taking what is impermanent and suffering to be yourself. So you are carrying a burden unnecessarily. What do you think, Aggivation? Is feeling permanent or impermanent? Similarly, perception, volition, consciousness and and consciousness, and to all this is impermanent, Master Gautama. Is what is impermanent suffering or happiness? Suffering, Master Gautama. Is what is impermanent suffering and subject to change fit to be regarded thus, this is mine, this I am, this is myself? No, Master Gautama. So he agrees that the five aggregates are not fit to be regarded as mine, I am, or myself. What do you think, Nagivesana, when one adheres to suffering, resorts to suffering, owes to suffering, and regards what his suffering does, this is mine, this I am, this is myself, could one ever fully understand suffering oneself, or abide with suffering utterly destroyed? How could one, Master Gautama, know Master Gautama? What do you think, Aggivation? That being so, do you not adhere to suffering, resort to suffering, owe to suffering, and regard what is suffering thus? This is mine, this I am, this is myself. How could I not, Master Gautama? Yes, Master Gautama. Stop it for a moment. So here the Buddha is saying, what you take to be the self is suffering. So if you take it as yourself, then you are resorting to suffering, adhering to suffering, holding on to suffering. So in other words, he is making it clean that the aggrivation is a fool, taking what is suffering to be the self. And the Buddha said, It is as though a man needing hardwood, seeking hardwood, wandering in search of hardwood, were to take a sharp axe and enter the wood. There he would see a large plantain trunk, straight, young, and with no fruit but core. Stop here for a moment. This plantain trunk, plantain tree, is the banana tree. Then he would cut it down at the root, cut off the crown and unroll the leaf sheets. But as he went on unrolling the leaf sheets, he would never come even to any sapwood, let alone hardwood. So too, Aggivationa, when you are pressed, questioned and cross-questioned by me about your own assertion, you turn out to be empty, vacant and mistaken. But it was you who made this statement before the Vesali Assembly. I see no recluse or Brahmin, the head of an order, the head of a group, the teacher of a group, even one claiming to be Arahant Sama Sambuddha, who would not shake, shiver and tremble and sweat under the armpits if he were to engage in debate with me. Even if I were to engage a senseless force in debate, it would shake, shiver and tremble if it were to engage in debate with me. So what shall I say of a human being? Now there are drops of sweat on your forehead, and you have soaked through your upper robe and fallen to the ground. But there is no sweat on my body now." And the Blessed One uncovered His golden-colored body before the assembly. When this was said, Sachaka, the Niganta's son, sat silent, dismayed, his shoulders drooping, and head down, glum, without response. So here the Buddha, because the Buddha can read his mind, the Buddha said, you were boasting earlier that anyone who engages in debate with you would shake, tremble, and all this. But now I'm not shaking or trembling, I'm not sweating, but you are. Then Dumukha, the son of the Licchavi, seeing Sachaka, the Niganta's son, in such a condition, said to the Blessed One, A simile occurs to me, Master Gautama. Explain how it occurs to you, Dumukha. Suppose, Rebel Sir, not far from a village or town, there was a pond with a crab in it. And then a party of boys and girls went out from the town or village to the pond, went into the water and pulled the crab out of the water and put it on dry land. And whenever the crab extended a leg, they cut it off, broke it and smashed it with sticks and stones so that the crab with all its legs cut off, broken and smashed, would be unable to get back to the pond as before. So too, all Sachaka, the Niganta sun's contortions, writhings and vacillations have been cut off, broken and smashed by the Blessed One, and now he cannot get near the Blessed One again for the purpose of debate. And this was said, Sachaka, the Gangta's son, told him, wait, Damuka, wait, we are not speaking with you here. Wait, we are speaking with Master Gautama. I'll stop here for a moment. So you see this fellow, even when he's ashamed in front of this big crowd, his ego is showing up again. Then he said, let the talk of ours be, Master Gautama. like that of ordinary recluses and Brahmins. It was mere prattle, I think. But in what way is a disciple of the recluse Gautama one who carries out his instruction, who responds to his advice, who has crossed beyond doubt, become free from perplexity, gained intrepidity, and became independent of others in the teacher's dispensation?" So in other words, he's asking how in what way is a disciple, an ariya. And the Buddha said, here, Aggivesana, any kind of material form, whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, a disciple of mine sees all material form as it actually is with proper wisdom thus. This is not mine. This I am not. This is not myself. Any kind of feeling, whatever, any kind of perception, volition, consciousness, whatever, whether past, future or present, internal or external, Rose or subtle, inferior or superior, far or near, a disciple of mine sees all the five aggregates as they actually are with proper wisdom thus. This is not mine, this I am not, this is not myself. It is in this way that a disciple of mine is one who carries out my instruction, who responds to my advice, who has crossed beyond doubt, become free from perplexity, gain intrepidity, and become independent of others in the teacher's dispensation. So stop here for a moment. So the Buddha is saying that a disciple of his will see with proper wisdom, the five aggregates, whatever type of five aggregates, it's not mind, it's not I, it's not myself. Master Gautama, in what way is a monk an arahant with taste destroyed, one who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge? Here Aggivésana, any kind of material form whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near, a monk has seen all material form as it actually is with proper wisdom thus, this is not mine, this I am not, this is not myself, and through not clinging he is liberated. Any kind of feeling, any kind of perception, volition, consciousness, whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near, a monk has seen all the aggregates as they actually are with proper wisdom does. This is not mine, this I am not, this is not myself. And through not clinging, he is liberated. It is in this way that a monk is an arahant, with taste destroyed, one who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge. I'll stop here for a moment. So earlier the Buddha was describing an ariya, this one, who sees the five aggregates, body, feeling, perception, volition and consciousness, as they actually are, with proper wisdom, thus, this is not mine, this I am not, this is not myself. Whereas the Arahant has also seen the five aggregates as this is not mine, this I am not, this I am not, this is not myself. And because of not clinging to them, he becomes liberated. Just go on the final step. And the Buddha continued, when a monk's mind is thus liberated, he possesses three unsurpassable qualities, unsurpassable vision, unsurpassable practice of the way and unsurpassable deliverance. When a monk is thus liberated, he still honors, reveres and venerates the Tathagatadas. The Blessed One is enlightened, and He teaches the Dhamma for the sake of enlightenment. The Blessed One is tamed, and He teaches the Dhamma for taming oneself. The Blessed One is at peace, and He teaches the Dhamma for the sake of peace. The Blessed One has crossed over, and He teaches the Dhamma for crossing over. The Blessed One has attained Nibbana, and He teaches the Dhamma for attaining Nibbana. And this was said, Sachaka, the Niganta's son replied, Master Gautama, we were bold and impudent in thinking we could attack Master Gautama in debate. A man might attack a mad elephant and find safety, yet he could not attack Master Gautama and find safety. A man might attack a blazing mass of fire and find safety, yet he could not attack Master Gautama and find safety. A man might attack a terrible poisonous snake and find safety, yet he could not attack Master Gautama and find safety. We were bold and impudent in thinking we could attack Master Gautama in debate. Let the Blessed One, together with the Sangha of monks, consent to accept tomorrow's meal from me. The Blessed One consented in silence. Then, knowing that the Blessed One had consented, Sachaka, the Nirganta's son, addressed the Licchavis. Hear me, Licchavis. The recluse Gotama, together with the Sangha of monks, has been invited by me for tomorrow's meal. You may bring to me whatever you think would be suitable for him. I'll stop here for a moment. So here finally Sacaka acknowledged that the Buddha is invincible. He cannot hope to win a debate with the Buddha. Then after that he invited the Buddha and the monks for a meal. But he noticed he is asking the lay people to bring whatever food for him, so that he can offer to them probably as a lot of supporters. Then when the night had ended, the Lichavis brought 500 ceremonial dishes of milk rice as gifts of food. Then Sachaka, the Niganta's son, had good food of various kinds prepared in his own park and had the time announced to the Blessed One, it is time, Master Gautama, the meal is ready. Then It being morning, the Blessed One dressed, and taking His bowl and outer robe, He went with the Sangha of monks to the park of Sachaka, the Nikanta's son, and sat down on the seat made ready. Then with his own hands, Sachaka, the Niganta's son, served and satisfied the Sangha of monks, headed by the Buddha with the various kinds of good food. When the Blessed One had eaten and had withdrawn his hand from the bowl, Sachaka, the Niganta's son, took a low seat, sat down at one side and said to the Blessed One, Master Gautama, may the merit and the great meritorious fruits of this act of giving be for the happiness of the givers. And the Buddha said, Aggivation, whatever comes about from giving to a recipient such as yourself, one who is not free from lust, not free from hate, not free from delusion, that will be for the givers. And whatever comes about from giving to a recipient such as myself, one who is free from lust, free from hate, free from delusion, that will be for you. That's the end of the sutta. So this last part, the Buddha says that Those people who gave to you, they will have the merit of giving to someone who still has lust, hatred and delusion. But you who made the offering to me, you will have the merit of giving to one freed of lust, hatred, and delusion. In other words, your merit in giving to me is much more than the merit of the people who offered the food to you. So that's the end of the sutta. So this sutta, there's not so much dhamma here, except that it's a bit comical, this great poster. coming to debate with the Buddha and thinking that he can shake the Buddha up and down and tumble him about and all these things and in the end he is ashamed before this crowd of people.

33MN36MahasaccakaPartA20100802

Now the next sutta is 36th, Mahasaccaka Sutta, the greater discourse to saccaka. Thus have I heard. On one occasion, the Blessed One was living at Vesali in the great wood, in the hall with the peaked roof. On that occasion, when it was morning, the Blessed One had finished dressing and had taken His bowl and outer robe, desiring to go into Vesali for alms. Then Esacaka, the Niganta's son, was walking and wondering for exercise. He came to the hall with the peaked roof in the great wood. The Venerable Ananda saw him coming in the distance and said to the Blessed One, Venerable Sir, here comes Sachaka, the Dinganta's son, a debater and a clever speaker regarded by many as a saint. He wants to discredit the Buddha, Dhamma and Sangha. It would be good if the Blessed One would sit down for a while out of compassion. The Blessed One sat down on the seat made ready. Then Sachaka, the Dinganta's son, went up to the Blessed One and exchanged greetings with him. Stop here for a moment. So this must be later after the first debate with the Buddha. Still Venerable Ananda felt that this guy is still out to discredit the Buddha, the Dhamma and the Sangha. So he asked the Buddha to sit down for a while to engage in talk with this fellow. Now this courteous and amiable talk was finished. He sat down at one side and said to the Blessed One, Master Gautama, there are some recluses and Brahmins who abide pursuing development of body, but not development of mind. They are touched by bodily painful feeling. In the past, when one was touched by bodily painful feeling, one's thighs would become rigid, one's heart would burst, hot blood would gush from one's mouth, and one would go mad, go out of one's mind. So then the mind was subservient to the body. The body wielded mastery over it. Why is that? Because the mind was not developed. But there are some recluses and Brahmins who abide pursuing development of mind, but not development of body. They are touched by mental, painful feeling. In the past, when one was touched by mental, painful feeling, one's thighs would become rigid, one's heart would burst, hot blood would gush from one's mouth, and one would go mad, go out of one's mind. So then the body was subservient to the mind. The mind wielded mastery over it. Why is that? Because the body was not developed, Master Gautama. It has occurred to me, surely Master Gautama's disciples abide pursuing development of mind, but not development of body." Stop here for a moment. You see this ignoramus, this Sachaka, he doesn't know what is development of body and what is development of mind. So he assumes that those ascetics who practice ascetic practices and torture their body, they are pursuing development of body. That's why he says, those who abide pursuing development of body, they are touched by bodily painful feeling. And then he thinks that those who pursue development of mind, they, in the same way, they torture their mind so that they get mental painful feeling. So he sees that the Buddha and the Buddha's disciples are not practicing all these ascetic practices, the external ascetics practice. So he assumes that the body, that the Buddha, here it says, the body is not developed. He says, surely Master Gautama's disciples abide pursuing development of mind, but not development of body. So because the Buddha's disciples don't torture their body, he says the Buddha's disciples are not developing their body, but they seem to be developing their mind. They seem to be meditating a lot, and then he thinks that by meditating a lot, they're getting a lot of mental pain. So he thinks that the Buddha and his disciples are pursuing development of mind only. Then the Buddha said, but Agyawesana, what have you learned about development of body? And he said, well, there are, for example, Nanda-vacca, Kisa-sankicca, Makkali Gosala. They go naked, rejecting conventions, licking their hands, not coming when asked, not stopping when asked. They do not accept food brought, or food specially made, or an invitation to a meal. They receive nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman giving suck, from a woman lying with a man, from where food is advertised to be distributed, from where a dog is waiting, from where flies are buzzing. They accept no fish or meat. They drink no liquor, wine or fermented brew. They keep to one house, to one morsel. They keep to two houses, to two morsels. three, four, up to seven houses and seven morsels. They live on one saucerful a day, on two saucerfuls a day, three, four, up to seven saucerfuls a day. They take food once a day, once every two days, once every three, four, five, up to once every seven days, and so on, up to once every fortnight. They dwell pursuing the practice of taking food at stated intervals. Stop here for a moment. So here, you see this list. When the Buddha asked him, what do you know about development of body? He mentions all these ascetic practices that external ascetics practice. And some of them, you see, they don't accept food from a pregnant woman, from a woman giving birth, from where a dog is waiting, flies are buzzing. This is compassion without wisdom. Because they think if they accept food from a pregnant woman, then the baby in the womb will not have enough to eat. When they accept food from a woman giving suck, then the baby also will not have enough milk to eat. If they accept food where a dog is waiting, then the dog will not have enough to eat. So our compassion for the dog. And then when flies are buzzing about, they think that if they accept food, the flies also will not have a chance to eat. So this is stupid compassion without wisdom. And then the others, like aesthetic practices, they only beg from one house or only beg from two houses. Maximum, only seven houses. And then they take one source of food food a day or two or three, etc. And also eating once a day, once every two days, up to once every 14 days. But when they eat, they eat as much as they can. After that, they starve for 13 days. After that, they eat again. So this is what he thinks is development of body. And then the Buddha said, but do they subsist on so little aggravation? And he said, no, Master Gotama, sometimes they consume excellent hard food, eat excellent soft food, taste excellent delicacies, drink excellent drinks. Thereby, they again regain their strength, fortify themselves and become fat. And the Buddha said, what they earlier abandoned, Aggivessana, they later gather together again. That is how there is increase and decrease of this body. But what have you learned about development of mind? When Sachaka, the Nibbanta's son, was asked by the Blessed One about development of mind, he was unable to answer. I'll stop here for a moment. So here, just now, his idea of development of body is to subject it to ascetic practices, painful practices. But when the Buddha asked him to describe what do you mean by development of mind, he had no idea how to develop the mind. Then the Blessed One told him, What you have just spoken of as development of body, Aggivésana, is not development of body according to the Dhamma in the Noble One's Discipline. Since you do not know what development of body is, how could you know what development of mind is? Nevertheless, Aggivésana, as to how one is undeveloped in body and undeveloped in mind, listen and attend closely to what I shall say. Yes, sir, Sachaka the Dinganta's son replied. The Blessed One said, How, Aggivessana, is one undeveloped in body and undeveloped in mind? Here, Aggivessana, pleasant feeling arises in an untaught, ornery person. Touched by that pleasant feeling, he lusts after pleasure and continues to lust after pleasure. That pleasant feeling of his ceases. With the cessation of the pleasant feeling, painful feeling arises. Touched by that painful feeling, he sorrows, grieves, and laments. He weeps, beating his breast, and becomes distraught. When that pleasant feeling has arisen in him, it invades his mind and remains because body is not developed. And when that painful feeling has arisen in him, it invades his mind and remains because mind is not developed. Anyone in whom, in this double manner, arisen pleasant feeling invades his mind and remains because body is not developed, And a risen painful feeling invades his mind and remains, because mind is not developed. It is thus undeveloped in body and undeveloped in mind. So here the Buddha says that a person who is undeveloped in body, when pleasant feeling arises, then he lusts after it. And one undeveloped in mind, when painful feeling arises, it also invades his mind and remains. And how Aggivessana is one developed in body and developed in mind. Here, Aggivessana, pleasant feeling arises in a well-thought noble disciple. Touched by that pleasant feeling, he does not lust after pleasure or continue to lust after pleasure. That pleasant feeling of his ceases. With the cessation of the pleasant feeling, painful feeling arises. Touched by that painful feeling, he does not sorrow, grieve and lament. He does not weep, beating his breast and become distraught. when that pleasant feeling has arisen in him. it does not invade his mind and remain, because body is developed. And when that painful feeling has arisen in him, it does not invade his mind and remain, because mind is developed. Anyone in whom in this double manner arisen pleasant feeling does not invade his mind and remain, because body is developed. And arisen painful feeling does not invade his mind and remain, because mind is developed. It is thus developed in body and developed in mind. I'll stop here for a moment. So here developed in body is the reverse. A person developed in body, when a pleasant feeling arises, he does not lust after it. A person developed in mind, when a painful feeling arises, he does not sorrow, grief and lament. He accepts it. According to the commentary, one developed in body means one who has insight. One who has insight. And one developed in mind means one who has concentration, jhanas. They assume when suffering comes, they enter jhana. But I think these two, developed in body and developed in mind, can refer to an ariya. see a person with right view and ariya, he knows the danger of pleasant feeling. So when any pleasant feeling arises, he knows it is impermanent. So he does not crave for it. And then when painful feeling arises, he also accepts it. And he does not evade his mind and remain because he does not think there's no proliferation of thoughts. As the Buddha says in the Sutta, an ordinary person has two kinds of suffering, bodily pain and mental pain. Whereas an ariya has only bodily suffering. An ariya does not have mental suffering because he does not think too much about about it. He accepts whatever comes as kamavipaka. And Sacaka said, I have confidence in Master Gautama thus. Master Gautama is developed in body and developed in mind. And the Buddha said, surely Yagyavesana, your words are offensive. and discourteous, but still I will answer you. Since I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness, it has not been possible for a recent pleasant feeling to invade my mind and remain, or for a recent painful feeling to invade my mind and remain." Let's stop here for a moment. So here you see, this Chakka, he says, I have confidence that Master Gautama is developed in body and developed in mind." So the Buddha says, your words are offensive and discourteous. Why? Because he's asking the Buddha to say whether the Buddha is developed in body or developed in mind. A lay person is not supposed to ask a monk about his attainments, and a monk is not supposed to speak of his attainments. So you should not ask a monk, have you attained jhana? Have you attained this and attained sotapanna? It is offensive. So the Buddha says, ever since he went forth, arisen pleasant feelings do not invade his mind, or arisen painful feelings also do not invade his mind and remain. And Satchaka asked, has there never arisen in Master Gautama a feeling so pleasant that it could invade his mind and remain? Has there never arisen in Master Gautama a feeling so painful that it could invade his mind and remain? And the Buddha said, why not, Aggivessana? Here, Aggivessana, before my enlightenment, while I was still only an unenlightened bodhisattva, I thought, household life is crowded and dusty. Life gone forth is wide open. It is not easy, while living in a home, to lead the home, the holy life, utterly perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness. Later, while still young, a black-haired young man, endowed with the blessing of youth and the prime of life, et cetera." Here the Buddha describes exactly what he said in Sutta 26. I won't read the whole thing, but I will say basically all. So the Buddha said that in front of his parents, he left the home life. Then he went to learn the meditation under Alara Kalama first. But because he did not attain enlightenment, he left him. But he attained the base of nothingness, the Arupa. Then after that, he went to look for another meditation teacher. That was Udaka Ramaputta. and he was able to attain the state of meditation that Uddhaka Ramaputta attained, which is the highest arupa, based on either perception or non-perception. But still, he did not become enlightened, so he left Uddhaka Ramaputta. Then after that, he went through six years of ascetic practices, for which he suffered a lot and became so thin that he nearly died. Then after that he decided to go on the middle path and then he found a suitable place to practice by the banks of the river near Uruvela. Then the Buddha said, now these three similes occurred to me spontaneously, never heard before. Suppose there were a wet, sappy piece of wood lying in water, and a man came with an upper fire stick, thinking, I shall light a fire, I shall produce heat. What do you think, Aggivesana? Could the man light a fire and produce heat by taking the upper fire stick and rubbing it against the wet, sappy piece of wood lying in the water? No, Master Gotama. Why not? Because it is a wet, sappy piece of wood, and it is lying in water. Eventually the man would reap only weariness and disappointment. So too, Aggivesana, as to those recluses and brahmins who still do not live bodily and mentally withdrawn from sensual pleasures and whose sensual desire, affection, infatuation, thirst and fever for sensual pleasures has not been fully abandoned and suppressed internally, even if those good recluses and brahmins feel painful, wracking, piercing feelings due to exertion, they are incapable of knowledge and vision, and supreme enlightenment. And even if those good recluses and brahmins do not feel painful, wracking, piercing feelings due to exertion, they are incapable of knowledge and vision, and supreme enlightenment. This was the first simile that occurred to me spontaneously. Never heard before. I'll stop it for a moment. So here, during the Buddha's days, when you want to make fire, you take an upper piece, upper fire stick. It's held vertically. And then you get another piece, which is put horizontally. And then you rub, rub, rub, until heat is generated. Then they put some pine. find wood shavings or anything to start the fire. But this bottom piece, the Buddha says, suppose you use this bottom piece, it's wet externally and wet internally. The whole piece has been lying in water, so it's soaked in water and outside also is wet. There's no hope of making a fire. In the same way, if a monk is bodily and mentally are not withdrawn from sensual desire then there is no hope of enlightenment. Bodily withdrawn from sensual pleasures means he does not use the body to engage in sensual pleasures and mentally withdrawn from sensual pleasures also he does not think about sensual pleasures Again, Aggivessana, a second simile occurred to me spontaneously, never heard before. Suppose there were a wet, sappy piece of wood lying on dry land, far from water, and a man came with an upper fire stick, thinking, I shall light a fire, I shall produce heat. What do you think, Aggivessana? Could the man light a fire and produce heat by taking the upper fire stick and rubbing it against the wet, sappy piece of wood lying on dry land, far from water? No, Master Gautama, why not? Because it is a wet, sappy piece of wood, even though it is lying on dry land, far from water. Eventually the man will reap only weariness and disappointment. So too, Aggivessana, as to those recluses and brahmins who live bodily and mentally withdrawn from sensual pleasures, but whose sensual desire, affection, infatuation, thirst and fever, for sensual pleasures has not been fully abandoned and suppressed internally. Even if those good recluses and Brahmins feel painful, wracking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment. And even if those good recluses and Brahmins do not feel painful, wracking, piercing feelings due to exertion, they are incapable of knowledge and vision and supreme enlightenment. This was the second simile that occurred to me spontaneously, never heard before. Sorry for a moment. So here the second piece of wood that the Buddha says is unable to start a fire is the wood Inside is dry because it's been lying on dry land. But outside is wet, just like a piece of wood, suppose, on the ground and the rain came last night. So it became wet. So if you want to make a fire, you won't be able to. So the Buddha says, in the same way, there are some monks, bodily and mentally, they are withdrawn from sensual pleasures. That means they don't engage in sensual pleasures through the body and they also don't think of sensual pleasures using the mind to daydream and fantasize and all these things. But the sensual desire has not been fully abandoned and suppressed internally. That means deep inside the desire has not been rooted out. And then again, Aggivation. A third simile occurred to me spontaneously, never heard before. Suppose there were a dry, sapless piece of wood lying on dry land, far from water, and a man came with an upper fire stick, thinking, I shall light a fire, I shall produce heat. What do you think, Aggivesana? Could the man light a fire and produce heat by rubbing it against a dry, sapless piece of wood lying on dry land, far from water? Yes, Master Gotama. Why so? Because it is a dry, sapless piece of wood, and it is lying on dry land, far from water. So too, Agya Vesana, as to those recluses and Brahmins who live bodily and mentally withdrawn from sensual pleasures, and whose desire, affection, infatuation, thirst and fever for sensual pleasures has been fully abandoned and suppressed internally, even if those good recluses and Brahmins feel painful, wracking, piercing feelings due to exertion, they are capable of knowledge and vision and supreme enlightenment. And even if those good recluses and Brahmins do not feel painful, wracking, piercing feelings due to exertion, they are capable of knowledge and vision and supreme enlightenment. This was the third simile that occurred to me spontaneously, never heard before. These are the three similes that occurred to me spontaneously, never heard before. stop here for a moment. So these three similes, the first one is the wood is wet inside and outside. The second one inside is dry but outside is wet. The third one is dry inside and dry outside. Only the third one you can produce fire. So in the same way the Buddha says For a person to become enlightened, he has not only to be bodily and mentally withdrawn from sensual pleasures, but the sensual desire must be fully abandoned and suppressed internally. How can you abandon and suppress this sensual desire internally? This you have to look at the hindrances of the five hindrances. One of them is sensual desire. So if a person, for example, he understands the Dhamma, he understands that sensual desire is unwholesome, it can lead to repeated rebirth. So having understood the Dhamma, he does not engage in sensual pleasures and he does not want to think about sensual pleasures also. But because he has not eliminated this hindrance of sensual desire, which is the first hindrance out of the five hindrances, if he has not eliminated this hindrance, then the tendency to want to enjoy sensual pleasures is still there. For example, if a person practices like nowadays, they practice Vipassana meditation, they don't practice Samatha. So they know the Dhamma to the extent that they are bodily and mentally withdrawn from sensual pleasures. But because the sensual desire, the hindrance of sensual desire is not rooted out in their dreams, they can still want to engage in sensual pleasures. But a person who has attained the Jhanas and eliminated the sensual desire, then he would not have the tendency to want to engage in sensual pleasures. So he has a chance of becoming enlightened. He is like this third type of wood. Again, we consider it in terms of the factors. A person who is a Sotapanna, the Buddha says, he has not attained Sotapanna does not need to attain the four jhanas. Sotapanna and Sakadagamin, first and second fruition. Arya, they have eliminated three factors. The second fruition, Sakadagamin, eliminated three factors and also weakened with hatred and delusion. So it is only the Anagamin who has destroyed the factor of ill-will and sensual desire. So a person who, to be able to become an anagamin, you've got to have four jhanas. So when a person has perfect samadhi, four jhanas, then this sensual desire is abandoned. So sometimes, that's why in the suttas the Buddha says, If you were to slander even an external ascetic who has gotten rid of sensual desire, that means he has attained the jhanas, your coming offence is very great. So you can see from here, if a person has not attained the jhanas, there is no hope. It's just like the sappy piece of wood. Then the Buddha continued, I thought, suppose with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrain and crush mine with mine. So with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrain and crush mine with mine. While I did so, sweat ran from my armpits. Just as a strong man might seize a weaker man by the head or shoulders and beat him down, constrain him and crush him, So too, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained, and crushed mine with mine, and sweat ran from my armpits. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalmed because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain." I'll stop here for a moment. So here, you see, The Buddha was trying to use his mind, to crush his mind. What does this mean? Because a person like the Buddha, he wants to become enlightened. And then when he analyses, he knows it is this consciousness, this awareness, this mind that creates all the pain. As long as we are aware, as long as the mind is working, we are aware of pain, we are aware of suffering. But if this mind were to stop working, then we are not aware of any pain. There's no more suffering when the mind just stops. So because he didn't know the Dhamma, he used the strength of his mind to crush his mind. So here you can see that the Buddha did not succeed. But I think there are some external ascetics who managed to succeed. So what happens when they crush the mind with mind and the consciousness ceases, then they become unconscious. That's why there's a class of beings called Asanya Satta. Asanya Satta are supposed to be a class of beings in the fourth jhana heaven. And they are just a blob of body with no mind. They are not conscious at all. They have no perception, no consciousness, no feeling. So probably They are this type of ascetics who use mind to crush mind. And they succeeded. So when they were reborn, the mind stopped working. But they'd be there for a very long time. I don't know how many world cycles. And after that, when they're used up their time, suddenly the mind starts working and they fall out from there. But because they have not become an aria, they'll still be in the round of rebirths, up and down. So here is interesting how the Buddha tried one of the ways to get out of samsara but did not succeed.

34MN36MahasaccakaPartB20100802

I thought, suppose I practice the breathingless meditation. So I stopped the in-breaths and out-breaths through my mouth and nose. While I did so, there was a loud sound of winds coming out from my ear holes, just as there is a loud sound when the smith's bellows are blown. So too, while I stopped the in-breaths and out-breaths through my nose and ears, and nose, nose and mouth, While I stopped the in-breaths through my nose and mouth, there was a loud sound of winds coming through my ear holes. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalmed because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain. Stop here for a moment again. You see these two cases, the Buddha used so much effort And the body was in great pain. But you notice here, his tireless energy was aroused in me and unremitting mindfulness was established. Because his concentration was so good, the mindfulness did not slip. And even the painful feeling that arose, extreme pain, did not manage to invade his mind and remain because his mind was so strong. That happens with somebody like the Buddha who has attained the Arupajanas. I thought, suppose I practice further the breathingless meditation. So I stopped the in-breaths and out-breaths to my mouth, nose and ears. While I did so, violent winds cut through my head. Just as if a strong man was splitting my head open with a sharp sword, so too while I stopped the in-breaths and out-breaths through my mouth, nose and ears. Violent winds cut through my head. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalmed because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain. I thought, suppose I practice further the breathingless meditation. So I stopped the in-breaths and out-breaths through my mouth, nose and ears. While I did so, there were violent pains in my head, just as if a strong man were tightening a tough leather strap around my head as a headband. So too, while I stopped the in-breaths and out-breaths through my mouth, nose and ears, there were violent pains in my head. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalmed because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain. I thought, suppose I practice further the breathingless meditation. So I stopped the in-breaths and out-breaths through my mouth, nose and ears. While I did so, violent winds carved up my belly, just as if a skilled butcher or his apprentice were to carve up an ox's belly with a sharp butcher's knife. So too, while I stopped the in-breaths and out-breaths through my mouth, nose and ears, violent winds carved up my belly. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalmed because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain. I thought, suppose I practice further the breathlessness meditation. So I stopped the in-breaths and out-breaths to my mouth, nose and ears. While I did so, there was a violent burning in my body. It was as if two strong men were to seize a weaker man by both arms and rose him over a pit of hot coals. So too, while I stopped the in-breaths and out-breaths to my mouth, nose and ears, there was a violent burning in my body. But although tireless energy was aroused in me and unremitting mindfulness was established, my body was overwrought and uncalmed because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain." Stop here for a moment. So you see, the Buddha's efforts, such great efforts, A person without a strong mind, without jhāna, could not possibly practice what the Buddha practiced. Because the pains were going through all his body and yet he could stand it because his mind was so strong. Now when deity saw me, some said, the recluse Gautama is dead. Other deity said, the recluse Gautama is not dead, he is dying. And other deity said, the recluse Gautama is not dead nor dying. He is an Arahant, for such is the way Arahants abide. I thought, suppose I practice entirely cutting off food. Then the Atheists came to me and said, good sir, do not practice entirely cutting off food. If you do so, we shall infuse heavenly food into the pores of your skin, and you will live on that. I considered, if I claim to be completely fasting while these deities infuse heavenly food into the pores of my skin, and I live on that, then I shall be lying. So I dismissed those deities, saying there is no need. You see here, even the deities pity him so much. I thought, suppose I take very little food, a handful, each time, whether of bean soup or lentil soup or veg soup or pea soup. So I took very little food, a handful each time, whether of bean soup or lentil soup or veg soup or pea soup. While I did so, my body reached a state of extreme emaciation. Because of eating so little, my limbs became like the jotted segments of vine stems or bamboo stems. Because of eating so little, my backside became like a camel's hoof. sunk in. Because of eating so little, the projections on my spine stood forth like corded beads. Because of eating so little, my ribs jutted out as gaunt as the crazy rafters of an old roofless barn. Because of eating so little, the gleam of my eyes sank far down in their sockets, looking like the gleam of water that has sunk far down in a deep well. Because of eating so little, my scalp shriveled and withered, as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little, my belly skin adhered to my backbone. Thus, if I touched my belly skin, I encountered my backbone, and if I touched my backbone, I encountered my belly skin." Entirely no stomach at all. Because of eating so little, if I urinated or defecated, I fell over on my face there. It's so weak. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair rotted at its roots fell from my body as I rubbed. Now when people saw me, some said, the recluse Gautama is black. Other people said, the recluse Gautama is not black, he is brown. Other people said, the recluse Gautama is neither black nor brown, he is golden skin. So much had the clear, bright color of my skin deteriorated through eating so little. I thought, Whatever recluses of Brahmins in the past have experienced painful, wracking, piercing feelings due to exertion, this is the utmost. There is none beyond this. And whatever recluses and Brahmins in the future will experience painful, wracking, piercing feelings due to exertion, this is the utmost. There is none beyond this. And whatever recluses and Brahmins at present experience painful, wracking, piercing feelings due to exertion, This is the utmost, for there is none beyond this. But by this wrecking practice of austerities, I have not attained any superhuman states. Any distinction in knowledge and vision worthy of the noble ones? Could there be another path to enlightenment? I considered. I recall when my father, the Sakyan, was occupied while I was sitting in the cool shade of a rose apple tree, jambu tree, quite secluded from sensual pleasures, secluded from unwholesome states. I entered upon and abided in the first jhana, which is accompanied by applied and sustained thought, with delight and pleasure born of seclusion. Could that be the path to enlightenment? Then following on that memory came the realization that is the path to enlightenment. I thought, why am I afraid of that pleasure that has nothing to do with sensual pleasures and unwholesome states? I thought, I'm not afraid of that pleasure since it has nothing to do with sensual pleasures and unwholesome states. I'll stop here for a moment. So after a lot of ascetic practices, the Buddha almost died. And after that, He thought very hard, what is the path to enlightenment? Then he remembered when he was a small boy, he could enter the first jhāna. Then following on that memory, he realized that is the path to enlightenment. Then he recalled, why didn't he use this jhāna before? Then he recalled, because he thought that jhānic pleasure is blameable because it is enjoyment. Because a lot of ascetics say the way to enlightenment is not through enjoyment but through suffering. So that's why he gave up the jhanas. But now he realized that the jhanic bliss is different from sensual pleasures, completely different. It has nothing to do with sensual pleasures and unwholesome states. Jhanic bliss, jhanic pleasure is a very wholesome state. I consider it is not easy to attain that pleasure with the body so excessively emaciated. Suppose I ate some solid food, some boiled rice and bread. And I ate some solid food, some boiled rice and bread. By that time, five monks were waiting upon me, thinking, if our recluse Gautama achieved some higher state, he would inform us. But when I ate the boiled rice and bread, the five monks were disgusted and left me, thinking, the recluse Gautama now lives luxuriously. He has given up his striving and reverted to luxury. Stop it for a moment. These five monks were his disciples. and they were all striving together. But when the Buddha decided to take the middle path, they looked down on him and left him. Now, when I had eaten solid food and regained my strength, then quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhana, which is accompanied by applied and sustained thought, with delight and pleasure born of seclusion. But such pleasant feeling that arose in me did not invade my mind and remain." I'll stop here for a moment. This is very important. The pleasant feeling that arises in meditation does not invade the mind and remain. There's a sutra, I think Majjhima Nikaya Sutra 43, where when Arahant said that worldly pleasures, when we engage in worldly pleasures, there is a tendency to crave for it. There's a natural tendency to crave for it. Just like a child after eating ice cream or chocolate, there's a tendency to crave for it. But with Jhanic bliss, the mind in Jhana is so strong, so strong it is in complete control of itself. So even when pleasant feelings arise, it does not invade the mind and remain. There is no tendency to lust for this jhanic bliss that is stated in the Majjhima Nagaraya Sutta 43. With the stilling of applied and sustained thought, I entered upon and abided in the second jhāna, then in the third jhāna, fourth jhāna. But such pleasant feeling that arose in me did not invade my mind and remain. When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained imperturbability, I directed it to the knowledge of the recollection of past lives." Stop it for a moment. So you see here, before the Buddha could recollect his past lives, he had to attain the four jhanas. After attaining the four jhanas, the Buddha says, the mind is concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, attained to imperturbability, in the right state to use. Then he recollects his many four past lives. This was the first true knowledge attained by me, the first watch of the night. Then after that, he attained the second knowledge, the knowledge of passing away and reappearance of beings, which we read earlier. This was the second knowledge. And then the third knowledge he attained was the understanding the Four Noble Truths and the Asavasla, destruction of the Asavasla. When I knew and saw thus, my mind was liberated from the pain of sensual desire, being, and ignorance. When it was liberated, there came the knowledge it is liberated. I directly knew, birth is destroyed, the holy life has been lived. What had to be done has been done. There is no more coming to any state of being. I recall teaching the Dhamma to an assembly of many hundreds. Perhaps each person thinks the recluse Gotama is teaching the Dhamma, especially for me. But it should not be so regarded. The Tathagata teaches the Dhamma to others only to give them knowledge. When the talk is finished, then I steady my mind internally, quieten it, bring it to singleness and concentrate it on that same sign of concentration as before, in which I constantly abide. stop here for a moment. So here the Buddha, when he's not in meditation, then he teaches the Dhamma. But when he's not teaching the Dhamma to others, he's constantly in the Jhanas, the same sign of concentration, concentrating on that same sign of concentration as before, in which I constantly abide. Arahants always abide in the Jhanas. And then This man said, this can be believed of Master Gautama since he is Arahant, Samasambuddha. But does Master Gautama recall sleeping during the day? The Buddha said, I recall an aggravation in the last month of the hot season. On returning from my alms round after my meal, I lay out my outer robe, folded in four, and lying down on my right side, I fall asleep mindful and fully aware. I stop here for a moment. Arahants are supposed to have sati, mindfulness. or recollection, 24 hours a day. Their mind is so strong, even when they fall asleep, their mind is mindful. The body is resting, the mind is resting. But their mindfulness does not stop, 24 hours a day. And this Sacaka said, some recluses and Brahmins call that abiding in delusion, Master Gautama. And Buddha said, it is not in such a way that one is deluded or undeluded, Agivesana. As to how one is deluded or undeluded, listen and attend closely to what I shall say. Yes, sir, Sacaka, the Dinganta son replied. The Blessed One said, Him I call deluded, Aggivationa, who has not abandoned the thanes that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, aging, and death. For it is with the non-abandoning of the thanes that one is deluded. Him I call undeluded, who has abandoned the thanes that defile, bring the renewal of being, give trouble, ripen in suffering, and lead to future birth, aging, and death. For it is with the abandoning of the thanes that one is undeluded. The Tathagata Aggivesana has abandoned the things that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, aging, and death. He has cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Just as a palm tree whose crown is cut off is incapable of further growth, so too the Tathagata has abandoned the things that done away with them so that they are no longer subject to future arising. When this was said, Sachakha the Nirganta son said, it is wonderful Master Gautama, it is marvellous how when Master Gautama is spoken to offensively again and again, assailed by this courteous courses of speech, the colour of his skin brightens and the colour of his face clears, as is to be expected of one who is Arahant Samasambuddha. I recall Master Gautama engaging Puranakasapa in debate, and then he prevaricated, let the talk aside, and showed anger, hate, and bitterness. But when Master Gautama is spoken to offensively again and again, assaulted by discourteous courses of speech, The color of his skin brightens, and the color of his face clears, as to be expected of one who is Arahant and Samasambuddha. I recall Master Gautama engaging Makkali Gosala the same way Ajita Kesa Kambalin, Bakuda Kacayana, Sanjaya Balati Puta, Niganta Nata Puta in debate. And then they prevaricated, let the talk aside, and showed anger, hate, and bitterness. But when Master Gautama is spoken to offensively again and again, assailed by these courteous courses of speech, the color of his skin brightens, and the color of his face clears, as to be expected of one who is Arahant, Samasambuddha. And now, Master Gautama, we depart. We are busy and have much to do. Now is the time, Aggivésana, to do as you think fit. Then Sacaka, the Dighanta son, having delighted and rejoiced in the Blessed One's words, got up from his seat and departed." That's the end of the sutta. So this last part, when this Sacaka, because he's such a great debater, when he corners these external ascetics, they can't answer him properly, they get angry. But when he knows that he's speaking to the Buddha offensively again and again, using discursive courses of speech, but each time he uses offensive speech, instead of getting angry, the Buddha rises up to his challenge. The face brightens and skin brightens. So the Buddha never gets angry. So he's very impressed by the Buddha. So this is quite a long sutta. So the Buddha here describes all the painful practices he went through. Stopped breathing is extremely painful. All the pain in the head, pain in the body and all that. But he could withstand it because the mind was so strong. So here you see the Buddha says in this sutta, worth noting, is that for a person to hope to become enlightened, he must not only be withdrawn from sensual pleasures bodily and mentally, even the tendency must be fully abandoned, suppressed internally. Even deep inside, there is no more desire for sensual pleasure. Otherwise, there is no hope for enlightenment. And this you can only do when you get rid of the hindrance of sensual desire. So, okay, we stop here. Nearly one and a half hours. Okay, anything to discuss? Thank you. In Sutta 25, the Tathagata asked Venerable Tathagata Sarasvati how to master one's extreme duty cycle. Isn't it more relevant for Venerable Sarasvati to become a Vijayanaya? Vijayanaya rules, as we saw yesterday, is the bottom part of the training. Remember, we read the suttas, how a monk, when he becomes a monk, the very bottom is getting film. And then the Buddha says, a monk should not be content with that. After that, he should practice sila. Sila is the Vinaya rules. And after that, the Buddha said, I should not be content with that. And after that, he should go further. And after that, he should get concentration. And after concentration, then he should get the knowledges, knowledge and vision. Knowledge and vision, the different stages. So, Vinaya, It's a tool, but to become enlightened, the Dhamma is more important. Dhamma is more important than Vinaya. So that's why the Buddha always mentions Dhamma first and then Vinaya. Also, in the Noble Eightfold Path, you find perfect sealer consists of three factors. These three factors are right speech, right action, and right livelihood. And these three factors, if you look into it, right speech, there are four precepts. Right action, there are three precepts. Right livelihood is covered by right speech and right action. So actually, the Sila component of moral conduct in the Noble Eightfold Path consists of seven precepts. But in the monk's Vinaya, there are 227 precepts. A lot of it is only to give the Sangha a good image. A lot of these precepts, if a monk breaks the precepts, he does not do moral, he's not doing some karmic offense. For example, in fact some of the rules out of these 227, The first person who broke it, sometimes were Arahants. For example, once an Arahant, he came to a certain town. He was traveling a long distance. So he came to a certain town, and he wanted to look for a place to stay. And I guess during those times, they had these rest houses. And the person in charge, the manager of the rest house was a woman. And this Arahant, I'm not sure whether it was Anurudha, happened to be a very handsome Arahant. And also the rest house happened to be full. So he came in the evening and he wanted a place to stay. So the manager found that all the rooms are full. So the manager told him, all the rooms are taken up. But if you don't mind, you can take my room. Then being an Arahant, he doesn't have any His mind is very straightforward. Any room will do. So he agreed. So he went to live in that room. But in the middle of the night, this woman came to tempt him. Took off the clothes and everything. But because he was an Arahant, he was not moved. He didn't do anything. Then after that, the woman apologized to him. The next morning, he left. When he went back to the monastery, he told other monks what happened. And the other monks informed the Buddha. And the Buddha called him monk. And in front of everybody, made this rule. Any monk, when he stays anywhere, he cannot stay in a place where there is a woman. So, this is one of the rules first was spoken by a monk. Another one was, there was one ascetic Arahant. He lived high up in the hills. And then when he goes on alms round, he has to walk a very long distance, several kilometers to the village for alms food. So after he gets his alms food, he walks a long distance back to the hill, the top of the hill. So he stays there. And because it takes so long to walk up and down, he thought the food that he has taken, he will keep overnight. And it could last him three or four days. So three or four days once, he'll come on alms round. So after eating the food the first day, the next day he would dry it in the sun. So it becomes dry and he can still eat for a few more days. So when the Buddha heard about it, the Buddha said, no, you cannot store your food overnight. Every day you have to come and beg for your food. So there's nothing wrong, actually morally wrong, with keeping the food overnight, right? But the Buddha wanted The monks maybe firstly to give a chance for lay people to do merit. Secondly, he doesn't want monks to store food once they are in the habit of keeping food and always want to store food overnight. He wants the monks to be free of all these things. Once you store food, there's something to tie you down. But you don't store anything, you don't keep anything. Anytime you can travel anywhere, like the Buddha says, like a bird, it just needs a pair of wings and it can fly anywhere. So a monk's property is just a set of three robes and an alms bowl. He can go everywhere he wants. And that's the problem with China. The emperor didn't have the wisdom of the Buddha. He forced the monks to be vegetarians. After that, the monks could not travel like a bird, going anywhere and beg for food. Clip their wings. They had to stay put in a monastery and cook their own food and do chanting to get money and all these things. So actually, in the Buddha's discipline, Taking a particular type of food, juicy food, is an impediment in the holy life. That's why the Buddha disallowed monks to become vegetarians. Devadatta asked the Buddha to make this rule so that monks must become vegetarians. The Buddha said, no. The Buddha said, as long as we eat meat which is pure in three respects, you don't see, you don't hear, you don't suspect that it was purposely killed for you, then you take it with no coming offence. And that is very suitable for a monk. A monk can go anywhere and live anywhere. Because basically a monk has to live in lonely places. The Buddha wants the monks to live in lonely places like he himself. And if you do that, you cannot be juicy about your food. Okay, let's try some more in there.

35MN37Culatanhasankhaya20100803

Today is the 3rd of August and we come to Majjhima Nikaya, Sutta 37, Chula Tanha Sankhaya Sutta, the shorter discourse on the destruction of craving. Thus have I heard, on one occasion the Blessed One was living at Savatthi in the Eastern Park, in the palace of Migara's mother. Then Sakadeva Raja went to the Blessed One, and after paying homage to Him, he stood at one side and asked, Venerable Sir, how in brief is a monk liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy light, the ultimate goal, one who is foremost among gods and humans? And the Buddha replied, Here, Deva Raja, a ruler of gods. A monk has heard that nothing is worth adhering to. When a monk has heard that nothing is worth adhering to, he directly knows everything. Having directly known everything, he fully understands everything. Having fully understood everything, whatever feeling he feels, whether pleasant or painful, or neither painful nor pleasant, he abides contemplating impermanence in those feelings, contemplating fading away, contemplating cessation, contemplating relinquishment. Contemplating thus, he does not cling to anything in the world. When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbana. He understands, birth is destroyed, the holy life has been lived, what had to be done has been done. There is no more coming to any state of being. Briefly, it is in this way, Ruler of Gods, that a monk is liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy light, the ultimate goal, one who is foremost among gods and humans. Stop here for a moment. So here the Buddha explains how a monk is liberated. And the Buddha says, the monk understands that nothing is worth adhering to, attaching to. And then having understood that, whatever feeling he feels, he knows that it is impermanent. And because of that, he does not cling to anything in the world. He does not cling to anything. Because anything, the normal ordinary person, anything that gives him pleasure, anything that gives him happiness, in other words pleasant feeling, he will cling to. Anything that gives him suffering, he's averse to it. But this monk who has cultivated himself, he knows that the things in the world that give us happiness, those things that make us stay on in samsara. Because worldly pleasures, those things in the world that give us pleasure, when we enjoy it, there is a tendency to crave for it. But for a monk who has developed his mind, he is able not to crave for worldly things. Why? Because the Buddha's teaching is that the monk is supposed to attain jhāna. When a monk attains jhāna, he experiences a pleasure and a happiness which surpasses worldly happiness. That being the case, he does not cling to worldly happiness because he has a higher happiness. And also because the mind is so strong that and also when the mind attains jhana, the hindrance of sensual desire is eliminated. So he is no more in the easily caught by Mara. Mara can catch us at the sixth sense basis by letting us see beautiful forms, hearing beautiful sounds, smells, taste, touch, and thoughts So that is the way. So a monk, if he does not cling to anything in the world, then he is not agitated. The mind is very peaceful, equanimous, and he can attain Nibbana. Then Sakka, Devaraja, delighting and rejoicing in the Blessed One's words, paid homage to the Blessed One, and keeping him on his right, he vanished at once. Now on that occasion, the Venerable Mahamoglana was sitting not far from the Blessed One. Then he considered, did that spirit penetrate to the meaning of the Blessed One's words when he rejoiced, or did he not? Suppose I find out Suppose I found out whether he did or not, then just as quickly as a strong man might extend his flexed arm or flex his extended arm, the rebel Maha Moggallana vanished from the palace of Migara's mother in the Eastern Park and appeared among the gods of the Thirty-Three Tavatimsa Heaven. Now on that occasion, Sakadeva Raja was furnished and endowed a hundredfold with the five kinds of heavenly music, and he was enjoying it in the pleasure park of the single lotus. When he saw the verbal Mahamoglana coming in the distance, he dismissed the music Went to the Venerable Maha Moggallana and said to him, come good sir Moggallana, welcome good sir Moggallana. It is long good sir Moggallana since you found an opportunity to come here. Sit down good sir Moggallana, this seat is ready. The Venerable Maha Moggallana sat down on the seat made ready and Sakka took a low seat and sat down at one side. The Venerable Maha Moggallana then asked him, Kosia, how did the Blessed One state to you in brief the deliverance to the destruction of craving? It would be good if we might also get to hear that statement. Let's stop here for a moment. You notice here when Prime Minister Mahamuglana was invited to sit down, Sakka Devaraja took a lower seat. So these Devas, they have great respect for these Arahants. And the Prime Minister Mahamuglana called him Kosir. Kosir is one of the personal names or nicknames of the Sakadevaraja. It seems the meaning is the owl, you know why they call him the owl. Good sir Mughal Anna, we are so busy, we have so much to do, not only with our own business but also with the business of the gods of the 33. Besides good sir Mughal Anna, what is well heard, well learned, well-attended to, well-remembered, does not vanish all of a sudden. It once happened that war broke out between the gods, devas, and the asuras. I'll stop here for a moment. The devas are those devas under Sakadevaraja. And the asuras are another type of deva in the heaven of the 33, who is constantly fighting with them. In that war, the Devas won, and the Asuras were defeated. When I had won that war and returned from it as a conqueror, I had the Vijayanta Palace built. Utsa Moglana, the Vijayanta Palace has a hundred towers, and each tower has seven hundred upper chambers, and each upper chamber has seven nymphs, and each nymph has seven maids. Would you like to see the loveliness of the Vijayanta Palace, Utsa Moggallana. The Venerable Mahamoggallana consented in silence. I'll stop here for a moment. Maybe I'll continue. Then Sakka Devaraja and the Divine King Vesavana went to the Vijayanta Palace, giving precedence to the Venerable Mahamoggallana. I'll stop here for a moment. This King Vesavana is the king of the Yakas. King of the Yakas. The Yaka Devaraja is Vaisavana. When the maids of Sakka saw the Venerable Mahamoggalana coming in the distance, they were embarrassed and ashamed, and they went each into their own rooms. Just as a daughter-in-law is embarrassed and ashamed on seeing her father-in-law, so too, when the maids of Sakka saw the Venerable Mahamoggalana coming, they were embarrassed and ashamed, and they went each into their own rooms. Then Sakadeva Raja and the divine king Vesava Ana had the Venerable Maha Moggallana walk all over and explore the Vajrayanta Palace. See good Sir Moggallana, this loveliness of the Vajrayanta Palace. See good Sir Moggallana, this loveliness of the Vajrayanta Palace. And Venerable Maha Moggallana said, it does the Venerable Kaushalya credit as one who has formally made merit. And whenever human beings see anything lovely, they say, sirs, it does credit to the gods of the 33. It does the Venerable Kaushalya credit as one who has formally made merit. I'll stop here for a moment. So this Sakha Devaraja, having done a lot of good deeds in the past, now he's born as Devaraja in this Heaven of the Thirty-Three is enjoying life. If you look at the description, his palace has a hundred towers and each tower has seven hundred upper chambers and each upper chamber has seven nymphs and each nymph has seven maids. So the nymphs are supposed to be his wives. So if you multiply 100 towers by 700 upper chambers by 7 devis, you get 490,000 devis. So he's got half a million wives. Not to mention the maids. Maids number about 3.5 million. So you see it's a great blessing. Then the Venerable Maha Moggallana considered thus, This spirit is living much too negligently. What if I stirred up a sense of urgency in him? Then the Venerable Maha Moggallana performed such a feat of supernormal power that with the point of his toe, he made the Vijayanta Palace shake and quake and tremble. Saka and the divine king Vesavanna and the gods of the thirty-three were filled with wonder and amazement, and they said, Sirs, it is wonderful, it is marvellous, what power and might the recluse has, that with the point of his toe he makes the heavenly region shake and quake and tremble. When the Venerable Mahamoggalana knew that Sakha, ruler of the gods, or Devaraja, was stirred to a sense of urgency with his hair standing on end, he asked him, Kosir, how did the Blessed One state to you in brief deliverance through the destruction of craving? It would be good if we might also get to hear that statement. Stop here for a moment. So you see when the Maha Mughala arrived at the heaven, the first thing he did was to ask Sakhadeva Raja to repeat what the Buddha said. But this Devaraja, he wanted to show Rambamaha Moggallana his beautiful palace and brought him all around. He forgot about the question. So Rambamaha Moggallana saw that this Devaraja was living in such luxury with half a million wives. So he decided to make him a bit frightened. So with his toe, he shook the whole heaven. And this Sakadeva Raja's hair also stood on end. But because they have psychic power, they knew that Rebel Mogulana was the one who did it. And he said, good sir, Mogulana, I went to the blessed one. And after paying homage to him, I stood at one side and said, rebel sir, How in brief is a monk liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate goal, one who is foremost among gods and humans?" And the Buddha replied, when this was said, good Sir Moggallana, the blessed one, told me, here ruler of gods, A monk has heard that nothing is worth adhering to. When a monk has heard that nothing is worth adhering to, he directly knows everything. Having directly known everything, he fully understands everything. Having fully understood everything, whatever feeling he feels, whether pleasant or painful, or neither painful nor pleasant, he abides contemplating impermanence in those feelings, contemplating fading away, contemplating cessation, contemplating relinquishment. Contemplating thus, he does not cling to anything in the world. When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbana. He understands birth is destroyed, the holy life has been lived. What had to be done has been done. There is no more coming to any state of being. Briefly, it is in this way Deva Raja, that a monk is liberated by the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate goal, one who is foremost among gods and humans. That is how the Blessed One stated to me in brief, deliverance through the destruction of craving. Good sir, Mowgalana. I'll stop here for a moment. So you see, this Deva Raja, his memory is very good. He can repeat exactly what the Buddha said. Then the verbal Mahamoggalana delighted and rejoiced in the words of Sakadevaraja. Then, just as quickly as a strong man might extend his flexed arm or flex his extended arm, he vanished from among the gods of the thirty-three and appeared in the eastern park in the palace of Migara's mother. You see here, these arahants, their psychic power is much greater than the devas. We can just disappear from the heaven of the 33 and immediately appear on earth. Then soon after the rebel Maha Moglana had gone, the attendants of Sakadewa Raja asked him, Good sir, was that your teacher, the Blessed One? And he replied, No, good sir, that was not my teacher, the Blessed One. That was one of my companions in the holy life, rebel Maha Moglana. And they said, Good sir, it is a gain for you that your companion in the holy life has such power and might. Oh, how much more so that the blessed one is your teacher? I'll stop here for a moment. So here, Sakka Devaraja said, Mahamuglana is his companion in the holy life. Why? Because they have the same teacher, the same teacher, the Buddha. So in Chinese, Mahamuglana is Sakka Devaraja's session. In the Digha Nikaya Sutta 21, we find that Sakka Devaraja, after meeting the Buddha and learning some Dhamma, he became a Sotapanna, so he is also an Arya. Aryans like to listen to the Dhamma, that's why he came to ask the Buddha some more Dhamma. Then the Venerable Maha Moggalana went to the Blessed One, and after paying homage to Him, he sat down at one side and asked, Venerable Sir, does the Blessed One recall stating in brief to a certain one of the renowned spirits with a great following, deliverance to the destruction of craving? And the Buddha said, I do recall doing so, Bhoglana. Here, Sakadeva Raja came to me, and after paying homage to me, he stood at one side and asked, Venerable Sir, how in brief is a monk liberated by the destruction of craving, etc.? And the Buddha said exactly how he replied. That is how I recall stating in brief to Sakadeva Raja, deliverance to the destruction of craving. That is what the Blessed One said. The Venerable Mahamoglana was satisfied and delighted in the Blessed One's words. That's the end of the Sutta. So this Sutta He doesn't have that much Dhamma, but it's interesting how Thakadeva Raja is so blessed that he spends his days enjoying himself, entertained by the devis with five kinds of heavenly music in the pleasure park of the single lotus. And he has this huge palace with half a million wives.

36MN38MahatanhasankhayaPartA20100803

Now we come to Sutta 38, Maha Tanha Sankhaya Sutta, The Greater Discourse on the Destruction of Craving. This one is a bit longer. Thus have I heard, on one occasion the Blessed One was living at Savatthi in Jeta's Grove, Nadapindika's Park. On that occasion, a pernicious view had arisen in a monk named Sati, son of a fisherman. Thus, as I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of the e-birds, not another. I stop here for a moment. So here, this Sati has this wrong view that it is the same consciousness that It goes from birth to birth, to the round of samsara. Several monks having heard about this, went to the monk Sati and asked him, Friend Sati, is it true that such a pernicious view has arisen in you? And he said, Exactly so, friends. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another. Then those monks, desiring to detach him from that pernicious view, pressed and questioned and cross-questioned him thus, Friend Sati, do not say so. Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One. The Blessed One would not speak thus, for in many discourses the Blessed One has stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness. Yet although pressed and questioned and cross-questioned by those monks in this way, the monk Sati, son of a fisherman, still obstinately adhered to that pernicious view and continued to insist upon it. Since the monks were unable to detach him from that pernicious view, they went to the Blessed One, and after paying homage to Him, they sat down at one side and told Him all that had occurred, adding, Venerable Sir, since we could not detach the monk Sati, son of a fisherman, from this pernicious view, we have reported this matter to the Blessed One. Then the Blessed One addressed a certain monk thus, Come, monk, tell the monk Sati, son of a fisherman, in my name that the teacher calls him. Yes, Venerable Sir, he replied. And he went to the monk Sati and told him, the teacher calls you, friend Sati. Just when he replied, and he went to the Blessed One, and after paying homage to Him, sat down at one side. The Blessed One then asked him, Sati, is it true that the following pernicious view has arisen in you? As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another. And he said, exactly so, Venerable Sir. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another. And the Buddha asked him, what is that consciousness, Sati? And he said, Venerable Sir, it is that which speaks and feels and experiences here and there, the result of good and bad actions. And the Buddha said, misguided man, to whom have you ever known me to teach the Dhamma in that way? Misguided men, in many discourses have I not stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness. But you, misguided man, have misrepresented us by your wrong grasp and injured yourself and stored up much demerit. For this will lead to your harm and suffering for a long time. Stop here for a moment. So the Buddha is saying that consciousness is dependently arisen. It arises through conditions. Then the Blessed One addressed the monks thus. Monks, what do you think? Has this monk Sati, son of the fisherman, kindled even a spark of wisdom in this Dharma Vinaya. How could he, Venerable Sir, know, Venerable Sir? When this was said, the monk Sati, son of a fisherman, sat silent, dismayed, with shoulders drooping and head down, glum and without response. Then, knowing this, the Blessed One told him, This guided man, you would be recognized by your own pernicious view. I shall question the monks on this matter. Then the Blessed One addressed the monks thus, Monks, do you understand Dhamma taught by me as this monk Bhikkhu, son of a fisherman, does when he misrepresents us by his wrong grasp and injures himself and stores up much demerit? And they said, No, Venerable Sir, for in many discourses the Blessed One has stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness. And the Buddha said, Good monks, it is good that you understand the Dhamma taught by me thus. For in many discourses I have stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness. But this monk Sati, son of a fisherman, misrepresents us by his wrong grasp and injures himself and stores up much demerit, for this will lead to the harm and suffering of this misguided man for a long time. Monks, consciousness is reckoned by the particular condition dependent upon which it arises. When consciousness arises dependent on the eye and forms, it is reckoned as eye consciousness. When consciousness arises dependent on the ear and sounds, it is reckoned as ear consciousness. When consciousness arises dependent on the nose and odours, It is reckoned as Nose Consciousness. When Consciousness arises dependent on the tongue and flavours, it is reckoned as Tongue Consciousness. When Consciousness arises dependent on the body and tangibles, it is reckoned as Body Consciousness. When Consciousness arises dependent on the mind and mind objects, it is reckoned as Mind Consciousness. Just as a fire is reckoned by the particular condition dependent on which it burns, when When fire burns dependent on logs, it is reckoned as a log fire. When fire burns dependent on faggots, it is reckoned as a faggot fire. When fire burns dependent on grass, it is reckoned as a grass fire. When fire burns dependent on cow dung, it is reckoned as a cow dung fire. When fire burns dependent on chaff, it is reckoned as a chaff fire. When fire burns dependent on rubbish, it is reckoned as a rubbish fire. So too, consciousness is reckoned by the particular condition dependent on which it arises. When consciousness arises dependent on the I and forms, it is reckoned as I-consciousness, etc. So here, the Buddha is saying that consciousness, there are six types. I-consciousness, ear-consciousness, nose, tongue, body, mind-consciousness. And these six consciousnesses Each one of them arises through conditions. For example, the eye consciousness arises because of forms coming before the eye. And the consciousness arises and when you pay attention, there's a meeting of the three, then there is contact. So these six consciousness arise and pass away, arise and pass away, each one arising and passing away. So it is so fast, consciousness arises and passes away so fast, the Buddha says nothing works so fast as the mind, nothing is faster than the mind. So even in one second, we don't know how many consciousness arises and passes away. It is so extremely fast that a normal person cannot detect. So you think that consciousness is continuous, but it's not continuous. It arises and passes away, arises and passes away. Just as I gave the simile of the neon lights, the lights, one on and and off, another one on and off, and it goes in a line. You see the line as though it's a continuous line moving. It seems like a continuous line moving, but actually it's not moving. Monks, do you see this has come to be? Yes, Venerable Sir. Monks, do you see its origination occurs with that as nutriment? Yes, Venerable Sir. Monks, do you see the cessation of that nutriment, what has come to be is subject to cessation? Yes, Venerable Sir. I'll stop here for a moment. So this has come to be, according to commentary, this is the five aggregates. Five aggregates has come to be, and its origination occurs with condition, nutriment, and with the cessation of that nutriment, it will cease. But then another way of looking at it is also you can say a being has come to be. A being has come to be through conditions and through nutriment, and it will cease with the ceasing of that nutriment. Monks, does doubt arise when one is uncertain thus? Has this come to be or not? Yes, Venerable Sir. Monks, does doubt arise when one is uncertain thus, does its origination occur with that as nutriment or not? Yes, Venerable Sir. Monks, does doubt arise when one is uncertain thus, with the cessation of that nutriment, in one has come to be subject to cessation or not? Yes, Venerable Sir. Monks is doubt abandoned in one who sees as it actually is with proper wisdom thus. This has come to be. Yes, Venerable Sir. Monks is doubt abandoned in one who sees as it actually is with proper wisdom thus. Its origination occurs with that as nutriment. Yes, Venerable Sir. Monks is doubt abandoned in one who sees as it actually is with proper wisdom thus. With the cessation of that nutriment, what has come to be is subject to cessation. Yes, Venerable Sir. I'll stop here for a moment. So here the Buddha is saying, when one is uncertain, then doubt arises. But when one sees as it actually is with proper wisdom, then doubt is abandoned. How does one see with proper wisdom? When one's mind is clear of the five hindrances, only when your mind is clear of the five hindrances, and you can see things as they actually are, then doubt will be abandoned. Doubt is one of the five hindrances. When a person attains jhana, samadhi, concentration, then the mind is focused, and the five hindrances fall away, and doubt is one of them. Monks, are you free from doubt here? This has come to be. Yes, Venerable Sir. Monks, are you free from doubt here? Its origination occurs with that as nutriment. Yes, Venerable Sir. Monks, are you free from doubt here? With the cessation of that nutriment, what has come to be is subject to cessation. Yes, Venerable Sir. Monks, has it been seen well by you as it actually is with proper wisdom thus? This has come to be. Yes, Venerable Sir. Monks, has it been seen well by you as it actually is with proper wisdom thus? Its origination occurs with that as nutriment. Yes, Venerable Sir. Monks, has it been seen well by you as it actually is with proper wisdom thus? With the cessation of that nutriment, what has come to be is subject to cessation. Yes, Venerable Sir. Stop here for a moment. So here the Buddha is asking his other monk disciples whether they are free from doubt. And they say yes to all this. It shows that their mind is free of doubt because they have attained the elimination of the five hindrances through jhana. And the Buddha said, monks, purified and bright as this view is, if you adhere to it, cherish it, treasure it, and treat it as a possession. Would you then understand the Dhamma that has been taught as similar to a raft, being for the purpose of crossing over, not for the purpose of grasping? Yes, Venerable Sir. Monks, purified and bright as this view is, If you do not adhere to it, cherish it, treasure it, and treat it as a possession, would you then understand the Dhamma that has been taught as similar to a raft, being for the purpose of crossing over, not for the purpose of grasping? Yes, Member Sir. Stop here for a moment. So here the Buddha is saying that the purpose of the Dhamma is to help us attain liberation, not for knowledge sake. A lot of people like to acquire a lot of knowledge and then they want to show off that they have a lot of knowledge. But that is not the purpose. The purpose is to attain liberation, at least the lowest is Sotapanna, the first Aryan stage. Similarly, Vinaya also, not only Dhamma, Vinaya rules also are not to be grasped. It is meant to help us practice to become liberated. If you attach to it too much, we don't know what is the purpose. The purpose is to help us towards liberation. So if it does help us, then it is important. If it does not help us to attain liberation, then it is not important. Monks, there are these four kinds of nutriment for the maintenance of beings that already have come to be, and for the support of those seeking a new existence. What four? They are physical food as nutriment, gross or subtle, contact as the second, mental volition as the third, and consciousness as the fourth. I'll stop here for a moment just to explain the four nutriments, ahara. This word ahara, nutriment, has gone into the Thai vocabulary. In a Buddhist country, they tend to take some of the Pali words as part of their vocabulary. So food in Thailand is called ahan. Ahan is short for ahara. It becomes ahan. So what are these for? The first one is physical food. Physical food we need to nourish our body. The Buddha says in some sutra that all beings need nutriment. All beings need nutriment. Even heavenly beings, they have heavenly food. And hell beings also need food. even ghosts and all that. And then contact is the second. What is contact? Nutriment. Because when there is contact at the sixth sense basis, then the mind starts to work. Once you have contact at the sixth sense basis, for example, contact means you see an object, or you hear a sound, smell an odor, etc. So once that happens, there is contact, feeling arises, followed by perception, thinking, volition, and all that. So that is the instrument for the mind. Mental volition is the will to live. Because of the will to live, there are some people, is a nutriment for the maintenance of life. For example, in war, some soldiers are shot. And then when they are badly wounded, some of them, they just let go and die. But some who have families, when they think of their wife and their children, then they refuse to die. So their mental volition, the will to live is very strong, and they just hold on to life, and sometimes they live. Consciousness is nutriment to the being in the womb. When this egg in the womb is fertilized by the sperm, then that is the condition for consciousness to descend into the womb and then it is a nutriment for for beings seeking a new existence. The first tree is for maintenance of beings that have already come to be. The fourth consciousness is for the support of those seeking a new existence. These are the four nutriments. Now monks, these four kinds of nutriment have what as their source, what as their origin, from what are they born and produced? These four kinds of nutriment have craving as their source, craving as their origin, they are born and produced from craving, and this craving has what as its source? Craving has feeling as its source. And this feeling has what as its source? Feeling has contact as its source. And this contact has what as its source? Contact has a sixfold base as its source. And this sixfold base has what as its source? The sixfold base has mentality, materiality as its source, nama-rupa. And this mentality, materiality has what as its source? Mentality, materiality has consciousness as its source. And this consciousness has what as its source? Consciousness has volition, sankhara as its source. And this volition has what as its source? What as its origin? From what is it born and produced? Volition has ignorance as its source. Ignorance as its origin. It is born and produced from ignorance. So monks, with ignorance as condition, volition comes to be. With volition as condition, consciousness. With consciousness as condition, mentality, materiality. With mentality, materiality as condition, the sixfold base. With the sixfold base as condition, contact. With contact as condition, feeling. With feeling as condition, craving. With craving as condition, clinging. With clinging as condition, being. With being as condition, birth. With birth as condition, aging and death. Sorrow, lamentation, pain, grief and despair come to be. Such is the origin of this whole mass of suffering. I'll try to explain these twelve links of dependent origination. The first one is ignorance. Ignorance is ignorance of the four noble truths, ignorance of the Dhamma. And because of ignorance of the Dhamma, All beings have ignorance of the Dhamma except the Arahant. But in the Arya, the ignorance is cut down, it's not as dense as an ordinary puttujana, an ordinary being. So ignorance, because of ignorance of dhamma, of the four noble truths, volition comes into being. This volition is basically the will to live. In the suttas, this volition, independent origination, consists of three things. The body volition, the verbal volition, and the mental volition. The body volition is the will for the body to live or to function and that is breathing. Because the body wants to function, the body wants to live, we breathe. Actually, breathing is not automatic. It is intentional. And the second one is verbal volition. Verbal volition is thinking. Because before you can break out into speech, you must think. So you think and then verbal volition or sankara. And the third one, mental volition, is perception and feeling. Once you have perception and feeling, the mind works. So because you want the mind to work, you want the mind to live, so you have this mental volition. So this basically, volition, sankara, is the will for you to live or function through the three ways, the body, speech and mind. If you only function through the body then you are like a tree. A tree lives but it does not function through speech and does not function through the mind. So we function through three doors compared to the tree that functions only with the body, exists only with the body. So this Sankara is volition. volition, the will to live, basically. And because of the will to live, consciousness comes into being. This consciousness, as we stated just now, consciousness arises and passes away, arises and passes away. When consciousness arises and passes away, it is this volition, this sankara, the will to live, that makes the consciousness arise again. And then, because everything is impermanent, it will cease very fast. And again, because of the will to live, the consciousness arises again. So every consciousness that arises is due to our volition to live. But if there is no volition to live, we will die. I saw this very clearly a few nights ago, when this wild boar was attacked by the dogs. I went to rescue that wild boar and chase away all the dogs. And the poor wild boar was panting there. It was bitten all over. And it was struggling. It tried to get up. It couldn't get up. It tried a few times to get up. It couldn't get up. Then it realized that it was coming to an end of life. So it was breathing very hard. But suddenly, it stopped breathing. Then I saw very clearly, it just let go of the will to live. And he went off. So when you have this, you let go of the will to live, then only we go off. So the consciousness stops when there is this letting go of that will to live. So we have this will to live and consciousness keeps arising. And with consciousness, the counterpart of consciousness is Nama Rupa. In the suttas it is stated, Vinyana and Nama Rupa, they are like Siamese twins. They arise together and cease together. You cannot have consciousness without this mentality-materiality. So consciousness, when you are conscious, you are always conscious of an object. So mentality-materiality is the object of consciousness. What we call phenomena. So this object is either physical or mental. That's why it's called mentality-materiality. So when consciousness and mentality, materiality arise together, then you must have the six-fold base. Because this six-fold base is basically the body. Consciousness must rest in the body. So that is the six-fold base, the salayat tanak. You must have these six senses. Six sense bases for consciousness arise. Consciousness either arises at the eye, or at the ear, or at the nose, tongue, body, and mind. So this is the base for consciousness. That's why you must have the sixfold base. And then with the sixfold base as condition, then there is contact. The sense object impinges on the sixfold base, on the sense bases. So with contact as condition, feeling arises, either pleasant or unpleasant or neutral. And then when pleasant feeling arises, there is a tendency to produce craving. That is for ordinary people. So with feeling as condition, craving arises. And once you have craving, you have attachment, clinging. And then with clinging as condition, a being comes into existence. Why? Because when we enjoy something and we crave for it, you want it very much. When you want something, there is the object, there must be the subject. The subject and the object must come together. So when you attach to something very strongly, that I comes into, I want this, I cannot do this, I cannot live without this. So that I comes, that I am comes into being. So once you have that I am, that being, come into existence, then there is birth. You can see how the difference between a human being and a plant. A plant also has consciousness, is conscious of sunlight, for example, it tends to go and reach for sunlight. But because it does not think, it does not have craving, so the being does not come into existence. So because we have a being, we are aware when the body arises in the world, we say we are born. You don't say the body is born, you say I am born on such and such a day. Whereas for the tree, when the tree is born, it does not think I am born. There's no concept of my birth. But because we have an I, we have the concept of my birth. So we have birth. Once you have being, then you have birth. And once you have birth, you see yourself in the world. Then you see yourself aging, sickening, dying. So it comes along with sorrow, lamentation, pain, grief, and despair. All the suffering arises because you have that I, and you are born into the world. Because the world is impermanent, so being impermanent, everything changes. So you must grow old, you must become sick and die. That's why the origin of the whole mess of suffering.

37MN38MahatanhasankhayaPartB20100803

With birth as condition, be it aging and death, so it was said. Now monks, do aging and death have birth as condition or not? Or how do you take it in this case? And they replied, aging and death have birth as condition, Venerable Sir. Thus we take it in this case, with birth as condition, aging and death. With being as condition birth, so it was said. Now monks, does birth have being as condition or not? Or how do you take it in this case? Birth has being as condition, Venerable Sir. Thus we take it in this case, with being as condition birth. With clinging as condition being, so it was said. Now monks, does being have clinging as condition or not? Or how do you take it in this case? Being has clinging as condition, Venerable Sir. Thus we take it in this case, with clinging as condition being. With craving as condition, clinging, so it was said. Now monks, does clinging have craving as condition or not? Or how do you take it in this case? So the Buddha asked them in this way for all the twelve links of dependent origination and they answered the Buddha in the same way. Then the Buddha said, good monks, so you say thus, and I also say thus. When this exists, that comes to be. With the arising of this, that arises. That is, with ignorance as condition, volition comes to be. With volition as condition, consciousness, etc. up to aging and death, sorrow, lamentation, pain, grief and despair come to be. Such is the origin of this whole mess of suffering. Stop here for a moment. So here the Buddha is giving this formula for dependent origination in a concise formula. When this exists, that comes to be. With the arising of this, that arises. So when something exists, it brings about something else that arises. Because of the arising of this, it brings on the arising of that. But with the remainderless fading away and cessation of ignorance comes cessation of volition. With the cessation of volition, cessation of consciousness. With the cessation of consciousness, cessation of mentality, materiality. With the cessation of mentality, materiality, cessation of the sixfold base. With the cessation of the sixfold base, cessation of contact. With the cessation of contact, cessation of feeling. With the cessation of feeling, cessation of craving. With the cessation of craving, cessation of clinging. With the cessation of clinging, cessation of being. With the cessation of being, cessation of birth. With the cessation of birth, aging and death, sorrow, lamentation, pain, grief and despair cease. Such is the cessation of this whole mass of suffering. With the cessation of birth, cessation of aging and death, so it was said. Now monks, do aging and death cease with the cessation of birth or not? Or how do you take it in this case? Aging and death cease with the cessation of birth, Venerable Sir. Thus we take it in this case, with the cessation of birth, cessation of aging and death. So in the same way, the Buddha repeats, asks them, the whole of the Twelve Links, and they answer in the same way. Good monks, so you say thus, and I also say thus. When this does not exist, that does not come to be. With the cessation of this, that ceases. That is, with the cessation of ignorance comes cessation of volition. With the cessation of volition, cessation of consciousness. With the cessation of consciousness, cessation of mentality, materiality. With the cessation of mentality, materiality, cessation of the sixfold base. With the cessation of the sixfold base, cessation of contact. With the cessation of contact, cessation of feeling. With the cessation of feeling, cessation of craving. With the cessation of craving, cessation of clinging. With the cessation of clinging, cessation of being. With the cessation of being, cessation of birth. With the cessation of birth, aging and death, sorrow, lamentation, pain, grief and despair cease. Such is the cessation of this whole mass of suffering. So here the Buddha says, when this does not exist, when this ceases, that does not come to be. With the cessation of this, that ceases. Monks, knowing and seeing in this way, would you run back to the past thus? Were we in the past? Were we not in the past? What were we in the past? How were we in the past? Having been what, what did we become in the past? No, Venerable Sir. Knowing and seeing in this way, would you run forward to the future thus? Shall we be in the future? Shall we not be in the future? What shall we be in the future? How shall we be in the future? Having been what, what shall we become in the future? No, Venerable Sir. Knowing and seeing in this way, would you now be inwardly perplexed about the present thus? Am I? Am I not? What am I? How am I? Where has this being come from? Where will it go? No, Venerable Sir. monks knowing and seeing in this way, would you speak thus?" So here the Buddha is saying that if a monk understands dependent origination, he understands that all are due to conditions. Then he would not run into the past. He would not think of his past. Who was he in the past and all these things. And would also not think of the future. And would not be perplexed or doubtful about the present, whether he exists or not and all this. Monks, knowing and seeing this way, would you speak thus? The teacher is respected by us. We speak as we do, out of respect for the teacher. No, Venerable Sir. stop you for a moment. So here the Buddha is asking them, since when you know and you see, you say that we speak in this way, or we answer in this way, out of respect for the teacher. And they said no. So what they mean is that it is because they understand that they answer in this way, and they speak in this way. They speak according to the Dhamma in this way. Not because of respect for the teacher, not because of respect for the Buddha, but because they personally understand and see things clearly. not just out of respect for the Buddha. Knowing and seeing in this way, would you speak thus? The recluse says this, and so do other recluses, but we do not speak thus. No, Venerable Sir. Knowing and seeing in this way, would you acknowledge another teacher? No, Venerable Sir. Knowing and seeing in this way, would you return to the observances, tumultuous debates, and auspicious signs of ordinary recluses and Brahmins? taking them as the core of the holy life. No, Venerable Sir, do you speak only of what you have known, seen and understood for yourselves? Yes, Venerable Sir. Good monks, so you have been guided by me with this Dhamma, which is visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves, for it was with reference to this that it has been said. Monks, this Dhamma is visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves. stop you for a moment. So here the Buddha asked them, do you speak only of what you have known, seen and understood for yourselves? And they said, yes, Venerable Sir. So in other words, they have seen the Dhamma, they have understood the Dhamma, not just know the theory, they have seen it as it actually is. That is the purpose of the Dhamma for us to understand, to see clearly, not just for knowledge sake. Monks, the conception of an embryo in a womb takes place through the union of three things. Here, there is the union of the mother and father, but it is not the mother's season, and the being to be reborn is not present. In this case, there is no conception of an embryo in a womb. Here, there is the union of the mother and father, it is the mother's season, but the being to be reborn is not present. In this case too, there is no conception of an embryo in a womb. But when there is the union of the mother and father, and it is the mother's season, and the being to be reborn is present, through the union of these three things, the conception of an embryo in a womb takes place." I'll stop here for a moment. So a being can be born in the womb, that means human birth or animal birth, only with three conditions. First, the mother and father must come together. And then, secondly, it is the mother's season. The mother is fertile. There's the egg there. And the being to be born is present. This being, I think in the sutras it's called the gandaba. So when the egg is fertilized in the womb, then this gandaba, this being to be born, enters the womb and lodges itself in the fertilized egg, in the embryo. So in the Buddha's teachings, it is not like what the Abhidhamma says, that nothing enters the womb. And here, there is a Gandapa being that enters the womb. In some books, it is called the intermediate body that enters the womb. In Chinese, they call it what? Chong yin shen. And also like this, ling hun. Ling hun. This being that enters the womb, you can call it a soul or soul. It's just a bundle of energy that enters the womb. The difference between the soul in other religions and in Buddhism is that in other religions the soul is something that is permanent. everlasting, unchanging. But in Buddhism, everything is a flux of conditions. Everything in the world, including the soul, is just a bundle of energy. There's no difference between a human being and a bundle of energy. a ghost as a bundle of energy, or a diva as a bundle of energy, or a soul as a bundle of energy. That's why you can see in one of the psychic powers of the Buddha, from the human body of the Buddha, this astral body can come up to his head, and he can go and talk to his disciples with the astral body. So this This concept of a soul, although many monks say there is no soul, it is just a wrong translation. The word Anatta is not that there is no soul. The word Anatta means there is no being that is unchanging, permanent, everlasting. Everything is changing. There is no single thing. Even the cell so small is changing. Even an atom so small is changing. The mother then carries the embryo in her womb for 9 or 10 months with much anxiety as a heavy burden. Then at the end of 9 or 10 months, the mother gives birth with much anxiety as a heavy burden. Then when the child is born, she nourishes it with her own blood. For the mother's breast milk is called blood in the noble one's discipline. When he grows up and his faculties mature, the child plays at such games as toy ploughs, tip-cat, somersaults, toy windmills, toy measures, toy cars, and a toy bow and arrow. When he grows up and his faculties mature still further, The youth enjoys himself, provided and endowed with the five causes of sensual pleasure, with forms cognizable by the eyes, sounds, odors, flavors, tangibles, that I wish for, desired, agreeable and likeable, connected with sensual desire and provocative of lust. Stop here for a moment. So this embryo is born and then grows up. As a child, he plays with childish toys, games. But when he grows up, then he wants to enjoy the five courts of sensual pleasure. On seeing a form with the eye, he lusts after it if it is pleasing. He dislikes it if it is unpleasing. He abides with mindfulness of the body, unestablished, with a limited mind, and he does not understand as it actually is the deliverance by mind and deliverance by wisdom, wherein those evil unwholesome states cease without remainder. Engaged as he is in favouring and opposing, whatever feeling he feels, whether pleasant or painful, or neither painful nor pleasant, he delights in that feeling, welcomes it and remains holding to it. As he does so, delight arises in him. Now delight in feelings is clinging. With his clinging as condition, being comes to be. With being as condition, birth. With birth as condition, aging and death. Sorrow, lamentation, pain, grief and despair come to be. Such is the origin of this whole mass of suffering. Similarly, on hearing a sound with the ear, smelling an odor, tasting a flavor, touching a tangible, cognizing a mind object, he lusts after it if it is pleasing. He dislikes it if it is unpleasing. Now delight in feelings is clinging. With clinging as condition, being comes to be. With being as condition, birth. With birth as condition, aging and death. Sorrow, lamentation, pain, grief and despair come to be. Such is the origin of this whole mass of suffering. Stop it for a moment. So here the Buddha is talking about an ordinary person. After he is born, he grows up, and then he enjoys the five courts of sensual pleasure. And when he enjoys the five courts of sensual pleasure, he lusts after it if it is pleasing, and dislikes it if it is unpleasing. And because of that, he goes around the cycle of births and deaths. Here monks, Tathagata appears in the world, Arahant, Sammasambuddha, etc. This is same as Sutta 27 Majjhima Nikaya, paragraph 11 to 18. This is a description of Charana. a person after listening to the Dhamma of the Buddha becomes a monk and then after that he cultivates the practice of a monk or the conduct of a monk and then he purifies his mind from doubt. Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna. With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna. With the fading away as well of delight, he enters upon and abides in the third jhāna. With the abandoning of pleasure and pain, he enters upon and abides in the fourth jhāna. He has neither pain nor pleasure and purity of and utter purity of sati and equanimity. So this monk, after becoming a monk, he practices the conduct of a monk and then attains the four jhanas. Then, on seeing a form with the eye, he does not lust after it if it is pleasing. He does not dislike it if it is unpleasing. He abides with mindfulness of the body established with an immeasurable mind, and he understands as it actually is the deliverance by mind and deliverance by wisdom wherein those evil unwholesome states cease without remainder. Having thus abandoned favouring and opposing, whatever feeling he feels, whether pleasant or painful, or neither painful nor pleasant, he does not delight in that feeling, welcome it or remain holding to it. As he does not do so, delight in feeling ceases in him. With the cessation of His delight comes cessation of clinging. With the cessation of clinging, cessation of being. With the cessation of being, cessation of birth. With the cessation of birth, aging and death, sorrow, lamentation, pain, grief and despair cease. Such is the cessation of this whole mass of suffering. Similarly, on hearing a sound with the ears, smelling an odor, tasting a flavor, touching a tangible, cognizing a mind object, he does not lust after it if it is pleasing. He does not dislike it if it is unpleasing. With the cessation of His delight comes cessation of clinging. With the cessation of clinging, cessation of being. With the cessation of being, cessation of birth. With the cessation of birth, aging and death, sorrow, lamentation, pain, grief and despair cease. Such is the cessation of this whole mass of suffering. Monks, remember this deliverance through the destruction of craving as taught in brief by me. But the monk Sati, son of a fisherman, is caught up in a vast net of craving, in the tremble of craving. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. So here the Buddha in trying to teach the deliverance to the destruction of craving, he brings in the 12 links of dependent origination, how all things arise through conditions and cease through conditions. But you notice in this last part, the Buddha says this person having renounced, then he practices charana, the conduct of a monk, then he abandons the five hindrances, attains the four jhanas. After he attains the four jhanas, then on seeing a form with the eye, he does not lust after it if it is pleasing. He does not dislike it if it is unpleasing. And because he does not delight in feeling Welcome it or remain holding it to it. Then there is with the cessation of delight comes cessation of clinging. With the cessation of clinging, cessation of being, birth, aging and death, etc. And he becomes liberated. So you see, for him to do that, he can only do that after the four jhanas. After he has attained the four jhanas. Then his mind is so clear and strong. that he can remain unmoving as far as feeling is concerned. He's not moved by feelings. So the Buddha always quotes the attainment of the four jhanas as a way to liberation. That's all we have time for tonight. Anything to discuss? He was in contact with the vastness of craving and the tunnel of craving. So at first he apprehended him because he had wrong view and thinking that consciousness is permanent. I think what the Buddha is trying to say that saying about him caught up in grieving is that he has not seen non-self, because if you say it is the same consciousness that runs and wanders through the round of rebirths, then that means it is unchanging consciousness. That would be the self. So when you have the self, then you have the craving. So probably that is what the Buddha meant. Let's not let go of the self. This one, the Buddha, twelve links of dependent origination is basically about human beings. But if we investigate Let's see, does it apply? This ignorance applies. Volition also applies. Yeah. One thing that you said the other night, you mentioned that in the outer world, certain beings have bodies, no consciousness, and in the outer world, some beings have consciousness. Yes, but this applies only to normal beings with consciousness. Because that state, sannyasatta, is just a temporary state. It cannot be considered as something out of the way. I just want to check something about Satipa Dhamma. Probably I got two friends before I came here. I met Dhamma when I was in May, this year May. I met Dhamma and I have two friends. They seem to know Dhamma very well. probably they practice meditation very hard, they do a lot of volunteer works and then I don't know why they get irritated easily, get angry easily and even I come to hear the Samanera, I chat with them and they discourage me and tell me you should not do this experience from dharma and then I feel very disappointed because even if I go to a christian or I go to a catholic they will encourage me to talk and then having all this christian talk and listening and then I feel that they need to have practiced such a katana because to contemplate their body feeling and mind and dharma and then they should think wherever they talk they should have understand what they should talk, you know. I feel very disappointed. Because should I come here for two years, you know, where I need to come here for two years to study the Dharma, then I can come to do the Samanera? The problem is nowadays, there are some people, they don't really study the Dharma. They spend a lot of time and effort energy in meditation, but they are practicing the wrong meditation. Nowadays, a lot of people practice Vipassana meditation and their interpretation is that this Satipatthana, they think they are meditating on Satipatthana, they think they are practicing Satipatthana, but they are not practicing Satipatthana. If you look into the suttas, Last year, I went to the Samyutta Nikaya. In the Satipatthana Samyutta, the Buddha gave the simile of the cook, the cook who cooks for his master, and there's one cook who doesn't know the master's taste. There's another cook who knows the master's taste. So, in that sutta, The Buddha said if a person practices satipatthana and his mind does not enter samadhi, attain the jhanas, he is not practicing satipatthana. He thinks only that he is practicing satisampajjhāna. He is not practicing satisampajjhāna or satipatthana at all according to that sutta. So a lot of people nowadays they do some simple meditation. A lot of people go for Vipassana meditation because it's easy to meditate. For lay people, they tend to go for Vipassana meditation because they find that their mind is so So how do you say, so while they cannot control, that they cannot practice this Samatha meditation, whereas with the Vipassana meditation that they practice nowadays, they think they can contemplate this one object after another object after another object. They think the momentary concentration is easy to practice. But then that is not the Buddha's teaching. So they practice for many, many years and they waste their time. I know of many monks after teaching Vipassana so many years, they disrobed. Disrobed. So they just waste their time. But you cannot teach them. They think they are smarter than you. So the only thing is we hope they will refer to the Buddha's suttas. So there is no point to talk to them? No point to talk to them. They are smart. They think you don't know anything, compared to them. This descendant's origination was realized by Buddha at the time of enlightenment. Is it true? Because this one seems to be the boss of the monks. Not really. The Buddha in the suttas said that even when he was a bodhisattva before he was enlightened he had some understanding of dependent origination. But after the Buddha was enlightened to really have a deep understanding of dependent origination. Buddha spent the whole night contemplating dependent origination. The first watch of the night from 6 p.m. until 10 p.m., he contemplated the arising of dependent origination. Then the second watch from 10 p.m. until 2 a.m., he contemplated the ceasing of dependent origination. And then the last watch, 2 until 6 a.m., he contemplated the arising and ceasing of dependent origination. Then only he was satisfied, he fully understood dependent origination. So dependent origination, there are many levels. Just like the Dhamma, when you understand the Dhamma on a shallow level, you become a first stage Arya. When you understand it at a higher level, you become a second stage Arya, and so on. Number 2,338, paragraph 24, page 356, the Buddha mentioned here, auspicious signs of ordinary youths and teachers and young youths. Knowing and seeing in this way will you return to the observances, It's not very clear what the auspicious signs of ordinary recluses and Brahmins mean. But in our present day, maybe you can take it like feng shui. You man see. Okay, we end here.

38MN39MahaAssapura20100805

Today is the 5th of August, 2010. Majjhima Nikaya Sutta, 39, Maha Asapura Sutta, the greater discourse of Asapura. That's where I heard on one occasion the Blessed One was living in the Angan country, at a town of the Angans named Asapura. There the Blessed One addressed the monks, they replied, the Blessed One said, recluses, recluses monks, that is how people perceive you, and when you are asked, what are you? you claim that you are recluses. Since that is what you are designated and what you claim to be, you should train thus. You will undertake and practice those things that make one a recluse, that make one a brahmana, so that our designations may be true and our claims genuine, and so that the services of those whose robes, arms, food, use, shall bring them great fruit and benefit, and so that our going forth shall not be in vain, but fruitful and fertile." Stop here for a moment. This will recluse us with Samana. Originally, the Brahmin caste in Pali is called Brahmana. They were supposedly the ascetic class. a class of holy men who practice the holy path. And other people, when other people renounce, since they don't belong to the Brahmin caste, they are called Samanas. So like our Buddha was called Samana Gautama. So this word, although it's translated here as recluses, it also means monk. And the Brahmana caste, supposed to be holy men. But later when they became advisors to the kings, they started to acquire property, wives, slaves and everything. So later they were known as Brahmins. So Brahmana is used in the sense here as a holy man. We will undertake and practice those things that make one a recluse, that make one a Brahmana. So here the Buddha says, you claim to be monks, you claim to be Samanas, and you should live up to your name. You should undertake those practices that make you a recluse. And what monks are the things that make one a recluse, that make one a Brahmana? Monks, you should train thus. We will be possessed of shame and fear of wrongdoing, kiri otapa. Now monks, you may think thus, we are possessed of shame and fear of wrongdoing. That much is enough. That much has been done. The goal of recluseship has been reached. There is nothing more for us to do. And you may rest content with that much. Monks, I inform you, I declare to you, you who seek the recluses status, do not fall short of the goal of recluseship, for there is more to be done. Stop here for a moment. So here the Buddha is saying that a monk should possess a sense of shame and fear of wrongdoing. These two qualities, the Buddha said in one sutra, protect the world. If people do not have a sense of shame and fear of wrongdoing, they can do almost anything. So for a monk, that will drag one to the woeful place of rebirth. What more is to be done? Monks, you should train thus. Our bodily conduct shall be purified, clear and open, flawless and restrained. and we will not lower ourselves and discourage others on account of that purified bodily conduct. Now monks, you may think thus. We are possessed of shame and fear of long doing, and our bodily conduct has been purified. That much is enough. That much has been done. The goal of reclusion has been reached. There is nothing more for us to do, and you may rest content with that much. Monks, I inform you. fall short of the goal of the cruise ship, for there is more to be done. But more is to be done. Monks, you should train thus. Our verbal conduct shall be purified, clear and open, flawless and restrained, and we will not laud ourselves and disparage others on account of that purified verbal conduct. Now monks, you may think thus, we are possessed of shame and fear of wrongdoing. Our bodily conduct has been purified, and our verbal conduct has been purified. That much is enough, and you may rest content with that much. Monks, I inform you, I declare to you, you seek the reclusive status. Do not fall short of the goal of reclusive while there is more to be done. and open, flawless and restrained, and we will not lord ourselves and disparage others on account of that purified mental conduct. Now monks, you may think thus. We are possessed of shame and fear of wrongdoing. Our bodily conduct and verbal conduct has been purified, and our mental conduct has been purified. That much is enough, and you may rest content with that much. Monks, I inform you, I declare to you, you who more is to be done. Monks, you have trained us. Our livelihood shall be purified, clear and open, flawless and restrained, and we will not lower ourselves and disparage others on account of that purified livelihood. Now monks, you may think thus, we are possessed of shame and fear of wrongdoing. Our bodily conduct, verbal conduct, and mental conduct have been purified, and our livelihood has been purified. That much is enough, and you may rest content with that much. Monks, I inform you, I declare to you, you who seek the preclusor status, do not fall short of the goal of preclusion. While there is more to be done, I'll stop you for a moment. So after possessing a sense of shame and fear of wrongdoing, the Buddha here goes into sila, moral conduct. Moral conduct here is in terms of bodily conduct, verbal conduct, and mental conduct, plus livelihood, all these four things. should be purified. Basically, body conduct is not to kill, steal, or commit adultery. And verbal conduct is not to lie, not to carry tales, not to cause quarrels and disharmony, not to speak coarse or foul language, and not to speak gossip. And mental conduct is to have right view, not wrong view. That means believing in Kamavipaka. Believing that there is planes of rebirth. That means there is a round of rebirth. And believing that there are holy men. And besides that, mental conduct also is not to be covetous. Over greedy of other things. And also not to have ill will, angry all the time. That is mental conduct. And livelihood is to earn livelihood, to sustain oneself in a way as not to harm others. But for a monk, it's a bit more, it's not to speak ill of another monk, speak ill of others, and not to talk about your attainments or hint about your attainments, and not to belittle others, all this. The Silapan consists of right speech, right action and right livelihood. Right speech is the four precepts I just mentioned. Right action is not to kill, not to steal, not to commit adultery. And right livelihood is to get your livelihood in a way that does not harm others. What more has to be done? the doors of our sense faculties. On seeing a form with the eye, we would not grasp at its signs and features, since if we left the eye-faculty unguarded, evil, unwholesome states of covetousness and grief might invade us. We will practice the way of its restraint. We will guard the I faculty. We will undertake the restraint of the I faculty. Similarly, on hearing a sound with the ear, smelling a odor with the nose, tasting a flavor with the tongue. touching a tangible with the body, cognising a thought or mind object with the mind, we will not grasp its signs and features, since if we let the faculties unguarded, evil and wholesome states of covetousness and grief might invade us. We will practise the way of their restraint. We will guard the faculties. We will undertake the restraint of the faculties. Amongst, you may think thus, we are possessed of shame and fear of wrongdoing. Our bodily conduct, verbal conduct, mental conduct, and livelihood have been purified, and we guard the doors of our sense faculties. That much is enough. And you may be less content with that much. Monks, I inform you, I declare to you, you who seek the reclusive status, do not fall short of the goal of reclusion while there is more to be done. I stop here for a moment. So here, guarding the doors of the sense faculties is not to pay too much attention at the sense doors, sights, sounds, smells, tastes, touch, and thoughts. Because if we pay too much attention, then we start to notice those things that are attractive. Attractive forms, or sounds, or smells, etc. And once we note them, then the tendency to crave for it will arise. Instead, in the practice of sati, we are supposed to put our attention on four objects of sati, the body, feelings, mind, and dhamma. Dhamma means the Buddha's dhamma, the Buddha's teachings. So this is guarding the sense faculties, not to pay too much attention at the six sense doors, worldly objects. So here it says, if we left the faculties unguarded, covetousness and grief might invade us. Covetousness arises when you are attracted by the sense object, you want to covet it, you want to possess it, whether it is forms or sounds or smells or tastes and all that. And if you cannot get it, then grief will arise. So you have these two extremes, either you covet something and you can't get it, you get grief. And what more has to be done? Monks, you should train thus. We will be moderate in eating, reflecting wisely. We will take food neither for amusement nor for intoxication. and attractiveness, but only for the endurance and continuance of this body, for ending discomfort and for assisting the holy life. Considering thus, I shall terminate old feelings without arousing new feelings, and I shall be healthy and blameless and shall live in comfort. Now monks, you may think thus with We are possessed of shame and fear of wrongdoing. Our bodily conduct, verbal conduct, mental conduct, and livelihood have been purified. We guard the doors of our sense faculties, and we are moderate in eating. That much is enough, and you may rest content with that much. Monks, I inform you, I declare to you, you who seek the reclusive status, do not fall short of the goal of reclusion, for there is more to be done. Stop here for a moment. So here we come to moderation in eating. This moderation in eating, we eat for the endurance and continuance of this body and for assisting the holy life. Thinking, thus I shall terminate all feelings. This all feelings refers to the hunger. Hungry feelings, if you eat to terminate the hungry feelings without arousing new feelings. New feelings are the feelings of greed. If you taste something good, the tendency to be greedy is aroused. So that's the meaning of terminating old feelings without arousing new feelings. What more is to be done? Monks, you should train thus. We will be devoted to wakefulness, the Garyana Yoga. During the day, while walking back and forth and sitting, we will purify our minds of obstructive states. In the first watch of the night, While walking back and forth and sitting, we will purify our minds of obstructive states. In the middle watch of the month night, we will lie down on the right side in the lion's pose with one foot overlapping the other, mindful and fully aware of the in our minds the time for rising. After rising in the third watch of the night, while walking back and forth and sitting, we will purify our minds of obstructive states. Now monks, you may think thus, we are possessed of shame and fear of wrongdoing. Our bodily conduct, verbal conduct, mental conduct and livelihood have been purified. We guard the doors of our sense faculties. We are moderate in eating and we are devoted to wakefulness. That much is enough, and you may rest content with that much. Monks, I inform you, I declare to you, you who seek the recluser status, do not fall short of the goal of reclusion, for there is more to be done. Stop here for a moment. So here, devotion to wakefulness. A monk, during the day, he walks back and forth and sits and purifies the mind of obstructive states. That means monks are supposed to practice meditation, either sitting or walking meditation throughout the day, so as not to put your attention on the six sense objects, including thinking. If we talk, then we also think. practice meditation throughout the day. The first watch of the night refers to, the night is from 6pm until 6am and that is broken into three watches of four hours each. The first watch is from 6pm The middle watch, or second watch, is from 10 p.m. until 2 a.m., and then the third is from 2 until 6 a.m. So in the middle watch, a monk is supposed to take his rest from 10 until 2. In Malaysian time, it would probably be from 11 until 3, because our time is faster by one hour compared to Thailand. So in the middle watch, it is easier. Lie down also is supposed to practice. It is mindful and fully aware. Actually the Pali word is Sati Sampajanya. Still practice Sati Sampajanya. Sati is recollecting your meditation object. For example, if you are doing the 32 parts of the body, even if you lie down to sleep, you're supposed to keep awake by chanting the 32 parts of the body. And fully aware means maintain your wakefulness, which is hard to do for a normal mind, which is not strong enough. It's very difficult to maintain your wakefulness throughout the night and the day. So that is the Buddha's standard. So here, Buddha's standard, you see, is only resting for four hours in a day, and also to be aware during those four hours. And also, you know, the time, 10 p.m. to 2 a.m. now, Medical research says that is the time our body and our organs shut off. Our organs have to shut off. That's the time to take a rest. So there are some people, like drug addicts, they stay awake throughout the night. They are stressing the body. That is not the right time to stay awake. That's the right time to take a rest. During the middle of the night. So you see, A monk is supposed to strive to maintain this meditation, this wakefulness throughout the day and throughout the night. What more is to be done? Monks should train us. We will be possessed of recollection and full We will act in full awareness when looking ahead and looking away. We will act in full awareness when flexing and extending our limbs. We will act in full awareness when wearing our robes and carrying our outer bowl and robe. We will act in full awareness when eating, drinking, consuming food and tasting. We will act in full awareness when defecating and urinating. We will act in full awareness when walking, standing, sitting, falling asleep, waking up, talking and keeping silent. The monks, you may think thus, we are possessed of shame and fear of wrongdoing. Our bodily conduct, verbal conduct, mental conduct and livelihood have been purified. We guard the doors of our sense faculties. We are moderate in eating. We are devoted to wakefulness and we are possessed of mindfulness and full awareness that much is enough. That much has been done. The goal of recluse-ship has been reached. There is nothing more for us to do. And may rest consent to that much. Once I inform you, I declare to you, you receive the reclusive status. Do not fall short of the goal of recluse-ship while there is more to be done. Let's stop here for a moment. So here, although the translation is mindfulness and full awareness, actually it's Sati Sampajani. mindfulness. Whatever we do, we are fully aware. And also, here it doesn't say so, you are also supposed to maintain your recollection of your meditation object. What more is to be done? Here monks, a monk resorts to a secluded resting place, a forest, the root of a tree, a mountain, a ravine, a hillside cave, a channel, ground, a jungle, thicket, an open space, a heap of straw. I'll stop here for a moment. So you see here, seclusion for a monk is very important. It's part of the monk's practice here. What is listed here in this sutra is all practice of a monk, charana, or conduct of a monk. When you compare this with the earlier list that we saw, we find here we have this moderation in eating, which was not in the earlier sutra we read, and also devotion to wakefulness. That was something I mentioned the other day. So it is a combination of the suttas. We collect all these factors of charana, conduct. That's how we came up with 10 factors. Somebody like Lady Saidor, I think he collected only based on one or two suttas. He came up with only seven or eight factors. So on returning from his alms round after his meal, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. Abandoning covetousness for the world, he abides with the mind free from covetousness. He purifies his mind from covetousness. Abandoning ill will and hatred, he abides with the mind free from ill will, compassionate for the welfare of all living beings. He purifies his mind from ill-will and hatred, abandoning sloth and torpor. He abides free from sloth and torpor, recipient of light, mindful and fully aware. He purifies his mind from sloth and torpor, abandoning restlessness and remorse. He abides unagitated, with the mind inwardly peaceful. He purifies his mind from restlessness and remorse, abandoning doubt. He abides having gone beyond doubt, unperplexed about wholesome states. He purifies his mind from doubt. I'll stop here for a moment. So here is a description of the abandonment of the hindrances. As I mentioned before, abandoning sloth and talker, he abides free from sloth and talker, the recipient of light. light wells up from within him when he abandoned sloth and topper. Monks, suppose a man were to take a loan and undertake business and his business were to succeed so that he could repay all the money of the old loan and there would remain enough extra to maintain a wife. Then, considering this, he would be glad and full of joy. Or suppose a man were afflicted, suffering and gravely ill, and his food would not agree with him, and his body had no strength. But later he would recover from the affliction, and his food would agree with him, and his body would regain strength. Then upon doing this, he would be glad and full of joy. For suppose a man were imprisoned in a prison house, but later he would be released from prison, safe and secure. with no loss to his property. Then, considering this, he would be glad and full of joy. Or suppose a man were a slave, not self-dependent, but dependent on others, unable to go where he wants. But later on, he would be released from slavery, self-dependent, independent of others, a free man, able to go where he wants. Then, on considering this, he would be glad and full of joy. For suppose a man with wealth and property were to enter a road across a desert, but later on he would cross over the desert, safe and secure, with no loss to its property. Then on considering this, he would be glad and full of joy. So too monks, when these five hindrances are unabandoned in himself, a monk sees them respectively as a debt, a disease, a prison house, slavery, and a road across a desert. But when these five hindrances have been abandoned in himself, he sees that freedom from death, healthiness, release from prison, freedom from slavery and a land of safety. I'll stop here for a moment. So from this description of abandoning the hindrances, the similes given here are quite clear that the abandonment of the hindrances are permanent. It's not like what some People say that you only abandon the hindrances when you are in jhana. But when you come out of jhana, they come back. But here, you see the description. It's like he's free from debt. Free from debt means he's permanently free from debt. It's not just for five minutes, he's free from debt. He's healthy, no more sickness. Released from prison. is released from slavery, is crossed to the land of safety. All this indicates that this abandonment of the hindrances are quite permanent. Although, of course, you could say that if a person is free from debt, later he can still get into debt. Or he's released from prison, later he can be still put into prison. That's not likely. Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhana, which is accompanied by polite and sustained thought, with delight and pleasure born of seclusion. and pleasure born of seclusion, drench, steep, fill and pervade this body so that there is no part of his whole body unpervaded by the delight and pleasure born of seclusion. Just as a skilled bath man or a bath man's apprentice keeps bath powder in a metal basin and sprinkling it gradually with water, kneads it until the moisture wets his ball of bath powder, soaks it and pervades it inside and out. Yet the ball itself does not ooze. So too among these the delight and pleasure born of seclusion drench, steep, fill and pervade this body so that there is no part of this whole body unpervaded by the delight and pleasure born of seclusion." Stop for a moment. I hear this description is quite important and quite instructive. for a monk in practicing meditation, because here he says, after a monk attains the first jhana, he's supposed to make that delight and pleasure fill his whole body, fill his whole body. In other words, he's aware of his body. Initially, when a monk meditates, as he gets into his mind, he might not be aware of the body. But in this case, after he attains the first jhana, this is the Buddha's instruction, is to make him pervade the body with delight and pleasure. So he has to become aware of his body and pervade it. So this is one thing. Actually, it is only in arupas or arupajhana that the five senses close. Not in rupajhana. Again, Marx, with the stilling of applied and sustained thought. A monk enters a pond and abides in the second jhana, which has self-confidence and singleness of mind, without applied and sustained thought, with delight and pleasure born of concentration. He makes the delight and pleasure born of concentration drench, steep, filled and pervaded his body, so that there is no part of his whole body unpervaded by the delight and pleasure born of concentration, just as though there were a lake whose waters welled up from below, and it had no inflow from east, west, north or south. I would not be replenished from time to time by showers of rain. Then the cool fount of water, welling up in the lake, would make the cool water drench steep, fill and pervade the lake, so that there is no part of the whole lake unpervaded by cool water. So too a monk makes the delight and pleasure born of concentration, drench steep, fill and pervade this body. so that there is no part of his whole body unpervaded by the delight and pleasure born of concentration. Stop here for a moment. So here again this simile shows that the monk is supposed to use his will and will so that this piti and sukha will pervade the body. First jhana, he has to make more effort, just like the man has got to knead the ball of soap, bath powder, knead with his hand and make it pervade, the moisture pervade. In the same way, this monk has to make more effort in the first jhāna, but in the second jhāna, although he still uses his will, but it would seem from the simile that it is easier, because just like the water, the cool water rises up from the bottom, wells up from below, so in the same way, his delight and pleasure wells up from below him. and pervade the body, but still you notice that he has to use the will. This is a strong contrast to the Visuddhimagga description of Jhana. In the Visuddhimagga description of Jhana, it seems like you are not in control of your So we have to be very careful. Sometimes if you don't investigate the suttas enough, you don't see the contradiction between the suttas and later books like the Visuddhimagga. Again monks with the fading away as well of daylight, a monk abides in equanimity. Still feeling pleasure with the body, he enters upon and abides in the third jhana, on account of which noble ones are announced. He has a pleasant abiding who has equanimity and is mindful. He makes the pleasure divested of delight. Drench, steep, fill and pervade this body, so that there is no part of his whole body unpervaded by the pleasure divested of delight. This as in a pond of blue or red or white lotuses. Some lotuses that are born and grow in the water, thrive immersed in the water without rising out of it. And cool water drenches, steeps, fills and pervades them to their tips and their roots, so that there is no part of all those lotuses. unpervaded by cool water, so too a monk makes the pleasure, divested of delight, turn steep, fill and pervade this body, so that there is no part of his whole body unpervaded by the pleasure, divested of delight. Again monks, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a monk enters upon and abides in the fourth jhana, which has neither pain nor pleasure, and purity of mindfulness, or complete purity of recollection and equanimity, complete purity of sati and upekka. recollection and equanimity. He sits pervading this body with a pure, bright mind so that there is no part of his whole body unpervaded by the pure, bright mind. Just as though a man was sitting covered from the head down with a white cloth so that there would be no part of his whole body unpervaded by the white cloth, so too a monk sits pervading this body with a pure, bright mind so that there is no part of his whole body unpervaded by the pure, bright mind. Stopping for a moment. So you see, initially, when a monk attains the elimination of sloth and torpor, he's a recipient of light. This sloth and torpor is a darkness in the mind. So when he gets rid of the darkness, this sloth and torpor, this light arises. But in the fourth jhana, this light is so strong that it pervades the whole body. This whole body is bright. When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the recollection of past lives. Stop here for a moment now. So you see here, This description of the mind as being purified, bright, unblemished, rid of imperfection, malleable, wealthy, steady, and attained to imperturbability refers to the fourth jhāna. Only when a person attains the fourth jhāna that the mind becomes so purified. and bright, and wieldy, that means can be used, malleable, can be used in whatever direction the meditator wants. So here he directs that mind to the knowledge of the recollection of past lives, and he recollects his manifold past lives, that is one birth, two births, three, et cetera, thousands and eons of world cycles. Thus with the aspects and particulars, he recollects his manifold past life, Just as a man might go from his own village to another village, and then back again to his own village, he might think, I went from my own village to that village, and there I stood in such a way, sat in such a way, spoke in such a way, kept silent in such a way, and from that village I went to another village, and there I stood in such a way, sat in such a way, spoke in such a way, kept silent in such a way. And then from that village I came back again to my own village. So too, a monk recollects his many full past lives. Thus with the aspects and particulars he recollects his many full past lives. When his concentrated mind is as purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the passing away and reappearance of beings. Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions. Just as though there were two houses with doors, and a man with good sight, standing there between them, saw people entering the houses and coming out, and passing to and fro, so too with the divine eye which is purified and surpasses the human, a monk sees beings passing away and reappearing, and he understands how beings pass on according to their actions or karma. But his concentrated mind is as purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability. He directs it to the knowledge of the destruction of the attains. He understands as it actually is. This is suffering. This is the origin of suffering. This is the cessation of suffering. This is the way leading to the cessation of suffering. These are attains. This is the origin of the attains. This is the cessation of the attains. This is the way leading to the cessation of the attains. When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it is liberated, there comes the knowledge it is liberated. He understands, birth is destroyed, the holy life has been lived. What had to be done has been done. There is no more coming to any state of being. just as if there were a lake in a mountain recess, clear, limpid, and undisturbed, so that a man with good sight, standing on the bank, could see shells, gravels, and pebbles, and also shoals of fish swimming about and resting. He might think, there is this lake, clear, limpid, and undisturbed, and there are these shells, gravels, and pebbles. And also these shows of fish swimming about and resting. So too a monk understands that this actually is his suffering, is the original suffering, etc. He understands birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. Monks, a monk such as this is called a recluse, a brahmana, a holy man. One who has been watched, one who has attained to knowledge, a holy scholar, a noble one, an arahant. Sorry for a moment. Here, a monk has finished his work. He's really a Samana recluse, a Brahmana holy man, one who has been watched. In the Indian tradition, when a disciple finishes the training, then he undergoes a ceremonial bath. So he is bathed, that's why here it says, one who has been washed, that means he has completed his training of the holy life. One who has attained to knowledge, a holy scholar. A holy scholar is one who has the holy knowledge, the holy knowledge. a noble one in Arahant. And how is a monk a recluse? He has quieted down evil, unwholesome states that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, aging, and death. That is how a monk is a recluse. And how is a monk a Brahmana? He has expelled evil, unwholesome states that defile and lead to death. that defile and lead to future birth, aging and death. That is how a monk is a Brahmana. And how is a monk one who has been washed? He has washed off evil unwholesome states that defile and lead to future birth, aging and death. That is how a monk is one who has been washed. And how is a monk one who has attained to knowledge? He has known evil unwholesome states that defile and lead to future birth, aging and death. That is how a monk is one who has attained to knowledge. And how is a monk a holy scholar? the evil unwholesome states that defile and lead to future birth, aging and death have been streamed away from him. That is how a monk is a holy scholar and how is a monk a noble one. Evil unwholesome states that defile and lead to future birth, aging and death are far away from him. That is how a monk is a noble one. And how is a monk an arahant? Evil, unwholesome states that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, aging, and death, are far away from him. That is how a monk is an arahant. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words." This is the end of the sutra. So here, the Buddha is giving the the steps a monk should take, so that he is truly a samana, truly a brahmana. As he starts with having a sense of shame and fear of wrongdoing, then he purifies his three and livelihood. And then he guards his sense faculties, moderate in eating, devoted to wakefulness, possess of recollection and full awareness. And then he goes to a secluded place and meditates. There he abandons the hindrances and attains the four jhanas. And after attaining the four jhanas, when the mind is purified, bright, unblemished, rid of imperfection, malleable, then he directs it to the various knowledges and becomes enlightened and completes all the practice of a monk. He is truly a monk.

39MN40CulaAssapura20100805

The next sutra, number 40, Chula Asapura Sutra. The shorter discourse at Asapura. Thus have I heard. On one occasion, the Blessed One was living in the Angan country at a town of the Angans named Asapura. There, the Blessed One addressed the monks. Monks, humble sir, they replied. The Blessed One said, recluses, recluses monks, that is how people perceive you. And when you are asked, what are you, you claim that you are recluses. Since that is what you are designated and what you claim to be, you should claim thus. We will practice the way proper to the recluse so that our designations may be true and our claims genuine, and so that the services of those whose robes, arms, food, resting place, and medicinal requisites we use, shall bring them great fruit and benefit, and so that our going forth shall not be in vain, but fruitful and fertile. How monks does a monk not practice the way proper to the recluse? For so long as a monk who is covetous has not abandoned covetousness, who has a mind of ill will and has not abandoned ill will, who is angry has not abandoned anger, Who is revengeful has not abandoned revenge. Who is contemptuous has not abandoned contempt. Who is domineering has not abandoned his domineering attitude. Who is envious has not abandoned envy. Who is avaricious has not abandoned avarice. Who is fraudulent has not abandoned fraud. Who is deceitful has not abandoned deceit. Who has evil wishes does not abandon evil wishes. Who has wrong view does not abandon wrong view. For so long he does not practice the way proper to the recluse, I say. Because of his failure to abandon these stains of the recluse, these faults of the recluse, these dregs for the recluse, which are grounds for rebirth in a state of deprivation and whose results are to be experienced in an unhappy destination. Suppose the weapon called a mataja, well wetted on both edges, were enclosed and encased in a patchwork sheet. I say that such a monk's going forth is comparable to that. I stop here for a moment. Here the Buddha is saying, if a monk possesses all these stains, covetous, has ill will, anger, revenge, contempt, domineering attitude, envy, avarice, fraud, deceit, evil wishes and wrong view. And it is like this, this Mataja is like our parang, machete. So if this This weapon, which is sharp on both edges, is enclosed in a patchwork sheath. Patchwork sheath, I guess, is like a piece of cloth. If such a sharp weapon, you enclose it with this cotton cloth, then you will easily cut that patchwork sheath, that cloth. So the simile means that these unwholesome stains of a monk will just cut away the monkhood of the holy life. So if he cuts away his monkhood, he is not really a monk, although he wears the robe. I do not say that the recluser status comes about in a patchwork cloak wearer through the mere wearing of the patchwork cloak. nor in a naked ascetic through mere nakedness, nor in a dweller in dust and dirt through mere dust and dirt, nor in a washer in water through mere washing in water, nor in a tree-root dweller through mere dwelling at the root of a tree, nor in an open-air dweller through mere dwelling in the open air, nor in a practitioner of continuous standing through mere continuous standing, nor in the taking of food at stated intervals, through mere taking of food at stated intervals, nor in the recital of implantations, through mere recitation of implantations, nor do I say that the reclusive status comes about in a method-haired ascetic, through mere wearing of the hair method. Monks, if through the mere wearing of the patchwork cloak, a patchwork cloak wearer who has covered chest Who was Kapachis? Abandoned Kapachisness. who had a mind of ill will, abandoned ill will, who had wrong view, abandoned wrong view, etc. Then his friends and companions, his kinsmen and relatives would make him a patchwork cloak wearer as soon as he was born and have him undertake the patchwork cloak wearing thus. Come my dear, be a patchwork cloak wearer so that as a patchwork cloak wearer, when you are covetous, you will abandon covetousness. When you have a mind of ill will, you will abandon ill will, etc. But I see here a patchwork cloak wearer who is covetous, who has a mind of ill will, who has wrong view, etc. And that is why I do not say that the reclusive status comes about in a patchwork cloak wearer through the mere wearing of the patchwork cloak. If through nakedness a naked ascetic was covetous, abandoned covetousness, if through mere dust and dirt, through mere washing in water, mere dwelling at the root of a tree, etc., In the same way, if through all these things he abandoned all these unwholesome states, then from young they would have made him do all these things. But Buddha says it is not through this that he abandons all these evil states. How monks? Does a monk practice the way proper to the recluse? When any monk who was covetous has abandoned covetousness, who had a mind of ill-will, had abandoned ill-will, who was angry, had abandoned anger, who was revengeful, had abandoned revenge, who was contemptuous, had abandoned contempt, who was domineering, had abandoned his domineering attitude, who was envious, had abandoned envy, who was avaricious, had abandoned avarice, who was fraudulent, has abandoned fraud, who was deceitful, has abandoned deceit, who has evil wishes, had abandoned evil wishes, who had wrong view, had abandoned wrong view. Then he practices the way proper to the recluse, I say, because of his abandoning these stains for the recluse, these faults for the recluse, these cracks for the recluse, which are grounds for rebirth in a state of deprivation, and whose results are to be experienced in an unhappy destination. I'll stop here for a moment. So here the Buddha says, if a monk abandons these unwholesome states, these stains of the holy life, then he is practicing the proper way of a recluse, just by abandoning these unwholesome states. Because these unwholesome states lead to rebirth in a woeful plane of existence. You all have heard me mention before about one of our devotees who had an auntie whose anger was very great, who had a very nasty temper, and his character was very bad, so that he had all these unwholesome states. So two days before he died, the two Dakula teeth and the two teeth vanished. She left the body. So it is because of this, because of these unwholesome states that all these evil conditions appear. He sees himself purified of all these evil unwholesome states. He sees himself liberated from them. When he sees this, gladness is born in him. When he is glad, delight is born in him. In one who is delighted, the body becomes tranquil. One whose body is tranquil feels pleasure. In one who feels pleasure, the mind becomes concentrated. He abides pervading one quarter with the mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth, so above, below, around and everywhere, and to all as to himself. He abides pervading the all-encompassing world with the mind imbued with loving-kindness, abundant, exalted, immeasurable. without hostility and without ill will. He abides pervading one quarter with the mind imbued with compassion. Similarly, abides pervading with the mind imbued with joy, with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. I'll stop here for a moment. This last one, I see that when a monk purifies himself of the unwholesome states, then gladness is born in him. When we progress in the spiritual path, and we get rid of our unwholesome states, and we cultivate wholesome states, then as we progress, we are glad. And from gladness, delight is born. From delight, the body becomes tranquil. and that he feels pleasure or happy. And from there, the mind becomes concentrated. An unhappy mind can never become concentrated. So when we practice the holy path, we have to become happy. You see some people, they meditate. They're supposed to see suffering, suffering, and they become, they themselves have a lot of suffering. They have a lot of suffering, and their mind cannot become concentrated. Whereas in some other sutta, it is mentioned that somebody praised the Buddha and the Buddha's disciples. He said, compared to the external aesthetics, the Buddha's disciples always look very happy, very delighted. So that is the condition to attain concentration. We must be happy. Then after, the mind becomes concentrated. Here, the monk practices the Brahma-viharas, loving-kindness, metta, and then karuna is compassion, and then mudita is joy, and upekka is equanimity. So, after he has attained a strong mind, then only he can radiate these Brahma-viharas, these divine abidings. Suppose there were a pond with clear, agreeable, cool water, transparent, with smooth banks, delightful. If a man, scorched and exhausted by hot weather, weary, parched, and thirsty, came from the east, or from the west, or from the north, or from the south, or from where you will, having come upon the pond, he would quench his thirst and his hot weather fever. So too, monks, if anyone from a clan of nobles goes forth from the home life into homelessness, and after encountering the Dhamma Vinaya, proclaimed by the Tathagata, develops loving kindness, compassion, joy, and equanimity, and thereby gains internal peace, then because of that internal peace, he practices the way proper to the recluse, I say. And if anyone from a clan of Brahmins goes forth, from the clan of merchants, from the clan of workers goes forth. And after encountering the Dharma Vinaya proclaimed by the Tathagata, develops loving-kindness, compassion, appreciative joy, or joy and equanimity, and thereby gains internal peace. Then, because of that internal peace, he practices the way proper to the recluse, I say. Monks, if anyone from the clan of nobles goes forth from the home life into homelessness, and by realizing for himself with direct knowledge here and now, enters upon and abides in the deliverance by mind and deliverance by wisdom that are taintless with the destruction of the taints, then he is already a recluse. because of the destruction of the Thanes. And if anyone from a clan of Brahmins or merchants or workers goes forth from the home life into homelessness, and by realizing for himself with direct knowledge here and now, enters upon and abides in the deliverance by mind and deliverance by wisdom that are Thanes-less with the destruction of the Thanes, then he is already a recluse because of the destruction of the Thanes. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. That's the end of the sutra. So here the Buddha says, a monk, if he practices properly, he should abandon all these unwholesome states like covetousness, ill will, anger, revenge, contempt, domineering attitude, envy, avarice, fraud, deceit, evil wishes, wrong view, etc. So when he abandons these, then he's truly a recluse. And after that, after he's abandoned these states, then he's happy. And from happiness, his mind becomes concentrated when he practices meditation. And then he can attain the divine abidings, the four divine abidings. And the Buddha says from there, he can also attain liberation and become an arahant. then he is truly a recluse. I think for tonight, that's all we have time for. Anything to discuss? The 4th Dalai Lama, some groups say that by the 4th Dalai Lama alone, one cannot attain liberation. This statement that the Brahmaviharas can lead you only to the third or fourth jhana comes from the Visuddhimagga. In the Suttas, these Brahmaviharas can bring you to the Arupas, Arupajhanas. But by themselves, I don't think you can attain enlightenment. You need the knowledge of the Dhamma. When you contemplate the Dhamma, that is sati. Sati means contemplation of the four objects of sati, body, feelings, mind, and Dhamma. And out of these four objects, the most important is Dhamma, the Buddha's teachings. Because in one sutra, the Buddha says there are five vocations for liberation. Only five times a monk becomes liberated. All monks become liberated only in five ways. One, when he's listening to the Dhamma. Secondly, when he's teaching the Dhamma. Thirdly, when he's repeating the Dhamma. Fourthly, when he's reflecting on the Dhamma. And only the fifth, during meditation. So you see, out of these five occasions, Four of them have to do with the Dhamma. Generally, you don't become enlightened just by contemplating your feelings or your thoughts, but it is actually the Dhamma. Even if you contemplate your feelings and your thoughts, but you see Dhamma there, then only you become enlightened. In other words, the foundation of Dhamma, the foundation of the Buddha's suttas are extremely important. For example, the other day I was telling our Meche Foon about this Pakachara, the lady nun. She became a nun after her two children died, her two sons died, the husband died. And then when she went home, she found that the brother also died, the parents also died. So, because all this happened in such a short time, she was so grief-stricken, she became mad. And she was walking around, muttering the names of these dead relatives. And because she was not aware of her condition, of herself, of her body, the clothes fell off and she was naked, so she didn't know. So, then one day she came to the Buddha, and the Buddha healed her, and then after that she became a nun. And then after she became a nun, she practiced many years, attained the Jhanas and all that, and learned the Dhamma. Then one day when she came back from Pindapatta, alms round, she washed her feet. You know, when we go on alms round, we come back, our feet are dirty. Before you enter the kuti or the hall or whatever, you have to wash your feet. So she took some water and splashed on her feet. She saw the water running a little distance and sank into the ground. and then something struck her. And then she took some more water and splashed on her feet again and saw the water go a bit further and sink into the ground. The third time she did, the water went further and sank into the ground. Then she saw, just like her own relatives, that some people in life, they come a short distance in life and they die, just like the children. And some people go a little bit longer way and die in the middle age. And some people go a longer distance and die in their old age. And then from this she saw suffering. And because of all the Dhamma she had learned and because of her mind being so clear, she just reflected on this and became an Arahant. Liberation, attaining all this, you cannot sit down and think you want to reflect and contemplate on these four objects of sati, contemplate on your body, and contemplate on your feelings, and your mind, and the dharma, and you think you can become ariya or something. It's not like that. When you do all the groundwork, then creation arises just like this, which you didn't expect. Then she became enlightened. So the groundwork is very important. Just like in the sutta, we heard the reason why the chicks are not hatched from the eggs is because the mother hen didn't sit long enough. When the mother hen sits long enough, she doesn't have to make a wish, oh, make my chicks hatch from the eggs. It doesn't have to make a wish at all. The cheeks will hatch when she has sat long enough. So in the same way, we have to do the work of cleaning the mind of the five hindrances by meditating and attaining the jhanas. And at the same time, we study the suttas to understand the Dhamma better. So when the right occasion arises, sometimes you listen to the Dhamma. It just strikes you. Dhamma you hear is just an app for your situation, like this Bhattacharya and you become enlightened. Thank you. The next question is about the training of the senses. For this training of the senses, you must have very solid Dhamma base in order to be able to see. Let's say you hear something unpleasant, So, the mind door will open and you start, if it is something you don't like, then you start to go deeper, the mind starts to go deeper. If you don't, I mean, if you are, you are not guarding the sense, one of the senses, then it will be another sense door opening. Yes, absolutely. Earlier, we read the sutra, about development of body and development of mind. And the Buddha gave the simile of the piece of wood which is sappy, wet inside and also wet outside. And then another one which is wet inside but dry outside. And the third one is dry inside and dry outside. Only the third one you can make a fire with the other two because they are either wet inside or outside or both, then you cannot make a fire. So in the same way, when a person understands the Dhamma and understands the Dhamma very well, that means you have to study, take a lot of effort to study, then you know the consequences of evil and wholesome states. When you know very well the consequences of evil and wholesome states, then Bodily, you refrain from, for example, engaging in sensual pleasures, having sensual desires. Bodily and mentally withdrawn also. If any thought of sensual desire arises in the mind because you understand that it is unwholesome, immediately you stop it, you abandon it. You can even do that even before you attain the jhanas, if you understand the Dharma properly. But after a person attains the jhanas, especially the fourth jhana, then even the tendency, the inside, is rooted out. In that case, it's like the third type of Buddha. Outside dry and inside also dry. whereas a normal person, if he has not attained the four jhanas, he may understand the Dhamma well, but because the tendency has not been rooted out from him, he may also, at a moment of weakness, he might also succumb to this sensual desire. That's why there are some monks who practice meditation for many years, especially monks who practice Vipassana meditation. They see very clearly, they understand very clearly, but because the mind is not strong enough, many of them disrobe because of this sensual desire. They fall prey to a woman, many of them are caught by a woman. I know a monk after 40 years in robes also, Practicing Vipassana and teaching Vipassana also disrobed because of a woman. I know an old monk also, 70 years old, teaching Vipassana also disrobed because of a woman. So, in theory, it's all very good. You see very clearly, you're mindful, you know, you understand. But the tendency inside is not, just like the Buddha says, piece of wood, inside it's still wet, outside it may be dry, but it won't start a fire. If the mind is not strong, it's very hard to maintain the mindfulness. In a moment of weakness, the mindfulness is lost. In theory, yes, but in practice, you need a strong mind. What page? What page? In the Buddha system, the role of serenity is subordinated to that of insight. because the nature is a social instrument needed to uproot the evil at the bottom of the satanic bondage. You can see from the sutras, this is definitely wrong. This is the view of Venerable Bhikkhu Bodhi who is a monk, who believes in the Abhidharma, who believes in the commentary. But that is not what the Buddha says. No, this is his opinion. Remember, I always quote the Digha Nikaya Sutta number 29, Pasadigha Sutta, where the Buddha said that if any person thinks that the Buddha's teaching is not complete, that he needs to refer to the Abhidharma or the commentary, then the Buddha says he does not understand the Dharma. I'm of the Daya Mantra. I'm just a bit curious about something like that. Probably when we attain enlightenment, probably we don't sit down. I'm just wondering, like, the moment we attain the enlightenment, like pouring the water, Actually, what we actually say out to people is, how did she attain enlightenment? So this is the meaning of it. The meaning is like, she shouldn't think she's enlightened, right? No, normally, the monks and the nuns during the Buddha's time, when they are enlightened, they will go and tell the Buddha. But they don't say, I have become enlightened. They say, generally, they say like, the Buddha has been venerated. They have paid veneration to the Buddha. So they hint that they have finished their work. That they can do. They cannot directly say that they have finished their work. They seem to be doing very slight wrong and very steepy and go down the negative path. So, we people can do a lot more, but mostly come back as a poor man, or easy, or ugly person. But enough to do these wrong things. Maybe like conduct. Conduct and be regular. It's good. It's a good one, but it's a mistake. And very stupid. Not actually, because this hiri otapa, having a sense of shame and fear of wrongdoing, is equally applicable to laypeople. The Buddha said in the suttas that if laypeople did not have this hiri otapa, sense of shame and fear of wrongdoing, then they will be engaging in incest. Mother and son will make love, uncle and nephew will make love and all these things. And they will be behaving like animals. The Buddha said, animals, they don't have these two things, sense of shame and fear of wrongdoing. So the Buddha says, it is these two things that protect the world. If these two things were not around, then people would behave like animals. That was the cause of the downfall of the great Roman Empire. The Roman Empire, they were so strong, so powerful, they were so rich that they engaged in all this kind of thing, no sense of shame. So that's why the empire collapsed. Not only for monks, equally applicable for lay people. If you don't have these two, you will also go to hell. Lay people will also go to hell, to the Woho Plains of rebirth. Not necessarily monks, but for But for monks, because monks wear the robe and are supposed to be holy, to obey properly, so if a monk cheats, then the offence is greater. Because a monk is supposed to set the standard. You kind of promise when a monk takes the precepts, when a monk ordains, he promises to uphold these precepts. If he cannot uphold these precepts, or at least, I mean, a reasonable standard, we don't expect the monk to be like an arahant, but at least a sense of decency must be there. If not, then, woeful pains will be waiting for him. Okay, shall we stop here?

40MN41Saleyyaka42Veranjaka20100806

It's the 6th of August and we come to Sutta number 41, Salayaka Sutta, the Brahmins of Sala. Thus have I heard. On one occasion, the Blessed One was wandering by stages in the Kosalan country with a large Sangha of monks, and eventually he arrived at a Kosalan Brahmin village named Sala. The Brahmin householders of Sala heard The recluse Gotama, the son of the Sakyans, who went forth from the Sakyan clan, has been wandering in the Kosalan country with a large sangha of monks and has come to Sala. Now a good report of Master Gotama has been spread to this effect. That blessed one is Arahant Sammasambuddha, perfect in true knowledge and conduct, sublime knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, He declares this world with its gods, its Maras and its Brahmas, this generation with its recluses and Brahmins, its princes and its people, which he has himself realized with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure. Now it is good to see such arahants. Then the Brahmin householders of Sala went to the Blessed One. Some paid homage to the Blessed One and sat down at one side. Some exchanged greetings with Him, and when this courteous and amiable talk was finished, sat down at one side. Some extended their hands in reverential salutation towards the Blessed One and sat down at one side. Some pronounced their name and clan in the Blessed One's presence and sat down at one side. Some kept silent and sat down at one side. Stop here for a moment now. Here, the Buddha has a good reputation. He has all these names. The blessed one in Pali is Bhagawala. Remember the Pali Chant. These are the ten names of the Buddha, ten epithets of the Buddha. Here in this book they like to translate the Arahant as accomplished. and fully enlightened refers to the Sammasambuddha. But I prefer to use the Pali in these two cases. When they were seated, they said to the Blessed One, Master Gautama, what is the cause and condition? Why some beings here, on the dissolution of the body after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell? And what is the cause and condition why some beings here, on the dissolution of the body after death, reappear in a happy destination, even in the heavenly world? And the Buddha said, Householders, it is by reason of conduct, not in accordance with the Dhamma, by reason of unrighteous conduct, that some beings here, on the dissolution of the body after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell. It is by reason of conduct in accordance with the Dhamma, by reason of righteous conduct, that some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world." Let's stop here for a moment. So the Buddha here is saying that rebirth in a woeful plane is because of unrighteous conduct, namely conduct not in accord with the Dhamma. and beings reappear in happy destinations because of righteous conduct, conduct in accordance with the Dhamma. But a lot of people, because they don't know the Dhamma, they don't know how to conduct themselves according to the Dhamma. So that's why it's very important to know the Dhamma. Otherwise, a lot of ignorant people, they go to the woeful plains of rebirth. And they said We do not understand the detailed meaning of Master Gautama's utterance, which he has spoken in brief without expounding the detailed meaning. It would be good if Master Gautama would teach us the Dhamma so that we might understand the detailed meaning of his utterance. Ten householders listened and attended closely to what I shall say. Yes, Venerable Sir, they replied. The Blessed One said, Householders, there are three kinds of bodily conduct, not in accordance with the Dhamma, unrighteous conduct. There are four kinds of verbal conduct, not in accordance with the Dhamma, unrighteous conduct. There are three kinds of mental conduct, not in accordance with the Dhamma, unrighteous conduct. Let's stop here for a moment. So here, the Buddha is talking about the 10 unskillful kammas, unrighteous conduct. through the body, speech, and mind. This we have heard quite often. And how, householders, are there three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct? Here someone kills living beings. He is murderous, bloody-handed, given to blows and violence, merciless to living beings. He takes what is not given. He takes by way of theft the wealth and property of others in the village or forest. He misconducts himself in sensual pleasures. He has intercourse with women who are protected by their mother or father. mother and father, brother, sister, or relatives, who have a husband, who are protected by law, and even with those who are garlanded in token of betrothal. That is how there are three kinds of bodily conduct, not in accordance with the Dhamma, unrighteous conduct. Stop here for a moment. So here, the three misconducts to the body is killing, stealing, and sexual misconduct. You notice here, sexual misconduct. is defined as having sexual relations with four types of persons. One is somebody who is married. Secondly, one who is engaged, as a fiancé or fiancée. And the third one is somebody who is underage, protected by mother, father, means underage. And the fourth one, protected by law, that means by law they are not supposed to engage in sexual relations. For example, maybe monks and nuns and maybe the king's concubines. So if somebody else other than the king has a relationship with them, that is misconduct, sexual misconduct. So this is the definition here. And how, householders, are there four kinds of verbal conduct? Not in accordance with the Dhamma, unrighteous conduct. Here, someone speaks falsehood when summoned to a court, or to a meeting, or to his relative's presence, or to his guild, or to the royal family's presence, and questioned as a witness does. So, good man, tell what you know. Not knowing, he says, I know. For knowing, he says, I do not know. Not seeing, he says, I see. Or seeing, he says, I do not see. In full awareness, he speaks falsehood for his own ends, or for another's ends, or for some trifling worldly end. He speaks maliciously. He repeats elsewhere what he has heard here, in order to divide those people from these. Or he repeats to these people what he has heard elsewhere, in order to divide these people from those. Thus he is one who divides those who are united, a creator of divisions. who enjoys discord, rejoices in discord, delights in discord, a speaker of words that create discord. He speaks harshly, he utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration. He is a gossip. He speaks at the wrong time. Speaks what is not fact. Speaks what is useless. Speaks contrary to the Dhamma Vinaya. At the wrong time he speaks such words as are worthless, unreasonable, immoderate and unbeneficial. That is how there are four kinds of verbal conduct, not in accordance with the Dhamma. Unrighteous conduct. Stop here for a moment. So here are the four ways we can conduct ourselves wrongly through the mouth verbally. One is to lie. Secondly is to repeat or carry tales. What you hear A talking bad about B, you go and tell B that A says such and such and you cause them to quarrel and fight. So you create disharmony. Number three is speaking harshly. speaking offensive words. Number four is gossip. Here gossip, it is defined as speaking what is not the truth and speaking at the wrong time and speaking unbeneficial words. And how, householders, are there three kinds of mental conduct? Not in accordance with the Dhamma, unrighteous conduct. Here someone is covetous. He covets the wealth and property of others thus. Oh, may what belongs to another be mine. Or he has a mind of ill-will and intentions of hate. Thus, may these beings be slain and slaughtered. May they be cut off, perished, or be annihilated. All he has wrong view, distorted vision. Thus, there is nothing given, nothing offered, nothing sacrificed, no fruit or result of good and bad actions. no this world or other world, no mother, father, no beings who are reborn spontaneously, no good and virtuous recluses and Brahmins in the world, who have themselves realized by direct knowledge and declared this world and the other world. That is how there are three kinds of mental conduct, not in accordance with the Dhamma, unrighteous conduct. So householders, it is by reason of such conduct, not in accordance with the Dhamma, by reason of such unrighteous conduct, that some beings here on the dissolution of the body after death, We appear in states of deprivation, in an unhappy destination, in perdition, even in hell. Stop here for a moment. So the three kinds of unrighteous or unskillful mental conduct, one is covetousness, wanting other people's wealth and property. Second one is to have a lot of ill will and anger and hatred. The third one is to have wrong view. And wrong view, this refers to worldly wrong view. Worldly wrong view here is defined as not believing in kamavipaka and not believing in other worlds of rebirth. That means the realm of rebirth, not believing. And not believing that there are virtuous recluses who have attained direct knowledge, have attained various levels of holiness. Householders, there are three kinds of bodily conduct in accordance with the Dhamma, unrighteous conduct. There are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct. There are three kinds of mental conduct in accordance with the Dhamma, righteous conduct. So here is the reverse. I just try to read through. And how householders, are there three kinds of bodily conduct in accordance with the Dhamma, righteous conduct? Here's someone abandoning the killing of living beings, abstains from killing living beings, with rod and weapon laid aside, gentle and kindly, he abides compassionate to all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given. He takes not He does not take by way of theft the wealth and property of others in the village or in the forest. Abandoning misconduct in sensual pleasures, he abstains from misconduct in sensual pleasures. He does not have intercourse with women who are protected by their mother, father, mother and father, brother, sister or relatives, who have a husband, who are protected by law, or those who are garlanded in token of betrothal. That is how there are three kinds of bodily conduct in accordance with the Dhamma, righteous conduct. And how, householders, are there four kinds of verbal conduct in accordance with the Dhamma, righteous conduct. Hear someone abandoning false speech, abstains from false speech, when summoned to a court, or to a meeting, or to his relative's presence, or to his guild, or to the royal family's presence, and questioned as a witness does. So good man, tell what you know. Not knowing, he says, I do not know. Or knowing, he says, I know. Not seeing, he says, I do not see. Seeing, he says, I see. He does not in full awareness speak falsehood for his own ends, or for another's ends, or for some trifling worldly end. Abandoning malicious speech, he abstains from malicious speech. He does not repeat elsewhere what he has heard here in order to divide those people from these, nor does he repeat to these people what he has heard elsewhere in order to divide these people from those. Thus he is one who reunites those who are divided, a promoter of friendships, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord. Abandoning harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many, and agreeable to many. Abandoning gossip, he abstains from gossip. He speaks at the right time, speaks what is fact, speaks on what is good, speaks on the Dhamma Vinaya. At the right time he speaks such words as are worth recording, reasonable, moderate and beneficial. That is how there are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct. And how, householders, are there three kinds of mental conduct in accordance with the Dhamma, righteous conduct. Here someone is not covetous. He does not cover the wealth and property of others thus, O may what belongs to another be mine. His mind is without ill-will, and he has intentions free from hate thus. May these beings be free from enmity, affliction and anxiety. May they live happily. He has right view, undistorted vision thus. There is what is given and what is offered, and what is sacrificed. There is fruit and result of good and bad actions. There is this world and the other world. There is mother and father. There are beings who are reborn spontaneously. There are good and virtuous recluses and Brahmins in the world who have themselves realized by direct knowledge and declared this world and the other world. That is how there are three kinds of mental conduct in accordance with the Dhamma, righteous conduct. So householders, it is by reason of such conduct in accordance with the Dhamma, By reason of such righteous conduct, that some beings here, on the dissolution of the body after death, we appear in a happy destination, even in the heavenly world. If householders, one who observes conduct, I'll stop here for a moment. So here you see, when a person conducts himself correctly, righteously, to the body, speech, and mind, actually basically it means he is keeping sila. Sila is moral conduct. So moral conduct, actually there are 10 factors here. And moral conduct will bring you to a good rebirth. This sila, moral conduct, is extremely important. All those beings who go to places of suffering like hell and the animal realm, They do not keep seal. They don't have moral conduct. And those who go to heaven all have moral conduct. If householder is one who observes conduct in accordance with the Dhamma, righteous conduct should wish, O, that on the dissolution of the body after death, I might reappear in the company of well-to-do nobles. It is possible that on the dissolution of the body after death, he will reappear in the company of well-to-do nobles. Why is that? Because he observes conduct that is in accordance with the Dhamma, righteous conduct. If householders, one who observes conduct in accordance with the Dhamma, righteous conduct, should wish, O that on the dissolution of the body after death, I might reappear in the company of well-to-do Brahmins, or in the company of well-to-do householders, it is possible that on the dissolution of the body after death, he will reappear in the company of well-to-do householders or Brahmins. Why is that? Because he observes conduct that is in accordance with the Dhamma, righteous conduct. If householders, one who observes conduct in accordance with the Dhamma, righteous conduct, should wish, or that on the dissolution of the body after death, I might reappear in the company of the gods of the heaven of the four great kings, or in the company of the gods of the heaven of the dirty tree, or the Yama gods, or the gods of the Tushita heaven, the gods who delight in creating, the gods who wield power over others' creations, the gods of Brahma's retinue, the gods of radiance, namely the gods of limited radiance or the gods of immeasurable radiance or the gods of streaming radiance, or the gods of glory, namely the gods of limited glory or immeasurable glory or effulgent glory, or the gods of great fruit, or the Avihar gods, the Atapa gods, the Sudasa gods, the Sudasi gods, the Akanita gods, the gods of the base of infinite space, The gods are the base of infinite consciousness. The gods are the base of nothingness. The gods are the base of neither perception nor non-perception. It is possible that on the dissolution of the body after death, he will reappear in the company of these gods. Why is that? Because he observes conduct in accordance with the Dhamma. Righteous conduct. Stop here for a moment. So here, the Buddha is talking about these heavens. He names these heavens and if we count these heavens, we find in the sensual desire realm, there are six heavens. And then in the four realm heavens, starting with Brahma, You have Brahma, which is the first jhāna. And the second jhāna level, you have the gods of radiance. The gods of radiance, there are three levels. Limited radiance, immeasurable radiance, and streaming radiance. That is the second jhāna heavens. The third jhāna heavens are the gods of glory. And there are three levels, limited glory, measurable glory, and refulgent glory. And the fourth jhana heaven, you have the gods of great fruit, Vihapala. And then the other five heavens mentioned, are Viha gods, Atapa gods, Sudasa, Sudasi, and Akanita. These are the five levels of the These are pure abodes. These pure abodes, only somebody who has become an anagamin can be reborn in these five heavens. No other beings are reborn there. And then the Arupas, the Arupa Heavens, there are four of them. The base of infinite space, then infinite consciousness, then nothingness, then neither perception nor non-perception. That is the Arupas. So, if we start to calculate, there are three levels in the woeful planes. Hell, animal and ghost realm. That is three. Then human realm, there is one. That's four. Then sensual realm, there are six heavens. That makes up 10 in the desire. In the sensual desire realm, there are 10 levels of beings, 10 planes of existence. And then in the form realm, first jhana, your ear, it mentions only one. And the second jhana is three. Third jhana is three. Fourth jhana is six. And then the Arupas, there are four. So you total them up, there are 27 planes of existence. Some books mention 31 planes of existence. How do you get 31? They have four more. In the Wofu planes, they added one more, which is Asura. That was added by later writers, not in the original Buddhism. You find that in Mahayana Buddhism. You also find that in Abhidhamma, which is an indication that Abhidhamma teachings are later. And then in the first jhana heaven, here you only mention the Brahma's retinue, the gods of Brahma's retinue. But in some books they mention three levels. So that means you have an additional two. And then in the Fourth Jhana Heaven, there's a type of beings, presumably it's there, Asaniya Satta. Beings without perception or consciousness. So that is another one that is missing. So from this, So there will be, if you total that up, there should be 31. If householders, one who observes conduct in accordance with the Dhamma, righteous conduct, should wish, oh, that by realizing for myself with direct knowledge, I might here and now enter upon and abide in the deliverance by mind and deliverance by wisdom that are taintless with the destruction of the taints. It is possible that by realizing for himself with direct knowledge, He will here and now enter upon and abide in the deliverance by mind and deliverance by wisdom that are taintless with the destruction of the taints. Why is that? Because he observes conduct in accordance with the Dhamma, righteous conduct. And this was said, the Brahmin householders of Salad said to the Blessed One, Magnificent Master Gautama. Master Gautama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness for those with eyesight to see forms. We go to Master Gautama for refuge and to the Dhamma and to the Sangha of monks. From today, let Master Gautama accept us as lay followers who have gone to him for refuge for life." That's the end of the sutra. But you see, towards the end where the Buddha says, by observing righteous conduct, we can be reborn in the various heavens. What he does not say is that you have to do more than just keep the ten precepts. You have to meditate and attain the jhanas to be reborn in the form realm and the formless realm, the arupas. But then what the Buddha is saying is that if you wish to be reborn in any destination of rebirth, we've got to have the good good karma, and basically the good karma is keeping these ten ways of righteous conduct, observing the ten precepts. But if you want to be reborn in the higher heavens, then we have to meditate and attain the various meditative states. And especially if you want to be liberated, then on top of that we also have to have knowledge of the Dhamma, good knowledge of the Dhamma. Okay, now we come to the next Sutta, 42, Viranjaka Sutta, the Brahmins of Viranjaka. The text of this Sutta is the same as that of Sutta 41, except that where the preceding Sutta is phrased in terms of conduct not in accordance with the Dhamma, unrighteous conduct, and conduct in accordance with the Dhamma, righteous conduct, this Sutta is phrased in terms of one who does not observe conduct in accordance with the Dhamma, one of unrighteous conduct, and one who observes conduct in accordance with the Dhamma, one of righteous conduct. and also the Sala is substituted with Ranja, a different place. So basically the sutra is similar.

41MN43Mahavedalla20100806

Let us come to Sutta number 43. It is a very, very important Sutta. Mahavidala Sutta number 43, the greatest series of questions and answers. Thus have I heard, on one occasion the Blessed One was living at Savatthi. in Jeta's Grove, Anathapindika's Park. Then, when it was evening, the Verbal Maha Kothita rose from meditation, went to the Verbal Sariputta, and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side, and said to the Verbal Sariputta, One who is unwise, one who is unwise, he said, friend. With reference to what is this said, one who is unwise? And the reply was, one does not wisely understand. One does not wisely understand, friend. That is why it is said, one who is unwise. And what doesn't one wisely understand? One does not wisely understand, this is suffering. One does not wisely understand, this is the origin of suffering. One does not wisely understand, this is the cessation of suffering. One does not wisely understand. This is the way leading to the cessation of suffering. One does not wisely understand. One does not wisely understand. Friend, that is why it is said, one who is unwise. Saying good friend, the Venerable Mahapadita delighted and rejoiced in the Venerable Sariputta's words. Then he asked him a further question. One who is wise, one who is wise, he said, friend. In reference to what is this said? One who is wise. One wisely understands, one wisely understands, friend. That is why it is said, one who is wise. What does one wisely understand? One wisely understands this is suffering. One wisely understands this is the origin of suffering. One wisely understands this is the cessation of suffering. One wisely understands this is the way leading to the cessation of suffering. One wisely understands. One wisely understands, friend. That is why it is said one who is wise. Stop here for a moment. So here you see in the Buddha's teachings, a wise person is one who understands the Four Noble Truths. That means one who understands the Dhamma. Because one who understands the Dhamma is walking the good way that will bring him to a good destination of rebirth. Whereas one who does not understand the Dhamma, basically the Four Noble Truths, is a foolish fellow who will end up in the woeful destinations of rebirth. Consciousness, consciousness is said, friend. In reference to what is consciousness said? It cognizes. It cognizes, friend. That is why consciousness is said. What does it cognize? It cognizes this is pleasant. It cognizes this is painful. It cognizes this is neither painful nor pleasant. It cognizes. It cognizes, friend. That is why consciousness is said. Wisdom and consciousness, friend, are these states conjoined or disjoined? And is it possible to separate each of these states from the other in order to describe the difference between them? Wisdom and consciousness, friend, these states are conjoined, not disjoined, and it is impossible to separate each of these states from the other in order to describe the difference between them. For what one wisely understands, that one cognizes, and what one cognizes, that one wisely understands. That is why these states are conjoined, not disjoined, and it is impossible to separate each of these states from the other in order to describe the difference between them. What is the difference, friend, between wisdom and consciousness? These states are conjoined, not disjoined. The difference, friend, between wisdom and consciousness, these states that are conjoined, not disjoined, is this. Wisdom is to be developed. Consciousness is to be fully understood. I'll stop here for a moment. So wisdom and consciousness are related. Because here it says, what you understand, that you cognize. And what you cognize, that you understand. But the difference, is that wisdom has to be developed and consciousness has to be fully understood. Consciousness is one of the factors, one of the five aggregates. Body, feeling, perception, volition and consciousness. These five aggregates are basically body and mind. Body and mind, these five aggregates in the Buddha's teachings are impermanent. suffering and not self. But then we tend to identify ourselves with these five aggregates, the body and the mind. So we cling to these five aggregates as I and mind. But because they are impermanent, when they change, they give us suffering because our body will grow old, become sick and die. So if we attach to it, it gives us suffering. So that's why we have to fully understand all these aggregates, including consciousness, to see them as they really are. Then only we can let go of our attachment for them. And then wisdom is understanding the Dhamma, attaining right view. Then you will have wisdom. Later you find out there's more about wisdom. Okay, feeling, feeling is said, friend. With reference to what is feeling said, It feels. It feels, friend. That is why feeling is said. What does it feel? It feels pleasure. It feels pain. It feels neither pain nor pleasure. It feels. It feels, friend. That is why feeling is said. Perception. Perception is said, friend. In reference to what is perception said? It perceives. It perceives, friend. That is why perception is said. What does it perceive? It perceives blue. It perceives yellow. It perceives red. It perceives white. It perceives. It perceives. That is why perception is said. Feeling, perception and consciousness, friend, are these states conjoined or disjoined? And is it possible to separate each of these states from the others in order to describe the difference between them? Feeling, perception and consciousness, friend, these states are conjoined, not disjoined. It is impossible to separate each of these states from the others in order to describe the difference between them. For what one feels, that one perceives. And what one perceives, that one cognizes. That is why these states are conjoined, not disjoined. It is impossible to separate each of these states from the others in order to describe the difference between them. We think about it, this feeling, perception, and consciousness. Feeling is a type of consciousness also. Perception also is a type of consciousness. But because We can differentiate between them. Consciousness normally refers to eye consciousness, ear consciousness, nose, etc., the six consciousnesses. So that is why the Buddha differentiated them. Otherwise, they are just part of the mind. And here you see the explanation of perception. It perceives blue, yellow, red, white, etc. So one person might perceive blue, another person might not perceive blue. If he's colorblind, he might perceive green, maybe. So perception is not an absolute. For example, you see somebody, you might perceive that person as handsome or beautiful. Somebody else may not see that person as handsome or beautiful. Or you might like somebody and you think that fellow is a great guy, very likeable. But his enemy will see him differently, will have a different perception. So perception is what you say, subjective. Okay, to continue. Friend, what can be known by purified mind consciousness released from the five faculties? Friend, by purified mind consciousness released from the five faculties, the base of infinite space can be known thus. Space is infinite. The base of infinite consciousness can be known thus. Consciousness is infinite. The base of nothingness can be known thus. There is nothing. Friend, with what does one understand a state that can be known? Friend, one understands a state that can be known with the eye of wisdom. Friend, what is the purpose of wisdom? The purpose of wisdom, friend, is direct knowledge. Its purpose is full understanding. Its purpose is abandoning. I'll stop here for a moment. Here, there are two things here very important. Here, it says to attain the base of infinite space, which is arupa, arupajana, the mind consciousness has to be released from the five faculties. The five faculties are the eye faculty, seeing faculty, hearing, smelling, taste and touch faculties. In other words, for a person to enter the arupajana, these five faculties must close. faculties must close. So here it is very clear to attain Arupajana, these five senses are closed down. Not in the Rupajana, not in the Rupajana, it is only in the Arupajana. Remember, was it yesterday we read about the where it is said that when a person attains the first rupa jana, he makes this piti and sukha, delight and pleasure, fill his body, pervade his body. So he is still conscious of his body. He is not unconscious of his body. So it is only in the rupa jana that these five senses close. The other thing at the bottom here is very, very important. The purpose of wisdom is direct knowledge, full understanding and abandoning. You can say this is the characteristic of knowledge. Direct knowledge means seeing clearly, seeing clearly things as they really are. Then you have direct knowledge. And then from that, from seeing clearly, you understand it fully. And when you understand the Dhamma fully, you abandon, you let go, you let go. So if a person practices, for example, he says he's meditating to attain wisdom, but if he cannot let go, cannot abandon sensual desires, sensual pleasures, etc., then he has no wisdom according to this. So wisdom has at least three characteristics. Directly knowing and then fully understanding and letting go. This is very important. You've got to understand this. Friend, how many conditions are there for the arising of right view? Friend, there are two conditions for the arising of right view. The voice of another and wise attention or careful attention. These are the two conditions for the arising of right view. Friend, by how many factors is Right View assisted when it has deliverance by mind for its fruit, deliverance by mind for its fruit and benefit, when it has deliverance by wisdom for its fruit, deliverance by wisdom for its fruit and benefit? Friend, Right View is assisted by five factors when it has deliverance by mind for its fruit, deliverance by mind for its fruit and benefit, when it has deliverance by wisdom for its fruit, deliverance by wisdom for its fruit and benefit. Dear friend, right view is assisted by virtue, learning, discussion, serenity and insight. Right view assisted by these Five factors has deliverance by mind for its fruit, deliverance by mind for its fruit and benefit. It has deliverance by wisdom for its fruit, deliverance by wisdom for its fruit and benefit. I stop here for a moment. This is another extremely important section which you have to Note and keep in mind, only two conditions according to this sutta for the arising of Right View. Once Right View arises, you enter the stream. A person enters the stream becomes an Arya, a noble person by attaining Right View. All Aryans have Right View. The basic condition is Right View. And you see here very clearly, It is by the voice of another and wise attention or proper attention. That means you have to hear the Dhamma from somebody and you pay careful attention or wise attention, then only you get right view. It is not like some people say by meditation. By meditation itself you don't get right view. Since you're very clear here, the rising of right view and entering the stream is hearing the Dhamma from another. Of course, hearing the Dhamma nowadays is not hearing the voice, but also reading the suttas in black and white. And then when we listen to the Dhamma or we are reading the Suttas, we pay proper attention, thorough attention, then we are concentrated, the mind is concentrated, then you understand. The other thing is once you have right view to attain liberation, then five other factors are important. Virtue is seal, moral conduct. Secondly is learning. Learning refers to much knowledge of the Dhamma, much knowledge of the Dhamma, much knowledge of the Suttas, Dhamma, Savanna. The third one is Dhammasakacca. Dhammasakacca is discussion of the Dhamma. That's why you notice during the Buddha's time, all the monks would discuss the Dhamma in the evening after meditating the whole day. When the sun sets, we will come together to discuss the Dhamma. And then serenity is a translation for Samatha. Samatha is tranquility meditation. The purpose is to attain the Jhanas. And then the last word inside here, the Pali word is Vipassana. Vipassana means contemplation and that can be considered as the seventh factor of the Noble Eightfold Path, Samasati. Samasati is recollection, contemplation of four things. Contemplation of the body, feelings, mind and Dhamma. Dhamma refers to the Buddha's Dhamma, the Suttas. So this translation inside is not Exactly correct, the more proper word is contemplation. This serenity and insight, samatha, vipassana, the Chinese translation is quite correct, zhi guan, zhi is stilling the mind, guan is contemplation, so that's the meaning of vipassana. So, you got to have moral conduct, you have to have much knowledge of the suttas, and then you should discuss the dhamma, And then you practice tranquility meditation to attain one-pointedness of mind. And then you contemplate the four objects of sati. And out of these four objects, the most important is the Dhamma, the Buddha's Dhamma, the teachings of the Buddha. Because as I mentioned before, Out of the five occasions of liberation, arahanthood is attained during five occasions. One is listening to the Dhamma, teaching the Dhamma, reflecting on the Dhamma, repeating the Dhamma, and the last one is meditation. So four out of these five occasions of liberation have to do with the Dhamma. So knowledge of the Dhamma is extremely important. So this last one, Vipassana, actually since it is referring to liberation, it would mean contemplation of the Dhamma. Friend, how many kinds of beings are there? There are these three kinds of being, friend. Sensual being, fine material being, and immaterial being. Friend, how is renewal of being in the future generated? Friend, renewal of being in the future is generated through the delighting in this and that on the part of beings who are hindered by ignorance and fettered by craving. Friend, how is renewal of being in the future not generated? Friend, with the fading away of ignorance, with the arising of true knowledge, and with the cessation of craving, renewal of being in the future is not generated. I stop here for a moment. In the Buddha's teachings, this round of rebirth is due to craving. If you have craving, three types of craving. Craving of sensual pleasures, craving for existence, and craving for non-existence. So if you have craving, this renewal of being in the future is generated. And here it says, delighting in this and that, because the world, the Buddha says, is a world of suffering. So because if we just do nothing, we find that life is boring, life is suffering. So we always try to find something to entertain us. So you keep delighting in this and that. If you take delight in something, after some time it becomes stale, becomes boring. And then when you have too much of it, it becomes suffering. It's a nuisance already. So you have to change, change your interest. Keep changing your interest. So that's why you delight in this and that. And that is what normally people do. So that is the condition for the renewal of being in the future, the round of rebirth. Friend, what is the first jhāna? Dear friend, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, the rapture with delight and pleasure born of seclusion. This is called the first jhāna. Friend, how many factors does the First Jhāna have? Friend, the First Jhāna has five factors. Here, when a monk has entered upon the First Jhāna, there occurs applied thought, sustained thought, delight, pleasure and unification of mind. That is how the First Jhāna has five factors. Friend, how many factors are abandoned in the First Jhāna and how many factors are possessed? Friend, in the first jhāna, five factors are abandoned and five factors are possessed. Here, when a monk has entered upon the first jhāna, sensual desire is abandoned, ill-will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, and doubt is abandoned, and there occur applied thoughts, sustained thoughts, delight, pleasure, and unification of mind. That is how in the first jhāna, five factors are abandoned and five factors are possessed. Stop here for a moment. So, there are five jhana factors. For a person to enter the first jhana, five conditions must be there. Applied thought, sustained thought, vittaka vichara. Then delight is piti. Pleasure or happiness is sukha. And unification of mind or one-pointedness of mind is ekagatha. So in the suttas, it's only these five factors that bring you into the first jhana. But later books like the Visuddhimagga, they stress on light, talk about seeing the light. And to them, the light is a very necessary condition for the first jhana. But this is not what is stated in the suttas. In the suttas, light is not important. Only these five factors are important. Also when a person attains the jhanas, the five hindrances are abandoned, sensual desire, ill will, sloth and torpor, restlessness and remorse and doubt. And we saw earlier in the simile of the abandonment of the five hindrances that they are eliminated not just during the time of the jhana, even out of the jhana. Friend, these five faculties each have a separate field, a separate domain, and do not experience each other's field and domain. That is, the eye faculty, ear faculty, nose faculty, tongue faculty, and body faculty. Now of these five faculties, each having a separate field, a separate domain, not experiencing each other's field and domain, what is their refuge? What experiences their fields and domains? Stop here for a moment. This word resort here is a translation for patisarana. Patisarana basically is refuge. So like with the budang saranang gacami, this sarana is refuge. So this Friend, these five faculties each have a separate field, a separate domain, and do not experience each other's field and domain. That is the eye faculty, ear, nose, tongue, body faculty. Now these five faculties, each having a separate field, a separate domain, not experiencing each other's field and domain, have mind as their refuge, and mind experiences their fields and domains. Friend, as to these five faculties, that is the eye, faculty, ear, nose, tongue, body, faculty, what do these five faculties stand in dependence on? Friend, as to these five faculties, that is the eye, ear, nose, tongue, and body faculties, these five faculties stand in dependence on life. Are you, are you, here it's translated as vitality, but I prefer life. Friend, what does life stand in dependence on? Life stands in dependence on heat. Friend, what does heat stand in dependence on? Heat stands in dependence on life. Just now, friend, we understood the verbal Sariputta to have said, life stands in dependence on heat, and now we understand him to say, heat stands in dependence on life. How should the meaning of these statements be regarded? In that case, friend, I shall give you a simile for some wise men here understand the meaning of a statement by means of a simile. Just as when an oil lamp is burning, its radiance is seen in dependence on its flame, and its flame is seen in dependence on its radiance. So too, life stands in dependence on heat, and heat stands in dependence on life. Stop here for a moment. So here, it says that the five faculties, eye, ear, nose, tongue, and body, have mind as their refuge. mind experiences, fields and domains. And these five faculties depend on life, ayu. These five faculties stand in dependence on life. If there is no life, then these five faculties will cease to exist. And life stands in dependence on heat. When there is heat in our body, there is life. And vice versa. Heat in our body also depends on our body being alive. If your body is not alive, you will not have heat. So that's why sometimes if a person falls into a freezing river or pond, all the heat is taken up by the water and you die of hypothermia. You cannot live. Now we come to paragraph 23. Friend, is life volition a state of feeling or is life volition one thing and states of feeling another? Life volition, friend, is not a state of feeling. If life volition was a state of feeling, then when a monk has entered upon the cessation of perception and feeling, he would not be be seen to emerge from it. Because life volition is one thing and states of feeling another. When a monk has entered upon a cessation of perception and feeling, he can be seen to emerge from it. I'll stop here for a moment. Here I translate this life volition. The Pali is ayu-sankara. Ayu-sankara. Ayu is life. Sankara is volition generally. Sankara, like in the five aggregates, Sankara is also volition. So here lie volition, the intention to live. You can say the will to live. It's not feeling. Friend, when this body is bereft of how many states? Is it then discarded and forsaken, left lying senseless like a log? Friend, when this body is bereft of three states, life, heat, and consciousness. It is then discarded and forsaken, left lying senseless like a log. Friend, what is the difference between one who is dead, who has completed his time, and a monk who has entered upon the cessation of perception and feeling? Friend, in the case of one who is dead, who has completed his time, his bodily volition has ceased and subsided. His verbal volition has ceased and subsided. His mental volitions have ceased and subsided. his life is exhausted, his heat has been dissipated, and his faculties are fully broken up. In the case of a monk who has entered upon the cessation of perception and feeling, his body volitions have ceased and subsided, his verbal volitions have ceased and subsided, his mental volitions have ceased and subsided, but his life is not exhausted, his heat has not been dissipated, and his faculties become exceptionally clear. That is the difference between one who is dead, who has completed his time, and a monk who has entered upon the cessation of perception and feeling. Stop here for a moment. So here, we're talking about life, volition, the will to live. It's not feeling. When a monk enters this cessation of perception and feeling, you see, perception and feeling, just now we said, conjoined with this consciousness. So when cessation and feeling ceases, consciousness also ceases. And consciousness refers to the six consciousnesses. So when a monk enters this state, it's called Nirodha Samapatti, attainment of cessation. And this basically is like Parinibbana. The state of Parinibbana is when the six consciousnesses stop. When a monk enters this state, it is an extremely high state. When he comes out of it, he becomes an arahant. So, since this is stated here, live volition, the will to live, is not a feeling. If live volition were a feeling, the will to live were a feeling, when a monk enters this cessation of perception and feeling, then he has given up the will to live, then he cannot emerge from it, because he still has the will to live. So even when he enters this state of no consciousness, because of the will to live, he can emerge from this state. And then it says here, another interesting thing is, when a body really dies, three things leave him, life, heat, and consciousness. So from here you know, These three things are life, heat, and consciousness. Out of these three, only one we can detect easily is the body heat. So if somebody has passed away, if you feel his body, his body is still warm, don't go and burn him. Don't go and cremate him. Don't go and bury him. Otherwise, he might wake up in the coffin. So only when the body is cold, and you know he's definitely dead, he won't come out. He won't wake up again. So when a person is really dead, these three things stop. Life, heat, and consciousness. Very often, a doctor, when he examines a dying person, sometimes the doctor will say this person is dead. And the doctor comes to that conclusion because the breath has stopped. the pulse has stopped, the heart has stopped, and the breathing has stopped. But sometimes that is only clinical death. Sometimes that is not really death. So it's quite common. Sometimes a person is pronounced clinically dead, and then it will be one or two hours later that that person actually dies. That's why like one of the Penang devotees told me, when the mother died of cancer, the last stage, she was in great pain. So when the doctor pronounced her dead, her face was contorted in pain. You could see the pain in her face. But one hour later, her face changed. And she had a glowing face, a very happy face, a smiling face, full of happiness. That shows her last thoughts were good thoughts. And the last thoughts depend on our kamma, our everyday mind. If you have a person with a good heart, You have good thoughts generally. That is your wavelength. So your last thoughts, your natural frequency will go into your natural frequency. A person who cultivates himself on the spiritual path, he meditates, calms the mind. So those last thoughts will be very peaceful. And that will bring you to a peaceful place like heaven. So remember, when a person dies, three things leave him. life, heat and consciousness. So if the body is cold, then only you know for sure that the person has died. So also the difference between a dead person and a person who has entered the cessation of perception and feeling is that the dead person is faculties are broken up, and his body becomes cold. And then the other person, the meditator, who enters the cessation of perception and feeling, he can still wake up. His body is still warm, and his faculties are exceptionally clear. Friend, how many conditions are there for the attainment of the neither painful nor pleasant deliverance of mind? Friend, there are four conditions for the attainment of the neither painful nor pleasant deliverance of mind. Here, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a monk enters upon and abides in the fourth jhana, which has neither pain nor pleasure, and an utter purity of mindfulness and equanimity. These are the four conditions for the attainment of neither painful nor pleasant deliverance of mind. Friend, how many conditions are there for the attainment of the signless deliverance of mind? Friend, there are two conditions for the attainment of the signless deliverance of mind. Non-attention to all signs and attention to the signless element. These are the two conditions for the attainment of the signless deliverance of mind. Friend, how many conditions are there for the persistence of the signless deliverance of mind? Friend, there are three conditions for the persistence of the signless deliverance of mind. Non-attention to all signs, attention to the signless element, and the prior determination of its duration. These are the three conditions for the persistence of the signless deliverance of mind. Friend, how many conditions are there for emergence from the signless deliverance of mind? Friend, there are two conditions for emergence from the signless deliverance of mind. attention to all signs and non-attention to the signless element. These are the two conditions for emergence from the signless difference of mind. I'll stop here for a moment. So here, the attainment of the neither painful nor pleasant deliverance of mind refers to the fourth jhāna, the fourth rūpa jhāna. And to attain signless difference of mind, there are two conditions. not paying attention to all signs, and paying attention to the signless element. And if you want this to persist, then you have to make a prior determination, determination adhitana, determination to stay for a certain period in that, before entering it. Friend, the immeasurable deliverance of mind, the deliverance of mind through nothingness, the deliverance of mind through voidness, and the signless deliverance of mind, Are these states different in meaning and different in name? Or are they one in meaning and different only in name? Friend, the immeasurable deliverance of mind, the deliverance of mind through nothingness, the deliverance of mind through voidness and the signless deliverance of mind, there is a way in which these states are different in meaning and different in name. And there is a way in which they are one in meaning and different only in name. But friend, is there a way in which these states are different in meaning and different in name? Here a monk abides pervading one quarter with the mind imbued with loving-kindness, likewise the second, the third, fourth, so above, below, around and everywhere, as to all as to himself. He abides pervading the all-encompassing world with the mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill-will. He abides pervading one quarter with the mind imbued with compassion, with joy, with equanimity, likewise the second, likewise the third, likewise the fourth, et cetera. This is called the measurable deliverance of mind. And what, friend, is the deliverance of mind through nothingness? Here with the complete surmounting of the base of infinite consciousness, aware that there is nothing, a monk enters upon and abides in the base of nothingness. This is called the deliverance of mind through nothingness. And what, friend, is the deliverance of mind through voidness? Here a monk gone to the forest or to the root of a tree or to an empty hut, reflects thus. This is void of a self or of what belongs to a self. This is called the delirium of mind through voidness. And what friend is the signless delirium of mind? Here with non-attention to all signs, a monk enters upon and abides in the signless concentration of mind. This is called the signless delirium of mind. This is the way in which these states are different in meaning and different in name. And what friend is the way in which these stains are one in meaning and different only in name? Lust is a maker of measurement. Hate is a maker of measurement. Delusion is a maker of measurement. In a monk whose stains are destroyed, these are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising. Of all the kinds of immeasurable deliverance of mind, the unshakable deliverance of mind is pronounced the best. That unshakable delugence of mind is void of lust, void of hate, void of delusion. Lust is a something. Hate is a something. Delusion is a something. In a monk whose stains are destroyed, these are abandoned, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising. Of all the kinds of deliverance of mind through nothingness, the unshakable deliverance of mind is pronounced the best. Now that unshakable deliverance of mind is void of lust, hatred and delusion. Lust is a maker of science. Hatred is a maker of science. Delusion is a maker of science. In a monk whose stains are destroyed, these are abandoned, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising. Of all the kinds of signless deliverance of mind, the unshakable deliverance of mind is pronounced the best. Now that unshakable deliverance of mind is void of lust, void of hate, void of delusion. This is the way in which these states are one in meaning and different only in name. That is what the Venerable Sariputta said. The Venerable Mahakottita was satisfied. and delighted in the verbal Sariputta's words. That's the end of the sutta. So just to recap, because this sutta is extremely important, I'd just like to recap the important points. On page 389, to attain the arupas, or arupajhana, The five sense doors are closed only at that time, the five sense doors are closed, not in Upajana. Secondly, at the bottom, the purpose of wisdom, you can see, is directly knowing what you want to contemplate and fully understanding. And by fully understanding the Dhamma, we let go, we abandon. So the last one is a true sign of knowledge, a true sign of wisdom. If a person is wise, really wise, he will let go of those things, even suffering, worldly things. Then on page 390, the condition for the rising of right view, the voice of another and wise attention. Only by listening to the Dhamma and paying proper attention can you get right view and enter the stream. Without listening to the Dhamma from another person, you will not be able to become an ariya. That's why in the Buddha's teachings, the knowledge of the Dhamma is extremely important. Then after that, to attain enlightenment, you need moral conduct, knowledge of the Dhamma, discussion of the Dhamma, and then samatha and vipassana, practicing meditation and contemplation. And then on page 392, We find that when a body dies, then three things leave him, life or vitality, and then heat and consciousness. And out of these three, only heat you can sense. So only when the dying person, the body has become cold, then you can be sure that the person is dead and will not revive. OK, these are the important points. So I'll stop here. What 4 expects? Say again? When one keeps the 5 precepts? Oh yes, yes, yes, yes. Because originally the Buddha taught that lay people should keep seven precepts. And these seven precepts refers to the three body precepts and the four verbal precepts. That was originally what the Buddha taught. And then later, one monk, because there was no precept against liquor, a monk because being famous, people somehow got to know that he has psychic power. So when he went on his arms around, people offered him liquor. He drank from house to house until he got drunk and fell down on the road. So he had to be carried back to the monastery. From there, the Buddha made this precept against taking intoxicants. Then the Buddha taught about five precepts, not seven, but these five precepts would include that fourth precept, Musavada, the precept against lying, would actually mean four precepts, not to lie, not to carry tales and cause disharmony, not to speak a cause of outer words, and not to engage in gossip. Because if you look from the Noble Eightfold Path. The Sila aspect of the Noble Eightfold Path consists of three factors, right speech, right action, and right livelihood. Right speech, there are four precepts. Right action, there are three precepts. And right livelihood does not include any precept. It's covered by right speech and right action. So if you go by the Noble Eightfold Path, seven precepts are important. These are the basic. If you have these, if you keep these seven precepts well, you're on the way to becoming an Arya. You have the qualification to become an Arya. That's it. His focus in the last few days has been concentrated on the focus on monks. And because the attainments are very high, perhaps we will not be able to achieve our goal because we have so many distractions in our daily life. So it seems to me that to get into the higher realms you have to be a monk. Yes, yes. To get into jhana, you either have to be a monk, and not only that, you have to be a reclusive monk. A monk who lives a solitary lifestyle and aloof from people, aloof from society. Even if he stays in a monastery, he doesn't like to talk with people. His mind is always on his meditation object. Only that way he can attain the jhanas. And for lay people, if the lay person, like during the Buddha's time, there were a few lay people who attained the four jhanas. But then the lifestyle, if you look at their lifestyle, they are basically like a monk at home. They have nothing to do with their wives. They lock themselves in the room, and the room becomes their cave. And they spend all their time in their room meditating. All their business they left to their wife. So if you are willing to be a reclusive layperson, you can also attain the jhanas. I have a follow-up question. I heard that if a layperson That's why you have to read the suttas more, then you will know. In the suttas, we can see that when a lay person attains arahanthood, he will not want to stay at home anymore. He has lost that old self. The old self has died. Buddha says he is reborn from the mouth of the Buddha. What later books added was this statement that if he does not renounce, he will die within 24 hours. This is not true. He will not die. But he will not want to stay at home anymore. He is no more that old guy. There are a lot of things later books wrote which this rubbish just added extra things just to say. For example, they say that the Pacheka Buddha cannot teach. The Pacheka Buddha has no ability to teach. That's not true, because like our Shakyamuni Buddha, at first he wanted to be a Pacheka Buddha. And then later this Brahma Sahampati came to appeal to him three times, then only he changed his mind and decided to teach. So if he decided not to teach, he would have become a Pacheka Buddha. You can see from there that Pacheka Buddhas have the ability to teach. Because it's understandable, if a Pacheka Buddha has become enlightened, he knows exactly the way to enlightenment. Why can't he teach people the way to enlightenment? No reason he cannot teach. He is not inclined to teach. Okay. Come on, we transfer merit.

42MN44Culavedalla20100807

Today is the 7th of August and we come to another important sutta, Majjhima Nikaya Sutta 44, Chula Vedala Sutta, the shorter series of questions and answers. Thus have I heard, on one occasion the Blessed One was living at Rajagaha in the bamboo grove, the squirrel sanctuary. Then the lay follower Visakha went to the nun Dhammadina and after paying homage to her, he sat down at one side and asked her, sorry for a moment, this Dhammadina is supposed to be an Arahant and according to the I think according to the commentaries. I don't know whether it's reliable or not. And this Visakha is supposed to be an anagamin, third fruition ariya, and also the former husband of Dhammadina. So he sat down and asked her, Lady, identity, identity is said. What is called identity by the blessed one? This identity, the Pali word is Sakkaya. Friend Visakha, these five aggregates of attachment are called identity by the Blessed One. That is the material form aggregate of attachment. the Feeling Aggregate of Attachment, the Perception Aggregate of Attachment, the Volition Aggregate of Attachment, and the Consciousness Aggregate of Attachment. These five aggregates of attachment are called Identity by the Blessed One, saying, Good Lady, The lay follower Visakha delighted and rejoiced in the nun Damodina's words. Then he asked her a further question. Lady, origin of identity, origin of identity is said. What is called the origin of identity by the blessed one? Friend Visakha, it is craving which brings renewal of being, is accompanied by delight and lust, and delights in this and that, that is, craving for sensual pleasures, craving for being, and craving for non-being. This is called the origin of identity by the Blessed One. Lady, cessation of identity, cessation of identity, is it? What is called the cessation of identity by the Blessed One? Tranvisaka, it is the remainderless feeding away and seizing, the giving up, relinquishing, letting go and rejecting of that same craving. This is called the cessation of identity by the Blessed One. Ledi, the way leading to the cessation of identity, the way leading to the cessation of identity is said. What is called the way leading to the cessation of identity by the Blessed One? Friend Visakha, it is just this Noble Eightfold Path, that is, Right View, Right Thoughts, Right Speech, Right Action, Right Livelihood, Right Effort, Right Recollection and Right Concentration. Lady, is that attachment the same as these five aggregates of attachment, or is the attachment something apart from the five aggregates of attachment? Friend Visakha, that attachment is neither the same as these five aggregates of attachment, nor is attachment something apart from the five aggregates of attachment. It is the desire and lust in regard to the five aggregates of attachment that is the attachment there. I'll stop here for a moment. So here they are talking about identity, sakaya. This identity means to identify oneself with the five aggregates. Body, feeling, perception, volition and consciousness. These five aggregates are basically also body and mind. And this body and mind, we generally, ordinary people, we take it to be I and mine. When a person becomes an Ariya, the lowest stage is stream entry, the first path. When a person listens to the Dhamma and understands, he attains right view. With that right view, that person becomes the lowest Ariya, the first path attained. But after that, that person has to put in more effort to learn the Dhamma and practice the Dhamma. And then after some time, that wisdom will ripen and the path will turn to fruit and that person becomes the first fruit attainer, Sotapanna. When that person attains the first fruit, three factors eliminated and one of them is Sakaya Diti, identity view. So a normal person will identify himself with the five aggregates. But Sotapanna, he sees that these five aggregates are impermanent. and a source of suffering. So he does not identify himself with the five aggregates, although he still has a self, but that self is not attached to this, it's not linked to these five aggregates. So the origin of this identity is craving, is the cause of the round of rebirths and the cessation of identity is the remainderless fading away of this same craving. Lady, how does identity view come to be? Here, friend Visakha, an untaught ordinary person, Putujana, who has no regard for noble ones, and is unskilled and undisciplined in their Dhamma, who has no regard for true men, and is unskilled and undisciplined in their Dhamma, regards material form, or body, as self, or self as possessed of material form, or material form as in the self, or self as in the material form. Similarly, he regards feeling, perception, volition, consciousness, all the five aggregates, as the self, all the self as possessed of these aggregates, all the aggregates as in the self, all the self as in these five aggregates. That is how identity view comes to be. Lady, how does identity view come not to be? Dear friend Visakha, a well-taught noble disciple who has regard for noble ones and is skilled and disciplined in their dhamma, who has regard for true men and is skilled and disciplined in their dhamma, does not regard material form as self, or self as possessed of material form, or material form as in self, or self as in the material form. Similarly, he does not regard feeling, perception, volition, consciousness as the self, or self as in these five aggregates, or these five aggregates as in the self, or self as in the five aggregates. That is how personality, this identity view does not come to be. This identity review ceases when the Aryan disciple, he does not regard the five aggregates as the self, or as belonging to the self, or as being in the self, or the self as being inside these five aggregates. So he does not identify himself with the five aggregates. Lady, what is the Noble Eightfold Path? Friend Visakha, it is just this Noble Eightfold Path, that is, right view, right thoughts, right speech, right action, right livelihood, right effort, right recollection and right concentration. Lady, is the Noble Eightfold Path conditioned or unconditioned? Friend Visakha, the Noble Eightfold Path is conditioned. Lady, are the three aggregates included by the Noble Eightfold Path or is the Noble Eightfold Path included by the three aggregates? The three aggregates are not included by the Noble Eightfold Path, Renvisakha, but the Noble Eightfold Path is included by the three aggregates, Right Speech, Right Action and Right Livelihood. These states are included in the aggregate of virtue or moral conduct, Sila. Right effort, right recollection and right concentration. These states are included in the aggregate of concentration, Samadhi. Right view and right thoughts. These states are included in the aggregate of wisdom, Panna. Lady, what is concentration? What is the basis of concentration? What is the equipment of concentration? What is the development of concentration? Unification of mind, friend Visakha, is concentration. The four Satipatthanas are the basis of concentration. The four right efforts are the equipment of concentration. The repetition, development and cultivation of these same states is the development of concentration therein. Stop for a moment. This concentration is Samadhi. Here it says what is the basis of concentration. This word basis, the Pali is nimitta. You can see also it is a sign. What is the sign of concentration? Samadhi nimitta. What is the sign of concentration? It says the four satipatthana, I will translate the satipatthana as intense states of recollection or intense states of mindfulness, are the sign of concentration. So these four satipatthanas are the sign of concentration. In other words, when you have concentration, these four satipatthanas are automatic. It is a sign of concentration. But if you say the four satipatthanas are the basis of concentration, it means that to attain concentration, you have to practice the four Satipatthana. This is also correct because in the Satipatthana Samyutta there is a sutta I mentioned before concerning the cook who is supposed to be to know the taste of his master. So in that sutta it is said that if you practice the four satipatthanas, the four intense states of recollection, it must ultimately result in concentration, must lead to concentration, the jhanas. You can also say the four satipatthanas are the basis of concentration. You can say it's the sign of concentration. But normally the word nimitta is used as the sign. The four right efforts, the four right kinds of striving are the equipment of concentration. That means you have to use these four right efforts to attain concentration. Lady, how many volitions are there? This word volition, sankara, here is translated as formations, but I prefer the word volition. Generally, sankara is volition. There are these three volitions, friend Visakha, the bodily volition, the verbal volition, and the mental volition. But lady, what is this Bodily volition is kaya-sankara. Verbal volition is vaci-sankara. Mental volition is citta-sankara. But lady, what is the bodily volition? What is the verbal volition? What is the mental volition? In-breathing and out-breathing, friend, visakha, are the bodily volition. Applied thought and sustained thought are the verbal volition. Perception and feeling are the mental volition. But lady, Why are in-breathing and out-breathing the bodily volition? Why are applied thought and sustained thought the verbal volition? Why are perception and feeling the mental volition? Friend Visakha, in-breathing and out-breathing are bodily. These states are bound up with the body. That is why in-breathing and out-breathing are the bodily volition. First one applies thought and sustains thought, and subsequently one breaks out into speech. That is why applied thought and sustained thought are the verbal volition. Perception and feeling are mental. These states are bound up with the mind. That is why perception and feeling are the mental volition. Let's stop here for a moment. This word volition is intention, volition, the will. So for the body to function, the intention must be there, the intention of the body. for the body to function, for the body to survive, to live. So for the body to survive, to live, you need breathing. Breathing is a condition to keep the body alive. So this breathing is the bodily volition. Verbal volition is the intention to speak. Before you can speak, the intention is this apply thought and sustain thought because you must think first. Once you have the thought, then it breaks out into speech. That's why thoughts are the verbal volition. Perception and feeling are the mental volition. Before your mind can work, the perception and feeling must be there. Perception and feeling means consciousness. Consciousness, in other words, the mind must activate. Then only the mind can work. That's why these, you can see here, these three, The word volition is quite apt, quite correct. Lady, how does the attainment of the cessation of perception and feeling come to be? Friend Visakha, when a monk is attaining the cessation of perception and feeling, it does not occur to him, I shall attain the cessation of perception and feeling. or I am attaining the cessation of perception and feeling, or I have attained the cessation of perception and feeling, but rather his mind has previously been developed in such a way that it leads him to that state. Lady, when a monk is attaining the cessation of perception and feeling, which state sees first in him? The bodily volition, the verbal volition, or the mental volition? Friend Misaka, When a monk is attaining the cessation of perception and feeling, first the verbal volition ceases, then the bodily volition, then the mental volition. Stop here for a moment. When a monk is attaining the cessation of perception and feeling, this is the cessation of consciousness. In other words, the sixth consciousness shuts down and he appears to be a dead person. In other words, body and mind is totally shut down, just like your computer. But it has to go in three stages. First, the verbal volition ceases. Verbal volition is the thinking ceases. Then the bodily volition, the breathing ceases. And then the mental volition, the perception and feeling of consciousness ceases, shuts down. But in the suttas, we know that when verbal volition ceases, that means the thought ceases. That is the state of the second jhana. In the first jhāna, you still have vittaka and vichara, applied and sustained thought. But in the second jhāna, this thinking ceases. That's why the second jhāna is called the state of the Aryan silence. The mind stops chattering. And then the bodily volition ceasing is the breath ceasing. And the breath ceasing is the fourth jhāna. the fourth jhana. And then the mental formation, seizing, is the perception and feeling and perception. Seizing. That is nirodha samapatti. You can call it the highest state of concentration. So when the body and mind shuts down, it goes in this, it has to go in that order. You have to attain the second Jhāna, then the fourth Jhāna, then only attained this cessation. This cessation is also similar to Parinibbāna. That is why if we look into the Sutta on the Mahāparinibbāna, how the Buddha entered Nibbāna, he had to go through these stages, had to go to the second Jhāna, fourth Jhāna. Then from there he entered this cessation, entered Parinibbāna. Lady, how does emergence from the attainment of the cessation of perception and feeling come to be? Friend Visakha, when a monk is emerging from the attainment of the cessation of perception and feeling, it does not occur to him, I shall emerge from the attainment of the cessation of perception and feeling, or I am emerging from the attainment of the cessation of perception and feeling, or I have emerged from the attainment of the cessation of perception and feeling, but rather his mind has previously been developed in such a way that it leads him to that state. Lady, when a monk is emerging from the attainment of the cessation of perception and feeling, which states arise first in him? The bodily volition, the verbal volition, or the mental volition? Friend Visakha, when a monk is emerging from the attainment of the cessation of perception and feeling, first the mental volition arises, then the bodily volition, then the verbal volition. Stop here for a moment. So when a monk emerges from this nirodha samapatti, this state of cessation of perception and feeling, first the mind has to commence working again. Consciousness must return. And after consciousness returns, then the breathing starts. Let me see. He emerges from the cessation, then emerges from the fourth jhana, then emerges from the second jhana, the evolution, the verbal evolution. So in the reverse order. Lady, when a monk has emerged from the attainment of cessation of perception and feeling, how many kinds of contact touch him? Friend, Visakha, when a monk has emerged from the attainment of the cessation of perception and feeling, three kinds of contact touch him. Voidness contact, signless contact, desireless contact. Lady, when a monk has emerged from the attainment of the cessation of perception and feeling, to what does his mind incline? To what does it lean? To what does it tend? Friend Visakha, when a monk has emerged from the attainment of the cessation of perception and feeling, his mind inclines to seclusion, leans to seclusion, tends to seclusion. Stop here for a moment. So when this monk has attained this cessation of perception and feeling, he comes out of it, he should become an Arahant. And then after that, he only wants to be in seclusion because that state is so pleasant that he tends to want to meditate and go into that state. He will want to be aloof from society. In fact, I would say even if a person has attained the fourth jhana, the state is so deep and peaceful that after that also he would not want to mix with society. He would tend to go into seclusion also. Lady, how many kinds of feeling are there? Friend Visakha, there are three kinds of feeling. Pleasant feeling, painful feeling, and neither painful nor pleasant feeling. But lady, what is pleasant feeling? What is painful feeling? What is neither painful nor pleasant feeling? Friend Visakha, whatever is felt bodily or mentally as pleasing and soothing is pleasant feeling. Whatever is felt bodily or mentally as painful and hurting is painful feeling. Whatever is felt bodily or mentally as neither soothing nor hurting, is neither painful nor pleasant feeling. Lady, what is pleasant and what is painful in regard to pleasant feeling? What is pleasant and what is painful in regard to neither painful nor pleasant feeling? Friend Visakha, pleasant feeling is pleasant when it persists, and painful when it changes. Painful feeling is painful when it persists, and pleasant when it changes. Neither painful nor pleasant feeling is pleasant when there is knowledge of it, and painful when there is no knowledge of it. Stop it for a moment. So because feelings are impermanent, they keep changing. So if you have pleasant feeling, if it persists, then we feel pleasant. But the moment it disappears, then It is painful and vice versa. And also when we have this equanimous state, we are aware of it, then it is pleasant. But if you are not aware of it, then you maybe feel bored. Lady, what underlying tendency underlies pleasant feeling? What underlying tendency underlies painful feeling? What underlying tendency underlies neither painful nor pleasant feeling? Friend Visakha, the underlying tendency to lust underlies pleasant feeling. The underlying tendency to aversion underlies painful feeling. The underlying tendency to ignorance underlies neither painful nor pleasant feeling. Lady, does the underlying tendency to lust underlie all pleasant feeling? Does the underlying tendency to aversion underlie all painful feeling? Does the underlying tendency to ignorance underlie all neither painful nor pleasant feeling? Friend Visakha, the underlying tendency to lust does not underlie all pleasant feeling. The underlying tendency to aversion does not underlie all painful feeling. The underlying tendency to ignorance does not underlie all neither painful nor pleasant feeling. Lady, what should be abandoned in regard to pleasant feeling? What should be abandoned in regard to painful feeling? What should be abandoned in regard to neither painful nor pleasant feeling? Friend Visakha, The underlying tendency to lust should be abandoned in regard to pleasant feeling. The underlying tendency to aversion should be abandoned in regard to painful feeling. The underlying tendency to ignorance should be abandoned in regard to neither painful nor pleasant feeling. Lady, does the underlying tendency to lust have to be abandoned in regard to all pleasant feeling? Does the underlying tendency to aversion have to be abandoned in regard to all painful feeling? Does the underlying tendency to ignorance have to be abandoned in regard to all neither painful nor pleasant feeling? Friendly Sakka, the underlying tendency to lust does not have to be abandoned in regard to all pleasant feelings. The underlying tendency to aversion does not have to be abandoned in regard to all painful feelings. The underlying tendency to ignorance does not have to be abandoned in regard to all neither painful nor pleasant feelings. Here, Friend Visakha, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhāna, which is accompanied by a polite and sustained thought, with delight and pleasure born of seclusion. With that, he abandons lust, and the underlying tendency to lust does not underlie that. Here a monk considers thus, when shall I enter upon and abide in that base that the noble ones now enter upon and abide in? In one who thus generates a longing for the supreme liberation, grief arises with that longing as condition. With that, he abandons aversion, and the underlying tendency to aversion does not underlie that. Here, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a monk enters upon and abides in the fourth jhāna, which has neither pain nor pleasure, and perfect purity of mindfulness and equanimity. With that, he abandons ignorance, and the underlying tendency to ignorance does not underlie that. I'll stop here for a moment. So when we experience pleasant feelings, worldly pleasant feelings, that means worldly pleasant feelings arise because of seeing a beautiful form, or hearing a beautiful sound, or smelling a nice odor, or tasting good food, or having a pleasant touch. So that type of worldly pleasures, when we experience it, the underlying tendency to lust arises. And vice versa, if we get pain because of contact at the six doors, then aversion arises. We feel repelled by the pain. But when this neither painful nor pleasant feeling arises, we tend to be ignorant of it. However, in the case of meditative absorption in the jhanas, it is different. It is very clear. When a monk enters the first jhana, he abandons lust. And even the underlying tendency to lust is not there because the mind is so strong and also very clear. So sometimes some people, they try to discourage people from entering the Jhanas or enjoying the bliss of Jhana because they say you can be attached to it. But here you can see very clearly that when you attain the Jhanas, there is not the tendency to lust for it. So you cannot say of the Jhanas as what you say of the worldly pleasures. Also, when you have the longing for liberation, you grieve for liberation. But in that type of grief, there is no aversion for it because you know it is something good. And when a person attains the fourth jhana, the mind is There is perfect purity of sati and upekka, perfect purity of mindfulness or recollection, and equanimity. And the mind also is so clear and strong that the mind is so clear there is no ignorance. Ignorance also does not underlie that. Lady, what is the counterpart of pleasant feeling? This Pali word counterpart, patibhaga, is similar or resemblance. Here is his counterpart. What is the counterpart of pleasant feeling? Friend Visakha, a painful feeling is the counterpart of pleasant feeling. What is the counterpart of painful feeling? Pleasant feeling is the counterpart of painful feeling. What is the counterpart of neither painful nor pleasant feeling? Ignorance is the counterpart of neither painful nor pleasant feeling. What is the counterpart of ignorance? True knowledge is the counterpart of ignorance. What is the counterpart of true knowledge? Deliverance is the counterpart of true knowledge. What is the counterpart of deliverance? Nibbana is the counterpart of deliverance. Lady, what is the counterpart of nibbana? Friend Visakha, you have pushed this line of questioning too far. You are not able to grasp the limit to questions. For the holy life, Friend Visakha, merges in Nibbana, culminates in Nibbana, ends in Nibbana. If you wish, Friend Visakha, go to the Blessed One and ask Him about the meaning of this. As the Blessed One explains it to you, so you should remember it. Then the lay follower Visakha, having delighted and rejoiced in the nun Damodina's words, rose from his seat, and after paying homage to her, keeping her on his right, he went to the Blessed One. After paying homage to him, he sat down at one side and told the Blessed One his entire conversation with the nun Damodina. When he had finished, the Blessed One told him, The nun Damodina is wise, Visakha. The nun Damodina has great wisdom. If you had asked me the meaning of this, I would have explained it to you. in the same way that the nun Dhammadina has explained it. Such is its meaning, so you should remember it. That is what the Blessed One said. The lay follower, Visakha, was satisfied and delighted in the Blessed One's words. So this is another very important sutra. There are many important things here. First it talks about identity view, Sakaya Ditti, how it comes about, it comes about when we identify ourselves with the five aggregates of attachment, body, feeling, perception, volition and consciousness. And then it talks about the three volitions, the three volitions, bodily volition, verbal volition and mental volition and how you have to go through these different states to attain the highest, which is the cessation of perception and feeling, the highest attainment. then the underlying tendencies for worldly pleasures that we enjoy, there is a tendency to lust for it, but not in the case of the jahannas.

43MN45Culadhammasamadana46Mahadhammasamadana20100807

Okay, now we come to Sutta 45, Chula Dhammasamadana Sutta. The shorter discourse on ways of undertaking things. Thus have I heard. On one occasion, the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. There he addressed the monks. Venerable Sir, they replied, the Blessed One said this, monks, there are four ways of undertaking things. What are the four? There is a way of undertaking things that is pleasant now and ripens in the future as pain. There is a way of undertaking things that is painful now and ripens in the future as pain. There is a way of undertaking things that is painful now and ripens in the future as pleasure. There is a way of undertaking things that is pleasant now and ripens in the future as pleasure. What, monks, is the way of undertaking things that is pleasant now and ripens in the future as pain? Monks, there are certain recluses and brahmins whose doctrine and view is this. There is no harm in sensual pleasures. They take to gulping down sensual pleasures and divert themselves with women wanderers who wear their hair bound in a top knot. They say thus, what future fear do these good recluses and Brahmins see in sensual pleasures when they speak of abandoning sensual pleasures and describe the full understanding of sensual pleasures? Pleasant is the touch of this woman's wondrous tender soft downy arm. Thus they take to gulping down sensual pleasures, and having done so, on the dissolution of the body after death, they reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. There they feel painful, wracking, piercing feelings. They say thus, This is the future fear those good recluses and brahmins saw in sensual pleasures when they spoke of abandoning sensual pleasures and described the full understanding of sensual pleasures. For it is by reason of sensual pleasures, owing to sensual pleasures, that we are now feeling painful, wracking, piercing feelings. Monks, suppose that in the last month of the hot season, a Maluva creeper pot burst open and a Maluva creeper seed fell at the foot of a Sala tree. Then a deity living in that tree became fearful, perturbed, and frightened. But the deity's friends and companions, kinsmen and relatives, garden deities, park deities, tree deities, and deities inhabiting medicinal herbs, grass, and forest monarch trees gathered together and reassured that deity does. Have no fear, sir, have no fear. Perhaps a peacock will swallow the Maluba creeper seed, or a wild animal will eat it, or a forest fire will burn it, or a woodsman will carry it off, or white ants will devour it, or it may not even be fertile. But no peacock swallowed that seed, no wild animal ate it, no forest fire burned it, no woodsman carried it off, no white ants devoured it, and it was in fact fertile. Then being moistened by rain from a rain-bearing cloud, the seed in due course sprouted, and the Maluva creeper's tender, soft, downy tendril wound itself around that Sala tree. Then the deity living in the Sala tree thought, What future fear did my friends and companions, kinsmen and relatives, etc., see in that Maluva creeper seed, when they gathered together and reassured me as they did? Pleasant is the touch of this Maluba creeper's tender, soft downy tendril. Then the creeper unfolded the Sala tree, made a canopy over it, draped a curtain all around it, and split the main branches of the tree. The deity who lived in the tree then realized, this is the future fear they saw in that Maluba creeper seed. Because of that Maluba creeper seed, I am now feeling painful, wracking, piercing feelings. So, to monks, there are certain recluses and brahmins whose doctrine and view is this, there is no harm in sensual pleasures, etc. They say thus, this is the future fear that those good recluses and brahmins saw in sensual pleasures, that we are now feeling painful, wracking, piercing feelings. This is the way of undertaking things that is pleasant now and ripens in the future as pain. I'll stop here for a moment. So here, These recluses, even though they have been warned by others about the danger of sensual pleasures, they are not careful so they just enjoy themselves first and they think they worry about things to come later. And then when they fall into hell, The Buddha says when beings fall into hell, they realize the reason why they are in hell and suffering. Then only they realize all the pleasures, all the sensual pleasures they enjoyed now have brought them to hell. I was just telling this Sia this morning, the world works in a certain way and we don't have to question why. It works in that way, just like in Malaysia, you're asked to drive on the left side of the road. There's no point for you to argue, why should I drive on the left side of the road? In America, they drive on the right side of the road. The law says like this, you've got to understand. If you follow the law, you won't get into problems. In the same way, the world works in a certain way. To some people, it may be strange. Why? I enjoy sensual pleasures, so I must go to hell? But that's the way the world works. You enjoy sensual pleasures in a way that is not supposed to be and then you have to pay for it. Why you have to suffer, there's no need to ask. You just have to understand how the way the world works, how Mother Nature works or how God works, if you like, and just follow. That's why the Buddha, having become enlightened, he knows exactly how things go in the world, the laws that govern the world. And he's trying to tell us, having known these laws, that giving us a warning that the way the world works like this, so you better be careful. Just like this, These recluses, they don't see the future. That's a problem. A lot of people, we don't have the foresight. We don't see the future result. So we are careless. But if you really know what you're going to get in the future, then be very careful. So in the same with this tree spirit, when the seed of the creeper fell near, and then a lot of other deities warned him. I thought it's not important, but later, When the whole tree starts breaking down, then only you realize. And what monks is the way of undertaking things that is painful now and ripens in the future as pain. Here monks, someone goes naked, rejecting conventions, licking his hands, not coming when asked, not stopping when asked. This then here follows a list of all the unbeneficial ascetic practices that were practiced by ascetics in India. And this is the same as Sutta number 12 that we heard earlier. There's a long list of ascetic practices. He dwells pursuing the practice of bathing in water three times daily, including the evening. Thus, in such a variety of ways, he dwells pursuing the practice of tormenting and mortifying the body. On the dissolution of the body after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, even in hell. This is called the way of undertaking things. That is painful now, and ripens in the future as pain. Let's stop here for a moment. So this refers to all the unbeneficial ascetic practices in India. I think last year we saw in the newspaper there was one ascetic who used to hold up his hand and he refused to bring down his hand. Year after year he holds up his hand like that. After more than 10 years it has become stiff and he cannot bring it down anymore. Not only that, it gives him a lot of pain. It's like somebody who's hunchbacked. If you allow yourself to be careless, then you get hunchbacked. You're going to get the pain after that all the rest of your life. So here the Buddha is talking about these people who have wrong view, not understanding kamavibhaka. So they undertake all these unbeneficial practices and not keeping the good practices like keeping sila, moral conduct and all that. And then they suffer now and in the future they suffer again. And what monks is the way of undertaking things that is painful now and ripens in the future as pleasure. Here, monks, someone by nature has strong lust, and he constantly experiences pain and grief born of lust. By nature, he has strong hatred, and he constantly experiences pain and grief born of hatred. By nature, he has strong delusion, and he constantly experiences pain and grief born of delusion. Yet in pain and grief, weeping with tearful face, he leads the perfect and pure holy life. On the dissolution of the body after death, he reappears in a happy destination, even in the heavenly world. This is called the way of undertaking things that is painful now and ripens in the future as pleasure." Stop here for a moment. So this refers to a monk on the spiritual path who has strong greed, hatred and delusion. So as he practices the holy life, he has to keep so many precepts, and because of his lust, hatred and delusion, he is suffering, doesn't get enough sleep, doesn't get to enjoy all the good food that he used to enjoy, and all that. But in spite of all that, he grits his teeth and bears it, even though he weeps at times, and yet he continues to struggle. And then in the end, because he is practicing the right way, he is reborn in the heavens. He is very happy. And what monks is the way of undertaking things that is pleasant now and ripens in the future as pleasure. Here monks, someone by nature does not have strong lust and he does not constantly experience pain and grief born of lust. By nature he does not have strong hate and he does not constantly experience pain and grief born of hate. By nature he does not have strong delusion and he does not constantly experience pain and grief born of delusion. Quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna. With the stilling of a pliant and sustained thought, he enters upon and abides in the second jhāna. With the fading away as well of delight, he enters upon and abides in the third jhāna. With the abandoning of pleasure and pain, he enters upon and abides in the fourth jhāna. On the dissolution of the body after death, he reappears in a happy destination, even in the heavenly world. This is called the way of undertaking things that is pleasant now and ripens in the future as pleasure. These monks are the four ways of undertaking things." This is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. So this last one, this monk who is on the spiritual path, he does not have strong lust, hatred and delusion to bother him. So as he practices the holy life, he is very happy. And on top of that, he can attain the jhanas. And these jhanas are states of great bliss and happiness. So even in this very life, he is enjoying the spiritual path. and very happy, experiencing happiness now. And then after that, because he has attained this deep meditative absorption, he is born in the very high heavens where he is blissed out for a very, very long time. So this is the fourth one. So these are the four ways of of a spiritual path. One is a careless fellow who enjoys himself now and suffers for it later. And then the second one, he tortures himself now and suffers now. And because of his wrong view, he is reborn in the woeful planes of rebirth and he suffers again. The third one, is the sincere monk on the spiritual path. constantly bothered by his lust, hatred, and delusion, and he's suffering all through that spiritual path, yet he grits his teeth and bears it, and because of his right effort, eventually he's reborn in heaven where he's happy for a long time. And the fourth one is the best, the person who has does not have much lust, hatred and delusion to bother him and on top of that he can attain the jhanas which bring him to a happy destination of rebirth where he stays for an extremely long time. Sutta number 46. Maha Dhammasamadana Sutta, The Greater Discourse on Ways of Undertaking Things. Thus have I heard. On one occasion, the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. There he addressed the monks thus. Monks, Venerable Sir, they replied. The Blessed One said, Monks, for the most part, beings have this wish, desire and longing. If only unwishful, undesired, disagreeable things would diminish, and wish for desired agreeable things would increase. Yet although beings have this wish, desire and longing, and wish for undesired disagreeable things increase for them, and wish for desired agreeable things diminish. Now monks, what do you think is the reason for that? Stop here for a moment. Most Most people, or practically all people, we want happiness, we want pleasure, we don't want pain and suffering. But for a lot of people, the pleasant side of life decreases and suffering increases. Venerable Sir, our teachings are rooted in the Blessed One, guided by the Blessed One. Have the Blessed One as their resort. It would be good if the Blessed One would explain the meaning of these words. Having heard it from the Blessed One, the monks will remember it. Then listen, monks, and attend closely to what I shall say. Yes, Venerable Sir, they replied. The Blessed One said, Hear monks, an untaught, ordinary person who has no regard for noble ones, and is unskilled and undisciplined in that Dhamma, who has no regard for true men, and is unskilled and undisciplined in that Dhamma, does not know what things should be cultivated, and what things should not be cultivated. He does not know what things should be followed, and what things should not be followed. Not knowing this, he cultivates things that should not be cultivated, and he does not cultivate things that should be cultivated. He follows things that should not be followed, and he does not follow things that should be followed. It is because he does this that unwishful, undesired, disagreeable things increase for him, and wishful, desired, agreeable things diminish. Why is that? That is what happens to one who does not see. The well-taught noble disciple who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, knows what things should be cultivated and what things should not be cultivated. He knows what things should be followed and what things should not be followed. Knowing this, he cultivates things that should be cultivated, and he does not cultivate things that should not be cultivated. He follows things that should be followed and does not follow things that should not be followed. It is because He does this that unwishful, undesired, disagreeable things diminish for Him and wishful, desired, agreeable things increase. Why is that? This is what happens to one who sees. Stop it for a moment. So as we saw earlier in some other sutta, if we conduct ourselves according to Dhamma, then what we want we can get, and life is pleasant for us. But if we conduct ourselves not according to Dhamma, we go against Dhamma, we go against the law of the of the world, then we will suffer for it. Monks, there are four ways of undertaking things. What are the four? There is a way of undertaking things that is painful now and ripens in the future as pain. There is a way of undertaking things that is pleasant now and ripens in the future as pain. There is a way of undertaking things that is painful now and ripens in the future as pleasure. There is a way of undertaking things that is pleasant now and ripens in the future as pleasure. Now monks, one who is ignorant, not knowing this way of undertaking things that is painful now and ripens in the future as pain, does not understand as it actually is thus. This way of undertaking things is painful now and ripens in the future as pain. not knowing it, not understanding it as it actually is. The ignorant one cultivates it and does not avoid it. Because he does so, unwishful, undesired, disagreeable things increase for him. Unwishful, desired, agreeable things diminish. Why is that? That is what happens to one who does not see. Now monks, one who is ignorant, not knowing this way of undertaking things, that is pleasant now and ripens in the future as pain, does not understand it as it actually is thus. This way of undertaking things is pleasant now and ripens in the future as pain. Not knowing it, not understanding it as it actually is, the ignorant one cultivates it and does not avoid it. Because he does so, and which for things increase for him, and which for things diminish. Why is that? That is what happens to one who does not see. Now monks, one who is ignorant, not knowing this way of undertaking things, that is painful now and ripens in the future as pleasure, does not understand it as it actually is thus. This way of undertaking things is painful now, and ripens in the future as pleasure. Not knowing it, not understanding it as it actually is, the ignorant one does not cultivate it, but avoids it. Because he does so, on which four things increase for him, and which four things diminish? Why is that? That is what happens to one who does not see. Now monks, one who is ignorant, not knowing the way of undertaking things that is pleasant now and ripens in the future as pleasure, does not understand it as it actually is. Thus, this way of undertaking things is pleasant now and ripens in the future as pleasure, not knowing it, not understanding it as it actually is. The ignorant one does not cultivate it, but avoids it. Because he does so, on which four things increase for him, and which four things diminish? Why is that? That is what happens to one who does not see. Now monks, one who is wise, knowing this way of undertaking things that is painful now and ripens in the future as pain, understands it as it actually is thus. This way of undertaking things is painful now and ripens in the future as pain. Knowing it, understanding it as it actually is, the wise one does not cultivate it, but avoids it. Because he does so, unwished for, undesired, disagreeable things diminish for him, and wished for, desired, agreeable things increase. Why is that? That is what happens to one who sees. Now monks, one who is wise, knowing this way of undertaking things that is pleasant now, and ripens in the future as pain, understands it as it actually is thus. This way of undertaking things is pleasant now, and ripens in the future as pain. Knowing it, understanding it as it actually is, the wise one does not cultivate it, but avoids it. Because he does so, and which four things diminish for him, and which four things increase, why is that? That is what happens to one who sees. Now monks, one who is wise, knowing this way of undertaking things, that is painful now and ripens in the future as pleasure, understands it as it actually is thus. This way of undertaking things is painful now and ripens in the future as pleasure, knowing it, understanding it as it actually is. The wise one does not avoid it, but cultivates it. Because he does so and which four things diminish for him and which four things increase, why is that? That is what happens to one who sees. Now monks, one who is wise, knowing this way of undertaking things that is pleasant now and ripens in the future as pleasure, understands it as it actually is thus. This way of undertaking things is pleasant now and ripens in the future as pleasure. Knowing it, understanding it as it actually is, the wise one does not avoid it, but cultivates it. Because he does so, unwishful things diminish for him, unwishful things increase. Why is that? That is what happens to one who sees. But monks is a way of undertaking things that is painful now, and ripens in the future as pain. I stop here for a moment. So here the Buddha is talking about the wise man and the foolish fellow. The foolish man, he avoids things that result in happiness and he follows the path that ends in suffering, whereas the wise person is the opposite. If he knows you do something, it results in suffering, he will avoid it. And if you do something, it results in happiness, then he practices it even though it's difficult. But monks is the way of undertaking things that is painful now and ripens in the future as pain. Here monks, someone in pain and grief, kills living beings, and he experiences pain and grief that have killing of living beings as condition. In pain and grief, he takes what is not given, misconducts himself in sensual pleasures, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, has a mind of ill will, holds wrong view, and he experiences pain and grief that has wrong view as condition. On the dissolution of the body after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, even in hell. This is called the way of undertaking things that is painful now and ripens in the future as pain." Stop here for a moment. So here, this person, he is in painful situation, for example, he's in a very poor condition, and for example, living in a slum or something, in a very poor country, and on top of that, he misconducts himself. He does the ten evil karmas, ten evil actions that will bring him to a painful destination of rebirth. So now he's suffering and in the future he will suffer again. What monks is the way of undertaking things that is pleasant now and ripens in the future as pain? Here monks, someone in pleasure and joy kills living beings and he experiences pleasure and joy that have killing of living beings as condition. In pleasure and joy, he takes what is not given, holds wrong view, etc. and he experiences pleasure and joy with that as condition. On the dissolution of the body after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, even in hell. This is the way of undertaking things that is present now and ripens in the future as pain. I'll stop here for a moment. This is the converse. Somebody born into a very rich situation where he can enjoy life and he's always happy and he does not keep the precepts. He goes hunting and then just for the fun of it he steals and cheats people and all these things. He commits the 10 evil karmas and after that he is reborn in an unhappy destination where he suffers. So now he is having a good life but in the future he suffers because he does the 10 evil karmas. What monks is the way of undertaking things that is painful now and ripens in the future as pleasure? Here monks, someone in pain and grief abstains from killing living beings. He experiences pain and grief that have abstention from killing beings as condition. In pain and grief he abstains from taking what is not given, from misconduct in sensual pleasures, from speaking falsehood, from speaking maliciously, from speaking harshly, from gossiping. He is not covetous. He does not have a mind of ill will. He holds right view, and he experiences pain and grief with those as conditioned. On the dissolution of the body after death, he reappears in a happy destination, even in the heavenly world. This is called the way of undertaking things that is painful now and ripens in the future as pleasure. Let's stop here for a moment. So here you can think of, for example, a person born under very poor circumstances and he's tempted to follow his friends in killing maybe hunting and cheating people and all these things. But because he has conscience and he feels all this is wrong, so he refuses to do it. But because he refuses to do all these things, he suffers for it. So, for example, people ostracize him and look down on him and all this. But in the future, he's reborn in a good destination. What, monks, is the way of undertaking things that is pleasant now and ripens in the future as pleasure? Here, monks, someone in pleasure and joy abstains from killing living beings. Any experiences pleasure and joy that have abstention from killing living beings as condition. In pleasure and joy abstain from taking what is not given. etc., etc., and he experiences pleasure and joy with that as condition. On the distribution of the body after death, it reappears in a happy destination, even in the heavenly world. This is the way of undertaking things that is present now and ripens in the future as pleasure. So this last one can be, for example, a person born in very rich circumstances where he has a very good life and he is enjoying life now but because he has learned the Dhamma, so he conducts himself properly, he keeps He abstains from the ten evil karmas. And then after death, he is reborn in a happy destination and is happy again. Monks, suppose there were a bitter gourd mixed with poison, and a man came who wanted to live, not to die, who wanted pleasure and recall from pain. And they told him, good man, this bitter gourd is mixed with poison. Drink from it if you want. As you drink from it, its colour, smell and taste will not agree with you, and after drinking from it, you will come to death or deadly suffering. And he drank from it without reflecting, and did not relinquish it. As he drank from it, its colour, smell and taste did not agree with him, and after drinking from it, he came to death or deadly suffering. Similar to that I say is the way of undertaking things that is painful now, and ripens in the future as pain. Suppose there were a bronze cup of beverage, possessing a good color, smell and taste, but it was mixed with poison. And a man came who wanted to live, not to die, who wanted pleasure and recoiled from pain. And they told him, Good man, this bronze cup of beverage possesses a good color, smell and taste, but it is mixed with poison. Drink from it if you want. As you drink from it, its color, smell and taste will agree with you. But after drinking from it, you will come to death or deadly suffering. Then he drank from it without reflecting, and he did not relinquish it. As he drank from it, its color, smell, and taste agreed with him. But after drinking from it, he came to death or deadly suffering. Similar to that, I say, it is a way of undertaking things that is pleasant now and ripens in the future as pain. I'll stop here for a moment. So here the first example is this drink. It's not pleasant to drink. And then also he's told that it's mixed with poison. But this man is a blur blur. He's not thinking properly. And bodo bodo, he drinks the thing. And he's suffering now. And then after unpleasant taste and after that he suffers again. Whereas the second one is a very pleasant drink. You think of the best drink you can get, extremely delightful and of a very pleasant aroma, etc. Something like Starbucks. It is mixed with poison and this fellow also a bit blur blur and greedy so he drinks it and enjoys it now but after that he suffers for it. This is like a lot of people in life. We want to enjoy now. We don't think of the consequences because most people are quite blur blur in the mind. So we enjoy now and pay for it later. Suppose there were fermented urine mixed with various medicines, and a man came sick with jaundice, and they told him, Good man, this fermented urine is mixed with various medicines. Drink from it if you want. As you drink from it, its color, smell, and taste will not agree with you, but after drinking from it, you will be well. Then he drank from it after reflecting, and did not relinquish it. As he drank from it, its colors taste and smell did not agree with him, but after drinking from it, he became well. Similar to that, I say it's a way of undertaking things that is painful now and ripens in the future as pleasure. I'll stop here for a moment. So here, the Buddha is telling us, if you get jaundice, you drink fermented urine. It's good medicine. So this guy, he knows that this medicine is not pleasant to the taste, but because it's good for him, even though it's not pleasant, he drinks it and then he's well after that. Suppose there were curd, honey, ghee, and molasses mixed together, and a man with decency came, and they told him, Good man, this is curd, honey, ghee, and molasses mixed together. Drink from it if you want. As you drink from it, its color, smell, and taste will agree with you, and after drinking from it you will be well. Then he drank from it after reflecting, and did not relinquish it. As he drank from it, its color, taste, and Smell agreed with him, and after drinking from it, he became well. Similar to that, I say, is the way of undertaking things that is pleasant now and ripens in the future as pleasure. Just as in autumn, in the last month of the rainy season, when the sky is clear and cloudless, the sun rises above the earth, dispelling all darkness from space with its shining and beaming and radiance. So, too, the way of undertaking things that is pleasant now and ripens in the future as pleasure dispels with its shining and beaming and radiance any other doctrines whatsoever of ordinary recluses and Brahmins. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words." That's the end of the Sutta. So here you get another advice from the Buddha. If you get decent tree, then you get this honey, ghee and molasses and mix it with this yogurt. Curd probably is yogurt and it's a pleasant drink and you'll be cured of dysentery. So that's the end of this sutta. These are the ways of undertaking things. I think it's not so difficult to understand so we can stop here. Anything to discuss? I would like to get back to last night's discussion on the immeasurable difference of mind. And I would also like to perhaps ask Ban Ki to explain. When a mind, another argument, destroys raga dosa and moha, he attains the immeasurable wisdom. So I just like to compare and say that the Anahata is the least selfish person in the world and that this immeasurable state of mind Arhanna, he naturally has these four Brahma-viharas to a certain extent, loving-kindness, compassion, joy, and equanimity. But if he does not cultivate this practice of radiating it out, then he would not be able to. He has to train himself, I think. Just like Arahant, some of them do not have psychic power and because they have already cut off the ego, the self, they have no desire to cultivate psychic power. But if they wanted to, for example, the Buddha in the suttas, it is said now that he became enlightened with the three knowledges on the night of enlightenment. But after he decided to teach the Dhamma in the world, I guess he would have developed all the other knowledges. So if there's a reason for him, a good reason for him to develop, then he would develop. If not, then he would not have this psychic power. This ability to radiate, I think he has to make the effort to radiate this loving-kindness here If a monk reads it, then he can read it immeasurably, pervading the all-encompassing world. But if he does not train himself, then I guess he will not be able to. I think normally they have to attain the Jhanas and then come out of it. radiate. But it is said that in the sutras that when the monk practices these states, Brahma-viharas, he can attain the arupas. And the arupas are majorless states of mind, I guess in those states, like the base of boundless space, based on boundless consciousness and all that. So maybe in those states, when he inclines his mind to metta or karuna, all these, probably he can read it. I haven't come to the states, so I cannot confirm. I've just started looking up the reason that we don't need to read books because That is the opinion of the author, not what the Buddha said. So nowadays, there are a lot of things said in the name of Buddhism, which is not the Buddha's teachings. So you have to be very careful. That's why we rely on the original discourses of the Buddha to know actually what is the Buddha's teaching. OK, shall we end here?

44MN47Vimamsaka48Kosambiya20100808

Okay, today is the 8th of August and we come to Majjhima Nikaya Sutta 47, Vimamsaka Sutta, the Enquirer. Thus have I heard. On one occasion, the Blessed One was living at Savati in Jeytes Grove, Anathapindika's park. There he addressed the monks thus, Monks, Noble Sir, they replied. The Blessed One said, Monks, A monk who is an inquirer, not knowing how to gauge another's mind, should make an investigation of the Tathagata in order to find out whether or not he is fully enlightened. Our teachings are rooted in the Blessed One, guided by the Blessed One. Have the Blessed One as the resort. It would be good if the Blessed One would explain the meaning of these words. Having heard it from the Blessed One, the monks will remember it. Then listen monks and attend closely to what I shall say. Yes, Venerable Sir, the monks replied. Stop here for a moment. So here the Buddha is saying that, he's telling the monks that they should make an investigation of the Buddha to find out whether or not he is enlightened. So the Buddha is a teacher who ask his disciples to question everything. Monks, a monk who is an inquirer, not knowing how to gauge another's mind, should investigate the Tathagata with respect to two kinds of states. states cognizable through the eye and through the ear thus. Are they found in the Tathagata or not? Any defiled states cognizable through the eye or through the ear? When he investigates him, he comes to know no defiled states cognizable through the eye or through the ear are found in the Tathagata. When he comes to know this, he investigates him further thus, are there found in the Tathagata or not any mixed states cognizable to the eye or to the ear? When he investigates him, he comes to know no mixed states cognizable to the eye or to the ear are found in the Tathagata. When he comes to know this, he investigates him further. Thus, are there found in the Tathagata or not, cleansed states cognizable to the eye or to the ear? When he investigates him, he comes to know, cleansed states cognizable to the eye or to the ear are found in the Tathagata. Stop here for a moment. So here, the Buddha is telling his disciples to through seeing the Buddha's actions or through hearing the Buddha's words. And then they should investigate whether the Buddha has any defiled states or not. And then also whether he has any mixed states. Mixed states means sometimes defiled, sometimes not defiled, sometimes good, sometimes bad. and then cleansed states, that means the Buddha has achieved certain cleansed states. So through his actions and through the speech, it can be known When he comes to know this, he investigates him further thus, has this Marable 1 attained this wholesome state over a long time, or did he attain it recently? When he investigates him, he comes to know, this Marable 1 has attained this wholesome state over a long time. He did not attain it only recently. When he comes to know this, he investigates him further thus, as this parable one acquired renown and attained fame, so that the dangers connected with renown and fame are found in him. For monks, as long as a monk has not acquired renown and attained fame, the dangers connected with renown and fame are not found in him. But when he has acquired renown and attained fame, those dangers are found in him. When he investigates him, he comes to know, this parable one has acquired renown and attained fame, but the dangers connected with renown and fame are not found in him. I'll stop here for a moment. So here the Buddha says that they should consider whether the Buddha has attained these wholesome states for a long time or only recently, and also whether He has name and fame, and whether those dangers connected with name and fame are found in him. Those dangers connected with name and fame mainly is this ego. Because of the ego, there is arrogance. And also because of the ego, because of arrogance, sometimes a person can have a lot of anger. If he's greedy, whether he's greedy or not, because one's person, one's name, then he's greedy for fame, he's greedy for this and that, etc. So, as far as the Buddha is concerned, he does not have his dangers connected with renown and fame. There is a Sankyuta in the Sankyuta Nikaya called Labasakara where the Buddha said that a monk should avoid gains and fame. Should not be greedy for gains means offerings and fame having a name. becoming famous. So the Buddha said these two are very dangerous. Sometimes a monk before he has attained fame, he's practicing well, very often after he becomes famous, then his ego becomes swollen and he will go the wrong way. When he comes to know this, he investigates him further thus. Is this verbal one restrained without fear, not restrained by fear? And does he avoid indulging in sensual pleasures because he is without lust through the destruction of lust? When he investigates him, he comes to know this verbal one is restrained without fear, not restrained by fear. And he avoids indulging in sensual pleasure because he is without lust through the destruction of lust. Now monks, if others should ask that monk thus, what are the Venerable One's reasons and what is his evidence, whereby he says that Venerable One is restrained without fear, not restrained by fear, and he avoids indulging in sensual pleasures because he is without lust through the destruction of lust, answering rightly that monk would answer thus. Whether that Venerable One dwells in the Sangha or alone, while some there are well-behaved and some are ill-behaved, And some there teach a group, while some here are seen concerned about material things, and some are unsullied by material things. Still that venerable one does not despise anyone because of that. And I have heard and learned this from the blessed one's own lips. I am restrained without fear, not restrained by fear, and I avoid indulging in sensual pleasures because I am without lust, through the destruction of lust." Stop here for a moment. So here is quite interesting. The Buddha says that a monk who is restrained without fear and he avoids indulging in sensual pleasures because he is without lust. In that case, that monk, when he sees well-behaved and ill-behaved monks, still he does not despise anyone because of that. So, in other words, this person, he has let go, and also his ego is not so big. Normally when we are new on the spiritual path, We are very diligent to practice well. And when we are diligent to practice well and we see others are not practicing well, we tend to look down on them. But when we are more mature, spiritually more mature, then We, even though we progress on the spiritual path, the Buddha says, we don't identify ourselves with that progress. You don't think, I am very clean in my precepts, or my meditation is very good, and all this thing. If you understand the Dhamma, later you see the Buddha says that the Buddha does not identify himself with all those good states, because he's let go of the ego. So this is quite revealing, that if a monk progresses, then he will not differentiate so much, he will not be critical of even ill-behaved monks. the Tathagata monks should be questioned further about that. Thus, are there found in the Tathagata or not any defiled states cognizable to the eye or to the ear? The Tathagata would answer thus, no defiled states cognizable to the eye or to the ear are found in the Tathagata. If asked, are there found in the Tathagata or not any mixed states cognizable to the eye or to the ear? The Tathagata would answer thus, no mixed states cognizable to the eye or to the ear are found in the Tathagata. If asked, are they found in the Tathagata or not, cleansed states cognizable to the eye or to the ear? The Tathagata would answer thus, cleansed states cognizable to the eye or to the ear are found in the Tathagata. They are my pathway and my domain, yet I do not identify with them. Stop it for a moment. So here, this is what I was trying to say, that the Buddha, he has cleansed states, he has made a lot of progress, but he does not identify the self with all that cleansed states. He does not think, I have attained this, I have attained that. Monks, a disciple should approach the teacher who speaks thus in order to hear the Dhamma. The teacher teaches him the Dhamma with its higher and higher levels, with its more and more sublime levels, with its dark and bright counterparts. As the teacher teaches the Dhamma to a monk in this way, through direct knowledge of a certain teaching here in that Dhamma, the monk comes to a conclusion about the teachings. He places confidence in the teacher thus. The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha is practicing the good way. Now if others should ask that monk thus, what are the Venerable One's reasons and what is his evidence whereby he says the Blessed One is fully enlightened? The Dhamma is well proclaimed by the Blessed One. The Sangha is practicing the good way, answering rightly. That monk would answer thus, Dear friends, I approached the Blessed One in order to hear the Dhamma. The Blessed One taught me the Dhamma with its higher and higher levels, with its more and more sublime levels, with its dark and bright counterparts. As the Blessed One taught the Dhamma to me in this way, through direct knowledge of a certain teaching here in that Dhamma, I came to a conclusion about the teachings. I placed confidence in the teacher thus. The Blessed One is fully enlightened. The Dhamma is well proclaimed by the Blessed One. The Sangha is practicing the good way. Monks, when anyone's faith has been planted, rooted and established in the Tathagata through these reasons, terms and phrases, His faith is said to be supported by reasons, rooted in vision, firm. It is invincible by any recluse, or Brahmin, or God, or Mara, or Brahma, or by anyone in the world. That is how monks, there is an investigation of the Tathagata in accordance with the Dhamma, and that is how the Tathagata is well investigated, in accordance with the Dhamma. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. So here this sutta is telling us that we should question everything, even the state of the teacher, like the Buddha taught the Kalama Sutta, where the Buddha says, don't believe because the teacher has a good reputation, don't believe because it comes from the books, everything, but investigate. So, the other thing interesting about this sutta is that if a monk is practicing correctly, even if he acquires renown and attains fame, then he is not moved by it, he doesn't become arrogant, the ego doesn't become so big, not so greedy. Another thing is If a monk progresses, then he becomes less critical of others. He's more compassionate of other people's behavior and is more keen to improve himself instead of criticizing others. Okay, now we come to another sutta, Sutta 48. This is a very important sutra. Towards the end you will see the Kusambir Sutra, the Kusambians. Thus have I heard. On one occasion, the Blessed One was living at Kosambi in Gositha Spa. Now on that occasion, the monks at Kosambi were taken to quarrelling and brawling and were deep in disputes, stabbing each other with verbal daggers. They could neither convince each other nor be convinced by others. They could neither persuade each other nor be persuaded by others. Then a certain monk went to the blessed one, and after paying homage to him, he sat down at one side and informed him of what was happening. Then the blessed one addressed a certain monk thus, Come, monk, tell those monks in my name that the teacher calls them. Yes, Honorable Sir, he replied. And he went to those monks and told them, The teacher calls the venerable ones. Yes, friend, they replied, and they went to the Blessed One, and after paying homage to Him, they sat down at one side. The Blessed One then asked them, Monks, is it true that you have taken to quarreling and brawling and are deep in dispute, stabbing each other with verbal daggers, that you can neither convince each other nor be convinced by others, that you can neither persuade each other nor be persuaded by others? Yes, humble sir. Monks, what do you think? When you take to quarrelling and brawling and are deep in dispute, stabbing each other with verbal daggers, do you on that occasion maintain acts of loving-kindness by body, speech, and mind, in public and in private, towards your companions in the holy life? No, Rev. Sir. So monks, when you take quarrelling and brawling and are deep in disputes, stabbing each other with verbal daggers, on that occasion you do not maintain acts of loving-kindness by body, speech and mind, in public and in private, towards your companions in the holy light. Misguided men, What can you possibly know? What can you see that you take to quarrelling and brawling and are deep in disputes, stabbing each other with verbal daggers, that you can neither convince each other nor be convinced by others, that you can neither persuade each other nor be persuaded by others? Misguided men, that will lead to your harm and suffering for a long time. Let's stop here for a moment. So whenever two persons quarrel or several people quarrel. It doesn't really matter who is right, who is wrong. But if we practice the Buddha's teachings, then we don't continue to quarrel. At least we try to avoid each other. And if you can't practice metta, at least avoid each other. So if If people quarrel, both sides are to be blamed. Then the Blessed One addressed the monks, There are these six memorable qualities that create love and respect and conduce to helpfulness, to non-dispute, to concord, and to unity. What are the six? Here, a monk maintains bodily acts of loving kindness, both in public and in private, towards his companions in the holy life. This is a memorable quality that creates love and respect and conduces to helpfulness, to non-dispute, to concord, and to unity. A monk maintains verbal acts of loving-kindness, both in public and in private, towards his companions in the holy life. This is a memorable quality that creates love and respect and conduces to unity. A monk maintains mental acts of loving-kindness, both in public and in private, towards his companions in the holy life. This is a memorable quality that creates love and respect, and conduces to unity. Again, a monk uses things in common with his virtuous companions in the holy life. Without making reservations, he shares with them any gain of a kind that accords with the Dhamma and has been obtained in a way that accords with the Dhamma, including even the contents of his bowl. This is a memorable quality that creates love and respect and conduces to unity. Again, a monk dwells both in public and in private, possessing in common with his companions in the holy light those virtues that are unbroken, untorn, unblotched, unmottled, liberating, commended by the wise, not misapprehended, and conducive to concentration. This too is a memorable quality that creates love and respect and conduces to unity. Again, a monk dwells in public and in private, possessing in common with his companions in the holy life that view that is noble and emancipating, and leads one who practices in accordance with it to the complete destruction of suffering. This too is a memorable quality that creates love and respect, and conduces to helpfulness, to non-dispute, to concord, and to unity. These are the six memorable qualities that create love and respect. and conduce to helpfulness, to non-dispute, to concord, and to unity. Of these memorable qualities, the highest, the most comprehensive, the most conclusive is this view that is noble and emancipating, and leads the one who practices in accordance with it to the complete destruction of suffering. Just as the highest, the most comprehensive, the most conclusive part of a pinnacle building is the pinnacle itself, so too, of these six memorable qualities, The highest is this view that is noble and emancipating. Stop here for a moment. So these six qualities, when we live together, we should always remember to maintain loving kindness, acts of loving kindness, whether in public or in private, to the body, to the speech, and to the mind, towards each other. If we can't do that, the only obstacle is the ego. Every time we cannot tolerate something, it's the ego surfacing. And then number four, we are not stingy. We share with each other what we have. And then number five is to keep our moral conduct, keep our sila, moral conduct. And number six, the most important, is to have right view. When you have ardent view or right view, then you will see that this body and this self is not I, is not mine. And then your ego won't be so big, so you can let go of a lot of things. So having right view is very helpful, the most important. And how does this view that is noble and emancipating lead the one who practices in accordance with it to the complete destruction of suffering? Here among gone to the forest or to the root of a tree or to an empty hut considers thus, is there any obsession unabandoned in myself that might so possess my mind that I cannot know or see things as they actually are? If a monk is obsessed by sensual lust, then his mind is obsessed. If he is obsessed by ill-will, then his mind is obsessed. If he is obsessed by sloth and torpor, then his mind is obsessed. If he is obsessed by restlessness and remorse, then his mind is obsessed. If he is obsessed by doubt, then his mind is obsessed. If a monk is absorbed in speculation about this world, then his mind is obsessed. If a monk is absorbed in speculation about the other world, then his mind is obsessed. If a monk takes to quarrelling and brawling and is deep in disputes, stabbing others with verbal daggers, then his mind is obsessed. He understands thus, there is no obsession unabandoned in myself, that my soul possess my mind, that I cannot know and see things as they actually are. My mind is well disposed for awakening to the truths. This is the first knowledge attained by him that is noble, supramundane, not shared by ordinary people. I'll stop here for a moment. Now this part, we are coming to this part of the Sutta, which is very important. Here, the Buddha is going to talk about seven factors or seven possessions of a Sotapanna. So if you think you might be a Sotapanna, you can judge here whether you have the qualities. So this first one, a monk, he must get rid of the five hindrances. What is called obsessions here, I must abandon these five hindrances. Because it says here, my mind is well disposed for awakening to the truth. If you don't abandon the five hindrances, then your mind is not well disposed for awakening. So abandoning of the five hindrances is is necessary so that we can see clearly things as they really are. The minimum that is needed to abandon the five hindrances is what later books call upacara samadhi, a threshold concentration. which is very close to the first jhāna. Just before a person attains the first jhāna, in the suttas it says that the five hindrances are abandoned, and abandoned quite permanently. So you need some samādhi to get rid of the five hindrances. There are some people, they already have this quality from previous life. If not, then we have to cultivate this Samadhi in this lifetime so that we can attain this Uttapanna. Second one. Again, a noble disciple considers thus, when I pursue, develop and cultivate this view, do I obtain internal serenity? Do I personally obtain stillness? He understands thus, when I pursue, develop, and cultivate this view, I obtain internal serenity. I personally obtain stillness. This is the second knowledge attained by him. That is noble, supramundane, not shared by ordinary people. So this is another quality that is noble, supramundane, not shared by ordinary putujana, ordinary people, not Aryans. So an Aryan will be able to obtain serenity of mind, stillness of mind. Again, the noble disciple considers thus, is there any other recluse of Brahmin outside the Buddha's dispensation, possessed of a view such as I possess? He understands thus, there is no other recluse of Brahmin outside the Buddha's dispensation, possessed of a view such as I possess. This is the third knowledge attained by him that is noble, supramundane, not shared by ordinary people. I'll stop here for a moment. He knows only in the Buddha's original teachings, by practicing the Noble Eightfold Path, then only we can get this right view of an Aryan and be an Aryan. Nowadays there are some monks who say that all religions are the same and that other religions also have enlightened people. This is not what the Buddha says. The Buddha says that only in his teachings, When you say only in his teachings, it means only basically if you practice the Four Noble Truths, which includes this Noble Eightfold Path, then only you can attain this Aryan View, number four. Again the noble disciple considers thus, do I possess the character of a person who possesses right view? What is the character of a person who possesses right view? This is the character of a person who possesses right view. Although he may commit some kind of offense for which a means of rehabilitation has been laid down, still he at once confesses, reveals and discloses it to the teacher or to his companions in the holy light. And having done that, he enters upon restraint for the future. Just as a young, tender infant, lying prone, at once draws back when he puts his hand or his foot on a life coat, so too that is the character of a person who possesses right view. He understands thus, I possess the character of a person who possesses right view. This is the fourth knowledge attained by him that is noble, supramundane, not shared by ordinary people. One of the necessary conditions of a good disciple is that he has to be straightforward to the teacher. He should not hide his weaknesses. He should not hide his faults. So here it is stated that even this noble disciple, this Aryan disciple, is capable of committing some kind of offense, light offense. Although an Ahrin is supposed to have perfect seal, he still sometimes can break certain precepts, but not the major precepts. But then he does not hide it. He immediately confesses it, reveals it either to the teacher or to his companions in the holy life. So if a person wants to progress as a disciple, he has to be very forthright, very straightforward to the teacher and reveal everything so that the teacher can correct his faults, not be very secretive. Again, a noble disciple considers thus, do I possess the character of a person who possesses right view? What is the character of a person who possesses right view? This is the character of a person who possesses right view. Although he may be active in various matters for his companions in the holy life, yet he has a keen regard for training in the higher virtue, training in the higher mind, and training in the higher wisdom. Just as a cow with a new calf, while she grazes, watches her calf, so too that is the character of a person who possesses right view. He understands thus, I possess the character of a person who possesses right view. It is the fifth knowledge attained by him that is noble, supramundane, not shared by ordinary people. I'll stop here for a moment. So here, the Buddha means that a monk may be very busy teaching the Dhamma or doing matters for the Sangha, but if Zen Aryan, Zen Aryan, then he will still be very careful about his sihla, his samadhi and wisdom. That means he will still keep his precepts very well and train in meditation and also study the sutta for the higher wisdom. Again, a noble disciple considers thus, do I possess the strength of a person who possesses right view? What is the strength of a person who possesses right view? This is the strength of a person who possesses right view. When the Dhamma Vinaya proclaimed by the Tathagata is being taught, he heeds it, gives it attention, engages it with all his mind, hears the Dhamma as with eager ears. He understands thus, I possess the strength of a person who possesses right view. This is the sixth knowledge attained by him that is noble, supramundane, not shared by ordinary people. So here, Another characteristic of an Arun disciple, when the Dhamma Vinaya of the Buddha is taught, he's very eager to listen, pay attention with all his mind. So you all should know, whenever there's a Dhamma talk going on, don't go and chatter and chatter. I see some of you, when the Dhamma talk is going on, you're talking very loudly. You have no interest in the Dhamma, that shows. You're really interested in the Dhamma, Any talk, you will pay attention. Again, a noble disciple considers thus, Do I possess the strength of a person who possesses right view? What is the strength of a person who possesses right view? This is the strength of a person who possesses right view. When the Dhamma Vinaya proclaimed by the Tathagata is being taught, he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. He understands thus, I possess the strength of a person who possesses right view. This is the seventh knowledge attained by him that is noble, supramundane, not shared by ordinary people. When a noble disciple is thus possessed of seven factors, he has well sought the character for realization of the fruit of stream entry. When a noble disciple is thus possessed of seven factors, he possesses the fruit of stream entry. That is what the Blessed One said. The monks were satisfied and delighted in the Blessed One's words. That's the end of the Sutta. So this last part, when the Dhamma is taught, this person is extremely happy to hear the Dhamma, and is inspired by the Dhamma. That shows what we say, Ugyen, Ugyen. He has this affinity with the Dhamma. So these are the seven qualities of a Sutta Panna. So if you think you might be a sutta panna, you look at these seven qualities and judge whether you have. The first one is to be rid of the five hindrances. And then the second one is you have attained some serenity of mind, stillness of mind. The third one is that you understand that outside the Buddha's teachings, there cannot be any ariyams. Number four, this Suttapanna, he may commit some life offense, but he will immediately confess and reveal it either to his companions in the holy life or to the teacher. And number five, the monk may be very busy doing a lot of Dhammadutta work, et cetera, or maintenance work, or all the duties. for the Sangha, yet he still trains in Sila Samadhi and Panna, moral conduct, concentration and wisdom. Then number six, when the Dhamma Vinaya is taught, he pays full attention, he engages with all his and engages it with all his mind, hears the Dhamma with eager ears, very happy, very eager to hear the Dhamma. And then number seven, when he hears the Dhamma, he's inspired by the Dhamma, and gladness is born, gladness connected with the Dhamma. So these are the seven factors, the characteristics of a Sotapanna. So this is a very important sutta.

45MN49Brahmanimantanika20100808

Now we come to Sutta 49, Brahma Nimantika Sutta, the invitation of a Brahma. This word, nimantanika, nimantanika, Brahma nimantanika. This nimantanika, just like a lot of Pali words, has crept into the Thai vocabulary. So the Thai word for invitation is nimun, So here from the Niman, Niman Dhanika, so Niman has become Nimun in Thailand. So whenever you, in Thailand they invite each other, they say Nimun. Thus have I heard, on one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. There he addressed the monks thus, Monks, Rambo Sir, they replied. The Blessed One said this, Monks, on one occasion I was living at Ukata in the Subaga Grove at the root of a Royal Salad Tree. Now on that occasion a pernicious view had arisen in Baka, the Brahma thus. This is permanent, this is everlasting, this is eternal, this is total, this is not subject to pass away. For this neither is born, nor ages, nor dies, nor passes away, nor reappears, and beyond this there is no escape. Let's stop here for a moment. So here this Bhakka Brahma, he thinks that his world is permanent and everlasting because he has such a long lifespan. He has been there for so long, as long as he can remember, and he doesn't see that he is getting any older because they don't see the body growing old. So he thought that he is permanent. And the Buddha said, I knew with my mind the thought in the mind of Bhaka, the Brahma, so just as quickly as a strong man might extend his flexed arm or flex his extended arm, I vanished from the root of the Royal Sala tree in the Subhaga Grove at Ukkatha and appeared in the Brahma world. Bhaka, the Brahma, saw me coming in the distance and said, Come, good sir, welcome, good sir. It is long, good sir, since you found an opportunity to come here. Now, good sir, this is permanent, this is everlasting, this is eternal, this is total, this is not subject to pass away. For this neither is born, nor ages, nor dies, nor passes away, nor reappears, and beyond this there is no escape. When this was said, I told Baka the Brahma. The worthy Baka the Brahma has lapsed into ignorance. He has lapsed into ignorance in that he says, of the impermanent, that it is permanent. Of the transient, that it is everlasting. Of the non-eternal, that it is eternal. Of the incomplete, that it is total. Of what is subject to pass away, that it is not subject to pass away. Of what is born, ages, dies, passes away and reappears. that it neither is born, nor ages, nor dies, nor passes away, nor reappears. And when there is an escape beyond this, he says that there is no escape beyond this. Then Mara, the evil one, took possession of a member of the Brahma's assembly and he told me, monk, monk, do not disbelieve him, do not disbelieve him. For this Brahma is the great Brahma, the overlord, the untranscendent of infallible vision, wielder of mastery, Lord, maker and creator, most high providence, master and father of those that are and ever can be." There is some other sutra that says this Mahabrahma, this great Brahma. He has been there for so long and for some time he was alone. Then he was thinking to himself, it would be good if I had some friends, some company. Then after some time, some other beings were reborn in that heaven. And when he saw these beings being reborn in that heaven, he thought because of his wish that these beings are born So because of that, he thought, since he's the first in that heaven, he thought there's no other heavens, because he does not know other heaven. So he thought, as far as he knows, he's the highest heaven. And so he thought that he was God, that he is the creator. As soon as he thought he wants some company, and there they appear. And Mara continued, Before your time, monk, there were recluses and Brahmins in the world who condemned earth to discuss with earth, who condemned water to discuss with water, who condemned fire to discuss with fire, who condemned earth to discuss with earth. who condemned air through disgust with air, who condemned beings through disgust with beings, who condemned gods through disgust with gods, who condemned Bajapati through disgust with Bajapati, who condemned Brahma through disgust with Brahma. And on the dissolution of the body, when the life was cut off, they became established in an inferior body. Before your time, monk, there were also recluses and brahmins in the world, who lorded earth through delight in earth, who lorded water through delight in water, who lorded fire through delight in fire, who lorded air through delight in air, who lorded beings through delight in beings. who lorded gods through delight in gods, who lorded Bajapati through delight in Bajapati, who lorded Brahma through delight in Brahma, and on the dissolution of the body, but their life was cut off, they became established in a superior body. So monk, I tell you this, be sure good sir, to do only as the Brahma says. Never overstep the word of the Brahma. If you overstep the word of the Brahma monk, then like a man trying to deflect an approaching beam of light with a stick, or like a man losing his hold on the earth with his hands and feet as he slips into a deep chasm, so it will befall you monk. Bhishma, good sir, do not do to do only as the Brahma says. Never overstep the word of the Brahma. Do you not see the Brahma's assembly seated here, monk? And Mara, the evil one, thus called to witness the Brahma's assembly." Stop here for a moment. So you see here, this Mara is supposed to be residing in the highest of the six sensual realm heavens. So actually he is in a heaven lower than the Brahma gods. But he is so powerful that he can take possession of one of the Brahma gods and speak to the Buddha. Also, what he was trying to say was, in the past, there were some recluses who condemned the earth, water, fire, wind. These are the four elements signifying matter, physical matter, and also condemned beings and all that, and even the devas. What does it mean by condemning? That means these recluses, they say that everything in the world is impermanent, a source of suffering, and not self. And because of that, they do not attach to anything in the world, and tell others also not to attach to anything in the world. So here he says, they condemn everything in the world. So he's saying, whereas those who did not condemn everything in the world, then they had a good rebirth. When this was said, I told Mara, the evil one, I know you, evil one. Do not think he does not know me. You are Mara, evil one. And the Brahma and the Brahma's assembly and the members of the Brahma's assembly have all fallen into your hands. They have all fallen into your power. You, evil one, think, this one too has fallen into my hands. He too has fallen into my power. But I have not fallen into your hands, evil one. I have not fallen into your power. When this was said, Baka the Brahma told me, good sir, I say of the permanent that it is permanent, of the everlasting that it is everlasting. Of the eternal, that it is eternal. Of the total, that it is total. Of what is not subject to pass away, that it is not subject to pass away. Of what neither is born, nor ages, nor dies, nor passes away, nor reappears, that it is neither born, nor ages, nor dies, nor passes away, nor reappears. And when there is no escape beyond this, I say that there is no escape beyond this. Before your time, monk, there were recluses and Brahmins in the world whose asceticism lasted as long as your whole life. They knew when there is an escape beyond, that there is an escape beyond, and when there is no escape beyond, that there is no escape beyond. So, monk, I tell you this, you will find no escape beyond, and eventually you will reap only weariness and disappointment. If you will hold to earth, you will be close to me, within my domain, for me to work my will upon and punish. If you hold to water, to fire, to air, to beings, to gods, to Pajapati, to Brahma, you will be close to me, within my domain, for me to work my will upon and punish." And the Buddha said, I know that too, Brahma. If I will hold to earth, I shall be close to you, within your domain, for you to work your will upon and punish. If I will hold to water, to fire, to air, to beings, to gods, to Prajapati, to Brahma, I shall be close to you, within your domain, for you to work your will upon and punish. Further, I understand your reach and your sway to extend thus. Bhakka the Brahma has this much power, this much mind, this much influence. And the Bakkal asked, Now good sir, how far do you understand my reach and my sway to extend? And the Buddha said, As far as moon and sun revolve, shining and lighting up the quarters, over a thousand fold such world, does your sovereignty extend? And there you know the high and low, and those with lust and free from lust, the state that is thus and otherwise, the coming and going of beings. Brahma, I understand your reach and your sway to extend thus. Baka, the Brahma, has this much power, this much might, this much influence. But Brahma, there are three other bodies which you neither know nor see, and which I know and see. There is the body called the gods of streaming radiance, from which you passed away and reappeared here. Because you have dwelt here long, your memory of that has lapsed, and hence you do not know or see it. But I know and see it. Thus Brahma, in regard to direct knowledge, I do not stand merely at the same level as you. How then could I know less? Rather, I know more than you. There is a body called the gods of effulgent glory. There is a body called the gods of great fruit. You do not know or see that, but I know and see it. Thus Brahma, in regard to direct knowledge, I do not stand merely at the same level as you. How then could I know less? Rather, I know more than you." Stop here for a moment. So here, the Buddha is telling this Brahma that He knows more than Brahma. Brahma has forgotten that he previously was in a higher heaven, and passing away from there, he appeared in this Brahma world. So the Buddha told him that this Brahma world is actually the world of the first jhāna. And the Buddha was telling him, the gods of streaming radiance are in the realm of the second jhāna, and then the gods of refounding glory are in the third jhāna. And then the gods of great fruit, Vihapala, are in the fourth jhana. So the Buddha can see all this and this Brahma does not. Brahma, having directly known earth as earth and having directly known that which is not commensurate with the earthness of earth, I do not claim to be earth. I did not claim to be in earth. I did not claim to be apart from earth. I did not claim earth to be mine. I did not affirm Earth. Thus, Brahma, in regard to direct knowledge, I do not stand merely at the same level as you. How then could I know less? Rather, I know more than you. Brahma, having directly known water as water, fire as fire, air as air, beings as beings, gods as gods, Bhajapati as Bhajapati, Brahma as Brahma, the gods of streaming radiance as the gods of streaming radiance, The gods of refounding glory, as the gods of refounding glory. The gods of great fruit, as the gods of great fruit. The overlord, as the overlord. as all as all, and having directly known that which is not commensurate with the allness of all, I did not claim to be all, I did not claim to be in all, I did not claim to be apart from all, I did not claim all to be mine, I did not affirm all. Thus, Brahma, in regard to direct knowledge, I do not stand merely at the same level as you. How then could I know less? Rather, I know more than you. Stop here for a moment. So here what the Buddha is saying is similar to what is found in the first sutta of the Majjhima Nikaya. The Buddha says that he, having known Earth, he does not claim to be Earth, does not claim to be in Earth, does not claim to be apart from Earth, does not claim Earth to be mine, etc. So you have to look at the Majjhima Nikaya Sutta 1 to understand this part. So Brahma asked, good sir, if you claim to directly know that which is not commensurate with the allness of all, may your claim not turn out to be vain and empty. And the Buddha said, the consciousness that makes no showing, nor has to do with finiteness, not claiming being with respect to all, that is not commensurate with the earthness of earth. That is not commensurate with the waterness of water. That is not commensurate with the allness of all. I'll stop here for a moment. These three lines, the consciousness that makes no showing nor has to do with finiteness, not claiming being with respect to all this, there is more of it in the Digha Nikaya Sutta number 11 called the Kevada Sutta. This, the Buddha is talking about the state of nibbana. where the Buddha says that Nibbana is a state where the six consciousnesses have stopped. But even though the six consciousnesses, the six sense consciousnesses have stopped, there is another type of consciousness which is infinite. Here it says it makes no showing because it has no object. Unlike the consciousness of the six consciousnesses, the six sense consciousnesses, whenever it arises there must be an object. But with the consciousness of Nibbana there is no object because there is no object, there is no self. So this part about this Nibbana, being with the consciousness, some monks who follow the Abhidhamma, they cannot accept this. But in the sutra we see that this is what the Buddha says. And then the Brahma said, good sir, I shall vanish from you. And the Buddha said, vanish from me if you can, Brahma. Then Bhaga, the Brahma, saying, I shall vanish from the recluse Gautama, I shall vanish from the recluse Gautama, was unable to vanish. Thereupon I said, Brahma, I shall vanish from you. And he said, vanish from me if you can, good sir. Then I performed such a feat of supernormal power that the Brahma and the Brahma's assembly and the members of the Brahma's assembly could hear my voice but could not see me. After I had vanished, I uttered this stanza. Having seen fear in every mode of being and in being seeking for non-being, I did not affirm any mode of being, nor did I cling to any delight in being. At that, the Brahma and the Brahma's assembly and the members of the Brahma's assembly were struck with wonder and amazement, saying, It is wonderful, sirs. It is marvellous, the great power and great might of the recluse Gautama. We have never before seen or heard of any other recluse or Brahmin who had such great power and such great might. As has this recluse Gautama, who went forth from the Sakyan clan. Sirs, though living in a generation that delights in being, that takes delight in being, that rejoices in being, he has extirpated being together with its root. I'll stop here for a moment. These devas, they judge each other, how great each other is, through two things. One is the light. The light, all the devas, they emit light. So if a deva is more bright than others, then he's considered to have more power. The other one is the psychic power. So here, this Mahabrahma, he has great psychic power. So he told the Buddha, he's going to vanish away from the Buddha. But because the Buddha's psychic power was greater, the Buddha controlled his mind, so that he said, I'm vanishing, I'm vanishing, but he could not vanish from the Buddha. And then the Buddha challenged him. The Buddha said, I will vanish from you. Then he said, you go ahead. And then the Buddha immediately vanished. And all the devas could not see the Buddha, but could hear his voice. So they were amazed. They had never seen a human being with such great power. Then Mara, the evil one, took possession of a member of the Brahma's assembly and he said to me, Good sir, if that is what you know, if that is what you have discovered, do not guide your lay disciples or those gone forth. Do not teach the Dhamma to your lay disciples or to those gone forth. Create no yearning in your lay disciples or in those gone forth. Before your time, monk, there were recluses and Brahmins in the world claiming to be Arahants, Samasambuddha, and they guided their lay disciples and those gone forth. They taught the Dhamma to their lay disciples and to those gone forth. They created yearning in their lay disciples and in those gone forth. And on the dissolution of the body, when their life was cut off, they became established in an inferior body. Before your time, monk, there were also recluses and Brahmins in the world claiming to be Arahant and Samasambuddha. And they did not guide the lay disciples or those gone forth. They did not teach the Dhamma to the lay disciples or those gone forth. They created no yearning in the lay disciples or in those gone forth. And on the dissolution of the body, when their life was cut off, they became established in a superior body. So, monk, I tell you this. Be sure, good sir, to abide inactive, devoted to a pleasant abiding here and now. This is better left undeclared. And so, good sir, inform no one else. When this was said, I told Mara, the evil one, I know you, evil one. Do not think he does not know me. You are Mara, evil one. It is not out of compassion for their welfare that you speak thus. It is without compassion for their welfare that you speak thus. You think thus, evil one. Those to whom the recluse Gotama teaches the Dhamma won't escape from my sphere. Those recluses and Brahmin of yours, evil one who claim to be arahant samasambuddha were not arahant samasambuddha, but I who claim to be arahant and samasambuddha am arahant and samasambuddha. If the Tathagata teaches the Dhamma to disciples, he is such evil one. This word such, the Bollywood study so you can say thus. Sometimes they translate as thus. If the Tathagata teaches the disciple to disciples, he is such evil one. And if the Tathagata does not teach the Dhamma to disciples, he is such. If the Tathagata guides disciples, he is such evil one. And if the Tathagata does not guide disciples, he is such. Why is that? Because the Tathagata has abandoned the things that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, aging, and death. He has cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Just as a palm tree whose crown is cut off is incapable of further growth, so too the Tathagata has abandoned the tains that defile, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. That's because Mara was unable to reply and because it began with the Brahma's invitation, this discourse is entitled On the Invitation of the Brahma. That's the end of the Sutta. So this Sutta is one of those concerning the Mahabrahma and the Buddha went to him Firstly, because he had wrong view. And secondly, usually because he has some affinity with the Buddha from the past life. Usually the Buddha goes to such devas because they were his teachers before in the past life. So he feels that he owes some gratitude to them to help them to get right view. So he goes to such beings. So you see from this sutra also the power of Brahma, how he can enter even the Brahma, some of the Brahma and Deva's bodies and speak to the Buddha. That means he possesses, he controls that mind. So we stop here. Anything to discuss? 48, isn't it? So, 6th of the 7th, the 11th, the 9th, we've seen here, he does not, he dwells in the sun god, all alone, he does not touch others. The other 9th one, he speaks, but he speaks of 3rd 9th, he says, this is there, he does not touch that thing. Yes, yes. We also read in earlier pictures that the Alpha 1 are the first of its kind. So, for now, for practitioners to abandon the idea that I am superior, inferior, or equal, that kind of view, would you like to explain, for a sophomore of different stages of enlightenment, how would you teach the practitioner from the very beginning? It's not exactly that the monk does not judge others. Here it says that the Venerable One does not despise anyone. It's not that he does not judge. He can judge but he does not despise because he has compassion. He knows that all of us, we are on this spiritual path and we are at different levels. And so because of that he does not despise someone who is less than him. But then the other thing about not thinking others are superior or inferior or equal to him, I guess that is when a person has cut off this identity view. When you have the identity view, you identify yourself with this body and this mind. So when you have cut off this identity view, then you don't identify yourself with this body and this mind. Then even you progress also, you don't think I progress. If you attain something also, you don't think I attain. I just said this attainment is there. So that's why, like the Buddha said, 10 states cognizable to the eye or ear. are found in the Tathagata. They are my pathway and my domain, yet I do not identify with them. Yes. In this sense, probably not that different because once a person I guess has cut Sakkaya Deity, although he still has the self, from there if he does not identify himself with the body and the mind, then he would not compare others with himself, and also he would have compassion for beings. But having said that, even in the Buddha, you see sometimes when certain monks behave wrongly, he'll call them fool, foolish men, do this and that. So the point here is that this This person, this ariya, he will not despise anyone. It's not that he sees everybody is the same, not really. In the case of Maha Kassapa, I think his character, after so many lifetimes, is in green. We all have certain characteristics which differentiate us. So even though he has become an Arahant, this character is so strong that out of habit, I guess, he has this tendency to be very rough with people. So also we find among the Arahants, there was one who used to address other monks like a low caste, like that. And then it seems that he has been a high caste person for many, many lifetimes. So his habit has not shaken off. So he keeps addressing others as low caste people. So even though he does not have the self, already Arahant. So in that respect, that's what I said. It doesn't matter whether it's a Suttapanna or it's an Arahant, I think that behavior is more of habit. There's another question related to community building. This is one, I think it's not important, Ananta was complaining about Arahants only without having the Kundalini and non-Buddhists like Manjushri. And they did not attend with their disciples. And Ananda was complaining to the Buddha that they didn't listen to their disciples and nobody listened to their disciples. And the Buddha was sad at that moment. Ananda did not say that and had to take over, blaming the Aniruddha, who was a disciple. So I was thinking that he is already a Sattva. I don't exactly remember it the way you remember it but sometimes in this case It is because you can see our compassion for those disciples. He feels that somebody should teach them. That's why he brought it up, I guess. When the Buddha got enlightened, he wanted to seek out the two previous masters to share No, the Buddha could not help them because they were reborn in a very high level and There is a sutra where Ananda asked the Buddha, is it true, Bhagavata, that this flesh body, you can fly to heaven with this flesh body? And the Buddha said yes. The Buddha said when he meditates, the mind is very strong, and then the body feels very light. And then he just wields it and he takes off like a rocket. And then the Buddha mentioned that this flesh body can go as far as the Brahma Heavens. That's the maximum that flesh body can go to. So because of that, he could not reach the Arupa Heavens where his former teachers were. So he could not teach them. The Buddha says, you remember just now you read that section, the Buddha says whether he teaches the Dhamma or he does not teach the Dhamma, he always does, he is always such. He has lost the self, so the Buddha is unmoved, he cannot be moved. That is why you can understand why Pacheka Buddhas, after they become enlightened, they don't think, ah, I have to teach my former teacher, or my former mother, or my former father, and all that. Because they have the wisdom to know, everybody has their own time. In time to come, even our Alan also will become an Arahant, maybe Sammasambuddha also. Just like right now, his time is not here. not yet. So, every one of us have our time, don't worry. they will be very alone and trying to speak to themselves. So, I was wondering if a person who is very anti-social and wanting to engage with the community, or wanting to engage with the community, That one I think is up to the individual. Like the Buddha, when he was driving, he practiced absolute aloofness. from society. He said he lived like a forest deer. He lived deep in the forest. When he saw anybody coming, he would quickly run away. And then he would sleep in the charnel ground, the cemetery, and use the bones as a pillow. He tried to practice equanimity. So he said sometimes these boys who look after the cows, they come and disturb him. Urinate on him or so, he just ignores. He doesn't even walk away. Just let them do what they want. They poke his ears or so, he just ignores. Poke his nose or so, he just ignores them. and at other times he would just avoid anybody. But when he was enlightened, then he came out and taught the Dharma to the whole world. There are some people on the other hand, when they are practicing also, they feel that there is a need to do something for society, so they come and do. But when they are striving on the spiritual path, if they, for example, teach the Dhamma and all that, then they cannot go as fast as as possible because they sacrifice their time for others. So each person is different. Some people, they strive very hard and after they become enlightened, they just go into deep forest and die in the forest. The character is like that. Each person has a different character. You cannot say anything about them. Okay, maybe we end here.

46MN50Maratajjaniya20100809

Okay, tonight is the 9th of August and we come to Majjhimanikaya Sutta number 50. Maratha Janiya Sutta, The Rebuke to Mara. Thus have I heard. On one occasion, the Venerable Maha Moggallana was living in the Baga country at Sung Soon Maragira in the Besakala Grove, the Deer Park. On that occasion, the Venerable Maha Mughalana was walking up and down in the open. And on that occasion, Mara, the evil one, went into the Venerable Maha Mughalana's belly and entered his bowels. Then the Venerable Maha Mughalana considered thus, Why is my belly so heavy? One would think it full of beans. Thus he left the walk and went into his dwelling where he sat down on a seat made ready. When he had sat down, he gave thorough attention to himself and he saw that Mara, the evil one, had gone into his belly and had entered his bowels. When he saw this, he said, Come out, evil one. Come out, evil one. Do not harass the Tathagata. Do not harass the Tathagata's disciple, or it will lead to your harm and suffering for a long time. Then Mara, the evil one, thought, This recluse does not know me. He does not see me when he says that. Even his teacher would not know me so soon. So how can this disciple know me? Stop here for a moment. So here, this last part, now you can see that Mara could not believe that so fast Mahamoglana could see that he was inside his bowels. Because he says, even his teacher, the Buddha, would not know me so soon. So how can this disciple know me? This shows that Venerable Maha Moggallana's psychic power is extremely great. Then the Venerable Maha Moggallana said, even thus I know you, evil one. Do not think he does not know me. You are Mara, the evil one. You were thinking thus, evil one. This recluse does not know me. He does not see me when he says that. Even his teacher would not know me so soon. So how can this disciple know me? Then Mara the evil one thought, the recluse knew me. He saw me when he said that. Whereupon he came up from the verbal Mahamoglana's mouth and stood against the door bar. The Venerable Maha Moggallana saw him standing there and said, I see you there too, evil one. Do not think he does not see me. You are standing against the door bar, evil one. Stop here for a moment. So this Maram, once he came out of Venerable Maha Moggallana, he was standing against the door bar and using his psychic power, at least he was trying to use his psychic power to make himself invisible to Venerable Maha Moggallana. But because Venerable Maha Moggallana's psychic power was greater, you could still see him. And Venerable Maha Moggallana continued, it happened once, evil one, that I was a Mara named Dusi and I had a sister named Kali. You were her son. So you were my nephew. Now on that occasion, the Blessed One Kakusanda Arahant Sammasambuddha had appeared in the world. The Blessed One Kakusanda Arahant Sammasambuddha had an auspicious pair of chief disciples named Vidura and Sanjiva. Among all the disciples of the Blessed One Kakusanda Arahant Sammasambuddha, there was none equal to the Venerable Vidura in teaching the Dhamma. That was how the variable Vidura came to have the designation Vidura. I'll tell you for a moment that this Vidura means unrivaled, incomparable. Then the variable Sanjiva, gone to the forest or to the root of a tree or to an empty hut, entered without difficulty upon the cessation of perception and feeling. It happened once, evil one, that the venerable Sanjeeva had seated himself at the root of a certain tree and entered upon the cessation of perception and feeling. Some cowherds, shepherds, and ploughmen passing by saw the venerable Sanjeeva sitting at the root of a tree, having entered upon the cessation of perception and feeling. And they thought, it is wonderful, sirs. It is marvelous. There is this recluse sitting here dead. Let us cremate him. Then the cowherds, shepherds, and ploughmen collected grass, wood, and cow dung. And having piled it up against the venerable Sanjeeva's body, they set fire to it and went on their way." Stop here for a moment. So here, when a monk enters the cessation of perception and feeling, the consciousness, all the six consciousness stops. Breathing stops, the heart stops. So he appears like a dead person. That's why these people thought give him a good send-off and pile all the wood on top of him and set it afire. Now evil one, when the night had ended, the Venerable Sanjeeva emerged from the attainment. He shook his robe And then it being morning, he dressed, and taking his bowl and outer robe, he went into the village for alms. The cowherds, shepherds, and ploughmen passing by saw the verbal Sanjeeva wandering for alms, and they thought, it is wonderful, sirs, it is marvelous. This recluse, he was sitting there dead, has come back to life. And that was how the verbal Sanjeeva came to have the designation Sanjeeva. Stop here for a moment. So apparently this word Sanjiva means come back to life. So you see because he had entered this cessation of perception and feeling, the fire did not hurt him, did not harm him, and even his robes were not burned. That's the power of this state. Then evil one, Mara Dusi considered thus. There are these virtuous monks of good character, but I do not know they're coming or they're going. Let me now take possession of the Brahmin householders, telling them, come now, abuse, revile, scold, and harass the virtuous monks of good character, that perhaps when they are abused, reviled, scolded, and harassed by you, some change will come about in their minds, whereby the Mara Dusi may find an opportunity. Then evil one, the Mara Dusi took possession of those Brahmin householders, telling them, come now, abuse, revile, scold and harass the virtuous monks of good character. Then perhaps when they are abused, reviled, scolded and harassed by you, some change will come about in their minds, whereby the Mara Dusi may find an opportunity. Then when the Mara Dusi had taken possession of the Brahmin householders, they abused, reviled, scolded, and harassed the virtuous monks of good character thus. These bald-painted recluses, these swarthy menial offspring of the kinsmen's feet, claim we are meditators, we are meditators. And with shoulders drooping, heads down, and all limbs, they meditate, premeditate, outmeditate, and mismeditate. I'll stop here for a moment. Ball-pated recluses means ball-headed recluses. And swathi means dark. Dark meaning offspring of the kinsmen's feet. This kinsmen refers to Brahma. Because this brahmin, they say that they are offspring of Brahma. They were born from the Brahma's upper part, the head. Whereas the other people are born The other castes are born from Brahma's feet, so they look down on the others. Just as an owl on a branch waiting for a mouse meditates, premeditates, outmeditates and mismeditates, Or just as a jackal on a riverbank waiting for fish, meditates, premeditates, outmeditates and mismeditates. Or just as a cat by a doorpost or a dustbin or a drain, waiting for a mouse, meditates, premeditates, outmeditates and mismeditates. or just as a donkey unladen standing by a doorpost or a dustbin or a drain, meditates, pre-meditates, out-meditates and mis-meditates. So too these bald-painted recluses, these haughty menial offspring of the kinsmen's feet, claim, we are meditators, we are meditators, and with shoulders drooping, heads down, and all limp, they meditate, pre-meditate, out-meditate and mis-meditate. Now evil one, on that occasion, most of those human beings, when they died, reappeared on the dissolution of the body after death in a state of deprivation, in an unhappy destination, in perdition, even in hell. Let's stop here for a moment. So here it's interesting to note this last part, that Mara, according to this Sutta, took possession of those Brahmins, and told them to revile the monks. And they did. And after that, most of them were reborn in the Wofu Plains of rebirth, which shows that even though Mara influenced them, but because they use their own will to do what they did with all the monks. So they had to suffer for it. Sometimes it's like this. Sometimes when we want to do something, we have like the angel telling us to do something good and then the Mara on the other side telling us to succumb to our temptation and do something wrong. So it's up to us to choose. We have the free will. But if you are weak, then you listen to Mara and then you have to pay for it. Mara does not pay for it. You have to pay for it. Then the Blessed One Kakusanda Arahant Sammasambuddha addressed the monks thus. monks, the Mara Dusi has taken possession of the Brahmin householders, telling them, come now, abuse, revile, scold, and harass the virtuous monks of good character. Then perhaps, when they are abused, reviled, scolded, and harassed by you, some change will come about in their mind, whereby the Mara Dusi may find an opportunity. Come monks, abide pervading one quarter with a mind imbued with loving kindness, likewise the second, likewise the third, likewise the fourth. So, above, below, around and everywhere, and to all as to yourselves. Bye. pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill-will. By pervading one quarter with the mind imbued with compassion, with the mind imbued with joy, with the mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill-will. So, evil one, when those mounts had been thus advised and instructed by the Blessed One, Kakusanda, Arahant Sammasambuddha, then gone to the forest or to the root of a tree or to an empty hut, they abided pervading one quarter with the mind imbued with loving-kindness, with the mind imbued with compassion, with the mind imbued with joy, with the mind imbued with equanimity, without hostility and without ill-will. Then evil one, the Mara Dusi considered thus, though I do as I am doing, still I do not know the coming or the going of these virtuous monks of good character. Let me now take possession of the Brahmin householders, telling them, I'll stop you for a moment. So just now, the Brahmins, being influenced by Mara, scolded and reviled the monks. And then the monks, the Buddha taught them, instead of getting angry, give them the opposite. Give them loving kindness, compassion, joy, and equanimity, the four Brahma, Piharas, the four divine abidings. So it's like fighting fire with water. We cannot fight anger with anger. The only way to fight it is with loving kindness, just like fire with water. Then evil one, the Mara Dusi, considered thus, though I do as I am doing, still I do not know the coming or the going of these virtuous monks of good character. Let me now take possession of the Brahmin householders, telling them, come now, honor, respect, revere, and venerate the virtuous monks of good character. Then perhaps when they are honored, respected, revered, and venerated by you, some change will come about in their minds, whereby the Mara Dusi may find an opportunity. Then, evil one, the Mara Dusi took possession of those Brahmin householders, telling them, Come now, honour, respect, revere and venerate the virtuous monks of good character. Then, perhaps, when they are honoured, respected, revered and venerated by you, some change will come about in their minds, whereby the Mara Dusi may find an opportunity. Then when the Mara Dusi had taken possession of the Brahmin householders, they honored, respected, revered, and venerated the virtuous mounts of good character. Now evil one, on that occasion, most of those human beings, when they died, reappeared on the dissolution of the body after death in a happy destination, even the heavenly world." Let's stop here for a moment. So here you see the reverse. Brahmin householders being influenced by Mara to praise and revere and venerate the monks, they did just that. And as a result of doing that, most of them after death were reborn in the heavenly world, which also shows that because they did the right thing, then they are rewarded for it. And you notice here, at first, the Mara was trying to get an opportunity because these monks, they were meditating and having very good Samadhi. They were fully in control of their mind. So because they were in control of their mind, this Mara could not influence them. So the Mara wanted to find an opportunity. So at first, he made them angry. He scolded them, got the lay people to scold them. So he thought if the monks react, that means when they are scolded, they get angry. Then when they get angry, then their concentration is lost. Then Mara can find a way to get into them. This is their weak point. But they failed, Mara failed. So now he's telling the lay people to venerate and honor the monks. So hopefully when the monks are getting all this veneration, he's thinking maybe their minds are affected. They become puffed up. They become arrogant and all that. Then there is another occasion for Mara to infiltrate them. But see you. see what the Buddha did. Then evil one, the blessed one Kakusanda Arahant Sammasambuddha addressed the monks thus. Monks, the Mara Dusi has taken possession of those Brahmin householders, telling them, come now, honour, respect, revere and venerate the virtuous monks of good character. Then perhaps when they are honoured, respected, revered and venerated by you, some change will come about in their minds, whereby the Mara Dusi may find an opportunity. Come monks, abide contemplating foulness in the body. perceiving repulsiveness in nutriment, perceiving disenchantment with all the world, contemplating impermanence in all volitions. So evil one, when those monks had been thus addressed and instructed by the blessed one, Kakusanda, Arahant, Samasambuddha, then gone to the forest or to the root of a tree or to an empty hut, they abided contemplating foulness in the body, perceiving repulsiveness in nutriment, perceiving disenchantment with all the world, contemplating impermanence in all volitions. Stop here for a moment. So here, the Buddha is teaching his monks not to be influenced by all the honor and veneration and to perceive repulsiveness and disenchantment with the world, seeing everything as impermanent. So not to be attached to anything. So in this case, again, Mara could not move their minds. Then when it was morning, the Blessed One Kakusanda Arahan Samasambuddha dressed and taking his bowl and outer robe, he went into the village for alms with the Venerable Vidura as his attendant. Then the Mara Dusi took possession of a certain boy and picking up a stone, he struck the Venerable Vidura on the head with it and cut his head. With blood running from his cut head, the Venerable Vidura followed close behind the Blessed One Kakusanda Arahan Samasambuddha. Then the blessed one, Kakusanda Arahant, Samasambuddha, turned around and looked at him with the elephant look. This Mara Dusi knows no bounds. And with that look, the evil one, Mara Dusi, fell from that place and reappeared in the great hell. Now evil one, there are three names for the great hell, the hell of the six vases for contact, the hell of the impalement with stakes, and the hell to be felt for oneself. Then evil one, the wardens of hell came up to me and said, good sir, when steak meets steak in your heart, then you will know I have been roasting in hell for a thousand years. Now stop here for a moment. So here you see, Mara got so frustrated, he could not I influenced the minds of the monks that when the Buddha Kakusanda went on Pindapatta with his disciple Vidura, he entered a boy and picked up a stone and knocked the Venerable Vidura so hard on the head that the blood was running, a lot of blood was running down. But in spite of the cut head and all the blood running down, you see, this Venerable Vidura, being such a tame person, he still followed close behind the Buddha on Pindapad. So when you go on Pindapad, don't walk too far away. Always walk behind the senior monk. So you see, the Buddha Kakusanda, he thought this Mara has gone too far already. So he turned around, The whole body turned around, just like an elephant. An elephant cannot just turn the neck around when he wants to see behind. The whole body got to turn around. It's called this elephant look. So the Buddha turned his whole body around and stared at Mara. And with that, Mara just died and reappeared in the great hell. This one is like the other day we heard about this Sachakka, this bolster debater who went to argue with the Buddha and then the Buddha asked him a question he could not answer. Asked him a second time he refused to answer and the Buddha told him if you don't answer the third time your head will be smashed into seven pieces and then he saw this this deva with a thunderbolt ready to smash his head. So the implication is that if he continues, refuses to answer, his head will be smashed. So in the same way, the Buddha Kakusanda turned around and when he stared at Mara, he was like telling Mara, that's enough, don't do any more. But because Mara was so stubborn, still wanted to to annoy the Buddha and his disciples. So he died immediately and went to hell. So in this case, when you see the Buddha, he's not compassionate. You have to think for yourself. So you see, when he went into this great hell, there's a description of it in some other sutra. He's impaled with five sticks. These sticks go to his body. So he's told, when steak meets steak in your heart, these two iron bars will slowly enter his body. He cannot move and keep entering his body. When the two steaks meet at his heart, then you know you've been here for a thousand years. For many a year, evil one, for many a century, for many a millennium, I roasted in that great hell. For ten millennia, I roasted in the auxiliary of the great hell, experiencing the feeling called that of emergence from ripening. My body had the same form as a human body, evil one, but my head had the form of a fish's head. What can hell be well compared to wherein Dusi roasted, assailant of Idura, the disciple, and the Brahmin Kakusanda? Stakes of steel, even a hundred, each one suffered separately. These can hell be well compared to wherein Dusi roasted, assailant of Idura, the disciple, and the Brahmin Kakusanda? Dark one, you have much to suffer by assaulting such a monk, an enlightened one's disciple, who directly knows this fact. In the middle of the ocean, there are mansions aeon-lasting, sapphire shining, fiery gleaming, with a clear translucent luster, where iridescent sea nymphs dance in complex, intricate rhythms. Dark one, you have much to suffer, who directly knows this fact. I am one who, when exhorted by the Enlightened One in person, shook Migara's mother's palace with his toe, the Sangha watching. Dark one, you have much to suffer, who directly knows this fact. I am one who, wielding firmly strength of supernormal powers, shook all Vijayanta palace with his toe to incite the gods. Dark one, you have much to suffer who directly knows this fact. I am one who in that palace posed to Saka this question. Do you know then, friend, deliverance due to cravings full destruction? Whereupon Sakka then answered, truly to the question asked him, Dark one, you have much to suffer who directly knows this fact. I am one who thought of posing Brahma this question in Sudama Hall in heaven. Is there still found in you, friend, the wrong view you once accepted? Is the radiance of heaven clearly seen by you as passing? Brahma then answered my question truthfully and in due sequence. There is found in me no longer, sir, the wrong view that once I held. All the radiance of heaven I now clearly see as passing. I disclaim my prior claim that it is permanent, eternal. Dark one, you have much to suffer, who directly knows this fact. I am one who, by liberation, has touched the peak of Mount Simeru, visited India and Puba, Videha, and all the regions of the earth. Dark one, you have much to suffer by assaulting such a monk, an enlightened one's disciple, who directly knows this fact. There has never been found a fire which intends, let me burn the fool. But a fool who assaults a fire, burns himself by his own doing. So it is with you, O Mara, by assaulting the Tathagata, like a fool who plays with fire, you only burn yourself alone. By assaulting the Tathagata, you generate much demerit. Evil one, do you imagine that your evil will not ripen? Doing thus, you store up much evil which will last long, O Endmaker. Mara, shun the enlightened one. Play no more your tricks on monks. So the monk chastened Mara in the Besakala ticket. Whereupon the somber spirit disappeared right there and then. So this sutra, Mahamuglana is telling this Mara that he himself, Mahamuglana, once was Mara Dusi. and he did annoy the Buddha and his disciples and as a result he went to hell and suffered for a long time.