Bodhipakkhiya Dipani

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Bodhipakkhiya Dipani

The Manual of The Factors Leading to

Enlightenment, IntroductionBy Mahathera Ledi Sayadaw, Aggamahapandita, D.Litt.

Note to the electronic version:

This electronic version is reproduced directly from the printedversion. The text is an English translation from the originalBurmese. No attempt has been made to change any of theEnglish phraseology. The reason for putting this book into

electronic media is that the book is out of print and the text hasbeen found very a valuable source of inspiration to thosepracticing Vipassana meditation, despite using English language,which is somewhat archaic.

Translator's Preface

The Venerable Ledi Sayadaw's works are well known in Burma.They are widely known because they are clear expositions of theBuddha-Dhamma couched in language easily intelligible to anordinary educated Burman. Yet the Venerable Sayadaw's works

are not meant for an absolute beginner in Buddhist studies.There are many technical Buddhist words, which require acertain amount of previous foundation in Buddhist tradition andpractice.

The Venerable Sayadaw's exposition contains many technicalPali words, which are used by him as if they were ordinaryBurmese words. Many of these words have been incorporatedinto the Burmese language either in their original Pali form ofwith slight variations to accord with Burmese euphony. These arewords, which Burmans have made no attempt to translate, buthave preferred to absorb them into the normal usage of theBurmese language. I have, similarly, made no attempt totranslate many of them into English in the present translation. Ihave used these words in their original Pali form though in allsuch cases an attempt has been made to append shortexplanatory footnotes in order to facilitate continuity in reading.

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Though the translation is not verbatim, yet a careful attempt hasbeen made to render as nearly a verbatim translation as ispossible in the circumstances, having regard to differences in theconstruction of sentences between English and Burmese, todifferences in the manner of presentation, and to the Venerable

Sayadaw's penchant for sometimes using extremely longsentences.

Many of the sub-headings and sub-titles are not in the originaltext, but have been introduced by the translator in order toassist the English reader.

The Venerable Sayadaw was a prolific writer. His works numberover a hundred. Each of these works was written at the specificrequest of one or more of his innumerable disciples, either as ananswer to certain questions put to him, or as in the present case,

to expound certain important points or aspects of the Buddha-Dhamma. Sein Nyo Tun. 135, University Avenue, Rangoon.

Introduction

In compliance with the request of the Pyinmana Myo-ok MaungPo Mya and Trader Maung Hla, during the month of Nayon, 1266Burmese Era (June 1904 C.E.), I shall state concisely the meaningand intent of the thirty-seven bodhipakkhiya-dhamma (factorsleading to enlightenment).

Four Classes of Individuals

It is stated in the Puggala Pannatti [1] (the book of Classificationof Individuals) and the Anguttara-Nikya [2] that, of the beingswho encounter the Sasanas (teachings) of the Buddhas, fourclasses can be distinguished:

1. Ugghatitannu2. Vipancitannu3. Neyya and4. Padaparama.

Of these four classes of beings, an ugghatitannu is an individualwho encounters a Buddha in person, and who is capable ofattaining the holy Path and the holy Fruits through the merehearing of a short concise discourse.

A vipancitannu is an individual who has not the capability ofattaining the Paths and the Fruits through the mere hearing of a

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short discourse, but who yet is capable of attaining the Paths andthe Fruits when the short discourse is expounded to him at somelength.

A neyya is an individual who has not the capability of attaining

the Paths and the Fruits through the hearing of a short discourse,or when it is expounded to him at some length, but is one forwhom it is necessary to study and take careful note of thesermon and the exposition, and then to practice the provisionscontained therein for days, months, and years, in order that hemay attain the Paths and the Fruits.

This neyya class of individuals can again be sub-divided intomany other classes according to the period of practice whicheach individual finds necessary before he can attain the Pathsand the Fruits, and which further is dependent on the parami

(perfections) which each of them has previously acquired, andthe kilesa (defilements) which each has surmounted. Theseclasses of individuals include, on the one hand, those for whomthe necessary period of practice is seven days, and on the other,those for whom the necessary period of practice may extend tothirty or sixty years.

Further classes also arise, as for example, in the case ofindividuals whose necessary period of practice is seven days, thestage of an arahat may be attained if effort is made in the first orsecond period of life, [3] which no more than the lower stages of

the Paths and the Fruits can be attained if effort be made only inthe third period of life.

Then, again, putting forth effort for seven days means exertingas much as is in one's power to do so. If the effort is not of thehighest order, the period of necessary effort becomeslengthened according to the laxity of the effort, and seven daysmay become seven years or longer. If the effort during this life isnot sufficiently intense as to enable one to attain the Paths andthe Fruits, then release from worldly ills cannot be obtainedduring the present Buddha Sasana, while release during future

Buddha Sasanas can be obtained only if the individualencounters them. No release can be obtained if no BuddhaSasana is encountered.

It is only in the case of individuals who have secured niyatavyakarana (sure prediction made by a Buddha), is an encounterwith a Buddha Sasana and release from worldly ills certain. Anindividual who has not attained niyata vyakarana cannot be

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certain either of encountering a Buddha Sasana or achievingrelease from worldly ills, even though he has accumulatedsufficient parami to make both these achievements possible.

These are considerations in respect of those individuals who

possess the capabilities of attaining the Paths and the Fruits byputting forth effort for seven days, but who have not obtainedniyata vyakarana.

Similar considerations apply to the cases of those individualswho have the potentiality of attaining the Paths and the Fruits byputting forth effort for fifteen days, or for longer periods.

A padaparama is an individual who, though he encounters aBuddha Sasana, and though he puts forth the utmost possibleeffort in both the study and practice of the Dhamma, cannot

attain the Paths and the Fruits within this lifetime. All that he cando is to accumulate habits and potentials. [4]

Such a person cannot obtain release from worldly ills during thislifetime. If he dies while practicing samatha (calm) or vipassana(insight) and attains rebirth either as a human being or a deva inhis next existence, he can attain release from worldly ills in thatexistence within the present Buddha Sasana.

Thus did the Buddha say with respect to four classes ofindividuals.

Three Types of Individuals

In the same Pitakas referred to above, the Buddha gave anotherclassification of beings, dividing them into three classesaccording as they resembled three kinds of sick persons. Thethree kinds of sick persons are:

5. A person who is certain of regaining health in due timeeven though he does not take any medicine or treatment.

6. A person who is certain of failing to make a recovery, anddying from the illness, no matter to what extent he maytake medicines or treatment.

7. A person who will recover if he takes the right medicineand treatment, but who will fail to recover and die if hefails to take the right medicine and treatment.

These are the three kinds of sick persons.

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Persons who obtained niyata vyakarana (sure prediction made bya Buddha) from previous Buddhas, and who as such are certainof obtaining release from worldly ills in this life, resemble thefirst class of sick persons.

An individual of the padaparama class resembles the secondclass of sick person. Just as this second class of sick person hasno chance of recovery from his illness, an individual of thepadaparama class has no chance of obtaining release fromworldly ills during this life. In future lives, however, he can obtainrelease either within the present Buddha Sasana, or within futureBuddha Sasanas. The story of the youth Chattamanava, [5] ofthe frog who became a deva,[6] and of the ascetic Saccaka,[7]are illustrations of persons who obtained release from worldly illsin their next following existences within the present BuddhaSasana.

An individual of the neyya class resembles the third class of sickperson. just as a person of this third class is related to the twoways of either recovering or dying from the sickness, so is aneyya individual related to the two eventualities of eitherobtaining release from worldly ills during the present life, orfailing to obtain such release.

If such a neyya individual, knowing what is good for himaccording to his age, discards what should be discarded,searches for the right teacher, and obtains the right guidance

from him and puts forth sufficient effort, he can obtain releasefrom worldly ills in this very life. If, however, he becomesaddicted to wrong views and wrong ways of conduct, if he findshimself unable to discard sensual pleasures, if although able todiscard sensual pleasures he does not obtain the guidance of agood teacher, if although obtaining the guidance of a goodteacher, he is unable to evoke sufficient effort, if althoughinclined to put forth effort he is unable to do so through old age,if although young he is liable to sickness, he cannot obtainrelease from worldly ills in this present life. King Ajatasattu,[8]the millionaire Mahadhana's son,[9] Bhikkhu Sudinna,[10] are

cases of persons who could have obtained release from worldlyills in this present existence.

King Ajatasattu failed to obtain release because he hadcommitted patricide. It is stated that he will drift in futuresamsra (round of rebirths) for two asankheyyas (unit followedby 140 ciphers) world-cycles, after which he will become apaccekabuddha (solitary Buddha).

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The millionaire Mahadhana's son indulged himself so excessivelyin sensual pleasures during his youth that he was unable toattain tranquility of mind when he grew older. Far from obtainingrelease from worldly ills, he did not even get the opportunity ofassociating with the Ti-Ratanas. [11] Seeing his plight at that

stage, the Buddha said to nanda: "nanda, if this millionaire'sson had become a Bhikkhu in my sasana during his youth or firstperiod of his life, he would have become an arahat and wouldhave attained parinibbna [12] in this present life. If, otherwise,he had become a Bhikkhu during the second period of his life, hewould have become an Anagami, [13] and on death would havebeen reborn in the suddhavasa Brahma loka,[14] whence hewould have attained parinibbna, In the next alternative, if hehad become a Bhikkhu in my sasana at the beginning of the thirdperiod of life, he would have become either a Sakadagami[15] ora sotpanna,[16] and would have attained permanent release

from rebirth in the apaya loka."[17] Thus said the Buddha to theVenerable nanda. Thus, although, he (the millionaireMahadhana's son) possessed parami ripe enough to make hispresent existence his last existence, not being a person who) hadsecured niyata vyakarana, he failed to obtain release fromworldly ills in this present life because of the upheavals causedby the defilements within him, and this is despite the fact that hehad the opportunity of encountering the Buddha Sasana. Iffurther, his period of existence in the apaya loka is prolongedbecause of evil acts done in this existence, he would not be ableto rise again and emerge out of those apaya lokas in time for the

sasana of the future Metteyya Buddha. And, after that, the largenumber of world-cycles that follow are world-cycles where noBuddhas appear,[18] there being no world-cycles within thevicinity of the present world where Buddhas are due to appear.Alas! Far indeed is this millionaire's son from worldly ills eventhough he possessed parami ripe enough to make his presentexistence his last existence.

The general opinion current at the present is that, if the paramiare complete, one cannot miss encountering a Buddha Sasanaeven if one does not wish to do so, and that one's release from

worldly ills is ensured even though one may not desire suchrelease. These people fail to pay attention to the existence ofniyata (one who has obtained a sure prediction made by aBuddha) and aniyata (one who has not obtained a sure predictionmade by a Buddha). Considering the two texts from the Pitakamentioned above, and the story of the millionaire Mahadhana'sson, it should be remembered that aniyata neyya individuals canattain release from worldly ills in this life only if they put forth

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sufficient effort, even if they possess parami sufficient to enablethem to obtain such release. If industry and effort are lacking,the Paths and the Fruits cannot be attained within the presentBuddha Sasana.

Apart from these classes of persons, there are also an infinitenumber of other beings who, like the ascetics Alara and Uddaka,[19] possess sufficient parami for release from worldly ills, butwho do not get the opportunity, because they happen to be inone or the other of the eight inopportune places (atthakkhanas)[20] where it is not possible to attain the Paths and the Fruitsthereof.

(Here ends the part showing the division of beings into four andthree classes according to Puggala Pannatti of the AbhidhammaPitaka and the Anguttara-Nikya of the Suttanta Pitaka).

Necessary Conditions of Practice for Neyya andPadaparama

Of the four classes of individuals mentioned, the Ugghatitannuand the vipancitannu classes can attain the sotapatti-magga(path of a stream-winner) and the other higher stages ofwisdom--like Visakha and Anathapindika [21]--through the merehearing of a discourse. It is not necessary for such individuals topractice the Dhamma according to the stages of practice such as

sila-visuddhi (purification of virtue), citta-visuddhi (purification ofconsciousness) and so on. Be it remembered that this is also thecase when devas and Brahmas attain release from worldly ills.

Hence, it should be noted that the courses of practice, such assila-visuddhi and citta-visuddhi, laid down in the Pali Canon, areonly for the neyya and padaparama classes of individuals beforetheir attainment of the sotapatti-magga. These courses ofpractice are also for the first three classes of individuals prior tothe achievement of the higher stages of the Paths and the Fruits.In the period after the attainment of Arahatship also, these

courses of practice are used for the purpose of dittha-dhamma-sukhavihara [22] (dwelling at ease in this present existence),since arahats have already gone through them.

After the passing of the first thousand years (of the presentBuddha Sasana), which constituted the times of thepatisambhidha-patta arahat (arahat possessing analyticalknowledge), the period of the present Buddha Sasana comprises

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the times of the neyya and padaparama classes of individualsalone. At the present day, only these two classes of individualsremain.

Of These Two Classes of Individuals

Neyya-Puggala:

Of these two classes of individuals, an individual of the neyyaclass can become a sotpanna in this present life if he faithfullypractices the bodhipakkhiya-dhamma comprising Satipatthna(four applications of mindfulness), sammapadhana (rightexertion), else. If he is lax in his practice, he can become asotpanna only in his next existence after being reborn in thedeva planes. If he dies while still aloof from these(bodhipakkhiya) Dhamma, such as Satipatthna, etc., he willbecome a total loss so far as the present Buddha Sasana isconcerned, but he can still attain release from worldly ills if heencounters the Sasana of the next Buddha.

Padaparama-Puggala Extant:

An individual of the padaparama class can attain release withinthe present Buddha Sasana after rebirth in the deva planes in hisnext existence, if he can faithfully practice these (bodhipakkhiya)Dhamma in his present existence.

The Age of Ariyas (Noble Ones) still:

The five thousand years of the present Buddha Sasanaconstitute, all of them, the age of ariyas. This age of ariyas willcontinue to exist so long as the Tipitaka remain in the world. Thepadaparama class of individuals have to utilize the opportunityafforded by the encountering of the present Buddha Sasana toaccumulate as much of the nuclei or seeds of parami as they canwithin this lifetime. They have to accumulate the seeds of sla(morality). They have to accumulate the seeds of samdhi

(concentration). They have to accumulate the seeds of pa(wisdom).

Sla:

Of these three kinds of accumulations, sla (morality), samdhi(concentration), pa (wisdom), the seeds of sla mean: panca-sila, [23] Ajivatthamaka-sila,[24] atthanga-uposatha-sila,[25]

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dasanga sla,[26] in respect of ordinary laymen and women, andthe bhikkhu-sila [27] in respect of the Bhikkhus.

Samdhi:

The seeds of samdhi means the effort to achieve parikamma-samdhi (preparatory concentration) through one or other of theforty objects of meditation, such as the ten kasina (meditationdevices), or, if further effort can be evoked, the effort to achieveupacara-samdhi (access concentration), or, if still further effortcan be evoked, the effort to achieve appana-samdhi(attainment concentration.)

Pa:

The seeds of pa means the cultivation of the ability to

analyze the characteristics and qualities of rupa (materialphenomena), nama (mental phenomena), khandha (constituentgroups of existence), ayatana (bases), dhatu (elements), sacca(truths), and the paticcasamuppada (dependent origination), andthe cultivation of insight into the three characteristics ofexistence (lakkhana), namely, anicca (impermanence), dukkha(suffering), anatt (impersonality).

Of the three kinds of seeds of magga-nana and phala-nana, [28]sla and samdhi are like ornaments that permanently adorn theworld, and exist even in the Sunna world-cycles that is, world-

cycles where no Buddhas arise. The seeds of sla and samdhican be obtained at will at any time. But the seeds of pa,which are related to rupa, Nama, khandha, ayatana, dhatu,sacca, and paticcasamuppada, can be obtained only when oneencounters a Buddha Sasana. Outside of a Buddha Sasana, onedoes not get the opportunity of even hearing the mere mentionof words associated with pa, though an infinite number of'sunna' world-cycles may elapse. Hence, those persons of thepresent day who are fortunate enough to be born into this worldwhile a Buddha Sasana flourishes, if they intend to accumulatethe seeds of magga-nana for the purpose of securing releasefrom worldly ills in a future existence within a future BuddhaSasana, should pay special attention to the knowledge of theparamattha [29] (ultimate realities), which is extremely difficultfor one to come across, more than they attempt theaccumulation of the seeds of sla and samdhi. In the least, theyshould attempt to obtain an insight into how the four greatprimaries (mahabhuta)--pathavi, apo, tejo and vayo are

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constituted in one's body. If they acquisition a good insight intothe four great elements, they obtain a sound collection of theseeds of pa which are most difficult of acquisition, and this isso even though they may not acquire any knowledge of the otherportions of the Abhidhamma. It can then be said that the difficult

attainment of rebirth within a Buddha Sasana has been madeworthwhile.

Vijja (Knowledge) And Carana (Conduct):

Sla and samdhi constitute carana, while pa constitutes vijja.Thus are vijja-carana (knowledge and conduct) constituted. Vijjaresembles the eyes of a human being, while carana resemblesthe limbs. Vijja is like eyes in birds, while carana is like wings. Aperson who is endowed with morality and concentration, butlacks wisdom, is like one who possesses complete and whole

limbs but blind of both eyes. A person who is endowed with vijja(knowledge), but lacks carana (conduct), is like one who hasgood eyesight but is defective in his limbs, A person who isendowed with both vijja and carana is like a normally wholeperson possessing both good eyesight and healthy limbs. Aperson who lacks both vijja and carana is like one defective ineyes and limbs, and is not one worthy of being called a livingbeing.

Consequences of Having Carana Only:

Amongst the persons living within the present Buddha Sasana,there are some who are fully endowed with morality andconcentration, but do not possess the seeds of vijja (knowledge),such as insight into the nature of material qualities, mentalqualities and constituent groups of existence. Because they arestrong in carana, they are likely to encounter the next BuddhaSasana, but because they lack the seeds of vijja, they cannotattain enlightenment, even though they hear the discourse of thenext Buddha in person. They are like Laludayi Thera, [30]Upananda Thera,[31] Chabbaggiya Bhikkhus,[32] and the King ofKosala,[33] during the lifetime of the Omniscient Buddha.Because they were endowed with the previously accumulatedcarana, such as alms-giving and morality, they had theopportunity to associate with the Supreme Buddha, but sincethey lacked previously accumulated vijja, the discourses of theBuddha which they often heard throughout their lives, as it were,fell on deaf ears.

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Of Having Vijja Only:

There are others who are endowed with vijja, such as insight intothe material and mental qualities and the constituent groups ofexistence, but who lack carana, such as Dana, nicca-sila

(permanent morality) and uposatha-sla (precepts observed onfasting days). Should these persons get the opportunity ofmeeting and hearing the discourses of the next Buddha, they canattain enlightenment because they possess vijja, but since theylack carana, it would be extremely difficult for them to get theopportunity of meeting the next Buddha. This is so because thereis an antara-kappa (intervening world-cycle) between the presentBuddha Sasana and the next.

In case these beings wander within the sensuous sphere duringthis period, it means a succession of an infinite number of

existences and rebirths, and an opportunity to meet the nextBuddha can be secured only if all these rebirths are confined tothe happy course of existence. If, in the interim, a rebirth occursin one of the four lower regions, the opportunity to meet the nextBuddha would be irretrievably lost, for one rebirth in one of thefour lower worlds is often followed by an infinite number ofrebirths in one or other of them.

Those persons whose acts of Dana (alms-giving) in this life arefew, who are ill-guarded in their bodily acts, unrestrained in theirspeech, and unclean in their thoughts, and who thus are

deficient in carana (conduct), possess a strong tendency to bereborn in the four lower worlds when they die. If through somegood fortune they manage to be reborn in the happy course ofexistence, wherever they may be reborn, they are, because oftheir previous lack of carana, such as Dana, likely to be deficientin riches, and likely to meet with hardships, trials, andtribulations in their means of livelihood, and thus encountertendencies to rebirth in the apaya loka. Because of their lack ofcarana of nicca-sila and uposatha-sla, they are likely to meetwith disputes, quarrels, anger and hatred in their dealings withother persons, in addition to being susceptible to diseases and

ailments, and thus encounter tendencies towards rebirth in theapaya lokas. Thus will they encounter painful experiences inevery existence, gathering undesirable tendencies, leading tothe curtailment of their period of existence in the happy courseof existence and causing rebirth in the four lower worlds. In thisway, the chances of those who lack carana meeting the nextBuddha are very few indeed.

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The Essential Point:

In short, the essential fact is, only when one is endowed with theseeds of both vijja and carana can one obtain release fromworldly ills in one's next existence. If one possesses the seeds of

vijja alone, and lacks the seeds of carana, such as Dana and sla,one will fail to secure the opportunity of meeting the nextBuddha Sasana. If, on the other hand, one possesses the seedsof carana but lacks the seeds of vijja, one cannot attain releasefrom worldly ills even though one encounters the next BuddhaSasana. Hence, those padaparama individuals of today, be theymen or women, who look forward to meeting the next BuddhaSasana, should attempt to accumulate within the presentBuddha Sasana the seeds of carana by the practice of Dana, slaand samatha- bhvan (practice of calm), and should also, in theleast, with respect to vijja try to practice insight into the four

great primaries, and thus ensure meeting the next BuddhaSasana, and having met it, to attain release from worldly ills.

When it is said that Dana is carana, it comes under the categoryof saddha (faith), which is one of the saddhamma or practicalconduct of good people, which again comes under the fifteencarana-Dhamma. The fifteen carana-Dhamma are:

8. Sla (morality)9. Indriya-sarhvara (guarding the sense doors)10. Bhojanemattannuta (moderation in eating)

11. Jagariyanuyoga (wakefulness)

5-11 saddhamma (the seven attributes of good and virtuousmen)12-15 four jhana-first jhana, second jhana, third jhana, and fourthjhana.

These fifteen Dhamma are the property of the highest jhanalabhi(attainer of jhana). So far as sukkhavipassaka (practicing insightonly) individuals are concerned, they should possess the elevencarana Dhamma, i.e. without the four jhana.

For those persons who look forward to meeting the next BuddhaSasana, Dana, sla uposatha, and the seven saddhamma are theessentials.

Those persons who wish to attain the Paths and the Fruitsthereof in this very life must fulfill the first eleven carana-Dhamma, i.e. sla, indriya-samvara, bhojanemattannuta,

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jagariyanuyoga, and the seven saddhamma. Herein, sla meansajivatthamaka-nicca-sila (permanent practice of morality endingwith right livelihood); indriya-samvara means guarding the sixsense-doors--eyes, ears, nose, tongue, body and mind;bhojanemattanuta means taking just sufficient food to preserve

the balance of the corporeality group in the body and beingsatisfied therewith; jagariyanuyogo means not sleeping duringthe day, and sleeping only during one period (of the threeperiods) of the night, practicing bhvan (mental concentration)during the other two periods.

Saddhamma means:

12. Saddha (faith)13. Sati (mindfulness)14. Hiri (moral shame)

15. Ottappa (moral dread)16. Bahusacca (great learning)17. Viriya (energy; diligence)18. Pa (wisdom).

For those who wish to become sotpannas during this life, thereis no special necessity to practice Dana (alms-giving). But letthose who find it unable to evoke sufficient effort towardsacquiring the ability to obtain release from worldly ills during thepresent Buddha Sasana make special attempts to practice Dana(alms-giving) and uposatha (precepts observed on fasting days).

Order of Practice And Those Who Await the NextBuddha

Since the work in the case of those who depend on and await thenext Buddha consists of no more than acquiring accumulation ofparami, it is not strictly necessary for them to adhere to theorder of the stages of practice laid down in the Pali Texts: sla,samdhi and pa. They should not thus defer the practice ofsamdhi before the completion of the practice of sla, or defer

the practice of pa before the completion of the practice ofsamdhi. In accordance with the order of the seven visuddhi(purifications), such as sila-visuddhi (purification of virtue), citta-visuddhi (purification of consciousness), ditthi-visuddhi(purification of view), kankhavitarana-visuddhi (purification byovercoming doubt), maggamaggananadassana-visuddhi(purification by knowledge and vision of what is and what is notpath), patipadananadassana-visuddhi (purification by knowledge

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and vision of the way), and nanadassana-visuddhi (purificationby knowledge and vision), they should not postpone the practiceof any course for a visuddhi until the completion of therespective previous course. Since they are persons engaged inthe accumulation of as much of the seeds of parami as they can,

they should contrive to accumulate the largest amount of sla,samdhi, and pa that lies in their power.

Unnecessary to Adhere to the Prescribed Orderof Practice

When it is stated in the Pali Texts that citta-visuddhi should bepracticed only after the completion of the practice of sila-visuddhi, that ditthi-visuddhi should be practiced only after thecompletion of the practice of citta-visuddhi, that kankhavitarana-visuddhi should be practiced only after the completion of thepractice of ditthi-visuddhi, that the work of anicca, dukkha, andanatt bhvan (contemplation of impermanence, suffering andimpersonality) should be undertaken only after the completion ofthe practice of kankhavitarana-visuddhi, the order of practiceprescribed is meant for those who attempt the speedy realizationof the Paths and the Fruits thereof in this very life. Since thosewho find it unable to call forth such effort, and are engaged onlyin the accumulation of the seeds of parami are persons occupiedin grasping whatever they can, it should not be said in their casethat the work of samatha manasikara citta-visuddhi (the practice

of purification of consciousness consisting of advertence of mindto tranquility) should not be undertaken before the fulfillment ofsila-visuddhi. Even in the case of hunters and fishermen, itshould not be said that they should not practice samathavipassana (calm and insight) manasikara (advertence of mindtowards calm and insight) unless they discard their avocations.One who says so causes dhammantaraya (danger to theDhamma). Hunters and fishermen should, on the other hand, beencouraged to contemplate the noble qualities of the Buddha,the Dhamma, and the Sangha. They should be induced tocontemplate, as is in their power, the characteristic of

loathsomeness in one's body. They should be urged tocontemplate the liability of oneself and all creatures to death. Ihave come across the case of a leading fisherman who, as aresult of such encouragement, could repeat fluently frommemory the Pali Text and 'nissaya' (word for word translation) ofthe Abhidhammatha Sangaha, and the Paccaya Niddesa of thePatthana (Book of Relations), while still following the profession

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of a fisherman. These accomplishments constitute very goodfoundations for the acquisition of vijja (knowledge).

At the present time, whenever I meet my dayaka Upasakas (laydisciples who contribute to a Bhikkhus upkeep), I tell them, in the

true tradition of a Bhikkhu, that even though they are huntersand fishermen by profession, they should be ever mindful of thenoble qualities of the Three Jewels and three characteristics ofexistence. To be mindful of the noble qualities of the ti-ratana(Triple Gem) constitutes the seed of carana. To be mindful of thethree characteristics of existence constitutes the seed of vijja.Even hunters and fishermen should be encouraged to practicethe advertence of mind. They should not be told that it isimproper for hunters and fishermen to practice advertence ofmind towards samatha (calm) and vipassana (insight). On theother hand, they should be helped towards better understanding,

should they be in difficulties. They should be urged andencouraged to keep on trying. They are in that stage when eventhe work of accumulating parami and tendencies is to beextolled.

Loss of Opportunity to Attain the Seed of VijjaThrough Ignorance of the Value of the Present

Times

Some teachers, who are aware only of the existence of direct

and unequivocal statements in the Pali Texts regarding the orderof practice of the seven visuddhi (purifications), but who take noaccount of the value of the present times, say that in thepractices of samatha and vipassana (calm and insight) no resultscan be achieved unless sila-visuddhi (purification of virtue) is firstfulfilled, whatever be the intensity of the effort. Some of theuninformed ordinary folk are beguiled by such statements. Thushas dhammantaraya (danger to the Dhamma) occurred.

These persons, because they do not know the nature of thepresent times, will lose the opportunity to attain the seeds of

vija, which are attainable only when a Buddha Sasana isencountered. In truth, they have not yet attained release fromworldly ills and are still drifting in samsra (round of rebirths)because, though they have occasionally encountered BuddhaSasanas in their past inconceivably long samsra where BuddhaSasanas more numerous than the grains of sands on the banksof the Ganges had appeared, they did not acquire the foundationof the seeds of vijja.

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When seeds are spoken of, there are seeds ripe or matureenough to sprout into healthy and strong seedlings, and thereare many degrees of ripeness or maturity. There are also seedsthat are unripe or immature. People who do not know themeanings of the passages they recite or who do not know the

right methods of practice even though they know the meaning,and who thus by custom or tradition read, recite and count theirbeads while performing the work of contemplating the noblequalities of the Buddha, and anicca, dukkha and anatt, possessseeds that are unripe and immature. These unripe seeds may beripened and matured by the continuation of such work in theexistences that follow, if opportunity for such continued workoccurs.

The practice of samatha until the appearance of parikamma-nimitta, [34] and the practice of vipassana until insight is

obtained into rupa and nama (matter and mind) even once, aremature seeds filled with pith and substance. The practice ofsamatha until the appearance of uggaha-nimitta and the practiceof vipassana until the acquisition of sammasananana [35] evenonce, are seeds that are still more mature. The practice ofsamatha until the appearance of patibhaga-nimitta, and thepractice of vipassana until the occurrence of udayabbayanana[36] even once, are seeds that are yet more extremely mature. Iffurther higher effort can be made in both samatha andvipassana, still more mature seeds can be obtained bringinggreat success.

Adhikara (Assiduous And Successful Practice)

When it is said in the Pali Texts that only when there has beenadhikara in previous Buddha Sasanas can relative jhana, thePaths and the Fruits be obtained in the following BuddhaSasanas, the word 'adhikara' means 'successful seeds.'Nowadays, those who pass their lives with traditional practicesthat are but imitation samatha and imitation vipassana do notcome within the purview of persons who possess the seeds ofsamatha and vijja, which can be called adhikara.

Of the two kinds of seeds, those people who encounter a BuddhaSasana, but who fail to secure the seeds of vijja, suffer great lossindeed. This is so because the seeds of vijja, which are related torupa and Nama Dhamma can only be obtained within a BuddhaSasana, and that only when one is sensible enough to securethem. Hence, at the present time, those men and women who

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find themselves unable to contemplate and investigate at lengthinto the nature of rupa and nama Dhamma, should, throughouttheir lives, undertake the task of committing the four greatprimaries to memory, then of contemplating on their meaningand of discussing them, and lastly of seeking insight into how

they are constituted in their bodies.

Here ends the part showing, by a discussion of four classes ofindividuals and three kinds of individuals as given in the Suttaand Abhidhamma Pitaka, that 1) those persons, who within theBuddha Sasana do not practice samatha and vipassana but allowthe time to pass with imitations, suffer great loss as they fail toutilize the unique opportunity arising from their existence ashuman beings within a Buddha Sasana, 2) this being the time ofpadaparama and neyya classes of persons, if they heedfully putforth effort, they can secure ripe and mature seeds of samatha

and vipassana, and easily attain the supra-mundane benefiteither within this life or in the deva loka (deva abodes) in thenext life--within this Buddha Sasana or within the Sasana of thenext Buddha, 3) they can derive immense benefit from theirexistence as human beings during the Buddha Sasana.

Here ends the exposition of the three kinds and the four kinds ofindividuals.

Miccha-Dhamma of the Present Day: A Word of

Advice And WarningIf the Tipitaka which are the discourses of the Buddha deliveredduring forty-five vassa (rainy seasons) be condensed and theessentials extracted, the thirty-seven bodhipakkhiya-dhammaare obtained. These thirty-seven bodhipakkhiya-dhammaconstitute the essence of the Tipitaka. If these be furthercondensed, the seven visuddhi (purifications) are obtained. Ifagain the seven visuddhi be condensed, they become sla(morality), samdhi (concentration), and pa (wisdom). Theseare called adhisila-sasana (the teaching of higher morality),

adhicitta-sasana (the teaching of higher mentality), andadhipanna-sasana (the teaching of higher wisdom). They are alsocalled the three sikha (trainings).

When sla is mentioned, the essential for laymen is nicca-sila.Those people who fulfill nicca-sila become endowed with carana,which with vijja, enables them to attain the Paths and the Fruits.If these persons can add the refinement of uposatha-sla over

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nicca-sila, it is much better. For laymen, nicca-sila meansajivatthamaka-sla. That sla [37] must be properly and faithfullykept. If because they are puthujjana (worldlings) they break thesla, it can be re-established immediately by renewing theundertaking to keep the sla for the rest of their lives. If, on a

future occasion, the sla is again broken, it can again be similarlycleansed, and every time this cleansing occurs, the personconcerned again becomes endowed with sla. The effort is notdifficult. Whenever nicca-sila is broken, it should be immediatelyre-established. In these days, persons endowed with sla aboundin large numbers.

But persons who have attained perfect concentration in one orother of the kasina exercises (meditation devices), or in thepractice of asubha-bhavana (meditation of loathsomeness), etc.,as also persons who have at one time or other attained insight in

regard to physical phenomena, mental phenomena, thecharacteristics of anicca, etc., are very rare. This is so becausethese are times when miccha-dhamma (wrong Dhamma) that arelikely to cause dhammantaraya (danger to the Dhamma) are rife.

Dhammantaraya

By miccha-dhamma that are likely to cause dhammantaraya ismeant such views, practices and limitations as the inability tosee the dangers of samsra, the belief that these are times whenthe Paths and the Fruits can no longer be attained, the tendency

to defer effort until the parami ripen, the belief that persons ofthe present day are dvi-hetuka,[38] the belief that the greatteachers of the past were nonexistent, etc.

Even though it does not reach the ultimate, no kusala kamma(wholesome volitional action) is ever rendered futile. If effort bemade, a kusala kamma (wholesome volitional action) isinstrumental in producing parami in those who do not possessparami. If no effort be made, the opportunity to acquire parami islost. If those whose parami are immature put forth effort, theirparami become ripe and mature. Such persons can attain thePaths and Fruits in their next existence within the presentSasana. If no effort be made, the opportunity for the parami toriper, is lost. If those whose parami is ripe and mature put fortheffort, the Paths and the Fruits can be attained within this life. Ifno effort be made the opportunity to attain the Paths and theFruits is lost.

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If persons who are dvi-hetuka put forth effort, they can becometihetuka [39] in their next existence. If they do not put fortheffort, they cannot ascend from the stage of dvi-hetuka and willslide down to the stage of ahetuka. [40]

In this world, there is a certain person who plans to become aBhikkhu. If another person says to him, 'entertain the intentiononly if you can remain a Bhikkhu all your life. Otherwise, do notentertain the idea', it amounts to dhammantaraya.

'Cittuppadamattam pi kusalesu dhammesu bahupakaramvadami.' (I declare that the mere arising of intention for theperformance of meritorious deeds is productive of greatbenefits). [41]

Thus did the Buddha preach!

To disparage either the act of Dana (alms-giving), or theperformer of Dana may invoke punnantaraya [42] on oneself. Ifthe acts of morality, concentration and wisdom, or those whoperform them are disparaged, dhammantaraya may be invoked.If punnantaraya is invoked, one is liable to be bereft of powerand influence, of property and riches, and be abjectly poor in theexistences or lives that follow. If dhammantaraya is invoked, oneis liable to be defective in conduct, and defective of sense, andthus be utterly low and debased in the existences or lives thatfollow. Let all beware!

Here ends the part showing how the rare opportunity of rebirthas a human being can be made worthwhile, by ridding oneself ofthe miccha-dhamma mentioned above, and putting forth effort inthis life to close the gates of the apaya loka (four lower worlds) inone's future samsra (round of rebirths), or else to accumulatethe seeds that will enable one to attain release from worldly illsin the next following life, or within the next Buddha Sasana,through the practice of calm and insight with resolution,intention, and industry.

Footnotes:1. Abhidhamma Pitaka, Puggala Pannatti, 6th syn. Edn.2. Suttanta Pitaka, Anguttara-Nikya, Catukka-Nipata. Page

452, SixthSyn. Edn

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3. Three periods of life are usually distinguished: youth, middleage,

and old age. Please see page 721, Visuddhimagga byNanamoli.

4. Vasana: habits and potentials.

5. Vimana Vatthu, p. 76, 6th Syn. Edn.6. Vimana Vatthu, p. 73, 6th Syn. Edn.7. Suttanta Pitaka, Majjhima-Nikya, Mula-panasa, pp, 288-299,

6thSyn. Edn.

8. Samannaphala Sutta published by the Union Buddha Sasanacouncil.

Please see the Light of the Dhamma, Vol.V-No 1.9. Dhammapada Commentary, Book 11, Story 9, See also

Khuddaka-Nikya,Peta Vatthu, page 216, 6th Syn. Edn.

10. Vinaya Pitaka, Parajika, p. 13. 6th Syn. Edn.11. Ti-Ratana: The Three Jewels: the Buddha, the Dhamma, theSangha.12. Full Nibbna. The death of an Arahat is known as attaining

Parinibbna.13. A Non-Returner to kamma-loka.14. The 'Pure Abodes' are a group of six heavens belonging tothe

form-sphere, where only the never-returners are reborn, andin

which they attain Arahatship and Nibbna.

15. The 'Once-Returner.'16. The 'Stream-Winner..' See page 53 Ibid.17. Apaya loka: The four lower regions. They are: the animalworld,

the ghost world, the demon world and hell.18. Sunna-kappa: 'Zero' world-cycles.19. Suttanta Pitaka, Majjhima Nikya, Mulapannasa, PasarasiSutta,

p. 220, 6th Syn, Edition.20. Digha-Nikaya Pithika-vagga, Dasuttara Sutta, page 248, 6thSyn.

Edn., Anguttara Nikya III Atthaka.nipata, Akkhana Sutta,page 60,6th Syn. Edn. i) paccantaro--a border district where the

BuddhaSasana does not flourish; ii) arupino--the four Brahma planes

ofthe formless-sphere; iii) vitalingo--persons with congenital

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defects such as idiocy, etc. iv) asannasatta--a Brahma planeof the

form-sphere of non-consciousness.' v) micchaditthi--birthamong

people holding wrong views, vi) peta--the peta world; vii)

tiracchana-the animal world, and viii) niraya-hell.21. Dhammapada Commentary, stories relating to verses 1 and18.22. In an arahat there arises the knowledge of his freedom, andhe

realizes: 'Rebirth is no more, I have lived the pure life; I havedone what ought to be done; I have nothing more to do for

therealization of Arahatship.' Thus he lives at ease in thisexistence.

23. The five precepts. They are basic and constitute the

minimum whichevery man or woman must observe. There are abstentionfrom

killing, stealing, improper sexual intercourse, telling lies, andintoxicants.

24. The three constituents of the morality-group of the EightfoldPath,

when considered in detail become Ajivatthamaka-sila(morality

consisting of the practice of Right Livelihood) in the followingway:

1. I will abstain from taking life. 2. I will abstain fromstealing. 3. I will abstain from indulging in improper sexualintercourse and taking intoxicant drugs. 4. I will abstain fromtelling lies. 5. I will abstain from setting one person againstanother. 6. I will abstain from using rude and rough words. 7. Iwill abstain from frivolous talk. 8. I will abstain from improperlivelihood.

25. The eight precepts are: abstention from 1) killing, 2)stealing,

3) un-chastity, 4) lying, 5) intoxicants, 6) eating after midday,7) dancing, singing, music and shows, garlands, scent,

cosmeticsand adornment, etc., 8) luxurious and high beds.26. The ten precepts. This is the polished form of att sla. No. 7of

the eight precepts is split into two and No. 10 is 'abstinencefrom

accepting gold and silver.'27. Bhikkhu sla: The four kinds of parisuddhi-sila are:-

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1) Restraint with regard to the 227 Vinaya Rules.2) Restraint of the senses.3) Restraint with regard to one's livelihood.4) Morality with regard to the four requisites.

28. Magga-nana: knowledge of the holy paths. Phala-nana:

knowledge ofthe fruits thereof.29. Paramattha: truth in the ultimate sense; absolute truth.

The Abhidhammattha Sangaha lists four paramatthaDhamma, namely,

citta (consciousness), cetasika (mental factors), rupa(material

qualities) and Nibbna. Pathavi (element of extension,) apo(element of liquidity or cohesion,) tejo (element of kineticenergy,) and vayo (element of motion or support).

30. Dhammapada-atthakatha, verse, 64, (The story of the wise

fool).31. Dhammapada commentary, story relating verse 158 'Thegreedy monk.'32. Vinaya Pitaka, Mahavagga, p. 191, 6th Syn. Edn.33. Dhammapada commentary, story relating to verse 60-Bala-vagga.34. Nimitta is the mental image which arises in the mind by the

successful practice of certain concentration exercises. Theimage

physically perceived at the very beginning of concentration iscalled the preparatory image or parikamma-nimitia. The still

unsteady and unclear image which arises after the mind hasreacheda certain degree of concentration is called acquired image oruggaha-nimitta. This is a mental image. The fully clear andimmovable image that arises at a great degree of

concentration iscalled the counter-image or patibhaga-nimitta. This also is amental image.

35. Observing, exploring, grasping, determining, all phenomenaof

existence as impermanent, miserable, and impersonal, which

precedesthe flashing up of clear insight.36. Knowledge arising from the contemplation of arising andvanishing

It is the first of the nine insight-knowledges constituting thepatipada-nanadassana-visuddhl (purification by knowledge

and visionof the way).

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37. Ajivatthamaka-sila--morality ending with right livelihood asthe

eighth precept.38. Dvi-hetuka-patisandhi--Being reborn with only two root-conditions:

alobha (detachment) and adosa (amity). Dvi-hetuka-patisandhiindividuals cannot attain the Paths and the Fruits in the

presentlife.

39. Ti-hetuka-patisandhi--Being reborn with all the three root-conditions, namely, alobha, adosa and amoha (wisdom).

40. A-hetuka--A being reborn without any wholesome root-condition.41. Suttanta Pitaka, Majjhima-Nikaya Mulapannasa, SamlekhaSutta,

p. 48, 6th Syn. Edn.42. Danger to the performance of wholesome Volitional actions.

I, The Bodhipakkhiya Dhamma and II, The Four Satipatthna

I, The Bodhipakkhiya Dhamma

I shall now concisely show the thirty-seven bodhipakkhiya

Dhamma, which are Dhamma, which should be attempted withenergy and determination by those persons wishing to practicesamatha (calm) and vipassana (insight), and thus make the rareopportunity of rebirth as a human being within the presentBuddha Sasana worthwhile.

Briefly, the bodhipakkhiya Dhamma consist of seven kinds,namely:

1. Satipatthna2. Sammappadhana

3. Iddhipada4. Indriya5. Bala6. Bhojjhanga7. Magganga.

According to the definition 'bodiya pakkhe bhavatibodhipakkhiya', these Dhamma are called bodhipakkhiya

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because they form part of, or they are associates of, magga-nana (knowledge of the Holy Paths). They are Dhamma that arethe padatthana (proximate cause), sambhara (requisiteingredients), and upanissaya (basis or sufficing condition) ofmagga-nana (knowledge of the Holy Paths).

II, The Four Satipatthna

The definition of Satipatthna is: 'Bhusam itthatiti patthanam;sati eva pattanam satipatthanam.' It means mindfulness orheedfulness, which is firmly established. There are fourSatipatthna (applications of mindfulness). They are:

8. kayanupassana-satipatthana9. vedananupassana-satipatthana

10. cittanupassana-satipatthana11. dhammanupassana-satipatthana.12. Kayanupassana-satipatthana means mindfulness,

which is firmly established on physical phenomena, such ason the exhaled breath and the inhaled breath.

13. Vedandnupassana-satipatthana means mindfulness,which is firmly established on sensations.

14. Cittanupassana-satipatthana means mindfulness,which is firmly established on thoughts or mentalprocesses, such as thoughts associated with the passionsor dissociated from the passions.

15. Dhammanupassana-satipatthana meansmindfulness, which is firmly established on phenomenasuch as nivarana (hindrances), etc.

Of the four, if mindfulness or attention is firmly established on apart of the body, such as on out-breath and in-breath, it istantamount to attention being firmly established on all things.This is because the ability to place one's attention on any objectat one's will has been acquired.

'Firmly established' means, if one desires to place the attentionon out-breath and in-breath for an hour, one's attention remainsfirmly fixed on it for that period. If one wishes to do so for twohours, one's attention remains firmly fixed on it for two hours.There is no occasion when the attention becomes released fromits object on account of the instability of thought-conception(vitakkha).

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(For a detailed account of the Satipatthna, see theMahasatipatthana Sutta. [43])

Why is it incumbent on us to firmly establish the mind withoutfail on any object such as the out-breath and the in-breath? It is

because it is necessary for us to gather and control the sixvinnana, [44] which have been drifting tempestuously anduntrained throughout the past inconceivably long and beginning-less samsra (round of rebirths).

I shall make it clear. The mind is wont to flit about from one toanother of the six objects of the senses, which live at theapproaches of the six sense-doors. [45]

As an example, take the case of a mad man who has no controlover his mind. He does not even know the mealtime, and

wanders about aimlessly from place to place. His parents look forhim and give him his meal. After eating five or six morsels offood, he overturns the dish and walks away. He thus fails to get asquare meal. To this extent he has lost control of his mind. Hecannot control his mind even to the extent of finishing thebusiness of a meal. In talking, he cannot control his mind to theextent of finishing or completing a sentence. The beginning, themiddle, and the end do not agree with one another. His talk hasno meaning. He cannot be of use in any undertaking in thisworld. He is unable to perform any task. Such a person can nolonger be classed as a human being, and he has to be ignored.

This mad man becomes a sane and normal person again if hemeets a good doctor and the doctor applies such stringentmethods of cure as tying him up and putting him in chains. Thuscured, he obtains control of his mind in the matter of taking hismeals, and can now eat his fill. He has control over his mind in allother matters as well. He can perform his tasks till they arecompleted, just like others. Just like others, he can also completehis sentences. This is the example.

In this world, persons who are not insane, but who are normal

and have control over their minds, resemble such a mad personhaving no control over his mind when it comes to the matter ofsamatha and vipassana. Just as the man upsets the food dishand walks away after five or six morsels of food although heattempts to eat his meal, these normally sane persons find theirattention wandering because they have no control over theirminds. Whenever they pay respects to the Buddha andcontemplate his noble qualities, they do not succeed in keeping

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their minds fixed on those noble qualities, but find their attentionbeing diverted many times on to other objects of thought, andthus they fail to reach the end of even the 'itipiso' verse. [46]

It is as if a man suffering from hydrophobia who seeks water

feverishly with parched lips, yet runs away from it with fear whenhe sees a lake of cool refreshing water. It is also like a diseasedman who when given a diet of relishing food replete withmedicinal qualities, finds the food bitter to his taste and unableto swallow it and is obliged to spit and vomit it out. In just thesame way, these persons find themselves unable to approachthe contemplation of the noble qualities of the Buddhaeffectively and cannot keep on dwelling on them.

If in reciting the 'itipiso' verse, their recitation is interruptedevery time their minds wander, and if they have to start afresh

from the beginning every time such an interruption occurs, theywill never reach the end of the verse even though they keep onreciting a whole day, or a whole month, or a whole year. Atpresent they manage to reach the end because they can keep onreciting from memory even though their minds wanderelsewhere.

In the same way, those persons who, on uposatha days, plan togo to quiet places in order to contemplate the thirty-two parts ofthe body, such as kesa (hairs of the head), loma (hairs of thebody), etc., or the noble qualities of the Buddha, ultimately end

up in the company of friends and associates because they haveno control over their minds, and because of the upheavals intheir thoughts and intentions. When they take part incongregational recitations,[47] although they attempt to directtheir minds to the samatha (calm) work of the brahma-vihara(sublime states),[48] such as reciting the formula for diffusingmett (loving-kindness), because they have no control over theirminds, their thoughts are not concentrated but are scatteredaimlessly, and they end up only with the visible manifestation ofthe recitation.

These facts are sufficient to show how many persons resemblethe insane while performing kusala kamma (merit).

Papasmim ramate mano.

The mind takes delight in evil. [49]

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Just as water naturally flows down from high places to lowplaces, the minds of beings, if left uncontrolled, naturallyapproach evils. This is the tendency of the mind.

I shall now draw, with examples, a comparison between those

who exercise no control over their minds and the insane personmentioned above.

There is a river with a swift current. A boatman not conversantwith the control of the rudder floats down the river with thecurrent. His boat is loaded with valuable merchandise for tradingand selling at the towns on the lower reaches of the river. As hefloats down, he passes stretches of the river lined withmountains and forests where there are no harbors or anchoragesfor his boat. He thus continues to float down without stopping.When night descends, he passes towns and villages with harbors

and anchorages, but he does not see them in the darkness of thenight, and thus he continues to float down without stopping.When daylight arrives, he comes to places with towns andvillages, but not having any control over the rudder of the boat,he cannot steer it to the harbors and anchorages, and thusperforce he continues to float down until he reaches the greatwide ocean.

The infinitely lengthy samsra (round of rebirths) is like the swiftflowing river. Beings having no control over their minds are likethe boatman who is unable to steer his boat. The mind is like the

boat. Beings, who have drifted from one existence to another inthe 'sunna' world-cycles, where no Buddha Sasanas appear, arelike the boatman drifting down those stretches of the river linedby mountains and forests, where there are no harbors andanchorages. When at times these beings are born in world-cycleswhere Buddha Sasanas flourish, but are in ignorance of thembecause they happen to be in one or other of the eightatthakkhana (inopportune places), they resemble the boatmanwho floats down stretches of the river lined by towns and villageswith harbors and anchorages, but does not see them because itis night. When at other times, they are born as human beings,

devas or Brahmas, within a Buddha Sasana, but fail to secure thePaths and the Fruits because they are unable to control theirminds and put forth effort to practice vipassana (insight)exercises of the Satipatthna (the four applications ofmindfulness) thus continuing still to drift in samsra, theyresemble the boatman who sees the banks lined by towns andvillages with harbors and anchorages, but is unable to steertowards them because of his inability to control the rudder, and

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thus continues perforce to drift down towards the ocean. In theinfinite samsra, those beings who have obtained release fromworldly ills within the Sasanas of the Buddhas who haveappeared, whose numbers exceed the grains of sand on thebanks of the river Ganges, are beings who had control over their

minds and who possessed the ability of retaining their attentionon any desired object at will through the practice of theSatipatthna.

This shows the trend of the wandering or 'course of existence' ofthose beings that do not practice the Satipatthna, even thoughthey are aware of the fact that they have no control over theirminds when it comes to the practice of samatha and vipassana(calm and insight).

Comparisons may also be made with the taming and training of

bullocks for the purpose of yoking to ploughs and carts, and tothe taming and training of elephants for employment in theservice of the king, or on battlefields.

In the case of the bullock, the young calf has to be regularlyherded and kept in a cattle-pen, then a nose-rope is passedthrough its nostrils and it is tied to a post and trained to respondto the rope's control. It is then trained to submit to the yoke, andonly when it becomes amenable to the yoke's burden is it put touse for plowing and drawing carts and thus effectively employedfor trade and profit. This is the example of the bullock.

In this example, just as the owner's profit and success dependson the employment of the bullock in the drawing of ploughs andcarts after training it to become amenable to the yoke, so do thetrue benefits of lay persons and Bhikkhus within the presentsasana depend on training in samatha and vipassana (calm andinsight). In the present Buddha Sasana, the practice of sila-visuddhi (purification of virtue) resembles the training of theyoung calf by herding it and keeping it in cattle-pens. Just as ifthe young calf is not so herded and kept in cattle-pens it woulddamage and destroy the properties of others and thus bring

liability on the owner, so if a person lacks sila-visuddhi, the threekamma [50] would run riot, and the person concerned wouldbecome subject to worldly evils and to the evil results indicatedin the Dhamma.

The effort to develop kayagata-satipatthana [51] resembles thepassing of the nose-rope through the nostrils and training thecalf to respond to the rope after tying it to a post. Just as when a

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calf is tied to a post it can be kept wherever the owner desires itto be, and it cannot run loose, so when the mind is tied to thebody with the rope called Satipatthna, that mind cannot wanderbut is obliged to remain wherever the owner desires it to be. Thehabits of a disturbed and distracted mind acquired during the

inconceivably long samsra become appeased.

A person who performs the practice of samatha and vipassana(calm and insight) without first attempting kayagata-satipatthana(mindfulness as regards the body), resembles the owner whoyokes the still untamed bullock to the cart or plough without thenose-rope. Such an owner would find himself unable to drive thebullock at his desire. Because the bullock is wild, and because ithas no nose-rope, it will either try to run off the road, or try tobreak loose by breaking the yoke.

On the other hand, a person who first tranquillizes and trains hismind with kayagata-satipatthana-bhavana (contemplation of thebody) before turning his mind to the practice of samatha andvipassana (calm and insight), his attention will remain steadyand his work will be successful.

In the case of the elephant, the wild elephant has first to bebrought out from the forest into the field hitched to a tametrained elephant. Hence it is taken to a stockade and tied upsecurely until it is tame. When it thus becomes absolutely tameand quiet, it is trained in the various kinds of work in which it will

be employed in the service of the king. It is only then that it isused in state functions and on battlefields.

The realm of sensual pleasures resembles the forest where thewild elephant enjoys himself. The Buddha Sasana resembles theopen field into which the wild elephant is first brought out. Themind resembles the wild elephant. Faith (saddha) and desire(chanda) in the sasana-Dhamma resemble the tame elephant towhich the wild elephant is hitched and brought out into the open.Sila-visuddhi (purification of virtue) resembles the stockade. Thebody, or parts of the body, such as out-breath and in-breath

resemble the post in the stockade to which the elephant is tied.Kayagati-sati resembles the rope by which the wild elephant istied to the post. The preparatory work towards samatha andvipassana resembles the preparatory training of the elephant.The work of and samatha and vipassana resembles the paradeground or battlefield of the king. Other points of comparison cannow be easily recognized.

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Thus have I shown by the examples of the mad man, theboatman, the bullock, and the elephant, the main points ofkayagata-sati, which is by ancient tradition the first step that hasto be undertaken in the work of proceeding upwards from sila-visuddhi within the Sasanas of all the Buddhas who have

appeared in the past inconceivably long samsra.

The essential meaning is, whether it be by out-breathing or in-breathing, or by iriyapatha (four postures--going, standing,sitting, lying) or by sampajanna, (clear-comprehension), or bydhatu-manasikara (advertence of mind on the elements), or byatthika-sanna (contemplation of bones), one must put forth effortin order to acquire the ability of placing one's attention on one'sbody and its postures for as long as one wishes throughout theday and night at all waking hours. If one can keep one's attentionfixed for as long as one wishes, then mastery has been obtained

over one's mind. Thus does one attain release from the state of amad man. One now resembles the boatman who has obtainedmastery over his rudder, or the owner of the tamed and trainedbullock, or the king who employs the tamed and trainedelephant.

There are many kinds and many grades of mastery over themind. The successful practice of kayagata-sati is, in the BuddhaSasana, the first stage of mastery over one's mind.

Those who do not wish to follow the way of samatha (calm), but

desire to pursue the path of pure vipassana, which is the way ofthe sukkha-vipassaka [52] individual, should proceed straight tovipassana after the successful establishment of kayagata-sati. Ifthey do not want to practice kayagata-sati separately and if theymean to practice vipassana with such industry that it may carrykayagata-sati with it, they will succeed, provided that they reallyhave the necessary wisdom and industry. The kayagata-sati thatis associated with udayabbaya-nana (knowledge arising fromcontemplation of the arisings and vanishings of mental andphysical phenomena), which clearly sees their coming intoexistence and passing away, is very valuable indeed.

In the samatha (calm) method, by practicing the kayagata-sati ofout-breathing and in-breathing, one can attain up to rupavacara-catuttha-jhana (the fourth Jhana of the form-sphere); bypracticing vanna-mana-sikara [53] of the kayagata-sati of thethirty-two parts of the body, such as kesa (hair of the head),loma (hair of the body), etc., one can attain all the eightSamapatti [54] and by practicing [55] patikula-manasikara of the

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same kayagata-sati one can attain the first jhana. If vipassana(insight) is attained in the process, one also can attain the Pathsand the Fruits.

Even if completion is not arrived at in the practice of samatha

and vipassana (calm and insight), if the stage is reached whereone attains control over one's mind and the ability to keep one'sattention fixed on wherever one wishes it to be, it was said bythe Buddha that such a one can be said to be one who enjoys thesavor of amata nibbna. [56]

'Amatam paribhuttam,[57] These who enjoy kayagata-sati,Yesam kayagata sati paribhutta.' enjoy amata (nibbna).

Here, amata (nibbana) means great peacefulness or tranquilityof mind. [58]

In its original natal state, the mind is highly unstable in itsattentiveness, and thus is parched and hot in its nature. Just asthe insects that live on capsicum are not aware of its heat, justas beings pursuing the realm of tanha (craving) are not aware oftanha's heat, just as beings subject to anger and pride are notaware of the heat of pride and anger, so are beings unaware ofthe heat of unsettled minds. It is only when, through kayagata-sati, the unsettlement of their minds disappear, do they becomeaware of the heat of unsettled minds. Having attained the stateof the disappearance of that, they develop a fear of a relapse tothat heat. The case of those who have attained the first jhana, or

udayabbaya-nana, through kayagata-satipatthana needs noelaboration.

Hence, the higher the attainments that one reaches, the moredoes it become difficult for one to be apart from kayagata-satiThe ariya puggala (holy ones) use the four Satipatthna asmental nutriment until they attain Parinibbna.

The ability to keep one's attention fixed on parts of the body,such as out-breath and in-breath, for one or two hours takes oneto the culmination of one's work in seven days, or fifteen days, or

a month, or two months, or three months, or four months, or fivemonths, or six months, or a year, or two years, or three years,according to the intensity of one's efforts. For the method ofpracticing out-breathing and in-breathing, see my AnapanaDipani.

There are many books by past teachers on the method of thethirty-two parts of the body. In this method, kesa (hair of the

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head), loma (hair of the body), nakha (nails), danta (teeth), taco(skin) are known as taca-pancaka (group ending with taco as thefifth). If attention can be firmly fixed on these five, the work ofkayagata-sati is accomplished.

For catu-dhatu-vavatthana (analysis of the four great primaries),rupa-vipassana (contemplation of physical phenomena), andnama-vipassana (contemplation of mental phenomena), see myLakkhana Dipani, Vijja-Magga Dipani, Ahara Dipani, and AnattDipani.

Here ends a concise explanation of kayagtasati-bhavana, whichis one of the four Satipatthna, and which has to be establishedfirst in the work of bhvan (mental contemplation) by neyyaand padaparama individuals for the purpose of attaining thePaths and the Fruits within a Buddha Sasana.

Here ends Satipatthna.

Footnotes:

43. Please see the Light of the Dhamma, Vol. III, No. 4, Digha-Nikya

Maha-Vagga, Mahasatipatthana Sutta, p. 231, 6th Syn. Edn.44. Eye-consciousness, ear-consciousness, nose-consciousness,tongue-

consciousness, body-consciousness, and mind-consciousness.45. Eye-door, ear-door, nose-door, tongue door, body-door andmind-

door.46. Verse relating to the nine inherent qualities of the Buddha.

Please see Brahmajala Sutta and Samannaphala Suttapublished by the

Union Buddha Sasana Council.47, Called 'wut' in Burmese.48. The Four sublime states, namely, mett (loving-kindness),karuna

(compassion), mudita (altruisic joy), and upekkha(equanimity).49. Dhammapada, verse 116.50. The tenfold unwholesome action:

kavakamma--threefold bodily action: killing, stealing,improper

sexual intercoursevacikamma--one verbal action: lying, slandering, rude speech,

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foolish babblemanokamma--threefold mental action: avarice, ill-will, wrong

views.51. Mindfulness with regard to the body.52. One who practices vipassana only.

53. Advertence of mind to color or appearance. Part of theexercise ofreflection on the thirty-two parts of the body.

sphere and formless54. Eight sustained consciousness--Eight trances of the formsphere.55. Contemplation of loathsomeness56. Contemplation of loathsomeness.57. Anguttara-Nikya, Ekaka-Nipata, 20 Amata-Vagga Sutta, p.47, 6th

Syn. Edn.

58. This means kilesa nibbna.

III, The Four Sammappadhana

The definition of sammappadhana is:

Bhusam dhahati vahatiti padhanam,Sammadeva padhanam sammappadhanam.

(Can carry out exceedingly: hence it is called padhana. Dhamma

that can carry out properly and exceedingly: hence they arecalled sammappadhana.)

Effort that has not in it any element of unwillingness is calledsammappadhana. It is also called atapa-viriya. It is effort thatcan evoke the taking of great pains physically and mentally. It iseffort that possesses four characteristics. These fourcharacteristics are:

Kamam taco ca nharu ca,Atthi ca avasissatu.Sarire upasussatu mamsalohitam,Yam tam purisathamena purisaviriyena purisaparakkamena

pattabbam,Na tam apapunitva viriyassa santhanam bhavissati. [59]

(Let only my skin, and sinews, and bones remain, and let myflesh and blood in the body dry up, I shall not permit the courseof my effort to stop until I win that which may be won by humanability, human effort and human exertion.)

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These characteristics may be summed up as follows:

1. Let the skin, remain2. Let the sinews remain3. Let the bones remain

4. Let the flesh and blood dry up.

It is effort that calls forth the determination 'If the end isattainable by human effort, I shall not rest or relax until it isattained, until the end is grasped and reached.' It is the effort ofthe kind put forth by the Venerable Bhikkhu Sona [60] and theVenerable Cakkhupala.[61]

It is only when the jhana, the Paths, and the Fruits are notattained after effort is put forth on this scale, as prescribed bythe Buddha, throughout one's life, can it be said that the cause

(of the failure) lies in the nature of the present times, or in onebeing dvi-hetuka (born with two root conditions only), or in one'slack of sufficient previously accumulated parami.

In this world, some persons, far from putting forth the full scaleof the effort prescribed by the Buddha, do not even try to set upkayagata-sati effectively in order to cure their minds of aimlessdrifting, and yet they say that their failure to attain the Paths andthe Fruits is due to the fact that these are times that precludesuch attainment. There are others of the same class who saythat men and women of the present day have not the necessary

accumulation of parami to enable them to attain the Paths andthe Fruits. There are yet others of the same class who say thatmen and women of the present day are dvi-hetuka. All thesepeople say so because they do not know that these are times ofthe neyya class of individuals who fail to attain the Paths and theFruits because they are lacking in sammappadhana effort.

If proper sammappadhana effort be put forth with pahitattaintention, where a thousand put forth effort, three, four or fivehundred of them can attain the supreme achievement; if ahundred put forth effort, thirty, forty, or fifty of them can attain

the supreme achievement. Here, pahitatta intention means'determination to adhere to the effort throughout one's life andto die, if need be, while still making the effort.'

The Venerable Sona Thera's effort consisted of keeping awakethroughout the three months of the vassa (rainy season), theonly body postures adopted being sitting and walking. TheVenerable Cakkhupala's effort was of the same order. The

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Venerable Phussadeva Thera [62] achieved the Paths and theFruits only after twenty-five years of the same order of effort. Inthe case of the Venerable Mahasiva [63] Thera, the effort lastedthirty years.

At the present day, there is a great need for such kind ofsammappadhana effort. It happens that those who put forth theeffort have not sufficient foundations in the pariyatti (learning ofthe doctrine), while those who possess sufficient pariyattifoundations live involved in the palibodha (obstacles) of thebusiness of Bhikkhus, according as they live in towns andvillages, such as discussing the Dhamma, delivering sermonsand discourses, and writing books on the Dhamma. They arepersons who are unable to put forth sammappadhana effort forlengthy periods without a break.

Some persons are wont to say that when their parami becomemature and the time becomes ripe for them to attain releasefrom worldly ills they can easily obtain that release and that assuch, they cannot put forth effort now when they are not certainwhether of not that effort will result in release. They do notappear to compare the suffering occasioned by thirty years'effort now with the suffering they will encounter if, in the interimbefore they attain release, they are cast in the hell regions for ahundred thousand years. They do not appear to remember thatthe suffering occasioned by thirty years' effort is not as bad asthe suffering caused by just three hours in the hell regions.

They may say that the situation will be the same if no release isattained after thirty years' effort. But if the person is sufficientlymature for release, he will attain that release through that effort.If he is not sufficiently mature, he will attain release in the nextlife. Even if he fails to attain release within the present BuddhaSasana, bhavana-acinna-kamma (the kamma of repeated effortsat mental development) is a powerful kamma. Through it he canavoid the apaya regions and can meet the next Buddha aftercontinuous rebirths in the sugati existence (happy course ofexistence). In the case of those who do not put forth the effort,

they will miss the opportunity of release even though they aremature enough to obtain release through thirty years' effort. Forlack of effort they have nothing to gain and everything to lose.Let all, therefore, acquire the eye of wisdom, and beware of thedanger.

There are four kinds of sammappadhana, [64] namely:

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5. Uppannanam akusalanam dhammanam pahanaya vayamo,6. Anuppannanam akusalanam dhammanam anuppadaya

vayamo,7. Anuppannanam kusalanam dhammanam uppadaya

vayamo,

8. Uppannanam kusalanam dhammanam bhiyyobhayavayamo.9. Effort to overcome or reject evil unwholesome acts that

have arisen, or are in the course of arising;10. Effort to avoid (not only in this life but also in the

lives that follow) the arising of unwholesome acts that havenot yet arisen;

11. Effort to arouse the arising of wholesome acts thathave not yet arisen;

12. Effort to increase and to perpetuate the wholesomeacts that have arisen or are in the course of arising.

Uppanna And Anuppanna Akusala Kamma

In the personality of every being wandering in samsra (round ofrebirths) there are two kinds of akusala kamma (unwholesomevolitional actions), namely:

13. Uppanna akusala kamma14. Anuppanna akusala kamma.

Uppanna akusala kamma means past and present akusalakamma.

They comprise unwholesome volitional actions committed in theinterminable series of past world-cycles and past lives. Amongthese akusala kamma, there are some that have spentthemselves by having produced rebirths in the apaya-loka. Thereare others that await the opportunity of producing rebirths in theapaya-loka, and thus constitute potentialities for rebirth in theapaya-loka that accompany beings from world-cycle to world-cycle and from life to life.

Every being in whom sakkaya-ditthi (personality-belief) resides,be he a human being, or a deva, or a Brahma, possesses aninfinitely large store of such past debts, so to say, consisting ofakusala kamma (unwholesome volitional actions) that have inthem the potentiality of producing rebirths in the lowest AviciHell. Similarly, there are infinite stores of other kamma capableof producing rebirths in the other apaya-loka. These past kammawhich await a favorable opportunity for producing rebirth

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resultants and which accompany beings from life to life until theyare expended are called uppanna.

These past uppanna akusala kamma have their roots in sakkaya-ditthi (personality-belief). As long as sakkaya-ditthi exists they

are not expended without producing resultants. There is no caseof past kamma expending itself without producing dueresultants. But when, with insight into the anatt-lakkhana(characteristic of impersonality), one rids oneself of sakkaya-ditthi (personality-belief), from that instant all the uppannaakusala kamma lose their potentiality and disappear from thestore of past akusala kamma. From that existence, one will nolonger become subject to rebirth in the apaya-loka in futuresamsra, even in one's dreams.

Anuppanna akusala kamma means future akusala kamma.

Beginning with the next instant in this life, all the new evil andunwholesome acts that one commits, whenever opportunityoccurs in the course of this present life and in the succession oflives that are to follow, are called antippanna. These new akusaladuccarita kamma (evil and unwholesome volitional actions) thatone can commit even during a single lifetime can be infinite innumber.

All these anuppanna akusala kamma have their origin insakkaya-ditthi.

If at any time sakkaya-ditthi disappears, all the new anuppannaakusala kamma also disappear even at that instant, from thepersonality of the beings concerned, leaving no residue. Here,'disappear' means that there will be no occasion, starting fromthe next instant, in future succession of lives and futuresuccession of world-cycles, when new akusala kamma areperpetrated. Throughout future anamatagga-samsara (beginningless round of rebirths), those beings will not commit, even intheir dreams, any akusala kamma (unwholesome volitionalaction) such as panatipata (killing any living being).

If sakkaya-ditthi remains, even though the being is a universalmonarch exercising sway over the whole universe, he is, as itwere, sandwiched between hell-fires in front and hell-fires at theback, and is thus hedged in between the two akusala kamma ofuppanna and anuppanna. He is thus purely a creature of hell-heat. Similarly, the kings of the deva loka, Sakka, the king of thetavatimsa-deva-loka, the Brahmas of the rupa and arupaBrahma-loka, are all purely creatures of hell-heat. They are

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creatures that are hitched on to the chains of hell and the apayaregions. In the great whirlpool of samsra, they are purelycreatures who drift or sink.

In the infinitely long samsra, beings have to cultivate the desire

for encountering a Buddha Sasana, which is an extremelydifficult achievement. Hedged in as they are, from before andbehind, by the hell-fires of uppanna and anuppanna akusalakamma, they have to cultivate earnestly the desire to extinguishthose fires once and for all. Hence, those beings who doencounter Buddha Sasanas have to make the extinguishing ofthe hell-fires of uppanna and anuppanna their sole task for theirfuture welfare.

The task of extinguishing the akusala kamma of uppanna andanuppanna consists of ridding oneself of sakkaya-ditthi and no

more. If sakkaya-ditthi is uprooted, the two-akusala kamma(unwholesome volitional actions) are entirely extinguished.

'Bon-sin-san'[65] Sotpannas, like Visakha and Anathapindika,who are infinitely numerous among humans, devas, andBrahmas, are beings who have obtained release from the state ofsinking and drifting in the great whirlpool of samsra (round ofrebirths) from the moment sakkaya-ditthi was uprooted. Theyare beings who have attained the first stage of Nibbna calledsa-upadisesa-nibbana (Nibbna with the five constituent groupsof existence remaining). Although they are liable to wander in

the round of rebirths for many more lives and many more world-cycles, they are no longer worldly beings. Having become 'bon-sin-san' ariyas (noble ones), they are beings of the lokuttara(supra-mundane sphere).

Here ends the part showing uppanna and anuppanna akusalakamma from which sotpannas have obtained their release.

Uppanna And Anuppanna Kusala Kamma:

I shall now show the division of kusala kamma (wholesomevolitional actions) into uppanna and anuppanna, first withreference to the three sasanas of sla (morality), samdhi(concentration), and pannac (wisdom), and second withreference to the seven visuddhi of sila-visuddhi, citta-visuddhi,ditthi-visuddhi, kankha-vitarana-visuddhi, magga-magga-nana-dassana-visuddhi, patipada-nana-dassana-visuddhi andlokuttara-nana-dassana-visuddhi.[66]

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When it is said that samsra (round of rebirths) is very terrifying,it is because of the duccarita (evil deeds) of uppanna andanuppanna, which have ditthi (wrong views) as their root. Whenit is said that there is no hiding place, no haven, nowhere onwhich one can depend, it is because of the self-same duccarita

and ditthi.

When ditthi is extinguished, both old and new duccarita are alsoextinguished. When old and new duccarita are extinguished,release from the samsra of apaya-loka is attained, and onlyexalted stages in the states of humans, devas, and Brahmasremain. Since beings have to cultivate the desire for anencounter with a Buddha Sasana in order to secure release fromthe apaya samsra together with old and new duccarita, nowthat they have encountered a Buddha Sasana, in this existence,it behooves them to make the attempt of extinguishing the great

evil of ditthi,

Ditthi is established in beings in three layers:

15. Vitikkama16. Pariyutthana17. Anusaya.[67]

These layers are the realm of sakkaya-ditthi. They may be calledcoarse, middling, and fine ditthi.

I shall how show how the offsprings of ditthi, the ten duccarita,enter into ditthi.

The coarse ditthi of vitikkama comprises the akusala kammacommitted through overt acts and speech. The middling ditthi ofpariyutthana comprises the evils that occur in thoughts.Anusaya-ditthi is the evil that lies latent in the personalities ofbeings throughout anamatagga-samsara though it may not yetresult in manifestations of acts, speech, or thoughts.

It may be said that there are three kinds of fire in a matchbox.

The first is the fire that lies latent in the whole box of matches.The second is the fire that ignites the matchstick when it isstruck. The third is the fire that is transferred to another objectwhen it is brought in contact with the flame of the matchstick.Such a fire is that which burns rubbish heaps, clothes, houses,monasteries and villages.

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This fire, the fire that is transferred to another object, resemblesthe coarse vitakkama-ditthi. The fire that burns the matchstickresembles the middling pariyutthana ditthi, which is manifestedin the mind every time it comes in contact with objects ofthought. The fire that is latent in the box of matches resembles

the fine anusaya-ditthi that resides in the personalities of beingsthroughout the succession of lives in anama-tagga-samsara.

This fire that lies latent in the box of matches does not burst intoflame so long as the match head is not rubbed with the nitroussurface of the matchbox, It does not cause any harm even if it bekept in contact with highly inflammable articles such asgunpowder. In the same way, the anusaya-ditthi lies latent in thepersonality and does not manifest itself so long as it does notcome into contact with evil objects of thought or other causes ofevil. When, however, evil objects of thought or other causes

impinge on the six sense-doors, the anusaya-ditthi is disturbedand begins to make itself manifest in the mind-door, or in theplane of the pariyutthana through the function of volition. If atthat time the manifestations can be suppressed by gooddoctrines, they disappear from the pariyutthana plane and returnto the anusaya plane and reside there as latent naturaltendencies. If they cannot be suppressed, they continue tomanifest themselves as developing volitions. If they are furtherdisturbed (in the pariyutthana plane), they manifest themselvesin the vitikkama plane in the form of evil speech or evil acts.

In this world, if a person can control himself in the vitikkama andpariyutthana planes, and if thereby his acts, speech, andthoughts are, so to say, clean and u

Bodhipakkhiya Dipani

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