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What are Humans Doin. orc

Oti.r toiis
A i:,. o, tru. s.cur:t,
Tir.. so,:rs o, c.:os
G:::r uiot!
R.coii.ct:or o, c.oti
Pro,ourc Dioo
Viot or. uorts to co
8hikkhu FevcIc
Awakei,
Oh Wold'
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Published
by
PaAuk torein meditators
Ti:s oooi ios o..r uoi:si.c
tor Fr.. D:str:out:or Only and Not tor Soi..
The material in this book
may be reproduced
tor
Fr.. D:str:out:or
without the author's permission.
S.t.o.r 2uu6
`'


... |.. ||.,..|. ..|.|.
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Published
in
Indonesia




Ti:s oooi ios o..r uoi:si.c
tor Fr.. D:str:out:or Only and Not tor Soi..



The material in this book
may be reproduced
tor
Fr.. D:str:out:or
without the author's permission.



First Published. S.t.o.r 2uu6
Reprinted. Morci 2uu7
Reprinted. Ar:i 2u!!



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Aclnowledgmen i
Inroducion ii
1. Wha are humans doing? 1
2. A life of rue securiy 5
. Jhree sayings of devas 59
4. Civing wha? S
5. Recollecion of deah 1u5
6. Profound Dhamma 11
7. Wha one wans o do 165
BiEliography 195
Index 197
CONTENTS
i
ACKNOWLEDGMENT
I would lile o express my graiude firs of all o my pre-
cepor he Mos VeneraEle Pa-Aul Jawya Sayadaw who, in
accordance wih he Pi exs and commenaries, guides us
in he righ way ha leads o he cessaion of suffering.
Secondly, I would lile o aclnowledge he many media-
ion yogis from differen counries whose idea i was o com-
pile my alls ino a Eool. Mos of hese alls were given in
Pa-Aul Iores Monasery during 2uu5. Some were deliv-
ered in Singapore. According o he wishes of my sudens,
he alls were re-arranged, more Pi exs and commenaries
were added and he final edied versions pu ogeher and
made ino his Eool.
I would lile o aclnowledge a Vienamese Bhillhuni, who
generously offered o ranscriEe and ype he original mae-
rial so i could Ee edied for puElicaion.
I would also lile o aclnowledge Mr. Cary Chan in
Sydney, VeneraEle Moneyya, VeneraEle Pagavesala (Mr.
Myo Jun) and VeneraEle Suagavesala, a Pa-Aul Iores
Monasery in Myanmar. Each of hem were insrumenal in
he maling of his Eool.
Special aclnowledgemen is due o he VeneraEle
Suagavesala. Wihou his effors his Eool could no have
come ino Eeing.
I would lile o aclnowledge and hanl hem all for heir
effors.
tI+!!I: 1e\o!o
Pa-Aul Iores Monasery
26
th
ugust 2006
ii
INTRODUCTION
"Awalen, Oh World!
Because he auhor wans o awalen he world ha has
Eeen soundly sleeping for so long in he darl-room of igno-
rance, he ile of his Eool is "Awuken, Oh World!
Jhis sa sra is wihou a discoveraEle Eeginning. A firs
poin is unlnown and unlnowaEle. We have all Eeen roaming
and wandering hrough endless cycles of Eirh and deah,
hindered Ey ignorance and feered Ey craving. We are sill
roaming and wandering in our old familiar ways, and we will
coninue o do so ino an unimaginaEly infinie fuure unless
we can dispel he cloud of ignorance in which we live and die.
Blind is his world Eecause of ignorance. Jhese are he
words of he Buddha. Wha is 'Ignorance?` Ignorance is no
lnowing he ruh. Jo hinl ha which is wrong as righ and
ha which is righ as wrong is ignorance. I is delusion. Jhere
are hings we do no ye lnow. Bu, merely no o lnow hings
is no ignorance. On he oher hand, lnowing hings as hey
really are, lnowing righeousness as righ and wrongness as
wrong ha is righ lnowledge,.
Irom righ lnowledge springs righ hough, from righ
hough springs righ acions.
Wihou having righ lnowledge we are led asray. We
pursue wrong pahs. Jherefore, i is imporan o lnow wha
is wholesome and wha is no. Many may hinl his is an easy
asl. Even an ordinary person hinls he lnows he difference
Eeween wholesome and unwholesome. However, when you
read he all "Whut ure hununs doing? you may Eecome
aware ha mos people are fooling hemselves.
In order o undersand wha is wholesome and wha is
iii
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unwholesome, a Buddha has o arise in he world. ]us as
darlness disappears wih he rising of he sun, ignorance dis-
appears wih he arising of a Buddha. I is only wih he aris-
ing of a Buddha ha we can undersand wha is wholesome
and wha is unwholesome.
Jhe firs all will wale you up from your long sleep in he
room of ignorance ha is from no lnowing he difference
Eeween wha is ruly wholesome and wha is unwholesome.
I will also shed ligh on how difficul i is o Ee reEorn as a
human Eeing, afer having lived and died as a human Eeing.
Hopefully, i will help o give you righ lnowledge and righ
undersanding of wha you are doing and i may also inspire
you o inquire deeply ino wha else you need o do. You vtll
be ava/ened!
Jhe second all ells you wha u liIe oI true security is
and how o develop a life of rue securiy. You vtll be ava/ened!
Along he rounds of reEirh we were, a imes, Eorn as
humans. A oher imes we were Eorn as animals or celesial
Eeings, and a sill oher imes we were Eorn as hell Eeings or
ghoss. Even hough we lnow aEou humans and he human
realm, mos of us do no lnow much aEou celesial Eeings or
heir world. Jhe hird all will inroduce you o how wonder-
ful he celesial world is and how Eeauiful celesial Eeings
are. I will remind you ha he human sae we live in is a
precious opporuniy, and i will poin ou how o gain ha
which is good o gain as a human. I is a message from he
celesial world. You vtll be ava/ened!
As humans, we live. As humans, we will pass away. Be-
ween Eirh and deah we do many hings. A imes we are
givers, a imes we are receivers. We offer gifs o one anoher.
Bu many people do no lnow wha o give, how o give or
o whom o give. Jhe fourh all addresses his issue and
iv
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sheds ligh on wha we can do. Iurhermore, i explains wha
he greaes gif we can give is. You vtll be ava/ened!
"Blind is his world. Jhese are he words of he Buddha.
Jhe fifh all, which is iled "Recollection oI Deuth, will
illuminae he Buddha`s meaning .
Man is moral. One day we all will surely die. Jhe day we
were Eorn, we cried Eu ohers smiled. On he day of our
deah, ohers will cry. Should we cry wih hem? We should
no. Wha we should do is explained in his all. You vtll be
ava/ened!
"FroIound Dhunnu is he ile of he sixh all. I ex-
plains wha rue happiness is and how o seel rue happi-
ness. I poins ou ha mos people lool for happiness in he
sensual world. Bu real happiness is no found in he exernal
world. Jhe ruh is ha real happiness is unfamiliar o mos
people. Jo oEsessively seel for i hrough sensual oEjecs or
experiences is exhausing. Real happiness is calm. I is peace-
ful and harmless. Real happiness is found wihin oneself. We
aain real happiness hrough self-realizaion. We aain i
hrough pracicing mediaion. We need o lnow how o prac-
ice mediaion sep-Ey-sep. We need o lnow how o prac-
ice sysemaically. Jhis is addressed in he all "FroIound
Dhunnu. You vtll be ava/ened!
Knowing wha is wholesome and wha is unwholesome is
he firs sep and srenghens our lnowledge. Jhe las aricle
named "Whut one wunts to do deals wih his suEjec. You
will see many suE-headings such as 'The vtsh of the mtnd`, 'To
get the opportuntty to do vhat one vants to do`, 'Those vho dare to
forfett thetr lt.es`, and so on. Deep reflecion is needed upon
reading every secion. Only hen will you perceive is deeper
meaning and aain righ lnowledge. Jhrough righ lnowl-
edge we are guided ono he righ pah. Jhrough pracice, we
v
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one day will realize perfecion and aain real happiness. On
ha day, we will awalen. Jhe darl-cloud of ignorance will Ee
compleely dispelled. A new person will come ino Eeing. Ior
his person we can say, "Wha had o Ee done has Eeen done.
Awalen, Oh World!
tI+!!I: 1e\o!o
Pa-Aul Iores Monasery
18
th
ugust 2006
'
8 / S E D C N I H E I / L K
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~ Bhikkhu Suatagavesaka
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`

8 / S E D C N I H E I / L K
\'' `. |.. J..
Wha are humans doing?
How would you answer his quesion?
Jhinl aEou i. Jhis is a quesion worhy of reflecion.
We are Eorn ino his world as humans. We live for a Erief
period as humans. Jhen one day we die, discarding our
human form. A Ees, our passage from Eirh o deah is
fleeing. Jime is limied. So, wha exacly are we humans
doing wih our lives during his Erief journey?
Jhis quesion is easy o asl, Eu no easy o answer.
People from all walls of life srive for wealh, fame, puElic
praise, for admiraion, honor and posiion. Jhey crave
hese convenional goals largely Eecause heir aainmen
symEolizes worldly achievemen. Jhose who have earned
or inheried wealh or fame are singled ou as successful
and influenial. Jhey are admired Eecause heir chosen
way of life is well-lnown and accepaEle. Sharing worldly
goals ha are 'validaed Ey consensus,` hey preserve he
mundane social order. Life for hem appears safe, secure,
and lnowaEle. However, his way of life only Einds hem
\'' . |.. |..
+
o craving and clinging and reinforces he exising sa-
us-quo. Jhere are hose ohers, however, who diligenly
srive o male an end of craving and clinging. Swimming
agains he ide of popular opinion, hese are people who
are no warmly emEraced Ey he world-a-large or some-
imes even Ey heir own families. Sociey wonders why
anyone in heir righ mind would willingly choose o swim
agains he sream of popular opinion.
Change hreaens he saus quo. I can feel lile an
aEandonmen o hose 'lef Eehind.` Relaives really don`
wan heir loved ones o change. When people hinl hey
lnow wha o expec from one anoher, hey feel com-
foraEle. Jhey wan hings o remain jus as hey were.
Ior hose whose level of undersanding is limied o
wha hey can lnow and see wih heir physical senses, i
is difficul o recognize or accep profound ransforma-
ion in ohers. Such people hinl ha heir friends or loved
ones have los ouch wih reason. Why else would hey
aEandon heir old familiar ways? Jhe whole process con-
fuses and hreaens hem. I`s no hard o imagine heir
disress over his.
Human Eeings are Eorn wih craving, live wih craving
and mos of us die wih craving. Jha is why our Buddha
said: "Craving leads he world. We plan our aciviies and
pursuis around craving. We promoe and defend crav-
ing. And, many of us ry our Ees o dissuade ohers who
desire o pu an end o craving from even rying o do so.
Craving is a prescripion for suffering.
I Eegs he quesion: Wha are humans doing? Wha
are we really doing? Because I waned o lnow he an-
swer o his quesion, I gave i a grea deal of hough. Jhe
\'' . |.. |..

righ answer, however, isn` oEvious and i didn` come

easily.
Clearly, we have more o do in life han simply male a
living. As imporan as food, clohing, sheler and money
are for human securiy and well Eeing, Ey hemselves hey
don` give real meaning or purpose o our lives.
I realized ha he purpose of human exisence was no
he accumulaion of wealh or fame. Nor do we live only
for he mere acquisiion of puElic praise, admiraion,
worldly posiion or advanced academic degrees afer our
names. Reason dicaes ha here is more o life han his,
much, much more. Alhough I hough I undersood his,
when I firs hough aEou i I did no ruhfully lnow
wha o do or wha needed o Ee done. Evenually I learned
ha when we finally lnow wha we are doing, we Eegin o
lnow wha we need o do.
Lile so many ohers, I ried in vain o find purpose
and aainmen hrough educaion, hough I soon discov-
ered is limiaions and Eoundaries. So, finally, seeling
he answer I longed for, I urned o he eachings of he
omniscien Buddha whose lnowledge is unlimied and
wihou Eoundaries. When I did, I ruly came o lnow
and see wha we humans are doing and wha else we need
o do.
Le us lool ino wo imporan quesions:
1. Wha are we doing?
2. Wha else do we need o do?
Jhese wo quesions are he suEjec of onigh`s all
which is Eased on selecions from he Sa yua Nilya,
he Aguara Nilya, he Dhammapada, he AEhidhamm
Sayutta
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.
and commenaries.
My duy as a monl is o pass on, o he Ees of my
aEiliy, he rue Dhamma of he Lord Buddha which is
Eeauiful in he Eeginning, Eeauiful in he middle and
Eeauiful in he end. Wih his inenion, le me Eegin wih
he firs quesion: "Wha are humans doing? When I asl
his quesion of differen people I ge differen answers.
Jheir answers, of course, depend on heir personal liles
and disliles. However, I usually hear some variaion on
he general heme of Eeing commied o achieving mae-
rial success, saus and securiy in he world. Jhis deeply-
seaed desire ses he course of heir lives. Jo ha end,
mos people wan enough educaion or raining o pre-
pare hem o compee for good joEs. Wih good joEs hey
hope o earn a lo of money, increase heir wealh and
improve heir sanding in he communiy. Jhey hinl ha
his as a logical way o ge ahead in he world and Eelieve
ha happiness is found in worldly success.
I am a human Eeing lile you, a ciizen of he human
world. I really waned o lnow wha we are doing here
and, more specifically, wha I should do and why.
Jhese simple quesions are profound. Ior he correc
answer o his quesion a Buddha had o arise in he world.
And even hough our Buddha long ago ool his final
NiEEna, his eachings have Eeen preserved and handed
down over he pas 25uu years from one generaion of
monls o anoher firs orally, hen laer in wriing.
Happily, he Buddha`s eachings remain unaduleraed
even o his day. Jhey have Eeen meiculously recorded
and preserved and can Ee sudied hrough reading Eools.
Some of he suas are easily undersood. Ohers are more
\'' . |.. |..

difficul o comprehend. In such cases he role of Ehillhus,

who can presen he facs Ey relaing one sua o anoher,
oEviously Eecomes imporan.
My firs reference in onigh`s all comes from he
Deva Sa yua in he Sagh Vagga Sa yua. Jhe ile
of he sua is , which means crossing ()
he flood ().
"On one occasion he Blessed One was saying a
Svahi in ]ea`s Crove, Anhapiila`s Parl. Jhen, when
he nigh had advanced, a cerain devaa of sunning Eeauy,
illuminaing he enire ]ea`s Crove, approached he
Blessed One. Having approached, he paid homage o he
Blessed One, sood o one side, and said o him:
"How, dear sir, did you cross he flood?
"By no sopping and Ey no sruggling, I crossed
he flood difficul o cross.
Le us examine he aiude of he deva menioned in
he commenary. Jhis hough appeared in he mind of
he deva: "I lnow he Buddha has crossed he flood and
wha he floods are, Eu I do no lnow how he crossed. If
he jus ells me how he crossed, I will quiclly undersand.
Jhe deva was raher proud of himself.
Jhe Buddha, Knower of all, he One who lnows he
righ ime, he righ person, he righ place and he righ
way o speal, could see he pride in he deva. Knowing
his, he Buddha inenionally gave him an oEscure, diffi-
cul o undersand reply. Jhe Buddha lnew ha he deva
needed o Ee humEled, ha he was siff wih concei ye
imagined himself wise. Realizing ha he deva would no
Ee aEle o penerae he eaching unless he firs changed
Sayutta Sayutta
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`
his aiude, he Buddha purposefully inended o con-
fuse him in order o cu hrough his pride. Jhis is real
love and shows us he deep compassion of he Buddha.
When he deva heard he Buddha`s answer he fel uneasy,
and, Eeing unaEle o perceive is meaning he was humEled.
He hen asled he Buddha anoher quesion.
"Bu how is i, dear sir, ha Ey no sopping and
Ey no sruggling you crossed he flood difficul o
cross.
Jhe Buddha replied: "When I came o a sand-
sill, I sanl. When I sruggled, I was swep away. I
is in his way, friend, ha Ey no sopping and Ey
no sruggling, I crossed he flood difficul o cross.
Lpon hearing his answer he deva peneraed he
Buddha`s meaning and, a ha momen, he Eecame a
Sopanna.
Alhough almos all he suas ha appear in he Deva
Sa yua of he Sagh Vagga Sa yua are Erief, he
devas and Erahmas who`s minds are sharp can Ereal
hrough o he rue meaning and direcly experience he
eaching a he end. We humans, however, sill have diffi-
culy undersanding he deeper meaning of hese suas
even afer we read and sudy hem. Jhose who have
lnowledge of he AEhidhamm lnow wha he floods are,
Eu ohers do no.
When I sared reading his sua, I did no under-
sand he meaning. I was only afer reading he com-
menary explanaion ha I came o undersand i, hough
i was sill only inellecual undersanding, no direc re-
alizaion. Jo figure ou wha he sua is saying is difficul
Sayutta
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`
enough, Eu o direcly penerae is meaning is anoher
maer all ogeher.
In an aemp o help you lnow wha we humans are
doing and wha else we need o do, I would lile o share
wih you he profound meaning of his sua.
Jhe firs quesion of he deva is: "How did you cross
he flood?
Here we need o lnow wha he floods are. Jhere are
four floods. Jhese four appear in he AEhidhamm. Jhey
are:
(i) he flood of sensualiy ;/mogha)
(ii) he flood of Eecoming ;bha.ogha)
(iii) he flood of wrong views ;dttthogha)
(iv) he flood of ignorance ;a.tjjogha)
Ogha means flood,
]us as he grea floods of naure sweep men and ani-
mals ino he sea, so also hese four floods sweep Eeings
ino he grea ocean of he rounds of reEirh ;sa sra).
Le me explain he firs one:
(} the IIttd tI sensuaIt+ (Ramteha}
I is he desire and lus for he five cords of sensual
pleasure: visiEle oEjecs, sound oEjecs, smell oEjecs, ase
oEjecs and angiEle oEjecs. Because of hese, Eeings are
suEjec o reEirh in he sensual realms: he human realm,
deva realms and he four miseraEle realms.
Humans coninually chase afer sensual pleasures, ry-
ing o possess sensual oEjecs. We are irresisiEly drawn o
hem and are consanly Eusy and preoccupied in our
(sasra).
\'' . |.. |..
'
pursui of Eeauiful oEjecs, sounds, smells, ases and
ouches. Our desire for hem is nohing shor of lus. We
Eelieve ha we can` live wihou hem. Ior many of us,
saisfying our sensual longings Eecomes he cenral pur-
pose of our lives.
In he ime of he Buddha here were five lings headed
Ey King Pasenadi of Kosala. Jhese five lings were aEso-
luely enjoying hemselves wih he five cords of sensual
pleasure when a quesion occurred o hem: "Wha is he
chief of all sensual pleasures?
Some among hem said: "Iorms are he chief of sen-
sual pleasures. Some said: "Sound is chief. Some said:
"Odors are chief. Some said: "Jases are chief. And some
said: "JangiEle oEjecs are chief.
Since hose lings were unaEle o convince one anoher,
King Pasenadi of Kosala said o hem: "Come, dear sirs,
le us approach he Blessed One and quesion him aEou
his maer. As he Blessed One answers us, so we should
rememEer i.
"All righ, dear sir, Jhose lings replied. Jhen hose
five lings, headed Ey King Pasenad, approached he
Blessed One, paid homage o him, and sa down o one
side. Once hey were seaed King Pasenadi recouned
heir enire discussion o he Blessed One, asling: "Wha
now, VeneraEle Sir, is he chief of sensual pleasures?
"Crea ling, I say ha wha is chief among he five
cords of sensual pleasure is deermined Ey whaever is
mos agreeaEle. Jhose same forms ha are agreeaEle o
one person, grea ling, are disagreeaEle o anoher. When
one is pleased and compleely saisfied wih cerain forms,
hen one does no yearn for any oher form higher or more
\'' . |.. |..
''
suElime han hose forms. Ior him hose forms are hen
supreme, for him hose forms are unsurpassed.
Jhe Buddha explained in he same way for he oher
oEjecs.
We can imagine ha hose lings enjoyed every lind of
sensual pleasure, Eu wha hey really waned o lnow was
which sensual pleasure is he chief of all.
People of every age immerse hemselves in sensual plea-
sures. Why do people wan wealh, fame, and saus? I is
Eecause of desire and lus for sensualiy. Jhey Eelieve ha
wih wealh and power hey will have secure and happy
lives and Ee aEle o saisfy all heir desires.
Irom he worldly poin of view, we see mos of man-
lind living and dying in he grip of heir desires and lus
for sensualiy. Jhey are swep away in he flood of sensu-
aliy. Jhey are Eeing sunl in i. I Eecomes difficul for
hem o cross.
(} the IIttd tI hettmne (hhavteha}
I is he desire and lus for rpa-Erahma (form-sphere
Eecoming) and arpa-Erahma (formless-sphere Eecoming)
and i is also he aachmen o jhna (aEsorpion concen-
raion) which can lead o reEirh in he Brahma worlds.
Here a Pa-Aul Iores Monasery, many mediaors
are developing concenraion hrough Mindfulness of
Breahing. When hey have developed concenraion
hrough Mindfulness of Breahing, hey can evenually
ener aEsorpion concenraion which is very profound.
Mediaors who have aained his level of concenraion
experience progressively deeper sages of concenraion
lnown as firs, second, hird and fourh jhnas.
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'`
According o he Buddha, one who is concenraed
lnows and sees hings as hey really are. So, afer devel-
oping his powerful aEsorpion concenraion up o he
fourh jhna, mediaors are given insrucions in he prac-
ice of Iour Elemens mediaion, so hey can lnow and
see ulimae maerialiy as i really is.
When mediaors can sysemaically discern he four
elemens ha compose he Eody, concenraion improves
and he Eody Eegins o emi ligh. Wih coninued prac-
ice, his ligh (which is ofen firs seen as grey) Eegins o
change from grey o whie. Evenually, i Eecomes Erigher
and Erigher unil he enire Eody is seen as a Elocl of
Erigh ligh. In due course his percepion Ereals down
ino very iny, minuscule paricles, called rpa-lalpas.
Wih coninued pracice mediaors see S, 9 and 1u ypes
of maerialiy wihin each rpa lalpa. Jhese S, 9 and 1u
ypes of maerialiy are he ulimae maerialiy of he physi-
cal Eody.
Once mediaors are aEle o discern he four elemens
inernally up o heir ulimae realiy, hey hen go on o
discern he four elemens exernally. Jhey see all exernal
animae and inanimae oEjecs as rpa-lalpas, arising and
perishing very rapidly. A his poin, hey no longer see
men, women, rees or oher convenional forms Eu, raher,
hey see only rpa-lalpas rapidly arising and perishing.
Jhey are hen seeing maerialiy as i really is, as augh
Ey he Buddha.
Nex, mediaors move on o he analysis of ulimae
menaliy. Wih his pracice hey acually come o lnow
and see he menal process as i arises and passes away in
a series of mind momens, wih consciousness and is as-
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'
sociaed menal facors presen in each momen. Jhis hap-
pens very rapidly.
When mediaors lnow and see ulimae maerialiy
and menaliy, as hey really are, rapidly arising and per-
ishing, hey frequenly repor ha life is really suffering.
Jhey say, "We don` wan any more exisences. I some-
imes asl hem, if hey can` male an end of suffering in
heir presen life, where hey wan o Ee reEorn? Jhey re-
spond ha hey wan o Ee Eorn in he Erahma world.
Jhey Eelieve ha life in he Erahma realm will Ering hem
release from a grea deal of suffering Eecause rpa-
Erahmas (form-sphere Erahmas) have only eye and ear-
sensiiviies Eu no nose-sensiiviy, ongue-sensiiviy or
Eody-sensiiviy. Jhis means ha hey are released from
he desire and lus for odors, ases and ouches. Con-
ras ha o how hungry we humans are for hese sensual
pleasures.
Jhose wise mediaors who have a sense of urgency
Eecome aware of he proElems inheren in having hese
sensiiviies. Suppose ha a mediaor has praciced mas-
ery of firs jhna concenraion in order o ener he firs
jhna a will. If he can ener he firs jhna a he near
deah momen, he will Ee Eorn in he firs jhna Erahma
world.
Jhe flood of Eecoming is he aachmen o life in he
Brahma world and o jhna concenraion. Because of he
desire and lus for rpa-Erahma (form-sphere Eecoming)
and arpa-Erahma (formless-sphere Eecoming) and Ee-
cause of aachmen o jhna, Eeings are swep away in
he curren of he flood of Eecoming. Jhey sinl in i. I
Eecomes difficul for hem o cross.
\'' . |.. |..
'+
(} the IIttd tI wrtne vews (dtthteha}
Jhere are sixy-wo wrong views (see Brahmajla Sua,
Dgha Nilya), among hem he mos imporan ha we
need o relinquish is he wrong view of self-ideniy. Due
o his wrong view, we suffer and risl falling ino one of
he four woeful planes. So, addiional pracice is neces-
sary, in order o remove he wrong view of self-ideniy.
Afer mediaors can direcly discern ulimae maeri-
aliy and menaliy, hey move on o he pracice of "De-
penden Originaion (Pattccasamupda). Wih his pracice
comes he direc lnowledge of cause and effec. Once
hey have direcly discerned cause and effec, hey con-
inue on o insigh mediaion. I is a he sage of insigh
mediaion ha hey examine he hree characerisics of
impermanence, suffering and non-self hroughou he
mind-maer complex. When a mediaor`s insigh maures,
Pah Knowledge arises. A his poin, he or she sees
NiEEna. Maerialiy and menaliy cease o Ee.
When Pah Knowledge arises defilemens are eradi-
caed sep-Ey-sep. Wih he aainmen of he firs Pah
comes Sream Enry, he firs frui of enlighenmen. One
Eecomes a Sopanna. A he momen of his profound
aainmen, he defilemens of self-ideniy, douE and a-
achmen o ries and riuals are eradicaed once and for
all. One who has aained Sream Enry lnows and sees
he worlings of his or her defilemens clearly. Jhey un-
dersand 'wrong view` as any gross or suEle clinging o a
Eelief in he concep of 'I`, 'me` or 'mine`. Jhey no longer
see greed as 'my` greed or hared as 'my` hared. And, hey
no longer harm hemselves Ey willful or conscious physi-
cal and verEal acions ha can lead o reEirh in any one
\'' . |.. |..
'
of he four woeful planes.
Ior mos people, however, he flood of wrong view is
overwhelming. Lile programmed roEos, we coninue o
indulge in unwholesome deeds in spie of our Ees inen-
ions no o do so. We don` really wan o change nor do
we comprehend he ruh of why we need o change. Jhis
leads o endless rounds of suffering in he four woeful
planes.
Due o his wrong view, numEerless Eeings are swep
away in he flood of wrong view. Jhey sinl in i. I Ee-
comes difficul for hem o cross.
(v} the IIttd tI entrante (avteha}
Jhis is no lnowing he Iour NoEle Jruhs: suffertng,
the ortgtn of suffertng, the cessatton of suffertng and the vay
leadtng to the cessatton of suffertng.
Discerning ulimae menaliy and maerialiy is o di-
recly lnow and see he Iirs NoEle Jruh, he ruh of
suffering.
Discerning cause and effec is o direcly lnow and
see he Second NoEle Jruh, he origin of suffering.
Realizing he Deahless, NiEEna, is o direcly lnow
and see he Jhird NoEle Jruh, he cessaion of suffering.
In order o direcly lnow and see he Iirs, Second
and Jhird NoEle Jruhs, i is necessary o ale on he rain-
ing of moraliy, he raining of concenraion and he rain-
ing of insigh mediaion. Jhe Iourh NoEle Jruh is prac-
icing he way leading o he cessaion of suffering.
According o he Buddha,
Convenionally we see men, women, dogs, devas and
\'' . |.. |..
'.
so on. Bu ulimaely here is no one. Jhere is only uli-
mae menaliy and maerialiy.
Jhose who have peneraed ulimae menaliy and
maerialiy lnow and see hings as hey really are. Jhey
agree wih he Buddha. Jhey venerae he Dhamma. Jhey
regard he Sangha wih respec. Righ view illuminaes
heir lives.
Have you ever inquired ino why we are Eorn as men
or women? All around us we see men and women, dogs,
chiclens, and Eirds. Why are we Eorn as humans and hose
oher creaures Eorn as dogs or chiclens or Eirds? Jhe
cause is ignorance. Jo male his more undersandaEle,
I`ll ell you aEou he pracice of a mediaor who pen-
eraed he pas causes responsiEle for he presen resuls
in her life.
She is an educaed woman who lives in a large own.
When she direcly discerned he cause of her presen
life, she saw an inciden ha occurred a he near-deah
momen of her previous life. I was a wholesome deed.
She was offering frui o a Buddhis monl. In ha life she
was a poor uneducaed village woman who fel upse and
dissaisfied wih he condiions of her life.
While she was maling he offering o he monl, she
made a wish o Eecome an educaed woman. Jhe image
of ha inciden (offering frui o he monl while wishing
o Eecome an educaed woman) appeared o her a her
near-deah momen as if she was reliving i. I was his
wish, he oEjec of her near-deah momen ha creaed
he desired resul in her presen life. In her specific case,
here are five causes which generaed he presen effec.
Jhey are:
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'
1. .tjj (Ignorance): Her deluded hinling cre-
aed he Eelief ha an educaed woman living
in a large own ruly exiss.
2. Tah (craving): Her desire o live he life of
an educaed woman creaed srong craving,
. Updna (clinging): Holding ono he idea of
living he life of an educaed woman creaed
srong clinging.
4. Kusala san/hra (voliional formaions): Her
wholesome inenion o offer frui o a Bud-
dhis monl creaed voliional formaion.
5. Kamma: Her previous acions (eiher in his
life or pas lives) reappeared a her near-deah
momen, as if she was reliving hem. Jechni-
cally, his is lamma.
We can see, in his example, he relaionship Eeween
he flood of ignorance, he flood of wrong view and he
flood of sensualiy. No lnowing he ruh, which is igno-
rance, causes aachmen o desire o arise in his
woman`s case, her desire o live he life of an educaed
women. Because of our ignorance, we humans are ex-
posed o many unexpeced dangers. Ior clariy I will ell
you a sory.
One day a husEand and wife se ou across a deser.
Jheir provisions were limied and, Eecause hey lacled
sufficien food and drinl for heir journey, hey soon fel
ired and exhaused. Iorunaely, hey came o a village
where a compassionae man lindly offered hem well-pre-
pared food. Jhe husEand was so hungry ha he ae wih-
ou noicing his measure. A he same ime he villager
fed his dog, giving he dog he same food ha he offered
\'' . |.. |..
'`
o he hungry husEand and wife.
Seeing his, a hough appeared in he mind of he hus-
Eand who had suffered so much on his journey across he
deser and was upse aEou he condiions of his life: 'Oh,
i is Eeer o Ee a dog.`
Wih his hough in mind, he coninued eaing unil
he made himself sicl and died righ hen and here. In his
nex life, he ool reEirh as a dog.
Because of a.tjj (ignorance) he deluded man Eelieved
ha he dog ruly exised and tah (craving) arose.
Because of tah (craving) updna (clinging) arose.
Because of updna (clinging) a/usala san/hra (un-
wholesome voliional formaions) arose.
Because of a/usala san/hra (unwholesome voliional
formaions) /amma arose.
Because of all of hese he man was reEorn as a dog.
Jha is why I said, 'humans are exposed o many un-
expeced dangers Eecause of no lnowing he ruh.`
Suppose here is a prisoner in a small room wih a very
small window. Because his life is exremely unpleasan,
when he sees a Eird flying ouside he window, he hough
may arise in him, 'I is Eeer o Ee a Eird.` If his lamma
Eecomes his near-deah oEjec, he will Ee Eorn as a Eird in
his nex life.
Because we don` lnow he ruh, we are aached o
Eoh good and Ead, superior and inferior, Eeauy and ug-
liness.
Due o ignorance, we crave exisence for is own sale
no maer wha. I does no maer o mos of us wheher
\'' . |.. |..
'`
i is exisence in he human realm, he deva realms or he
Erahma realms. Our desire for exisence is so srong in
fac ha we even Eelieve exisence in one of he miseraEle
realms is Eeer han no exising a all.
I is rue ha he flood of sensualiy (/mogha), he flood
of Eecoming (bha.ogha), he flood of wrong views (dttthogha)
and he flood of ignorance (a.tjjogha) are he floods diffi-
cul o cross.
One condiions anoher, t.e., one reinforces and influ-
ences anoher and males i sronger. One defiles anoher,
or one suppors anoher. Jhese are he relaions of he
four floods.
We see he words 'sopping` and 'sruggling` in he
Buddha`s answer o he deva. Now ha we all lnow wha
he floods are, do you undersand wha he Buddha mean?
Jhe meaning of "sopping is o perform unwholesome
acions ha lead o he four woeful realms.
Jhe meaning of "sruggling is o perform wholesome
acions ha lead Eacl o he human, deva or Brahma
realms.
Jo help male i clear, le`s lool a he way mos human
Eeings live. Wha are hey doing?
Do hey mosly perform 'wholesome` or 'unwholesome`
acs? Lnwholesome! Righ? Le me asl you anoher ques-
ion:
Do people really lnow he difference Eeween 'whole-
some` and 'unwholesome`? Many would say, yes, of course
even ordinary people lnow he difference Eeween
'wholesome` and 'unwholesome.` Do you agree?
\'' . |.. |..
`
Le me quoe some words of he Buddha. A one ime
he Buddha was asled why, when everyEody wished o Ee
happy, mos people were no happy? Jhe Buddha answered
ha i was due o jealousy and singiness.
Owing o hese defilemens, many people seel happi-
ness for hemselves Eu hey ignore he welfare of ohers,
even o he exen of causing ohers harm. However, o
seel happiness in he wrong way Erings lile joy and much
suffering. Jhe wors par aEou his is ha such people
are mosly unaware ha hey are wrong, Eecause hey can-
no differeniae Eeween wha is 'wholesome` and wha
is 'unwholesome.` You may no agree. If so, le me asl you
a few more quesions.
In he morning when you read he newspaper, wha
does morning news each you? In he evening when you
si down o wach elevision, wha does he JV each you?
Jhis isn` personal. Jhe media eaches us how o fuel our
greed. I EomEards us wih he never-ending message ha
when we culivae and saisfy sensual pleasure, we will
find happiness. I also promoes and glorifies violence. In
he pursui of sensual graificaion, violence ofen ales
place. In shor, he conen of newspapers and JV is filled
wih eachings ha generally increase our greed, anger
and delusion. Lnder heir powerful influence, many
people are led asray and ono he wrong pah.
Bu does he faul really lie wih wha he mass media
feeds us? Afer all, i jus provides people wih wha hey
wan and hinl is good. Bu wha is good or no good
does no always depend on wha we hinl. Jhe Buddha
poined his ou in many suas.
Once a famous sage manager and acor named
\'' . |.. |..
`'
Jlpua wen o see he Buddha. He old he Bud-
dha his eacher said Eecause acors male people
laugh wih false sories hey would, afer deah, Ee
reEorn in he company of laughtng de.as. He asled
he Buddha for his opinion on his maer. Jhe Bud-
dha old him no o asl ha quesion. However, he
sage manager insised and asled he same ques-
ion hree imes. Jhen he Buddha old him ha, if
ha lamma ripened, he would Ee reEorn in he
laughtng hell. Jhe reason is ha he Erough defiled
or ained happiness o many people, and made heir
greed, anger and delusion increase.
Jhus, one of he Eenefis ha Buddhism provides for
humaniy is he lnowledge of wha is wholesome and wha
is unwholesome. Jhis lind of 'righ view` is a very impor-
an facor for our individual welfare as well as for ha of
ohers. I is only wih 'righ view` ha we can lnow how o
wall on he righ pah. Ior example, afer lisening o he
Buddha, he sage manager Jlpua gave up his acing
career and Eecame a Ehillhu and praciced mediaion.
Before long, he aained arahanship.
Wihou righ view, one ofen acs ou of ignorance,
chasing afer sensual pleasures, craving name and fame,
drinling and gamEling. Such unresrained self-indul-
gence leads o suffering. On he oher hand, a person wih
righ view engages in wholesome deeds, such as offering
dna, pracicing viruous conduc, culivaing loving-
lindness and compassion, and purifying his mind hrough
mediaion. Jhis leads o happiness.
In he Dhammapada verses 16 and 17, he Buddha
says:
\'' . |.. |..
``
'Jhose who are ashamed of wha is no shame-
ful, and unashamed of wha is shameful, such Ee-
ings, emEracing wrong views, go o he woeful sae.`
'Jhose who see fear in he non-fearsome, and
do no see fear in he fearsome, such Eeings, em-
Eracing wrong views, go o he woeful sae.`
Jhese words of he Buddha are a reflecion of our mod-
ern age. Ior example, many poor people are ashamed of
heir povery and many rich people are proud of heir
wealh, unaracive people are ashamed of heir ugliness
and Eeauiful people are proud of heir Eeauy. Bu are
money and Eeauy he yardsicls of wha is shameful and
wha is no shameful? Cerainly hey are no. In eiher
case, if a person is viruous, hen here is nohing o Ee
ashamed of, Eu if he person is immoral, hen even if he
is very rich and handsome here is nohing o Ee proud
of. Knowing his you should always examine wheher wha
you are aEou o do is wholesome or unwholesome.
I hope ha his helps you o see how people really do
no lnow he difference Eeween wha is wholesome and
unwholesome. Cenerally, wha hey lile, hey hinl is righ
(wholesome). Wha hey dislile, hey hinl is wrong (un-
wholesome). Bu wholesome and unwholesome can no
Ee lnown Ey liles and disliles. Righ can no Ee wrong,
wrong can no Ee righ. Wholesome iself is wholesome,
unwholesome is unwholesome. Personal preference can`
change hem.
Reurning o he sua, he second quesion of he deva
is:
"How is i, dear sir, ha Ey no sopping and Ey
\'' . |.. |..
`
no sruggling you crossed he flood difficul o
cross?
Jhe Buddha answers his quesion Ey saying: "When I
came o a sandsill, hen I sanl, Eu when I sruggled,
hen I go swep away. I is in his way, friend, ha Ey no
sopping and Ey no sruggling I crossed he flood diffi-
cul o cross.
"When I came o a sandsill, hen I sanl means if he
performed unwholesome acions, he fell ino he four
woeful planes. "Bu when I sruggled, hen I go swep
away means if he performed wholesome acions, he was
sill reEorn as a human or a deva or a Brahma. I is in his
way ha Ey no sopping and Ey no sruggling he crossed
he flood.
According o he Buddha: Mind iself is pure in origin
Eu, Eecause of associaed unwholesome menal facors
such as greed, hared, delusion, pride, jealousy and sin-
giness, i Eecomes defiled. I inclines owards doing un-
wholesome acions almos all he ime. Among associaed
unwholesome menal facors greed, which is craving, leads
he world. Jha is why we see people around he world
marching in he srees demanding ha which hey crave.
Some are seeling Eeer pay, ohers revenge, some cruel
and unusual punishmen, ohers suppor auhorized lill-
ing or poliical changes, some wan changes o educaional
sysems. Some are even demanding he righ o choose or
perform aEorions. All of hese demands are rooed in
hunger for sensual desire and he wish o have our per-
sonal views and opinions validaed. I is oEviously impos-
siEle o saisfy all hese demands. Ye when people don`
\'' . |.. |..
`+
ge wha hey wan hey reac wih anger and Eecome Ei-
er. Hared arises in heir mind. Conversely, when hey
ge wha hey wan hey are happy and proud of hem-
selves. If someone else is successful, however, jealousy
ofen arises in hem. Bu, if hey hemselves are success-
ful, wha do hey do? Jhey end o ge Eigheaded. Morn-
ing ill nigh people spend hour afer hour engaging in
Eodily, verEal and menal unwholesome acions. Is i any
wonder why we all suffer so much?
Beween Eirh and deah we live mosly in he homes
of greed, hared, delusion, pride, jealousy and singiness.
Jhese are homes ha are ruly Ead for us. Even hough
we live in physical houses ha we call home, for mos of
us our real home is he aEode of greed, hared, delusion,
pride, jealousy and singiness. Jhese primal defilemens
come along wih us a Eirh, and hey rouEle us hrough-
ou our lives. Mos of us, unforunaely, are caugh in heir
grip. Jhey indeed Eecome our real home.
Jhe Dhammapada commenary says:
Ior the heedless, the four voeful states are lt/e thetr
permanent home.
As we all lnow, we don` ofen say long where we are
only visiors. I is naural for us o reurn o our home.
In he same way, he human and deva realms are places
we emporarily visi only when he ime is ripe. Sooner or
laer, along wih our defilemens, we have o reurn o
our real home somewhere in he four woeful planes.
Jhe chance of Eeing Eorn in a happy realm or a miser-
aEle one is clearly declared Ey Lord Buddha. Jhe Mah-
vagga Sa yua says: Sayutta
\'' . |.. |..
`
On one occasion, he Blessed One ool up a lile
Ei of soil on he ip of his fingernail and addressed
he Ehillhus hus:
"Wha do you hinl, Ehillhus, which is more:
Jhe lile Ei of soil on he ip of my fingernail or
he grea earh?
"VeneraEle Sir, he grea earh is more. Jhe lile
Ei of soil ha he Blessed One has alen up on he
ip of his fingernail is rifling. Compared o he grea
earh, he lile Ei of soil ha he Blessed One has
alen up on he ip of his fingernail does no Eear
comparison, does no amoun even o a fracion.
"So oo, Ehillhus, hose Eeings are few who, when
hey pass away as human Eeings, are reEorn among
human Eeings. Bu hose Eeings are more numer-
ous who, when hey pass away as human Eeings, are
reEorn in hell.
Why? Because, Ehillhus, hey have no seen he
Iour NoEle Jruhs. Wha four? Jhe NoEle Jruh of
Suffering, he NoEle Jruh of he Origin of Suffer-
ing, he NoEle Jruh of he Cessaion of Suffering
and he NoEle Jruh of he Way Leading o he Ces-
saion of Suffering.
'Jherefore, Ehillhus, an exerion should Ee made
o undersand: 'Jhis is suffering.` An exerion should
Ee made o undersand: 'Jhis is he origin of suffer-
ing.` An exerion should Ee made o undersand:
'Jhis is he cessaion of suffering.` An exerion
should Ee made o undersand: 'Jhis is he way lead-
ing o he cessaion of suffering.
\'' . |.. |..
`.
Jhe Buddha hen coninued: "So oo, Ehillhus,
hose Eeings are few who, when hey pass away as
human Eeings, are reEorn among human Eeings or
he devas. Bu hose Eeings are more numerous who,
when hey pass away as human Eeings, are reEorn
in hell, in he animal realm, in he sphere of ghoss.
"So oo, Ehillhus, hose Eeings are few who, when
hey pass away as devas, are reEorn among he devas
or human Eeings. Bu hose Eeings are more nu-
merous who, when hey pass away as devas, are re-
Eorn in hell, in he animal realm, in he sphere of
ghoss.
"So oo, Ehillhus, hose Eeings are few who, when
hey pass away from hell, are reEorn among human
Eeings or he devas. Bu hose Eeings are more nu-
merous who, when hey pass away from hell, are re-
Eorn in hell, in he animal realm, in he sphere of
ghoss.
"So oo, Ehillhus, hose Eeings are few who, when
hey pass away from he animal realm, are reEorn
among human Eeings or he devas. Bu hose Ee-
ings are more numerous who, when hey pass away
from he animal realm, are reEorn in hell, in he
animal realm, in he sphere of ghoss.
"So oo, Ehillhus, hose Eeings are few who, when
hey pass away from he sphere of ghoss, are re-
Eorn among human Eeings or he devas. Bu hose
Eeings are more numerous who, when hey pass
away from he sphere of ghoss, are reEorn in hell,
in he animal realm, in he sphere of ghoss.
\'' . |.. |..
`
Why? Because hey have no seen he Iour NoEle
Jruhs! Because of no lnowing he Iour NoEle
Jruhs, we live mosly in he home of greed, hared,
delusion, pride, jealousy and singiness. Jhis is he
reason why few are reEorn among human Eeings
and he devas, Eu many more are Eorn in hell, in
he animal realm, or in he sphere of ghoss.
According o he Buddha: "Jhose Eeings are few
who aEsain from wine, liquors, and inoxicans ha
are a Easis for negligence. Bu hose Eeings are more
numerous who do no aEsain from wines, liquors,
and inoxicans ha are a Easis for negligence.
"So oo, Ehillhus, hose Eeings are few who honor
heir moher and faher. Bu hose Eeings are more
numerous who do no honor hem.
"So oo, Ehillhus, hose Eeings are few who honor
recluses. Bu hose Eeings are more numerous who
do no honor recluses.
"So oo, Ehillhus, hose Eeings are few who re-
spec heir elders in he family. Bu hose Eeings are
more numerous who do no respec heir elders in
he family.
"So oo, Ehillhus, hose Eeings are few who aE-
sain from he desrucion of life. Bu hose Eeings
are more numerous who do no aEsain from he
desrucion of life.
"So oo, Ehillhus, hose Eeings are few who aE-
sain from aling wha is no given. Bu hose Ee-
ings are more numerous who do no aEsain from
aling wha is no given.
\'' . |.. |..
``
"So oo, Ehillhus, hose Eeings are few who aE-
sain from sexual misconduc. Bu hose Eeings are
more numerous who do no aEsain from sexual
misconduc.
"So oo, Ehillhus, hose Eeings are few who aE-
sain from false speech and divisive speech. Bu hose
Eeings are more numerous who do no aEsain from
false speech and divisive speech.
"So oo, Ehillhus, hose Eeings are few who aE-
sain from harsh speech and idle chaer. Bu hose
Eeings are more numerous who do no aEsain from
harsh speech and idle chaer.
Jhere are very few people who are performing whole-
some acions. Insead, he grea masses of humaniy are
engaging in unwholesome acions. As he Buddha poined
ou, hose performing wholesome acions are lile he lile
Ei of soil on he ip of his fingernail and hose ohers who
are engaging in unwholesome acions are lile he grea
earh. Iew can Ee reEorn among human Eeings or devas.
Mos people on his grea earh will Ee reEorn in hell, in
he animal realm, or in he sphere of ghoss. Why? Jhe
doors o hese miseraEle saes are opened Ey unwhole-
some deeds which we do in his life.
Wha happens if we fall o he four woeful planes? Jhis
is explained in he sua named "Yole wih a Hole. I is
from Mahvagga Sa yua. In ha sua he Buddha said:
"Bhillhus suppose a man would hrow a yole
wih a single hole ino he grea ocean and in i here
is a Elind urle which comes o he surface once
every hundred years. Wha do you hinl, Ehillhus,
\'' . |.. |..
``
would ha Elind urle, coming o he surface once
every hundred years, inser is necl ino ha yole
wih a single hole?
"If i would ever do so, VeneraEle Sir, i would
Ee only afer a very long ime.
"Sooner, I say, would ha Elind urle, coming
o he surface once every hundred years, inser is
necl ino ha yole wih a single hole han he fool
who has gone once o he neher world would re-
gain he human sae.
Why? Because in he neher world here is no
conduc guided Ey he Dhamma, no righeous con-
duc, no wholesome aciviy, no meriorious aciv-
iy. Jhe more powerful ones are eaing he wealer
ones. Jhey are lilling and eaing each oher.
Jha`s why if we fall o he four woeful planes i`s so
difficul o Ee reEorn among human Eeings or he devas.
I does no maer how rich or poor we are, how Eeauiful
or ugly we are or how high or low our living sandards
are. Jo avoid reEirh in hell, in he animal realm or in he
sphere of ghoss, one needs o do good.
Even hough i is Eeer o Ee reEorn among humans
or he devas han in he neher world, wih exisence here
is always Eirh, aging, deah, sorrow, lamenaion, pain,
displeasure, and despair. We are no free from his whole
mass of suffering.
Even hough we lnow, 'Man is moral,` when we are
waiing for our las hour, we are afraid of deah, we fear
deah. We grieve, we lamen and Eecome Eewildered. Jo
male i clear, le me quoe a sua from Aguara Nilya.
\'' . |.. |..

Jhe ile of he sua is AEhaya Sua, fearless. In i our

Buddha said:
"Jhere is indeed, Erahmin, such a moral who
fears deah, who is afraid of deah. Who is he one
who fears deah?
"Jhere is, Erahmin, a person who is no free from
lus for sensual pleasures, no free from he desire
and affecion for hem, no free from hirsing and
fevering afer hem, no free from craving for sen-
sual pleasures. Jhen i happens ha a grave illness
Eefalls him. Jhus affliced Ey a grave illness, he
hinls: 'Oh, hose Eeloved sensual pleasures will leave
me, and I shall have o leave hem! Jhereupon he
grieves, moans, lamens, weeps, Eeaing his Ereas
and Eecomes Eewildered. Jhis moral is one who
fears deah, who is afraid of deah.
How can we Ee reEorn in he happy saes if we died in
his way?
"Iurher, Erahmin, here is a person who is no
free from lus for his Eody, no free from he desire
and affecion for i, no free from hirsing and
fevering afer i, no free from craving for he Eody.
Jhen i happens ha a grave illness Eefalls him. Jhus
affliced Ey a grave illness, he hinls: 'Oh, his Ee-
loved Eody will leave me, and I shall have o leave i!
Jhereupon he grieves, moans, lamens, weeps, Eea-
ing his Ereas and Eecomes Eewildered. Jhis moral
is one who fears deah, who is afraid of deah.
How can we Ee reEorn in he happy saes if we died in
his way?
\'' . |.. |..
'
"Iurher, Erahmin, here is a person who has no
done anyhing good and wholesome, who has no
made a sheler for himself, Eu he has done wha is
evil, cruel and wicled. Jhen i happens ha a grave
illness Eefalls him. Jhus affliced Ey a grave illness,
he hinls: 'Oh, I have no done anyhing good and
wholesome, I have no made a sheler for myself,
Eu I have done wha is evil, cruel and wicled. I
shall go hereafer o he desiny of hose who do
such deeds. Jhereupon he grieves, moans, lamens,
weeps, Eeaing his Ereas and Eecomes Eewildered.
Jhis moral is one who fears deah, who is afraid of
deah.
"Iurher, Erahmin, here is a person who has
douEs and perplexiy aEou good Dhamma and has
no come o cerainy in i. Jhen i happens ha a
grave illness Eefalls him. Jhus affliced Ey a grave
illness, he hinls: 'Oh, I am full of douEs and per-
plexiy aEou good Dhamma and have no come o
cerainy in i. I shall go hereafer o he desiny of
hose who do such deeds. Jhereupon he grieves,
moans, lamens, weeps, Eeaing his Ereas and Ee-
comes Eewildered. Jhis moral is one who fears
deah, who is afraid of deah.
"Jhese, Erahmin, are four morals who fear deah
and are afraid of deah.
Do you hinl i would Ee good o Ee included in hese
four ypes of morals who fear deah, are proud of hem-
selves, and are heedless aEou doing wha hey need o
do? We should give his careful consideraion. All suffer-
ing arises due o Eecoming. So, Eecoming is no praise-
\'' . |.. |..
`
worhy!
Jha`s why he Buddha said:
"Bhillhus, jus as even a rifling Ei of dung has
an ill smell, so lilewise do I no favor 'Eecoming`
even for a rifling ime, no even for he lasing of a
finger-snap.
So now we lnow wha we are doing. We are 'sinling
and Eeing 'swep away.` We sinl ino he four woeful
planes Ey sopping and we are swep again and again Ey
sruggling and Eeing reEorn as humans or devas.
Le me asl you one more quesion: Wha else do we
need o do?
In he Oghaarana Sua, he Buddha answered:
"When I came o a sandsill, hen I sanl, Eu
when I sruggled, hen I go swep away, I is in his
way, friend, ha Ey no sopping and Ey no srug-
gling I crossed he flood difficul o cross.
Wha is he meaning of "Ey no sopping and Ey no
sruggling I crossed he flood difficul o cross? In he
commenary 'no sopping and no sruggling` means fol-
lowing he Middle Way. Jhe Middle Way means he way
leading o NiEEna which is he Eighfold NoEle Pah.
Having heard his he deva Eecame a Sopanna.
So grea was his respec for he Buddha ha he deva,
who had seen he Jrue Dhamma, recied his sanza:
"Afer a long ime a las I see
A Erahmin (a Buddha) who is fully quenched,
Who Ey no sopping, no sruggling,
\'' . |.. |..

Has crossed over aachmen o he world.

Our Bodhisaa and many people of his day (and even
some oday) have crossed he flood Ey no sopping and
Ey no sruggling. Jhese people have followed he Middle
Way. Jhey have realized NiEEna.
May we all Ee aEle o follow ha Way.
May we all Ee aEle o cross he flood ha is difficul o
cross.
May you all aain final NiEEna.
Sdhu! Sdhu! Sdhu!
Jhe all given on Sunday,
1u
h
OcoEer 2uu5 a Pa-Aul Jawya in Myanmar
and
NovemEer 2uu5 a Shuang Lin Monasery & Jisarana in Stngapore
` |.' ' !. ..',
+

8 / S E D C N I H E I / L K
` |.' ' !. ..',

~ Bhikkhu Moneyya
~ Bhikkhu Suatagavesaka and
~ Gary Chan in Sydney
` |.' ' !. ..',
.

8 / S E D C N I H E I / L K
` |.' ' !. ..',
Irom ime immemorial, we humans have sough pro-
ecion agains he counless dangers ha hreaen o en-
gulf us and our loved ones, as well as enire naions and
sociey as a whole. Some dangers we can see, hey ouch
and harm us hrough our physical organs, ohers arise
myseriously and impercepiEly o plague us lile ghoss
and goElins in he nigh. Man couners hem wih various
ries and riuals. Some of hese are colorful and elaEo-
rae, some even seem o produce he desired resul. Bu,
wihou our lnowing heir long-erm effecs or when our
life circumsances will change, even he mos powerful
riual canno proec us from he resul of our pas lamma.
Equally elaEorae is he proecion and securiy we
Euild around ourselves o couner physical dangers and
hreas. Healh insurance, life insurance, police, vaccina-
ions, medical checlups, viamins, organic food, low cho-
leserol dies, fallou shelers, and Eulle-proof vess are
jus some of he measures we employ o proec ourselves
agains he danger of he unlnown. How ofen do we see
rings of Eodyguards surrounding imporan personages
` |.' ' !. ..',
`
or securiy sysems and guard dogs a he homes of he
wealhy? Naions, oo, soclpile huge armories of weap-
ons, some even wan o send heir weapons ino ouer
space.
When people see a person surrounded Ey signs and
symEols of exernal securiy, such as armed guards and
lung-fu expers, hey are almos always impressed. Some
even crave such a show of securiy. Jhey misalenly Ee-
lieve ha his will help Ering hem he securiy ha hey
crave.
Le us now asl ourselves wo imporan quesions:

wha is a life of rue securiy?

how is a life of rue securiy developed?

Jhese wo quesions are he suEjec of my all onigh.
I am Easing his all on selecions from he Sa yua
Nilya, he Aguara Nilya and he Dhammapada. Jhus,
he foundaion for my all onigh is he Dhamma of our
Lord Buddha. Once I presen he facs, you can draw your
own conclusions.
Le us Eegin wih he firs quesion: ''Wha is a life of
rue securiy?``
In order o give he correc answer o his quesion, a
Buddha has o arise in he world. Why? ]us as darlness
disappears wih he rising of he sun, ignorance disap-
pears wih he arising of a Buddha. I is only wih he
arising of a Buddha ha we can undersand wha is
wholesome and wha is unwholesome. When we pu ha
undersanding ino pracice we can dispel our own igno-
rance. Only hen can we ruly lnow he difference Ee-
ween realiy and illusion, wholesome and unwholesome,
Sayutta
` |.' ' !. ..',
`
sa sra and NiEEna.
Le us now refer o he eachings of Lord Buddha.
My firs reference comes from he Kosala Sa yua in
he Sagh Vagga Sa yua. Jhe ile of he sua is
ttara//htta, which means self (Aa)-protected (rallhia).
"Once, when our Lord Buddha was saying in
Svahi, King Pasenadi of Kosala visied he Lord.
Having paid proper respecs o he Lord and siing
o one side, he King addressed he Lord:
'VeneraEle Sir. While I was alone in seclusion,
his quesion arose in my mind, 'Who proec hem-
selves and who leave hemselves unproeced?`
'Jhen i occurred o me, 'hose who engage in
misconduc wih he Eody, misconduc in speech
and misconduc in he mind do leave hemselves
unproeced. Even hough a company of elephan
roops may proec hem, or a company of soldiers
who figh on horseEacl, or a company of soldiers
who figh on charios, or a company of soldiers who
figh on foo may proec hem, sill hey leave hem-
selves unproeced.`
'Ior wha reason? Jhe reason is ha ha proec-
ion is exernal, no inernal. Jherefore, hey leave
hemselves unproeced. However, hose who en-
gage in good conduc wih he Eody, good conduc
in speech and good conduc in he mind will pro-
ec hemselves even hough hey have no compa-
nies of special soldiers o proec hem.`
'Ior wha reason? Jhe reason is ha ha proec-
ion is inernal, no exernal. Jherefore, hey pro-
Sayutta
Sayutta.
Sasra
` |.' ' !. ..',
+
ec hemselves.
Jhe Buddha agreed wih he King, saying, "So i
is, grea King, so i is, hereon repeaing he enire
previous saemen of King Pasenadi, Lord Bud-
dha hen wen on o recie his sanza:
''Cood is resrain wih he Eody,
Resrain Ey speech is also good,
Cood is resrain in he mind,
Resrain everywhere is good.
Conscienious, everywhere resrained,
One is said o Ee proeced.``
Reading his sua, we may lnow o some exen who
is proeced and who is unproeced. However, in order
o really lnow how o gain 'rue securiy` for ourselves,
we need o reflec deeply.
When we horoughly undersand he naure of secu-
riy, hen even if we have no exernal proecion, we need
no fear. Why? RememEer he sanza recied Ey he Bud-
dha o King Pasenadi?
"Cood is resrain wih he Eody,
Resrain Ey speech is also good,
Cood is resrain in he mind,
Resrain everywhere is good.
Conscienious, everywhere resrained,
One is said o Ee proeced.
Jhe meaning of his verse is ha good (wholesome) Eodily,
` |.' ' !. ..',
+'
verEal and menal conduc is he foundaion for real self-
proecion and is effecive even if we have no exernal
proecion. In fac when we proec ourselves inernally,
he need for exernal proecion is suEsanially reduced.
Moreover, we should consider his: Jhose who have
superior or exensive exernal proecion ofen Eecome
proud, arrogan or over-confiden. When hey misale
exernal proecion for real proecion, hey Eecome care-
less in heir Eehavior wih ohers. Jhey speal or ac care-
lessly and have lile consideraion for he happiness and
well Eeing of ohers. Jheir only concern is for heir own
happiness and well Eeing. Wih such wrong conduc, hey
leave hemselves unproeced. Jhis is no a life of rue se-
curiy.
On he oher hand, as he Buddha explains in he
ttara//htta Sutta, hose who wan o proec hemselves
and wan rue securiy should perform wholesome Eodily,
verEal and menal acions.
Please leep in mind he following wo imporan
poins:
1. Jhe Dhamma augh Ey he Buddha is no a
eaching ha canno Ee undersood and prac-
iced. On he conrary, ha Dhamma is one
ha can Ee undersood and praciced.
2. Jhe Dhamma is augh enirely for he Een-
efi of humans and devas who recognize is
Eenefi and seel i ou, Eoh for hemselves
and ohers.
In order o live a life of rue securiy, he Buddha augh
ha wholesome Eodily, verEal and menal acions proec
us from grief, worry, fear and danger, as well as he suf-
` |.' ' !. ..',
+`
fering arising from reEirh in he four woeful saes. Ln-
wholesome Eodily, verEal and menal acions, on he oher
hand, are he cause of grief, worry, fear, danger and re-
Eirh in he lower saes.
Why is ha so? Jo undersand righ and wrong Eodily,
verEal and menal acions, we mus analyze heir causes.
When we lnow heir causes, we can sar o rain our-
selves o suppress, reduce or even eradicae hem.
Le me asl you a few simple quesions:
Can you find any greed in your mind righ now? Can
you find any anger in your mind righ now?
You will proEaEly answer 'No`.
Even if afer exhausively searching your mind you can-
no find a single unwholesome qualiy, ha does no mean
unwholesome qualiies do no exis. Jhey do exis Eu
a his momen hey exis only as laen defilemens ;anusaya
/tles) lying dorman a he Ease of he menal coninuum.
Lnil we eradicae hese defilemens wih pah-lnowledge,
hey accompany us from reEirh o reEirh and Eind us o
he wheel of exisence.
Le me illusrae:
Immediaely afer deah-consciousness, reEirh-con-
sciousness arises. 'nusaya /tles,` he laen defilemens
which we are alling aEou, lie dorman a he momen of
deah-consciousness and he immediaely following mo-
men of reEirh-consciousness. Jhus, a he arising of ev-
ery reEirh-consciousness, he defilemens of greed, ha-
red and delusion also arise, Eu only as 'anusaya /tles`.
Jhey exis unseen, in a sae of poenialiy, jus as he
poenial exiss in every seed o generae a plan and in
` |.' ' !. ..',
+
every plan o produce is corresponding frui. We lnow
hese laen defilemens exis Eecause hey arise when sui-
aEle condiions are presen, jus as he plan arises from
he seed in he presence of moisure, and he frui arises
from he plan in he presence of sunligh.
Defilemens can Ee classified ino hree sages:
1. Jhe Sage of Dormancy (nusaya), when he
defilemen lies inacive and laen a he Ease
of he menal coninuum.
2. Jhe Sage of OEsession ;Partyuhna), when he
mind Eecomes fixaed on he defilemen. I is
a his crucial poin ha he defilemen rises
o he surface of he mind, as i ransis from
dormancy o aciviy upon maling conac
wih suiaEle condiions.
. Jhe Sage of Jransgression (Vtt//ama), when
Eodily, verEal and menal wrong acions are
performed.
As we have already looled a sage one, he Sage of
Dormancy, le us now lool a sage wo, he Sage of OE-
session. When we see an aracive oEjec, a desire for ha
oEjec ofen arises in he mind. Defilemens ransi from
dormancy o aciviy in he sense ha one is now ready o
ac, are now prepare o ac t.e., o perform unwholesome
Eodily and verEal acions. Jhe same Easic paern occurs
wih he defilemens rooed in hared and delusion. When
we see an oEjec ha we do no lile, aversion arises. Lile-
wise, when we see an oEjec wihou lnowing ha is fun-
damenal naure is impermanence, suffering and non-self,
delusion arises.
A his Sage of OEsession, if we leep our mindful-
` |.' ' !. ..',
++
ness, he defilemen can Ee suppressed. In his way, we
can preven unwholesome acions from Eeing performed.
However, when here is a lacl of mindfulness, our 'oEses-
sion` quiclly and invariaEly gives rise o wrong acion.
Jhis is he Sage of Jransgression.
Le me go one sep furher:
Jhere are six sense-doors on which visiEle oEjecs,
sound oEjecs, smell oEjecs, ase oEjecs, angiEle oEjecs
and mind oEjecs can impinge. Due o unwise aenion
greed arises upon conac wih a desiraEle oEjec. In he
same way, due o unwise aenion hared arises upon
conac wih an undesiraEle oEjec. Whenever greed or
hared arises delusion follows.
Jhe naure of greed is waning or desiring. Is func-
ion is o sicl lile glue. When desire for an oEjec arises,
greed sicls o he oEjec. Jhus, greed is only doing is
joE. Hared and delusion also have heir joEs o do.
Jhe proElem comes wih self-ideniy, which ensures
ha greed, hared and delusion canno Ee separaed from
'I`, 'me`, and 'mine`.
Due o self-ideniy, defilemens (lile greed, hared and
delusion) and he `I` canno Ee separaed. Jhus, when
greed, hared and delusion arise, we ale hem o Ee 'my`
greed, 'my` hared and 'my` delusion. Jhe same applies o
pride, jealousy, envy and so on.
Due o wrong view, i.e., seeing hings as 'I`, 'me`, and
'mine`, we perform unwholesome acions. If we examine
hese wrong acions, we see ha Eodily and verEal wrong
acions are he end resul of menal wrong acions. If
menal acions are wholesome, he resuling Eodily and
` |.' ' !. ..',
+
verEal acions are also wholesome. If menal acions are
unwholesome, he resuling Eodily and verEal acions are
lilewise unwholesome. Lacling mindfulness, we are no
aware of our defilemens as hey progress from he Sage
of Dormancy o he Sage of OEsession and hen finally
o he Sage of Jransgression. When his occurs i is oo
lae o sop he process and we have no choice Eu o suf-
fer he consequences.
In descriEing Righ Effor, Lord Buddha advises us o
suppress unwholesome menal saes and o develop
wholesome menal saes. Jhis advice is given in he Sacttta
Sutta (sua of Self-Examinaion) from he guttara Nt/ya, Chap-
ter of Ten ;X.51). In his sua, he Buddha saes:
"Bhillhus, if a Ehillhu is no slillful in he haEi
of oher`s houghs, he should rain himself o Ee
slillful in he haEi of his own mind.
Jhis means ha if we are no slillful in reading he
houghs and haEis of oher minds, we should rain our-
selves o Ee slillful in lnowing he houghs and haEis of
our own mind.
Jhe Buddha coninues:
"]us as a man or woman is fond of self-Eeauifi-
caion, examining he image of his or her own face
in a Erigh clear mirror or a Eowl of clear waer, jus
so, if he or she sees any dir or Elemish on he face,
he or she will ry o remove i. If he or she sees no
dir or Elemish, she will Ee pleased, hinling, 'How
clean am I. How forunae am I!`
"In he same way, Ehillhus, self-examinaion is
for he improvemen of slillful qualiies (/usala
` |.' ' !. ..',
+.
). A Ehillhu should examine himself, asling,
'Is my mind clogged wih much desire o ge he
possessions of ohers? Is i clogged wih houghs of
ill-will? Wih sloh and orpor? Wih reslessness?
Ofen wih douE? Wih much anger? Wih sensual
houghs? Wih houghs of exhausion? Wih lazi-
ness? Wih disracion?
In shor, is my mind clogged wih he hree defilemens
of greed, hared and delusion?`
I is only hrough his consan self-examinaion, ha
we can lnow wheher our minds are clogged wih defile-
mens or free of hem. Being mindful in his way will en-
courage us o pu forh greaer effor o aEandon unwhole-
some (unslillful qualiies). Jhis advice, given Ey Lord Bud-
dha, is as valid oday as i was over 2,5uu years ago.
Joday people all over he world love physical Eeauy.
Jhey consanly lool a heir faces in mirrors o spo dir
and Elemishes, checling wheher heir hair is in place, lool-
ing for various ways o enhance heir physical image. So
much ime is spen in his way! Bu how many people ale
ime o examine hemselves for greed, anger, delusion,
jealousy, envy, singiness, pride, ec., when hese defile-
mens rise o he surface of he mind? I hinl very few
indeed.
How rare i is o find an individual who can recognize
he arising of defilemens and hen willingly suppress
hem. Jhe res of us give free rein o our defilemens and
allow hem o run rampan in our mind. As if his were
no enough our defilemens are promoed and Eolsered
Ey he media o male sure ha we all Eecome addiced o
hem.
` |.' ' !. ..',
+
A his poin, le me asl you anoher quesion. Wha is
more Eeauiful: a Eeauiful face or a Eeauiful mind?
Shouldn` he answer Ee Eeauiful mind? I is no Eecause
of Eeauifying our faces ha we are reEorn as humans. I
is Eecause of Eeauifying and purifying our minds.
Jha Eeing so, shouldn` we reverse he 'ime-and-ef-
for scale`? Wouldn` i Ee Eeer if we spen more ime
puing forh effor o culivae wholesome qualiies and
eradicae unwholesome qualiies and less ime and effor
on physical Eeauy and self-admiraion? If we do no do
his how will we Ee proeced? RememEer wha he Bud-
dha said in he ttara//htta Sutta?
"Resrain everywhere is good.
Conscienious, everywhere resrained,
One is said o Ee proeced.
In order o furher illusrae how laen defilemens
lead o Eodily and verEal wrong acions, le me nex refer
o he Vtddabha Story which occurs in he Dhammapada,
Eoo/ IV, Ilover, Puppha Vagga. Jhis sory dramaically dem-
onsraes he imporance of suppressing and reducing un-
wholesome qualiies a he earlier sages of he menal pro-
cess.
One day King Pasenadi saw housands of Ehil-
lhus passing hrough he srees going o he houses
of Anhapiila, Ca Anhapiila, Vislh and
Suppavs for heir meals. Desiring o perform such
meriorious deeds as well, he King se forh o in-
vie he Buddha and one housand Ehillhus o also
ale meals a his palace. He was graned he oppor-
uniy o do so for seven days consecuively. He did
` |.' ' !. ..',
+`
so diligenly and graciously.
On he sevenh day, he invied he Buddha o
coninue o have meals regularly in he royal palace.
However, i is no he haEi of Buddhas o regularly
accep food from he same person, as Buddhas arise
for he Eenefi of he many. So he Lord asled Ven-
eraEle nanda and five hundred oher Ehillhus o
do so in his place. Ior seven days he King served
VeneraEle nanda and he Sangha aenively.
However, on he nex day, he eighh day, he King
was so Eusy wih his royal duies ha he forgo o
serve he Sangha. On he ninh day i happened
again. On he enh day, when he ime for he sar
of he meal had passed, all he Ehillhus lef he pal-
ace leaving only VeneraEle nanda Eehind. Acu-
ally, food had Eeen prepared Eu he King had for-
goen o order his servans o serve he meals in
his aEsence. Wihou he King`s order, no one dared
o do so. When he King found ou laer ha he
Sangha had lef wihou aling he prepared food,
he fel offended. He wen o he Buddha o com-
plain.
Jhe Buddha released he Ehillhus from Elame
and old he King ruhfully ha he Ehillhus lacled
confidence in him. Ior ha reason hey had lef.
Realizing and acceping his faul, King Pasenadi
designed o regain he confidence of he Buddha
and his Sangha. He hough ha he Ees way was
o esaElish a srong relaionship Eeween himself
and he Buddha. A marriage wih a Saliya lady, a
relaive of he Buddha was considered an appropri-
` |.' ' !. ..',
+`
ae way. So he sen an amEassador o he Saliyas
requesing a Saliyan daugher in marriage.
Jhe Saliyas were worried aEou poenial proE-
lems if hey did no send a lady o marry he King.
Kosala was a much Eigger and sronger sae han
Saliya. King Mah Nma of he Saliyas decided o
send VsaEhalhaiy, he Eeauiful daugher of
King Mah Nma Ey a slave-woman. King Pasenad
married her and soon she Eecame he moher of a
son, ViddaEha.
Irom he age of seven, Prince ViddaEha con-
sanly asled aEou his moher`s family. A sixeen,
Prince ViddaEha persisenly asled o visi his ma-
ernal grandfaher, King Mah Nma. Iinally, his
moher, VsaEhalhaiy, agreed o le him go. As
she was aware of her own lineage, and herefore an-
icipaed poenial proElems, she sen a leer ahead
o he Saliyas saing ha she was happy where she
was. She requesed ha for he happiness and peace
of all concerned, he Saliyas would do well no o
Eehave proudly owards her son.
Prince ViddaEha wen o he Saliyan capial,
Kapilavahu wih a large reinue. His Saliyan rela-
ives welcomed him very well and gave him many
gifs. In he course of he visi, he Prince noed
somehing srange. No relaive paid respecs o him.
He himself had paid respecs o all he relaives who
were senior o him. When he enquired, he found
ou ha all he princes younger han him were no
here. (When he relaives of he Buddha lnew of
his coming, hey decided no o pay respecs o him,
` |.' ' !. ..',

as he was he son of a slave-woman. So hey sen

away all he princes who were younger han him.)
Noneheless, he sayed here for hree days Ee-
fore reurning o Kosala. Afer he lef, one of his
servans realized ha he had forgoen somehing
a Kapilavahu. So he wen Eacl o collec i. Jhere
he saw a slave-woman washing wih mill he sea
ha Prince ViddaEha had used. Curious, he ser-
van asled he slave why she was washing he sea
wih mill. She replied ha he sea had Eeen used
Ey he son of a slave-woman, Prince ViddaEha.
In a shor ime, ha inciden Eecame common
gossip. Soon i came o he ears of he Prince. Wih
his pride pricled and deeply affeced Ey his news,
srong hared arose in his mind. Hared came o
he surface of his mind.
Jhereupon, he swore he following oah,
"As hey now wash my sea wih mill, when I
Eecome ling so will I wash i wih heir Elood!
Jhus, hrough wrong verEal acion, he Eound himself
ighly o his Saliyan relaives wih srong hared and re-
senmen. Here, I would lile o remind each of you o
carefully reflec on he naure of human Eeings. Every-
one, wheher of high or low saus, inferior or superior,
poor or rich, supid or inelligen, ignoran or wise, has a
high opinion of himself. Mos people hinl only of heir
own self-imporance. If someone reas hem poorly, re-
gards hem as worhless or low and Eehaves disrespec-
fully owards hem, i can cause hur, resenmen and
anger. A desire o realiae may arise in he mind.
` |.' ' !. ..',
'
Bacl o he sua. When Prince ViddaEha Ee-
came King, he rememEered he insul he had suf-
fered and he oah he had sworn agains he Saliyas.
He soon assemEled a large force o ale revenge
and se ou for Kapilavahu. Jhe Buddha, aware of
he impending desrucion of his relaives Ey King
ViddaEha, sa in he shade of a small ree on he
Saliyan side of he Eorder wih Kosala.
On he way o Kapilavahu, King ViddaEha saw
he Buddha in he shade of he small ree and he
asled he Buddha why he chose a small ree when
here were much Eigger and shadier rees on he
Kosalan side of he Eorder. Jhe Buddha replied,
"In all he shades in he world, he shade of rela-
ives is cooles and he Ees.
Realizing ha he Buddha waned o proec his
relaives, he King urned his forces Eacl. On wo
oher occasions, he same hing happened. However,
on he fourh occasion, realizing he fuiliy of ry-
ing o sop he invasion, he Buddha wihdrew his
aemp o proec his relaives. King ViddaEha sal-
lied forh and lilled his Saliyan relaives violenly.
He lilled all excep hose princes and princesses
who were wih his grandfaher, King Mah Nma.
Having desroyed hem, he washed his sea wih
heir Elood as he had vowed.
We now see ha he Sage of OEsession ;partyuhna)
has shifed o he Sage of Jransgression ;Vtt//ama) which
involves Eodily wrong acion, in his case, lilling.
When people heard aEou ha erriEle revenge-
` |.' ' !. ..',
`
lilling, hey uered wih grief and disEelief,
"Jhe lamma ha he relaives of he Buddha had
accumulaed when ViddaEha was sixeen was jus
minor. Wha he King has done is very erriEle and
excessive. I should no Ee such.
When he uerance came o he ears of he Bud-
dha, he Lord explained ha,
"Jhe lamma ha my relaives did in he presen
life is very minor Eu i is no Eecause of ha presen
lamma ha hey have Eeen desroyed. In a previ-
ous exisence, hey hrew poison ino a waer-Eody
o desroy waer creaures. Jha unwholesome ac
has now made someone appear o perform he ac
of lilling hem. Jhe presen lilling is a resul of ha
pas lamma.
Jha lamma has opened he door o give is resuls.
In anoher verse from he Dhammapada, he Buddha
explains:
Jhe evil he himself has done, Eorn of himself
and produced Ey himself, grinds him as a diamond
grinds a hard gem. (Dhammapada. 161)
Based on his undersanding is i really necessary o
complain ha ohers have hur us, insuled us or found
faul wih us? According o he Buddha, who is o Elame?
Should we no Elame ourselves for having performed he
lamma ha resuls in menal or physical pain? Jhis Eeing
he case, le us cease o respond unwisely owards any-
Eody in our presen life no maer how much ha per-
son ries o harm us. If we jus allow he lamma o ripen
` |.' ' !. ..',

as i ripens and accep is resul accordingly, our lammic

load will Ee lighened and our fuure will Eecome ha
much Erigher. Le us, herefore, welcome wih a smile
he resuls of pas lamma.
If we respond wih wrong Eodily or verEal acions, such
acions will only add o our lammic deE a deE which
we may very well have o pay for in he fuure. Jherefore,
le us reflec carefully and horoughly Eefore we ale any
acions. Performing wholesome acions will improve our
fuure exisence. Performing unwholesome acions will
surely lead o more suffering. Jhose wih wisdom and dis-
criminaion will lnow which ype of acion o choose.
Le us now go Eacl o he Sacia Sua:
"If, on examinaion, a Ehillhu lnows ha his
mind is no usually wih much desire for he Ee-
longings of ohers, is wihou much houghs of ill-
will, is usually free of sloh and orpor, is free of
reslessness, is free of douE, is wihou much an-
ger, is wih very few unhealhy houghs, is no wih
Eody exhaused, is no lazy or is no un-concen-
raed, he Ehillhu should no Ee saisfied. He
should pu in more effor o esaElish hose very
same slillful qualiies o a higher degree for he even-
ual ending of all ains.
How can we esaElish hese slillful qualiies o a higher
degree? Iirsly, we leep and aEsain from he unwise
acs of lilling, sealing, commiing sexual misconduc,
elling lies and consuming drugs and alcohol. In his way,
we purify our Eodily and verEal acions, and proec our-
selves from he resuls of hese unwholesome acions. Such
are he Eenefis of .
` |.' ' !. ..',
+
Secondly, we need o purify our menal acion. Jhis is
accomplished Ey he pracice of samaha mediaion, in
which deep concenraion is developed. Ior many praci-
ioners, here a Pa-Aul Iores Monasery, his includes
he culivaion and pracice of jhna ;absorptton concentra-
tton). In his sae of aEsorpion, which can las for one,
wo, hree or more hours, he mediaor focuses solely on
he mediaion oEjec. As a resul, laen defilemens are
unaEle o rise o he surface of he mind hey remain in
he Sage of Dormancy. Since hey do no reach he Sage
of OEsession, hey are unaEle o progress o he Sage of
Jransgression. Jhus, he mind is emporarily purified of
unwholesome menal acions.
Le me summarize he firs wo rainings:
By leeping sla we proec ourselves from performing
Eodily and verEal wrong acions. By pracicing aEsorp-
ion concenraion, we proec ourselves from perform-
ing wrong menal acions. However, lying a he Ease of
our menal coninuum here are sill defilemens in he
Sage of Dormancy. Civen suiaEle condiions, hese la-
en defilemens quiclly rise o he surface of he mind
unless hey have already Eeen eradicaed.
Jhinl aEou he example of ViddaEha afer he heard
he news concerning he washing of his sea. His dorman
defilemens of anger and hared rapidly arose as oEses-
sions, and hen quiclly urned ino ransgressions. Jhis
led o and resuled in he violen slaugher of his relaives
which in urn generaed new defiling lamma ha he paid
for jus as quiclly. As he was reurning o Kosala afer he
slaugher, he and many of his men perished in a grea
flood while camped on he Eanls of he river, ctra.at.
` |.' ' !. ..',

According o he Buddha, 'Tvo arrovs follov all betngs:

one ts vholesome and the other unvholesome.' Jhese are ar-
rows of he pas. Jhus, when we perform unwholesome
acions in he presen life, such unwholesome acions can
cause he resuls of our pas unwholesome lamma o ripen
hus, for a minor ransgression ;vhtch ts only a support-
tng cause) we may end up paying a Eig price. Conversely,
when we perform wholesome acions in he presen life,
such wholesome acions can cause he resuls of our pas
wholesome lamma o ripen hus for a single good ac-
ion, we may reap grea Eenefis.
Bacl o our sory: If ViddaEha had Eeen mindful and
praciced wise-aenion, he would have Eeen aEle o leep
he defilemens of anger and hared from rising o he
surface of his mind, and he would no have gone on o
slaugher his relaives. Moreover, he and many of his men
would no have Eeen drowned.
Now, we lnow how laen defilemens rise o he sur-
face of he mind and Eecome ransgressions, and how o
proec ourselves from hese ransgressions. However, I
have no ye explained how o eradicae laen defilemens.
If we wan o eradicae hese defilemens we mus go on
o he hird raining, he pracice of insigh mediaion.
Jhere are wo Easic ways o approach insigh media-
ion. One is o develop aEsorpion concenraion hrough
Mindfulness of Breahing or oher samaha mediaion and
hen o go on o Iour Elemens mediaion for insigh
mediaion. Jhe oher approach, for hose who wish o ale
a more direc roue o he pracice of vipassan is o Eegin
wih Iour Elemens mediaion. In his approach, we ana-
lyze he elemens ha compose he physical Eody. As con-
` |.' ' !. ..',
.
cenraion improves, he Eody Eegins o emi ligh. Wih
coninued pracice his ligh changes from grey o whie.
Evenually, i Eecomes Erigher and Erigher unil we see
he enire Eody as a Elocl of Erigh ligh. As we coninue
o discern he four elemens in ha Elocl of ligh, i fi-
nally Ereals down ino very small paricles, called rpa-
/alpas. Wih coninued pracice, we will see S, 9 or 1u
ypes of maerialiy wihin each rpa-/alpa. Jhese S, 9 or
1u ypes of maerialiy are he ulimae realiy of he physi-
cal Eody.
Having discerned he four elemens inernally up o
heir ulimae realiy, we hen go on o discern he four
elemens exernally, seeing all exernal animae and in-
animae oEjecs as rpa-/alpas, arising and perishing very
rapidly. A his poin, we no longer see men, women, rees
or oher convenional forms Eu only rpa-/alpas rap-
idly arising and perishing. We are now seeing hings as
hey really are, jus as we have Eeen augh o do Ey he
Buddha.
Jhe nex sep is o analyze ulimae menaliy. When
we are successful in his pracice we can lnow and see
he menal process, arising in a series of mind momens,
wih consciousness and associaed menal facors presen
in each momen.
Afer lnowing and seeing ulimae maerialiy and
menaliy, we go on o pracise "Dependen Originaion
(Pattccasamupda) in order o lnow cause and effec. Once
we have discerned cause and effec, we go on o insigh
mediaion Ey examining he hree characerisics of im-
permanence, suffering and non-self hroughou he
mind-maer complex. When our insigh maures, Pah
` |.' ' !. ..',

Knowledge arises. We see NiEEna. Jhere maerialiy and

menaliy cease.
Wih he arising of Pah Knowledge, defilemens are
eradicaed sep Ey sep. Wih he firs Pah, we aain he
firs frui of enlighenmen as a Sopanna. Wih his a-
ainmen, he defilemens of self-ideniy, douE and a-
achmen o ries and riuals are eradicaed. We now lnow
and see he worlings of defilemens clearly. We clearly
see wrong view as 'I`, 'me` and 'mine`. We no longer see
greed as 'my` greed or hared as 'my` hared. We no longer
harm ourselves Ey consciously performing wrong physi-
cal and verEal acions which can lead o reEirh in he
four woeful planes.

If we wan a life of rue securiy, we mus pracice he

hree rainings of sla (virue), samdht (concenraion) and
pa (wisdom). When our insigh maures, he firs pah
and fruiion will arise. Wih his aainmen, we proec
ourselves from performing counless wrong physical and
verEal acions.
Now I would lile o asl you one final quesion, "How
much effor are you willing o pu ino your pracice?
According o he Buddha,
"]us as a person whose head is on fire will pu
forh exra deerminaion, effor, diligence, ec., o
pu ou he fire on his head, so, oo, should a Ehillhu
pu forh exra deerminaion, effor, ec., o aEan-
don unwholesome, unslillful qualiies in he mind.
Here, he Buddha is descriEing Righ Effor. Wihou
` |.' ' !. ..',
`
Righ Effor, how can we expec o aain he goal? If we
fail o achieve our oEjecive in his lifeime, hen we may
one day deeply regre ha we did no pu forh he effor
when we had he opporuniy. May each of us pu forh
he necessary effor and may we rouse he energy o male
an end of suffering. When arahan pah and fruiion arise,
all our defilemens are desroyed wihou remainder and
reEirh comes o an end. Jhere will Ee peace. Only hen
does our life Eecome "a life of rue securiy.
May ve all transform our lt.es tnto lt.es of true se-
curtty.
May each and e.ery one of us attatn Ntbbna.
Sdhu! Sdhu! Sdhu!
Jhe all given on Sunday,
16
h
OcoEer 2uu5 a Pa-Aul Jawya in Myanmar
and
NovemEer 2uu5 a Shuang Lin Monasery in Stngapore
`
8 / S E D C N I H E I / L K
!'. ,.. ' |

~ Bhikkhu Suatagavesaka
!'. ,.. ' |
.
.'
8 / S E D C N I H E I / L K
!'. ,.. ' |
Nohing happens wihou cause. Every effec has is
cause.
Jhose reEorn among humans and devas ale Eirh in
hese realms Eecause of pas wholesome deeds. Whole-
some deeds, such as offering , leeping virue and
mediaion pracice cause he condiions for Eirh in he
world of humans or devas. Lnwholesome deeds, on he
oher hand, cause he condiions for exisence in he woe-
ful realms among hell Eeings, animal Eeings or hungry
ghoss.
Wholesome deeds produce wholesome resuls.
Lnwholesome deeds produce unwholesome resuls.
Jha is why he Buddha said: "I is no rue ha
righ or wrong acions produce he same resuls.
Righeous acions lead o he good realms, unrigh-
eous acions lead o he Ead realms.
Jhe acions we perform now creae or cause he con-
diions ha we come ino conac wih in he fuure. Jhe
consequences of hose acions deermine our fuure. While
!'. ,.. ' |
.`
we may hope for good resuls such as Eirh in he human
or deva realms, i is our acions, no our hopes, ha deer-
mine he resuls.
As humans, we lnow aEou he human realm. How-
ever, we do no lnow much aEou he deva realm. Le us
sudy he difference Eeween hem Ey comparing hese
wo realms.
Lnlile humans, devas do no need o go hrough a 9
or 1u monh gesaion period in a moher`s womE. A he
momen of heir appearance in a deva realm, hey are Eorn
fully formed, wih adul Eodies.
Devas, lile humans, are he Eenefacors of heir own
wholesome pas deeds. However, hey enjoy sensual plea-
sures ha are so vasly superior o wha humans experi-
ence ha i is impossiEle o male a comparison. Jhe lofi-
es and mos magnificen Eeauy, sounds, smells, ases
and ouches ha we experience in he human realm only
hin a he Eeauy and suElime sensualiy experienced in
he deva realms.
In order o Eeer appreciae his descripion of he deva
worlds, I quoe from he Mgandiya Sua in he Majjima
Nilya. Jherein he Buddha said:
"Suppose, Mgandiya, a householder or a
householder`s son was rich, wih grea wealh and
propery and, Eeing provided and endowed wih
he five cords of sensual pleasure, he migh enjoy
himself wih forms cognizaEle Ey he eyes ha are
wished for, desired, agreeaEle, and lileaEle, con-
neced wih sensual desire and provocaive of lus.
He migh enjoy himself wih sounds cognizaEle Ey
he ear ... wih smell cognizaEle Ey he nose ... wih
!'. ,.. ' |
.
flavors cognizaEle Ey he ongue ... wih angiEles
cognizaEle Ey he Eody ha are wished for, desired,
agreeaEle, and lileaEle, conneced wih sensual de-
sire and provocaive of lus. Having conduced him-
self well in Eody, speech, and mind, on he dissolu-
ion of he Eody, afer deah, he migh reappear in a
happy desinaion, in he heavenly world in he rei-
nue of he gods of he Jhiry-hree, and here, sur-
rounded Ey a group of nymphs in he Nandana
Crove, he would enjoy himself, provided and en-
dowed wih he five cords of divine sensual plea-
sure. Suppose he saw a householder or a house-
holder`s son enjoying himself, provided and en-
dowed wih he five cords of human sensual plea-
sure. Wha do you hinl, Mgandiya? Would ha
young god surrounded Ey he group of nymphs in
he Nandana Crove, enjoying himself, provided and
endowed wih he five cords of divine sensual plea-
sure, envy he householder or he householder`s son
for he five cords of human sensual pleasure or
would he Ee eniced Ey human sensual pleasure?
"No, Maser Coama. Why no? Because heav-
enly sensual pleasures are more excellen and suE-
lime han human sensual pleasures.
We now can undersand ha even he mos suElime
human sensual pleasures are no more han mundane and
commonplace Ey comparison o hose sensual pleasures
ha he heavenly ones deligh in.
Iurhermore, he human life span is shor when com-
pared o he life span of devas.
According o he Buddha:
!'. ,.. ' |
.+
"Bhillhus, each fify years of manlind is Eu a
single nigh and day o he hoss of he Iour Royal
devas, heir monh has hiry of hose nighs, heir
year welve monhs.
Bhillhus, each hundred years of manlind is Eu
a single nigh and day o he devas of he Jhiry,
heir monh has hiry of hose nighs, heir year
welve monhs.
How very shor he human life span is! Compared o
he life span of devas, our life span is hardly more han a
fracion. However, even hough heir life span is exremely
long hey, oo, mus one day die.
Devas die Eecause of four causes.
1. Jhe expiraion of heir life-span
2. Jhe expiraion of heir previous meriorious deeds
. Because hey forge o ea food. And,
4. Jhe arising of consciousness rooed in aversion.
Alhough he firs wo causes of deah are easy o un-
dersand, he las wo are no. Le me ry o furher ex-
plain: Because heavenly sensual pleasures are so suElime,
devas a imes forge aEou eaing. When hey do, heir
Eodies Eecome depleed and exhaused. Wihou food,
even devas will die. Jhis is he hird ype of deah deah
which is ariEuaEle o simply forgeing o ea.
Jhe fourh ype of deah is caused Ey he arising of
consciousness rooed in aversion. Someimes dissaisfac-
ion arises when one sees someone`s success. Jhis dissa-
isfacion can have he characerisics of jealousy, resen-
men, aversion and envy of no aling pleasure in he
!'. ,.. ' |
.
prosperiy of ohers. Is funcion is no o ale deligh in
he good forune or happiness of ohers.
]ealousy and envy can arise only wih consciousness
rooed in aversion. Aversion, jealousy and envy male he
mind ho, ired and exhaused. Lnchecled, such Eehav-
ior can Ering aEou a person`s deah.
Because of jealousy, dissaisfacion and no aling de-
ligh in he prosperiy and success of ohers, some devas
die.
We now lnow he four causes ha resul in he deah
of devas. Bu wha happens o a deva when he or she is
aEou o pass away?
Le us lool again a he Buddha`s eaching. Jhis one is
from chaper hree in he Iivuala. Jherein he Buddha
said:
"Bhillhus, when a deva is aEou o pass away
from a company of devas, five foreelling signs ap-
pear: His flower-garlands wiher, his clohes Eecome
soiled, swea is released from his armpis, his Eodily
radiance fades, and he deva ales no deligh in his
heavenly hrone.
Jhe Eeauiful flower-garlands ha a deva pus on a
Eirh are highly fragran. Jhese heavenly flowers remain
fresh and coninue o Eloom hroughou he deva`s long
life. I is only near he ime ha a deva is aEou o die ha
his or her garland wihers.
Lilewise, a deva`s clohes are always Eeauiful and
clean. Jhere is never a need o wash hem. However, when
a deva is aEou o pass away, his or her clohing Eecomes
diry.
!'. ,.. ' |
..
We humans also suffer from hea and cold, Eu devas
do no. We humans need o worl Eu devas do no need
o worl. Humans swea, devas never swea. I is only when
a deva is aEou o pass away ha swea is released from
his or her Eody.
A deva`s previous wholesome deeds creae he causes
ha deermine heir presen life condiions in he deva
realms. Jhe greaer he numEer of wholesome deeds ha
hey performed in heir pas, he longer heir life-span,
he more magnificen heir Eeauy, he greaer heir hap-
piness, and he more widespread and superior heir fame
and power. I is solely Eecause of pas wholesome lamma
ha Eeings are Eorn in he deva realms ino a large com-
pany of companions.
When a deva wishes o ea, delicious food simply ap-
pears. Lile humans, devas consume food, Eu unlile hu-
mans heir digesive process doesn` produce excremen.
Jhere are no oiles anywhere in he deva realms. How
wonderful heir world is! How Eeauiful and clean i mus
Ee! Jheir Eodies, oo, are radian, emiing Erigh and Eril-
lian ligh. However, when hey are aEou o pass away,
heir Eodily radiance also grows fainer and fades away.
Even hough he deva`s world is in a celesial realm
ha he or she delighs in, when a deva is aEou o die,
here is no more deligh o Ee found here.
Do hese foreelling signs always appear in all devas
when hey are aEou o pass away?
I is explained in he Majjima Nilya commenary:
"Among devas, some are of much meri, some are no.
When he former are aEou o pass away, five foreelling
!'. ,.. ' |
.
signs appear. Bu for he laer, hese signs appear no.
Jhis is he difference Eeween hem.
When a deva of lesser meri passes away, his Eody van-
ishes lile he flame of a lamp and he ales reEirh in any
one of he sensual realms.
Reurning o he sua: A he poin in ime when devas
discern he foreelling signs of approaching deah, hey
encourage one anoher in hree ways wih he words:
"Co from here, friend o a good desinaion.
Having gone o a good desinaion, gain he gain
ha is good o gain. Having gained he gain ha is
good o gain, Eecome well-esaElished in i.
When his was said, a cerain Ehillhu asled he
Lord: "VeneraEle Sir, wha is he devas` meaning of
going o a good desinaion? Wha is heir meaning
of he gain ha is good o gain? Wha is heir mean-
ing of Eecoming well-esaElished?
"Jhe human sae, Ehillhus, is he devas` mean-
ing of going o a good desinaion.
Why is he human sae a good desinaion?
Because, in he human sae, here are a lo of opporu-
niies o do wholesome deeds such as offering dna, cul-
ivaing sla and pracicing samatha and .tpassan medi-
aion. Ior hese reasons i is said ha he human world is
a good desinaion.
I is easy o perform dna here. Why? Jhere mus Ee
hree suiaEle condiions: Jhings o offer, he voliion o
offer hose hings and someone o receive he offerings.
In he human world hese hree condiions are easy o
!'. ,.. ' |
.`
find. Wih income and earnings people have he means o
offer hings. Jhey can offer more or less, good or Ead,
depending on heir individual circumsances. Jhe voli-
ion o offer hings can also Ee easily culivaed and re-
fined. And, finally, we have only o lool around o see
ha he world is filled wih hose who need and are wor-
hy o receive ha which is offered. So, we see ha he
human world is a good desinaion.
Devas are Eorn receivers. Due o heir lamma every
imaginaEle and desiraEle sensual oEjec is readily avail-
aEle and waiing for hem. Jhis is he frui of heir previ-
ous wholesome deeds which has ripened and is now
presen o serve hem in he deva realms.
Jhey don` need o worry aEou food, clohes or places
o live in. Jhey don` need o worl. Jhey don` need o
earn money. Jhey don` need o cool. Jhey don` need o
wash heir clohes. Jhey don` need o see docors. Sicl-
ness and old-age are no oEvious in he deva realms. Imag-
ine how excellen i is here!
Iemale devas are inconceivaEly Eeauiful and lool lile
hey are sixeen years old for heir enire lifeime. Male
devas lool as if hey are only weny years old. Jhey spend
whole life imes enjoying he mos suElime sensual plea-
sures. Jheir world is compleely pleasuraEle. I is filled
wih Eeauy Eeyond words, lilewise wih sounds, ases,
smells and acile sensaions, so much so ha hey can
easily forge aEou doing wholesome deeds. Jhey live here
Eecause of heir own lamma. Jhey don` need anyone o
offer hem anyhing. I is difficul o find he opporuniy
o give in he deva`s realm. Bu, jus Eecause i is
difficul does no mean devas canno do . Jhey can
!'. ,.. ' |
.`
do . As an example: When he Buddha arose in he
world, he devas were aEle o offer Ey infusing nu-
riive essence ino he food offered o he Buddha
everyday Ey humans. Jhere are oher ways hey managed
o offer , oo.
As for , here are 227 Ehillhus-preceps, as well as
en preceps, nine preceps, eigh preceps and five pre-
ceps which human Eeings are encouraged o leep.
Jhe Buddha permied only humans o ordain as
Ehillhus, Eu no devas. Jherefore 227 Ehillhus-preceps
urn ou o Ee for he welfare, happiness and Eenefi of
human Ehillhus. Jhey are for hose who ordain and oEey
and respec he rules and who love leeping hem. Jhey
are no for hose who do no. I is only when a Buddha
arises in he world ha he 227 Ehillhus-preceps are of-
fered o human Eeings. Jhis is he rare opporuniy we
humans are geing.
Humans can quie easily se up circumsances for leep-
ing oher preceps. Bu, Eecause of he suElime sensualiy
found in he deva realms, i is generally more difficul for
devas o leep hem.
However, here is somehing ha many people don`
lnow: Afer he Buddha`s Enlighenmen, he gave his firs
all o five asceics, Eu only one among hem realized
he rue Dhamma, while he devas and Erahmas who real-
ized he rue Dhamma were many. So here are many
enlighened devas wih perfeced and who now live
in he deva realms.
I is easier for human Eeings han i is for devas o
aEandon heir aachmen o visiEle oEjecs, sound oEjecs,
smell oEjecs, ase oEjecs and angiEle oEjecs ha we all
!'. ,.. ' |

come ino conac wih in our daily life. If we are willing,

we will find ample opporuniies o pracice and leep he
preceps.
Bu devas, who live in celesial splendor wih magnifi-
cen sensual oEjecs o sideracl hem, find i much more
difficul o resrain hemselves le alone o aEandon heir
aachmen o he inensiy and sensual delighs of heir
world.
Human Eeings, on he oher hand, generally experi-
ence difficulies and suffering in heir lives. Because of
his, hey rememEer he value of doing wholesome deeds.
Bu, devas who live lives full of sensual pleasures Eecome
heedless aEou culivaing wholesome deeds.
Iemale devas are amazingly Eeauiful.
Jheir physical ouch is so fine ha male devas are a-
raced Ey hem and find i hard o say away from hem.
Jo give you an idea aEou how Eeauiful hey are, I will
quoe one of he sories form Dhammapada, Bool 1, Sory
9.
You may lnow Prince Nanda? He is a younger Eroher
of he Buddha. Prince Nanda married a very Eeauiful
lady named ]anapada-Kalyn. On heir wedding day our
Buddha enered heir house for alms. Afer he wedding
ceremony ended, he Buddha placed his Eowl in he hand
of Prince Nanda. Jhen, rising from his sea, he depared
wihou aling he Eowl from he hands of he Prince.
Ou of respec o he Buddha, Prince Nanda did no dare
call aenion o he fac ha he sill had he Buddha`s
Eowl. He hough o himself, "He will ale his Eowl a he
head of he sairs. Bu even when he Buddha reached
he head of he sairs, he did no ale his Eowl. Nanda
!'. ,.. ' |
'
hough, "He will ale i a he foo of he sairs. Bu he
Buddha did no ale his Eowl even here. Nanda hough,
"He will ale his Eowl in he palace plaform. Bu he
Buddha did no ale his Eowl even here.
Even hough Prince Nanda srongly desired o reurn
o his wife, so grea was his respec for he Buddha ha he
did no dare speal aEou he Buddha aling Eacl his Eowl.
Insead, much agains his own will, he followed he Bud-
dha hinling all he while "Jhe Buddha will ale his Eowl
here! Jhe Buddha will ale his Eowl here! He will ale
his Eowl over here!
A ha momen, his wife, ]anapada-Kalyn, he Eelle-
of-he-counry received word: "My lady, he Exaled One
has alen Prince Nanda away wih him. Hearing his
news ]anapada-Kalyn, wih ears sreaming down her
face and hair half-comEed, ran afer Prince Nanda as fas
as she could and said o him "Sir, please reurn immedi-
aely. Her words caused a remEle in Nanda`s hear.
Despie ha he Buddha, sill wihou aling his Eowl, led
Nanda o his monasery where he said o him, "Nanda,
would you lile o Eecome a monl? So grea was Prince
Nanda`s respec for he Buddha ha he dared no say, "I
don` wish o Eecome a Ehillhu. So he said insead, "Yes,
I would lile o Eecome a monl. Jhen he Buddha or-
dained him as a Ehillhu.
Nanda fel so disconened ha he old his rouEles o
a large company of Bhillhus, saying "VeneraEle Sangha,
I am dissaisfied. I am now living he Religious Life Eu I
canno coninue o live he Religious Life any longer. I
inend o aEandon he higher preceps and o reurn o
he lower life, he life of layman.
!'. ,.. ' |
`
Jhe Buddha, hearing of his inciden, said o him,
"Nanda, is he repor rue ha you old a large company
of Ehillhus, "VeneraEle Sangha, I am dissaisfied. I am
now living he Religious Life, Eu I canno coninue o
live he Religious Life any longer. I inend o aEandon
he higher preceps and o reurn o he lower life, he life
of layman? "I is quie rue, VeneraEle Sir. Jhe Buddha
hen said o Nanda, "Why are you dissaisfied wih he
Religious Life you are now living? Why canno you con-
inue o live he Religious Life any longer? Why do you
inend o aEandon he higher preceps and o reurn o
he lower life, he life of layman?
"VeneraEle Sir, when I lef my palace my wife,
]anapada-Kalyn, wih her hair half-comEed, ool leave
of me, saying, 'Sir, please reurn immediaely.` VeneraEle
Sir, i is Eecause I leep rememEering her ha I am dissa-
isfied. I am now living he Religious Life, Eu I canno
coninue o live he Religious Life any longer. I inend o
aEandon he higher preceps and o reurn o he lower
life, he life of layman.
Jhen he Buddha ool Bhillhu Nanda Ey he arm,
and Ey his psychic power guided him o he devas` world.
On he way he Buddha poined ou o VeneraEle Nanda
a greedy ugly female monley which had los her ears and
nose and ail in a fire. Jhe monley was seaed on a Eurn
sump.
When hey reached he world of he devas he Buddha
poined ou five hundred amazingly Eeauiful female
devas who came o wai upon Salla, he ling of he devas.
Afer he Buddha had shown Bhillhu Nanda hese
wo sighs, he asled him his quesion, "Nanda, whom do
!'. ,.. ' |

you regard as Eeing he more Eeauiful, your wife ]anapada-

Kalyn or hese five hundred female devas?
"VeneraEle Sir, compared o hese five hundred amaz-
ingly Eeauiful female devas, my wife ]anapada-Kalyn
lools lile he greedy ugly female monley which has los
her ears and nose and ail in a fire. In comparison o hese
female devas, my wife does no amoun o even a frac-
ion. Jhese five hundred female devas are infiniely more
Eeauiful.
How surprising i is! Compared o he female devas,
even ]anapada-Kalyn, he Eelle-of-he-counry, lools lile
an ugly monley.
Now le us urn o he pracice of samaha and vipas-
san mediaion.
Concenraion can Ee developed only when we are free
from sensual pleasures and he hindrances. As you have
heard, here are five hundred very Eeauiful female devas
o he lef and righ of each male deva. Heavenly sensual
pleasures are so fine ha i is difficul for ordinary devas
o culivae wholesome deeds. Jherefore devas declare ha
he human sae is a good desinaion.
Jhe reason our Bodhisaa chose no o spend his whole
life span in he deva realms, whenever he was Eorn here,
was Eecause he could no fulfill he perfecions here. In-
sead, as he Bodhisaa, he was aEle o male a deermina-
ion o reurn o he human world where his is
easier. So when we are humans, we really need o pracice
mediaion o penerae he Dhamma as i really is. I have
now explained why he devas say 'he human sae is a
good desinaion`.
!'. ,.. ' |
+
However, for hose who praciced sla, samdht and
.tpassan sysemaically and deeply when hey were hu-
mans, Eeing reEorn among he devas hasens heir aain-
men. Why? According o he Buddha, here are many
Dhamma-friends in he deva realm. When hey see you
here hey recognize you and remind you o pracice medi-
aion and when ha happens you can penerae he
Dhamma very quiclly.
Jhe answer o he second quesion is:
"Having Eecome a human Eeing, acquiring faih in he
Dhamma-and-Discipline augh Ey he Jahgaa is he
devas` meaning of 'he gain ha is good o gain.
Jo share how imporan i is o acquire faih in he
Dhamma-and-Discipline, le me quoe he words of he
Buddha from Sa yua Nilya. Our Buddha said:
"Iaih is a person`s parner,
If lacl of faih does no persis,
Iame and repuaion hereEy come o him,
And he goes o heaven on leaving he Eody.
People have differen linds of companions: eachers,
friends, wives, husEands, children, proecors and so on.
Jhey are no our real companions. Jhey are only wih us
emporarily, no permanenly. Such companions canno
follow us when we die. Wha follows us when we leave his
Eody is a companion called 'Iaih`. I is Eecause of faih
ha we perform wholesome deeds such as offering dna,
leeping he preceps and engaging in mediaion prac-
ice. JhereEy, fame and repuaion come o us, and when
we leave he Eody, we will go o he good desinaion.
"Iaih is a man`s Ees reasure, said he Buddha.
Sayutta
!'. ,.. ' |

All accumulaed wealh such as gold, money, jewels

and any person or hing ha a man considers valuaEle is
defined as 'reasure.` Bu living and non-living hings are
really no a man`s Ees reasure. When we die we have o
leave hem all Eehind. Wih faih in he Buddha, he
Dhamma, he Sangha, and in lamma and is resul, we
do wholesome deeds such as offering , leeping he
preceps and pracicing mediaion. Knowing he Eenefi
ha resuls from such acions, we lnow ha his is man`s
Ees reasure. So, he wise invess he srengh of living
hings and accumulaed-non-living hings in he ferile
field called he Buddha, he Dhamma and he Sangha. In
doing so, good resuls will follow us lile our shadow, and
we can ale hem away wih us when we leave his Eody.
Jha is he reason why our Buddha said "Iaih is a man`s
Ees reasure.
"Iaih secures provisions for a journey.
Whenever we sar a journey we need a variey of pro-
visions: food, waer, vehicles, money for raveling expenses,
ec. Jhe longer our journey, he more provisions we need
o carry. If we lacl any of hese provisions and if ha lacl
persiss, our journey Eecomes long and difficul. In he
same way, when we sar he journey o NiEEna, where
all suffering ceases, we need he righ provisions. Jhe
manner in which we carry hem wih us is hrough accu-
mulaing wholesome deeds. All wholesome deeds have
roos in 'Iaih`: faih in he Buddha, he Dhamma and he
Sangha, and faih in lamma and is resul. If a lacl of
faih in any of hese persiss, we will Ee shor of he neces-
sary provisions for he journey o NiEEna.
Le`s lool a his from anoher perspecive.
!'. ,.. ' |
.
When we each Mindfulness of Breahing mediaion,
we see ha here are some yogis who improve quiclly,
some slowly and ohers ha canno improve. We lnow
ha Eecause of pas pracice, he quicl ones improve
quiclly. When hey can perceive 'dependen originaion`
which is discerning causes and effecs, hey realize ha
hey have praciced Mindfulness of Breahing mediaion
in heir pas exisences. Jhey come o lnow ha hey have
already culivaed he provisions ha enaEle hem o de-
velop concenraion quiclly in his life.
Lilewise, when some yogis sar he pracice of lnow-
ing and seeing ulimae menaliy and maerialiy, i goes
smoohly for hem, ohers encouner difficulies. Jhis is
also Eecause of heir pas pracice. Wha hey have accu-
mulaed Ey faih in heir pas is he reasure ha hey now
carry wih hem, as provisions on he journey o NiEEna.
Because of his hey lnow and see he Dhamma as i re-
ally is.
Jhere are some who have praciced insigh mediaion
deeply in heir pas exisences. Jhese mediaors male
rapid progress. Jhey can quiclly see NiEEna in his
presen life, Ey pracicing sereniy and insigh mediaion.
All he wholesome acions ha we have performed,
Eecause of 'Iaih,` collec as our righ and proper provi-
sions. Due o his, our Buddha declared, "Iaih secures
provisions for a journey.
"Iaih is he seed.
"We reap wha we sow. If we plan wholesome seeds
such as offering , leeping preceps and pracicing
mediaion wih faih in he Buddha, he Dhamma and
he Sangha, hey will Ering forh he desiraEle fruis of
!'. ,.. ' |

long life, Eeauy, wealh, happiness, fame and power when

we are once again reEorn among humans and devas. Jhey
will help us o lnow and see NiEEna. Jherefore, he seed
of faih in he Buddha, he Dhamma, he Sangha, mus Ee
planed in order o Eear he frui called NiEEna.
"By faih one crosses over he flood.
I is hard o cross he flood of sa sra. Even hough
we lnow i is impossiEle o cross over he flood called he
rounds of reEirh in a ship, wih faih one can cross over
his flood so difficul o cross. If faih has Eeen well-esaE-
lished, he human world is indeed a good desinaion. I
is here ha we can mos easily 'gain he gain ha is good
o gain.` If we canno, we have come o a good desinaion
in vain.
When faih is seadfas, firmly rooed, esaElished and
srong, no o Ee desroyed Ey any recluses or Erahmins
or devas or Mra or Brahm or Ey anyone else in he
world: his is wha he devas mean Ey Eecoming "well-
esaElished.
When a person has realized NiEEna wih firs Pah
and Iruiion lnowledge, no one in he world can desroy
his faih, no one ever again has he power o ale ha
lnowledge away from him or male him change. Wih firs
Pah and Iruiion lnowledge, his faih in he Buddha,
he Dhamma and he Sangha Eecomes unshalaEle. His
faih is said o Ee "well-esaElished.
Jhere is a sory aEou his. In he ime of he Buddha,
here was a man called SuramEaha. When he heard he
eachings direcly from he Jahgaa, SuramEaha Eecame
a Sopanna. Aferwards, he Buddha depared.
!'. ,.. ' |
`
Afer a while, Mra decided o es SuramEaha`s faih
in he Buddha, he Dhamma and he Sangha. Ior his
reason he ool on a Buddha-lile appearance and wen o
see SuramEaha.
When SuramEaha saw ha he Buddha had come
Eacl again, he paid his respecs and waied for he Bud-
dha o say somehing. Mra, looling lile he Buddha, said,
"SuramEaha, I have old you ha he five-aggregaes have
he naure of impermanence, suffering and non-self. Now
noe ha here are also some dhammas which are perma-
nen, pleasan and self.
SuramEaha was no fooled. Knowing he naure of
he Buddha, he lnew ha he Buddha never says any-
hing ha is misleading or wrong. Iurhermore, he him-
self had peneraed he Dhamma as i really is. Even Mra
could no male him change. When SuramEaha asled,
'Are you Mra?`, Mra confessed ha he was. SuramEaha
hen said o him, "My faih is unshalaEle. I has Eeen
rooed and is well-esaElished in me. Mra, if you appeared
as a hundred or housands in numEer, you sill could no
change me. Leave here.
Here we should consider how SuramEaha, as a
Sopanna, had esaElished unshalaEle faih in he Bud-
dha, he Dhamma and he Sangha. If he were an ordinary
person, he migh have Eelieved Mra.
Jhese are grea differences Eeween a Sopanna and
an ordinary person. Jhis was declared Ey he Buddha in
he Saccasa yua of Mahvagga Sa yua. Jhe ile of
he sua is 'Jhe Iingernail`. Jherein i was said:
"On one occasion, he Blessed One ool up a lile Ei
of soil on he ip of his fingernail and addressed he
Sayutta Sayutta
!'. ,.. ' |
`
Ehillhus hus:
"Wha do you hinl, Ehillhus, which is more:
he lile Ei of soil on he ip of my fingernail or he
grea earh?
"VeneraEle Sir, he grea earh is more. Jhe lile
Ei of soil ha he Blessed One has alen up on he
ip of his fingernail is rifling. Compared o he grea
earh, he lile Ei of soil ha he Blessed One has
alen up on he ip of his fingernail does no Eear
comparison, does no amoun even o a fracion.
"So oo, Ehillhus, for a noEle disciple, a person
accomplished in view who has made he Ereal-
hrough, he suffering ha has Eeen desroyed and
eliminaed is more, while ha which remains is ri-
fling. Compared o he former mass of suffering
ha has Eeen desroyed and eliminaed, he laer
does no Eear comparison, does no amoun even
o a fracion, as here is a maximum of seven more
lives. He is one who undersands as i really is: Jhis
is suffering, his is he origin of suffering, his is he
cessaion of suffering, and his is he way leading o
he cessaion of suffering.
Jhe firs noEle person, a Sopanna, is compleely free
from suffering in he four woeful saes. Ordinary people
are sill suEjec o suffering here.
Because of no lnowing he Iour NoEle Jruhs, ordi-
nary people are suEjec o many dangers. One of he dan-
gers is no recognizing he righ eacher o follow. Jha is
why he commenary explains ha ordtnary people are those
vho loo/ up to many dtfferent teachers However, if you have
!'. ,.. ' |
`
accumulaed enough wholesome acions in your pas o
differeniae he righ eacher from he wrong eacher, i
means you have Eeen augh he righ eaching from some-
one in your pas. You are Eeing driven Ey he force of pas
good acions. Jha`s why I encourage you o learn he rue
eaching of he Buddha in his presen life. Be concerned
aEou wheher or no someone is eaching in accordance
wih he Buddha`s rue eaching. Do you lnow ha no
one can each he pah leading o NiEEna hemselves?
Keep in mind ha he Buddha augh he pah leading o
NiEEna. I is his eaching. I comes o us direcly from
him.
Beween Eirh and deah, please reflec on hese ques-
ions: How many eachers have you searched for, expec-
ing somehing from hem? Have you Eeen saisfied wih
hem or no? Are you sill hoping o find oher eachers?
Yes? You should lnow ha no worldly eachers can male
you feel saisfied and conen. Why? Because Eoh you
and hey are driven in a specific direcion, Ey defilemens
such as greed, hared, delusion, pride, jealousy and sin-
giness. We are all slaves of he defilemens, no he mas-
ers. Jhey lead us ono he wrong pah. Lsually people ac
from he inenion o saisfy heir worldly desires and
cravings. Craving, which is almos always hunger for some-
hing, is a defilemen. Ior example, we approach some-
one for somehing we wan and hey welcome us Eecause
of somehing hey wan. Jhis ype of relaionship does no
foser ruh. I does no eradicae defilemens. Because of
hese defilemens, we will no really Ee saisfied wih who
we are nor will hey Ee saisfied wih who hey are. People
ofen decide somehing or someone is good or Ead, Eased
on he prospec of reciprociy or Eenefi. Jhis way of hinl-
!'. ,.. ' |
`'
ing is suEjec o heir changing liles and disliles and is
ego-driven, self-serving and fundamenally dishones.
You may read Eools wrien Ey differen eachers aEou
mediaion pracice which Ering up many douEs in you.
You may find i hard o decide who among hem is righ
or wrong. How can you lnow? Once you have seen he
Iour NoEle Jruhs, you can easily discern which of hese
Eools is righ and which is wrong.
I is only when you mee someone who eaches you
how o eradicae he defilemens in order o see NiEEna,
and afer having seen NiEEna, ha your mind will fi-
nally Ee fulfilled. Once you have seen he Iour NoEle
Jruhs, you see he Buddha. You will no longer need o
search for any oher eachers. Jha`s why our Buddha said:
"Jhe one who sees he Dhamma, sees me.
Jhe one who has seen NiEEna will no lool for oher
eachers. He hen has only one eacher, he Buddha. Be-
cause his faih is rooed and well-esaElished in he Bud-
dha, he Dhamma and he Sangha, i can Ee said ha his
faih is unshalaEle.
May you all Ee aEle o esaElish unshalaEle-faih in he
Buddha, he Dhamma and he Sangha.
May you all aain NiEEna, he Peace.
Sdhu! Sdhu! Sdhu!
Jhe all given on Sunday,
2u
h
OcoEer 2uu5 a Pa-Aul Jawya in Myanmar and
NovemEer 2uu5 a VMC & Mingalvihra in Stngapore
!'. ,.. ' |
``
`
8 / S E D C N I H E I / L K
... \''

~ Bhikkhu Suatagavesaka
... \''
`+
`
8/SED CN IHE I/LK
... \''
Jhere are wo linds of acions performed Ey worldly
people: Cood acions and Ead acions. Cood acions give
good resuls while Ead acions give Ead resuls. Wheher
good or Ead, one day all acions produce heir resuls. We
should, herefore, carefully consider he possiEle resuls
of our acions Eefore we ac.
When we lool around us we see dispariy. Some people
are rich, some are poor. Some are Eeauiful, some are ugly.
Some live long, Eu some die young. Some are famous,
mos are ordinary. Some are powerful, ohers are weal.
Jhese inequaliies do no appear Ey chance. I is no
someone`s good lucl ha hey are healhy, or anoher`s
Ead lucl ha hey are unhealhy. All such inequaliies
among human Eeings resul from our own inenions and
acions. Each person reaps he frui of his own acions.
On one occasion, he Buddha was asled, "Wha
are he causes and condiions why human Eeings
are seen o Ee inferior and superior? Ior people are
seen o Ee shor-lived and long-lived, siclly and
... \''
`.
healhy, ugly and Eeauiful, uninfluenial and influ-
enial, poor and wealhy, low-Eorn and high-Eorn,
supid and wise. Wha are he causes and condi-
ions, Maser Coama, why human Eeings are seen
o Ee inferior and superior?
Jhe Buddha answered, "Beings are owners of
heir acions, heirs of heir acions, hey originae
from heir acions, are Eound o heir acions, have
heir acions as heir refuge. I is acions ha disin-
guishes Eeings as inferior and superior.
Jhe Buddha explained he meaning.
One who lills living Eeings will himself lead a
shor life, one who aEsains from lilling living Ee-
ings will himself lead a long life.
One who injures living Eeings will Ee a siclly per-
son, whils one who aEsains from injuring living
Eeings will lead a healhy life.
Display of anger, hared and Eierness will lead
o ugliness, he aEsence of such negaive emoions
will Ee rewarded wih Eeauy.
One who feels envious of he gains, honor, re-
spec and veneraion Eeing received Ey ohers will
Ee deprived of companions, one who rejoices a he
eseem and honor Eesowed upon ohers will Ee
Elessed wih a muliude of companions.
No giving food, clohing, carriages, garlands,
scens, Eeds, dwelling and lamps o recluses or
Erahmins leads o povery, giving such requisies o
hem leads o wealh.
... \''
`
One who does no honor hose worhy of honor
will Ee low-Eorn, whils one who honors hose o
whom honor is due will Ee high-Eorn.
No visiing a recluse or Erahmin and asling
quesions such as, "VeneraEle sir, wha is wholesome?
Wha is unwholesome? Wha is ElameaEle? Wha is
Elameless? Wha should Ee culivaed? Wha should
no Ee culivaed? Wha linds of acion will lead o
my harm and suffering for a long ime? Wha linds
of acions will lead o my welfare and happiness for
a long ime? No visiing and asling such quesions
leads o supidiy, visiing a recluse or Erahmin and
asling such quesions leads o wisdom.
Every resul has is own cause. Differen causes gen-
erae differen resuls. Jhese are experienced in our sur-
roundings, and are he resul of our previous acions. Ex-
ernal Eeings are no responsiEle for he condiions of our
life. I is our own pas deeds ha condiion our lives.
I is hrough our own inenions and acions ha we
cas a mold for our life. Wha we do oday will Eear frui
omorrow, no only in his life Eu also in fuure lives.
]us as a slillful aris has he aEiliy o produce a mas-
erpiece, in he same way, a slillful person has he aEiliy
o ac in ways ha will Ering ino Eeing a fuure life mas-
erpiece. On he oher hand, unslillful acions will cause
he opposie effec.
We need he righ lnowledge and slill o produce a
maserpiece.
Jhis lnowledge can Ee gained hrough learning he
Lord Buddha`s eaching. Jhe Iivuala said:
... \''
``
"Jhere are hese hree grounds for meriorious
aciviy. Which hree? Jhe ground for meriorious
aciviy made of giving, he ground for meriorious
aciviy made of virue, and he ground for merio-
rious aciviy made of developmen ]mediaion].
Jhese are he hree grounds for meriorious aciv-
iy.
Among he hree, le us give prioriy onigh o explor-
ing he ground for meriorious aciviy made of giving.
Jhrough he ac of giving, people creae a Eeer mold for
a Eeer life.
Jhe Buddha said:
"If Eeings lnew, as I lnow, he resuls of giving
and sharing, hey would no ea wihou having
given, nor would he sain of selfishness overcome
heir minds. Even if i were heir las Eie, heir las
mouhful, hey would no ea wihou having shared,
if here were someone o receive heir gif. Bu Ee-
cause Eeings do no lnow, as I lnow, he resuls of
giving and sharing, hey ea wihou having given.
Jhe sain of selfishness overcomes heir minds.
Because of no lnowing he resuls of giving and shar-
ing as he Buddha lnows, singiness overcomes our minds.
Jha`s why he Buddha said:
"Civing seems lile a Eale.
Jhrough singiness and negligence
A gif is no given.
I am going o speal o you onigh aEou he Eenefi of
giving and sharing.
... \''
``
Jhis all is Eased on a sua from he Deva Sa yua
in he Sagha Vagga Sa yua ha poins ou he impor-
ance of lnowing wha o give. Jhe ile of he sua is
which means 'Giving whut?`
Before I Eegin, le me firs explain he difference Ee-
ween he resulan experience of hose who give alms
in conras o hose who don`, Ey quoing a sua called
'the HeneIits oI Alns-giving`. I is from he Aguara
Nilya, chaper five. Jherein we read:
On one occasion, he Blessed One was dwelling
a Svahi in ]ea`s Crove, Anhapiila`s monas-
ery. A ha ime Princess Sumana, wih a follow-
ing of five hundred cour ladies in five hundred
charios, came o see he Blessed One. Having ar-
rived, she paid homage o he Blessed One, sa down
o one side, and said:
"Buddha, suppose here are wo disciples of he
Buddha who are equal in faih, equal in virue and
equal in wisdom. Bu one is an alms-giver and he
oher is no. Jhen hese wo, afer deah, would Ee
reEorn in a happy sae, in a heavenly world. Having
hus Eecome devas, Buddha, would here Ee any dis-
incion or difference Eeween hem?
"Jhere would Ee, Sumana, said he Blessed
One. "Jhe one who has given alms, having Eecome
a deva, will surpass he non-giver in five ways: in
divine life-span, divine Eeauy, divine happiness, di-
vine fame and divine power.
"Bu if hese wo, Buddha, pass away from here
and reurn o his world here, would here sill Ee
Sayutta
... \''
`
some disincion or difference Eeween hem when
hey Eecome humans again?
"Jhere would Ee, Sumana, said he Blessed
One. "Jhe one who has given alms, having Eecome
a human Eeing, will surpass he non-giver in five
ways: in human life-span, human Eeauy, human hap-
piness, human fame and human power.
"Bu if hese wo, Buddha, should go forh from
home ino he homeless life of monlhood, will here
sill Ee any disincion or difference Eeween hem
when hey are monls?
"Jhere would Ee, Sumana, said he Blessed
One. "Jhe one who has given alms, having Eecome
a monl, will surpass he non-giver in five ways: he is
ofen asled o accep roEes, and i is rare ha he is
no asled, he is ofen asled o accep almsfood, and
i is rare ha he is no asled, he is ofen asled o
accep a dwelling, and i is rare ha he is no asled,
he is ofen asled o accep medicine, and i is rare
ha he is no asled. Iurher, his fellow monls are
usually friendly owards him in deeds, words and
houghs, i is rare ha hey are unfriendly. Jhe gifs
hey Ering him are mosly pleasing, and i is rare
ha hey are no.
"Bu, Buddha, if Eoh aain arahanship, would
here sill Ee some disincion or difference Eeween
hem?
"In ha case, Sumana, I declare, here will no
Ee any difference Eeween one liEeraion and he
oher.
... \''
`'
"I is wonderful, Buddha, i is marvellous! One
has, indeed, good reason o give alms, good reason
o do meriorious deeds, if hey will Ee of help o
one as a deva, of help as a human, of help as a monl.
Moreover, he Aguara Nilya says:
"Monls, in giving a meal, a giver gives five hings
o a receiver. Wha five?
He gives life, Eeauy, ease, srengh and wisdom,
Eu in giving hese he Eecomes a paraler in each
qualiy, in heaven and among men.
Our Eody is composed of four ypes of maerialiy: hey
are lamma produced maerialiy, consciousness produced-
maerialiy, nurimen produced-maerialiy and empera-
ure produced maerialiy.
Pas lamma condiioned is maerialiy, consciousness
and emperaure also condiion heir respecive maerial-
iy while he food we ea condiions nurimen produced-
maerialiy. Iood is one of he four causes which susains
our life. We canno live wihou i.
Jha`s why giving alms is, in ruh, giving life.
Iood is a requisie ha is essenial for our survival and
well-Eeing. Healh and human Eeauy depend on nour-
ishmen from food. If we go wihou food for only a few
days, we Eegin o feel weal, our srengh wanes and we
quiclly run ou of he energy o do even simple everyday
aciviies. We discover ha our conemplaive response
diminishes and our raional aEiliy is reduced. Jhis is due
o he acive relaionship Eeween mind and Eody.
When we are hungry we suffer. If we are hungry for
... \''
``
long, we suffer a lo. We all lnow ha his is a fac of life.
On he oher hand, once we have eaen we feel a ease
and experience an immediae sense of well-Eeing. Wih
he reurn of our srengh and energy, we are aEle o
once again devoe our lives o more han jus our mere
survival.
Jhe Buddha said:
"Bhillhus, here are hese five imely gifs. Wha
five?
"One gives o he gues, o he raveller, o he
sicl, when food is hard o ge, and he firs-fruis of
he field he ses Eefore he viruous.
"Bhillhus, hese are he five imely gifs.
If we need a Eeer life, we need o give he five imely
gifs. Why?
Le us reflec on our own life experience.
We need food o ea, clohes o wear, places o live and
medicine o preven and cure diseases. Can we ge hem
when we need hem?
Jhere may Ee many who go wihou. I is Eecause of
no having given he five imely gifs.
Jha`s why he Lord Buddha furher insruced:
"Bhillhus, do no fear meriorious deeds ]of-
fering , leeping preceps, pracicing media-
ion]. Jhis is an expression denoing happiness, wha
is desiraEle, wished for, dear and agreeaEle, ha is,
'meriorious deeds.` Ior I lnow full well, Ehillhus,
ha for a long ime I experienced desiraEle, wished
for, dear and agreeaEle resuls from performing
... \''
`
meriorious deeds.
How can we experience desiraEle resuls Ey accumu-
laing wholesome deeds?
Jo consider ha quesion, we need o invesigae he
real meaning of meriorious giving. Le us Eegin Ey seel-
ing guidance from he sua named "Giving Whut?
"On one occasion he Blessed One was dwelling
a Svahi in ]ea`s Crove, Anhapiila`s monas-
ery. Jhen, when he nigh had advanced, a cerain
devaa of sunning Eeauy, illuminaing he enire
]ea`s Monasery, approached he Blessed One. Hav-
ing approached, he paid homage o he Blessed One,
sood o one side, and said o him:
"Civing wha does one give srengh?
Civing wha does one give Eeauy?
Civing wha does one give ease?
Civing wha does one give sigh?
Who is he giver of all?
Being asled, please explain o me.
Jhe Blessed One saed:
"Civing food, one gives srengh,
Civing clohes, one gives Eeauy,
Civing a vehicle, one gives ease,
Civing a lamp, one gives sigh.
"Jhe one who gives a residence
Is he giver of all.
... \''
`+
Bu he one who eaches he Dhamma
Is he giver of he Deahless.
Jhe firs quesion is:
Buddha, "Civing wha does one give srengh?
Our Buddha answers, "Civing food, one gives
srengh.
Jhe commenary explains:
Wha if a srong person were o go wihou food for
wo or hree days? Even he would find i difficul o sand.
On he oher hand, if a weal person is nourished wih
meals, he soon recovers his srengh. Jherefore he Bud-
dha said, "Civing food, one gives srengh.
Jhe second quesion is:
Buddha, "Civing wha, does one give Eeauy?
Jhe Buddha answers, "Civing clohes, one gives
Eeauy.
EveryEody wans o Ee Eeauiful. Nowadays, in devel-
oped counries around he world, men and women Eoh
undergo plasic surgery on a regular Easis. Jhey are all
hoping ha hey will wale up afer heir surgeries wih
new and Eeauiful faces. Naively, hey Eelieve ha cos-
meic surgery will male hem happy. In fac, wha hey
really end up wih is no happiness Eu raher unforeseen
rouEle and worry. Even he mos slilled plasic surgeon
can no pu a sop o he naural aging process. In order
o mainain heir slin, afer heir surgery, hey Eecome
dependen on expensive loions and creams. Even so,
sooner or laer heir face-lifs need redoing and i is Eacl
... \''
`
o he plasic surgeon`s office over and over again. Jhey
Eecome slaves o heir own foolish vaniy. In he end, i is
fuile and only leads o dullha.
Jhe Buddha cauions ha hared is for ugliness, non-
hared is for Eeauy and ha hose who wan Eeauy should
never ge angry. So, don` ever ge angry wih anyEody
hen you won` need a plasic surgeon.
Wha acions marl anger? Harsh speech, angry lools,
arguing, inappropriae criicism, dissaisfacion, complain-
ing, finger poining and ill-will are some of he marls of
anger. If we, ourselves, wan o Ee Eeauiful, we mus avoid
giving in o anger and o he causes of anger.
Jhese are Eodily wrong acion and verEal wrong ac-
ion. In order o avoid doing hese wrong acions, we mus
Ee slillful in reading he haEis of our own mind. Please
rememEer he words of he Buddha ha I referred o in
my second all "A LiIe oI True Security.
"Bhillhus, if you are no slillful in reading he
haEi of ohers` minds, Ee slillful in reading he haEi
of one`s own mind.
Jhere is a ale from he ]ala Sories aEou his. In
ha sory we mee a woman who lacled slill in reading
he haEis of her own mind. One day while irriaed, she
sared upon an Lndeclared Enlighened One
(pacce/abuddha) wih an angry lool and spole o him
using harsh speech. Jhis acion made her Eecome ex-
remely ugly.
Once upon a ime, in his sory, a ling of Benares, Bala
Ey name, ruled his counry righeously. A ha ime, a
cerain poor man who lived Ey he easern gae of Benares
... \''
`.
had a daugher named Pacapapa.
I is said ha in a former exisence, as a poor man`s
daugher, his woman was lneading clay and plasering a
wall.
A ha ime a pacce/abuddha hough, "Where am I o
ge clay o male his mounain cave nea and rim? He
lnew ha he could ge i in Benares. So, puing on his
roEes and wih Eowl in hand he wen ino he ciy and
ool his sand no far from his woman. As i happened,
she was angry, and when she looled a he pacce/abuddha
she hough, "In his wicled hear he is Eegging for clay as
well as alms. Jhe pacce/abuddha sood wihou moving.
Iinally, when she saw ha he remained moionless she
had a change of hear and, looling a him once more she
said "Monl, you have no go any clay. Afer ha she
ool a Eig lump of clay and pu i in his Eowl, and wih
his clay he was aEle o male hings nea in he mounain
cave.
In her suEsequen life, as a resul of having given he
pacce/abuddha ha lump of clay, her Eody was sof o he
ouch. However, Eecause of her angry lool her hands, fee,
mouh, eyes and nose were exremely ugly. In ha life,
she was lnown Ey he name of Pacapapa (Jhe Iive De-
fecs).
Is a woman Eeauiful when she`s angry? As we all lnow,
when a woman is angry she lools ugly, and when ha
lamma ripens she will Ee ugly. If we wish for Eeauy and
oher good rewards, we mus avoid anger and Ee clever
and slillful wih our houghs, words and deeds. Jhe
lammas we Ering ino Eeing give rise o differen resuls.
Some acions have serious resuls while he oucome of
... \''
`
ohers is small and insignifican.
Should we happen o hur, harm or desroy small Ee-
ings, in general, he resuls of ha acion (/amma) will Ee
relaively minor. Bu, on he oher hand, if we hur, harm
or desroy large Eeings, he resuls will Ee he opposie
oher exreme.
In he same way, if we harm or desroy or insul a man
of virue, he resuls will Ee differen han if we harm or
desroy or insul a man of no virue. When we are wih
he viruous, we need o Ee mindful and aenive a all
imes and Ee especially on guard agains doing anyhing
unwholesome.
A person lile a pacca/abuddha is a Supreme One. Even
if he acion direced owards him is fairly weal or minor,
he lammic resuls urn ou o Ee heavy.
If we grow a swee frui ree in a ferile field, i will
Eear fruis ha are swee and delicious. If we sow a Eier
seed in he same ferile field, he ase of he frui will Ee
Eier. We mus always Ee adep when performing Eodily
and verEal acions. I is hrough hem ha we consruc
he condiions ha influence and mold our lives.
Reurning o he sua, he deva`s hird quesion
is: "Civing wha does one give ease?
Jhe Buddha answers, "Civing a vehicle, one gives
ease (a gif of well-Eeing).
I is explained in he commenary ha a vehicle means
anyhing which can male ravel possiEle, convenien or
comforaEle. Jhis could Ee a horse or an elephan, ec.
Bhillhus, however, are no permied o accep vehicles
such as horses and elephans. I is no suiaEle o offer
... \''
``
such hings o Ehillhus. On he oher hand, umErellas,
slippers, walling-sicls, accessories in ravel and oher
ypes of vehicles no powered Ey man or animals are ex-
amples of vehicles ha are allowaEle for Ehillhus. Jhey
can Ee offered. Civing hese is also called giving vehicles.
In he same way, a person is offering a vehicle (., any-
hing which can male ravel possiEle, convenien or com-
foraEle) when he repairs roads, Euilds sairs and Eridges,
or arranges car, Eus, Eoa, ship or air icles for ravel. So,
we see ha Ey giving a vehicle one gives ease.
Jhe deva`s fourh quesion is: "Civing wha does
one give sigh?
Jhe Buddha answers, "Civing a lamp, one gives
sigh.
Even hose wih good eyes canno see hings in he
darl. However, when given a lamp o ligh up he darl,
one can see hings as hey are. So he Buddha said ha Ey
giving a lamp, one gives sigh o hose who need sigh.
Jherefore, Ey giving candles, orch lighs, elecric lighs
and oher lighs which male hings visiEle for hose who
need ligh, one is giving sigh.
Jhe deva`s fifh quesion is: "Who is he giver of
all?
Our Buddha answered: "Jhe one who gives a
residence is he giver of all.
Why? Because afer going for alms, one feels ired and
weal. Bu when hey reurn, ale a drinl of waer, have a
shower and ener a Euilding where hey can ale res, hey
feel safe, as well as fresh and srong. So, Ey giving a resi-
dence, one gives srengh.
... \''
``
'Rupattt Rpan` Jhese are he words from he Vtsud-
dhtmagga. Jhey mean our Eody is always changing Ee-
cause of hea or cold. Ior insance, when we go ouside
we are exposed o he elemens. Our appearance can Ee
Elemished Ey Elisering sunligh or Ey dusy, windy
weaher. Afer coming Eacl inside, however, we can clean
up, ale res and quiclly regain our appearance and com-
plexion. So, Ey giving a residence, one also gives Eeauy.
Moreover, for hose of us who wander ouside or for
anyone who walls ouside, he Eies of mosquioes, snales,
scorpions, cenipedes and oher dangerous insecs is an
ever-presen hrea. We are a risl of coming down wih
malaria or oher painful diseases if we are Eien. We also
face he on-going proElem of proecing our fee from
horns growing on he roadways and pahways ha we
wander along. By dwelling in Euildings or residences,
hough, we are freed from all hese differen ypes of dan-
ger. We are safe and a ease and have a place o sudy,
learn or each wihou having o worry aEou somewhere
o live. So we can see ha Ey giving a residence, one ruly
gives a gif of ease and well-Eeing.
In he same way, when we ravel or go somewhere and
i`s ho and dusy ouside, we ofen feel eye srain or eye
irriaion which is a singing uncomforaEle sensaion. Bu
Ey enering and resing in he proecion of a dwelling,
our eyes soon ge Eacl o normal and our sigh clears up.
So, Ey giving a residence, we also see how one is giving
he gif of sigh.
Iurhermore, when pracicing sereniy and insigh
mediaion while siing safely inside Euildings and resi-
dences, mediaors can penerae he dhamma as hey re-
... \''
'
ally are and o see NiEEna. So, hrough he ac of giving
a residence, one is also providing a safe and clean envi-
ronmen in which o pracice sereniy and insigh medi-
aion, in order o lnow and see he dhamma as hey re-
ally are and o see NiEEna.
Before concluding my all, I will quoe a Velma sua
from Aguara Nilya, chaper nine.
On one occasion he Blessed One was dwelling
a Svahi in ]ea`s Crove, Anhapiila`s monas-
ery. A ha ime Anhapiila came o see he
Blessed One. Having arrived, he paid homage o he
Blessed One, sa down o one side, and he Blessed
One asled him hus:
"Is alms given in your family, householder? "Yes,
Buddha, i is given in my family. Bu i consiss of a
coarse mess of Erolen rice grains ogeher wih sour
gruel.
"Householder, wheher one gives coarse alms or
choice, if one gives casually, wihou hough or in-
eres, no wih one`s own hand, Eu gives as if hrow-
ing and wih no view o lamma and is resul in he
fuure, hen when ha giving Eears frui, he alms-
giver`s mind will no urn o he enjoymen of ex-
cellen food, of fine clohing, of rich carriages, or o
he enjoymen of he five senses, and one`s sons and
one`s daughers, one`s slaves, servans and worlfoll
will have no desire o lisen o one, no desire o lend
an ear, nor Ering undersanding o Eear on wha
one says. And for wha reason? Such is he resul,
householder, of deeds done casually.
... \''
''
Now we see one cause for aling lile enjoymen
in excellen food or fine clohing. We also see why
sons, daughers, servans and ohers refuse o Ee
oEedien. Jhis is lamma and is resul.
Jhe Buddha coninued:
"Bu wheher one gives coarse alms or choice,
householder, if one gives respecfully and consider-
aely, afer aling hough, wih one`s own hand, gives
no lile hrowing and wih view o lamma and is
resul in he fuure, hen when ha giving Eears frui,
he alms-giver`s mind will urn o he enjoymen of
excellen food, of fine clohing, of valuaEle carriages,
o he enjoymen of he excellence of he five senses,
and one`s sons and one`s daughers, one`s slaves,
servans and worlfoll will have he desire o lisen
o one, will lend an ear and Ering undersanding o
Eear on wha one says. And for wha reason? Such
is he resul, householder, of deeds done respec-
fully and consideraely.
Ior even more clariy concerning Eeneficial ways
of giving, he Buddha saed:
"Long ago, here lived a Erahmin called Velma.
He gave very rich gifs, such as hese: He gave eighy
four housand golden Eowls filled wih silver, he gave
eighy four housand silver Eowls filled wih gold,
he gave eighy four housand copper Eowls filled
wih reasure, and many oher valuaEle hings.
Perhaps, householder, you may hinl hus:
'MayEe Velma, he Erahmin, who made ha very
rich gif, was someone else.` Bu hinl no so, for i
... \''
'`
was I, who a ha ime was Velma, he Erahmin. I
was I who made ha very rich gif.
Bu when he gif was given, householder, here
was no one worhy o receive he gif, here was none
o sancify ha gif. Ior, hough Erahman Velma
gave ha very rich gif, greaer would have Eeen he
frui of ha, had he fed one person of righ view, a
Sream-enerer (Sotpanna).
Jhough he gave ha very rich gif, or hough he
fed a hundred persons of righ view, Sream-enerers,
greaer would have Eeen he frui of ha, had he fed
one Once-reurner (Saghthgmt).
Jhough he gave ha very rich gif, or hough he
fed a hundred Once-reurners, greaer would have
Eeen he frui of ha, had he fed one Non-reurner
(ngmt).
Jhough he gave ha very rich gif, or hough he
fed a hundred Non-reurners, greaer would have
Eeen he frui of ha, had he fed one Arahan.
Jhough he gave ha very rich gif, or hough he
fed a hundred Arahans, greaer would have Eeen
he frui of ha, had he fed an Lndeclared Enligh-
ened One (pacce/abuddha).
Jhough he gave ha very rich gif, or hough he
fed a hundred Pacce/abuddhas, greaer would have
Eeen he frui of ha, had he fed one Tathgata,
Arahan, Iully Awalened One.
We now lnow aEou he imporance of how o give
and somehing aEou he resuls of giving. In finishing
(Sakadgami)
... \''
'
my all onigh, I wan o recoun how he Buddha con-
cluded his all. Jhese are he las words of he Buddha in
he sua, he apex of he eaching: "Bu he one who eaches
he Dhamma is he giver of he Deahless.
In he commenary i is explained:
Jhe one who gives Dhamma alls, who explains he
meaning of he commenaries, who eaches he Pi exs,
who answers quesions relaed o he Dhamma, and who
eaches mediaion pracice is one who eaches he way
ha leads o NiEEna. He is he giver of he Deahless.
Because he eaches his supreme eaching he will him-
self, in he end, aain NiEEna, he Deahless.
In he Iivuala i also says:
"Jhere are hese wo linds of giving: Jhe giving
of maerial hings and he giving of he Dhamma.
Of hese wo linds of giving, his is supreme: Jhe
giving of he Dhamma. Jhere are hese wo linds of
sharing: Jhe sharing of maerial hings and he shar-
ing of he Dhamma. Of hese wo linds of sharing,
his is supreme: Jhe sharing of he Dhamma. Jhere
are hese wo linds of help: help wih maerial hings
and help wih he Dhamma. Of he wo, his is su-
preme: Help wih he Dhamma.
Jha`s why our Buddha said in he Dhammapada:
"SaEEadna dhammadna jini,
saEEarasa dhammaraso jini,
saEEarai dhammarai jini,
ahallhayo saEEadullha jini.
Sabbadna dhammadna jinti,
sabbarasa dhammaraso jinti;
sabbarati dhammarati jinti,
tahakkhayo sabbadukkha jintti.
... \''
'+
Jhis means:
Jhe gif of Dhamma excels all gifs,
Jhe ase of Dhamma excels all ases,
Jhe deligh in Dhamma excels all delighs.
Ireedom from craving vanquishes all suffering.
May you all Ee aEle o give he excellen gifs.
May you all Ee aEle o ase he excellen ases.
May you all Ee aEle o deligh in he excellen delighs.
May you all Ee aEle o vanquish all suffering.
May you all Ee he giver of he Deahless, NiEEna.
Sdhu! Sdhu! Sdhu!
Jhe all given on Sunday,
4
h
DecemEer 2uu5 a Pa-Aul Jawya in Myanmar.
'
8 / S E D C N I H E I / L K
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~ Bhikkhu Suatagavesaka
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'
8 / S E D C N I H E I / L K
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"Heedfulness is he way o Deahless.
Heedlessness is he way o deah.
Jhe Heedful die no.
Jhe Heedless are as if dead already.
Jhese are he words of he Buddha from he
Dhammapada. Jhose who are heedful die no. Why? Jhe
heedful do meriorious deeds. Jhey give and are chari-
aEle and hey leep he moral preceps. Jhey pracice he
raining of moraliy (Sla), he raining of concenraion
(Samdht) and he raining of insigh (Pa). Once media-
ors successfully develop concenraion, hey proceed o
he pracice of insigh mediaion (Vtpassan), o see hings
as hey really are. When heir insigh-lnowledge maures,
he supramundane Pah and Iruiion Knowledge arises.
Jhe Pah Knowledge eradicaes defilemens sep-Ey-sep
wihou remainder. Jhey see NiEEna, he Deahless. So
he Buddha said, 'Heedfulness is he way o Deahless.` I
is also said, 'Jhe heedful die no.` Jhis does no mean ha
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hey will no grow old or die. I means ha Eecause of he
fourh Pah ;rahant Path) and Iruiion Knowledge hey
are no longer suEjec o reEirh. Jherefore wheher hey
are physically alive or dead, Eecause hey are no longer
suEjec o Eirh and deah, hey are considered no o die.
On he conrary, hose who are heedless are as if dead
already. Why? Jhey do no hinl aEou giving, nor do hey
hinl aEou leeping he moral preceps or pracicing he
hree rainings: he raining of moraliy (Sla), he raining
of concenraion (Samdht) and he raining of insigh
(Pa). Jhe purpose of pracicing hese rainings is o lnow
and see he Iour NoEle Jruhs he NoEle Jruh of
Suffering, he NoEle Jruh of Origin of Suffering, he
NoEle Jruh of he Cessaion of Suffering and he NoEle
Jruh of he Way leading o he Cessaion of Suffering,
and o aEandon aachmen o sensualiy, Eecoming, wrong
view and ignorance. Because hey do no pracice hese
hree rainings hey do no see hings as hey really are.
Wihou seeing hings as hey really are, aachmen o
sensualiy, Eecoming, wrong view and ignorance arises
and wih i reEirh again and again. Jha`s why he Bud-
dha said, 'heedlessness is he way o deah` and 'he heed-
less are as if dead already.` According o he commenary,
one who is heedless canno Ee liEeraed from reEirh. When
he is reEorn, he mus grow old and die. So, if we don`
wan o die again and again, Ee heedful.
Jonigh I will all aEou he suEjec of deah. When-
ever we all aEou deah, we have o all aEou Eirh oo.
Bu Eefore I Eegin o all aEou mediaion on deah, I
wan o poin ou ha human Eehavior in he face of Eirh
and deah is, indeed, very srange. Why? A Eirh, when a
child is Eorn crying, people smile. Jheir faces shine wih
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happy delighed expressions. Bu a deah, when someone`s
las hour arrives people cry. Jheir facial expressions con-
vey sorrow and grief. Jhese wo Eehaviors srile me as
very odd. When someone is Eorn crying, people smile, Eu
when someone is awaiing his las hour, people cry.
Acually, insead of only Eeing happy and smiling a
he Eirh of a new infan, we ough o also give careful
consideraion o wha awais ha child. Why? Because he
comes ino a world ha is a mass of suffering, he, oo, will
suffer. Lile all humans Eeings, ha newEorn EaEy is
Eound for dullha, no for sulha. Lile hem he, oo, will
also Ee he cause of much dullha for Eoh himself and
ohers.
Jha small EaEy will also experience he many differ-
en ypes of suffering ha we ourselves have experienced
in his life. He was Eorn and is, herefore, suEjec o sicl-
ness. Because he was Eorn he is suEjec o aging. Because
he was Eorn he is suEjec o worry. Because he was Eorn
he is suEjec o sorrow. Because he was Eorn he is suEjec
o grief. Because he was Eorn he is suEjec o fear. Be-
cause he was Eorn he canno escape deah. Jhese are la-
menaEle condiions. Iurhermore, Eecause of ignorance,
he may coninue o accumulae more and more unwhole-
some deeds hroughou he duraion of his life. Mos
people amass a soclpile of unwholesome deeds over he
course of a lifeime. If he does, he may fall ino one of he
four woeful saes upon dying. So, a compelling case can
Ee made for saying ha 'Eirh leeps one in Eondage.`
Lpon reflecion we see ha Eirh Erings along wih i
much suffering and pain. Bu people don` lile o admi
his. Parens spend heir lives rying o provide for heir
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children`s welfare. Jhey wear hemselves ou for heir chil-
dren. Day-Ey-day heir Eodies Eecome older and older,
wealer and wealer. Iinally, one day hey die. Birh leads
o deah. I is inescapaEle. Our ending is guaraneed Ey
our Eeginning. No one can avoid deah.
Jhis is he ha follows Eirh. Jhis is he
Eorn of Eirh. I is naural for people o Ee pleased
Ey he arrival of a EaEy. Neverheless, Eirh is pleasing, in
large par, only Eecause people don` see or aclnowledge
he inheren ha exiss in i.
Even hough people lnow ha humans are moral,
hey do no wan o experience heir own moraliy. Some
people even hinl jus o see a dead-Eody is inauspicious,
so hey ry o avoid all such occasions. I have sudens
who have acually never seen a dead Eody, a any ime in
heir lives. When I each hem he mediaion pracice ha
is a recollecion of deah, I encouner difficuly. Why?
Because, in order o pracice recollecion of deah, hey
need o ale a dead Eody as heir mediaion oEjec. When
I give hem he insrucion, wha do hey say? "I never
saw a dead Eody in my life. Some say, "In my counry
seeing a dead Eody is considered inauspicious. So, even
hough deah is as much a par of life as Eirh, hey have
no direc experience wih ever having seen a dead Eody.
So, when I each hem he 'Recollecion of Deah media-
ion`, I have o search for phoos of corpses o show hem.
Only hen are hey aEle o ale a dead Eody as heir medi-
aion oEjec.
In conras, whenever I see a corpse I consider i an
auspicious occasion. Why? I gives me he moivaion o
reflec on my own deah. When I lool a a dead Eody I
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feel ha I`m seeing somehing undeniaEly real. I gives
me an opporuniy o hinl aEou he rue naure of he
Eody. Jhis has Eeen my experience ever since I was a young
Eoy. Whenever I saw a dead Eody i made me hinl! When-
ever I se eyes on he ugly repulsive complexion of a dead
Eody, I also looled a my own complexion and fel as if i
changed. I lnew my life would end, ha I, oo, would die.
Even hen, a ha young age, I fel ha life was fuile. A
compelling sense of urgency arose in me. Bu Eecause I
was sill very young, I didn` lnow wha o do aEou he
conradicory feelings of fuiliy and urgency. As I grew
older, hey Eecame an imporan par of my pracice.
So, we can say ha seeing a dead Eody is really an aus-
picious occasion. I is, in fac, an opporuniy o reflec
deeply for hose who have wise aenion, Eu is los on
hose who don` have wise aenion. Seeing a dead Eody
is an opporuniy for liEeraion. In he Buddha`s ime he
had many disciples who, Eecause of seeing a dead Eody
and mediaing on deah, were aEle o male an end of
suffering.
So, seeing a dead Eody is ruly an opporuniy for our
liEeraion.
I wan o share my experience wih all of you. One of
he main causes leading o my ordinaion was seeing a
dead Eody. Jhe moher of one of my sudens had Eeen ill
for a long ime. I was one of her care-givers. While she
seemed o improve from day-o-day and i appeared as
hough she would recover, afer some ime her condiion
declined and in he end she died. A ha ime, I wasn`
hinling aEou my own deah. I was oally focused on
rying o Euild up my life. I was worling o earn money. I
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was worling o amass wealh. I was easy no o hinl
aEou my deah when I was so hard a worl collecing
'hings` o inflae and improve my life. Bu when she died
i was a wale-up call. A sense of urgency arose in me.
We had alen very good care of her, providing her wih
he mos excellen medicines, good food and good ac-
commodaion. Bu nohing could save her. When her ime
ripened, she died. Even hough we gave her he Ees and
mos expensive medicine and she appeared o Ee geing
Eeer, in he end her condiion unexpecedly changed
and she died. She was sill young. Her deah ool me Ey
surprise and gave rise o a feeling of urgency in me.
I undersood hen ha one day my life would also end.
I, oo, would die. Bu, of course, I didn` lnow when I
would die, where I would die and how I would die. I won-
dered: 'How long will I live?` I didn` lnow. I refleced:
"Deah is cerain. Life is uncerain. I will surely die. My
life will end in deah. Bu I don` lnow when and where I
will die. I considered he possiEiliy ha I could fall ino
one of he four woeful realms. ]us he hough frigh-
ened me. I cerainly lnew ha I waned o Ee free from
suffering in he four woeful realms. Jhe quesion of 'how`
hen filled my mind. I realized ha I needed o change
my way of living while I sill had he ime and opporu-
niy o do wha I needed o do. I realized ha changes
were needed , Eefore I die. A ha ime, he sense of
urgency ha filled me was overwhelming. I was so srong,
I didn` wan o do anyhing Eu pracice mediaion. No
long aferwards, I found myself in roEes
Jhis personal sory illusraes why seeing a dead Eody
is really an auspicious occasion. I is a wale-up call, a each-
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ing ha poins o liEeraion, o freedom from suffering. If
we see wih wise aenion, we will Ee inspired o do good
hings and o pracice wih deerminaion and diligence.
Whenever we see a newEorn EaEy we lnow ha Ee-
ween his or her Eirh and deah ha human Eeing will
come ino conac wih a lo of expeced and unexpeced,
desiraEle and undesiraEle hings. Alhough we are happy
o see Eirh, mos of us do no wan o hinl aEou mee-
ing deah. Bu, if he ruh Ee old, seeing a dead Eody is
an advanage o someone who reflecs well on i. If we
all aEou deah, we mus all aEou causes of deah, as
well. Some die when hey are young. Some die when hey
are old. Why? Jhe Buddha explains why in he bht-
dhamm. Jhere are four causes:
1. Some die due o he expiraion of heir life
span (yu//haya-marana).
2. Some die due o he expiraion of heir repro-
ducive Kammic force (Kamma//haya-marana).
. Some die due o he expiraion of Eoh repro-
ducive Kammic force and life-span (Ubha-
ya//haya-marana).
4. Some die due o desrucive-Kamma (Upacche-
da/a-marana). Jhey may die in an acciden. Jheir
life-span sill remains and heir Kammic force
sill remains, Eu Eecause of desrucive
Kamma hey are desroyed and hey die.
We all rememEer how shocled and frighened people
were Eecause of he gian ha no long ago lilled
so many people. Jhousands upon housands were eiher
injured or swep away in ha naural disaser. Even o-
day we don` really lnow how many people were affeced
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Ey he desrucive force of ha 'liller wave,` young and
old alile, rich and poor. I was a colossal ragedy, he re-
sul of desrucive Kamma, in Pi, Upaccheda/a-marana, he
fourh cause of Deah.
Everyone dies Eecause of one of hese four causes.
Some die Eecause of expiraion of heir life-span, some
die of expiraion of reproducive lammic force, some die
of he expiraion of Eoh, and some die of desrucive
Kamma.
I wan o ell you a sory. Jhis sory is from he Sa yua
Nilya. In he Buddha`s ime here was a Deva, SuErahm,
who was happily aEiding in he Deva world wih a reinue
of one housand female devas. In his sory, SuErahm
was siing under a ree, in he Nandana Crove, among
five hundred female devas. Jhe oher five hundred had
climEed up he ree. Jhey were singing and hrowing flow-
ers down from he ree. Jhose female devas who remained
under he ree wih SuErahm gahered up he flowers
and made wreahs of hem for him. His companions were
all happily singing and dancing. Bu suddenly, he devas
up in he ree sopped singing. Jhere was silence. SuEra
hm wondered wha happened. He looled up and saw
ha he ree was empy.
Iive hundred of SuErahm`s female companions had
simply vanished.
Jhe desire o lnow where hey wen arose in his mind.
When he looled for hem wih his divine eye, he discov-
ered ha hey had suddenly died Eu were immediaely
reEorn in he Avci hell. I is a very erriEle hell. Iive hun-
dred female Devas from his reinue who were happily sing-
ing and hrowing flowers down from he ree suddenly
Sayutta
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died and fell ino ha erriEle hell.
As you lnow separaion from hose whom we love is
suffering. No less so for Devas, SuErahm fel very, very
sad. He suffered very much. He fel inense grief. A he
same ime, heedful aenion arose in him. He examined
his own life-span and saw ha he himself, along wih he
remaining five hundred female Devas were due o die in
seven days and ha hey also would ale reEirh in he
same hell.
Le me asl you a quesion. Wha do you hinl? Which
grief would Ee greaer, he grief ha arose in he young
Deva`s mind when he was separaed from hose original
five hundred devas whom he loved, or he grief ha arose
in him when he saw ha he and his remaining reinue
were going o suffer in he same hell soon?
Ior sure, he sronger grief would Ee ha which arose
in him for himself and his remaining reinue when he saw
he coming erriEle suffering ha hey all were also headed
owards. Before, he suffered for hose whom he loved and
los. Now, he suffered for himself. Inense grief arose in
his mind. Jhe fear of suffering in hell is so deep-seaed
and errifying ha a sense of urgency immediaely arose
in him.
Driven Ey his sense of urgency and in aEsolue fear,
SuErahm wen o see he Buddha and asled for comfor
and help. In he presence of he Buddha, he recied his
verse:
"Always frighened is his mind,
Jhe mind is always agiaed
AEou unarisen proElems
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''.
And aEou arisen ones.
If here exiss release from fear,
Being asled, pleased declare i o me.
Even hough devas are normally very happy, SuErahm
was now anxious and errified. His fear was so dreadful
and coninuous ha he uered he words 'alvays frtght-
ened ts thts mtnd, the mtnd ts alvays agttated.` He was con-
cerned aEou Eoh arisen proElems and unarisen ones. In
his case, he arisen proElem was he sudden deah and
shocling desinaion of he five hundred female devas
from his reinue. Jhe unarisen one was even more proE-
lemaic his own imminen deah and descen ino hell
along wih he res of his remaining reinue. Moivaed
Ey a sense of urgency, he asled he Buddha o male lnown
he way o release.
Jhe Buddha answered as follows:
"No apar from enlighenmen and auseriy
(t.e., duhaga
1
pracices),
No apar from resrain of he sense faculies,
No apar from relinquishing all,
Do I see any safey for living Eeings?
Jhe Buddha insruced SuErahm ha mediaion
pracice is a source of comfor. So srong was he deva`s
sense of urgency ha, having heard i, he and his reinue
peneraed he Buddha`s meaning and a ha momen
hey aained sream-enry, hey Eecame Sopannas. Jhey
were all compleely freed from suffering in he four woe-
! It :s or osc.t:c roct:c. urc.rtoi.r :r orc.r to .r,.ct tios. s.c:oi uoi:t:.s o,
,.ur.ss o, u:si.s, cort.rt.rt, .tc., o, ui:ci ::rtu. :s ci.ors.c.
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ful saes. Pah Knowledge removed he defilemens ha
would suEjec hem o suffering in any one of hose saes.
How wonderful i is!
Here we all need o hinl aEou he chances of Eeing
reEorn in one of he four woeful realms compared o Ee-
ing reEorn in one of he happy realms. You may remem-
Eer, in an earlier all I quoed from a Sua wherein he
Buddha asled a group of his monls which is greaer, he
lile Ei of soil on he ip of his fingernail or he soil of he
grea earh. Jheir answer, of course, was he soil of he
grea earh. According o he Buddha, jus as he soil of
he grea earh is more han he soil on he ip of his fin-
gernail, many more people are lilely o fall ino one of he
four woeful realms when hey die raher han Eeing re-
Eorn in one of he happy realms.
Sa sra is wihou a discoveraEle Eeginning. Ior un-
counaEle lifeimes we have all Eeen amassing Eoh un-
wholesome deeds and wholesome deeds. Lnforunaely,
mos of us accumulae more unwholesome deeds during
our lifeimes han wholesome ones. If we don` pracice
mediaion Eefore we pass away, if we don` prepare for
deah while here is sill ime o do so, we can` penerae
he Dhamma as i really is and, herefore, we oo, jus lile
hose five hundred female Devas, may fall ino one of he
four woeful saes upon our deahs. .
SuErahm and his remaining reinue of Devas fore-
saw ha hey would suffer in he hell unless hey changed
heir way of living. Lrgency arose in hem. In he same
way if we lnew ha we would die in seven days and suf-
fer in hell, would we change our way of living, would we
focus on mediaion pracice in order o Ee free from such
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a desiny?
Jhe Buddha poined ou o his monls ha he way o
deahless is Erough forh hrough mindfulness on deah.
He said:
"Monls, Mindfulness of deah, if developed and
culivaed, Erings grea frui and Eenefi: i merges
in he Deahless, ends in Deahless Jherefore,
monls, you should develop mindfulness of deah.
If we reflec on deah every day, every morning, every
evening, and every nigh, heedfulness will arise and righ
aiude will follow.
Wihou mindfulness of one`s own cerain deah,
people Eecome heedless. If people really acceped ha hey
oo would sooner or laer depar his life, hey would Ee
more heedful and no Ee so proud and full of self-impor-
ance. I`s more lilely ha hey would Ee humEle, ha hey
would live humEly.
If hey refleced on heir deah everyday hey would Ee
genle. Jheir minds would incline owards wholesome ac-
ions raher han unwholesome acions. Jhey would mosly
choose o do wholesome acions. So we see ha suffering
from greed, hared, jealousy and singiness can Ee solved
Ey reflecing on deah, paricularly one`s own deah.
Jhere is anoher sory from he in which
he Buddha alled aEou a young woman, a cerain
weaver`s daugher, who developed mindfulness on deah.
Jhis pracice Erough her grea frui and Eenefi.
One day, when he Blessed One came o lav, he
people of lav invied he Buddha o a meal and offered
him alms. A he end of he meal he Buddha gave a all
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saying, "Pracice mediaion on deah, saying o yourselves,
'Lncerain is my life. Cerain is my deah. I shall surely
die. My life will end in deah. Life is unsaEle. Deah is
sure. Deah! Deah ! And Deah.`
According o he Buddha, hose who have no prac-
iced mediaion on deah remEle and fear when heir
las hour comes. Jhey die confused, ofen screaming in
error, much lile a man wihou a sicl is sriclen wih
fear when he unexpecedly sumEles upon a snale on his
pah. Jhose who pracice mediaion on deah have no
cause o fear when heir las hour arrives. Jhey are lile a
seadfas man who seeing a snale, even a a disance, ales
i up wih his sicl and hrows i away. If we reflec on
deah while here is sill ime o do so each day, every
morning and every evening, we will gain grea Eenefi
which we will Ee glad aEou laer. Jherefore pracice medi-
aion on deah.
Mediaion on deah can Ee developed Ey Eringing o
mind a corpse ha we have seen. Here a Pa-Aul Iores
Monasery we each Mindfulness of Breahing o develop
aEsorpion concenraion up o fourh jhna. Jhis is augh
as a lead up o he pracice of repulsiveness mediaion.
When he ligh produced Ey aEsorpion concenraion is
Erigh and clear, we insruc mediaors o ale, as heir
mediaion oEjec, he mos repulsive corpse of he same
sex ha hey can ever rememEer seeing. Jhen, wih he
assisance of he ligh of concenraion, hey are insruced
o visualize ha corpse so ha i is exacly as hey saw i
previously. Calmly concenraing heir mind on i, hey
are o noe i as, 'repulsive, repulsive` ( ).
When he mind says consanly on ha oEjec for one
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or wo hours, he firs jhna can Ee aained.
According o he Mahasattpatthna Sutta and he Vtsud-
dhtmagga Commenary, o pracice mediaion on deah
we mus re-esaElish he firs jhna wih he repulsiveness
of a corpse, and wih ha exernal corpse as he oEjec of
mediaion, we should hen reflec: 'Jhis Eody of mine is
also of a naure o die. Indeed, i will die jus lile his one.
I canno avoid Eecoming lile his.` By leeping he mind
concenraed and mindful on our own moraliy, we also
find ha he sense of urgency (Sa .ega) develops. When
ha urgency is presen, i is possiEle o see one`s own Eody
in he place of ha repulsive corpse. Jhen perceiving ha
he life-faculy has Eeen cu off in ha image of heir own
Eody, mediaors should concenrae on he aEsence of
he life-faculy wih one of he following houghs:
1. My deah is cerain, my life is uncerain.
(marana me dhu.a , jt.tta me adhu.a ),
2. I shall cerainly die (marana me bha.tssatt),
. My life will end in deah (maranapartyosana me
jt.tta ),
4. Deah, deah (marana , marana ).
We should choose one and noe i in any language.
Simply coninue o concenrae on he image of he aE-
sence of he life-faculy in he image of our own corpse
unil he jhna facors arise. I should Ee noed, however,
ha wih his mediaion suEjec we can only aain ac-
cess concenraion.
Bacl o he sory: Wih he excepion of one young
woman, all hose who heard he Buddha`s all remained
as wrapped up in heir worldly duies as Eefore. Only he
(marana me dhuva , jivita me adhuva ),
(marana me bhavissati),
(marana , marana ).
(maranapariyosana me
jivita ),
(Savega)
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weaver`s daugher, a mere sixeen years of age, said o
herself, 'Marvelous indeed is he speech of he Buddha, i
Eehooves me o pracice mediaion on deah. I ells me
ha I ough o pracice.... And, she did nohing else Eu
pracice mediaion on deah, day and nigh, for he nex
hree years.
One day, as he Buddha surveyed he world a early
dawn, he perceived he young weaver`s daugher had en-
ered he Ne of his Knowledge. When he saw her, he pon-
dered wihin himself, "Wha will happen? He Eecame
aware of he following: "Irom he day when his young
woman heard my discourse on he Law, she has praciced
mediaion on deah for hree years. I will now go o and
asl his young woman four quesions. On each of he four
poins, she will answer me correcly and I will congrau-
lae her. I will hen recie he sanza, 'Eltnd ts thts vorld.` A
he end of he reciaion, she will Eecome a sream-enerer.
Because of her, my discourse will Ee profiaEle o he many
as well. So he Blessed One, wih his reinue of five hun-
dred monls, depared from ]eavana, and in due course
arrived a Agglava monasery.
When he people of lav heard ha he Buddha had
come, hey wen o he monasery and invied him o Ee
heir gues. Jhe young weaver`s daugher also heard ha
he had come, and her hear was filled wih joy a he
hough, "Our faher, our maser, our eacher, one whose
face is lile he full moon, he mighy Coama Buddha has
come. And she refleced, "Now, for he firs ime in hree
years, I can go o see he Buddha. Jhe hue and color of
his Eody is as he hue and color of gold. Now I can go o
hear him each he Dhamma, conaining wihin i all swee-
ness.
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As she was hinling aEou his, her faher was leaving
for his worlshop and said o her, "Daugher, a garmen
for a cusomer is on he loom, and a span of i is ye in-
complee. I mus finish i oday. Quiclly refill he shule
and Ering i o me. Jhe young woman hough, "I wish
o hear he Buddha each he Dhamma, Eu my faher has
given me a joE o do. Shall I go o hear he Buddha each
he Dhamma or shall I refill he shule and carry i o my
faher firs? Jhis hough hen occurred o her, "If I fail
o Ering my faher he shule, he will srile me and Eea
me. Jherefore, I will refill he shule firs and give i o
him, hen I will go o hear he Buddha each he Dhamma.
So she sa down on a sool and refilled he shule.
Jhe people of lav waied upon he Buddha and of-
fered him food. When he meal was over hey ool his
Eowl and sood waiing o hear him speal. Bu he Bud-
dha only said, "I made his journey of hiry miles for he
sale of a cerain young woman, Eu she has no ye had
he opporuniy o Ee presen. When she finds he oppor-
uniy o Ee presen, I will give he all. Having said his,
he Buddha remained silen. So did hose who came o
hear him remain silen. (When he Buddha is silen, nei-
her men nor gods dare uer a sound.)
Afer he weaver`s daugher had refilled he shule, she
pu i in her shule-Easle and se ou in he direcion of
her faher`s worlshop. On her way here she sopped in
he ouer circle of he worshippers gahered around he
Blessed One and sood gazing a he Buddha. Jhe Bud-
dha lifed up his head and gazed a her. By gazing a her
she lnew, "Jhe Buddha, siing in his group of people,
signifies Ey gazing a me ha he wans me o come for-
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ward. His sole desire is I come ino his very presence. So
she se her shule-Easle on he ground and sepped ino
he presence of he Buddha.
(Why did he Buddha gaze a her? Jhe following
hough arose in him, "If his young lady goes hence, she
will die as an ordinary one, and uncerain will Ee her fu-
ure sae. Bu if she comes o me, she will esaElish he
firs Pah and Iruiion, and her fuure sae will Ee cer-
ain, for she will Ee Eorn in he World of he Jusia gods.)
Having approached he Buddha and paid him respec,
he young woman sa in silence in he middle of he wor-
shipers gahered around he Blessed One. Jhe Buddha
hen asled her four quesions.
1. "Young lady, where did you come from? "I
lnow no, VeneraEle Sir.
2. "Where will you go? "I lnow no, VeneraEle
Sir.
. "Don` you lnow? "I lnow, VeneraEle Sir.
4. "Do you really lnow? "I lnow no, VeneraEle
Sir.
Many people were offended and said, "Lool a her,
his daugher of a weaver alls as she pleases wih he Su-
premely Enlighened One.
When he asled her, 'Where did you come from? she
should have answered, "Irom he weaver`s house.`
And when he asled her, "Where will you go? she
should have answered, 'Jo he weaver`s worlshop.`
Bu, he Buddha pu he muliude ino silence. He
coninued quesioning her, as follows: "Young lady when
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'`+
I asled you, "Where did you come from? Why did you
say, "I lnow no. She answered, "VeneraEle Sir, you your-
self lnew ha I had come from he house of my faher,
he weaver. So when you asled me, 'Where did you come
from?` I lnew very well ha he meaning was, 'Irom wha
pas exisence did I come here? I was Eecause of his ha
I answered I lnow no.` Jhen he Buddha said o her,
"Well said, well said, young lady! You have correcly an-
swered he quesion I asled you.
Jhe Buddha congraulaed her, and asled her ye an-
oher quesion, "When I asled you, "Where will you go?
Why did you say, "I lnow no. She answered, "Vener-
aEle Sir, you yourself lnew ha I was on my way o my
faher`s worlshop wih my shule-Easle in hand. So when
you asled me, 'Where will you go? I undersood i o mean,
where I will Ee reEorn. Bu I don` lnow where I shall Ee
reEorn when I pass away from his presen exisence so I
answered ha I lnow no. Again he Buddha said o her,
"Well said, well said, young lady! You have correcly an-
swered he quesion I asled you.
Jhe Buddha congraulaed her a second ime and
asled her ye anoher quesion, "When I asled you, 'Don`
you lnow?` why did you say, I lnow`? "VeneraEle Sir, I
do lnow ha one day I shall surely die and, herefore, I
could respond ha 'I lnow`. Jhe Buddha once again said
o her, "Well said, well said, young lady! You have cor-
recly answered he quesion I asled you.
Jhe Buddha congraulaed her a hird ime, and asled
her one final quesion, "When I asled you, 'Do you really
lnow?` why did you say o me, 'I lnow no`? "VeneraEle
Sir, I only lnow ha I shall surely die. I do no lnow a
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'`
wha ime I shall die, wheher in he nigh or during he
day or early in he morning. Jherefore, I said 'I lnow no`.
Jhe Buddha said o her again, "Well said, well said, young
lady! You have correcly answered he quesion I asled
you.
Jhe Buddha congraulaed her a fourh ime, and hav-
ing done so, addressed he group of people assemEled as
follows "So many of you have failed o undersand he
words she spole. You were offended. Jhose who do no
possess he Eye of Lndersanding, hey are Elind. Bu
hose who possess he Eye of Lndersanding, hey see.
Having saed his, he recied he following Sanza:
"Blind is his world, few are here here ha see,
As few go o heaven as Eirds escape from a ne.
A he end of he all he young weaver`s daugher a-
ained he firs Pah and Iruiion Knowledge. She Ee-
came a Sopanna Eecause she had praciced mediaion
on deah for years. As you all heard, even hough here
were a lo of people who lisened o he Buddha`s original
all hey all wih he excepion of he young weaver`s
daugher remained wrapped-up in heir worldly duies,
aending o Eusiness as usual.
When he Buddha came Eacl o he lav and asled
his four quesions, he only one who undersood was ha
young woman. Wha should we hinl? We should hinl
aEou perfecions. Jhe weaver`s daugher was someone
who had already praciced mediaion in her pas life. Be-
cause of his when he Buddha surveyed he world a early
dawn, she appeared in he eye of he Buddha.
I was for her sale ha he Buddha wen o lav. I
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'`.
was for her sale, ha he augh he pracice of 'media-
ion on deah.` Jhe young weaver`s daugher appreciaed
his eaching very much. She liled i very much. Among
he devoees, she alone ool he eaching and pu i ino
pracice. Afer hearing he Buddha`s eaching, she prac-
iced 'mediaion on deah` day and nigh for years.
Joday some of my sudens in his very monasery are
inclined o pracice recollecion on deah. If hey really
emphasize his mediaion pracice, a sense of urgency
arises in heir mind. Jhey lnow ha one day, sooner or
laer, hey oo will die. Jhis undersanding gives rise o a
sense of urgency and hey Eecome heedful, always rying
o Ee mindful of heir mediaion oEjec.
Even if you canno pracice recollecion of deah sys-
emaically Ey enering ino jhna concenraion, you all
can reflec on deah lile his: 'Jhis morning I may die.
Joday I may die. Jonigh I may die.` If you reflec lile his
again and again every day, you will Eecome heedful. You
will Eecome esaElished in goodness. You will no wase
your ime. You will always pay aenion o your media-
ion oEjec, if you simply rememEer o reflec on deah.
When you give emphasis o his mediaion pracice, a sense
of urgency will arise in your mind. Jhen, when you are
insruced o pracice sereniy and insigh mediaion sep-
Ey-sep sysemaically Ey he eacher, and, if your pas per-
fecions and presen effor are srong enough, hen when
your insigh maures, a ha ime Pah and Iruiion
Knowledge will arise.
Nowadays people have no culivaed heir perfecions
o he same high level as he people who were alive in he
Buddha`s ime. A ha ime, here were many who aained
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he supreme saes of Sotpanna, Sa/adgamt, ngmt
and rahant afer merely lisening o he Buddha speal.
Nowadays hough, such people would indeed Ee hard o
find. Pracically spealing, his means ha oday laypeople
and monasics alile canno aain Pah and Iruiion
Knowledge afer merely lisening o a Dhamma all. Jo-
day, people need o pracice sysemaically, sep-Ey-sep.
When I was in Singapore one layman asled me his
quesion: 'Is i necessary o pracice in such a sysemaic
way?` He said o me, "In he Buddha`s ime many people
aained noElehood afer merely lisening o a very shor
Dhamma all. Did hey pracice in such a sysemaic, sep-
Ey-sep way? Is i necessary o pracice Sla (he raining
of moraliy), Samdht (he raining of concenraion) and
Pa (he raining of insigh) sysemaically? Jhe answer
is "yes. I explained o him ha we are no lile he people
who lived in he ime of he Buddha. We are living oday,
and his is an age wherein we need o Ee pracical and
pracice sysemaically.`
Even here a Pa-Aul some of my sudens have asled
me, 'Is i necessary o pracice Rpa? No one Eesides Pa-
Aul eachers each i. Jhe one who asled me his ques-
ion is smiling. He is pracicing Rpa mediaion now.
Jhe answer is again "yes. Nowadays please don` ex-
pec o see NiEEna wihou following sep-Ey-sep sys-
emaic insrucions.
One day, I will give a more deailed explanaion aEou
his. Wha I wan o poin ou for he purposes of his all
is ha he young woman in our sory, afer hearing he
Buddha`s eaching, acually followed his advice. Irom ha
day onwards, she praciced mediaion on deah for he
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'``
nex hree years. When he Buddha reurned o lavi af-
erwards, i was for her sale. He gave his all here for he
sale of her aainmen and for he Eenefi of he many.
When you are in he presence of a living Buddha, he
will each you direcly. If you have already perfeced your
pramis, he Buddha can each you he mos suiaEle medi-
aion oEjec for you o aain NiEEna quiclly. Bu now
you are no in he presence of he Buddha Eu raher you
are in my presence. I can only insruc mediaion prac-
ice sep-Ey-sep, sysemaically, following he original
eachings of he Buddha. Nowadays, i is very imporan
o follow he insrucions and pracice sysemaically, day-
Ey-day. By doing so, even if you canno now aain
NiEEna, in he fuure your pracice will Ee Eeneficial and
will help you o aain NiEEna o see he Deahless.
Afer he weaver`s daugher heard he sanza ''Hlind is
this world ...`` recied Ey he Buddha she aained sream-
enry and Eecame a Sopanna.
She hen ool up her shule-Easle and proceeded o
her faher`s worlshop. When she arrived, he was asleep
despie he fac ha he was siing uprigh a his loom.
His daugher didn` noice ha he was asleep when she
handed him he shule-Easle. As she did so, he Easle
hi he ip of he loom and fell wih a claer, maling a
loud sound. Her faher awole suddenly and accidenally
pulled he shule. Jhe ip of he shule srucl his daugh-
er in her Ereas. She died here and was immediaely re-
Eorn in he world of he Jusia gods. Her faher looled a
her, as she lay here, her whole Eody spoed wih Elood.
He lnew ha she was dead.
His grief was inense. Wih eyes filled wih ears he wen
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'``
o see he Buddha and old him wha had happened. He
appealed o he Blessed One, "VeneraEle Sir, comfor me,
exinguish my grief. Jhe Buddha comfored him, say-
ing, "Crieve no my disciple, for in he round of exis-
ences wihou conceivaEle Eeginning, you have shed, over
he deah of your daugher, ears more aEundan han he
waers conained in he four grea oceans. Lpon hearing
his he was comfored, his grief reduced, and he requesed
he Buddha o admi him ino he Order and allow him o
ordain. Jhe weaver praciced diligenly and no long af-
erwards he oo aained Arahanship. Because of pracic-
ing mediaion on deah, his daugher aained Sopanna
and he aained Arahanship. Mediaion on deah Erough
hem Eoh grea Eenefi and led o heir liEeraion.
So every day we should reflec and mediae on deah.
We should diligenly and sysemaically pracice recollec-
ion of deah.
One day we will surely die.
Jhe day we were Eorn, we were crying while ohers
smiled.
Bu on he day of our deah, ohers will Ee crying.
Should we paricipae wih hose who are crying on
ha day? We should no.
If we pracice diligenly and Eecome noEle ones, we
will no depar his life crying. We will die smiling.
So,
May you all pracice recollecion of deah.
May you all Ee heedful.
May you all aain NiEEna, he Deahless, in his very
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life.
May all of us srive diligenly for liEeraion.
Sdhu! Sdhu! Sdhu!
Jhe all given on Sunday,
1S
h
DecemEer 2uu5 a Pa-Aul Jawya in Myanmar.
''
8 / S E D C N I H E I / L K
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~ Bhikkhu Suatagavesaka
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'`
'
8 / S E D C N I H E I / L K
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Joday is he firs day of he new year, 2uu6. On his
day people gree one anoher Ey saying, 'Happy New Year`.
Even hough people all over he world say 'Happy New
Year` o one anoher, I sense hey are no really happy. Do
you agree? Why? Mos people seel happiness in he sen-
sual world. Jhey seel happiness in he exernal world, Eu
real happiness is no found in he exernal world. Real
happiness is calm. I is peaceful and harmless. Real happi-
ness is found wihin oneself. We aain real happiness
hrough self-realizaion. We do no find real happiness in
he exernal world.
On his firs day of each new year, people all over he
world eagerly male plans. Jhey hope o fill heir lives wih
happiness. Wha could Ee more naural? Lnforunaely,
mos people hinl ha happiness can Ee gained hrough
exernal aciviies, acquisiions or relaionships. Jhe ruh
is, in spie of all heir plans and effors, real happiness is
unfamiliar o mos people. OEsessively seeling happiness
in sensual oEjecs, in he sensual world, is exhausing. Jhis
|.'.J |'..
'+
gives Eirh o wheher i is New Year`s Day or he
middle of summer. People finally do exhaus hemselves
in heir haEiual pursui for exernal happiness. When ha
happens hey have o res and refresh hemselves. Lnfor-
unaely, Eefore long hey are up o heir familiar old haE-
is of seeling happiness in he sensual world. Such people
are lile hungry ghoss, never saisfied, always craving for
more of one hing or anoher.
Bu, some people are no uerly seduced Ey worldly
sensual pursuis. Jhey have sopped looling for happiness
ouside of hemselves. Seeing all of you here on his New
Year`s Day of 2uu6 is wonderful. Knowing ha you are in
search of real happiness and ha your effors and prac-
ice is helping, no only yourselves Eu many oher Eeings
as well, males me very happy for you. So, even hough i
is no par of our Myanmar culural heriage o gree one
anoher Ey saying 'Happy New Year,` on his firs day of
2uu6 I hearily say o each one of you, 'Happy New Year.`
You are rue seelers! You are all here in search of rue
happiness. Congraulaions!
On he occasion of his New Year`s Day, le us compare
he difference Eeween people in his monasery and
people in he world.
While people in he world are seeling happiness in he
sensual world, people in he monasery are seeling hap-
piness in he peaceful world, he world of he Dhamma
revealed Ey he Buddha.
While people in he world are seeling happiness in he
exernal world, we all are seeling happiness in he inner
world.
While people in he world are lisening o music, we
|.'.J |'..
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are lisening o he Dhamma.
While people in he world are waching JV, you are
waching VeneraEle Revaa. (Laugher!)
While people in he world are emoionally excied,
dancing and singing, we are calmly pracicing sereniy
and insigh mediaion.
Life is so differen here. Jha`s why I congraulae all
of you!
On his remarlaEle day, I will give he remarlaEle all
ha is iled 'FroIound Dhunnu`. Bu Eefore Eeginning
my all, le me asl you some quesions. Why does he New
Year of 2uu6 come ino Eeing? Jhe answer is simple: Be-
cause he previous year, 2uu5, has ended. Jhis is he ac-
ion of cause and effec. Wihou 2uu5 ending, 2uu6 can
no Eegin.
A second quesion: Why are we aging, geing older
and older day-Ey-day? Jhe answer is Eecause here is no
escape from he ineviaEiliy of arising and passing away
ha Eoh differeniaes and characerizes he various dif-
feren sages of our lives. ]us as days urn ino nighs
and weels urn ino monhs, Eoyhood soon enough Ee-
comes manhood. In he same way, he old year gives way
o new year, in he consan eEE and flow of endings and
Eeginnings. Being suEjec o his never-ending process,
we grow older. We age. Jhis happens Eecause of cause and
effec.
A hird quesion: 'How did we Eecome graduaes?` We
aended primary school, secondary school, high school,
college, or universiy. We passed from one level o anoher,
and Ey doing so we acquired he slills needed o aend
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'.
new classes a higher and higher levels unil we evenu-
ally graduaed. I is impossiEle o earn a degree, impos-
siEle o Eecome a graduae in any oher way. Every effec
has is cause. Jhis is anoher example of cause and effec
in acion.
Now le us lool a cause and effec in relaion o he
Dhamma, he ruh.
On his remarlaEle day, I will give he all 'Profound
Dhamma,` he Dhamma which was realized Ey our Bud-
dha
How many years did i ale he Buddha o perfec his
Pramis? We can no esimae in years. I is said ha i
ool him four incalculaEle and one hundred housand
eons o fulfill his Pramis, his Perfecions. How very long
ha is! Does i ale ha long o graduae? Is i very diffi-
cul? Jruly, i is no very difficul. Wihin his very life
ime we can achieve ha goal, if we spend enough ime
and male he necessary effor. Bu he Dhamma which
was realized Ey our Buddha is very profound and anoher
maer alogeher. I required an incalculaEle amoun of
ime, even for he Buddha, o perfec his Paramis and pen-
erae he Dhamma.
I is imporan o Ee aware of he differences Eeween
an ordinary educaion, as augh Ey worldly Eeings, and
he eachings of he Dhamma, as augh Ey he Buddha.
Many people are heedless. Jhey willingly spend fifeen
years or more o ge a degree from a universiy, Eu hey
don` wan o spend much ime pracicing mediaion.
When i comes o mediaion pracice, hey wan success
wihin one weel, wo weels, one monh or wo monhs.
Is his reasonaEle? No, i is no reasonaEle! If we wan
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immediae resuls in mediaion and expec o Ee suc-
cessful wihin a shor ime, we need o examine our mo-
ives carefully. We migh very well end up ashamed of
ourselves. Why? Jhe Dhamma peneraed Ey our Buddha
is very profound. I is much more difficul and nohing
a all lile a formal worldly educaion.
In school, we are given increasingly difficul lessons.
We have o sudy and worl hard in order o leep up so
we can advance from one level o he nex. I`s rue ha
school lessons are difficul Eu, compared o he Dhamma,
hey are easy. Also, as I have menioned, in order o gradu-
ae we have o male mehodical progress. Jhis means a-
ending consecuive classes, one afer anoher, sep-Ey-
sep. Wihou he lessons of primary school, i would no
Ee easy o learn he lessons of secondary school. Wihou
secondary school lessons, i would Ee impossiEle for mos
of us o underale high school lessons. Wihou high
school, a universiy educaion would Ee ou of he ques-
ion. So even hough a formal worldly educaion is no as
difficul as he Dhamma, in order o Ee successful we need
o apply ourselves in a sysemaic way, advancing from
level-o-level, sep- Ey- sep.
Jhe Dhamma peneraed Ey he Buddha is profoundly
deep. I, oo, requires sysemaic, sep-Ey-sep pracice. Jhis
is he only way o penerae he Dhamma. Jhis sysemaic
approach is a sure way o enlighenmen. Oherwise, i is
impossiEle. When he Buddha aained enlighenmen Ey
himself, he oo praciced sysemaically, sep-Ey-sep. Jhen,
afer his Enlighenmen, over he course of he nex 45
years, he augh exensively and regularly gave alls in
many differen places. I am quoing here from one of His
alls.
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'`
"On one occasion, he Buddha said, 'Bhillhus if
anyone spole, wihou having made he Ereal-
hrough o he NoEle Jruh of Suffering as i really
is, wihou having made he Erealhrough o he
NoEle Jruh of he Origin of Suffering as i really is,
wihou having made he Erealhrough o he NoEle
Jruh of he Cessaion of Suffering as i really is,
wihou having made he Erealhrough o he NoEle
Jruh of he Way leading o he Cessaion of Suffer-
ing as i really is, I will compleely male an end of
suffering. I is impossiEle.
If someone said, afer having made he Ereal-
hrough o he NoEle Jruh of Suffering as i really
is, afer having made he Erealhrough o he NoEle
Jruh of he Origin of Suffering as i really is, afer
having made he Erealhrough o he NoEle Jruh
of he Cessaion of Suffering as i really is, afer hav-
ing made Erealhrough o he NoEle Jruh of he
Way leading o he Cessaion of Suffering as i re-
ally is, I will compleely male an end of suffering. I
would Ee possiEle.
]us as, Bhillhus, if someone said, having Euil
he lower sory of a peal house, I will erec he up-
per sory of a peal house. Is i possiEle? In he same
way, if anyone said, having made he Erealhrough
o he NoEle Jruh of Suffering as i really is, having
made he Erealhrough o he NoEle Jruh of he
Origin of Suffering as i really is, having made he
Erealhrough o he NoEle Jruh of he Cessaion
of Suffering as i really is, having made he Ereal-
hrough o he NoEle Jruh of he Way leading o
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'`
he Cessaion of Suffering as i really is, I will com-
pleely male an end of suffering. I would Ee pos-
siEle.
So he Buddha coninued, "Bhillhus an exer-
ion should Ee made o undersand he NoEle Jruh
of Suffering, an exerion should Ee made o under-
sand he NoEle Jruh of he Origin of Suffering,
an exerion should Ee made o undersand he
NoEle Jruh of he Cessaion of Suffering, an exer-
ion should Ee made o undersand he NoEle Jruh
of he Way leading o he Cessaion of Suffering.
We all lnow ha we mus penerae he Iour NoEle
Jruhs: Jhe NoEle Jruh of Suffering, he NoEle Jruh of
he Origin of Suffering, he NoEle Jruh of he Cessaion
of Suffering and he NoEle Jruh of he Way leading o
he Cessaion of Suffering.
I is impossiEle o compleely male an end of suffer-
ing wihou having made he Erealhrough o he Iour
NoEle Jruhs. If we wan o end suffering we mus lnow
and see he Iour NoEle Jruhs. Jo lnow and see he Iour
NoEle Jruhs, we mus sysemaically pracice mediaion
under he guidance of a qualified eacher. Oherwise, i is
impossiEle o penerae he Iour NoEle Jruhs. You migh
asl: Who is a qualified eacher? Jhe Buddha is he quali-
fied eacher. We are merely followers of he Buddha. We
each mediaion following his docrine.
Wha is he NoEle Jruh of Suffering? I is he five ag-
gregaes of clinging or he five clinging aggregaes. In
oher words, ulimae menaliy and maerialiy is he
NoEle Jruh of Suffering.
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'+
According o he eachings of he Buddha, here is nei-
her man or woman, neiher is here deva or Brahma, here
is only ulimae menaliy and maerialiy. Bu we say, " I
am a man. I am a woman. How is i hen ha here is
neiher man or woman? In he convenional sense, of
course, here is man and woman. Bu ulimaely his is
no rue. Jo comprehend he Buddha`s meaning and fully
undersand his eaching, we mus Ereal hrough o he
NoEle Jruh of Suffering. Jha is o say we mus lnow
and see he five aggregaes of clinging. Jhis means ha
we mus penerae ulimae menaliy and maerialiy. Bu
how can we lnow and see ulimae menaliy and maeri-
aliy? Jhe Buddha insruced mediaors o develop con-
cenraion. In he Mahvagga Sa yua Nilya, he Bud-
dha said:
"Bhillhus, develop concenraion. A Ehillhu
who is concenraed lnows and sees hings as hey
really are.
And wha does he lnow and see as i really is?
He lnows and sees as i really is: 'Jhis is suffering.`
He lnows and sees as i really is: 'Jhis is he origin
of suffering.` He lnows and sees as i really is: 'Jhis
is he cessasion of suffering.` He lnows and sees as
i really is: 'Jhis is he way leading o he cessasion
of suffering.`
Jo lnow and see he firs, second and hird NoEle
Jruhs we mus pracice he fourh NoEle Jruh, ha is
he Eighfold NoEle Pah. Jhe Eighfold NoEle Pah is
comprised of he hree rainings: Jhe raining of moraliy
;Sla), he raining of concenraion ;Samdht), and he rain-
ing of insigh ;Pa).
Sayutta
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Slu Sundhi Fu
Righ Speech Righ Effor Righ View
Righ Acion Righ Mindfulness Righ Jhough
Righ Livelihood Righ Concenraion
We ale on he raining of moraliy ;Sla) o culivae
puriy of Eodily and verEal acions. Wih he raining of
concenraion ;Samdht) we acquire puriy of mind. And
we underale he raining of insigh (Pa) o free us from
suffering.
In order o develop concenraion, we mus pracice
Samaha Mediaion. Do you lnow how many differen
linds of Samaha Mediaion OEjecs he Buddha augh?
Iory. Among hem, hiry lead o aEsorpion concenra-
ion, and he remaining en o access concenraion only.
So, we can say ha he Buddha augh 4u differen ypes
of Samaha mediaion oEjecs for he culivaion of wo
differen, Eu relaed ypes of concenraion: aEsorpion
concenraion and access concenraion.
Righ Concenraion is one of he pahs appearing in
he Buddha`s comprehensive Eighfold NoEle Pah. Bu,
wha is 'Righ Concenraion?` In he Vtsuddhtmagga, "Jhe
Pah of Purificaion, i explains ha 'Righ Concenra-
ion` is access concenraion and he Eigh Aainmens
(jhnas, t.e., aEsorpion concenraion). Righ Concen-
raion is very imporan. Wihou concenraion, i is im-
possiEle o penerae hings as hey really are.
When we underale he raining of concenraion, we
mus pracice wih any one of he mediaion oEjecs wih
which we can aain access concenraion or aEsorpion
concenraion. Here a Pa-Aul Jawya Mediaion Cen-
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er, we usually each mos Eeginners 'Mindfulness of
Breahing` . When heir concenraion devel-
ops hey aain full aEsorpion concenraion which is very
profound and powerful. However, some Eeginning medi-
aors are unaEle o develop concenraion hrough Mind-
fulness of Breahing, so we alernaely each Iour Ele-
mens mediaion. Wih Iour Elemens mediaion medi-
aors can aain access concenraion.
We mus all ry our Ees o develop eiher access or
aEsorpion concenraion so ha we can penerae uli-
mae realiy. Wihou access or aEsorpion concenraion,
we will no Ee aEle o see ulimae menaliy and maeri-
aliy. Simply pu, his means ha we will no Ee aEle o
Ereal hrough o he Iirs NoEle Jruh, he NoEle Jruh
of Suffering. We will no Ee capaEle of lnowing and see-
ing hings as hey really are.
Jhere are many in his audience who have already pen-
eraed ulimae menaliy and maerialiy. Jhey under-
sand he imporance of developing concenraion in or-
der o lnow and see ulimae realiy as i really is. Jhose
mediaors have seen hings as hey really are. Jhere are
also many among us who have ye o penerae ulimae
menaliy and maerialiy. Neverheless, hey coninue o
pracice conscieniously owards ha goal. According o
he Buddha, his whole world is composed of very iny
paricles. In order for mediaors o lnow and see hese
paricles direcly, he Buddha augh 'Iour Elemens`
mediaion. Wha are he four elemens? Jhey are earh,
waer, fire and wind. All living and non-living hings are
made up of hese four elemens. When mediaors can
discern hese four elemens clearly in heir whole Eody
from head o foo and foo o head, again and again, hey
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will experience heir Eody as a Elocl of he four elemens.
When his happens he percepion of 'self ` emporarily dis-
appears. Mediaors hen no longer see he Eody as a 'self `,
Eu are now aEle o correcly perceive he Eody as a group
of four elemens. As heir concenraion improves, he
Eody gradually Eegins o emi a gray ligh which Eecomes
Erigher and Erigher. Nex he Eody urns ino a Elocl of
ligh. If mediaors coninue o discern he four elemens
in ha Elocl of ligh, i finally Ereals down ino very small
paricles ha are rapidly arising and passing away. I is a
profound experience o see hese small paricles. Ye he
mediaor is sill only seeing he mos suEle concep of
convenional maerialiy. He or she is no ye seeing uli-
mae maerialiy. In each paricle here are a leas eigh
aspecs of maerialiy. Jhese eigh aspecs are he elemens
of earh, waer, fire and air, as well as color, odor, flavor
and nuriive essence. I is only when mediaors can ana-
lyze hese eigh differen aspecs of maerialiy, one-Ey-
one in each paricle, ha hey can ruly lnow and see ul-
imae maerialiy.
As soon as mediaors can discern he four elemens
inernally, in heir own Eodies, up o direcly lnowing and
seeing ulimae realiy, hey are hen insruced o move
on o discerning he four elemens exernally. Jhe mo-
men hey are aEle o discern four elemens in Euildings,
hey see only small paricles. When hey discern four ele-
mens in rees or even in space, hey lilewise only see small
paricles. Everyhing Eecomes he same. A his poin, men,
women, rees and all oher convenional forms cease o
exis. Everyhing and everyEody Eecomes and is seen as a
group of small paricles. Jhis is he aainmen of rue
lnowledge. I is he lnowledge of lnowing ha here are
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really no men or women. Jhere is jus ulimae maerial-
iy. Bu when mediaors open heir eyes again, wha do
hey see? Jhey once again see men and women, and hey
suffer for seeing hem. Why is his? I is Eecause of heir
defilemens. If you don` wan o see men and women,
don` open your eyes again. You mus leep your eyes
closed all he ime (laugher!), oherwise aachmen, crav-
ing and clinging will arise and you will ale on new
lamma.
Jhe mediaor`s nex sep is o analyze he differen
aspecs of menaliy up o ulimae menaliy. When hey
are successful in his pracice hey direcly lnow and see
he menal process, arising in a series of mind momens,
wih consciousness and all he associaed menal facors
presen in each mind momen. Mediaor`s are hen see-
ing hings in he same way as he Buddha descriEed hem.
Jhey see ha men and women ruly do no exis, only
ulimae menaliy and maerialiy exiss. A ha poin,
hey Ereal hrough he Iirs NoEle Jruh, he NoEle Jruh
of Suffering.
Once mediaors lnow and see ulimae menaliy and
maerialiy, hey go on o pracice "Dependen Origina-
ion (Pattccasamupda) in order o direcly lnow cause and
effec. When hey have discerned cause and effec, hey
Ereal hrough o he Second NoEle Jruh, he NoEle Jruh
of he Origin of Suffering.
Mediaors who have praciced Dependen Origina-
ion and have direcly discerned cause and effec, hen
progress on o insigh mediaion ;Vtpassan). Jhey now are
aEle o discern and examine he hree characerisics of
impermanence, suffering and he non-self naure of uli-
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mae menaliy and maerialiy, along wih causes and heir
effecs. When heir insigh maures, Pah Knowledge
arises. Jhey see NiEEna. A ha poin, maerialiy and
menaliy cease and hey Ereal hrough o he Jhird NoEle
Jruh, he NoEle Jruh of he Cessaion of Suffering.
Wih he arising of Pah Knowledge heir defilemens
are eradicaed sep-Ey-sep. Wih he achievemen of he
firs Pah, hey aain he firs frui of enlighenmen and
Eecome a Sream Enerer, (Sotpanna). As soon as ha hap-
pens, he hree defilemens of self-ideniy, douE and a-
achmen o ries and riuals are forever eradicaed.
Because hey pracice he Iourh NoEle Jruh which is
he Eighfold NoEle Pah or he Jhree Jrainings, hey are
aEle o direcly lnow and see he firs, second and he
hird NoEle Jruhs.
When one pracices he raining of moraliy ;Sla) i
could Ee compared o aending primary school. When
one develops concenraion ;Samdht) i is lile aending
secondary school. RememEer ha one has o pass sec-
ondary school Eefore hey can proceed o high school and
universiy lessons. Jhe pracice of insigh mediaion ;Pa)
is lile aending high school and universiy. Coninuing
wih his example, earning a degree and graduaing from
a universiy is lile aaining Ntbbna.
Jhere are sixeen seps of insigh lnowledge ha lead
o NiEEna. Wha are he sixeen insigh-lnowledges? Jhey
are:
1. Jhe Knowledge of analyzing Menaliy-Ma-
erialiy ;nma-rpa partccheda a)
2. Jhe Knowledge of discerning Cause and Ef-
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fec ;paccaya-partggaha a)
. Jhe Knowledge of Comprehension ;sammasana
a)
4. Jhe Knowledge of Arising and Passing away
;udayabbaya a)
5. Jhe Knowledge of Dissoluion ;bhaga a)
6. Jhe Knowledge of Jerror ;bhaya a)
7. Jhe Knowledge of Danger ;dna.a a)
S. Jhe Knowledge of Disenchanmen ;ntbbtd
a)
9. Jhe Knowledge of Desire for Deliverance
;mucttu/amyat a)
1u. Jhe Knowledge of Reflecion ;patsan/h a)
11. Jhe Knowledge of Equanimiy Jowards Ior-
maion ;sa/hrupe//h a)
12. Jhe Knowledge of Conformiy ;anuloma a)
1. Jhe Knowledge of Change-of-Lineage ;gotrabhu
a)
14. Jhe Knowledge of he Pah ;magga a)
15. Jhe Knowledge of Iruiion ;phala a)
16. Jhe Knowledge of Reviewing ;pacca.e//haa
a)
Jhe firs insigh-lnowledge, he Knowledge of ana-
lysing ulimae menaliy and maerialiy is lnowing and
seeing he Iirs NoEle Jruh, he NoEle Jruh of Suffer-
ing. Jhe second insigh-lnowledge, he Knowledge of Dis-
cerning Cause and effec is lnowing and seeing he Sec-
ond NoEle Jruh, he NoEle Jruh of he Origin of Suf-
fering. Having made he Erealhrough o he firs insigh-
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lnowledge we can proceed o he second insigh-lnowl-
edge. However, if we haven` made he Erealhrough o
he Iirs NoEle Jruh, i is impossiEle o Erealhrough o
he Second NoEle Jruh which is very profound. Jha`s
why, afer he Buddha aained full enlighenmen, he de-
clared:
"I have aained o his Dhamma which is pro-
found, hard o see, hard o under sand, peaceful,
suElime, Eeyond reasoning, suEle, o Ee experienced
Ey he wise. Bu his generaion delighs in sensual
pleasures, rejoices in i and engages in i. Ior hose
who so deligh, rejoice and engage in sensual plea-
sures his maer is hard o see, ha is, specific con-
diionaliy, dependen originaion. Equally hard o
see would Ee he cessaion of all voliional forma-
ions, he aEandonmen of all he suEsraes of re-
Eirh, he desrucion of craving, dispassion, and
cessaion . And if I were o each Dhamma
o ohers and hey did no undersand me, ha
would Ee weariness and a rouEle o me.
Do you rememEer hese words? Jhis reflecion arose
in he mind of he Buddha while he was alone in seclu-
sion, afer he had Eecome he fully Enlighened One. A
ha ime, he was dwelling a Lruvela on he Eanl of he
river Nerajar a he foo of he Coaherd`s Banyan ree.
You may rememEer now.
Shorly afer ha, his verse arose in he mind of he
Blessed One:
"Jhis ha I`ve aained, why should I proclaim?
Jhose full of lus and hae can never grasp i.
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Leading upsream his Dhamma, suEle, deep,
Hard o see, no passion-Elinded foll can see i.
Ior his reason, as he Buddha hough aEou
his realizaion, his mind inclined o living a ease.
He was no inclined o each he Dhamma. Bu, he
Brahma Sahampai, who lnew and saw wihin his
mind he Buddha`s reasoning, hough: "Alas, his
world is los, alas, his world will Ee desroyed Ee-
cause he mind of he Jruh-Iinder, he Blessed One,
he Arahan, he fully-enlighened Buddha is in-
clined o living a ease, no o eaching he Dham-
ma.
"So his Crea Brahma, as swifly as a srong
man migh srech his Een arm, Een i again. Where-
upon he disappeared from he Brahma world and
immediaely reappeared Eefore he Buddha.
Arranging his upper roEe over one shoulder and
lneeling on his righ lnee, he paid respec o he
Buddha wih joined palms and said: "VeneraEle Sir,
may he Blessed One each he Dhamma, may he
Iorunae One each he Dhamma! Jhere are Ee-
ings wih lile dus in heir eyes who are perishing
hrough no hearing Dhamma. If he Blessed One
eaches he Dhamma, hey will Eecome Knowers of
Dhamma!
'Jhen he Brahma Sahampai, having said his,
coninued:
"In he pas here appeared in Magadha Eefore hee
An unclean dhamma Ey impure minds devised
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Open his door of he deahless, le hem hear
Jhe Dhamma awalened o Ey he pure one.
As on a mounain-peal a wacher sees he foll
Eelow,
So, a Man of Wisdom, seeing all, lools down from
Dhamma`s heighs!
Iree from woe, lool on hose who are sunl in grief,
oppressed wih Eirh and age.
Arise, hero, vicor in Eale, leader of he caravan,
raverse he world!
Jeach, O Blessed One, he Dhamma, and hey will
undersand.
When he Brahma Sahampai said his, he Bud-
dha responded o him husly: "Brahma, i has oc-
curred o me: 'I have aained o his Dhamma which
is profound, hard o see, hard o undersand, peace-
ful, suElime, Eeyond reasoning, suEle, o Ee experi-
enced Ey he wise. Bu his generaion delighs in
sensual pleasures, rejoices in i and engages in i.
Ior hose who so deligh, rejoice and engage in sen-
sual pleasures his maer is hard o see, ha is, spe-
cific condiionaliy, dependen originaion. Equally
hard o see would Ee he cessaion of all voliional
formaions, he aEandonmen of all he suEsraes
of reEirh, he desrucion of craving, dispassion, and
cessaion . And if I were o each Dhamma
o ohers and hey did no undersand me, ha
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'
would Ee weariness and a rouEle o me.
Why did hese houghs arise in he Buddha`s mind?
Jhere are several reasons. One is Eecause of he profound
Dhamma he peneraed. Anoher is ha no only our Bud-
dha Eu all previous Buddhas, oo, were uninclined o each
his Dhamma afer hey aained full enlighenmen An-
oher reason is ha when his reflecion arose in he minds
of he previous Buddhas, he Crea Brahma lilewise had
o male he same reques o each of hem o each he
Dhamma. In he same way, when his reflecion arose in
he mind of our Buddha, he Crea Brahma Shampai made
he same reques of him o each he Dhamma. Jhe Bud-
dha undersood ha people of ha day worshipped and
veneraed he Crea Brahma. He lnew hey would Ee open
o he eachings and inclined o lisen once hey realized
ha he Crea Brahma, himself, had requesed ha he each
he Dhamma o hem.
Jhen once again, for a second ime, he Crea
Brahma Shampai asled our Buddha: "Supreme
Buddha, may he Blessed One each he Dhamma,
may he Iorunae One each he Dhamma! Jhere
are Eeings wih lile dus in heir eyes who are per-
ishing hrough no hearing Dhamma: If he Blessed
One eaches he Dhamma, hey will Eecome Knowers
of Dhamma!
Jhen he Buddha explained for a second ime
why he was inclined o living a ease, and why he
was no inclined o eaching he Dhamma.
Bu he Crea Brahma appealed o he Buddha
for a hird ime o each he Dhamma. A ha poin
our Buddha, recognizing he Brahma`s enreay and,
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''
ou of compassion for all Eeings, surveyed he world
wih his Buddha`s eye. Whereupon he saw Eeings
wih lile dus in heir eyes and Eeings wih much
dus in heir eyes, Eeings wih sharp faculies and
dull, Eeings of good and Ead disposiion, Eeings Eoh
easy and hard o each. Iew of hem were living in
fear of wrongdoing and he world Eeyond. And jus
as in a pool of Elue, red or whie louses some are
born tn the vater, grov tn the vater, and, not lea.tng
the vater, thrt.e tn the vater, some are born tn the vater
and reach the surface; vhtle some are born tn the vater
and ha.tng reached the surface, grov out of the vater
and are not polluted by tt. In he same way he Bud-
dha saw some Eeings wih lile dus in heir eyes.
Jhree ypes of persons are menioned in he simile of
lous. Jhey are lile:
1. Louses which are Eorn in he waer and when
having reached he waer`s surface, grow ou
of he waer and are no pollued Ey i. Jhis is
an Uggatta-person.
2. Louses which are Eorn in he waer and ha
reach he waer`s surface. Jhis is a Vtpactta-
person.
. Louses which are Eorn in waer, grow in wa-
er, and, wihou leaving waer, hrive in he
waer. Jhis is a Neyya-person.
However, in he Aguara Nilya, a fourh ype of per-
son is also menioned. I is lile:
4. Louses ha are Eorn in waer, grow in waer,
and, wihou leaving waer, hey die in he wa-
er. Jhis is a Padaparama-person.
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Among hese four ypes of persons, he firs hree ypes
can male an end of suffering.
The Iirst type oI person, (an Uggatta-person), is one
who can awalen Ey simply liserning o condensed in-
srucion. VeneraEle Sartputta is an example of an Uggat-
ta-person. He aained he sae of Sopanna, afer sim-
ply lisening o a shor sanza wih only four lines. So please
lisen now and find ou wheher you, oo, can aain he
level of a Sopanna. If you can, I will Ee very happy.
'Ye dhamm hetuppabha.;
Tesa hetu tathgato ha,
Te sasa yo ntrodo;
I.a .d mah samao.'
VeneraEle Sartputta realized he aainmen of a
Sopanna afer he heard he words "Ye dhamm
hetuppabha.; Tesa hetu tathgato ha Eu Eefore he
word 'ha`.
We need o undersand he reasons for such quicl a-
ainmen Ey people who lived in he ime of he Buddha.
Nowadays people argue aEou i. Some even Eelieve ha
i is no necessary o pracice. Jhey fanasize ha people
oday can also aain deep saes of realizaion jus Ey
liserning o a Dhamma all. Jo defend heir opinion, hey
poin o he many incidences of ha happening in he ime
of he Buddha. If hen, why no now? In he commenar-
ies we find he answer. I is explained here ha hose
firs followers of he Buddha could penerae he Dhamma
so quiclly for he following reasons. In heir many previ-
ous lives hey accumulaed four causes:
Tesa hetu tathgato ha
Ye dhamm hetuppabhav;
Tesa hetu tathgato ha,
Te sasa yo nirodo;
Eva vd mah samao.
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'
a. Masery of he scripures ................. ;Partyattt )
Jhey sudied and Eecame masers of he
Dhamma scripures.
E. Hearing .................. ;Sa.ana)
Jhey lisened aenively and respecfully o
he Dhamma Eeing explained over he course
of many, many pas lives,
c. Inquiry .................. (Partpuccha)
Jhey scruinized and discussed he difficul
passages and explanaions in he exs and
commenaries.
d. Prior effor .................. (Pubbayoga)
Jhey engaged in he pracice of Samaha-
Vipassan up o he Knowledge of Equanim-
iy Jowards Iormaions ;sa/hrupe//h a)
during he dispensaions of he Buddhas.
I was Eecause of hese four causes ha people in hose
days were aEle o rapidly achieve profound saes of a-
ainmen, in one of heir las lives. And Eecause of hese
four causes, his resul occurred:
e. Achievemen .................. ;adhtgama)
Jhe aainmen of he Arahan Pah and Irui-
ion, or any oher Pah and Iruiion.
We now lnow ha hose who had perfeced paramis
such as masery of scripures ;Partyattt), hearing ;Sa.ana),
inquiry (Partpuccha) and prior effor ;Pubbayoga) were aEle o
aain Pah and Iruiion lnowledge quiclly, someimes
afer only liserning o a very shor sanza. Among he
paramis, 'prior effor` ;Pubbayoga) was crucial. Because of
heir accumulaed pas pracice of Samaha-Vipassan
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mediaion up o he Knowledge of Equanimiy owards
he Iormaions ;sa/hrupe//h a) hese early disciples
were already very close o Pah and Iruiion Knowledge.
When hey wen for alms, hey praciced mediaion. When
hey reurned, hey praciced mediaion. Jhose early dis-
ciples had already made prior effor over he course of
many pas lives. So in heir las life, merely lisening o he
Dhamma was sufficien for hem o see NiEEna.
Do we now lnow ha we are no he firs ype of per-
son ;an Uggatta-person) or one who can aain profound
saes of realizaion afer merely lisening o condensed
insrucion?
The second type oI person ;a Vtpactta-person) is one
who needs deailed insrucions. Do you rememEer he
five asceics who formerly looled afer he Bodhisaa dur-
ing he ime ha he resoluely commied six years o se-
vere auseriy pracice? You now rememEer? When he
Bodhisaa gave up ha pracice, hey aEandoned him.
When he Bodhisaa Eecame a fully enlighened Buddha,
he sough ou hose five asceics in order o give hem a
all. Jhis all was he firs all given Ey he Buddha. Do
you rememEer he name of ha all? Dhamma-Wheel
Rolling Sua ;Dhammaca//apa.attana Sutta). In his Sua he
Buddha gave deailed insrucions. While lisening o i,
one among he five asceics immediaely aained he sage
of Sream Enry (Sotpanna). I was VeneraEle Koaa.
When he Buddha insruced he remaining asceics wih
furher dhamma-all, he VeneraEle Vappa and he Vener-
aEle Bhaddiya also aained he level of Sream Enerers.
Afer having eaen alms food Erough Eacl Ey hose hree
Sream Enerers, VeneraEle Koaa, VeneraEle Vappa
and VeneraEle Bhaddiya, he Buddha coninued o insruc
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'
he wo remaining asceics wih more dhamma-all. Be-
fore long, he VeneraEle Mahnma and he VeneraEle
Assaji also aained Sream Enry ;Sotpanna). We now lnow
ha he VeneraEle Koaa, he VeneraEle Vappa and he
VeneraEle Bhaddiya, he VeneraEle Mahnma and he
VeneraEle Assaji were he second ype of person, a
Vtpacttau-person.
Jhere are many among us who have also lisened o or
read he Dhammaca//apa.attana Sutta. Have we aained
Sream Enry? If no, we can safely conclude ha we are
no he second ype of person, a Vtpacttannu-person, who
can realize NiEEna simply afer lisening o deailed
explanaion of he Dhamma.
The third type oI person ;a Neyya-person) is one who
canno aain merely Ey lisening o condensed or deailed
insrucion. Bu raher Ey pracicing he raining of mo-
raliy (Sla), he raining of concenraion (Samdhi) and he
raining of insigh ;Pa) sep-Ey-sep, sysemaically, hey
can realize he Iour NoEle Jruhs and realize NiEEna. I
Eelieve ha here are many in his audience who are his
hird ype of person. Nowadays he firs and second ype
of persons canno Ee found anywhere. However, here are
many Neyya-persons living amongs us oday. Jo realize
NiEEna, a Neyya-person needs o learn he Pi ex, dis-
cuss he difficul passages and explanaions in he exs
and commenaries, and leep in mind wha hey have sud-
ied. Jhey should associae wih a good friend or friends
and, hey have o pracice mediaion. Jhis is menioned
in he commenary.
Associaion wih a good friend or friends is very im-
poran. Even if we canno gain lnowledge of he Pi
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'.
exs and commenary, if we associae wih a good friend
or friends who can horoughly guide us in he hree
rainings, even jus his much can lead us o NiEEna.
When he Buddha surveyed he world wih his Buddha`s
eye, he saw Eeings wih lile dus in heir eyes and wih
much dus, Eeings wih sharp and dull faculies, Eeings of
good and Ead disposiions, and Eeings Eoh easy and hard
o each. Iew of hem were living in fear of wrongdoing
and he world Eeyond.
Because of seeing his, he Buddha addressed he
Brahma wih verses.
"Open o hem he door o he Deahless!
Le hose who have ears release heir faih.
Ioreseeing rouEle, I did no preach a firs,
Jhe excellen Dhamma for men, Brahma!
Jhe Buddha has opened he door o he Deahless. We
mus enrus our faih o he Buddha, Dhamma and
Sangha. If lacl of faih persiss i is impossiEle o open he
door o he Deahless. Because of lacling faih in he Bud-
dha, Dhamma, and Sangha, we may someimes hinl, 'Is
i really possiEle o aain concenraion simply Ey
focusing on he Ereah? Or, is i really possiEle o see ligh
jus Ey focusing on he in and ou Ereah? Jhese houghs
can Ee rouEling and fill our minds wih douEs. If his
happens, hose wihou faih ofen cease applying hem-
selves o pracice. Jheir minds Eecome filled wih douEs
and hey soon are los in houghs and complains aEou
his and ha. Such pervasive douEing inhiEis Eenefis
from arising in heir lives. Because of his, he Buddha
said:
|.'.J |'..
'
"Le hose who have ears release faih,
Ioreseeing rouEle, I did no preach a firs,
Jhe excellen Dhamma for men, Brahma!
We have lnown ha afer he Buddha had aained
enlighenmen, he was no inclined o each he Dhamma.
Iinally, afer Eeing asled for a hird ime, our Buddha
agreed o he reques of he Crea Brahma. Ou of oce-
anic compassion for all Eeings, he surveyed he world wih
his Buddha`s eye. He hen saw he firs, second and hird
ype of person. I have already given you an explanaion of
hem. Le me now explain he fourh ype of person.
The Iourth type oI person (a Padaparama-person) is one
whose highes aainmen is an inellecual comprehen-
sion of he Dhamma exs. Even hough such persons prac-
ice he raining of moraliy (Sla), he raining of concen-
raion (Samdht) and he raining of insigh (Pa) sep-Ey-
sep, sysemaically, and even afer hearing condensed
insrucion or deailed insrucion, hey neverheless are
no aEle o realize he Iour NoEle Jruhs and o see
NiEEna in his very life. All heir effor is for heir fuure
realizaion and aainmen. Wha hey have accumulaed
in his presen life is he reasure ha hey will carry wih
hem, as provisions on heir journey o Ntbbna. Because
of his, hey will lnow and see he Dhamma as i really is
in fuure lives.
Wha should we do if we fall ino ha fourh lind of
person (a Padaparama)? If we are he fourh ype of person,
mediaion is indispensaEle. In his case, i is especially
imporan for us o pracice as much mediaion as we
can in his life. I is for our fuure realizaion and aain-
|.'.J |'..
'`
men.
We now lnow he four caegories of persons menioned
in he Aguara Nilya and how each ype can realize
NiEEna. People in his age, however, are eiher exclusively
he hird ype of person, a Neyya-person, or he fourh ype
of person, a Padaparama-person. (Jhe firs wo ypes of
persons are no presen in our age.) Even hough he hird
ype of person, a Neyya-person, can realize NiEEna
hrough pracicing he hree rainings, he fourh ype of
person, a Padaparama-person, canno.
Please do no feel sad if you have no ye fully devel-
oped he pracice of Samaha-Vipassan. Jhe Bodhisaa
had Eeen perfecing his Pramis for four incalculaEle and
one hundred housand eons in order o aain full en-
lighenmen. I ool all ha ime o Ereal hrough he
Iour NoEle Jruhs for he realizaion of NiEEna. Jhis
Dhamma is really profound. We mus all Ee paien. Please
ale ime o pracice diligenly and paienly.
Why are mediaors here a Pa-Aul Jawya Monasery
insruced o develop concenraion? Consider ha he
Buddha himself, Eefore aaining full enlighenmen un-
der he Bodhi ree on he full moon day during he firs
wach of he nigh, praciced npnasatt Mediaion up
o fourh jhna concenraion. When he aained ha sae
he inclined and direced his mind o he Knowledge of
Recollecion of Pas Life ;pubbent.snusatt a). He recol-
leced his innumeraEle pas lives, ha is o say, he Erough
o mind and clearly saw one Eirh, wo Eirhs, hree Eirhs,
four Eirhs, five Eirhs, en Eirhs, weny Eirhs, hiry
Eirhs, fory Eirhs, fify Eirhs, a hundred Eirhs, a hou-
sand Eirhs, a hundred housand Eirhs, spanning many
|.'.J |'..
'`
aeons of world conracion and world expansion. Jhe
Buddha recalled deailed specifics of his pas life, t.e., here
he was so named, of such a race, wih such an appearance,
such was his food, such his experience of pleasure and
pain, such he ending of his life span, his deah. Passing
away from here, he saw ha he reappeared elsewhere. Jhus
wih is aspecs and pariculars he Buddha recolleced
his innumeraEle pas lives. He saw uncounaEle imes
when he had Eeen Eorn and died. During ha firs wach
on he nigh of his full enlighenmen he peneraed men-
aliy and maerialiy. He aained he Knowledge of Dis-
cerning Menaliy and Maerialiy ;nma-rpa partccheda a).
In he second wach of he nigh, he inclined and di-
reced his mind o he Knowledge of he Passing Away
and Reappearance of Beings ;dtbbaca//u a). Wih his di-
vine eye (which is purified and surpasses he human eye),
he saw counless Eeings passing away and reappearing,
inferior and superior Eeings, fair and ugly Eeings, happy
or unhappy in heir desiny. He undersood ha Eeings
reaped according o heir deeds. Lnworhy Eeings who
were ill-Eehaved in Eody, speech and mind, Eeings who
were revilers of NoEle Ones, wrong in heir views, who
acquired lamma due o wrong views, suffer, on he Ereal
up of he Eody afer deah, and appear in a sae of loss, in
an unhappy desiny, in perdiion, in hell. Bu worhy Ee-
ings who are well-Eehaved in Eody, speech and mind, who
are no revilers of NoEle Ones, who are righ in heir views,
who acquire lamma due o righ view, do no suffer on
he Ereal up of he Eody afer deah. Jhese Eeings appear
in a happy desiny, in he heavenly worlds. Jhus wih his
divine eye, he Buddha saw Eeings passing away and re-
appearing, inferior and superior Eeings, fair and ugly Ee-
|.'.J |'..
'.
ings, happy or unhappy in heir desiny. He undersood
ha Eeings reaped according o heir deeds. He perceived
wih his divine eye he lnowledge of how Eeings are Eorn
and die. Jhe Pi word for his is cutupapta a, he
Knowledge of Birh and Deah. When he Buddha focused
on exacly how Eeings are Eorn in happy or woeful saes,
he aained he Knowledge of Discerning Cause and Ef-
fec ;paccaya-partggaha a).
During he hird wach of he nigh, he aained he
firs Pah and Iruiion Knowledge, he second Pah and
Iruiion Knowledge, he hird Pah and Iruiion Knowl-
edge, and he fourh Pah and Iruiion Knowledge one
afer anoher. Pah lnowledge eradicaed his defilemens
sep-Ey-sep wihou remainder. He finally aained he
Knowledge of he Process of Eradicaing Defilemens
;sa.a//haya a). He Eecame a Buddha, an Arahan.
Jhese are he words of he Buddha:
"Bhillhus, Eefore my enlighenmen, while I was
sill a Bodhisaa, no ye fully enlighened, i oc-
curred o me: 'Alas, his world has fallen ino rouEle,
here is Eirh and decay and here is deah and fall-
ing ino oher saes and Eeing reEorn. And no one
lnows any way of escape from his suffering, his
aging and deah. When will deliverance Ee found
from his suffering, his aging and deah?`
Jhen, Bhillhus, i occurred o me: 'Wih wha
Eeing presen, does aging and deah come o Ee?
Wha condiions aging and deah?` And hen,
Ehillhus, hrough careful aenion he realizaion
dawned on me: 'Birh Eeing presen, aging and deah
comes o Ee. Birh condiions aging and deah.`
|.'.J |'..
'.'
Jhen i occurred o me: 'Wha condiions Eirh?`
Jhrough careful aenion he realizaion dawned
on me: 'Becoming condiions Eirh.`
'Wha condiions Eecoming?` Jhrough careful a-
enion he realizaion dawned on me: 'Clinging con-
diions Eecoming.`
'Wha condiions clinging?` Jhrough careful a-
enion he realizaion dawned on me: 'Craving con-
diions clinging.`
'Wha condiions craving?` Jhrough careful a-
enion he realizaion dawned on me: 'Ieeling con-
diions craving.`
'Wha condiions feeling?` Jhrough careful a-
enion he realizaion dawned on me: 'Conac con-
diions feeling.`
'Wha condiions conac?` Jhrough careful a-
enion he realizaion dawned on me: 'Jhe six-
sense-Eases condiion conac.` "
'Wha condiions he six sense-Eases?` Jhrough
careful aenion he realizaion dawned on me:
'Menaliy and maerialiy condiions he six sense-
Eases.`
'Wha condiions menaliy and maerialiy?`
Jhrough careful aenion he realizaion dawned
on me: 'Consciousness condiions menaliy and
maerialiy.`
'Wha condiions consciousness?` Jhrough care-
ful aenion he realizaion dawned on me: 'Voli-
ional formaions condiion consciousness.`
|.'.J |'..
'.`
'Wha condiions voliional formaions?` Jhrough
careful aenion he realizaion dawned on me: 'Ig-
norance condiions voliional formaions.`
'Originaion, originaion` - hus, Ehillhus, in re-
gard o hings unheard Eefore here arose in me
vision, lnowledge, wisdom, rue lnowledge and
ligh.
Jhen our Bodhisaa direced careful aenion o ces-
saion.
"Jhen, Ehillhus, i occurred o me: 'When wha
does no exis, does aging and deah no come o
Ee? Wih he cessaion of wha, comes he cessaion
of aging and deah?`
Jhrough careful aenion he realizaion
dawned on me: 'When here is no Eirh, aging and
deah does no come o Ee, wih he cessaion of
Eirh comes cessaion of aging and deah.`
'Wih he cessaion of Eecoming comes cessaion
of Eirh.`
'Wih he cessaion of clinging comes cessaion
of Eecoming.`
'Wih he cessaion of craving comes cessaion
of clinging.`
'Wih he cessaion of feeling comes cessaion of
craving.`
'Wih he cessaion of conac comes cessaion
of feeling.`
'Wih he cessaion of he six-sense-Eases comes
|.'.J |'..
'.
cessaion of conac.`
'Wih he cessaion of menaliy and maerialiy
comes cessaion of he six-sense-Eases.`
'Wih he cessaion of consciousness comes ces-
saion of menaliy and maerialiy.`
'Wih he cessaion of voliional formaions comes
cessaion of consciousness.`
'Wih he cessaion of ignorance comes cessa-
ion of voliional formaions.`
'Wih he cessaion of voliional formaions
comes cessaion of consciousness. Such is he ces-
saion of his whole mass of suffering.`
'Cessaion, cessaion - hus, Ehillhus, in regard
o hings unheard Eefore here arose in me vision,
lnowledge, wisdom, rue lnowledge, and ligh.
I was in he hird wach of he nigh, afer reflecing
on he causal relaionship Eeween he welve facors of
dependen originaion, ha our Bodhisaa again devel-
oped npnasatt Concenraion up o he fourh jhna.
He hen conemplaed he impermanen ;antcca), suffer-
ing ;du//ha), and non-self ;anatta) naure of menaliy and
maerialiy, wih is causes and heir effecs. He developed
he Knowledge of Comprehension ;sammasana a), he
Knowledge of Arising and Passing-away ;udayabbaya a),
he Knowledge of Dissoluion ;bhaga a), he Knowledge
of Jerror ;bhaya a), he Knowledge of Danger ;dna.a
a), he Knowledge of Disenchanmen ;ntbbtd a), he
Knowledge of Desire for Deliverance ;mucttu/amyat a),
he Knowledge of Reflecion ;patsan/h a), he Knowl-
|.'.J |'..
'.+
edge of Equanimiy Jowards Iormaions ;sa/hrupe//h
a), he Knowledge of Conformiy ;anuloma a) and he
Knowledge of Change-of-Lineage ;gotrabhu a). Jhen he
Iour Pahs and Iour Iruiion Knowledges ;magga and phala
a) arose in him quiclly, one afer anoher. Jhe Pah
lnowledges eradicaed his defilemens sep- Ey- sep wih-
ou remainder. Our Bodhisaa hen Eecame a Buddha,
an Arahan. Jhen he Knowledge of Reviewing ;pacca-
.e//haa a) arose in him.
We now lnow ha even our Bodhisaa had developed
all sixeen insigh-lnowledges.
Developing he sixeen insigh-lnowledges is essen-
ial for he realizaion of NiEEna.
Here a Pa-Aul Jawya Monasery, mediaors are Ee-
ing insruced o develop all sixeen-insigh-lnowledges
sep-Ey-sep, sysemaically.
Jo ge a specific degree, we all have aended primary
school, secondary school, high school, college and uni-
versiy, one afer anoher.
Jo realize NiEEna, le us aend he schools of insigh-
lnowledge one afer anoher.
May you all aain insigh-lnowledge. May you all prac-
ice sep-Ey-sep, sysemaically, for he realizaion of NiE-
Ena, he peace.
Sdhu! Sdhu! Sdhu!
Jhe all given on Sunday,
1
s
]anuary 2uu6 a Pa-Aul Jawya in Myanmar.
|.'.J |'..
'.
cessaion of conac.`
'Wih he cessaion of menaliy and maerialiy
comes cessaion of he six-sense-Eases.`
'Wih he cessaion of consciousness comes ces-
saion of menaliy and maerialiy.`
'Wih he cessaion of voliional formaions comes
cessaion of consciousness.`
'Wih he cessaion of ignorance comes cessa-
ion of voliional formaions.`
'Wih he cessaion of voliional formaions
comes cessaion of consciousness. Such is he ces-
saion of his whole mass of suffering.`
'Cessaion, cessaion - hus, Ehillhus, in regard
o hings unheard Eefore here arose in me vision,
lnowledge, wisdom, rue lnowledge, and ligh.
I was in he hird wach of he nigh, afer reflecing
on he causal relaionship Eeween he welve facors of
dependen originaion, ha our Bodhisaa again devel-
oped npnasatt Concenraion up o he fourh jhna.
He hen conemplaed he impermanen ;antcca), suffer-
ing ;du//ha), and non-self ;anatta) naure of menaliy and
maerialiy, wih is causes and heir effecs. He developed
he Knowledge of Comprehension ;sammasana a), he
Knowledge of Arising and Passing-away ;udayabbaya a),
he Knowledge of Dissoluion ;bhaga a), he Knowledge
of Jerror ;bhaya a), he Knowledge of Danger ;dna.a
a), he Knowledge of Disenchanmen ;ntbbtd a), he
Knowledge of Desire for Deliverance ;mucttu/amyat a),
he Knowledge of Reflecion ;patsan/h a), he Knowl-
|.'.J |'..
'.+
edge of Equanimiy Jowards Iormaions ;sa/hrupe//h
a), he Knowledge of Conformiy ;anuloma a) and he
Knowledge of Change-of-Lineage ;gotrabhu a). Jhen he
Iour Pahs and Iour Iruiion Knowledges ;magga and phala
a) arose in him quiclly, one afer anoher. Jhe Pah
lnowledges eradicaed his defilemens sep- Ey- sep wih-
ou remainder. Our Bodhisaa hen Eecame a Buddha,
an Arahan. Jhen he Knowledge of Reviewing ;pacca-
.e//haa a) arose in him.
We now lnow ha even our Bodhisaa had developed
all sixeen insigh-lnowledges.
Developing he sixeen insigh-lnowledges is essen-
ial for he realizaion of NiEEna.
Here a Pa-Aul Jawya Monasery, mediaors are Ee-
ing insruced o develop all sixeen-insigh-lnowledges
sep-Ey-sep, sysemaically.
Jo ge a specific degree, we all have aended primary
school, secondary school, high school, college and uni-
versiy, one afer anoher.
Jo realize NiEEna, le us aend he schools of insigh-
lnowledge one afer anoher.
May you all aain insigh-lnowledge. May you all prac-
ice sep-Ey-sep, sysemaically, for he realizaion of NiE-
Ena, he peace.
Sdhu! Sdhu! Sdhu!
Jhe all given on Sunday,
1
s
]anuary 2uu6 a Pa-Aul Jawya in Myanmar.
'.
8 / S E D C N I H E / F I l C L E
\'' . \.' ' |
Jhe quesions o Ee asled.
Jhere are wo quesions ha one needs o asl:
1. Wha does one wan o do?
2. Wha is i ha one is doing?
When one has he answer o hose wo quesions hey
will lnow wheher or no wha hey wan o do and wha
hey are doing are in agreemen.
People need o lnow wha i is hey wan o do along
wih wha i is hey are doing, in order o undersand
wheher heir acions and desires are in conformiy or a
variance wih each oher.
Each of us is a all imes doing one hing or anoher.
We see ha here are hose among us who are mainly en-
gaged in worldly maers. Ohers are more involved wih
a comEinaion of Eoh worldly and religious concerns. And
here are some whose main ineres and purpose in life is
liEeraion from he world of exisence. Regardless of wha
\'' . \.' ' |
'.`
lind of aciviy we are engaged in, each person needs o
lnow if hey are in fac doing wha hey wan o do. Some
people are, Eu here are ohers who are no aware of
wheher heir desired oEjecives are in accord wih heir
acions.
Should we ry o do wha we wan o do or should we
srive o do wha ough o Ee done? Jhese are wo impor-
an quesions ha also need o Ee asled. We discover, in
answering hem, ha in order o do wha we wan o do
we mus firs of all do wha we should do. By doing wha
we should do, we fulfill he prerequisie for doing ha
which we wan o do. We have o culivae perseverance,
olerance and paience in order o really do ha which we
wan o do. In oher words, we have o rain he mind.
1he wshes tI the mnd
As he Buddha once said, 'Ctttena ntyatt lo/o.' Jhis
means 'the mtnd ts the leader of all betngs.` And, on anoher
occasion he Buddha said, 'Let not your mtnd lead you, but
let your mtnd be led by you.' Jhis is he purpose of raining
he mind. As he noEle mind leads one ino worhy realms,
he ignoEle mind leads one ino lower realms. I is impor-
an, herefore, o lnow where we are headed. Are we on
he road ha leads o he deeper meaning and purpose of
life, and is i he way leading o he fulfillmen of our de-
sired goals? One`s oEjecive mus, a all imes, Ee o lead
he mind raher han o Ee led Ey he mind.
Jhere will naurally Ee differing opinions aEou life, as
long as here are people wih conradicory oEjecives in
life. One expecs o find such differences amongs a wide-
ranging cross-secion of people. Ior our purposes, we ac-
\'' . \.' ' |
'.`
lnowledge ha mos people are differen, Eu we are no
concerned wih heir differences. Jhere are ohers, how-
ever, whose oEjecives and percepions are similar, if no
he same. Jhe similariy referred o here is one of essence.
I is no a sameness in relaive form or oher linds of
exernal impressions. Ior example, monls wear roEes.
Exernally, in appearance a leas, hey all lool more or
less alile. Jhis sameness in visiEle form is no imporan.
Wha is significan hough is he similariy in es-
sence ha is aroused in monls. Jhis fundamenal simi-
lariy of mind essence is one of he mos imporan goals
of monasicism.
Jhe exaled eachings of he Lord Buddha have Eeen
offered for he Eenefi of hose wih noEle amEiions and
for hose aiming for rue liEeraion. Jo Ee noEle means o
Ee culured, hones, respecful, persevering, non-oppres-
sive, Eenevolen, and sympaheic, o rejoice in he suc-
cess of anoher and o mainain equanimiy when equa-
nimiy is due. Jhese are he qualiies of noEiliy. If, suEse-
quen o Ehillhu ordinaion, Ey heeding he eachings of
he Lord Buddha, one aspires owards he aainmen of
noEiliy and develops morally, Eecomes highly dedicaed
and is gradually more inclined o renunciaion, ha is
he essence of a monl. I is his ha is imporan no
merely aling on he form and appearance of monasi-
cism.
Differences in race, case, wealh and affluence play
no par in he real meaning of he Buddha`s eachings.
Such differeniaion Eeween people is rooed in Eias and
narrow-mindedness. Jhese differences do no Ering forh
noEiliy in us nor can hey help us male progress owards
he goal of liEeraion.
\'' . \.' ' |
'
Jhe Lord Buddha creaed he Sangha solely for he
well-Eeing and Eenefi of hose who, wih deerminaion,
srive for liEeraion hrough noEle pracice in life. Ior
ha reason all dispariies and disincions in race, case,
saure and affluence have necessarily Eeen eradicaed
wihin he Sangha. Jhose who ener he monlhood filled
wih magnanimiy and faih, and free from prejudice, are
en-roue o heir desinaion and goal liEeraion. In he
Sangha, all Ehillhus are equally veneraed as monls of
he Sallya clan. Jheir fellowship is one in which no dis-
criminaion is replaced Ey senioriy and muual respec.
On he march owards liEeraion, he course ha we
follow needs o Ee he same. Wihou following he same
course, he ulimae goal canno Ee he same.
Because we lnow ha several Omniscien Buddhas for-
merly achieved he goal of enlighenmen, we lnow ha
he way o enlighenmen already exiss. Jhe disincive
feaure here is ha he way or course o enlighenmen is
he same. Jhose who share he goal of enlighenmen, also
discover ha hey share he same way or course o en-
lighenmen ha noEle way which one mus adop in
order o reach ha noEle goal.
Jhere is a sae wherein he suffering of old age, ill-
ness, and deah, as well as all oher linds of suffering cease
o exis. Jhere is, oo, he pracice and he course Ey which
one can reach he yonder shore of NiEEna where all forms
of suffering compleely cease o exis. Jhis is called 'Jhe
Pracice of he Eighfold NoEle Pah.` NiEEna is acces-
siEle only when his pracice and his course are in con-
currence wih each oher. If hese wo do no accord,
NiEEna is unaainaEle. NiEEna canno Ee perceived Ey
\'' . \.' ' |
''
anyone wihou following his pracice and his course.
We see in his pracice and he pursui of his course ha
one is, in fac, doing wha ough o Ee done.
1t eet the tootrtunt+ tt dt what tne wants tt dt
All hose who pracice accordingly are Eound o reach
he goal someday sooner or laer. Naurally, here will
Ee individual differences in he lengh of ime needed Ey
differen people o reach he goal. Jhe final goal will Ee
aained swifly for hose who have fulfilled he require-
mens of acquired virues (Pramts), and who have ar-
rived a heir las exisence in he cycles of reEirh. We see
ha culivaing and fulfilling he acquired virues really
means doing wha ough o Ee done. Jherefore, i is im-
peraive o Ee conscious of performing he deeds ha ough
o Ee done.
Jhe pracice of he Eighfold NoEle Pah may also Ee
ermed he pracice of moraliy (Sla), concenraion
(Samdht) and wisdom (Pa). Ior some, jus rying o
leep he preceps means ha hey are doing wha ough
o Ee done. OEservance of he Easic preceps is a neces-
sary sep ha leads one owards righ concenraion. By
aling ha sep, and hen Ey developing heir concenra-
ion, one is coninuing o do wha ough o Ee done in
order o progress on o he pracice of insigh mediaion
and he culivaion of wisdom.
Jhe desire o pracice insigh mediaion, wherein one
conemplaes he hree characerisics of condiioned
hings as impermanence ;antcca), suffering ;du//ha) and
non-self ;anatta), can only arise afer one develops con-
cenraion. Jhe perfecion of concenraion means here
\'' . \.' ' |
'`
ha one is doing ha which ough o Ee done. Because of
concenraion, one is evenually aEle o direcly discern
ulimae menaliy and maerialiy. When one is aEle o
discern ulimae menaliy and maerialiy, hey can prac-
ice insigh mediaion effecively. Only afer insigh
lnowledge maures can one realize he ruly ranquil sae
of NiEEna. Jhus, o sysemaically develop he pracices
of , , and means ha one is 'doing wha
ough o Ee done` in order o reach he ulimae goal which
is NiEEna.
Jhe only way o arrive a he ulimae goal is o male
he powerful resolve o achieve one`s deepes desire and
hen o place ha resolve in he forefron of one`s mind.
When one acs moivaed Ey his resolve hey are, in ef-
fec, doing wha ough o Ee done.
Human Eeings are in general doing wha hey ough
o do in order o survive in sociey. Bu simply doing wha
needs o Ee done, in order o 'survive`, does no mean
ha one is auomaically hen aEle o do wha hey wan
o do. Jhis is Eecause mos people don` ye have he op-
poruniy o do wha hey really wan o do.
Jhose who are pracicing in order o Ee liEeraed are
also doing wha hey need o do. Jhey pracice Eecause of
heir deep desire o Ee liEeraed from exisence, wih he
purpose of fulfilling ha desire. Jhis is doing exacly wha
ough o Ee done so ha heir desire is fulfilled. In his
case, however, doing wha ough o Ee done gives rise o
wha is desired. Jha is how i should Ee undersood.
OEviously, he 'waning` ha arises from greed and cov-
eousness is no he same as he 'waning` ha arises ou
of he desire for liEeraion.
\'' . \.' ' |
'
Amne at the Chettve
Jhe aspiraion o do wha one wans o do helps one
ale aim and have clear oEjecives and goals. I is lile lay-
ing down a foundaion and performing all he hings ha
need o Ee done in order o Euild and reside in a huge
and well-made mansion. Laying down he foundaion
hough is no he acual Eeginning of doing wha ough
o Ee done. Jhe prerequisies always come firs. One mus
gaher ogeher all he necessary Euilding maerials in or-
der o realize his oEjecive. Jhese prerequisies should Ee
considered he Eeginning of doing wha ough o Ee done.
Jhose who have fulfilled heir quoa of acquired virues
(t.e., Pramts) are aEle o do wha hey wan o do, all he
while maling rapid progress owards he goal. Beings of
such good forune are Eu few.
When primary preference is given o wha one wans
o do insead of doing wha ough o Ee done, i Eecomes
a hindrance ha Elocls he opporuniy o do wha we
really wan o do from arising. So, once again we see ha
i is imperaive for us o do wha ough o Ee done in
order o saisfy our desire o do wha we ruly wan o do.
Devadaa wished o Eecome a Buddha, Eu raher han
perfecing he virues required o Eecome a Buddha, he
was driven Ey his appeie o do wha he waned o do.
His own self-indulgen craving led o his downfall. I was
a case of indulging he defilemens of mind.
1htse wht dare tt ItrIet ther Ives
Many people forfei heir lives for he sale of worldly
gain or for accepance, praise, eseem and respec from
ohers. Devadaa is an example of someone who forfeied
\'' . \.' ' |
'+
his life Ey following and acing upon his mind`s defile-
mens.
Are you doing ha which in your hear is ruly wha
you wan o do or are you more moivaed Ey he desire
for eseem, honor, praise, respec, fame and wealh? One
needs o Ee aware of he difference Eeween hese wo
reasons for waning o do anyhing.
Jhere are hose who do no aend o heir own rue
desires, Eu who are exceedingly concerned Ey he ai-
udes, views and opinions of ohers. Jheir yearning o Ee
acceped, eseemed and undersood leads o heir demise.
Sadly, far oo many of us come o he end of he road Ey
giving in o he wishes of ohers. Jhis sae of affairs is all
oo common in his world.
One canno live in rue peace and ranquiliy wihou
lnowing one`s own rue aiude and desires. Wihou he
lnowledge of one`s own rue aiude and desires, life is
worhless. As long as one is ignoran of wha one really
wans o do, peace and saEiliy of mind canno Ee a-
ained.
1he wtrId seeRne understandne
A world in which people crave undersanding and ap-
proval from ohers is a wearied world full of suffering.
Humanlind is wearing iself ou in a vain aemp a un-
relening self-promoion, hoping for prominence and fame
and for he fleeing enjoymens of his worldly aEode.
Counless lives are Eeing forfeied, a an immense cos,
Eecause of his supidiy. All his is caused Ey ignorance
and greed.
Creed has ransformed people ino Eeings who are ig-
\'' . \.' ' |
'
noran aEou heir own welfare. Sriving o mee he de-
mands of greed, hey laEor under he false impression ha
hey are worling for heir own Eenefi. Jha is why he
Lord Buddha said, "He wih he disinc marl of greed is
ignoran of wha is Eeneficial o his welfare. ;'Luddho atta
na jntt')
Jhere are some who endeavor o mainain peace of
mind. Jhey ruly wan o lead worhwhile lives. Jhe hings
in life ha hese people are inclined o wan end o Ee
hings ha lead owards peace of mind. Jhere are many
ohers, however, who, hough desirous of leading a wor-
hy life, are unaEle o do so Eecause of he defilemen of
greed. Such people are in grea ormen. Why are hey in
ormen? Why is ranquiliy missing in heir life? Lnaware
of he need o examine and undersand he causes of heir
ormen, hey do no undersand why ranquiliy is miss-
ing in heir life. Jhey need o lool ino hose causes.
A person mus Ee aware ha he wans o do a paricu-
lar hing. In he pas, here were people who undersood
his. Jhey consciously did wha needed o Ee done for
ha very reason. Jhere are people in he world oday who
also undersand his, and here will Ee such people in he
fuure, as well.
Sameness wthn the 1IIerentes
In he effor o ge along in he world, people have o
find heir own way o heir own desinaion. Basically, mos
people are jus fumEling along. I is no cerain wheher
or no hey will even arrive. Life provides no guaranees.
People are differen, no wo are alile. Each individual`s
life journey is unique. However, we discover ha here is
atta
\'' . \.' ' |
'.
also sameness in our differences. How is his so? Jhe 'dif-
ferences` are found in a wide-ranging and seemingly in-
finie variey of human goals. On he oher hand, here is
'sameness` in he qualiies of greed (lobha), hared (dosa)
and delusion (moha) ha we commonly male use of on
he journey o our differen goals.
A SRII that dtes ntt need tt he 1aueht
Jhese hings lobha, dosa and moha are Eeing culi-
vaed, exercised and porrayed Ey hemselves wihou he
aid of any uoring or guidance. Jhese hings are maling
heir own endeavors in heir own way.
]us as he effors and acions of hose who pracice
he Dhamma lead one way, he somewha similar effors
and acions of hose pracicing - greed, hared and delu-
sion - lead anoher way. One way leads o freedom. Jhe
oher way leads o suffering. Alhough no one is augh
he formal slills of greed, hared or delusion, as goals in
hemselves, hese Ease characerisics are so inerwoven
ino he faEric of worldly life i seems almos as hough
hey have Eecome a worldly apiude in heir own righ.
Jhus, caugh in heir grip, people read he pah of suffer-
ing, as hey male heir journey hrough life. Because of
he Ease naure and qualiy of hese defilemens, mos
people commi one ransgression afer anoher. Creed,
hared and delusion can Ee so Elinding and decepive!
Jha is he reason why he Buddha said:
"He who is clohed in greed is unaware of good-
ness.
"He who is wrapped in hared is unaware of
goodness.
\'' . \.' ' |
'
"He who is immersed in delusion is unaware of
goodness.
Jhe Buddha declared ha greed, hared and delusion
cloud one`s vision. Jhey have he power o Elind us so
ha we canno even recognize he issue a hand and lnow
or see our own ransgressions.
Shtrt Ived LeaIt+
Jhere are people whose sole aim in life is simply o
survive in sociey, o live in a worldly manner. Jhese people
foolishly Eelieve ha hey can find meaning and purpose
in life hrough a never-ending ques for sensual pleasures.
Humans end o lile, wan and crave he experience of
pleasanness associaed wih he five senses. Wihou douE,
here are pleasan sighs, sounds, smells, ases and ouches.
Jhese pleasures and joys, which arise in dependence on
our five senses, are he pleasures and joys of sensualiy. I
is hese sensual pleasures ha people endlessly and madly
pursue.
Jhe desire o enjoy such pleasures has so overwhelmed
humans ha i could accuraely Ee ermed 'ha which hey
wan o do`. Sadly, he forces of greed, hared and delu-
sion Elind mos people. Jhese defilemens are furher re-
inforced Ey he values of sociey a large, values rooed in
greed, hared and delusion. Jhe craving for graificaion
and sensual pleasures feels compleely naural o mos
people, so much so, ha hey acually come o Eelieve ha
saisfying heir craving is really 'ha which hey wan o
do.` Jhis erroneous Eelief ofen changes once hey recog-
nize he inheren danger in pursuing such a course of
acion. Bu for hose who coninue o revel in he plea-
sures of he senses, life is never enough.
\'' . \.' ' |
'`
Isn*t ths what s suootsed tt he dtne n IIe1
People inves so much ime in he pursui of pleasure.
Jhe few momens of enjoymen ha resul from all heir
effors are minue in comparison. I is so piiful, so un-
worhy! Neverheless, hey srive irelessly, unashamedly,
unremorsefully in he pursui of sensualiy. Jhey migh
even go so far as o asl, "Isn` his wha is supposed o Ee
done in life?
If we were o lool a he manner in which people pur-
sue sensual pleasures, we would soon discover he moi-
vaing force of greed, hared and delusion. Some people
pursue pleasures Eecause of greed. Ior ohers he prime
moivaion is hared. Creed and hared always arise o-
geher wih delusion. Creed, hared and delusion always
culminae in disappoinmen and failure.
Wih he arising of greed, in order o oEain ha which
hey wan, human Eeings defy hea and cold. Wihou con-
cern aEou he effec of heir acions, hey desroy, crush
and exerminae creaures ha Eie or are oherwise hrea-
ening o hem. Hared accompanies greed. Wihou any
cerainy of acquiring wha hey wan, hey risl heir lives
willingly, conending wih hardships and hunger. Jhey
accep he decepion of ignorance (), so hey suffer.
Jheir suffering is guaraneed. I is he high cos of wal-
lowing in he delighs of sensualiy. I exiss in he here
and now and resuls from Eeing consumed Ey uncon-
rollaEle craving for sensual pleasures.
Jhese are he dangers of sensualiy. Lnless one recog-
nizes hese dangers one canno lnow wha ough o Ee
done. Only when one lnows and sees he ruh of his
will hey Ee convinced of wha i is hey really wan o do
\'' . \.' ' |
'`
and wha i is ha really needs o Ee done.
1he 1eht that s tamma
Jhe lamma, which leads o reEirh in one of he four
woeful planes, proliferaes from he pursui of sensualiy.
Wih lamma comes deE, and i is he law of naure ha
a someime or anoher our lammic deE has o Ee paid.
No one prays o Ee reEorn in one of he four woeful planes.
Neverheless, when greed, hared and delusion moivae
us o ac in unwholesome ways, i has ha resul. I is as
hough we acually prayed for reEirh in a woeful world.
When ha lamma ripens, we will Ee carried ino one of
hose woeful realms.
Someimes sensual pleasures are elusive. When people
don` ge wha hey wan, hey end o Ee sad. Jhey la-
men and grieve and his is suffering. Suffering, in his
insance, Eegins wih he craving for sensual pleasures.
Suffering resuls no only from craving for sensual plea-
sures, Eu also from aaining hem. Once he sough af-
er pleasures are aained, how can we hold on o hem?
We are almos immediaely rouEled Ey he fear of losing
hem, so we worry and fre and desperaely cling o ha
which we hinl gives us pleasure. Jhis, oo, is suffering.
LiEeraion from he anguish and suffering of sensual-
iy is he pracice of renunciaion.
1he meat thunR that s sensuaI hIss
People lill one anoher, people harm one anoher, and
hey argue wih one anoher all Eecause of waning o pos-
sess he oEjecs of sensualiy. Jherefore, he Buddha once
lilened sensualiy o a chunl of mea. Jo a flocl of hun-
\'' . \.' ' |
'`
gry Eirds rying o plucl i from he Eeal of a falcon, ha
chunl of mea Eecomes he oEjec of heir craving. Jhey
aacl he falcon, as a flocl, pecling a his Eody rying o
male him release he chunl of mea. Jo Ee aEle o escape
from suffering one mus, herefore, enirely le go of he
chunl of mea ha is sensualiy. Suffering will prevail as
long as sensualiy is no discarded. Holding on, he fal-
con will Ee pecled o deah, if no o deah, he will a he
very leas experience near-deah suffering.
Are deIIements a ttnt1
Being Eorn, as a human Eeing, is suffering. Our Eodies
are composed of he five clinging aggregaes. Jhese ag-
gregaes are our human Eurden. Who carries his Eurden?
We do. As long as we carry he Eurden of sensualiy, we
suffer. ]us having a Eody is already a heavy Eurden. Jo
ale on he added responsiEiliies of relaionships and of
owning and mainaining maerial possessions is oo much
exra Eurden for one o carry. I is almos Eeyond one`s
capaciy o Eear his exra Eurden. Expanding clouds of
defilemens appear o ac as a onic o aid in supporing
ha Eurden. Jhey seem o Ee urging us, "Co ahead and
do i! Jale i. As if i were no enough jus Eearing one`s
own defilemens, hey seem o Ee urging us o Eear he
defilemens of ohers, oo. In any case, his is asling for
suffering and hardship. I is surely no inviing peace and
ranquiliy.
People hinl ha sensualiy is he highes form of plea-
sure Eu we see ha i is suffering. On he oher hand,
people hinl ha renunciaion is suffering when i is ex-
acly he opposie. Renunciaion leads o deligh. I is a
sae of Eeing filled wih ecsasy and rapure. I is, in fac,
\'' . \.' ' |
'`'
he way o he highes pleasure. I is rue Eliss.
1rue Ieate Lenuntattn
Jo aain he Eliss of renunciaion one has o under-
sand wha renunciaion is. Becoming a monl and lead-
ing an asceic life in he fores is one form of renuncia-
ion. Anoher way o pracice renunciaion is Ey inen-
ionally dissociaing oneself from he rap of all sensual
pleasures. Renunciaion can Ee praciced Ey anyone, a
anyime, who sincerely wishes o Ee free from suffering.
Jhrough he pracice of renunciaion, one is finally aEle
o dispel he fog of defilemens once and for all.
Le me explain wih he following example:
Jhere are wo rees. One is fruiless. Jhe oher is frui-
ful. Jhe laer is heavy wih ripe juicy frui, which is he
oEjec of human sensualiy. Such a ree aracs hose de-
sirous of is fruis. I is rue ha he frui of sensualiy is
indeed Eeauiful o Eehold. People will do almos anyhing
o ge a i. Jhey will picl he ree Eare and ruhlessly hrow
sicls and sones a i, in an aemp o ge a he fruis
ha are ou of reach. Soon enough ha ree is sripped of
is Eeauy.
Jhe simple Eeauy of a ree wihou frui, however, Ee-
comes more apparen when he frui-Eearing ree ges
damaged. When one Eegins o rus ha a life wih noh-
ing is a worhy life, hen rue peace is a hand. Jhis is he
life of one who is pracicing renunciaion.
Invtne IerIs
All living Eeings fear danger. Even hough we all wish
o Ee free of fear and anxiey, fear and anxiey accompa-
\'' . \.' ' |
'``
nies sensualiy. So, as long as people are driven Ey sensu-
aliy, hey are Ey naure suEjec o associaion wih dan-
ger. Sensualiy is lile a powerful magne ha aracs dan-
ger from anagoniss, enemies, despos and criminals.
Wherever here is sensualiy, here is danger. Similarly,
whenever here are ousanding lammic deEs o Ee paid,
hen sooner or laer here will Ee calls for he selemen
of hose deEs. In he unErolen cycles of sa sra, Eeings
coninue o accumulae so much unwholesome lamma.
When heir unwholesome lamma ripens, i can Ee as if
waers rise, fires flare up and frighening inanimae eni-
ies hreaen deah and desrucion as hough hose en-
iies acually possessed a life of heir own. Jhis is he suf-
fering ha arises from craving and clinging rooed in sen-
sualiy. Ior his reason, he dangers of sensualiy need o
Ee idenified, discerned and eradicaed ourigh.
1he suIIerne tI thtse sharne the same oretttuoattn
Despie class differences, he search for sensualiy is
he same. I is a Elinding force ha mesmerizes hose who
are driven Ey heir own unquenchaEle hirs for sensual
pleasures. I is one of he main reasons why rulers quarrel
wih rulers, Brahmins quarrel wih Brahmins, he wealhy
quarrel wih he wealhy, and so on.
Dispues ofen arise among hose wih he same self-
ineress. Paradoxically, common ineress ofen lead o
disagreemen raher han o accord, hey can quiclly Ee-
come he Ereeding ground of challengers and adversar-
ies or enemies. ]ealousy, envy, resenmen and malevo-
lence owards ohers wih he same self ineress creae
adversaries. Jhese negaive saes are rooed in posses-
siveness and fear. Consequenly, we can see how sensual-
sasra
\'' . \.' ' |
'`
iy Eecomes he cause for srife Eeween parens and chil-
dren, Eeween siElings and Eeween friends and colleagues.
Dispues and quarrels can urn ino fighs, and fighs
Eased on he craving for sensualiy can lead o serious
injury or even deah.
Human Eeings are slaves o lus and craving, ormened
Ey he defilemens of heir own mind. Jhey canno see
he ways in which hey caer o he whims of heir own
unrained mind. Wha`s more, hey idenify wih heir de-
filemens. Jheir ego acceps as rue he misalen Eelief
ha, "I, myself, am greed, I, myself, am hared, I, myself,
am delusion. In oher words, hey Eelieve ha hey and
heir defilemens are one and he same. So, insead of lead-
ing heir mind, such people are Eeing led Ey heir mind.
Jhey are Eeing manipulaed Ey ignorance. Jhis is suffer-
ing.
1htse wht have made advante reservattns
Human Eeings canno help Eu accumulae a grea deal
of unwholesome lamma in he exhausing pursui for sen-
sual graificaion. In order o pay off all hose accumu-
laed unwholesome lammic deEs in fuure exisences,
advanced Eoolings and reservaions are, wihou a douE,
Eeing made. Even in heir presen exisence, mos people
suffer from anxiey and faigue. Many of us shed ears of
sorrow due o our inense craving for sensual fulfillmen.
Ctenzante tI the 1ruth 1he mtst essentaI asoett
If someone is capaEle of seeing only ha which is vis-
iEle and of hearing only ha which is audiEle, hen he or
she will Ee unprepared for fuure exisences ha canno
Ee seen or heard. I is necessary for human Eeings o Ee
\'' . \.' ' |
'`+
aEle o visualize ha which is invisiEle and o Ee aEle o
discern ha which is inaudiEle. In order o penerae he
ruh, one mus Ee capaEle of perceiving ha which lies
Eeyond wha can merely Ee seen or heard. One mus no
remain solely dependen upon he visiEle and he audiEle.
We lnow ha self-aggrandizemen for he sale of Ee-
ing seen or heard has lammic consequences. However,
he value of life canno Ee elevaed wih an irraional men-
aliy ha is only concerned wih superficial worldly ap-
pearances. Kamma does no cease o operae jus Eecause
of pleasan appearances and harmonious sounds. Surely,
life`s value is no o conform o a world ha is only iner-
esed in superficial appearances and hearsay. I isn` a all
imporan wheher one is acclaimed and recognized Ey
he world. On he oher hand, i is essenial o Ee cogni-
zan of he ruh.
1htse wht are ensIavne themseIves
As we have seen, here are people who do wha hey
wan o do simply for he sale of sensual enjoymen. Jhese
people are enslaved Ey heir defilemens. Jhey capiulae
o he impulses of heir unamed mind. Jheir lives are
srucured around defilemens. Jhere are ohers, however,
who pracice renunciaion for he sale of liEeraion from
sensualiy. LiEeraion can Ee aained hrough he noEle
raining of moraliy (Sla), he noEle raining of concen-
raion (Samdht) and he noEle raining of insigh (Pa).
One ales on hese pracices Eecause of he genuine de-
sire o aain he Eliss of concenraion (jhna), he Eliss of
insigh, he Eliss of pah, he Eliss of fruiion and he Eliss
of NiEEna. Jhis is doing wha ough o Ee done in order
o aain ha which is ruly desired. I is leading he mind
\'' . \.' ' |
'`
raher han Eeing led Ey he mind. Jhe process is an ex-
pression of wisdom.
Ctntnued turne+s tI wearness
Defilemens overwhelm all hose who remain ained
Ey hem. Cenerally, women have o deal wih defilemens
ha are specific challenges for hem as women. Jhe same
is rue for men who also have o deal wih defilemens
ha are unique challenges for hem, as men.
Jherefore, in he Aguara Nilya, Jhe Lord Buddha
spole hus:
"I lnow of no oher single form Ey which a man`s
hear is so enslaved as i is Ey ha of a woman. A
woman`s form oEsesses a man`s hear.
"Similarly, I lnow of no oher single form Ey
which a woman`s hear is so enslaved as i is Ey ha
of a man. A man`s form oEsesses a woman`s hear.
Jhe Lord Buddha spole he same in regard o he
senses of sound, smell, ase and ouch.
Jhe pursui of such sensual pleasures ofen causes hu-
man Eeings o feel enervaed, almos as hough hey were
going o wiher away. Jhis suffering endures as long as
Eeings are Eound o journey hrough he cycles of reEirhs
(Sa sra). Jhe only means of escape is o Ering sa sra o
an end. Jo do his one mus irreversiEly aEandon all crav-
ing and lus.
I is imporan o undersand ha i is no he sensual
pleasures of sigh, sound, smell, ase and ouch ha cause
our suffering. Cra.tng for he sensual pleasures of sigh,
sound, smell, ase and ouch is wha causes our suffer-
(Sasra).
\'' . \.' ' |
'`.
ing. As long as craving exiss, our never-ending journey
hrough sa sra shall coninue.
SensuaIt+. Senstvt+. SuIIerne
Jhere is no effec wihou a cause. Jhis is he eaching
of Jhe Lord Buddha. Jhe Lord Buddha never spole aEou
causeless effecs. As you migh expec, he emergence of
craving or desire is wha causes one o seel he pleasures
relaed o he senses of sigh, sound, smell, ase and ouch.
Exisence has is origin in he craving for life. Wihin
eleven weels of concepion eye-sensiiviy, ear-sensiiviy,
nose-sensiiviy and ongue-sensiiviy sar o develop.
Jhese sensiiviies are he recepors of he senses of sigh,
sound, smell and ase. Sensiiviy o ouch, however, ex-
iss from he momen of concepion.
How have hese sensiiviies come ino exisence? Wha
are heir origins? We need o lool for he answers o hese
quesions.
Eye-sensiiviy, which is he aEiliy o see a visual oE-
jec, arises from craving for visual pleasures. Jhis is he
percepion of sigh. Is origin is lamma.
Similarly, ear-sensiiviy, which is he aEiliy o hear an
audiory oEjec, arises from craving for audiory pleasures.
Jhis is he percepion of hearing. Is origin is also lamma.
Lilewise, he res of he sensiiviies also originae from
heir respecive cravings and lamma.
Iorms and appearances are sough afer Eecause of
eye-sensiiviy, which arises from lamma and springs from
craving o perceive visiEle oEjecs. In he same way, sounds
are sough afer Eecause of ear-sensiiviy, which arises
sasra
\'' . \.' ' |
'`
from lamma and springs from craving o perceive audi-
ory oEjecs.
LiEeraion is no possiEle unless human Eeings are aEle
o give up he foolish noion and Eelief ha 'his is wha I
wan o see` ]raher han wha he eye-sensiiviy desires
o see], 'his is wha I wan o hear` ]raher han wha he
ear-sensiiviy desires o hear].`
Jhey Eelieve ha i is hey hemselves who wan o en-
joy he pleasures of sigh. In fac, hey are only succumE-
ing o he lus for visual oEjecs. Living in such a mis-
guided way is dishonoraEle.
If we were o lool ino he Easic causes of he five sense
sensiiviies, i would poin he way o suffering and delu-
sion. Jo Ee enslaved o he senses hroughou one`s life is
no small maer. When one hinls deeply aEou his, i is
clear ha a life of sensory enslavemen is a life filled wih
misery and suffering. Jhe ordeals and suffering of exis-
ence are, indeed, exensive.
1he Causes tI Wearness
In he scripures i says, "Jhe Eeginning of he six
sense-organs is he Eeginning of exisence. Jhese six
sense-organs are he five sensiiviies plus he mind-Ease
(). Jhe Lord Buddha said, "Living Eeings suffer
agony and exhausion due o he formaion of he six-
sense-organs.
Eye, ear, nose, ongue, and Eody sensiiviy are he cause
of suffering and agony in living Eeings. Jhe same is rue
of he mind-Ease ().
Jouch arises due o he sensiiviies and Eecause of
ouch, feeling arises. Wih feeling comes craving. Jhe crav-
\'' . \.' ' |
'``
ing for forms, he craving for sound and all oher such
cravings arise. In he same way, wih he arising of crav-
ing, clinging arises. So, se in moion Ey inense clinging,
resulan wholesome or unwholesome acions arise. Jhey
cause Eirh. Birh Eeing presen, Eecoming, aging, deah,
sorrow, lamenaion, pain, displeasure and despair come
o Ee.
All he suffering of Eecoming, aging, deah, sorrow, lam-
enaion, pain (illness of he Eody), displeasure (illness of
he mind) and despair (he uer weariness of he mind)
is he oucome of unwise-aenion and ignorance ().
1arne tt endtrse unwrtten aereements
In our human world, filled wih people who lacl ac-
cess o he eye of wisdom, mos people revel in he de-
lighs of sensualiy. Jhey ignore moral codes and are
looled down upon and despised Ey many. Wih eye-sen-
siiviy, hey ale pleasure in he Eeauy and appearance
of differen ages, Eoh young and old alile. Jhe sad ruh
is, hese people are no looled down upon or despised Ey
mos. Jhey are permied o aEandon moral codes hrough
an unwrien agreemen.
What tne wants tt dt1
Sriving for sensual graificaion canno Ee ermed
'wha one wans o do`. I is merely giving in o he de-
sires dicaed Ey craving and lus, and i males one suE-
servien o his or her defilemens.
Wha is i ha you acually wan o do? Do you merely
wan o indulge your desires and defilemens or do you
wan o Ee liEeraed from defilemens? Jhese are he wo
quesions ha need o Ee asled.
\'' . \.' ' |
'``
If sense graificaion is your goal, hen wha you really
wan o do is simply give in o he insaiaEle cravings of
he defilemens. On he oher hand, if you come o see he
dangers and fuiliy inheren in indulging sensual plea-
sures, you may Eegin o yearn for liEeraion and may sar
o pracice for liEeraion. When ha happens i can Ee said
ha wha you are doing is for freeing yourself from he
manipulaion and conrol of he defilemens.
LiEeraion from defilemens is he mos worhy and
highes goal ha humanlind can achieve. Life is mean-
ingful only when one worls owards ha worhy goal.
Oherwise, Eeings are chained o he wheel of Eecoming,
aling Eirh over and over again in he never-ending cycles
of sa sra. Jhis is no he real meaning or purpose of
exisence.
Jo Ee enslaved in he service of one`s defilemens is
no he meaning of 'doing wha one wans o do.` I is jus
laEoring in vain o carry ou he wishes of he defilemens.
One ough o srive insead for freedom from such an
exisence. Only hen can i Ee said ha 'one is doing wha
one wans o do.`
ttw tt maRe +tur mnd ItIItw +tur wsh
In order o rain one`s mind o follow one`s rue wishes,
one has o pracice hose hree noEle ariEues ha are
, and ,.
Jhe pracice of suEdues he wishes of defilemens.
I purifies one`s Eodily and verEal acions.
Jhe pracice of purifies one`s menal acions.
I is he pracice of raining he mind o concenrae on a
single oEjec. When one reaches a cerain level of devel-
sasra
\'' . \.' ' |
'`
opmen in his pracice, one is aEle o direc his mind in
accordance wih his rue wishes. Menal acions remain
pure as long as he concenraed mind is seadily focused
on a single oEjec.
In order o achieve everlasing puriy of he mind, how-
ever, one mus pracice insigh mediaion (.tpassan). I is
a he sage of insigh mediaion ha one examines he
hree characerisics of impermanence, suffering and non-
self hroughou he mind-maer complex. In order o do
so, he ulimae ruh of mind and maer needs o Ee
experienced and undersood wih insigh. I is, herefore,
necessary o aain he lnowledge of discerning ulimae
menaliy and maerialiy.
Iollowing he aainmen of he lnowledge of ulimae
menaliy and maerialiy comes he lnowledge of dis-
cerning causes and condiions hrough he direc discern-
men of cause and effec (Dependen Originaion). Jhis
lnowledge also needs o Ee direcly realized.
Iinally, afer having acquired he wisdom of vipassana
insigh lnowledge hrough conemplaing antcca, du//ha
and anatta on ulimae ruhs, here follows a sep-Ey-sep
developmen of pah and fruiion lnowledge. Only hen
can i Ee said ha one has succeeded in masering he
mind in accordance wih his or her rue wishes. Lnil hen,
he mind coninues o dicae o him or her. Jha person
who has realized pah and fruiion lnowledge Eecomes
he One referred o as having 'done wha ough o Ee
done.`
\'' . \.' ' |
'`'
1eveItoment tI the Mnd n Staees
In he minds of hose people whose view of life is lim-
ied o he desire for sensualiy, wha hey wan o do is
merely caering o he dicaes of defilemens. Irom heir
poin of view, hey see Eeauy in sensualiy. Jha is why
he Lord Buddha said, "If here were no graificaion in
sensualiy, Eeings would no Eecome enamored wih i,
Eu Eecause here is graificaion in sensualiy, Eeings Ee-
come enamored wih i.
In conras, hose who recognize he fauls inheren in
sensualiy see he danger of sensualiy. Jha is why he
Lord Buddha said, "If here were no danger in sensual-
iy, Eeings would no experience revulsion owards i, Eu
Eecause here is danger in sensualiy, Eeings experience
revulsion owards i.
When a person has Eecome fully aware of he disad-
vanages of sensualiy, his or her desires o escor sensu-
aliy hrough life`s journey gradually fades away. I slowly
Eu surely dissipaes, hen evaporaes. Such a person sin-
cerely Eegins o seel for a way or means o liEerae him-
self from sensualiy. Jhis is he gradual developmen of
he mind. I occurs in sages. Jha is why he Lord Bud-
dha said, "If here were no escape from sensualiy, Eeings
would no escape from i, Eu Eecause here is escape from
sensualiy, Eeings escape from i.
Jhe explici means and pracice for liEeraion from sen-
sualiy can only Ee found in he precious eachings of he
Iully Enlighened Buddhas.
I is only when a viruous person ardenly desires liE-
eraion ha he or she is inclined and willing o fervenly
pracice. And, i is only hrough pracice ha he or she
\'' . \.' ' |
'``
can gradually free hemselves from he cluches of he de-
filemens. Once hey are firmly on he pah o freedom,
such a person is qualified o proclaim, "Jhis ruly is wha
I wan o do. Jhe proclamaion is, in effec, pracicing
he NoEle Eighfold Pah, which is ha which ough o Ee
done and which leads o he evenual erminaion of all
cravings. In oher words, Ey following he NoEle Eigh-
fold Pah one is gradually liEeraed from he defilemens.
All anxieies and miseries are exinguished. When his
happens i could Ee said ha ha which ough o Ee done
has Eeen accomplished.
1he ttntenttn hetween travne and wsdtm
Sooner or laer, people come o realize ha he aain-
men and enjoymen of sough-afer sensual delighs in
no way exinguishes or saisfies heir hirs and craving.
Jhey very ofen discover, afer hey acquire whaever i
was hey hough hey waned, ha heir graificaion was
shor-lived. Jhey have o admi, if jus o hemselves, ha
he oEjec of heir desire was no wha hey really waned
afer all. Jhis is a precious opporuniy for hem o inves-
igae he conenion Eeween he cravings Eorn from seel-
ing shor-lived pleasures, in conras o he wisdom Eorn
from seeling he ruh. As long as he ques for sensualiy
remains unexamined, one`s rue acual 'wan` or 'wans`
will remain unlnown. Whenever craving is presen here
will always Ee an endless sream of new 'wans` arising.
Jhis is suffering.
1hat*s what I want tt dt
Wih liEeraion comes profound conenmen. LiEera-
ion is void of craving. Jhe person who 'wans his` and
\'' . \.' ' |
'`
'wans ha` is no more. A new person comes ino Eeing.
Ior such a person, "Wha had o Ee done has Eeen done.
May you Ee such a person.
May all Eeings Ee Elessed wih he aainmen of he
perfecions and Ee aEle o proclaim, 'Wha I wan o do is
o Ee liEeraed.`
May all Eeings Ee replee wih perfecions and virues.
May all Eeings pracice Sla, Samdht and Pa, which
are he prerequisies for liEeraion.
May all Eeings Ee aEle o reach he yonder shore of
NiEEna.
Sdhu! Sdhu! Sdhu!
tI+!!I: 1e\o!o
Pa-Aul Iores Monasery,
Myanmar.
18
th
ugust 2006
Jranslaed from a Pa-Aul Dhamma-Aricle puElished
in Myanmar of OcoEer 2uu5.

BIBLIOGRAPHY
Sa yutta Nt/ya
- Pi and Commenary
- A Jranslaion of he Sa yua Nilya Ey Bhillhu Bodhi.
- Sagha Vagga Myanmar SuE-Commenary Ey VeneraEle
KualaEhivamsa.
bhtdhammattha Sangaha
- A Comprehensive Manual of AEhidhamma Ey Bhillhu Bodhi.
- Myanmar SuE-Commenary Ey VeneraEle ]analEhivamsa.
- Jhe Essence of Buddha AEhidhamma Ey Dr. Mehm Jin Mon.
guttara Nt/ya
- Pi and Commenary
- Numerical Discourses of he Buddha Ey Nyanaponila Jhera
and Bhillhu Bodhi, Visaar PuElicaions, New Delhi, 2uuu.
- Jhe Bool of he Cradual Sayings Ey I.L. Woodward, M.A.
and Mrs. Rhys Davids, D.Li., M.A., PJS, London.
)ta/a
- Pi and Commenary
- A ranslaion of he ]ala or Sories of he Buddha's former
Eirhs, PJS, London.
Knovtng and Seetng
- Ey he Mos VeneraEle Pa-Aul Jawya Saydaw.
Dhammapada
- Pi and Commenary
- Buddhis Legends Ey Eugene Wason Burlingame,
PJS, London.
Sayutta Nikya
`'. ' \.'J
'`.
The Path of Purtftcatton ;Vtsudhtmagga )
- ranslaed from Pi Ey Bhillhu amoli.
Majjhtma Nt/ya
- Pi and Commenary
- A Jranslaion of he Majjhima Nilya Ey Bhillhu amoli
and Bhillhu Bodhi, Second Ediion, Wisdom PuElicaions.
Itt.utta/a
- Pi and Commenary
- A ranslaion of he Ldna and he Iivuala
Ey ]ohn D. Ireland
Dgha Nt/ya
- Pi
- A ranslaion of he Dgha Nilya Ey Maurice Walshe,
WisdomPuElicaions.
Vtnaya Ptta/a
- Mahavagga Pi
The Creat Chrontcle of Euddhas (in Myanmar Language)
- Ey VeneraEle ViciasrEhiva sa

INDEX

227 bhikkhus-precepts 69

A Skill that does not need to be

Taught 176
abandon 71, 72, 185, 188
abandonment 4
Abhaya Sutta 30
Abhidhamma 5, 8, 9
ability 6
abode 24, 174
abortions 23
about to 66
absorption concentration
11, 54, 55, 119, 142
abstain 27
acceptance 173
access 120, 142, 188
accessible 170
accomplished 192
accord 170, 182
accumulate 80, 183
accumulated-non-living 75
Achievement 3, 153
acquired virtues 171, 173
actions 23, 24, 53, 57, 61, 86,
167, 188
adnava ana 146, 163
adhigama 153
adhithana 73
admiration 3, 5
adult bodies 62
advance reservations 183
adversaries 182
affection 30
affluence 169, 170
age 170
Aggalava 121
aggregates 180
aging 29, 135, 160, 162, 188
agony 187
agreeable 62
agreement 167
Anguttara Nikaya
5, 29, 38, 45, 151, 158, 185
Aiming 173
akusala sankhara 18
lav 118, 121, 122, 125
alcohol 53
alms 70
alms-giver 89
amazingly 70
ambitions 169
Anagami 102
napanasati 142, 163
Anathapindika`s Park 7
anatta 163, 171, 190
anger 20, 24, 46, 50, 53, 54, 55
anguish 179
anicca 163, 171, 190
animal 26, 28, 29, 61
animate 12, 56
`'. ' \.'J
'``
antagonists 182
anuloma ana 146, 164
Anusaya kilesa 42
anxiety 181, 183, 192
appearance 169, 186, 188
appetite 173
approaching death 67
approval 174
Arahant 58, 102, 153
Arahantship 21, 90, 129
arupa-brahma 11, 13
arisen ones 116
arising 12, 38, 56
armpits 65
arrows 55
asavakkhaya ana 160
ascetic 181
ashamed 22
aspect 183
aspiration 173
aspires 169
Assaji 155
attachment 11, 13, 14, 17, 33
attainment 5, 57, 192
Attarakkhita 39, 41, 47
attitudes 174
attributes 189
audible 183
auditory 186, 187
auspicious occasion 112
austerity 116
Avci hell 114
Aversion 43, 64, 65
Avijja 17, 18, 178, 188
avijjogha 9, 19
yukkhaya-marana 113

bad 18, 61, 80

Banyan 147
beating 30
beautiful 22, 29, 66
beautifying and purifying our minds
47
beauty 18, 22, 62, 66, 68, 77,
89, 181, 188, 191
Becoming 9, 19, 31, 161, 188
beginning 173, 187
beings knew, If 88
belief 177, 183, 187
belle-of-the-country 71, 73
benefactors 62
benefit 69, 80, 89, 169, 170
benevolent 169
better pay 23
bewildered 29, 30
beyond words 68
Bhaddiya 154
bhanga ana 146, 163
bhavogha 9, 19
bhaya ana 146, 163
bhikkhu 71
bias 169
bigheaded 24
bird 18, 180
birth 3, 24, 29, 62, 80, 109, 110,
113, 158, 161, 188, 189
birth and death, in the face of 108
bitter 24
blame 52
Blessed One 78, 79
Blind 28, 128, 177
Blind is this world 125
blinding 176, 182
bliss 179, 181, 184
blood 50, 51
Bodhi tree 158
Bodhisatta 33, 73, 154, 158,
160, 162, 163
bodily 24, 45, 51, 53, 65, 189
body 30, 40, 63, 64, 66, 74, 75,
187

body-sensitivity 13
bombards 20
Book IV, Flower, Puppha Vagga 47
books 81
born 4, 13, 52, 62, 68, 110
boundaries 5
bowl 70, 71
Brahma 8, 13, 19, 23, 69, 77
Brahma Sahampati 148
Brahma`s entreaty 150
Brahmins 77, 182
breakthrough 79
breast 30
breath 156
breeding ground 182
Buddha 8, 75, 77, 78, 81, 156,
186
Buddha is silent, When the 122
Buddha`s Enlightenment 69
building materials 173
burden 180
burnt stump 72

Cula Anathapindika 47
capitulate 184
caste 169, 170
catering 191
caught 176
cause 14, 56, 61, 76, 114, 135,
136, 186, 187, 190
celestial realm 66
central purpose 10
cessasion 15, 162, 163
Cessation of Suffering 15, 25, 79,
108, 145
challengers 182
challenges 185
Chapter of Ten 45
characteristics 171, 190
chariots 39
chief 10
children 74, 183
chunk 179
circumstances 68, 69
Cittena niyati loko 168
class 182
clean 66
cling 179
clinging 4, 17, 18, 161, 182, 188
clothed in greed 176
clothes 65, 68
clothing 5
clouds of defilements 180
cognizable 62, 63
Cognizance 183
cold 66, 178
colleagues 183
commentary 6, 32, 79, 155, 156
committed 6
common gossip 50
common interests 182
commonplace 63
community 6
companions 66, 74, 86
comparing 62
comparison 79
compassion 8, 21
conceit 7
concentrate 189
concentration 11, 13, 15, 54, 73,
76, 127, 140, 171, 184
conception 186
conditioned things 171
conditions 61
conduct 39
conform 184
conformity 167
conscious 171
Consciousness 12, 56, 161
consensus 3
consequences 184
`'. ' \.'J
`
consume 66
consuming drugs 53
Contact 161
contemplates 171, 190
content 80
contention 192
contentment 192
Continued journeys of weariness
185
contradictory 168
control 189
Convention 15, 56
cook 68
corpse 110, 119, 120
course 170, 171
covetousness 172
crave 18, 174, 177
craving 4, 17, 18, 21, 23, 30,
80, 161, 173, 177, 178,
180, 182, 183, 185, 186,
187, 189, 192
Craving leads the world 4
creatures 178
criminals 182
cross 8, 23, 32, 77
cruel 23, 31
crush 178
crying 108
culminate 178
cultivating 171
cultured 169
cutupapata ana 160
cycles 171, 182, 185, 189

damaged 181
dana 21, 61, 67, 68, 74, 75, 76
danger 17, 18, 37, 41, 79, 177,
178, 181, 189
Daring to endorse unwritten
agreements 188
duthanga practices 116
dead already, as if 107
Death
death 3, 13, 24, 29, 63, 64, 65,
80, 108, 110, 112, 113, 114,
116, 118, 119,120, 162, 170,
182, 183, 188
death moment 16
death-consciousness 42
Deathless 15, 107, 128, 156
Debt 53, 179
deception 178
deceptive 176
deeds 171
deep 8
defilements 14, 20, 24, 44, 45,
46, 55, 57, 58, 80, 81, 145,
173, 174, 175, 180, 181, 183,
184, 188, 189, 191, 192
defilements a tonic?, Are 180
degrees 5
delicious food 66
delight 63, 65, 66, 70, 104, 180
deluded 17
delusion 20, 23, 27, 42, 43, 44,
46, 80, 176, 178, 179, 183, 187
demands 23
demise 174
Dependent Origination 14, 56, 76,
144, 163, 190
desirable 68
desire 6, 10, 11, 13, 17, 30, 51
171, 172, 186, 191
desired 62, 167, 188, 191
despair 29, 188
despots 182
destination 63, 67, 170, 175
destiny 31
destroy 77, 79, 178
destruction 27, 182
destructive-Kamma 113

determination 57, 73, 170

determine 61, 62, 66
deva 7, 19, 21, 22, 24, 26, 28,
29, 32, 61, 62, 66, 69, 72,
73, 74, 77, 114
Devadatta 173, 174
Devata Sayutta 7, 8
Development 189, 191
develops 169
Dhamma 29, 31, 41, 73, 74, 75,
76, 77, 78, 81, 121, 136, 137, 148,
149, 150, 152, 156, 176
Dhamma talk 127
Dhamma-and-Discipline 74
Dhamma-friends 74
Dhamma-Wheel 154
Dhammacakkapavattana Sutta 154,
155
Dhammapada 5, 21, 24, 38, 47,
52, 70, 118
diamond 52
dibbacakku ana 159
dictates 191
die 4, 64, 65, 66, 117
Differences 169, 176
different teachers 79, 81
differentiate 80
differentiation 169
difficult 32
difficulties 70
digestive process 66
diligence 57
dirty 65
disadvantages 182, 191
discern 12, 56, 81, 146, 182, 184,
190
discontented 71
discover 170
discrimination 53, 170
dishonest 81
dishonorable 187
dislikes 22, 81
disparities 170
dispel 38, 181
displeasure 29, 188
Disputes 183
dissatisfaction 64, 65
dissatisfied 71, 72
dissipates 191
dissociating 181
distinction 89, 170
distraction 46
ditthogha 9, 14, 19
divisive speech 28
Do you really know? 123
doctors 68
dog 18
Don`t you know? 123
door to the Deathless 28, 156
dosa 176
doubt 14, 31, 46, 81, 156
downfall 173
drinking 21
drowned 55
Dukkha 109, 110, 134, 163, 171,
190
dung 32

ear 62, 72, 73, 187

ear-sensitivity 186
earn money 68
earnings 68
earth 28, 79
easy 67
eat 66
eating 29
ecstasy 180
educated woman 16
education 5, 6
educational systems 23
effect 76, 186
Sayutta
`'. ' \.'J
``
effort 57
ego 183
ego-driven 81
Eight Attainments 141
eight precepts 69
Eightfold Noble Path 32, 141,
170, 171
elders 27
elephant 39
eliminated 79
elusive 179
emit light 56
enamored 191
encourage 67
endowed 62
enemies 182
energy 58
enervated 185
enjoy 62
enjoyment 178, 184, 192
enlightenment 14, 57, 116, 137,
170
enslaved 184, 185, 187, 189
envy 44, 46, 64, 65, 182
Equanimity 153, 154, 169
eradicate 55, 80, 81, 170, 182
erroneous 177
essence 169
esteem 173, 174
evaporates 191
eventual termination 192
everywhere 47
evil 31
exalted 169
excellent 63, 68, 156
excrement 66
exercised 176
exertion 25
exhausted 53, 65
exhaustion 46, 187
existence 13, 18, 167, 171, 172,
186
experience 191
explicit 191
expression of wisdom 185
exterminate 178
external security 38
extinguishes 192
extremely long 64
Eye 62, 125, 187, 188
eye-sensitivity 186, 188

faith 74, 75, 76,77, 78, 81, 156,

170
falcon 180
false speech 28
fame 3, 5, 11, 21, 66, 74, 77,
89, 174
families 4, 27
father 27
fatigue 183
faults inherent 191
fear 30, 41, 179, 181, 182
fearless 30
fearsome 22
Feeling 161
fellowship 170
Female devas 68, 70, 72, 73
female monkey 72, 73
fertile field 75
fevering 30
fifty years 64
finger-snap 32
fingernail 25, 28, 78, 79, 117
fire 72, 73
fires flare up 182
first talk 69
first type of person 152
five ascetics 69, 154
five cords 10, 62
five foretelling 66

five hundred 72, 73

five precepts 69
five-aggregates 78
flame of a lamp 67
flavors 63
flood 7, 8, 11, 13, 15, 17, 23,
32, 54, 77
flower-garlands 65
focused 190
fog 181
food 5, 68, 69, 75
foolish notion 187
force 182
forefront 172
forest 11, 181
foretelling 65, 66, 67
forfeit 173
forget 64, 68
form 10, 62, 169, 186, 188
form-sphere 11, 13
formation 187
former 66
formless-sphere becoming 11, 13
fortune 173
foundation 173
four causes 64, 65
Four Elements meditation
12, 55, 142
four miserable realms 9
Four Noble Truths 79, 81, 108
Four Paths and Four Fruition
Knowledges 164
Four Royal devas 64
four woeful 14, 15, 19, 24, 28,
29, 32, 42, 57, 79, 112, 117,
179
fourth type of person 157
fraction 25, 64, 73, 79
freedom 176, 192
Freedom from craving 104
fret 179
friends 74, 183
frightened is this mind 115
fruit 68, 77
fruitful 181
Fruition 77
fruitless 181
fulfilling 171
Fully Awakened One 102
Fully Enlightened Buddhas 191
fully formed 62
fumbling 175
fundamental 169
futility 111, 189
future 53, 61, 183

gain 74, 77
gambling 21
gazing at her 122
generally 69
gestation 62
gift of Dhamma, The 104
giver of all 93
giver of the Deathless 104
Giving 91, 93
Giving seems like a battle 88
Giving what? 89
goal 3, 58, 168, 169, 170, 171,
172, 173, 176, 189
gods 63
gold 75
good 18, 31, 80
good destination 67, 73, 74, 77
good Dhamma 31
good fortune 65
good or bad 68
good realms 61
good to gain 67, 77
goodness 176
gotrabhu ana 146, 164
graduate 135, 136, 137
`'. ' \.'J
`+
gratification 177, 183, 188, 189,
191, 192
grave illness 30
great earth 25
greater 66
greed 14, 20, 23, 27, 42, 44,
46, 57, 80, 118, 172, 174, 176,
178, 179
greedy 72, 73
grey 12
grief 41, 115, 129
grieve 29, 30, 179
Grieve not my disciple 129
grip 176
guarantees 175
guidance 176

habit of his own mind 45

habit of other`s thoughts 45
half-combed 71, 72
handsome 22
happiness 6, 20, 21, 65, 66, 69,
77, 89, 133, 134
happy 20
hardship 178, 180
harm 179
harmonious sounds 184
harsh speech 28
Hatred 14, 23, 27, 42, 43, 44,
46, 50, 54, 55, 57, 80, 118,
176, 178, 179
head is on fire 57
Hearing 153
hearsay 184
heart 174, 185
heat 66, 178
heaven 74
heavenly 63, 64
heedful 107, 126
Heedfulness 107, 118
heedless 24, 31, 70, 107, 108
Heedlessness 107, 108
heirs of their actions 86
hell 21, 25, 28, 29, 61, 115, 116,
159
high opinion of himself 50
high-born 87
higher precepts 71, 72
highest form of pleasure 180
hindrance 73, 173
hint 62
home 24
honest 169
honor 3, 27, 174
hope 62
hot 65
householder 62
houses 24
How to make your mind follow
your wish 189
how is a life of true security
developed? 38
human 3, 19, 23, 24, 26, 29,
32, 61, 62, 66, 67, 68, 69,
73, 77, 177, 188
Human beings 28, 183
humanity 28
Humankind 174, 189
humble 7, 118
hundred 29, 78
hundred years 64
hunger 23, 80, 178
hungry ghosts 61, 134
hurt 50
husbands 74

identified 182
idle chatter 28
ignoble 168
Ignorance 9, 16, 17, 18, 19, 21,

38, 162, 174, 178, 183, 188

ill-will 46
illness 170, 188
illusion 38
imaginable 68
immersed in delusion 177
immoral 22
imperative 171, 173
impermanence 14, 43, 56, 78,
171, 190
impressions 169
impulses 184
inanimate 12, 56
inaudible 184
inauspicious 110
inclined to teach, not 148
income 68
inconceivably beautiful 68
individual welfare 21
indulge 188
indulging the defilements 174
inferior 18, 85
influential 3
infusing 69
inherent Dukkha 110
injury 183
Inquiry 153
insatiable 189
insight 57, 127, 184
insight meditation 14, 15, 55, 76,
107, 144, 145, 171, 172, 190
insight-knowledge 146, 147
interest 167
intoxicants 27
investigate 192
invests 75
invisible 184
Inviting Perils 181
irrational 184
Isn`t this what is supposed to be
done in 178
Itivuttaka 65, 103

Janapada-Kalyan 70, 71, 72, 73

Jealousy 20, 23, 27, 44, 46, 64,
65, 80, 118, 182
Jeta`s Grove 7
jewels 75
Jhana 11, 13, 54, 120, 126, 156,
184
jivita me adhuva 120
jobs 6
journey 3, 75, 76, 175, 185, 191
joy 20. 177
juicy fruit 181
just by listerning 152

Kamma 17, 18, 21, 37, 52, 54, 68,

75, 113, 159, 179, 184, 186
Kammakkhaya-marana 113
kammic 113, 114, 179, 182
kamogha 9, 19
Kapilavathu 49, 50, 51
Kindada 89
kill 179
killing 23, 29, 53
King Maha Nama 49
King Pasenadi 10, 39
know and see 76
knowable 3
knowledge 77, 174, 190
Knowledge of Arising and Passing-
away 163
Knowledge of Birth and Death 160
Knowledge of Change-of-Lineage
164
Knowledge of Comprehension 163
Knowledge of Conformity 164
Knowledge of Danger 163
jivita me adhuva
`'. ' \.'J
`.
Knowledge of Desire for Deliver-
ance 163
Knowledge of Discerning Cause and
Effect 160
Knowledge of Disenchantment 163
Knowledge of Dissolution 163
Knowledge of Equanimity Towards
Formations 163
Knowledge of Reflection 163
Knowledge of Reviewing 164
Knowledge of Terror 163
Kondaa 154
Kosala 10, 39, 49, 50, 51
kusala dhamma 45
Kusala sankhara 17

laboring 189
lament 30, 179
lamentation 29, 188
last existence 171
latent defilements 42, 43, 47, 54,
55
latter 67
laughing 21
law of nature 179
layman 71, 72
laziness 46
lead 23, 86
leader 168
Let not your mind lead you, but let
your mind be 168
liberated 172, 188
Liberation 111, 167, 169, 170,
172, 179, 184, 187, 189,
191, 192
lies 53
life 66, 168
Life is uncertain 112
life journey 175
life of monkhood 90
life span 63, 64, 66, 73, 89
life-faculty 120
lifetime 58
light 12, 163
likeable 62
likes 22, 81
limitations 5
liquors 27
little enjoyment, cause for taking 101
live 4
living beings 187
living standards 29
lobha 176
loftiest 62
long life 77
longer 66
look up to 79
lost touch 4
lotus 151
loved ones 4
loving-kindness 21
low-born 86, 87
lower life 71, 72
Luddho atta na janati 175
lust 10, 11, 13, 30, 62, 183,
185, 187

Magandiya 62, 63
magga ana 146
magga and phala ana 164
magnanimity 170
Maha Nama 51, 155
Mahavagga Sayutta 24, 28, 78
maintaining 180
Majjima Nikaya 62, 66
male deva 70, 73
malevolence 182
manayatana 187
manipulated 183, 189
mankind 64
Sayutta

man`s heart 185

mansion 173
Mara 77, 78
maranapariyosaname jivita 120
masses 28
Master 63, 80
masterpiece 87
Mastery of the scriptures 153
Materiality 12, 56, 57, 76, 140,
146, 159, 172, 190
matter 190
matures 172
meaning 168, 177
meaningful 189
means 191
meat chunk 179
media 20
Meditation 21, 61, 67, 73, 74, 75,
76, 81, 110, 112, 116, 117, 120,
121, 125, 126, 129, 136,
139, 141, 157
meditator 11, 13, 16, 54, 76
men 56, 185
Mental 12, 45, 190
mentality 76, 159, 190
Mentality and materiality 161, 190
merit 66, 67
meritorious 29, 92
mesmerizes 182
methodical progress 137
meticulously 6
Middle Way 32
milk 50
mind 12, 40, 44, 63, 183, 187, 190
mind is the leader 168
mind-matter complex 14, 190
mindful 55
mindfulness 43, 45
Mindfulness of Breathing
11, 55, 76, 119, 142
Mindfulness of death 118
misconduct 39
miserable 19, 24
misery 187, 192
misguided 187
misleading 78
moans 30
modern age 22
moha 176
monastery 71
monasticism 169
money 5, 22, 75
monk 6, 71, 169, 181
moral codes 188
morality 15, 127, 171, 184
morally 169
more or less 68
mortal 29, 30
mortality 110
mother 27
mother`s womb 62
motivate 172, 179
mucitukamyata ana 146, 163
mundane 3, 63

nama-rupa pariccheda ana 145,

159
Nandana Grove 63
narrow-mindedness 169
near death 16, 18, 180
neck 29
negative states 182
negligence 27
Nerajara 147
nether world 29
never-ending message 20
New Year 133
newborn baby 109, 113
newspapers 20
Neyya-person 151, 155, 158
Nibbana 6, 14, 15, 32, 33, 39,
maranapariyosa me jivita
`'. ' \.'J
``
57, 75, 76, 77, 80, 81, 100,
107, 127, 128, 145, 155, 157,
164, 170, 172, 193
nibbida ana 146, 163
nine precepts 69
nobility 169
noble 189
Noble Eightfold Path 192
Noble Truth 15, 25, 27, 138, 142,
144, 145, 146, 155, 157
non-oppressive 169
Non-returner 102
non-self 14, 43, 56, 78, 171, 190
nose 62, 72, 73, 187
nose-sensitivity 13, 186
notion 187
now 112
nutritive essence 69

oath 50
obey 69
objectives 58, 168, 169, 173
objects 179
obsesses 54, 185
obvious 68
Odors 10, 13
offer 67
Ogha 7, 9
Oghatarana 7, 32
old-age 68
Omniscient 5, 170
Once-returner 102
one liberation and the other 90
one teacher 81
opinions 168, 174
opportunity 58, 68, 69, 171, 172,
173, 192
opposite 180
ordain 69, 71
Ordinary people 78, 79
ordination 169
origin 23, 186
Origin of Suffering 25, 79
Origination 162
our own corpse 120
owners of their actions 86
owning 180

Pa-Auk 11, 54, 127, 141, 158, 164

Paa 57, 107, 127, 140, 141,145,
155, 157, 171, 172, 184, 189, 193
paccavekkhana ana 146, 164
paccaya-pariggaha ana 146, 160
Padaparama 157, 158
pain 29, 188
palace 72
patisankha ana 146, 163
Paramis 128, 136, 158, 171, 173
parents and children 183
Paripuccha 153
Pariyatti 153
Pariyutthana 43, 51
particles 56
partner 74
Pasenadi 47, 48
pass away 66, 159
past 62, 80
Path 14, 42, 57, 77, 117, 145, 190,
192
Path and Fruition 58, 107, 108,
123, 125, 126, 127, 153,
160, 190
Path of Purification 141
Paticcasamupada 14, 56, 144
patience 168
Patikkula 119
peace 58, 81, 174, 175, 180, 181
peaceful and harmless 133
peak house 138
penetrate 7, 184

people 188
perceive 186
perceptions 169
perfected sla 69
Perfections 73, 125, 126, 136,
171, 193
Perils 181
perishing 12, 56
permanent 74, 78
perplexity 31
perseverance 168, 169
persist 74
person 7
perspective 75
phala ana 146
physical 4, 14, 46
place 7, 68
pleasant 78, 184
pleasantness 177
pleasure 177, 187, 188
poison 52
political changes 23
poor 29, 86
possessions 180
possessiveness 182
poverty 22
power 66, 77, 89
powerful 29, 172
practice 171, 189
praise 173, 174
praiseworthy 31
precepts 74, 75, 76, 108, 171
precious teachings 191
preference 22, 173
prerequisite 168, 173, 193
present life 80
preserved 6
previous 64, 68
pride 23, 27, 44, 46, 80
Prince Nanda 70, 71
Princess Sumana 89
Prior effort 153
prisoner 18
proclamation 192
profound 6, 9, 135, 158, 192
progress 169, 171, 173
proliferates 179
prominence 174
property 62
protect 39, 55
protection and security 37
protectors 74
proud 22, 24, 31
provisions 75, 76
psychic power 72
Pubbayoga 153
pubbenivasanusati ana 158
public praise 3
punishment 23
purifying 21
purity of the mind 190
purpose 5, 167, 168, 177
pursuit 171, 178, 179, 185

qualified teacher 139

qualities of nobility 169
quarrel 182, 183
quenched 32
question 3, 167, 186, 188

race 169, 170

Rupa 127
rupa-brahma 11, 13
rupa-kalapas 12, 56
rapidly 12
rapture 180
rare opportunity 69
readily 68
real happiness 133
`'. ' \.'J
`'
Reality 38, 177
realization dawned on me 160
realms 61
reap 55, 76
reappear 63
Reappearance of Beings 159
reason 4
rebirth 9, 11, 14, 18, 42, 57, 58,
67, 171, 179
reborn 13, 18, 23, 25, 26, 28,
29, 61, 77, 179
receivers 68
receptors 186
reciprocity 80
recluses 27, 77
recollection of death 110, 126
Recollection of Past Life 158
reflection 3
refuse to be obedient 101
regret 58
reinforces 4
rejoice 169
relationship 80, 180
Relatives 4
release their faith 156
religious 71, 72, 167
relinquish 14
renunciation
169, 179, 180, 181, 184
repulsive 120
reputation 74
resentment 64, 182
reservations 183
reside 173
resolve 172
respect 69, 169, 173, 174
respond 52
responsibilities of relationships 180
restlessness 46
Restraint 40, 47
results 62
retaliate 50
revenge 23
revulsion 191
rewarded with beauty, be 86
rich 22, 29, 62
Right 7, 21, 22, 45, 58, 61, 81, 141
right teacher 79, 80
righteous conduct 29
ripe 181, 68
ripen 55
rising of the sun, the 38
rites 14, 37, 57
robes 169
robots 15
rooted 64, 81
rounds of rebirth 77
rulers 182

Sacitta Sutta 45, 53

sad 179, 188
safe 3
Sagatha Vagga Sayutta 7, 8, 39
Saghathagami 102
Sahampati 148
sankharupekkha ana 146, 153,
154, 164
Sakiya 48, 49, 51
Sakka 72
Sakkya 170
Sla 53, 54, 57, 67, 69, 74, 107,
127, 140, 141, 155, 157,
171, 172, 184, 189, 193
Samadhi 57, 74, 107, 127, 140,
141, 145, 155, 157, 171,
172, 184, 189, 193
Samatha 54, 55, 67, 73, 141
Samatha-Vipassana 153, 158
same results 61
Sameness 175, 176
sammasana ana 146, 163
Sayutta

Sangha 16, 75, 77, 78, 81, 156,

170
sank 32
Sariputta 152
satisfied 23, 80, 173, 192
sasara 9, 39, 77, 117, 182, 185,
189
Savega 120
Sa yutta Nikaya 5, 38, 74, 114,
140
Savana 153
Savatthi 7, 39
school 135, 137, 145, 164
second type of person 154
secure 3
security 5, 6, 38, 58
seed 76, 77
self 14, 21, 44, 45, 50, 78, 81, 133,
145, 173, 174
self (Atta)-protected (rakkhita) 39
self-aggrandizement 184
seniority 170
sense of urgency 126
sense-doors 44, 177
Sensitivity 186, 187
sensual 9, 10, 20, 23, 62, 68, 70,
188
sensual pleasures 10, 13, 20, 21,
30, 46, 62, 63, 67, 68, 70,
73, 177, 178, 185
sensuality 9, 11, 17, 19, 69, 178,
179, 180, 182, 188, 191
Sensuality, Sensitivity, Suffering
186
serenity 76
serve 68
seven 79
sexual misconduct 28, 53
shade of relatives, the 51
shadow 75
shameful 22, 168
sharing the same preoccupation 182
shelter 5, 31
ship 77
short 64
Short lived 85, 177, 192
shuttle-basket 122
siblings 183
sickly and healthy 85
Sickness 68
sidetrack 70
sights 177
similarity 169
single object 189
sinking 32
six sense-organs 187
six-sense-bases 161
sixteen insight-knowledges 145,
164
sixteen years old 68
Skill 176
skillful person 87
slaughter 54, 55
slave-woman 50
slaves 80, 183
sloth 46, 53
smell 9, 32, 44, 62, 68, 69, 177,
185
smile 108
so much so 68
Society 4, 172, 177
soil 28, 78, 79
soldiers 39
sorrow 29, 183, 188
Sotapanna 8, 14, 32, 57, 77, 78,
79, 116, 125, 128, 129, 145,
Sound 10, 9, 44, 62, 68, 69, 177,
185, 188
sow 76
specific direction 80
speech 40, 63
sphere of ghosts 26, 28, 29
Sayutta
Savega
Sasra
`'. ' \.'J
`'`
splendor 70
stability 174
Stage of Transgression 51
Stage of Dormancy 43, 45, 54
Stage of Obsession 43, 45, 51, 54
Stage of Transgression 43, 44, 54
Stages 191
stairs 70, 71
standing 6
standstill 23, 32
stanza 32
stature 170
status 4, 6, 11
steadfast 77
stealing 53
step-by-step 14, 127, 137, 190
stick like glue 44
sticks 181
stinginess 20, 23, 27, 46, 80, 118
stones 181
stopping 8, 19, 23, 32
Stream Enterer 102, 121, 145
Stream Entry 14, 116, 154
strength 75
strife 183
struggled 8, 19, 23
stupid and wise 86
stupidity 174
sublime 62, 63, 68, 69
Subrahma 114
subservient 188
success 6, 169
successful 3, 24
succumbing 187
suffering 4, 14, 21, 25, 29, 31,
41, 43, 53, 56, 58, 70, 75,
78, 79, 115, 139, 140, 146,
170, 171, 174, 176, 179, 180,
183, 185, 186 187, 190, 192
sukha 109
superficial appearances 184
superior 18, 62
Suppavasa 47
Surambattha 77, 78
survive 172, 177
sutta 20, 22, 29
sweat 65, 66
swept 23, 32
sympathetic 169
systematic 137
systematically 74, 139

tactile sensations 68
tail 72, 73
tainted 185
Talaputa 21
Tangible 9, 10, 44, 63, 69
Tanha 17, 18
tarana 7
taste 9, 10, 13, 44, 62, 68, 69,
104, 185
Tathagata 74, 77, 102
teacher 74, 139
teaching 6, 20, 186
tears 71, 129, 183
television 20
temporarily 24, 74
ten precepts 69
third type of person 155
thirst 182, 192
thirsting 30
thirty 63, 64
Those who are enslaving them-
selves 184
Those who dare to forfeit their
lives 173
Those who have made advance
reservations 183
thousands 78
threaten death 182

three grounds for meritorious

activity 88
three suitable conditions 67
three ways 67
throne 65
Time 3
time-and-effort scale 47
timely gifts, five 92
tired 65
tirelessly 178
toilets 66
tolerance 168
tongue 13, 63, 186, 187
tonic 180
torment 175
torpor 46, 53
Touch 13, 177, 185, 187
training 6, 168
tranquil state 172
tranquility 174, 175, 180
transform 58
transgression 54, 55, 176, 177
trap 181
traveling expenses 75
treasure 74, 75, 76
trees 56, 181
tremble 71, 119
trifling 25, 32, 79
True Peace 181
True Dhamma 32, 69
true 38, 40, 80, 190
truly exists 17
truth 17, 18, 80, 183, 184, 192
Truth-Finder 148
tsunami 113
Tusita gods 128
tutoring 176
twelve months 64
twenty years old 68
Two arrows follow all beings 55
two kinds of 103

Ubhayakkhaya-marana 113
udayabbaya ana 146, 163
Uggatitau-person 151, 152, 154
ugliness 18, 22
ugly 29, 72, 73, 86
ultimate 12, 14, 56, 143, 144, 170,
190
ultimate mentality 12, 56, 140, 142,
144, 146, 172
unadulterated 6
unarisen problems 115
unashamed 22
unashamedly 178
unclean dhamma 148
uncontrollable 178
understanding 174
understood 6
uninfluential and influential 86
unique 185
university 145, 164
unprotected 39
unquenchable thirst 182
unremorsefully 178
unshakable 77, 78, 81
unskillful actions 87
untamed mind 184
unwholesome 15, 19, 21, 22, 23,
28, 38, 42, 43, 44, 45, 47,
53, 55, 57, 61, 179, 182,
183, 188
unwholesome volitional formations
18
unwise-attention 188
Upacchedaka-marana 113, 114
Upadana 17, 18
urgency 111, 112, 115, 116, 117,
120, 126
Uruvela 147
`'. ' \.'J
`'+

value 70
vanishes 67
Vappa 154
variance 167
Vasabhakhattiya 49
Vtikkama 43, 51
vehicles 75
Velama sutta 100
verbal 14, 24
verbal actions 45, 53, 189
very minor 52
Vidudabha 47, 49, 51, 52, 54
views 174
Vipacitau-person 151, 154
vipassana 55, 67, 73, 74, 107,
144, 190
virtue 61, 193
virtuous 21, 191
Visakha 47
visible 9, 44, 69, 183, 186
vision 163
Visudimagga 141
volition 67
Volitional formations 17, 161

waiting 68
wake-up call 112
wanting 172
wash 68
water 75, 182
way leading to 79
weaker 29
wealth 3, 5, 6, 11, 22, 62, 77,
169, 174, 182
weariness 185, 187, 188
weaver`s daughter 118, 122
wedding day 70
weeps 30
welcome 80
welfare 69, 175
well-being 170
well-established 67, 77, 78, 81
what I want to do, That`s 192
What one wants to do? 188
What does one want to do? 167
What is a life of true security? 38
What is blameable? 87
What is it that one is doing? 167
What is more beautiful 47
What is unwholesome 87
wheel of becoming 189
where did you come from? 123
Where will you go? 123
whims 183
white 12
who is to blame? 52
wholesome 16, 19, 21, 22, 28, 31,
38, 44, 47 53, 55, 61, 66,
68, 70, 73, 74, 75, 76, 80,
188
wicked 31
wife 72
window 18
wine 27
wisdom 53, 163, 171, 188, 190,
192
wise 7
wise-attention 55
wish 62, 189
wishes of the mind, The 168
wither 65, 185
within oneself 133
without having made 138
wives 74
woeful 61, 22
women 56, 185
wonderful 66
work 66, 68
World of the Tusita gods 123

world seeking understanding, the

174
worldly 80, 167
worlds 62
worry 41, 68
worthy life 181
worthy to receive 68
wrapped in hatred 176
wrong 22, 47, 51, 61, 78, 80, 81
wrong teacher 80
wrong view 9, 14, 17, 19, 22

yardsticks 22
yogis 76
Yoke with a Hole 28
young 188
`'. ' \.'J
`'.


Ia+ne Lesoett tt 1he 1uddha a+ne Lesoett tt 1he 1uddha a+ne Lesoett tt 1he 1uddha a+ne Lesoett tt 1he 1uddha

Buddho Bodhya desei, dano yo damahya ca,
Samahya sano dhamma, io'va araya ca,
NiEEuo niEEnahya, a lolasaraa name.

Ti. Buccio, ti. Eri:it.r.c Or., ti. r.,u. o, ti. tir..
uorics, ti. oroiot (No), io::r irour ti. Four Nooi. Trutis
o, H:s.i, orc u:si:r to .ri:it.r oti.rs tiot c.s.r:. to o.
.ri:it.r.c i:i. H:s.i,, io::r to.c H:s.i, :r r.s.ct o, ti.
s: ,ocuit:.s orc u:si:r to to. oti.rs tiot or. ,:t to o. to.c
i:i. H:s.i,, io::r otto:r.c .oc. H:s.i, orc u:si:r oti.rs
or. uorti, to otto:r .oc. i:i. H:s.i,, io::r cross.c o:.r ti.
oti.r s:c. o, ti. oc.or o, sosro orc u:si:r oti.rs tiot or.
uorti, to cross o:.r ti. oti.r sior. i:i. H:s.i,, io::r
.t:ru:si.c ti. ,:r. o, c.,:i..rt ot ti. ,our sto.s orc u:si:r
oti.r tiot or. uorti, to .t:ru:si ti. ,:r. o, c.,:i..rt i:i.
H:s.i,, out o, cooss:or, .ourc.c ti. ior:ous Dioo to
c.:os orc iuors ,or ,ort,,::. ,.ors. To H:, ti. Buccio, ti.
No, ti. r.,u. o, ti. tir.. uorics, I o, ioo. i,s:coii,,
:.rooii, orc .rtoii, :r oii iu:i:t, u:ti ,o:r.c oi ro:s.c.


SA88AunAM uPAMMAunAM !ln1l
1he glfL of LruLh excels all oLher glfLs.


May the Noble Wishes ot all beins be tultilled.
May all be well and happy.


Hiv lme paEEajjisu
Sano gamEhiracinal
Je umepya anusillhvo
PaEEaji supesal

Gooc .oi. :r ti. orc:.rt co,s (ooti :r ti. r.s.rt orc ost
uoric c,ci.s), c.st:r.c to o. or:sc:.rt Buccios, r::ot.
Buccios orc Nooi. Or.s, ioc r.,i.ct.c c..i, or ti. tru.
rotur. o, i:,. orc uri.s:tot:ri, o:. u oii ti.:r i:::r orc ror
i:::r oss.ss:ors ui:ci or. oo,.cts o, s.rsuoi cro::r o, ti. :ost
o,or:t, o, .oi. orc or. ror. to :or:ous iors orc cor.rs.
S..:r ti. :ri.r.rt ,ouits :r tios. oss.ss:ors, ti., cios. to
r.rourc. ti. uoric orc to i::. orco:r.c i::.s :r s.cius:or :r
orc.r to urc.rtoi. ti. tro:r:r orc roct:c. o, oroi:t,,
corc.rtrot:or orc :rs:it .c:tot:or, c:i:.rti, orc orc.rti,.
Mo, ooc .oi. o, ti. r.s.rt co,s uio io:. co. :rto
.:st.rc. orc :ou.c u:ti ti. .r,.ct:or o, r.rurc:ot:or,
.uiot. ti. r.ot .oi. o, tios. orc:.rt co,s orc uri.s:tot:ri,
r.rourc. ti. uoric u:ti i.orts ,ourc.c uor oroi ur:t,. Mo,
ti.s. ooc .oi. i::. orco:r.c i::.s :r s.cius:or orc o. ooi. to
urc.rtoi. ti. tro:r:r orc roct:c. o, oroi:t,, corc.rtrot:or
orc :rs:it .c:tot:or, c:i:.rti, orc orc.rti,.

May all be treed trom sutterin.
May all know and see the Dhamma in this very lite.